❧
A
CATHOLIKE
EXPOSItion
vpon
the
Gospell
of
Saint
JOHN
.
The
first
Chapter
.
IN
the
beginning
was
the
Worde
,
and
the
Word
was
with
God
,
and
God
was
the
Worde
.
Jn
the
beginning
was
the
woorde
.
CHR.
ALL
THE
other
Euangelistes
beginning
at
the
incarnation
,
Iohn
,
pretermittyng
the
Conception
,
Natiuity
,
Education
,
and
growing
of
christ
,
setteth
before
vs
euen
at
the
first
,
his
eternal
generation
,
saying
:
In
the
beginning
was
the
worde
.
B.
For
to
the
ende
he
might
expresse
the
diuinity
of
the
Lorde
Iesus
,
he
called
him
in
his
Epistle
also
,
the
worde
of
life
which
was
from
the
beginning
.
1.
Ihon.
1
C.
And
by
this
exordium
or
preface
he
doth
declare
the
eternall
diuinitie
of
Christ
,
to
the
ende
we
may
know
that
God
is
eternal
,
which
was
made
manifest
in
the
fleshe
.
1.
Timo.
3
But
this
is
the
purpose
of
the
Euangelist
,
to
shewe
that
the
restoring
of
mankinde
to
the
fauour
of
GOD
,
and
to
euerlasting
righteousnesse
,
must
néedes
be
brought
to
passe
by
the
sonne
of
God
:
séeing
by
his
power
all
thinges
were
created
,
as
well
in
heauen
as
in
earth
,
both
thinges
visible
and
inuisible
,
whether
they
bée
maiestie
or
Lordeshippe
,
eyther
rule
or
power
,
séeing
he
alone
breatheth
life
and
strength
into
all
creatures
,
and
continueth
them
in
their
estate
:
Collos.
1
and
specially
in
man
himselfe
hée
hath
made
a
singuler
shewe
and
proofe
both
of
his
power
,
and
also
of
his
grace
:
insomuch
that
although
Adam
fell
,
and
transgressed
,
yet
for
all
that
he
ceassed
not
to
be
louing
,
liberall
,
and
mercifull
vnto
his
posteritie
.
R.
And
this
is
the
purpose
of
the
Euangelist
vntill
he
commeth
to
these
wordes
contayned
in
the
sixt
verse
:
There
was
a
man
sent
of
GOD
.
&c.
In
the
which
hée
doth
first
of
all
teache
the
diuinitie
of
Christ
,
by
the
which
all
things
are
created
:
and
then
he
setteth
before
vs
his
humanitie
,
the
which
to
the
faythfull
is
the
waye
of
recreation
or
creating
againe
.
For
it
doth
verie
well
agree
,
that
they
which
are
created
by
Christ
,
shoulde
also
by
him
be
created
againe
.
C.
But
wheras
he
calleth
the
sonne
of
GOD
,
the
word
,
this
séemeth
to
bée
the
true
and
simple
cause
,
namelie
,
for
that
first
of
all
he
is
the
eternall
wisedome
and
will
of
God
:
secondly
,
the
verye
expresse
Image
of
his
purpose
and
counsell
.
For
as
the
worde
is
sayd
to
be
the
Caracter
or
declaration
of
the
mynde
in
men
,
euen
so
,
this
is
not
without
cause
also
attributed
vnto
GOD
,
that
hee
shoulde
be
sayde
to
expresse
himselfe
by
his
worde
.
A.
Therefore
whether
yée
call
the
worde
Logon
in
Gréeke
,
or
as
Erasmus
hath
,
Sermonem
,
beware
lest
you
thinke
that
his
proper
essence
is
trulie
,
as
it
is
in
it selfe
,
expressed
by
this
appellation
.
M.
For
it
is
a
Metaphoricall
speache
,
which
being
applied
to
our
capacitie
and
vnderstanding
,
maye
describe
vnto
vs
some
shadow
of
that
thing
,
of
the
which
he
mindeth
here
to
speake
.
For
it
is
taken
of
the
similitude
of
our
minde
,
the
whiche
,
although
it
ruleth
the
whole
man
,
yet
notwithstanding
it
is
inuisible
and
vnknowen
,
except
the
purpose
and
counsel
,
which
it
hath
conceyued
,
bée
bewrayed
and
made
manifest
vnto
others
by
worde
,
by
whiche
in
déede
a
certaine
Image
of
our
minde
is
set
before
others
to
beholde
:
Euen
so
God
also
,
whiche
is
that
omnipotent
power
,
the
creatour
and
preseruer
of
al
thinges
(
who
for
that
he
perceth
all
thinges
,
is
called
of
the
Greekes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
theō
)
is
compared
(
so
far
as
that
incomprehensible
nature
of
the
deuine
Maiestye
maye
bée
shadowed
)
to
the
minde
,
by
whiche
all
this
worlde
is
gouerned
,
and
the
Lorde
Christ
his
onely
begotten
sonne
,
is
compared
to
the
word
,
because
by
him
the
knowledge
of
God
is
reuealed
to
mortall
men
.
Colos.
1.
So
Paul
calleth
Christ
the
Image
of
the
inuisible
God
.
So
Christ
him selfe
sayd
:
Iohn
.
14.
Philip
,
he
which
seeth
mee
,
seeth
my
Father
also
.
And
againe
:
No
man
commeth
to
my
Father
(
that
is
to
saye
,
to
the
knowledge
and
fellowship
of
the
Father
)
but
by
me
.
Iohn
.
11.
Also
it
is
sayde
:
No
man
hath
seene
God
at
any
time
.
The
sonne
which
is
in
the
bosome
of
the
Father
,
hath
shewed
him
vnto
vs
.
C.
Therefore
,
as
God
did
manifest
him selfe
,
in
sauing
the
worlde
by
this
worde
:
euen
so
he
had
the
same
in
his
will
and
purpose
at
the
first
:
that
there
might
bée
a
double
relation
:
the
first
to
God
,
the
seconde
to
men
.
A.
Lest
any
man
should
with
Seruetus
,
imagine
,
that
this
eternall
word
had
his
beginning
,
when
it
was
pronounced
and
put
foorth
,
in
the
creation
of
the
worlde
.
As
though
in
déede
it
were
not
before
that
time
,
that
his
power
was
knowen
by
the
eternall
worke
.
But
our
Euangelist
teacheth
here
another
maner
of
matter
,
not
assigning
to
the
worde
any
beginning
of
time
,
but
saying
that
it
was
from
the
beginning
,
he
goeth
beyond
all
Ages
and
times
.
For
hée
sayeth
:
In
the
beginning
was
the
worde
.
R.
In
what
beginning
?
Eyther
we
must
simplye
vnderstande
(
In
principio
)
or
in
the
beginning
,
to
be
that
beginning
which
the
Latines
call
Inprimis
,
or
at
the
first
,
eyther
without
the
preposition
(
In
)
as
Principio
,
or
Primum
.
and
so
to
haue
it
limitted
and
comprehended
in
time
:
Or
else
to
saye
,
In
the
beginning
,
that
is
to
saye
,
The
worde
is
without
the
compasse
of
time
,
incomprehensible
,
and
vnspeakeable
,
and
so
the
worde
was
with
that
beginning
in
the
whiche
GOD
sayde
,
Fiat
lux
,
Let
there
be
light
.
&
.
Howbeit
hée
was
neuer
without
being
,
Gene.
1
there
was
neuer
any
time
in
the
whiche
he
was
not
.
For
hée
is
the
brightnesse
of
the
glorye
of
his
Father
,
Hebr.
1.
and
the
expresse
Image
of
his
substance
.
He
was
neuer
absent
from
the
Father
,
nor
neuer
out
of
his
sight
.
For
thus
he
sayth
in
Salomon
.
Prou.
8.
The
Lord
hath
possessed
me
in
the
beginning
of
his
waye
:
I
was
before
his
worke
of
olde
,
I
was
set
vp
from
euerlasting
,
from
the
beginning
,
and
before
the
earth
B.
In
the
which
place
Salomon
by
the
name
of
wisedome
,
meaneth
the
power
of
God
:
For
in
that
Chapter
by
a
figure
called
Prosopopoeia
,
hée
bringeth
in
wisedome
speaking
of
her selfe
,
howe
all
thinges
were
made
by
her
,
as
is
there
to
be
seene
at
large
.
Our
Euangelist
Iohn
in
this
place
,
therefore
speaketh
more
profoundly
then
Moyses
doeth
in
his
Genesis
the
firste
Chapter
:
For
hée
sayth
not
,
In
the
beginning
God
made
the
worde
,
Gene.
1
as
Moyses
sayth
:
In
the
beginning
God
made
Heauen
and
Earth
:
But
hée
sayth
:
In
the
beginning
was
the
worde
:
That
wée
might
vnderstande
the
same
to
bée
from
euerlasting
,
to
bée
euen
alreadye
in
the
beginning
of
thinges
,
and
not
to
haue
his
beginning
then
.
By
this
worde
he
leadeth
vs
beyonde
the
begynning
of
all
thinges
,
euen
to
the
Eternitie
it selfe
,
(
to
the
which
notwithstanding
,
the
cogitacion
of
our
minde
can
neuer
attaine
)
not
that
wée
shoulde
curiouslye
searche
for
the
same
,
but
that
wée
shoulde
beléeue
and
adore
the
Eternitye
of
the
worde
,
least
wée
might
thinke
as
certayne
Heretiques
doe
,
that
the
same
beganne
firste
to
bée
at
the
beginning
of
the
Creation
of
all
Creatures
,
or
else
when
hée
was
borne
of
the
Virgin
Marye
.
And
therefore
hée
him selfe
sayeth
,
I
am
Alpha
,
and
Omega
,
the
first
and
the
last
.
Reue.
1.
A.
And
in
another
place
hée
sayeth
,
Verylye
,
verylye
,
I
saye
vnto
you
,
before
Abraham
was
,
I
am
.
The
whiche
thing
the
Apostle
also
confirmeth
with
these
woordes
,
Iohn
.
8
Iesus
Christ
,
yesterdaye
and
to
daye
,
the
same
also
is
for
euer
.
Heb.
13.
And
the
word
was
with
GOD
.
M.
Because
the
Euangelist
had
sayde
:
In
the
beginning
was
the
worde
,
(
that
is
to
saye
,
before
the
worlde
was
,
before
any
thing
was
made
,
when
thinges
were
nowe
readye
to
haue
theyr
beginning
,
yea
,
before
all
these
thinges
was
the
word
)
it
followed
that
hée
should
shewe
where
it
was
.
It
coulde
bée
in
no
place
nor
in
no
time
,
because
as
yet
there
was
neyther
place
nor
time
.
Where
was
it
then
?
naye
where
coulde
it
bée
?
The
Apostle
aunswereth
and
sayeth
,
It
was
with
God
.
Truelye
it
coulde
bée
no
where
else
:
But
againe
,
it
maye
here
bée
demaunded
where
God
was
,
when
as
nothing
was
created
?
Heare
wée
must
staye
.
For
GOD
coulde
bée
in
no
place
,
neyther
can
hée
bée
at
this
time
,
séeing
he
is
infinite
,
neyther
can
the
heauen
of
heauens
comprehende
him
,
as
Salomon
sayth
.
1.
King.
8.
Iohn
therefore
putteth
a
difference
betwéene
this
worde
and
all
other
thinges
created
,
and
doth
also
attribute
vnto
him
,
a
distinct
substaunce
from
the
father
.
For
the
Euangelist
should
haue
absurdelye
sayde
that
he
had
béene
alwayes
with
GOD
,
except
he
had
had
a
certaine
proper
subsisting
in
God
.
Therfore
this
place
is
of
great
force
to
confute
the
error
of
Sabellius
,
because
hée
sheweth
that
the
sonne
doth
differ
from
the
father
.
Wherefore
although
men
ought
to
speake
soberlye
and
modestlye
of
so
great
misteries
and
secrete
thinges
yet
notwithstanding
,
the
aunsient
writers
of
the
Churche
are
worthie
to
be
excused
,
who
,
when
they
coulde
no
otherwise
defende
the
true
and
sincere
doctrine
,
against
the
double
and
deceytfull
wordes
of
Heritiques
,
were
constrayned
to
deuise
and
inuent
certayne
woordes
,
the
which
notwithstanding
shoulde
sounde
or
signifie
no
other
thing
than
that
which
was
already
put
downe
in
the
sacred
Scriptures
.
They
sayde
that
there
were
thrée
Hypostases
or
persons
in
one
simple
essence
of
God
,
vnderstanding
by
the
name
of
persons
,
seueral
properties
in
GOD
,
which
offer
themselues
to
our
mindes
to
be
séene
.
The
which
separation
,
Math.
28
Christ
also
confirmeth
in
these
wordes
,
Goe
yee
foorth
and
teache
all
nations
,
baptizing
them
in
the
name
of
the
Father
,
of
the
Sonne
,
and
of
the
holy
Ghost
.
And
Saint
Iohn
,
1.
Iohn
.
5
in
his
Epistle
sayth
,
There
are
three
which
beare
witnesse
in
heauen
,
the
Father
,
the
Worde
,
and
the
holye
Ghost
,
and
these
three
are
one
.
M.
Moreouer
whereas
Christ
is
sayde
to
bée
borne
of
the
Father
,
and
comming
out
from
the
Father
to
come
into
the
worlde
,
it
is
not
so
to
be
vnderstoode
,
that
hée
being
borne
of
the
Father
,
and
come
from
the
Father
,
was
separated
from
him
,
that
this
which
Iohn
sayth
,
And
the
worde
was
with
GOD
,
might
bée
vnderstoode
of
some
time
when
hée
was
not
the
Sonne
of
the
Father
,
and
when
that
hée
was
come
from
the
Father
,
hée
was
no
more
with
the
Father
:
GOD
forbidde
.
It
fareth
so
among
vs
which
are
mortall
men
:
But
it
goeth
not
so
with
GOD
and
his
worde
.
For
the
word
of
GOD
neyther
in
being
borne
,
nor
in
going
foorth
is
separated
from
GOD
the
Father
,
euen
as
neyther
the
brightnesse
from
the
sunne
,
nor
the
heate
from
the
fire
,
by
going
foorth
is
separated
,
nor
the
counsell
of
the
hearte
is
separated
from
the
wise
man
,
in
bringing
the
same
to
a
worke
,
euen
as
the
Apostle
in
diuers
places
witnesseth
saying
:
Ehe.
1
Blessed
be
GOD
the
Father
of
our
Lorde
Iesus
Christ
,
which
hath
blessed
vs
in
all
maner
spirituall
blessing
,
in
heauenlie
thinges
by
Christ
:
according
as
hee
had
chosen
vs
in
him
,
before
the
foundation
of
the
worlde
.
Therefore
wée
are
chosen
of
God
,
before
the
beginning
of
the
worlde
.
But
how
?
In
Christ
(
sayth
hee
)
that
is
to
say
,
by
the
worde
&
purpose
of
God
,
which
was
with
him
in
the
beginning
.
And
in
another
place
who
hath
saued
vs
,
and
called
vs
with
an
holy
calling
,
not
according
to
our
works
,
but
according
to
his
owne
purpose
and
grace
which
was
giuen
vs
in
Christ
Iesus
before
the
worlde
began
:
but
is
now
made
manifest
by
the
appearing
of
our
Sauiour
Iesus
Christ
.
2.
Tim.
1
Therefore
the
grace
of
God
is
giuen
vnto
vs
,
before
the
worlde
was
made
,
when
as
in
déede
we
were
not
.
But
howe
?
In
that
purpose
and
worde
of
GOD
,
Christ
,
which
was
with
God
in
the
beginning
.
The
like
wordes
we
haue
almost
in
his
Epistle
to
Tytus
,
where
he
sayth
,
that
eternall
life
was
promised
before
the
beginning
of
the
worlde
,
and
that
by
the
worde
of
God
,
which
is
manifested
by
the
preaching
of
the
Gospell
.
And
God
was
the
Word
.
R.
The
Sonne
is
not
onely
with
God
the
father
,
but
he
is
God
also
,
for
the
father
and
the
sonne
are
two
persons
,
but
one
God
,
and
one
essence
.
M.
And
this
is
gathered
by
the
two
premises
or
propositions
going
before
,
namelye
where
he
sayde
,
that
this
worde
was
in
the
beginning
,
and
that
it
was
with
GOD
:
so
that
this
sentence
is
nowe
as
it
were
the
conclusion
.
For
whatsoeuer
was
not
made
in
the
beginning
,
but
had
his
being
before
,
and
was
also
with
God
,
the
same
is
God
.
But
Christ
the
worde
of
God
was
in
the
beginning
with
GOD
,
therefore
he
is
God
.
For
how
shoulde
he
not
be
GOD
,
which
is
the
wisedome
of
God
,
the
worde
of
God
,
the
vertue
,
the
power
of
God
,
and
the
Sonne
of
God
?
Howe
shoulde
he
not
be
God
,
which
is
euerlasting
,
hauing
neyther
beginning
nor
ende
of
dayes
?
How
shoulde
he
not
be
God
,
which
was
alwayes
with
God
,
and
shall
be
for
euer
?
C.
Least
any
man
therefore
shoulde
remaine
scrupulous
or
doubtfull
of
the
deuine
essence
of
God
,
Saint
Iohn
plainely
affirmeth
that
he
is
God
.
Now
séeing
there
is
one
God
,
it
foloweth
that
Christ
is
one
essence
with
the
father
,
and
yet
notwithstanding
that
they
differ
in
something
.
R.
For
the
Father
imprinteth
the
Image
.
The
sonne
is
the
Image
imprinted
or
expressed
.
The
father
shineth
,
and
the
worde
is
the
very
same
brightnesse
which
doth
shine
.
M.
Wherefore
we
must
not
feare
lest
the
Euangelist
shall
appoint
a
newe
God
vnto
vs
,
against
the
law
of
God
,
in
the
which
it
is
sayde
,
Psal.
81
Thou
shalt
haue
no
newe
God
.
He
cannot
bée
God
which
is
not
equall
with
God
in
sempiternity
.
It
is
written
:
There
is
no
God
before
me
,
neither
is
there
any
after
me
.
If
this
word
be
sprong
foorth
after
God
,
it
cannot
be
God
.
But
the
Euangelist
taketh
awaye
this
feare
from
vs
,
séeing
he
saieth
not
:
And
that
word
was
made
God
,
But
the
worde
was
God
.
Not
because
afterward
it
ceassed
to
be
God
.
God
forbid
.
How
had
that
béene
God
,
which
coulde
afterward
ceasse
to
be
God
?
But
to
the
ende
he
might
expresse
the
euerlasting
diuinitie
of
the
worde
of
God
,
the
which
hath
no
beginning
,
he
sayde
,
and
God
was
the
worde
:
That
is
to
saye
,
In
the
beginning
,
before
the
worlde
was
made
,
before
all
times
,
this
worde
was
God
.
A.
But
this
confession
of
Christian
fayth
by
occasion
,
was
the
cause
of
manye
persecutions
.
For
when
the
worlde
coulde
not
attaine
to
knowe
by
carnall
wisdome
,
howe
God
woulde
be
manifested
in
the
fleshe
,
it
persecuted
the
Apostles
and
Martires
of
Christ
to
the
death
,
because
they
séemed
to
affirme
the
pluralitie
of
Goddes
,
when
as
they
with
great
constancie
of
minde
affirmed
that
to
be
true
,
whiche
this
our
Euangelist
hath
here
put
downe
by
plaine
wordes
,
namely
,
God
is
the
worde
.
But
truely
Iohn
doth
not
affirme
that
God
is
with
God
.
2.
The
same
was
in
the
beginning
with
God
.
M.
The
Euangelist
repeateth
those
thinges
which
he
spake
euen
now
,
but
so
that
he
ioyneth
together
those
thinges
which
were
spoken
seuerally
.
For
these
two
being
ioyned
togither
,
In
the
beginning
was
the
worde
:
And
the
worde
was
with
God
:
do
attribute
vnto
the
worde
an
vndoubted
Godheade
.
And
it
is
very
well
that
they
are
repeated
ioyntly
,
and
together
,
which
in
déede
are
ioyned
together
,
least
occassion
shoulde
be
giuen
to
the
malicious
,
to
gather
and
say
that
the
worde
was
in
the
beginning
,
but
not
by
and
by
coeternall
,
or
of
like
eternitye
with
God
,
which
was
somewhat
before
the
worde
.
Therfore
he
repeateth
this
,
that
the
same
was
in
the
beginning
with
GOD
,
ascribing
vnto
him
the
like
sempiternitie
with
GOD
.
C.
And
so
those
two
former
partes
are
gathered
by
him
into
a
short
conclusion
,
that
he
was
alwaies
and
that
with
God
:
to
the
ende
we
might
vnderstande
the
beginning
to
be
before
all
time
.
Nowe
wée
sée
with
how
fewe
wordes
(
notwithstanding
circumspectlie
and
Godlye
)
the
Euangelist
hath
handled
the
mistery
of
the
diuinity
:
the
which
thing
if
the
Christians
of
olde
time
would
haue
followed
,
the
churches
had
not
beene
so
miserablie
and
daungerouslye
deuided
,
neyther
shoulde
they
haue
geuen
occasion
to
the
subtil
and
busie
aduersaries
,
1.
Cor.
2
to
contaminate
and
obscure
the
deuine
maiesty
with
their
impure
inuentions
.
We
shall
not
come
into
the
wholesome
knowledge
of
the
diuinitie
,
but
by
the
meanes
of
the
mediator
,
the
man
Christ
Iesus
.
Wherfore
it
shall
be
good
to
learne
with
Saint
Paule
to
know
Christ
Iesus
,
and
the
same
crucified
,
that
thereby
we
maye
humble
ourselues
,
and
maye
diligentlye
prosecute
the
mortification
of
our
fleshe
according
to
our
promise
.
Furthermore
we
are
here
admonished
not
to
fainte
,
because
we
sée
in
this
our
time
also
manye
wicked
sectes
to
be
sprong
vp
:
they
are
the
dartes
of
Satan
against
the
wholesome
truth
of
the
gospell
,
the
which
is
a
manifest
signe
that
the
truth
is
amongst
vs
,
for
otherwise
he
woulde
not
stirre
.
3.
All
thinges
were
made
by
it
,
and
without
it
was
made
nothing
that
was
made
.
Al
things
were
made
by
it
C.
After
he
hath
affirmed
the
word
to
be
God
,
and
declared
his
eternal
essence
,
nowe
hée
proueth
his
deuinitie
by
his
workes
,
B.
shewing
by
what
meanes
he
did
insinuate
,
and
secretlie
reueale
himselfe
to
the
worlde
.
First
of
all
he
did
it
by
creation
:
for
by
him
all
thinges
were
made
,
&
without
him
there
was
nothing
made
that
is
made
:
secondely
both
by
the
conseruation
&
déede
:
for
by
his
blessing
al
things
liue
.
M.
First
of
all
therfore
the
Euangelist
propoundeth
the
worke
of
the
creation
,
&
then
he
passeth
to
the
woorke
of
redemption
.
And
he
putteth
the
worke
of
creation
in
a
most
briefe
compendium
of
all
thinges
,
the
which
Moyses
more
largely
hath
described
.
All
thinges
(
saith
he
)
Heauen
,
Earth
,
Sea
,
and
all
things
else
conteyned
in
them
were
made
by
him
,
that
is
to
say
,
Heb.
1.
Collos.
1.
by
Christ
the
worde
of
God
.
So
saith
the
Apostle
:
By
whome
hee
made
the
Heauens
also
.
Saint
Iohn
therefore
by
these
wordes
doth
bring
a
light
vnto
that
which
Moyses
hath
written
,
to
the
ende
we
might
vnderstande
that
those
thinges
which
are
written
in
the
first
of
Genesis
,
as
concerning
the
workes
of
creation
,
doe
set
foorth
vnto
vs
the
deuinity
of
Christ
.
R.
For
Moyses
euen
in
the
beginning
of
Genesis
affirmeth
that
God
made
all
thinges
by
his
worde
(
which
is
the
onelie
begotten
son
of
God
Christ
our
Lorde
)
saying
:
Gen.
1.
And
God
sayde
,
Let
there
bee
light
,
and
there
was
light
.
And
afterwarde
he
sayth
:
Againe
GOD
sayde
,
Let
there
be
a
Firmament
.
Let
the
waters
be
gathered
.
&c.
Let
vs
make
man
after
our
owne
Image
.
Whereby
wée
sée
that
to
be
true
which
the
Prophet
singeth
in
his
Psalme
:
Psal.
33.
By
the
worde
of
the
Lorde
the
heauens
were
made
:
and
all
the
powers
of
them
by
the
breath
of
his
mouth
.
Psal.
148.
And
in
another
place
he
sayeth
:
He
spake
the
worde
and
they
were
made
:
hee
commaunded
and
they
were
created
.
Colos.
1
And
the
Apostle
Paule
sayth
:
All
thinges
were
made
by
him
,
and
for
him
:
and
hee
is
before
all
thinges
,
and
in
him
all
things
consist
.
C.
Therfore
the
Euangelist
goeth
about
here
to
shewe
that
the
word
of
God
had
his
eternall
action
euen
in
the
beginning
of
the
creation
of
the
worlde
.
For
séeing
that
he
was
incomprehensible
at
the
first
in
his
essence
,
his
power
was
then
openlye
knowne
,
&
made
manifest
by
the
effect
.
M.
But
where
as
the
Euangelist
sayth
in
the
pretertence
,
or
time
past
,
that
all
thinges
were
made
by
it
,
we
must
not
thereby
gather
,
that
after
the
worlde
was
created
,
and
all
thinges
therein
contayned
,
GOD
doth
make
nothing
anye
more
by
his
worde
,
but
doth
suffer
all
things
to
be
done
by
chaunse
,
and
is
as
it
were
in
the
meane
time
ydle
or
a
sléepe
:
God
forbid
.
For
those
thinges
whiche
hée
made
by
his
worde
,
hée
gouerneth
and
preserueth
with
his
euerlasting
prouidence
:
as
testifieth
our
Sauiour
Christ
him selfe
,
Iohn
.
5
saying
,
My
Father
worketh
hitherto
,
and
I
worke
.
And
the
Apostle
Paule
:
1.
Cor.
12
Gen.
2
Which
worketh
all
in
all
.
For
in
that
he
is
sayde
to
rest
the
Seuenth
daye
from
all
his
worke
,
it
is
no
otherwise
to
bée
vnderstoode
,
than
that
he
ceassed
from
the
creation
of
the
Heauen
and
Earth
,
which
we
sée
,
not
that
hée
lefte
of
to
gouerne
the
same
,
and
to
preserue
it
.
For
hee
beareth
vp
all
thinges
by
his
mightye
worde
.
Heb.
1
The
which
thing
ought
to
bring
no
small
consolation
to
the
mindes
of
the
Godly
.
For
so
they
learne
to
rest
&
stay
them selues
on
Gods
prouidence
,
without
the
which
not
so
much
as
one
héere
of
their
heade
can
perishe
.
Luke
.
21
R.
For
hée
which
féeleth
by
faith
,
that
all
thinges
depende
vpon
God
,
he
beléeueth
also
that
he
falleth
into
the
handes
of
God
,
when
he
forsaketh
al
thinges
,
and
entereth
into
death
.
A.
We
are
also
here
admonished
that
theyr
opinion
is
peruerse
and
wicked
,
which
thinke
this
worlde
to
be
euerlasting
.
We
learne
hereby
also
that
the
Sonne
of
God
was
neyther
made
nor
created
,
séeing
by
him
all
thinges
were
made
as
sayth
our
Euangelist
.
And
without
it
was
made
nothing
that
was
made
.
R.
This
is
an
exposition
of
the
sentence
going
before
:
For
all
thinges
were
so
made
by
the
worde
,
that
without
the
same
there
was
no
creature
made
.
Now
if
all
thinges
were
made
by
the
worde
,
it
followeth
then
that
the
worde
was
not
made
.
Wherefore
the
worde
is
God
,
and
not
a
creature
as
Arrian
dreameth
.
And
because
Satan
goeth
verye
much
about
to
derrogate
the
glory
of
Christ
,
it
séemed
good
to
the
Euangelist
,
preciselye
to
affirme
,
that
of
all
thinges
that
were
created
,
none
ought
to
be
excepted
.
A.
For
God
created
all
thinges
by
his
sonne
christ
.
M.
But
we
must
not
thinke
that
as
one
Idle
hée
made
all
things
by
his
worde
,
as
by
his
seruaunt
,
and
therevppon
to
gather
that
Christ
is
lesse
then
the
Father
:
God
forbid
.
For
he
made
al
thinges
by
his
worde
,
not
as
by
a
seruaunt
,
but
as
it
were
by
his
wisedome
and
power
.
Neyther
must
we
thinke
that
the
Father
being
vnable
of
him selfe
to
make
and
create
,
did
set
his
sonne
to
finishe
this
worke
:
God
fobid
.
For
although
it
be
written
,
that
he
made
all
things
by
his
worde
,
that
is
to
say
,
by
his
onely
begotten
sonne
,
yet
the
Father
is
not
therby
excluded
from
the
worke
,
nor
made
vnable
,
but
is
ioyned
to
the
sonne
,
both
in
omnipotencye
,
in
glory
,
and
in
all
other
thinges
.
Therefore
this
place
admonisheth
vs
,
that
so
often
as
wée
beholde
the
heauen
,
the
earth
,
the
Sea
,
and
al
thinges
in
them
contayned
,
we
should
consider
the
omnipotencye
of
God
in
them
,
waying
in
our
mindes
that
all
these
thinges
were
made
without
any
labour
,
without
any
paine
,
without
any
difficultye
,
without
any
other
helpes
:
by
the
worde
onelye
.
By
this
consideration
,
the
faithful
may
very
much
comfort
them selues
,
and
may
arme
theyr
mindes
with
this
faith
against
all
the
enemies
of
God
:
For
when
they
consider
the
singuler
omnipotencye
of
God
in
this
,
that
by
the
power
of
his
worde
hée
made
all
thinges
,
they
are
taught
that
there
is
nothing
harde
or
impossible
vnto
God
,
to
be
done
,
which
with
his
word
onlye
can
make
all
thinges
.
But
wée
must
take
héede
that
wée
thinke
not
those
thinges
onely
which
are
profitable
and
séeme
in
our
iudgement
to
be
the
best
,
to
be
made
of
GOD
by
Christ
,
and
not
the
other
also
which
we
haue
in
small
reputacion
,
or
thinke
to
be
hurtfull
.
AVG.
He
made
all
thinges
from
the
Aungell
to
the
worme
that
crepeth
on
the
grounde
.
M.
There
be
many
thinges
in
the
Creatures
of
God
,
of
the
which
we
are
ignoraunt
,
and
for
that
cause
to
the
vnskilfull
they
séeme
to
be
good
for
nothing
.
There
be
many
thinges
which
are
iudged
of
vs
to
be
hurtfull
,
as
Serpentes
,
Woolues
,
and
suche
kinde
of
wilde
Beastes
,
and
therefore
they
are
thought
not
to
be
made
of
God
.
But
we
must
thus
thinke
,
that
God
hath
created
nothing
without
great
wisedom
,
and
speciall
consideration
.
If
we
be
hurt
with
the
Creatures
,
as
with
Beastes
,
with
Water
,
with
Fyre
,
with
Windes
,
we
must
not
blame
the
maker
,
but
our
sinnes
,
and
the
naturall
pride
which
is
in
vs
,
to
tame
and
bring
vnder
the
whiche
,
Flyes
,
Lyce
,
Fleas
,
Woormes
,
and
such
lyke
were
created
.
The
which
we
maye
beholde
in
Pharao
,
Herode
,
and
in
others
which
were
eaten
with
Lice
&
woormes
.
A.
Therefore
the
woorde
of
God
is
the
aucthour
of
all
thinges
.
4.
In
it
was
life
,
and
the
life
was
the
light
of
men
.
Jn
it
was
life
.
C.
Hitherto
the
Euangelist
hath
taught
that
all
thinges
were
made
by
the
worde
:
and
now
he
attributeth
the
conseruation
also
of
those
thinges
whiche
are
created
vnto
the
same
:
as
if
he
shoulde
saye
,
that
not
onelye
his
sodaine
power
and
vertue
which
by
&
by
passed
awaye
,
appeared
in
the
creation
of
the
world
:
but
also
is
euident
to
be
séene
in
this
that
the
order
of
nature
abideth
stable
and
firme
.
But
this
life
wherof
the
Euangelist
speaketh
,
may
eyther
be
extended
to
those
thinges
that
haue
not
life
(
which
notwithstanding
liue
after
theyr
manner
,
Trees
haue
a
kind
of
life
whiche
is
called
,
Vita
vegetatiua
.
although
they
want
sence
)
or
else
it
may
be
expounded
of
those
thinges
only
which
haue
life
.
It
maketh
no
great
mater
to
which
we
referre
it
:
for
the
simple
sence
and
true
meaning
of
the
place
is
this
,
that
the
word
of
god
was
not
only
the
originall
of
life
to
all
creatures
,
that
they
might
beginne
to
be
that
which
as
yet
they
were
not
,
but
also
that
it
came
to
passe
by
his
quickening
power
,
that
they
now
continue
in
their
estate
.
For
except
his
continual
inspiration
of
life
should
vphold
the
world
,
it
must
needes
come
to
passe
that
whatsoeuer
hath
life
,
must
néedes
decaye
and
come
to
nothing
.
B.
According
to
the
Psalmist
.
Psa.
104.
If
thou
hide
thy
face
they
are
troubled
:
If
thou
take
awaye
their
breath
,
they
dye
,
and
are
turned
againe
to
their
dust
.
For
hée
affirmeth
that
all
life
dependeth
vpon
the
spirite
,
that
is
to
saye
,
vpon
the
power
of
GOD
,
and
vpon
the
worde
,
by
the
which
all
thinges
beeing
made
,
consist
and
are
preserued
.
C.
And
that
which
Paule
ascribeth
to
God
saying
:
In
him
wee
liue
,
mooue
,
Actes
.
17.
and
haue
our
beeing
,
Saint
Iohn
affirmeth
to
bée
done
by
the
benifite
of
the
worde
.
It
is
GOD
therfore
which
doth
quicken
vs
,
but
by
his
eternall
worde
.
M.
This
also
pertaineth
to
the
Diuinity
of
Christ
,
that
he
is
written
of
the
Euangelist
to
be
the
life
,
yea
,
and
that
which
is
more
,
to
be
the
wel
of
life
,
Psal.
36.
as
also
in
the
Psalm
.
For
what
thinges
soeuer
are
made
by
him
,
haue
theyr
life
from
no
other
than
from
him
.
But
no
man
ought
to
gather
of
the
wordes
of
Saint
Iohn
,
that
the
Sonne
of
God
,
after
the
Creation
of
the
worlde
,
lefte
of
to
be
the
life
.
For
those
thinges
which
are
in
GOD
are
euerlasting
.
The
life
whiche
is
in
Christ
,
is
euerlasting
,
not
onelye
that
temporall
life
,
whiche
is
in
the
creatures
of
this
worlde
,
but
also
that
whiche
shal
be
in
the
worlde
to
come
,
the
whiche
life
the
elect
haue
from
him
.
Of
the
whiche
Christ
him selfe
,
oftentimes
speaketh
,
saying
:
I
am
the
breade
of
life
,
Iohn
.
6.
which
came
down
from
heauen
:
If
any
man
eate
of
this
breade
,
hee
shall
liue
for
euer
.
Againe
:
Iohn
.
11.
I
am
the
resurrection
and
the
life
,
hee
that
beleeueth
in
me
,
though
he
were
dead
,
yet
shall
he
liue
.
Also
he
sayeth
:
I
am
the
waye
,
the
trueth
,
and
the
life
.
Iohn
.
14.
In
this
sence
also
our
Euangelist
Saint
Iohn
,
calleth
him
in
his
Epistle
:
1.
Iohn
.
1.
The
worde
of
life
.
Therefore
so
many
as
are
not
made
pertakers
of
the
grace
of
God
in
Christ
,
are
depriued
of
the
true
and
euerlasting
life
.
For
without
that
euerlasting
purpose
and
worde
of
GOD
,
no
man
can
haue
eternall
life
:
the
which
Saint
Iohn
noted
by
these
woordes
in
another
place
,
saying
:
Hee
that
hath
the
Sonne
of
God
,
1.
Epist.
5
hath
life
,
and
he
that
hath
not
the
Sonne
of
God
,
hath
not
life
.
Notwithstanding
we
must
take
héede
,
that
we
attribute
not
so
the
power
of
quickening
to
the
Sonne
of
GOD
,
that
we
take
away
the
same
from
the
Father
.
For
as
the
Father
rayseth
vp
the
dead
,
and
maketh
aliue
,
Iohn
.
5.
euen
so
the
Sonne
also
quickeneth
whom
he
will
.
And
in
another
place
S.
Iohn
sayth
:
1.
Epist.
1.
And
the
life
was
with
the
Father
.
And
againe
:
As
the
father
hath
life
in
him selfe
,
Iohn
.
5.
so
hath
he
geuen
to
the
sonne
to
haue
life
in
him selfe
.
And
yet
notwithstanding
ther
are
not
two
welles
of
life
,
euen
as
there
are
not
twoo
Creators
,
nor
twoo
Gods.
The
Father
quickeneth
all
thinges
by
his
worde
,
euen
by
it
hée
hath
made
all
thinges
,
doeth
as
make
all
things
,
and
preserueth
them
being
made
.
And
the
life
was
the
light
of
men
.
AVG.
By
the
light
men
are
lightened
,
but
Beastes
are
not
lightened
thereby
,
because
they
haue
not
mindes
capeable
of
reason
and
wisedome
:
but
man
which
is
made
after
the
Image
of
God
,
hath
a
reasonable
minde
,
by
the
which
he
can
perceyue
and
vnderstand
wisedome
.
Therfore
that
life
by
which
all
thinges
are
made
,
is
the
light
,
and
not
of
all
creatures
,
but
of
men
onely
.
M.
So
that
the
Euangelist
meaneth
not
that
light
,
by
this
worde
light
,
which
pertaineth
to
the
Sonne
,
and
doeth
lighten
the
eyes
of
our
body
,
but
he
meaneth
that
light
,
by
the
which
the
eyes
of
our
minde
are
illuminated
to
knowe
God
.
And
he
maketh
mention
of
that
part
of
life
,
by
the
which
men
excell
all
other
liuing
Creatures
:
As
if
he
should
saye
,
that
not
a
common
kinde
of
life
was
giuen
vnto
men
,
but
such
a
life
as
is
ioyned
with
the
light
of
vnderstanding
.
And
he
separateth
man
from
the
number
of
all
other
creatures
,
because
we
perceaue
better
the
power
of
God
in
vs
by
sence
,
than
we
behold
the
same
a
farre
of
.
So
Saint
Paul
teacheth
that
God
is
not
to
be
sought
a
farre
of
,
Actes
.
17.
because
he
reuealeth
him selfe
inwardly
in
vs
.
After
therefore
the
Euangelist
had
set
before
vs
the
general
consideration
of
the
grace
of
Christ
,
that
he
might
bring
men
to
a
more
neare
consideration
therof
,
he
sheweth
what
is
speciallye
geuen
vnto
them
:
namelye
,
that
they
are
not
in
creation
like
vnto
brute
Beastes
:
but
are
set
in
a
more
hye
degrée
,
hauing
a
minde
indued
with
reason
and
capeable
of
wisedome
,
that
they
being
indued
with
this
wisdome
,
might
be
brought
to
the
knowledge
of
God
,
the
verye
well
of
life
:
So
sayeth
the
Prophete
Dauid
,
Psal.
36.
With
thee
is
the
well
of
life
,
and
in
thy
light
shall
we
see
light
.
5.
And
the
light
shineth
in
darknesse
,
and
the
darknesse
comprehended
it
not
.
And
the
light
shineth
in
darkenesse
.
A.
Here
the
Euangelist
beginneth
to
note
men
of
ingratitude
and
blindnesse
,
because
by
theyr
wickednesse
they
reiecte
this
light
offered
vnto
them
.
And
that
we
maye
vnderstand
this
thing
,
we
must
note
that
the
Euangelist
first
of
al
admonisheth
that
the
light
,
with
the
whiche
men
were
indued
in
the
beginning
,
must
not
be
iudged
,
according
to
theyr
present
state
,
because
in
this
corrupted
and
defiled
nature
,
the
light
is
turned
into
darkenesse
.
Notwithstanding
,
he
therewith
affirmeth
that
the
light
of
vnderstanding
is
not
cleane
put
out
:
because
in
the
obscure
darkenesse
of
mans
minde
,
certaine
sparkes
of
light
as
yet
do
spring
vp
.
M.
The
Euangelist
therefore
excuseth
the
Diuinitye
and
Maiestye
of
Christ
,
when
he
sayth
that
the
same
hath
euer
shined
vnto
mortall
men
,
as
a
certayne
most
euident
and
manifest
light
:
and
he
layeth
all
the
blame
of
the
ignoraunce
of
GOD
,
on
the
blindnesse
of
men
.
C.
For
in
that
he
affirmeth
the
light
to
shine
in
darkenesse
,
that
pertayneth
nothing
at
all
to
the
praise
of
corrupt
nature
,
but
rather
to
the
taking
away
of
the
pretenced
cloake
of
ignorance
.
M.
For
this
light
shineth
in
the
world
,
and
the
mindes
of
mortall
men
might
by
the
same
haue
béene
brought
to
the
knowledge
of
the
liuing
of
God
,
had
not
theyr
mindes
béene
ouerwhelmed
with
darkenesse
.
For
hée
calleth
here
the
blindnesse
of
mennes
mindes
,
vnbeléefe
,
impietye
,
and
the
ignoraunce
of
GOD
,
darkenesse
.
For
as
the
eyes
that
are
blinde
,
can
not
comprehende
the
light
,
euen
so
the
mindes
that
are
blinded
,
cannot
comprehend
the
light
of
life
.
A.
And
as
the
light
is
present
to
the
blinde
man
,
the
whiche
notwithstanding
is
absent
from
his
eyes
:
euen
so
the
light
of
life
is
present
to
mortall
men
,
the
whiche
notwithstanding
theyr
mindes
being
oppressed
with
darkenesse
,
can
not
attaine
.
C.
For
since
the
time
that
man
was
alienated
and
fallen
from
GOD
,
ignoraunce
hath
so
captiued
his
minde
,
that
what
light
so
euer
remaineth
in
the
same
,
lieth
suffocated
and
choked
without
effect
.
And
this
thing
experience
dayly
proueth
.
For
they
which
are
not
borne
againe
by
the
spirite
of
GOD
,
hauing
some
reason
,
stande
for
a
certaine
document
,
that
man
was
not
onelye
made
to
breathe
,
but
also
to
vnderstande
.
But
there
are
twoo
speciall
partes
of
the
light
,
which
remayneth
as
yet
in
the
corrupt
nature
of
man
.
For
there
is
naturallye
ingrafted
in
all
men
a
certaine
sound
séede
of
religion
or
godlinesse
.
Furthermore
,
a
difference
of
good
and
euill
is
ingrauen
in
theyr
Consciences
.
But
what
fruictes
at
the
length
come
foorth
?
surely
that
religion
,
&
Godlynesse
,
which
doeth
degenerate
into
a
thousand
monsterous
supersticions
,
and
that
conscience
which
doeth
altogeather
peruert
iudgement
,
that
it
may
confounde
vice
with
vertue
.
To
conclude
,
the
naturall
reason
which
is
in
man
,
doth
neuer
direct
men
vnto
Christ
.
But
we
must
note
that
the
Euangelist
speaketh
only
of
natural
giftes
,
&
that
he
doth
not
as
yet
touch
the
grace
of
regeneration
.
For
there
are
two
distinct
vertues
of
the
sonne
of
God
:
the
first
is
that
which
appeareth
in
the
making
of
the
worlde
,
and
in
the
order
of
nature
:
the
second
appeareth
in
the
renuing
and
repairing
of
the
decayed
and
defiled
nature
of
man
.
6.
There
was
a
man
sent
from
God
,
whose
name
was
John.
There
was
a
man
sent
from
GOD
.
C.
Nowe
the
Euangelist
beginneth
to
shewe
how
the
worde
of
God
was
manifested
in
the
fleshe
.
For
Christ
did
not
onelye
offer
and
set
him selfe
before
the
eyes
of
men
to
be
séene
,
but
he
woulde
also
be
knowne
by
the
testimonie
and
doctrine
of
Iohn
.
Yea
,
GOD
the
father
sent
him
before
to
be
a
witnesse
to
his
sonne
Christ
,
to
the
ende
all
men
might
the
more
easilie
receyue
the
saluation
offred
of
him
.
R.
Euen
as
therefore
the
Lorde
GOD
,
when
he
went
about
to
make
the
worlde
,
he
reuealed
him selfe
out
of
the
profounde
darckenesse
,
that
is
to
say
,
out
of
nothing
by
the
word
:
Euen
so
when
he
went
about
to
restore
the
Faithfull
,
and
to
repayre
his
Church
,
he
sent
his
Sonne
appearing
outwardlye
and
in
the
sight
of
men
:
euen
as
if
he
had
béene
God
in
no
point
,
vntill
at
the
length
the
glory
of
his
Godhead
more
and
more
appeared
:
for
he
was
couered
with
the
fragillitye
of
the
fleshe
,
and
the
shame
of
the
Crosse
,
least
at
the
first
sight
he
shoulde
be
knowen
.
The
which
thing
was
foreshewed
by
Esay
,
saying
:
Esay
.
53
He
is
despised
and
reiected
of
men
,
he
is
a
man
full
of
sorrowes
:
and
hath
experience
of
infirmities
:
wee
hid
as
it
were
our
faces
from
him
,
hee
was
despised
,
and
wee
esteemed
him
not
.
Therefore
when
Christ
shoulde
come
in
the
fleshe
,
and
couered
with
the
shame
of
the
Crosse
,
he
did
not
amis
to
send
before
his
face
a
witnesse
.
For
so
also
the
Lord
foreshewed
by
Malachy
that
it
shoulde
come
to
passe
,
saying
:
Mala.
3
Beholde
I
sende
my
Aungell
,
and
he
shall
prepare
the
way
before
thy
face
.
This
was
Iohn
the
Baptist
,
which
was
sent
of
GOD
,
first
that
he
might
beare
witnesse
of
Christ
,
although
his
grace
néedeth
no
testimony
:
for
the
trueth
is
a
sufficient
testimony
of
him
,
as
he
him selfe
declareth
in
the
fifth
Chapiter
saying
:
Iohn
.
5
Ye
sent
to
Ihon
and
he
bare
witnesse
of
the
truth
:
But
I
receyue
not
the
testimonie
of
man
:
But
I
speake
these
things
that
ye
might
be
safe
.
C.
Therfore
this
our
witnes
was
not
ordained
because
of
Christ
,
or
for
Christes
sake
.
AVG.
For
,
because
the
sonne
of
God
,
was
so
made
man
,
that
the
godhead
laye
hid
in
him
,
there
was
sent
before
a
great
and
excellent
man
,
by
whose
testimonie
he
might
be
founde
more
than
a
man
.
And
how
coulde
this
man
speake
the
truth
of
God
?
Hee
aunswereth
to
that
,
and
sayth
:
that
he
was
sent
of
God
.
C.
By
the
which
wordes
the
Euangelist
doth
not
confirme
the
calling
of
Iohn
,
but
doth
onely
make
mention
of
the
same
by
the
way
.
For
this
is
not
a
sufficient
certaintie
or
warraunt
,
when
men
that
runne
of
them selues
,
boast
them selues
to
be
sent
of
GOD
:
but
the
Euangelist
speaking
hereafter
somewhat
more
of
this
witnesse
,
thought
it
sufficient
in
one
word
to
shew
that
he
came
not
but
by
the
commaundement
of
God
:
after
that
we
shall
sée
how
hée
affirmeth
God
to
be
the
Aucthor
of
his
ministerie
.
Math.
1.
Math.
3.
Luke
.
3.
M.
And
hée
beginneth
this
part
very
wel
of
the
forerunner
Ihon
,
as
also
the
rest
of
the
Euangelistes
doe
.
For
from
the
time
of
Iohns
baptime
,
that
light
hauing
taken
vpon
it
flesh
,
Luke
.
2.
Math.
2.
began
to
be
reuealed
.
And
although
at
the
time
of
his
Natiuitie
,
certaine
beames
began
to
shine
of
that
light
(
as
wée
may
see
in
the
history
of
the
Shepeherds
,
of
Simeon
,
of
Anna
,
and
of
the
wisemen
)
yet
notwithstanding
whatsoeuer
light
had
shined
,
it
vanished
awaye
by
and
by
againe
,
and
was
almost
thirtie
yeares
,
euen
to
the
beginning
of
his
preaching
,
obscured
and
darekened
againe
.
For
this
testimonie
of
Iohn
was
reserued
&
kept
euen
vntill
the
same
time
,
in
the
which
Christ
woulde
reueale
himselfe
to
the
worlde
,
by
the
preaching
of
the
Gospell
,
and
by
the
working
of
myracles
,
that
hée
being
the
forerunner
of
Christ
,
might
prepare
the
way
before
him
.
The
whiche
thing
Iohn
the
Baptist
sufficientlie
declared
by
these
wordes
,
saying
:
There
standeth
one
in
the
middest
of
you
whome
ye
know
not
.
Obiection
C.
But
if
any
man
obiect
that
the
testimonie
of
Iohn
is
to
weake
being
but
a
man
,
that
Christ
thereby
shoulde
be
proued
to
be
the
sonne
of
God
:
wée
may
quickelie
aunswere
,
Aunswere
.
that
Iohn
the
Baptist
is
not
cited
as
a
priuate
witnesse
,
but
because
he
was
indued
with
aucthoritie
from
God
,
he
bare
rather
the
person
of
an
Aungell
than
of
a
manne
.
Therefore
he
is
not
beautified
or
commended
with
the
titles
of
his
owne
vertues
,
but
with
this
one
,
that
he
was
the
Ambassadour
of
the
mightye
GOD
.
CHR.
Iudge
therefore
none
of
those
thinges
which
are
spoken
by
him
to
be
of
man
.
For
he
spake
not
those
thinges
which
were
his
owne
,
but
the
thinges
that
belonged
to
him
that
sent
him
:
and
therefore
he
is
called
by
the
Prophete
,
an
Angell
.
For
it
is
the
office
of
an
Angell
to
speake
nothing
of
his
owne
,
but
that
,
for
which
he
is
sent
.
C.
But
we
must
note
that
the
same
which
is
spoken
of
Iohn
,
is
required
to
be
in
al
the
teachers
of
the
Church
,
namelye
,
that
they
be
called
of
God
,
that
the
aucthoritie
of
teaching
,
maye
be
founded
on
no
other
than
on
God
him selfe
.
For
the
Prophetes
speake
against
such
,
which
runne
,
being
not
sent
of
God
.
Iere.
23.
Rom.
10.
They
run
(
sayth
he
)
and
I
sent
them
not
Againe
it
is
sayd
,
Howe
shal
they
preache
,
except
they
bee
sent
?
And
to
be
sent
of
God
,
is
to
do
the
commaundement
of
God
.
Whose
name
was
Iohn
.
C.
The
name
is
here
expressed
,
not
onelye
to
discribe
the
man
,
but
also
because
,
it
was
geuen
to
him
,
vppon
consideration
of
the
matter
it selfe
.
M.
For
the
very
name
doeth
containe
in
it selfe
the
signification
of
grace
.
And
iustlye
he
obtained
this
name
,
which
should
be
the
foreronner
,
and
first
preacher
of
the
grace
of
God
,
which
was
offered
to
the
world
by
Christ
.
And
therefore
by
Gods
appointment
by
the
Aungell
,
he
receyued
this
name
before
he
was
borne
,
and
that
not
without
the
wonderfull
admiration
of
his
Parentes
.
Luke
.
1.
C.
But
the
Lord
had
respect
to
the
office
,
to
the
which
he
ordained
Iohn
,
when
he
commaunded
him
to
be
so
called
by
the
Angell
:
that
thereby
all
men
might
knowe
him
to
be
a
proclaimer
of
the
diuine
grace
of
God
.
7.
The
same
came
for
a
witnesse
,
to
beare
witnesse
of
the
light
,
that
al
menne
through
him
might
beleeue
.
The
same
came
for
a
M.
Nowe
consequentlye
he
teacheth
to
what
purpose
Iohn
was
sent
of
GOD
:
He
came
(
sayeth
he
)
to
testify
.
C.
that
he
might
prepare
a
Churche
vnto
Christ
:
For
he
inuiting
and
calling
all
men
vnto
Christ
,
doeth
sufficientlye
declare
that
he
came
not
for
his
owne
cause
.
But
to
know
from
whence
,
to
whom
,
&
what
time
Iohn
came
,
that
which
is
contained
in
the
thirde
of
Luke
maye
serue
.
This
our
Euangelist
,
after
he
had
sayde
that
he
was
sent
of
GOD
,
addeth
this
onely
which
was
more
necessarye
,
namelye
to
what
purpose
he
came
being
sent
of
God
,
namely
,
to
beare
witnesse
.
M.
The
Prophetes
also
which
were
before
Iohn
came
to
witnesse
,
that
is
to
saye
,
to
beare
witnesse
of
the
incredulity
,
and
impietye
of
the
Israelites
:
but
this
Iohn
came
to
testifie
of
the
light
,
Christ
:
that
is
to
saye
,
he
came
to
this
ende
,
that
he
might
shewe
the
rysing
of
this
light
,
and
might
be
the
foreronner
,
and
setter
foorth
of
the
same
to
the
people
of
Israel
.
For
him
,
whome
the
Prophetes
foreshewed
shoulde
come
,
Iohn
the
Baptist
pointed
out
with
the
finger
.
That
al
men
through
him
might
beleeue
.
M.
He
sayth
not
simply
,
That
al
men
might
beleue
,
but
he
addeth
,
throw
him
,
that
is
to
say
,
that
all
men
being
moued
by
the
aucthority
of
Iohn
,
and
beléeuing
his
testimonye
,
might
knowe
this
light
,
and
imbrace
the
same
.
It
was
necessary
therefore
that
such
a
witnesse
shoulde
be
sente
,
as
the
Israelites
might
geue
credite
vnto
.
For
this
cause
he
was
so
indued
with
the
grace
of
GOD
,
that
he
made
all
men
to
beholde
him
.
He
was
,
sayeth
our
Sauiour
Christ
,
(
speaking
of
Iohn
:
Ihon.
5
Math.
3
Math.
11
Mat.
1
Luk.
1
)
A
burning
and
shyning
light
.
For
all
Ierusalem
went
out
to
him
:
He
neyther
eate
breade
nor
dranke
Wine
:
His
meate
was
Locustes
and
wilde
Honye
,
his
apparell
of
Camelles
héere
,
and
a
Girdle
of
a
Skinne
about
his
Loines
.
Hée
was
indued
with
the
spirite
and
power
of
Helias
.
He
called
all
men
with
seuerity
to
repentance
,
sparing
neither
the
hie
Priests
,
Scribes
,
Luke
.
3
nor
Pharisees
,
whome
he
called
generation
of
Vipers
:
He
dealt
seuerelye
with
Herode
the
King
,
Math.
14.
as
we
maye
reade
in
Mathewe
.
Therefore
the
testimonie
of
Iohn
tendeth
to
this
ende
,
which
hée
beareth
of
Christ
,
that
we
beléeue
in
him
.
Fayth
is
that
by
the
which
we
behold
this
light
,
know
the
same
and
imbrace
it
.
By
this
grace
was
set
foorth
to
the
worlde
,
not
onelie
the
testimonye
which
Iohn
bare
concerning
Christ
,
but
also
the
testimony
of
all
the
Apostles
and
Euangelistes
,
both
by
voyce
and
writing
.
And
therfore
it
is
sayde
in
the
ende
of
this
Gospell
:
These
thinges
are
written
that
yee
might
beleeue
that
Iesu
is
the
son
of
god
.
But
what
is
the
profite
of
this
fayth
?
The
profit
(
saith
he
)
of
this
fayth
is
,
that
yée
beléeuing
might
haue
life
through
his
name
.
Moreouer
the
grace
of
this
light
,
1.
Tim.
2
must
be
set
before
all
men
,
for
God
woulde
haue
all
men
to
bée
saued
,
and
to
come
to
the
knowledge
of
the
the
truth
.
Also
it
is
sad
,
Luke
.
3
Preache
ye
the
Gospell
to
euerye
creature
.
&c.
B.
Wherevppon
Saint
Iohn
Baptist
Preached
the
Gospell
to
the
Souldiours
and
Publicans
.
8.
He
was
not
that
light
:
but
was
sent
to
beare
witnesse
of
the
light
.
He
was
not
that
light
.
B.
By
this
newe
Preaching
of
the
Kingdome
of
Heauen
,
many
thought
that
this
Iohn
was
the
same
light
of
the
world
,
which
was
commonly
talked
of
,
&
the
same
word
also
,
by
which
al
things
were
made
.
But
the
Euangelist
sayth
,
he
was
not
the
same
light
.
M.
For
wée
reade
that
he
had
so
great
aucthoritye
a-among
the
Israelites
,
that
they
sayd
among
them selues
:
Is
not
this
Christ
?
Least
therefore
his
excéeding
brightnesse
shoulde
obscure
the
glory
of
Christ
,
Luke
.
3
the
Euangelist
teacheth
that
he
was
not
the
light
.
M.
He
was
the
light
truelye
,
but
not
the
same
light
,
whereof
it
is
here
spoken
,
which
is
the
light
of
men
,
the
well
of
all
light
,
the
woorde
,
and
the
Sonne
of
God
.
The
Apostles
also
are
called
the
light
of
the
world
.
Math.
5
And
Paul
calleth
the
beléeuing
in
Christ
,
the
light
.
Yee
were
sometimes
(
saith
he
)
Darknesse
,
but
now
are
ye
light
in
the
Lord
:
Ephe.
5.
But
they
are
so
called
in
another
maner
of
respect
.
C.
For
all
the
Godlye
are
called
light
in
the
Lorde
,
because
they
being
lightened
with
his
spirite
,
do
not
onelye
see
to
them selues
,
but
also
do
direct
others
by
theyr
example
into
the
waye
of
saluation
.
The
Apostles
also
are
specially
called
the
light
,
because
they
preferre
the
light
of
the
Gospell
,
which
driueth
awaye
the
darkenesse
of
the
worlde
.
But
the
Euangelist
here
intreateth
of
the
onely
and
euerlasting
wel
of
light
.
M.
Iohn
therfore
was
a
light
,
but
he
was
set
on
fire
,
and
illuminated
by
this
light
.
For
as
the
mountaine
in
the
morning
before
the
Sunne
appeareth
vnto
men
,
is
lightened
with
his
beames
,
euen
so
are
all
the
Saintes
of
God
light
in
the
Lorde
,
of
whom
they
are
illuminated
.
R.
Wherefore
this
place
,
putteth
a
difference
not
only
betweene
Christ
and
Iohn
,
but
also
betwéene
Christ
and
al
the
Saints
,
Patriarks
,
Prophets
,
Apostles
,
and
Martyrs
:
For
neither
Iohn
,
nor
any
other
of
all
the
Saintes
,
were
the
true
light
,
but
were
onelye
proclaimers
,
and
setters
forth
of
the
true
light
.
M.
Let
vs
therefore
hereby
learne
to
estéeme
of
the
Saintes
,
as
they
are
made
and
appointed
of
GOD
,
and
no
otherwise
.
But
was
sent
to
beare
witnesse
of
the
light
.
A.
Iohn
therefore
repeateth
this
againe
to
shew
what
men
ought
to
iudge
of
them
,
which
being
sent
of
God
,
preach
the
word
vnto
the
world
:
Least
we
attribute
any
thing
,
of
that
vnto
them
which
pertaineth
onelye
to
the
Sonne
of
God
.
M.
For
great
is
the
wilfull
folly
of
the
world
in
this
point
.
Eyther
it
reiecteth
altogether
the
witnesses
of
Christ
,
and
despiseth
them
,
or
else
it
geueth
reuerence
and
honoureth
them
aboue
Christ
.
The
Iewes
at
the
first
receyued
Iohn
for
the
Messias
Christ
him selfe
,
which
was
not
Christ
:
&
yet
they
receyued
not
the
testimony
which
he
bare
vnto
Christ
.
Euen
so
the
Corinthians
litle
or
nothing
at
all
regarded
Paul
,
that
singular
Preacher
of
the
kingdome
of
Christ
,
but
they
made
more
of
the
false
Apostles
,
than
appertayned
to
the
Mynisters
of
of
Christ
,
1.
Cor.
4
insomuch
that
the
Apostle
was
faine
to
shewe
them
what
they
ought
to
thinke
of
the
Ministers
of
Christ
,
and
what
not
:
And
we
our selues
haue
had
experience
,
what
great
estimation
the
worlde
hath
had
,
and
yet
hath
of
dead
Saintes
,
and
of
the
Byshops
of
Rome
and
others
,
and
howe
litle
it
regardeth
the
true
Ministers
of
Christ
.
9.
He
was
the
true
light
,
lightening
euerye
man
that
commeth
into
the
worlde
.
Hee
was
the
true
light
.
C.
The
true
light
is
not
here
opposed
or
compared
to
the
false
light
,
but
the
Euangelist
here
goeth
about
to
put
a
difference
betwéene
our
sauiour
Christ
and
al
other
,
least
that
any
man
should
thinke
that
he
is
euen
the
same
light
,
&
no
better
than
the
which
angels
&
men
are
said
to
be
.
But
this
is
the
difference
,
that
whatsoeuer
is
bright
and
shining
in
Heauen
and
in
earth
,
it
borroweth
his
brightnesse
from
another
:
But
Christ
is
light
of
him selfe
,
and
shining
by
him selfe
,
and
lightening
with
his
brightnesse
the
whole
worlde
:
insomuche
that
there
is
no
other
cause
or
Originall
of
brightnesse
,
but
hee
.
Hée
called
therefore
that
,
the
true
light
,
to
whose
nature
it
is
proper
to
shine
.
M.
Therefore
this
is
the
first
note
by
the
whiche
Christ
is
discerned
from
Iohn
,
and
from
all
other
Apostles
.
For
Iohn
and
the
Apostles
were
light
(
as
it
is
sayde
before
)
but
not
the
true
light
,
that
is
to
saye
,
not
that
naturall
light
,
which
shineth
of
it selfe
,
and
which
taketh
no
force
to
shine
of
anye
other
.
Suche
a
one
is
Christ
,
but
Iohn
and
the
Apostles
not
so
:
for
if
they
had
not
béene
illuminated
by
this
light
,
they
had
béene
altogither
darckenesse
.
Lightning
euerye
one
that
commeth
.
Here
he
putteth
the
other
note
of
true
light
,
by
the
which
he
is
discerned
from
the
other
Saintes
,
being
lightned
.
Many
are
(
trulye
)
lightened
by
Iohn
and
the
Apostles
of
Christ
,
as
it
were
by
the
instrumentes
and
Ministers
of
the
light
:
but
all
men
are
not
simplye
lightened
by
them
.
But
this
place
was
wont
to
be
expounded
two
maner
of
wayes
.
For
some
restraine
and
referre
vnto
them
an
vniuersal
note
,
which
are
regenerated
by
the
spirite
of
God
,
&
are
made
pertakers
of
the
quickening
light
:
and
so
the
meaning
of
this
place
to
be
,
that
none
is
illuminated
but
by
him
,
euen
as
if
there
be
in
the
Citye
one
Schoolemaister
which
hath
a
Schoole
,
he
shall
be
called
the
Schoolemayster
of
the
whole
Citye
,
although
fewe
come
vnto
the
Schoole
.
But
this
other
sence
and
meaning
séemeth
to
bée
more
nere
and
agréeing
to
the
purpose
of
the
Euangelist
,
namelye
that
certaine
beames
are
diffunded
and
powred
from
this
light
into
all
mankinde
:
as
it
was
also
sayde
at
the
first
.
For
we
knowe
that
men
haue
this
speciallye
aboue
all
other
creatures
,
namelye
that
they
are
indued
with
reason
and
vnderstanding
,
that
they
beare
and
haue
in
theyr
conscience
the
difference
betwéene
that
which
is
right
and
false
.
There
is
none
therefore
,
to
whome
some
sence
and
féeling
of
the
eternall
light
commeth
not
.
But
bycause
Fanaticall
men
rashelye
taking
this
place
doe
wrest
the
same
,
that
they
might
thereby
gather
that
the
grace
of
lightning
is
offred
to
all
men
alike
:
Let
vs
note
that
the
Euangelist
onelye
here
intreateth
of
the
common
light
of
of
Nature
,
which
neuer
groweth
vnto
fayth
.
For
no
man
can
pearce
or
atchéeue
to
the
kindome
of
GOD
,
no
not
with
all
the
industrie
and
promptnesse
of
his
minde
:
it
is
onely
the
spirite
of
Christ
which
openeth
the
gate
of
heauen
to
the
elect
.
Obiection
2.
Thess.
3.
Math.
20.
A.
Therefore
if
anye
doe
obiect
that
manye
abyde
in
blindenesse
which
are
not
lightned
by
Christ
,
(
because
fayth
pertaineth
not
to
all
men
,
and
fewe
be
chosen
)
The
aunswere
is
ready
,
namely
this
,
Aunswere
.
M.
That
all
men
are
lightned
by
this
light
,
with
the
light
which
men
call
the
light
of
nature
,
the
which
in
déede
is
reason
and
the
force
of
vnderstanding
,
by
the
which
man
differeth
from
brute
beastes
.
And
so
all
men
are
lightened
from
Adam
by
Christe
,
by
the
worde
,
by
the
light
of
men
,
and
the
life
,
vnto
the
extreame
ende
of
mortall
men
.
C.
But
let
vs
note
that
the
light
of
reason
which
God
had
giuen
to
men
was
so
obscured
by
sinne
,
that
scarse
small
sparkes
arise
,
euen
in
thicke
darcknesse
,
which
also
by
and
by
are
choked
.
Wherefore
wée
may
hereby
learne
that
without
Christ
,
all
thinges
are
darcke
,
and
whatsoeuer
light
there
is
in
men
,
the
same
commendeth
and
setteth
foorth
the
Diuinitye
of
Christ
.
10.
He
was
in
the
worlde
,
and
the
worlde
was
made
by
him
,
and
the
worlde
knew
him
not
.
M.
Hée
sayde
before
that
Christ
the
true
light
doth
illuminate
euerye
man
,
and
least
it
shoulde
be
onelye
vnderstoode
of
those
which
were
in
the
worlde
after
his
Incarnation
,
and
are
now
also
,
hée
added
these
wordes
,
Comming
into
the
worlde
,
that
wée
myght
also
be
constrained
to
vnderstand
it
of
those
which
were
borne
into
this
world
,
before
the
natiuitye
of
Christ
.
And
therefore
here
verye
aptlye
hée
addeth
saying
,
He
was
in
the
worlde
,
that
is
to
saye
,
from
the
firste
beginning
of
mankinde
,
from
the
firste
creation
,
this
light
was
in
the
worlde
lightening
euery
man
.
C.
Because
before
Christ
was
made
manifest
in
the
flesh
,
he
declared
his
power
euery
where
,
Therefore
those
daylye
effectes
shoulde
haue
corrected
the
wickednesse
of
men
.
But
such
was
the
ingratitude
of
men
and
wilfull
blindenesse
,
that
the
cause
of
the
light
whiche
they
enioyed
was
vnknown
to
them
:
For
what
can
bée
more
absurde
than
to
drawe
out
of
a
flowing
riuer
,
water
,
and
not
to
remember
the
spring
,
from
whence
the
riuer
floweth
?
Therefore
in
that
the
worlde
knew
not
Christ
before
hée
was
made
manifest
in
the
flesh
,
there
is
no
iust
excuse
of
ignoraunce
to
be
founde
,
for
this
commeth
to
passe
,
by
their
sluggishnesse
,
and
blinde
dulnesse
,
which
had
him
alwayes
present
with
them
in
power
.
M.
Iohn
therefore
now
expoundeth
that
which
hée
sayde
before
in
these
wordes
:
The
light
shined
in
darckenesse
,
and
the
darckenesse
comprehended
it
not
.
Otherwise
this
word
(
comprehended
)
might
be
taken
as
well
for
the
vse
,
as
for
the
knowledge
of
this
light
.
The
vse
of
this
light
was
in
darcknesse
,
but
the
knowledge
not
so
.
For
this
light
alwaye
shined
in
darckenesse
,
but
the
darckenesse
comprehended
it
not
,
(
that
is
to
saye
)
it
knewe
it
not
.
By
this
place
trulye
all
fleshe
is
condempned
,
that
no
mortall
man
coulde
know
this
light
of
the
worde
,
and
of
the
power
of
GOD
,
being
so
euident
to
bée
séene
with
the
eyes
of
the
minde
.
1.
Cor.
1
For
the
worlde
by
his
wisedome
,
in
wisdome
knewe
not
GOD
:
Notwithstanding
,
wée
must
not
thinke
that
no
man
knewe
Christ
before
he
was
borne
in
the
fleshe
:
Iohn
.
8
For
Christe
himselfe
sayth
,
Abraham
desired
to
see
my
daye
,
and
sawe
it
,
and
reioysed
.
But
no
man
knew
him
,
but
by
a
singuler
reuelation
,
and
speciall
lightning
of
the
minde
.
Wherefore
it
is
not
sayde
,
and
no
man
knew
him
,
but
,
the
worlde
knewe
him
not
,
that
hée
might
condemne
the
wisdome
of
the
world
,
and
all
the
iudgement
of
fleshe
.
11.
He
came
into
his
owne
and
his
owne
receyued
him
not
.
Question
R.
How
is
Christ
sayde
to
come
,
when
as
he
was
before
in
the
worlde
?
Hée
came
,
Aunswere
.
that
is
to
saye
,
hée
was
made
man
,
and
shewed
himselfe
to
be
a
visible
man
.
M.
For
the
Euangelist
commeth
to
the
dispensing
of
our
saluation
,
and
to
the
same
declaration
of
the
word
of
GOD
,
which
was
made
by
the
Incarnation
,
of
the
which
he
began
to
entreate
,
when
hée
sayde
:
There
was
a
man
sent
of
GOD
whose
name
was
Iohn
.
Hee
came
into
his
owne
.
C.
C.
This
place
is
diuersely
expounded
,
Some
thinke
that
the
Euangelist
speaketh
generally
of
the
whole
worlde
.
For
there
is
no
part
of
the
worlde
,
which
the
sonne
of
GOD
doth
not
rightlye
chalenge
to
him selfe
for
his
owne
.
Therefore
the
sence
and
meaning
according
to
theyr
opinion
,
is
,
when
Christ
descended
into
the
worlde
,
he
went
not
out
of
his
owne
boundes
,
because
all
mankinde
is
his
proper
inheritaunce
.
But
their
opinion
is
better
to
be
liked
,
which
refer
it
to
the
Iewes
onelye
:
for
there
is
in
these
wordes
contayned
a
secret
comparison
,
by
the
whiche
the
Euangelist
doth
the
more
Exaggerate
the
ingratitude
of
men
.
The
sonne
of
GOD
in
one
nation
chose
him
out
a
place
to
dwell
in
,
and
when
he
came
thyther
,
hee
was
reiected
.
Hereby
therefore
it
euidently
appéereth
how
wicked
the
blindenesse
of
man
is
.
M.
They
were
the
people
of
God
,
a
chosen
people
out
of
all
nations
,
to
this
people
hée
came
by
incarnation
,
who
other
wise
by
his
deuinitie
is
and
hath
béene
alwayes
in
the
worlde
,
and
was
neuer
from
the
Father
.
To
this
people
hée
was
promised
a
Messias
of
the
séede
of
Abraham
,
and
Dauid
,
and
was
made
a
Minister
of
the
circumcision
for
the
truth
of
God
,
Rom.
15
to
confirme
the
promises
made
vnto
the
Fathers
.
R.
And
hée
was
not
onely
reiected
of
them
,
but
also
Crucified
and
put
to
death
.
The
knowledge
of
Christ
is
lesse
among
none
,
than
among
the
wise
and
mightie
men
of
this
world
.
For
Christ
is
to
the
Mightye
and
Wise
of
this
worlde
,
foolishnesse
,
and
a
stone
to
stumble
at
.
M.
But
why
doth
the
Euangelist
vrge
this
same
so
often
,
that
Christ
was
not
receyued
?
For
(
sayth
he
)
The
darkenesse
comprehended
him
not
:
The
world
knew
him
not
:
His
own
receiued
him
not
:
Surely
he
doeth
it
,
least
any
man
should
saye
:
Thou
dost
preache
vnto
vs
,
a
great
light
which
is
come
already
into
the
world
:
but
why
came
he
so
late
?
why
did
he
neglect
the
first
world
?
He
aunswereth
,
he
came
not
to
late
,
but
alwayes
shyned
,
hée
was
alwayes
in
the
world
,
but
the
worlde
knewe
him
not
.
And
his
also
,
to
whome
by
great
benefites
hée
had
ioyned
him selfe
,
to
whom
he
came
with
singular
grace
and
fauor
,
to
whome
he
shoulde
haue
béene
best
knowen
,
receyued
him
not
:
So
thicke
truelye
and
palpable
are
the
darkenesse
euerye
where
of
this
worlde
.
He
doth
also
take
away
that
stumbling
blocke
,
by
the
which
many
were
moued
,
for
that
hee
wrappeth
the
Iewes
in
the
same
darcknesse
that
the
world
was
in
.
So
sayth
Paul
:
Blindnesse
fell
vpon
Israel
.
To
the
same
effect
pertayneth
that
complaint
of
God
by
the
mouth
of
Esay
,
Rom.
11
saying
:
The
Oxe
knoweth
his
owner
,
and
the
Asse
his
Maisters
Cribbe
:
but
Israel
hath
not
knowen
mee
.
Esay
.
1
For
although
hée
hath
the
rule
of
the
whole
world
,
yet
notwithstanding
hee
maketh
him selfe
the
peculiar
Lorde
of
Israel
,
whome
he
had
chosen
to
bée
as
it
were
his
deare
Shéepefolde
.
This
place
also
serueth
to
make
vs
feare
,
that
we
bée
not
careles
of
Christ
,
when
he
is
reuealed
and
Preached
.
For
we
are
not
therefore
iust
,
because
we
heare
the
woord
,
and
because
Christ
commeth
:
but
bicause
we
beléeue
and
worke
according
to
the
measure
of
fayth
.
A.
The
Iewes
had
no
regard
to
the
Lawe
and
the
Prophetes
,
and
therfore
they
stumbled
and
fell
at
the
Stone
of
offence
:
and
were
reiected
for
theyr
vnbeléefe
.
M.
Furthermore
it
shoulde
not
séeme
straunge
to
any
man
,
if
the
sonnes
of
GOD
which
are
in
Christ
,
bée
not
receyued
of
this
worlde
,
seeing
that
light
was
receyued
,
neyther
afore
nor
after
the
incarnation
,
neyther
of
the
Gentiles
,
1.
Ihon.
3.4
nor
of
the
Iewes
.
The
world
receyueth
that
which
is
his
owne
.
12.
But
as
many
as
receyued
him
,
to
them
he
gaue
power
to
be
the
sonnes
of
God
,
euen
to
them
that
beleue
in
his
name
.
But
as
many
as
receyued
him
.
Therfore
that
which
is
spoken
before
:
And
his
own
receiued
him
not
.
Is
not
so
to
be
vnderstode
that
none
of
al
the
Iews
receyued
Christ
(
for
many
receyued
him
)
but
because
he
was
not
receyued
by
a
generall
consent
:
Euen
as
if
thou
shouldest
saye
:
The
Gospell
came
into
England
,
and
England
receyued
it
not
:
How
can
Englande
bée
sayd
not
to
receyue
the
Gospell
,
seeing
there
are
so
many
Christian
Englishmen
that
receyue
the
same
?
Surelye
it
maye
be
truely
sayde
,
not
to
receyue
it
,
bycause
it
doth
not
receyue
it
,
with
a
&
generall
commen
consent
,
all
men
agreeing
to
the
same
.
R.
To
receyue
Christ
(
as
Iohn
interpreteth
the
same
)
is
to
beléeue
in
the
name
of
Christ
.
And
the
name
of
Christ
,
is
wisedome
,
righteousnesse
,
sanctification
and
redemption
If
any
man
therfore
geue
him selfe
to
the
righteousnesse
of
Christe
,
or
to
his
redemption
,
1.
Cor.
1
sinnes
shall
not
remaine
,
death
shall
vanishe
awaye
,
and
Hell
fire
shal
be
quenshed
.
For
men
shal
be
made
suche
as
Christe
him selfe
is
,
if
they
geue
and
bequeathe
them selues
wholly
vnto
him
.
According
to
that
which
followeth
:
To
them
he
gaue
power
to
be
the
sonnes
of
God
.
C.
Least
this
let
should
hinder
or
stay
any
man
,
that
the
Iewes
contempned
christ
,
the
Euangelist
lifteth
vp
the
mindes
of
the
godly
which
beléeue
in
him
aboue
the
Heauen
.
For
hee
sayth
that
this
glory
,
to
bée
the
Sonnes
of
GOD
,
must
bée
obtayned
by
faith
.
And
in
this
vniuersalitie
(
as
manye
)
is
contayned
a
secret
comparison
.
For
the
Iewes
were
puffed
vp
with
a
blinde
vaine
glorie
,
as
though
they
alone
had
GOD
tyed
vnto
them
.
The
Euangelist
therefore
pronounceth
that
the
lot
is
altered
:
because
the
Iewes
being
forsaken
,
the
Gentiles
are
chosen
in
their
stéede
.
For
it
is
asmuche
as
if
the
right
of
adoption
should
be
transported
to
straungers
.
And
this
is
that
which
Paule
sayth
:
The
destruction
of
one
people
was
the
life
of
the
whole
worlde
:
Rom.
11
because
the
Gospell
being
expulsed
as
it
were
of
them
,
beganne
nowe
to
be
spredde
euen
throughout
the
whole
worlde
.
CHR.
Therefore
whether
they
be
bonde
or
frée
,
whether
they
be
Barbarous
or
Scithians
,
wise
,
or
foolish
,
men
or
women
,
Children
or
olde
men
,
all
are
worthie
of
one
honour
,
of
the
which
it
is
sayde
:
Hee
gaue
them
power
to
be
the
sonnes
of
GOD
.
C.
The
Papistes
by
this
place
gather
that
it
is
in
our
power
eyther
to
choose
,
or
to
reiect
this
grace
.
But
the
text
it selfe
doth
plainelye
ouerthrowe
this
false
collection
.
For
straight
after
the
Euangelist
addeth
that
they
are
made
the
sonnes
of
GOD
,
for
he
sayth
,
To
them
he
gaue
power
to
be
made
the
sonnes
of
God
,
but
specially
by
the
next
verse
following
.
This
making
commeth
not
by
the
will
of
flesh
,
but
by
the
will
of
God
,
by
the
benefit
of
regeneration
.
Wherfore
,
if
faith
doe
regenerate
vs
that
we
maye
be
the
sonnes
of
God
,
and
if
God
from
heauen
doe
enspire
the
same
into
vs
,
it
is
manifest
that
the
grace
of
adoption
is
not
only
offered
to
vs
of
Christ
in
power
,
but
also
euen
in
the
verye
acte
.
Moreouer
in
this
,
Christ
hath
woonderfullye
set
foorth
his
grace
,
that
he
hath
giuen
this
honour
to
vncleane
and
prophane
men
,
yea
to
suche
as
lie
in
the
shadowe
of
death
,
that
they
should
now
sodenlye
begin
to
be
the
sons
of
God
.
Notwithout
cause
therfore
doth
the
Euangelist
extol
the
greatnes
of
this
benefit
,
Ephe.
2
euen
as
S.
Paul
saith
to
the
Ephesians
.
Euen
to
them
that
beleeue
in
his
name
.
C.
He
doth
briefelye
note
the
maner
of
receyuing
of
Christ
,
namelie
when
men
beléeue
in
him
.
Therefore
we
being
by
fayth
ingraffed
into
Christ
,
do
attaine
the
right
of
adoption
,
that
we
maye
be
the
sonnes
of
God
.
And
certainelye
séeing
hée
is
the
onelye
begotten
sonne
of
God
,
this
honor
pertayneth
nothing
at
all
vnto
vs
,
were
it
not
that
we
are
his
members
.
M.
To
beléeue
in
the
name
of
Christ
(
as
wée
shewed
euen
now
)
is
to
receyue
him
as
the
sonne
of
GOD
,
and
the
Sauiour
of
the
whole
worlde
,
the
which
is
done
of
vs
when
we
depende
wholye
vpon
him
by
a
sincere
fayth
and
trust
,
and
commit
our selues
wholye
as
Disciples
vnto
him
.
Hée
sayth
not
,
they
which
are
pure
,
and
altogither
voyde
of
sinne
,
and
worthy
to
be
admitted
into
the
fellowship
of
this
fraternitie
:
but
he
sayth
,
which
beléeue
in
his
name
and
receyue
him
,
that
is
to
saye
,
which
acknowledge
by
fayth
the
grace
offered
,
and
receyue
it
in
heart
.
Therefore
they
which
beléeue
not
,
receyue
not
Christ
,
they
cannot
obtaine
this
sauing
helth
,
and
dignity
of
the
sonnes
of
God
,
in
so
much
that
they
must
of
necessitie
perish
with
this
world
vnder
the
wrath
.
13.
Which
were
borne
,
not
of
bloode
,
nor
of
the
will
of
the
fleshe
,
nor
yet
of
the
will
of
man
,
but
of
God
.
Which
were
borne
M.
These
woordes
pertayne
to
the
description
of
them
which
beléeue
in
the
name
of
Christ
,
and
do
receyue
the
right
of
the
adoption
of
the
sonnes
of
God
.
They
which
are
such
are
not
borne
of
fleshe
and
blood
,
but
of
God
:
Fleshe
and
blood
begetteth
not
the
Children
of
God
.
That
which
is
of
the
fleshe
is
fleshe
,
Iohn
.
3
and
that
which
is
of
the
spirite
is
spirite
.
B.
By
these
woordes
the
Euangelist
meaneth
nothing
else
,
but
the
carnall
Byrth
.
For
he
maketh
a
comparison
of
the
generation
of
the
fleshe
,
and
of
the
spirite
,
reiecting
the
one
and
allowing
the
other
.
C.
Neyther
is
it
necessarye
that
wée
vnderstand
here
by
this
worde
,
flesh
,
the
Woman
,
as
many
would
haue
it
.
The
Euangelist
rather
repeating
one
thing
by
diuerse
woordes
,
goeth
about
to
inculcate
the
same
,
and
to
print
it
more
déepelye
in
our
mindes
.
Therefore
hée
doth
secréetelye
touche
the
wicked
trust
and
confidence
of
the
Iewes
,
who
had
alwayes
in
theyr
monthes
the
worthinesse
of
theyr
ofspring
,
as
though
they
springing
from
a
holye
Progeny
,
were
Saintes
by
nature
.
They
had
worthelye
boasted
them selues
to
bée
of
the
stock
of
Abraham
,
if
they
had
béene
lawfull
Children
and
not
bastardes
.
But
the
boasting
of
Faith
doth
arrogate
nothing
at
all
from
the
carnall
generation
,
but
geueth
GOD
the
praise
for
all
thinges
that
it
hath
receyued
.
●
.
Therefore
S.
Iohn
in
effect
sayeth
thus
much
:
They
which
beléeue
in
Christ
,
being
before
vncleane
Gentiles
,
are
not
borne
the
sonnes
of
God
out
of
the
wombe
,
or
by
fleshe
and
blood
,
but
are
brought
therevnto
by
the
workemanshippe
of
the
holye
Ghost
.
And
although
properly
hée
hath
respect
vnto
the
Iewes
which
were
proude
in
the
fleshe
:
yet
notwithstanding
,
of
this
place
,
a
generall
Doctrine
maye
bée
gathered
,
namelye
,
that
where
as
wée
are
counted
the
Sonnes
of
GOD
,
it
commeth
not
by
the
propertye
of
our
nature
,
neyther
of
our selues
,
but
because
the
Lorde
hath
begotten
vs
of
his
owne
fréewill
and
singuler
loue
.
Question
A.
Notwithstanding
the
Euangelist
séemeth
verye
vnorderlye
to
make
regeneration
the
first
in
order
,
as
though
it
went
before
faith
,
when
as
rather
it
is
the
effect
of
Faith
,
and
therefore
the
latter
of
the
twaine
.
Aunswere
.
C.
I
aunswere
that
it
is
both
first
and
last
in
diuers
respects
,
because
by
fayth
wée
conceyue
the
incorruptible
séede
,
by
the
which
we
are
borne
againe
into
a
newe
and
diuine
life
:
and
yet
neuerthelesse
,
faith
is
now
the
worke
of
the
holye
Ghost
,
which
dwelleth
in
none
but
in
the
sonnes
of
God
.
Therefore
in
diuers
respectes
,
faith
is
a
part
of
our
regeneration
,
and
an
enteraunce
into
the
kingdome
of
Heauen
,
that
wée
might
bée
nombred
among
the
children
of
God
.
For
in
that
hee
illuminateth
our
mindes
with
the
spirite
,
hee
sheweth
the
worke
of
regeneration
.
After
this
maner
,
faith
springeth
from
regeneration
,
as
from
the
well
.
But
because
wée
receyue
Christ
by
the
same
faith
(
whiche
sanctifieth
vs
wyth
his
spirite
)
therefore
it
is
sayde
to
be
the
beginning
of
our
adoption
.
Therefore
in
respect
of
our
sence
,
we
beginne
not
to
be
the
sonnes
of
God
,
but
after
faith
onely
.
M.
But
we
must
note
what
difference
there
is
betwéene
them
whiche
are
adopted
in
this
worlde
to
the
inheritaunce
of
earthlye
goodes
,
and
those
which
are
adopted
to
bée
the
sonnes
of
God
.
They
whiche
are
adopted
to
haue
the
inheritance
of
earthlye
goodes
,
are
adopted
by
grace
of
good
will
,
although
they
come
not
of
the
same
fleshe
,
neither
are
regenerate
in
minde
,
but
abide
in
the
same
minde
whereof
they
were
before
.
But
they
which
are
adopted
to
bee
the
Sonnes
of
God
,
are
not
borne
of
the
substaunce
of
God
,
(
as
was
Christ
the
onely
begotten
sonne
of
GOD
)
but
they
being
by
grace
taken
for
heyres
and
sonnes
,
are
also
chaunged
in
minde
,
and
of
carnall
are
made
spirituall
.
And
this
is
that
which
hée
sayth
:
But
are
borne
of
God
.
Wee
gather
also
by
this
place
,
that
faith
commeth
not
of
our selues
,
but
is
the
fruite
of
spirituall
regeneration
For
the
Euangelist
affirmeth
that
no
man
can
beléeue
,
but
hée
which
is
borne
of
God
.
Faith
therefore
is
a
heauenly
gift
:
Furthermore
wée
maye
hereby
gather
,
that
faith
is
not
a
colde
or
bare
motion
,
seeing
none
can
beléeue
except
hée
be
reformed
by
the
spirite
of
God
.
14.
And
the
same
woorde
became
flesh
,
&
dwelt
among
vs
,
and
we
sawe
the
glorye
of
it
,
as
the
glory
of
the
onely
begotten
sonne
of
the
Father
,
full
of
grace
and
truth
.
And
the
same
worde
C.
Nowe
hée
teacheth
what
that
comming
of
Christ
was
,
of
the
which
he
had
made
mencion
before
,
saying
,
Hee
came
into
his
owne
:
Namelye
,
that
hée
hauing
taken
vppon
him
our
fleshe
,
openlye
shewed
him selfe
to
the
world
.
M.
And
by
the
fleshe
,
he
vnderstandeth
the
whole
man
,
in
somuche
that
it
is
al
one
,
as
if
he
had
sayd
,
And
the
word
beecame
man
.
C.
For
this
worde
fleshe
,
serueth
more
to
set
foorth
the
force
of
his
minde
,
than
if
he
had
sayde
,
That
it
was
made
man
.
His
purpose
was
to
shew
what
a
vile
and
base
condition
the
Sonne
of
GOD
tooke
vpon
him
for
our
sakes
,
comming
downe
from
the
throne
of
his
heauenlye
glorye
.
The
scripture
speaking
of
a
man
,
contemptuouslye
,
calleth
him
fleshe
.
When
as
therefore
the
Euangelist
,
calleth
the
sonne
of
God
fleshe
,
he
meaneth
,
that
he
hath
so
much
abased
him selfe
,
that
he
hath
taken
vppon
him
this
fleshe
,
subiect
to
so
many
miseries
.
R.
As
to
fragillity
,
contempt
,
execration
,
pouertye
,
hunger
,
thirst
,
nakednesse
,
death
,
and
damnation
:
and
that
wee
might
bee
made
through
him
,
Strong
,
Blessed
,
Ritch
,
Full
,
Immortal
,
and
righteous
,
whereby
we
haue
euerlasting
saluation
.
For
what
thing
else
is
fleshe
than
weakenesse
,
dust
,
and
as
it
were
haye
,
and
the
glorye
thereof
,
as
the
flower
of
the
field
,
which
in
the
morning
groweth
,
and
in
the
Euening
is
cut
downe
,
and
withered
?
C.
But
the
fleshe
is
not
here
taken
for
the
corrupt
nature
of
man
,
as
Paule
oftentimes
taketh
it
,
but
for
the
mortall
man
.
Verye
fonde
therefore
is
Appollinaris
,
which
imagined
that
Christ
had
a
humane
bodye
onely
without
a
soule
.
For
this
is
a
figuratiue
kinde
of
speache
,
because
the
inferiour
part
doth
comprehende
the
whole
man
.
For
by
an
innumerable
sort
of
testimonies
,
a
man
may
gather
,
that
Christ
our
sauiour
as
hée
had
a
body
,
so
also
he
had
a
Soule
.
And
the
scripture
,
when
it
calleth
men
fleshe
,
it
doeth
not
thereby
make
them
voyde
of
Soule
.
It
is
verye
manifest
therefore
that
the
woorde
being
begotten
before
all
worldes
of
the
Father
,
and
whiche
was
alwayes
with
the
Father
,
was
made
man
.
Iohn
.
2
M.
We
must
also
take
héede
,
least
we
thinke
the
woorde
to
bée
sayde
,
to
bée
made
fleshe
in
that
sence
that
the
water
is
sayd
to
bée
turned
into
Wine
.
For
there
the
water
was
so
made
Wine
,
that
it
left
of
to
be
water
any
more
,
and
was
onely
wine
:
but
here
the
word
,
was
not
so
made
flesh
that
it
should
ceasse
to
be
the
word
,
that
is
to
say
,
God
,
&
should
be
now
nothing
more
then
fleshe
.
God
forbid
.
For
it
can
not
bée
that
God
should
be
chaunged
into
man
,
and
should
then
cease
to
be
God
.
The
diuine
substance
of
the
worde
will
neyther
admit
mutacion
or
ende
,
séeing
it
is
immutable
and
infinite
,
or
without
ende
.
Morouer
,
the
fleshe
of
Christ
,
hath
not
left
his
proper
nature
,
and
is
chaunged
into
the
worde
.
God
forbid
this
also
.
For
else
as
Christ
is
there
depriued
of
his
diuinitye
,
euen
so
here
he
should
bée
depriued
of
his
true
humanitye
,
in
so
much
that
he
should
not
bée
nowe
true
man
,
neyther
truely
conceyued
,
nor
truelye
borne
,
neyther
yet
truely
suffered
,
nor
dead
,
and
consequentlye
,
neyther
truely
raysed
againe
from
death
.
M.
Let
vs
therefore
firmelye
holde
and
beléeue
that
GOD
was
made
man
,
that
hée
tooke
vnto
him
that
which
before
he
was
not
,
Two
thinges
to
bee
beleued
.
and
that
he
lost
not
that
which
he
was
.
C.
And
therefore
in
this
principle
of
Faith
,
there
are
twoo
principall
thinges
of
vs
to
be
beléeued
,
namelye
,
that
twoo
natures
in
Christ
,
were
so
ioyned
and
come
togeather
into
one
person
,
that
one
and
the
selfe
same
Christ
was
both
verye
God
,
and
verye
Man
.
And
that
the
vnitye
of
persons
doth
not
let
,
but
that
the
seuerall
natures
doe
abide
distinct
,
in
so
much
that
the
Diuinitye
doth
retaine
and
kéepe
whatsoeuer
is
proper
vnto
it
,
and
the
humanity
hath
also
that
to
him selfe
,
which
belongeth
vnto
it
.
A.
And
if
we
beléeue
these
twoo
principles
,
we
shall
easilye
driue
awaye
all
errours
,
which
Satan
hath
brought
in
by
his
Ministers
touching
the
Diuinitye
and
humanitye
of
Christ
.
For
Nectorius
,
Eutiches
,
Seruetus
,
and
the
Anabaptistes
,
haue
brought
no
smal
contumelye
vnto
Christ
,
in
going
about
some
of
them
to
robbe
him
of
his
Diuinitye
,
and
some
of
them
of
his
humanity
.
And
dwelt
amongst
vs
.
R.
That
is
to
saye
:
The
Sonne
of
GOD
,
hauing
taken
vppon
him
our
fleshe
,
liued
amongest
vs
men
,
spake
with
vs
,
and
did
eate
and
drinke
with
vs
.
M.
Herevppon
the
Prophete
called
Christ
Emanuel
,
Esay
.
7
that
is
to
saye
,
God
with
vs
.
B.
For
he
being
in
the
forme
of
God
,
thought
it
not
robbery
to
bée
equall
with
God
:
but
made
him selfe
of
no
reputacion
,
taking
on
him
the
forme
of
a
seruaunt
,
Philip.
2
and
made
in
the
likensse
of
men
,
and
founde
in
figure
as
a
man
.
R.
And
againe
,
it
is
sayde
,
God
was
manifested
in
the
fleshe
,
iustified
in
the
spirite
,
1.
Timo.
3
seene
of
Angelles
,
preached
to
the
Gentiles
,
beleeued
on
in
the
world
,
and
receyued
vp
into
glorye
.
C.
But
it
is
doubtfull
whether
the
Euangelist
speaketh
generallye
of
men
,
or
of
him selfe
onelye
,
and
of
the
rest
of
the
Disciples
,
which
were
eye
witnesses
of
that
which
hee
sayth
.
It
is
most
likelye
that
he
speaketh
of
him selfe
,
and
of
his
fellowe
Disciples
,
for
he
addeth
saying
:
And
we
saw
the
glorye
of
it
.
M.
He
hath
the
same
wordes
almost
in
his
Epistle
,
saying
:
That
which
was
from
the
beginning
,
1.
Epist.
1
which
we
haue
heard
,
which
we
haue
seene
.
&c.
For
although
the
glorye
of
Christ
might
be
séene
of
men
,
yet
notwithstanding
it
was
vnknowne
to
the
greater
part
by
reason
of
blindnesse
.
Onely
a
fewe
,
whose
eyes
the
holye
Ghost
opened
,
sawe
this
manifestation
of
glorye
.
The
summe
and
effect
of
these
woordes
is
,
that
Christ
was
so
knowne
to
be
man
,
that
he
shewed
forth
somwhat
in
him selfe
,
to
bée
seene
of
men
to
be
far
more
excellent
.
Whervpon
it
followeth
that
the
Maiestye
of
GOD
was
not
abased
,
although
it
was
compassed
about
with
fleshe
:
It
laye
hid
vnder
the
basenesse
of
the
fleshe
,
but
so
notwithstanding
that
it
shewed
foorth
his
brightnesse
.
M.
Iohn
sayeth
not
,
we
sawe
his
essence
,
but
,
we
sawe
his
glory
.
No
man
séeth
,
nor
hath
séene
the
verye
essence
of
the
worde
:
But
the
beléeuing
Apostles
sawe
his
glorye
.
B.
The
which
as
it
was
speciallye
séene
of
thrée
of
the
disciples
in
the
mount
Thabor
:
Math.
●7
Euen
so
by
his
gloryous
resurrection
and
Assention
,
it
did
mightelye
shine
,
and
was
openlye
exhibited
to
be
seene
of
all
the
Disciples
.
M.
Therefore
by
this
worde
glorye
,
he
vnderstandeth
those
thinges
,
which
set
forth
the
glory
of
this
worde
,
that
is
to
saye
,
whiche
are
certaine
shewe
tokens
of
his
Diuine
goodnesse
,
wisedome
,
and
power
.
Euen
as
in
the
Chapter
following
,
Saint
Iohn
sayth
,
After
Christ
had
made
Wine
of
water
:
He
manifested
(
sayth
he
)
his
glory
.
A.
And
Christ
him selfe
hearing
of
the
death
of
Lazarus
,
sayth
,
This
sicknesse
is
not
vnto
death
,
Iohn
.
11
but
for
the
glorye
of
GOD
,
that
the
Sonne
of
God
might
bee
glorified
thereby
.
M.
And
because
the
Apostle
sawe
all
these
thinges
,
Saint
Iohn
testifieth
of
them
in
this
place
,
saying
:
And
we
sawe
his
glorye
.
For
in
these
thinges
the
glorye
of
Christ
was
declared
.
As
the
glory
of
the
onely
begotten
sonne
of
the
Father
.
C.
This
worde
(
As
)
is
not
of
improprietye
in
this
place
,
but
it
rather
signifieth
a
true
and
perfect
approbation
.
Ephe.
5.
Euen
so
when
Paul
sayth
:
Walke
as
children
of
the
light
,
he
meaneth
that
we
should
truely
testify
by
our
workes
the
verye
same
,
that
we
are
the
children
of
the
light
.
The
Euangelist
therefore
meaneth
that
the
same
glory
was
seene
in
Christ
,
which
did
agree
and
belong
to
the
sonne
of
God
,
and
was
an
assured
testimony
of
his
Diuintye
M.
For
testimony
is
geuen
of
Christ
,
not
as
of
some
holy
man
and
Prophete
of
GOD
,
which
was
conuersaunt
among
them
,
and
whose
glory
they
sawe
:
Exod.
34
(
as
the
Israelites
also
sawe
the
glorye
of
Moyses
which
he
had
in
his
face
)
neyther
,
as
of
a
glorious
King
of
this
worlde
,
(
which
kinde
of
glorye
some
of
the
Disciples
desyred
,
saying
:
Graunt
that
wee
maye
sit
in
thy
glorye
,
the
one
on
thy
right
hande
,
and
the
other
on
the
lefte
:
the
which
also
the
Iewes
foolishlye
looked
for
at
the
comming
of
theyr
Christ
.
)
But
as
of
the
incarnate
and
onely
begotten
woord
of
GOD
,
the
which
is
called
by
the
Apostle
,
Hebr.
1
The
brightnesse
of
the
glory
of
the
Father
.
And
the
Euangelist
here
calleth
the
word
,
onely
begotten
,
because
he
is
the
only
begotten
sonne
by
nature
,
as
if
he
should
place
him
aboue
men
and
Angels
,
&
should
attribute
that
vnto
him
,
which
belongeth
vnto
no
other
creature
.
But
we
must
not
thinke
that
theyr
faith
did
sée
all
the
glorye
of
the
onely
begotten
sonne
of
GOD
,
in
the
dispensing
of
mans
Saluation
,
séeing
the
same
is
infinite
.
The
Israelites
could
not
beholde
the
glory
of
Moyses
countenaunce
and
yet
could
the
eyes
of
the
Apostles
beholde
the
glorye
of
the
onelye
begotten
sonne
of
GOD
.
They
sawe
surelye
so
much
as
was
appertayning
to
the
dispensing
of
our
saluation
.
Full
of
grace
and
truth
.
B.
As
if
he
should
saye
:
I
haue
sayde
,
that
we
haue
seene
,
and
plainely
beheld
the
glorye
of
the
onelye
begotten
sonne
of
God
,
and
that
not
once
or
twise
onelye
,
because
he
was
full
of
all
grace
and
trueth
.
M.
The
Euangelist
therfore
by
these
wordes
commendeth
the
conuersation
of
Christ
amongest
his
Disciples
,
because
of
twoo
thinges
,
with
the
which
the
same
was
replenished
,
namelye
,
with
grace
and
trueth
.
Act.
7.
C.
Stephen
also
is
sayde
to
bée
full
of
grace
,
but
in
another
sence
.
For
the
fulnesse
of
grace
is
in
Christ
,
he
is
the
well
from
whence
al
we
must
drawe
,
as
more
largelye
hereafter
shal
be
declared
.
Iohn
therfore
meaneth
that
Christ
was
hereby
knowne
to
bee
the
sonne
of
GOD
,
because
he
had
in
him selfe
the
fulnesse
of
all
thinges
which
pertained
to
the
spirituall
kingdome
of
God
:
and
because
he
truelye
shewed
him selfe
in
all
thinges
to
bée
the
redéemer
and
Messias
,
which
is
in
déede
the
speciall
note
by
whiche
hée
shoulde
bée
discerned
from
all
other
.
B.
This
fulnesse
of
grace
in
Christ
,
was
at
sondrye
times
foreshewed
by
the
Prophetes
:
as
in
the
Psalmes
,
and
in
Esai
,
Psal.
49
Psal.
89
Esay
.
16
Ihon.
14
and
in
other
places
.
Trueth
,
in
this
place
maye
signifye
sinceritye
,
and
integrity
,
with
the
which
Christ
was
alwayes
replenished
.
R.
I
am
the
waye
(
sayeth
he
)
the
trueth
,
and
the
life
.
15.
John
beareth
witnesse
of
him
,
and
crieth
,
saying
:
This
was
he
of
whome
I
spake
,
He
that
commeth
after
me
:
is
preferred
before
me
:
For
he
was
before
me
.
Iohn
beareth
witnesse
of
him
.
M.
Because
hée
had
sayd
before
that
Iohn
was
sent
to
this
end
,
that
he
might
testifye
of
Christ
the
true
light
,
which
lighteneth
euerye
man
comming
into
this
world
,
and
by
his
testimony
had
brought
most
men
to
beléeue
the
same
,
it
was
necessary
that
hée
should
adde
these
testimonyes
,
and
shoulde
teache
that
they
both
testified
one
thing
concerning
Christ
.
And
he
bringeth
fiue
of
his
testimonies
by
the
which
hée
manifested
Christ
,
of
the
whiche
wée
will
speake
in
order
as
wée
come
vnto
them
.
Iohn
(
sayth
hée
)
beareth
witnesse
of
him
,
namely
of
the
woord
incarnate
,
and
of
the
onely
begotten
sonne
of
God
.
C.
For
,
by
the
worde
of
the
present
tence
,
the
Euangelist
meaneth
the
continual
acte
.
And
truely
this
Doctrine
ought
to
florishe
for
euer
,
euen
as
if
the
voyce
of
Iohn
did
continuallye
sounde
in
the
eares
of
men
.
So
also
he
sayeth
that
Iohn
cryed
,
to
declared
that
the
doctrine
of
Iohn
was
not
obscure
:
and
that
he
did
secretelye
tell
the
same
in
the
eares
of
a
fewe
,
but
that
hée
openly
with
a
lowde
voyce
preached
Christ
.
R.
This
therefore
so
excellent
a
man
,
whom
the
whole
multitude
reuerenced
as
a
Prophete
,
who
for
his
holinesse
and
purenesse
of
life
,
was
taken
for
Christ
,
this
so
singular
a
man
,
I
say
,
beareth
testimonye
to
Christ
,
of
this
fulnesse
.
Whereby
the
wicked
obstinacye
of
the
Iewes
is
noted
,
that
hauing
so
notable
a
personne
to
beare
witnesse
of
Christ
,
so
plainelye
and
openlye
Preaching
of
him
,
yet
notwithstanding
,
abode
in
their
hardnesse
of
heart
and
perished
,
of
the
which
the
Euangelist
spake
before
,
saying
:
He
came
into
his
owne
,
and
his
owne
receyued
him
not
.
And
so
all
excuse
is
quite
taken
from
them
.
Saying
this
was
he
of
whome
I
spake
M.
This
is
the
testimony
of
Iohn
.
Before
that
Christ
came
to
him
,
that
is
to
saye
,
to
receyue
Baptisme
,
he
instructed
all
men
throughout
al
his
race
of
Preaching
of
Christ
,
which
was
nowe
readye
to
come
,
directing
them
from
him selfe
vnto
Christ
,
Baptizing
them
,
not
into
him selfe
,
but
into
him
,
and
teaching
to
prepare
the
way
vnto
him
.
And
this
is
that
which
Paul
sayth
,
Iohn
truelye
Baptized
with
the
Baptisme
of
repentaunce
,
speaking
of
him
that
shoulde
come
after
him
,
that
they
might
beléeue
,
that
is
to
saye
,
Actes
.
19
Of
Christ
Iesus
.
And
hée
pointed
him
out
with
the
finger
,
saying
:
This
is
he
of
whome
I
spake
.
C.
By
the
which
woordes
he
meaneth
,
that
this
was
his
purpose
from
the
beginning
,
namely
to
make
Christ
known
,
and
that
this
was
the
ende
of
his
Sermons
.
M.
Of
this
mynde
and
disposition
ought
euery
Minister
of
Christ
to
bée
,
that
after
the
example
of
Iohn
,
they
learne
,
not
to
preache
themselues
,
but
Christ
:
and
not
to
suffer
any
to
depend
vppon
them
,
but
to
direct
and
send
them
vnto
Christ
.
So
Saint
Paul
teacheth
saying
:
For
wee
Preache
not
our selues
,
2
Cor.
4
but
Christ
Iesus
our
Lord
,
and
our selues
your
seruauntes
for
Christes
sake
.
If
all
were
endewed
with
this
minde
whiche
will
séeme
to
bée
ministers
of
Christ
,
there
should
be
true
concord
and
vnitye
through
the
whole
Churche
,
neyther
shoulde
there
bée
at
any
time
Scismes
in
the
same
.
C.
Moreouer
when
Iohn
the
Baptist
speaketh
of
Christe
,
saying
:
Hee
which
commeth
after
me
:
although
hée
was
elder
than
Christ
by
certaine
monethes
,
yet
notwithstanding
,
here
hée
speaketh
not
of
his
age
.
But
because
he
had
done
the
office
of
a
Prophete
a
certaine
time
before
Christ
had
openlye
shewed
him selfe
,
therefore
by
time
he
preferreth
him selfe
before
Christ
.
Therefore
in
respect
of
the
publique
reuelation
of
Christ
,
Christ
followed
Iohn
.
16.
And
of
his
fulnesse
haue
all
we
receyued
,
and
grace
for
grace
.
And
of
his
fulnesse
haue
all
wee
receyued
.
M.
These
woordes
and
that
which
followeth
to
the
other
testimony
of
Iohn
beginning
at
the
ninetéeth
verse
,
are
referred
of
some
to
our
Euangelist
,
and
not
to
Iohn
the
Baptist
.
Although
it
make
no
great
matter
whose
woordes
these
be
,
yet
notwithstanding
there
séemeth
to
bée
no
cause
why
they
should
bee
taken
from
the
testimony
of
Iohn
the
Baptist
.
Nowe
therfore
he
beginneth
the
Sermon
touching
the
office
of
Christ
,
because
hée
contayneth
in
him selfe
the
affluence
and
fulnesse
of
all
good
thinges
,
insomuch
that
no
part
of
saluacion
is
to
be
sought
for
of
any
other
.
With
God
truely
is
the
well
of
life
,
of
righteousnesse
,
of
trueth
,
and
of
wisedome
:
this
well
is
hidden
and
shut
from
vs
:
but
in
Christ
the
fulnesse
of
all
these
thinges
is
offered
vnto
vs
.
For
hée
is
readye
to
flowe
vnto
vs
of
his
owne
accorde
,
if
so
bee
we
geue
vnto
him
passage
by
Faith.
And
with
Christ
is
the
fulnesse
,
because
he
hath
receiued
the
spirite
without
measure
.
Iohn
.
13
For
the
Father
hath
geuen
all
thinges
into
his
handes
.
The
which
thing
was
shadowed
in
the
Lawe
by
Aron
,
who
when
he
was
consecrated
Priest
,
had
Oyle
powred
on
his
head
,
the
which
,
for
the
great
plentye
thereof
ranne
downe
by
his
Bearde
,
euen
to
the
skyrtes
of
his
cloathing
.
Psal.
133.
As
therefore
the
Oyntment
vpon
the
head
,
which
ranne
downe
the
Bearde
,
euen
Aarons
Bearde
:
Euen
so
Christ
was
annointed
without
measure
most
aboundantly
with
the
holy
Ghost
,
and
hath
powred
the
same
vpon
the
Beard
,
and
skirtes
of
his
cloathing
,
that
is
to
saye
,
vpon
the
faithfull
.
And
as
in
the
first
Natiuitye
,
wée
all
receyued
of
the
fulnesse
of
Adam
,
euen
so
in
the
newe
byrth
,
wée
all
are
ouerwhelmed
with
the
fulnesse
of
Christ
For
Adam
is
a
Tipe
of
Christ
,
as
Saint
Paul
sheweth
in
the
fift
Chapter
to
the
Romanes
.
C.
But
to
returne
to
the
woords
of
Iohn
the
Baptist
.
First
of
all
he
sheweth
that
wée
are
voyde
euery
one
of
vs
of
al
spiritual
goodnesse
.
For
Christ
aboundeth
to
this
ende
,
that
hée
might
supplye
and
helpe
our
lacke
,
ease
our
neede
,
and
satisfye
our
hunger
.
M.
The
whiche
Saint
Paul
confirmeth
by
these
words
:
What
hast
thou
O
man
,
1.
Cor.
4
which
thou
hast
not
receyued
?
C.
Secondlye
he
admonisheth
,
that
so
soone
as
we
depart
from
Christ
,
wée
doe
in
vaine
séeke
for
any
benefite
,
bée
it
neuer
so
small
:
because
GOD
will
haue
all
goodnesse
to
rest
in
him
alone
.
Therefore
wée
shal
finde
Angels
and
men
drye
,
Heauen
voyde
,
the
Earth
barren
,
to
bée
short
,
all
thinges
nothing
,
if
we
will
be
made
partakers
of
the
giftes
of
God
otherwise
than
by
Christ
.
Thirdly
,
he
teacheth
that
we
ought
not
to
feare
,
lest
we
should
want
any
good
thing
,
if
so
bée
we
drawe
at
the
fulnesse
of
Christ
,
the
which
is
so
filled
with
al
heauenlye
treasure
,
that
we
shall
féele
.
the
same
to
bee
in
verye
déede
a
bottomlesse
well
.
And
Iohn
maketh
him selfe
one
of
the
reste
that
wanteth
perfection
,
not
for
modestye
sake
,
but
that
it
maye
euidentlye
appeare
that
none
at
all
ought
to
bée
excepted
.
M.
Let
vs
heare
therefore
both
the
voyce
of
GOD
,
and
also
the
voice
of
his
Saintes
.
The
voyce
of
God
is
:
Math.
1●
Esay
.
55
Come
vnto
me
,
I
will
refreshe
you
.
Heare
me
and
your
soule
shall
liue
.
The
voyce
of
the
Saintes
is
.
We
haue
nothing
of
our selues
,
those
thinges
which
we
haue
come
from
another
.
Craue
of
him
,
of
whose
fulnesse
we
all
haue
receyued
.
By
this
place
also
they
are
to
be
admonished
&
taught
,
which
haue
so
receiued
of
this
fulnesse
of
Christ
,
that
they
possesse
more
than
others
,
eyther
in
the
knowledge
of
GOD
,
eyther
in
temporall
blessinges
,
that
they
inuert
not
,
nor
abuse
the
nature
of
Christes
benefites
:
For
as
they
came
vnto
vs
,
of
his
frée
liberalitye
and
goodnesse
,
so
they
must
bée
communicated
and
geuen
by
vs
to
others
liberallye
,
that
the
néede
of
others
maye
bée
supplyed
and
holpen
by
our
fulnesse
.
He
doth
iniurye
to
the
benefites
of
Christ
receyued
,
which
eyther
gréedelye
kéepeth
them
to
him selfe
,
or
which
by
filthye
riote
vainelye
wasteth
them
.
Of
this
matter
saint
Paul
admonisheth
vs
in
his
Epistle
to
the
Corinthians
.
2.
Cor.
8
And
grace
for
grace
.
M.
This
place
is
diuerslye
expounded
.
Some
vnderstande
the
first
grace
to
bée
that
,
by
the
which
through
Faith
we
receyue
,
remission
of
our
sinnes
:
the
other
grace
,
to
bée
life
euerlasting
,
the
which
kind
of
grace
is
geuen
to
the
faithfull
:
according
to
this
saying
of
the
Apostle
,
but
the
grace
of
God
is
eternall
life
.
Rom.
6
But
other
some
will
haue
the
first
to
bée
that
whiche
in
the
olde
Testament
was
geuen
to
the
Iewes
:
the
other
to
be
more
copious
and
large
,
and
geuen
to
all
men
.
C.
But
the
simple
sence
and
meaning
of
the
texte
,
seemeth
to
bée
this
,
that
whatsoeuer
graces
GOD
doeth
powre
vppon
vs
,
they
doe
also
spring
from
this
well
.
For
whatsoeuer
wée
receyue
of
Christ
he
doeth
not
onelye
geue
it
vnto
vs
as
GOD
:
but
also
the
Father
hath
so
geuen
al
thinges
into
the
handes
of
Christ
,
that
whatsoeuer
we
receyue
from
God
,
they
come
to
vs
by
Christ
,
as
by
a
Conduite
Pipe.
They
iudge
therefore
rightlye
,
which
saye
that
we
are
watered
by
the
graces
powred
vppon
Christ
.
This
was
the
oyntment
with
the
whiche
he
was
annoynted
,
that
he
might
annoint
vs
all
with
him
.
Wherevpon
hée
is
called
Christ
,
that
is
to
saye
,
annoynted
,
and
we
Christians
,
that
is
to
say
,
annointed
of
him
.
R.
Therfore
,
we
haue
receyued
grace
,
that
is
to
saye
.
God
the
Father
fauoureth
vs
:
for
grace
,
that
is
to
say
,
because
,
he
fauoureth
Christ
his
Sonne
,
whose
brethren
we
are
,
and
in
whome
we
beléeue
.
For
this
(
sayeth
hée
)
is
my
beloued
Sonne
,
Math.
3
in
whome
I
am
well
pleased
.
Wherefore
the
Father
also
loueth
vs
,
which
by
faith
are
made
members
of
his
Sonne
.
M.
First
of
all
therefore
,
we
haue
here
to
learne
,
that
we
receyue
not
grace
for
our
owne
merites
sake
,
but
for
the
worthinesse
of
Christ
and
his
sake
.
Secondlye
,
let
vs
be
admonished
by
the
example
of
the
Israelites
,
not
to
neglecte
the
benefites
of
the
grace
of
Christ
,
A.
that
is
(
as
the
Apostle
sayeth
)
That
we
receiue
not
the
grace
of
God
in
vaine
.
2.
Cor.
6
Thirdlye
,
that
we
knowing
,
how
that
wée
receyue
the
blessinges
of
GOD
in
this
life
fréelye
by
Christ
,
be
confyrmed
in
the
faith
and
hope
of
the
blessinges
to
come
:
Esay
.
64
2.
Cor.
2
the
glorye
and
greatnesse
whereof
the
eare
hath
not
hearde
,
the
eye
hath
not
séene
,
neyther
hath
it
at
any
time
entered
into
the
heart
of
man
.
For
it
can
not
bée
,
that
he
which
is
touched
with
no
féeling
of
the
benefites
of
God
receyued
in
this
life
,
shoulde
conceiue
in
his
minde
a
certaine
hope
of
the
blessinges
to
come
.
17
For
the
Lawe
was
geuen
by
Moyses
,
but
grace
and
truth
came
by
Iesus
Christ
.
B.
In
that
hée
maketh
mention
of
Moises
by
collation
,
it
is
done
by
a
figure
called
Occupatio
,
For
the
Iewes
alwayes
boasted
of
Moyses
,
althoughe
in
déede
they
beléeued
him
not
.
Iohn
therefore
attributeth
to
Moyses
,
that
which
was
right
,
namelye
,
that
the
Lawe
was
geuen
by
him
:
for
he
stoode
betwéene
God
and
the
Children
of
Israel
,
that
he
might
shewe
them
the
word
of
the
Lord
.
For
by
this
Law
,
(
Christ
set
aparte
)
they
were
so
farre
from
finding
fauour
in
the
eyes
of
the
Lorde
,
that
they
were
altogether
guiltye
of
impietye
and
execrable
:
For
the
Lawe
accurseth
so
many
as
obserue
not
all
those
thinges
which
it
commaundeth
.
Herevppon
it
is
that
Paul
calleth
the
Lawe
the
administration
of
death
and
condemnacion
,
and
a
kylling
Letter
.
Deut.
27
Gala.
3
2.
Cor.
3
A.
But
when
we
come
vnto
Christ
,
we
finde
in
him
grace
,
C.
that
is
to
saye
,
the
Spirituall
fulfilling
of
those
thinges
which
the
lawe
contayned
in
the
letter
:
we
finde
also
in
him
trueth
,
that
is
to
saye
,
a
firme
,
and
sounde
stabillitye
of
thinges
.
The
Euangelist
therefore
teacheth
howe
muche
inferyoure
the
Mynisterye
of
Moyses
was
to
the
power
of
Christ
.
M.
Moreouer
these
twoo
,
grace
,
and
trueth
,
are
oftentimes
in
the
Scripture
ioyned
togeather
:
C.
but
here
by
a
figure
called
Hypallage
,
they
are
bothe
aptlye
referred
to
one
ende
:
as
if
he
had
sayde
:
That
grace
by
which
the
trueth
of
the
lawe
standeth
,
was
at
the
length
offered
in
Christ
.
But
because
the
sence
wyll
remaine
all
one
,
it
maketh
no
matter
whether
they
bée
ioyned
or
separated
.
This
truely
is
certayne
that
the
Euangelist
woulde
haue
this
graunted
,
that
the
Image
of
all
Spirituall
blessinges
was
shaddowed
onelye
in
the
Lawe
:
but
in
Christe
perfectlye
published
and
reuealed
.
Wherevppon
it
followeth
,
that
if
we
separate
the
Law
from
Christ
,
there
shal
nothing
remaine
therein
bare
figures
.
In
consideration
of
the
which
,
S.
Paule
sayth
,
Colloss.
2
that
in
the
lawe
are
shadowes
,
but
in
Christ
the
body
.
M.
And
Moyses
is
sayde
to
be
farre
inferiour
vnto
Christ
,
because
he
was
in
the
house
of
GOD
as
a
seruaunt
,
for
a
testimonye
of
those
thinges
whiche
shoulde
be
spoken
:
Heb.
3
but
Christ
was
as
Lorde
ouer
his
house
.
C.
The
truth
therefore
consisteth
in
this
,
that
by
Christ
wée
obtaine
grace
,
which
the
Lawe
coulde
not
bestow
.
So
that
this
worde
,
grace
,
is
taken
as
well
for
the
frée
remission
of
our
sinnes
,
as
for
the
renouation
of
the
heart
.
18.
No
man
hath
seene
God
at
any
time
:
the
onely
begotten
sonne
which
is
in
the
bosome
of
the
Father
,
he
hath
declared
him
.
C.
This
is
very
well
and
aptly
added
for
the
confirmation
of
the
former
sentence
.
For
the
knowledge
of
GOD
is
the
gate
by
the
which
wée
enter
into
the
fruition
of
all
good
thinges
.
Therefore
séeing
GOD
doth
reueale
himselfe
vnto
vs
by
Christ
onelye
,
it
followeth
consequentlye
that
all
thinges
be
sought
for
at
the
handes
of
Christ
.
M.
These
thinges
therefore
doe
so
agrée
with
that
which
goeth
before
,
that
the
aucthoritie
of
Moyses
(
vppon
the
which
the
Iewes
did
depende
,
because
hée
talked
with
God
face
to
face
)
is
thereby
made
inferiour
vnto
Christ
.
Moyses
saw
not
God
,
nor
any
other
man
,
whether
he
were
of
the
Prophets
,
or
of
the
Patriarckes
.
C.
Furthermore
when
Iohn
sayth
,
that
no
man
hath
séene
God
at
any
time
,
his
wordes
are
not
to
be
vnderstoode
onelye
of
the
external
sight
of
the
corporall
eye
:
for
hée
meaneth
generallye
,
that
séeing
God
dwelleth
in
the
light
,
which
no
man
can
attaine
vnto
,
hée
cannot
be
knowne
but
in
Christ
,
1.
Timo.
6
his
liuely
and
expresse
Image
.
Wherfore
our
condition
is
farre
better
than
the
state
of
the
fathers
:
because
GOD
which
at
the
first
lay
hid
in
his
secret
glory
,
hath
now
after
a
sort
made
himselfe
visible
.
For
certainely
,
when
Christ
is
called
the
very
expresse
image
of
the
father
,
that
pertayneth
to
a
speciall
benefite
of
the
newe
Testament
.
Euen
so
the
Euangelist
in
this
place
sheweth
vs
a
newe
and
straunge
thing
,
when
he
sayth
that
the
onelye
begotten
sonne
which
was
in
the
bosome
of
the
Father
,
and
before
that
time
hyd
,
is
now
expressed
vnto
vs
.
He
commendeth
therefore
the
reuelation
of
GOD
,
which
by
the
Gospell
is
brought
vnto
vs
,
in
the
which
he
putteth
a
difference
betwéene
vs
and
the
Fathers
,
and
doth
preferre
vs
before
them
.
If
any
man
obiect
and
say
that
God
was
then
also
séene
of
the
fathers
,
face
to
face
,
Obiection
(
as
we
reade
that
the
Patriarcke
Iacob
did
,
Gen.
32
Deut.
5
Num.
12
God
spake
also
to
the
Children
of
Israel
face
to
face
,
&
to
his
seruant
Moises
)
we
may
aunswere
that
the
same
sight
is
in
no
poynt
to
be
compared
to
ours
:
Aunswer
.
For
GOD
vsing
at
that
time
obscurelye
to
shew
him selfe
,
and
as
it
were
a
far
of
,
when
hée
appeared
more
gloriously
vnto
some
,
they
sayd
that
they
had
séene
him
face
to
face
.
Therefore
they
haue
respect
vnto
their
time
:
howbeit
they
saw
not
GOD
,
but
as
it
were
in
shadowes
and
mystes
.
A
singuler
vision
was
that
,
&
almost
farre
excéeding
all
the
rest
,
which
Moyses
obtayned
in
the
mount
:
and
yet
notwithstanding
the
Almightie
expresly
sayth
:
Thou
canst
not
see
my
face
,
Exod.
33
onely
thou
shalt
see
my
hinder
partes
.
By
the
which
metaphore
he
declareth
that
the
time
of
full
and
perfect
reuelation
is
not
yet
come
.
R.
But
now
he
which
séeth
Christ
,
séeth
the
Father
also
.
Iohn
.
14
For
the
sonne
onelye
knoweth
the
Father
,
and
hée
to
whom
soeuer
the
sonne
will
reueale
him
.
C.
Therefore
this
is
most
certayne
,
Math.
11
that
GOD
whiche
was
at
the
firste
inuisible
,
hath
now
appeared
in
Christ
.
When
hée
sayeth
,
that
the
Sonne
is
in
the
Bosome
of
the
Father
,
it
is
a
translation
,
or
kinde
of
speach
borrowed
of
the
custome
of
men
,
who
are
sayde
to
admitte
those
into
theyr
bosome
to
whome
they
commit
al
secréete
matters
.
The
place
of
counsell
is
the
brest
.
Therfore
he
teacheth
that
the
sonne
was
euen
in
the
deepe
counsel
,
purpose
,
and
secréete
minde
of
the
Father
:
to
the
ende
wée
might
knowe
that
we
haue
,
as
it
were
the
open
and
reuealed
breast
of
God
in
the
Gospell
.
Colloss.
2
19.
And
this
is
the
record
of
John
,
when
the
Iewes
sent
Priestes
,
and
Leuites
from
Ierusalem
,
to
aske
him
:
what
art
thou
?
And
this
is
the
recorde
.
C.
Hitherto
our
Euangelist
hath
made
mencion
of
the
Sermon
whiche
Iohn
made
concerning
Christ
:
and
nowe
he
commeth
to
a
more
famous
testimonye
,
geuen
to
the
messengers
of
the
hye
Priestes
to
carrye
to
Ierusalem
.
Hée
sayeth
therefore
that
Iohn
openlye
confessed
wherefore
he
was
sent
of
GOD
.
R.
And
in
that
the
Euangelist
so
oftentimes
maketh
mencion
of
the
testimony
of
Iohn
the
Baptist
,
it
is
done
speciallye
for
twoo
causes
:
first
to
cast
in
the
Iewes
téeth
,
and
to
vpbraide
them
with
their
impietye
,
which
tooke
Iohn
the
Baptist
for
a
man
of
GOD
,
and
the
Lordes
annointed
:
and
yet
notwithstanding
,
would
not
beléeue
him
concerning
the
testimony
whiche
hée
bare
of
Christ
,
and
also
that
he
might
keepe
the
godlye
Iewes
in
the
fayth
of
Christ
,
being
nothing
dismayde
with
the
persecution
of
the
Scribes
and
Pharisees
,
which
contumeliouslye
put
Christ
to
the
shamefull
death
of
the
Crosse
.
Secondly
,
to
declare
the
constancye
of
Iohn
the
Baptist
,
in
maintayning
his
former
testimony
which
he
had
geuen
concerning
the
Messias
:
and
to
proue
that
hee
was
not
a
Reede
shaken
with
winde
.
M.
Whereas
therefore
the
Euangelist
sayth
,
Mat.
11
When
the
Iewes
sent
from
Ierusalem
,
it
is
not
to
bée
vnderstoode
of
the
common
sorte
of
people
which
thought
well
of
Iohn
but
rather
of
those
which
bare
rule
,
and
which
could
also
by
theyr
owne
aucthoritye
commaunde
the
Priestes
and
Leuites
to
go
whyther
they
woulde
haue
them
.
The
Euangelist
Iohn
maketh
mention
that
the
Priestes
and
Leuites
were
sent
from
Ierusalem
,
partely
,
that
wée
might
vnderstande
by
the
qualitye
of
the
message
,
the
purpose
of
the
senders
,
partely
that
he
might
adde
a
certaine
waight
and
grauitie
to
the
testimonye
of
Iohn
,
which
was
not
geuen
in
secréete
,
or
to
the
eares
of
the
common
people
onelye
,
but
to
such
as
were
seriouslye
sent
from
the
Elders
of
the
people
,
yea
,
from
the
Elders
of
that
famous
City
Ierusalem
.
But
with
what
purpose
came
these
messengers
to
Iohn
?
Surelye
:
the
people
had
béene
nowe
without
Prophetes
a
long
time
.
And
Iohn
came
sodainly
foorth
,
&
vnlooked
for
.
Euerye
man
looked
nowe
for
the
comming
of
the
Messias
:
as
wee
maye
sée
in
the
storye
of
the
Woman
of
Samaria
:
I
knowe
(
sayeth
shee
)
That
the
Messias
shall
come
,
whiche
is
Christe
,
Iohn
.
4
when
hee
therefore
commeth
,
hee
shall
shewe
vs
all
thinges
.
C.
Least
therefore
the
Priestes
should
séeme
to
bée
slouthfull
in
theyr
office
,
if
they
shoulde
dissemble
and
neglecte
a
matter
of
so
great
waight
,
they
demaund
of
Iohn
who
he
is
.
Therefore
in
the
beginning
they
dealt
not
craftely
,
but
rather
being
moued
with
the
desire
of
the
redemption
,
they
coueted
to
knowe
whether
Iohn
were
Christ
,
yea
or
no
,
because
he
beganne
to
alter
the
accustomed
manner
in
the
Churche
.
Howe
be
it
,
it
cannot
bée
denyed
but
that
there
was
in
them
an
ambicious
desyre
to
kéepe
theyr
right
:
but
yet
at
this
time
they
went
about
nothing
lesse
than
to
geue
the
honour
of
Christ
vnto
another
.
It
appeareth
therfore
that
there
was
a
common
fame
of
Iohn
,
which
styrred
vp
the
mindes
of
all
men
.
20.
And
he
confessed
,
and
denied
not
,
and
sayde
plainely
,
I
am
not
that
Christ
.
R.
He
confessed
the
trueth
,
and
denied
not
,
hée
did
not
retract
the
testimonie
which
was
geuen
before
vnto
Christ
:
but
truely
againe
as
before
,
he
geueth
testimonie
vnto
him
.
Mala.
4
C.
He
confessed
therfore
plainly
,
and
without
dissimulacion
,
or
circumstaunces
,
that
he
is
not
Christ
.
M.
I
would
to
God
that
they
which
take
vpon
them
no
small
countenaunce
in
the
Church
of
Christ
,
woulde
followe
this
constancie
of
mynde
,
and
sincerity
towarde
Christe
.
21
And
they
asked
him
,
what
then
?
Art
thou
Elias
?
And
hee
sayth
,
I
am
not
:
art
thou
that
Prophet
?
and
he
answered
,
No.
And
they
asked
him
:
what
then
?
C.
Why
doe
they
name
Elias
rather
then
Moyses
?
M.
The
very
times
did
declare
that
the
comming
of
Christ
was
euen
at
hande
,
before
whom
Elias
should
come
according
to
the
prophesie
of
Malachy
.
Malath
.
4
R.
They
enquire
therefore
after
Elyas
the
Thesbite
,
which
was
in
the
time
of
Achab
the
King
.
For
although
they
had
red
in
the
Prophet
Malachy
,
that
the
Prophet
Elyas
shoulde
be
sent
before
the
great
and
fearefull
day
of
the
Lorde
came
(
the
which
is
the
comming
of
Christ
,
being
a
blynding
of
the
vnbeleeuing
,
yea
iudgement
and
damnation
to
them
)
yet
notwithstanding
as
they
were
a
carnall
people
,
so
they
vnderstood
carnally
,
not
that
another
shoulde
bée
sent
in
the
spirite
and
power
of
Elias
the
Thesbite
,
but
euen
the
verye
same
Elias
which
was
taken
vp
into
heauen
in
the
fiery
Chariot
:
C.
or
at
the
least
they
being
deceyued
with
the
common
errour
imagined
,
that
the
soule
shoulde
come
in
an
other
bodye
.
B.
By
this
errour
Herode
was
deceyued
,
Math.
14
thinking
that
Iohn
whome
he
had
beheaded
,
was
now
aliue
againe
,
and
was
called
Iesus
.
By
this
errour
also
part
of
the
common
people
thought
the
Lorde
to
be
Elias
,
Math.
16
part
Hieremias
,
or
some
one
of
the
Prophetes
.
When
as
Iohn
therefore
had
denied
himselfe
to
be
Christ
,
the
messengers
asked
him
if
he
were
not
Elias
the
Thesbite
.
And
he
sayth
,
I
am
not
.
A.
And
yet
notwithstanding
our
sauiour
Christ
,
which
cannot
lye
,
affirmed
him
to
be
Elias
.
But
Iohn
meaneth
that
hée
is
not
Elias
in
person
,
but
in
spirite
and
power
,
and
so
our
Sauiour
Christ
calleth
him
Elias
.
Art
thou
that
Prophet
?
Although
this
worde
(
that
)
be
added
in
this
place
,
yet
notwithstanding
it
hath
no
Emphasis
or
force
.
And
afterwarde
the
messengers
declare
sufficientlye
that
they
vnderstoode
another
Prophet
beside
Christ
.
For
they
sayde
,
If
thou
bee
neyther
Christ
,
nor
Elias
,
neyther
a
Prophet
.
In
the
which
wordes
we
sée
diuers
persons
to
be
noted
,
least
any
man
shoulde
restraine
this
vnto
Christ
.
They
demaunde
therefore
simply
if
hée
be
not
a
Prophet
sent
of
God
.
And
he
aunswered
,
No.
Iohn
in
denying
this
thing
doth
not
lye
for
modesties
sake
,
but
doth
sincerelye
euen
from
his
heart
separate
him selfe
from
the
number
of
the
Prophetes
:
and
yet
for
all
that
,
this
aunswere
is
not
contrarye
to
the
wordes
of
Christ
,
which
calleth
him
a
Prophet
,
and
more
than
a
Prophet
.
For
by
those
wordes
,
Math.
11
he
doth
nothing
else
but
bring
a
certaine
authoritye
and
credite
to
his
doctrine
,
and
doth
also
extoll
the
office
committed
vnto
him
.
22.
Then
sayde
they
vnto
him
:
what
art
thou
that
we
maye
giue
an
aunswere
to
them
that
sent
vs
:
what
sayest
thou
of
thy selfe
?
M.
By
these
aunsweres
of
Iohn
,
the
messengers
of
the
Iewes
,
had
hitherto
learned
nothing
else
,
than
,
that
he
was
neyther
Christ
,
nor
Elias
,
nor
any
of
the
Prophetes
:
For
this
onelye
they
demaunded
.
Therefore
they
obiect
theyr
aucthorytye
,
of
whome
they
were
sente
,
least
they
should
returne
to
them
againe
emptye
,
and
vncertaine
of
theyr
aunswere
.
Touching
the
exposition
of
the
other
twoo
verses
following
,
reade
the
third
of
Mathew
,
beginning
at
the
third
verse
.
25.
And
they
asked
him
,
and
sayde
vnto
him
:
Why
baptizest
thou
then
,
if
thou
be
not
Christ
,
nor
Elias
,
neyther
a
Prophet
?
R.
Although
the
most
holye
and
best
learned
were
sent
vnto
Iohn
,
yet
notwithstanding
,
he
is
not
so
moued
with
theyr
aucthoritye
,
that
he
would
depart
from
the
trueth
,
to
the
whiche
he
had
borne
witnesse
.
And
although
they
were
the
most
learned
of
all
others
,
in
the
lawe
,
yet
notwithstanding
they
vnderstoode
not
the
aunswere
of
Iohn
,
which
was
taken
out
of
the
Scriptures
:
and
therefore
like
blindemen
they
goe
forewarde
.
Wherfore
(
say
they
)
Baptizest
thou
?
That
is
to
saye
:
séeing
thou
art
nothing
but
a
vanishing
voyce
,
séeing
thou
art
neyther
Christ
,
nor
Helias
,
nor
a
Prophet
,
who
then
hath
geuen
thée
aucthoritye
to
teache
newe
thinges
,
and
to
innouate
olde
rites
and
Customes
?
For
although
thou
teach
the
trueth
,
and
doest
consecrate
the
people
vnto
GOD
by
newe
Rites
,
yet
notwithstanding
,
because
thou
art
neyther
annoynted
nor
ordered
by
our
Byshoppes
,
thou
oughtest
not
of
thine
owne
rashnesse
to
vsurpe
vnto
thy selfe
so
great
aucthoritye
.
Wherefore
thou
shalt
bée
excommunicated
and
cast
out
of
the
synagogue
,
except
thou
eyther
retracte
that
which
thou
hast
done
,
or
else
doest
agree
to
the
dignitye
of
our
Byshoppes
.
M.
For
who
gaue
thée
this
power
to
bring
vnto
the
people
newe
Ceremonies
,
contrarye
to
the
aucthoritye
of
the
Lawe
,
and
the
order
of
Priesthood
?
For
howsoeuer
thou
leade
an
austere
life
,
yet
for
all
that
it
is
not
méete
for
thee
to
bring
in
newe
Ceremonies
without
our
aucthoritye
,
as
though
our
Lawe
were
not
pure
inough
of
it selfe
.
C.
In
appointing
these
thrée
degrées
,
(
namelye
,
if
thou
bée
neyther
Christ
,
nor
Elias
,
nor
that
Prophete
)
they
séeme
to
reason
verye
aptelye
.
They
graunted
all
power
to
bée
in
the
Messias
hand
.
They
conceiued
also
this
opinion
,
that
at
the
comming
of
Elias
,
the
renuing
both
of
the
kingdome
,
and
of
the
Church
should
bée
begon
.
And
to
the
Prophetes
they
graunt
it
lawfull
to
discharge
that
office
,
that
is
enioyned
them
.
Therefore
herevpon
they
conclude
that
it
is
a
newe
inuented
thing
,
vnlawfull
that
Iohn
should
take
vpon
him
to
Baptise
without
the
outwarde
calling
.
But
in
this
they
are
deceyued
,
that
they
acknowledge
him
not
to
bée
Elias
,
of
whom
Malachy
maketh
mention
,
although
he
denye
him selfe
to
bée
that
Elias
of
whome
they
dreamed
.
M.
Furthermore
they
quite
ouerpasse
the
Prophecye
of
Esai
,
when
as
they
might
haue
gathered
thereby
,
what
the
cause
was
that
he
Baptized
:
namelye
,
because
he
was
sent
of
GOD
before
the
face
of
his
Sonne
,
as
a
cryer
and
forerunner
,
to
prepare
the
waye
before
him
,
and
to
mooue
the
heartes
of
the
Children
of
Israel
to
true
repentaunce
.
26.
John
aunswered
them
saying
:
I
baptize
you
with
water
:
but
there
standeth
one
among
you
,
whome
ye
know
not
.
C.
Concerning
the
Baptime
of
Iohn
,
of
Christ
,
and
of
the
Apostles
it
is
sufficiently
spoken
in
the
thirde
of
Mathew
.
A.
Now
Iohn
the
Baptist
doth
secretlye
reprehende
the
blindenesse
of
the
Iewes
,
because
they
were
ignoraunt
of
Christ
,
to
whom
principally
they
should
haue
directed
their
mindes
.
And
he
doth
alwayes
inculcate
this
diligentlye
,
that
no
part
of
his
ministerie
can
be
knowne
vntill
they
be
come
to
the
aucthor
himselfe
.
Hée
sayth
that
Christ
standeth
in
the
middest
of
them
,
to
the
ende
that
hée
might
stirre
vp
their
indeuour
to
know
him
.
M.
And
hée
noteth
therewith
also
their
peruerse
and
worldely
iudgement
,
by
the
which
they
iudged
of
the
men
of
God
according
to
the
outwarde
appearaunce
,
and
vaine
shewe
.
Christ
was
in
the
middest
of
them
,
that
is
to
saye
,
hée
was
conuersaunt
among
them
:
but
they
knewe
him
not
.
And
wherefore
?
Bycause
he
was
base
in
his
outwarde
appearaunce
,
and
as
a
common
man
.
By
the
waye
let
vs
here
note
that
it
is
the
lot
of
Gods
children
,
not
to
bée
knowne
in
the
worlde
,
and
because
they
are
not
knowne
,
they
are
sure
to
haue
reproche
for
their
parte
.
Reade
the
.xij.
verse
of
the
seuentéenth
Chapter
of
Mathew
.
And
the
first
verse
of
the
thirde
Chapter
,
of
Iohns
first
Epistle
.
Touching
the
seuentéenth
verse
following
reade
the
thirde
of
Mathew
.
28.
These
thinges
were
done
in
Bethabara
,
beyond
Jordan
,
wher
John
did
baptize
.
B.
These
wordes
are
added
to
the
ende
the
testimonie
might
be
more
certaine
.
And
worthy
truly
was
this
testimonie
of
Iohn
,
being
giuen
so
constantlye
to
the
chiefe
Rules
of
the
Iewes
,
in
so
great
a
concourse
of
people
as
was
there
assembled
.
This
aunswere
of
Iohn
,
tooke
from
them
all
excuse
that
might
afterward
ensue
.
C.
Therefore
the
noting
of
the
place
doth
not
onelye
make
for
the
truth
of
the
historie
,
but
also
to
the
ende
we
might
know
that
this
was
done
where
manye
people
might
heare
it
,
being
a
place
of
great
resort
.
For
many
came
to
the
baptime
of
Iohn
:
and
this
was
the
ordinarie
place
where
hée
baptized
.
29.
The
next
daye
Iohn
seeth
Iesus
comming
vnto
him
and
sayth
,
Beholde
the
Lambe
of
God
which
taketh
away
the
sinne
of
the
worlde
.
M.
This
is
the
thirde
testimonye
of
Iohn
the
Baptist
concerning
Christ
.
Hitherto
Iohn
hath
shewed
,
what
the
Baptist
witnessed
,
first
of
all
to
the
people
,
concerning
Christ
being
absent
:
secondely
,
what
aunswere
he
gaue
to
the
Pharisees
that
were
sent
from
the
Elders
of
Ierusalem
:
and
now
consequentlye
he
sheweth
what
hée
witnessed
of
Christ
openly
hee
being
present
.
C.
There
is
no
doubt
,
but
that
before
this
time
hée
had
spoken
of
the
reuealing
of
the
Messias
,
but
when
Christ
was
come
foorth
,
hée
thought
it
good
in
short
time
to
publish
his
proclamation
concerning
Christ
:
and
now
the
time
was
at
hande
in
the
which
Christ
ended
the
office
of
Iohn
,
euen
as
when
the
sonne
is
rysen
,
the
twy
light
(
as
wée
call
it
)
vanisheth
awaye
.
Therefore
when
hée
had
shewed
to
the
Priestes
that
were
sent
,
that
hée
was
in
the
middest
of
them
,
of
whome
the
truth
and
force
of
Baptime
shoulde
be
learned
,
the
day
following
hée
shewed
hym
openlye
.
And
this
is
the
cause
why
Christ
offereth
himselfe
into
the
presence
of
Iohn
.
Therefore
the
next
daye
following
Iohn
sawe
Iesus
comming
to
him
.
M.
But
from
whence
,
and
to
what
ende
?
This
is
sufficientlye
declared
in
the
thirtéenth
verse
of
the
thirde
Chapter
of
Mathew
.
where
it
is
sayde
:
Then
came
Iesus
from
Galile
to
Iordane
to
Iohn
to
be
baptized
of
him
.
Behold
the
Lambe
of
GOD
.
C.
He
nowe
briefelye
and
plainely
expoundeth
the
office
of
Christ
,
namelye
,
that
he
taking
awaye
the
sinnes
of
the
worlde
by
his
death
,
reconcileth
men
vnto
God
.
Christ
truelye
bestoweth
other
benefites
vpon
vs
,
but
this
is
the
chiefe
vppon
whiche
the
rest
depende
,
that
hée
in
pacifying
the
wrathe
of
his
Father
,
maketh
vs
to
bée
counted
iust
and
righteous
.
For
out
of
this
well
floweth
all
Riuers
of
good
thinges
,
because
God
not
imputing
our
sinnes
,
receyueth
vs
into
his
fauour
.
But
by
this
word
(
Lambe
)
he
hath
respect
to
the
olde
Sacrifices
of
the
Lawe
.
Hée
had
to
do
with
the
Iewes
,
who
being
accustomed
with
Sacrifices
,
coulde
bée
no
otherwise
taught
concerning
remission
of
sinnes
,
than
by
setting
before
them
a
sacrifice
.
And
there
being
many
kindes
of
Sacrifices
,
he
maketh
mencion
onely
of
one
,
by
a
figure
called
Sinecdoche
.
And
it
is
likely
that
Iohn
had
respect
vnto
the
Paschall
Lambe
.
So
that
the
Iewes
for
the
most
part
,
hauing
a
verye
grosse
and
supersticious
opinion
of
Sacrifices
,
were
of
him
reprooued
for
the
same
,
shewing
to
what
ende
all
those
belong
.
This
was
the
wicked
abuse
of
Sacrifycing
,
that
they
had
theyr
trust
reposed
and
fired
in
the
outward
signes
.
Therfore
Iohn
setting
Christ
before
them
,
affirmeth
him
to
bée
the
Lambe
of
God
:
by
the
which
he
meaneth
that
whatsoeuer
sacrifices
the
Iewes
were
wont
to
offer
vnder
the
Lawe
,
they
were
of
no
force
to
put
awaye
sinnes
:
but
were
only
figures
,
the
truth
of
which
were
fulfilled
in
Christ
him selfe
:
Heb.
9.10
.
Psal.
40
As
Saint
Paul
at
large
sheweth
in
diuers
places
.
Saint
Iohn
vseth
this
worde
sinne
in
the
singular
number
,
for
all
kinde
of
iniquitye
:
as
if
hée
shoulde
saye
,
what
vnrighteousnesse
soeuer
there
bée
,
which
allienateth
God
from
men
,
it
is
taken
away
by
Christ
.
B.
For
christ
is
he
alone
which
taketh
away
the
sins
of
the
world
:
for
hée
which
beléeueth
this
testimonye
,
wil
craue
al
pardon
for
his
offence
of
this
our
onely
hye
Priest
,
all
other
creatures
set
apart
(
Good
men
maye
exhorte
to
beléeue
in
Christ
,
and
to
hope
for
remission
of
sinnes
at
his
hande
,
and
maye
also
testifye
that
all
sinnes
are
truely
remitted
to
the
faithfull
:
but
they
can
not
remitte
or
pourge
sinnes
by
theyr
owne
power
,
or
geue
and
encrease
Faith
in
Christ
.
For
he
is
the
onelye
meane
to
take
awaye
sinnes
.
We
must
also
note
by
these
woordes
of
Iohn
the
Baptist
,
that
Christ
was
manifested
to
bée
a
redemption
,
not
onely
to
the
Iewes
,
but
also
to
bée
made
a
Mediatour
and
Sauiour
,
to
the
whole
worlde
.
As
our
Euangelist
sayeth
also
in
another
place
:
1.
Epist.
2
He
dyed
not
for
our
sinnes
onelye
,
but
for
the
sinnes
of
the
whole
worlde
.
The
which
is
not
so
to
bée
vnderstoode
,
as
though
that
slaine
Lambe
tooke
away
the
sins
of
them
onely
which
in
this
worlde
lyue
in
the
newe
Testament
wheresoeuer
:
No
,
it
is
not
so
to
bée
vnderstoode
,
for
he
taketh
away
the
sinnes
of
all
those
also
,
which
from
the
beginning
of
the
worlde
were
partakers
of
the
grace
of
GOD
.
Neyther
did
anye
other
thing
in
the
olde
Testament
take
awaye
the
sinnes
of
the
worlde
,
than
the
same
that
is
in
the
newe
a
healer
of
our
soores
,
that
is
to
saye
,
that
onlye
Sacrifice
,
Christ
Iesus
.
So
we
reade
that
this
Lambe
was
slaine
from
the
beginning
of
the
worlde
.
Reuela
.
13
C.
Saint
Iohn
therefore
goeth
about
to
shewe
that
there
remayneth
nothing
nowe
for
sinners
,
but
that
they
flée
vnto
Christ
theyr
refuge
:
to
the
ende
he
might
ouerthrowe
all
satisfactions
,
offeringes
,
and
redemptions
of
men
,
being
nothing
but
false
and
forged
collusions
of
Satan
our
enemye
.
This
woorde
(
taketh
awaye
)
maye
be
twoo
manner
of
wayes
expounded
,
1.
Peter
.
2
Esay
.
53.
eyther
that
Christ
hath
taken
vppon
him selfe
the
burthen
wherewith
wée
were
oppressed
,
or
else
that
hée
quite
abolisheth
sinnes
.
CHR.
Furthermore
in
that
hée
sayeth
(
Taketh
)
in
the
present
tence
,
the
continuall
action
of
taking
awaye
is
ment
:
For
the
offering
which
he
once
made
,
alwayes
standeth
of
force
.
Let
vs
knowe
therefore
,
that
wée
now
at
the
last
for
Christ
his
sake
are
reconciled
vnto
God
the
Father
,
if
wée
take
the
right
waye
vnto
his
death
,
and
if
we
doo
beléeue
that
hée
was
the
onelye
Sacrifice
nayled
to
the
Crosse
,
which
taketh
away
our
sinnes
.
R.
Furthermore
,
Christ
doth
not
so
take
awaye
sinnes
,
that
it
maye
bée
lawfull
for
euerye
man
licentiouslye
to
liue
as
him
lysteth
(
as
the
carnall
falsely
gather
)
but
that
we
should
liue
vnto
God
,
Rom.
6
and
to
righteousnesse
.
For
wheresoeuer
sinnes
are
taken
awaye
by
faith
,
there
in
stéede
thereof
succedeth
the
Spirite
,
mortifying
from
thencefoorth
the
dreags
of
sinne
.
Touching
the
exposition
of
the
nexte
verse
,
reade
that
whiche
is
spoken
of
in
the
fifteenth
verse
going
before
.
31.
And
I
knewe
him
not
,
but
that
he
should
be
declared
to
Israel
:
Therfore
am
I
come
baptizing
with
water
.
And
I
knewe
him
not
.
C.
Least
men
should
thinke
this
testimonye
to
bée
geuen
eyther
for
fauour
or
friendship
,
hée
preuenteth
that
doubte
,
affirming
that
he
hath
no
other
knowledge
of
Christ
,
than
that
which
came
from
heauen
to
him
.
M.
Although
therfore
hée
knewe
him
to
be
in
the
middest
of
Israel
,
yet
for
all
that
he
knewe
him
not
by
face
,
for
there
was
no
familiaritye
betwéene
them
.
Christ
had
led
his
life
in
Nazareth
of
Galilee
,
being
there
with
the
Carpenter
Ioseph
,
and
nowe
at
the
first
he
came
from
Nazareth
to
Iordan
:
But
Iohn
liued
in
the
wildernesse
among
the
beasts
,
and
inhabitauntes
of
the
Wildernesse
.
Least
therfore
by
a
wrong
suspicion
and
doubte
,
the
testimony
should
be
discredited
which
was
geuen
to
Christ
,
he
addeth
saying
:
And
I
knewe
him
not
.
But
that
he
should
be
declared
to
Israel
.
He
came
to
Baptize
for
this
principall
cause
,
though
this
was
not
the
onelye
cause
.
He
came
truelye
to
Iordan
,
preaching
the
Baptisme
of
repentaunce
,
that
by
this
occasion
,
he
might
knowe
him
,
whome
before
he
knewe
not
,
that
being
knowne
of
him
,
he
might
reueale
him
to
Israel
.
He
Baptized
also
to
this
ende
,
that
he
might
bring
the
heartes
of
the
Israelites
to
repentaunce
,
and
by
this
meanes
might
prepare
the
waye
of
the
Lorde
,
which
was
at
hande
.
Notwithstanding
,
he
sayeth
well
that
he
came
to
this
ende
,
that
Christ
might
be
made
manifest
vnto
Israel
:
For
vnlesse
this
be
done
,
al
the
rest
profiteth
nothing
.
This
thing
ought
al
the
Ministerie
of
Iohn
&
the
Apostles
to
do
.
Moreouer
,
except
repentaunce
be
ioyned
vnto
it
,
Christ
is
declared
in
vaine
.
C.
And
séeing
it
was
necessarye
that
Iohn
should
be
sent
of
GOD
,
that
hée
might
lawfullye
Baptize
,
we
maye
gather
herevppon
,
that
no
man
hath
libertye
,
of
him selfe
to
institute
Sacraments
:
for
this
right
onelye
pertayneth
to
God
:
Euen
as
our
Sauiour
Christ
,
in
another
place
to
prooue
the
Baptisme
of
Iohn
,
demaundeth
whether
it
was
from
Heauen
or
of
men
.
Math.
21
For
the
exposition
of
the
twoo
verses
following
,
reade
the
thyrde
Chapter
of
Mathew
.
34.
And
I
sawe
,
and
bare
recorde
,
that
he
is
the
sonne
of
God
.
M.
Although
Iohn
knewe
Christ
,
(
whome
hée
had
shewed
to
bée
present
,
and
of
whome
he
had
Preached
,
)
before
this
time
to
be
the
Sonne
of
GOD
,
yet
notwithstanding
,
by
the
foresayde
Heauenlye
inauguration
,
contayned
in
thirtye
and
twoo
,
and
thirtye
and
thrée
verses
,
he
knewe
this
Iesus
whome
before
hée
knewe
not
to
bée
the
Sonne
of
God
.
And
he
knewe
this
not
by
the
vision
onelye
,
but
by
the
voyce
also
of
the
Father
which
came
from
Heauen
,
saying
:
This
is
my
beloued
Sonne
.
Math.
3.
C.
So
that
this
signe
was
added
because
of
confirmation
,
and
that
not
so
muche
in
respect
of
Iohn
,
as
for
all
our
sakes
.
M.
But
séeing
Christ
is
in
the
Scriptures
called
the
sonne
of
Dauid
,
Question
why
doeth
not
Iohn
say
:
And
I
sawe
and
testifyed
,
that
he
is
the
sonne
of
Dauid
?
Aunswer
.
Because
,
that
although
hée
hadde
made
noe
lye
,
yet
notwithstanding
he
shoulde
not
sufficiently
haue
set
foorth
the
glory
of
Christ
.
And
this
is
worthy
to
be
nooted
that
he
witnessed
Christ
to
be
the
sonne
of
God
,
because
Christ
shoulde
be
the
gyuer
of
the
holy
Ghost
,
and
because
the
honour
&
office
of
reconcilyng
men
vnto
God
,
belongeth
to
no
other
beside
him
.
M.
And
this
knowledge
and
faith
of
the
Sonne
of
GOD
,
as
it
springeth
of
the
diuine
reuelation
,
so
it
maketh
a
man
blessed
:
as
Christ
plainelye
declared
to
Peter
in
the
sixtéenth
chapter
of
Mathew
.
Math.
16
35.
The
next
daye
after
John
stode
againe
,
and
two
of
his
disciples
.
B.
By
litle
and
litle
,
the
Euangelist
passeth
,
by
narration
,
from
the
testimonyes
of
Iohn
,
to
the
testimonies
which
his
owne
déedes
and
sayinges
gaue
to
the
Lorde
.
And
séeing
it
was
the
office
of
Iohn
,
to
reueale
Christ
vnto
Israel
,
hath
he
thus
farre
foorth
made
mention
of
that
story
,
passing
ouer
,
without
doubt
,
many
thinges
which
Iohn
preached
concerning
the
Lorde
.
The
other
thrée
Euangelistes
haue
more
largelye
written
of
that
which
hée
hath
omitted
,
with
the
which
the
Godly
are
satisfied
.
M.
But
this
is
the
last
testimonye
of
Iohn
concerning
Christ
,
among
those
whiche
the
Euangelist
meant
to
repeate
.
Who
in
affirming
Iohn
to
stand
,
commendeth
his
diligence
in
reuealing
Christ
,
as
one
that
sought
al
occasion
to
fulfill
his
office
.
C.
Here
furthermore
we
sée
howe
base
and
simple
the
beginning
of
the
Churche
was
.
Iohn
truelye
prepared
Disciples
for
Christ
:
but
Christ
nowe
beginneth
him selfe
to
prepare
his
Church
.
36.
And
behelde
Iesus
as
hee
walked
by
,
and
sayeth
,
Beholde
the
Lambe
of
God
.
M.
From
whence
,
and
whyther
hée
walked
,
the
Euangelist
sheweth
not
.
But
it
is
likelye
that
Christ
,
according
to
the
great
humilitye
of
his
minde
,
as
hée
vouchsafed
to
receyue
Iohns
Baptisme
,
so
also
he
was
contented
to
heare
his
Sermons
,
which
he
communicated
to
the
people
:
and
so
it
came
to
passe
when
the
Sermon
was
ended
,
because
it
was
nowe
almost
euentide
,
that
hée
went
to
that
place
,
where
he
meant
to
rest
all
night
.
But
it
appeareth
by
this
appellation
of
Christ
,
that
Iohn
oftentimes
called
Christ
the
Lambe
of
God
,
taking
away
the
sinnes
of
the
worlde
:
and
that
notwithout
cause
:
for
it
is
the
office
of
a
good
teacher
,
not
once
onely
,
but
oftentimes
to
inculcate
those
thinges
into
the
eares
of
his
auditours
,
which
are
necessarye
for
them
to
knowe
.
Touching
the
calling
of
him
the
Lambe
of
God
,
and
what
is
thereby
to
be
noted
,
it
is
already
declared
in
the
nine
and
twenty
verse
.
37
And
the
two
disciples
heard
him
speake
,
and
they
followed
Iesus
.
M.
They
did
as
yet
directlye
folow
Iesus
forsaking
al
that
they
had
(
for
they
were
afterwarde
called
of
Christ
)
but
they
followed
him
to
get
some
knowledge
of
him
,
the
whiche
when
they
had
gotten
,
they
returned
to
theyr
owne
againe
.
But
let
vs
note
the
disposition
and
example
of
these
twoo
,
first
in
this
,
that
although
they
were
of
the
Disciples
of
Iohn
,
with
others
moe
,
yet
notwithstanding
they
did
not
so
stacker
,
that
they
woulde
not
geue
eare
and
credite
to
his
woord
,
as
some
other
of
the
Disciples
did
,
who
were
nothing
moued
with
all
these
testimonyes
concerning
Christ
,
to
ioyne
them selues
vnto
Christ
:
naye
,
they
vpon
a
rashe
zeale
,
did
greatlye
withstande
the
opinion
and
Iudgement
of
theyr
Maister
.
Secondlye
in
this
,
that
it
is
shewed
wherevpon
they
were
moued
to
followe
Christ
.
The
twoo
Disciples
(
sayth
hee
)
heard
him
speake
,
and
they
followed
Iesus
.
Therefore
by
the
hearing
of
the
worde
which
Iohn
preached
concerning
Christ
,
they
were
moued
to
followe
Christ
.
As
yet
they
had
séene
no
Myracle
,
neyther
had
they
hearde
of
any
Myracle
done
by
Christ
.
Christ
therefore
was
at
the
first
made
manifest
by
Iohn
in
the
woorde
,
and
not
by
the
admiration
of
Myracles
.
And
thus
are
Gods
elect
satisfied
,
who
desyre
not
Myracles
:
but
are
content
with
the
worde
of
God
.
The
wicked
generation
sayde
:
Iohn
.
6.
What
signe
doest
thou
that
we
maye
see
and
beleeue
thee
?
And
againe
,
Maister
,
Math.
12
wee
would
see
a
signe
of
thee
.
B.
Moreouer
we
sée
that
God
in
due
time
bringeth
all
thinges
to
passe
.
Iohn
many
times
before
had
witnessed
bothe
to
the
people
,
and
also
to
his
Disciples
concerning
Christ
Iesus
:
and
yet
notwithstanding
it
was
reserued
vntill
this
moment
of
time
,
that
Christ
the
Maister
of
life
should
bée
knowne
,
and
that
the
Disciples
of
Iohn
should
geue
credite
to
the
testimony
of
theyr
Maister
.
Therefore
when
the
worde
of
the
Gospell
is
eyther
foulye
contempned
of
Hogges
,
or
outragiouslye
reiected
of
Dogges
,
it
must
bée
yet
constantly
and
with
good
hope
Preached
,
and
committed
to
the
heauenlye
Father
,
that
he
wil
make
the
same
effectuall
when
and
in
whom
it
shall
please
him
.
38.
And
Iesus
turned
about
and
sawe
them
follow
him
,
and
saith
vnto
them
,
what
seke
ye
?
They
sayd
vnto
him
,
Rabbi
,
(
whiche
is
to
saye
,
if
one
interprete
it
,
Maister
)
where
dwellest
thou
?
C.
As
Christ
had
offered
him selfe
to
his
Disciples
that
they
might
come
vnto
him
,
euen
so
nowe
they
comming
vnto
him
,
he
gently
annimateth
and
exhorteth
them
.
Neyther
doeth
he
tarry
to
let
them
mooue
the
question
first
,
but
asketh
them
saying
:
What
seeke
yee
?
M.
He
was
not
ignoraunt
what
they
sought
for
.
But
thus
he
meant
by
his
gentlenesse
to
make
them
more
bolde
,
and
take
from
them
al
shamefastnesse
.
For
he
doth
very
wel
first
of
all
to
demaunde
what
they
seeke
:
because
it
maketh
verye
much
what
they
seeke
for
which
followe
Christ
.
One
sayde
vnto
Christ
,
Maister
I
wil
followe
thée
whether
soeuer
thou
goest
.
But
because
he
sought
not
for
that
thing
in
Christ
which
he
shoulde
haue
sought
for
:
he
was
not
admitted
to
bée
a
Disciple
,
but
hearde
it
sayde
vnto
him
:
The
Foxes
haue
holes
,
Math.
8
and
the
Birdes
of
the
ayre
haue
nestes
,
but
the
Sonne
of
man
hath
not
where
to
rest
his
head
.
C.
But
this
so
gentle
and
friendly
inuitacion
,
which
pertayned
to
these
twoo
,
doth
now
pertaine
vnto
all
men
.
Wherefore
we
néede
not
feare
that
Christ
will
hyde
him selfe
from
vs
,
or
will
denye
vs
accesse
vnto
him
:
If
he
perceyue
that
we
desyre
to
come
vnto
him
:
but
will
rather
stretch
foorth
his
hande
to
helpe
our
indeuours
.
And
howe
should
not
he
helpe
those
that
come
vnto
him
,
which
séeketh
a
farre
of
those
that
go
astray
,
that
he
might
bring
them
into
the
waye
?
They
sayde
vnto
him
,
Rabby
,
M.
They
woulde
not
slightlye
,
and
with
circumstaunces
by
the
waye
,
shewe
vnto
him
what
they
sought
for
,
but
(
as
it
was
néedefull
in
a
matter
of
waight
)
meant
to
declare
vnto
him
theyr
minde
a
parte
,
and
that
more
exactly
,
and
to
vnderstand
of
him
the
worde
of
trueth
:
therefore
they
aske
of
him
where
he
dewelleth
,
or
(
as
it
is
in
the
Gréeke
texte
)
where
hée
abideth
.
C.
The
name
of
Rabbi
was
common
to
greate
men
,
and
such
as
were
of
honour
and
great
calling
.
But
here
the
Euangelist
sheweth
another
vse
of
this
worde
in
his
time
,
namelye
,
that
Doctours
and
interpretours
of
the
woorde
of
GOD
were
saluted
with
this
name
.
Althoughe
therefore
as
yet
they
knowe
not
Christ
to
bee
the
onelye
Maister
of
his
Churche
,
yet
notwithstanding
they
being
mooued
with
the
title
that
Iohn
gaue
vnto
him
,
they
doe
count
him
as
a
Prophete
and
teacher
,
the
whiche
is
the
first
steppe
to
aptnesse
to
be
taught
.
Where
dwellest
thou
?
By
this
example
we
are
taught
not
to
be
content
with
the
naked
&
bare
sight
of
Christ
,
but
also
to
séeke
,
where
his
abiding
place
is
,
that
he
maye
receyue
vs
as
Ghestes
.
For
there
are
some
which
smel
the
Gospell
a
farre
of
,
and
so
they
suffer
Christ
sodainelye
to
vanishe
awaye
,
and
to
let
slippe
whatsoeuer
they
had
learned
of
him
.
And
although
they
were
not
then
made
his
Disciples
,
yet
notwithstanding
,
there
is
no
doubt
but
that
the
same
night
he
did
more
fully
instruct
them
,
insomuch
that
a
litle
after
they
were
wholly
addicted
vnto
him
.
39.
He
sayth
vnto
them
:
Come
and
see
.
They
came
and
sawe
where
he
dwelt
,
and
abode
with
him
that
day
:
for
it
was
about
the
tenth
houre
.
Come
and
see
.
M.
Who
can
sufficientlye
expresse
this
great
facillitye
and
humanity
of
our
sauiour
Christ
?
He
might
honestly
haue
made
a
deniall
of
that
whiche
they
demaunded
,
or
in
twoo
words
haue
shewed
them
the
place
of
his
abiding
:
but
he
is
so
farre
from
being
offended
with
theyr
vntimelye
comming
,
that
he
inuiteth
and
biddeth
them
to
come
,
and
sée
his
Mansion
place
,
when
they
demaunded
where
the
same
was
.
Iohn
.
6
R.
Christ
therfore
receyueth
so
many
as
come
to
him
in
faith
,
and
reiecteth
none
.
Nay
,
he
calleth
all
men
vnto
him
,
saying
:
Math.
11
Come
vnto
mee
all
yee
that
trauell
and
are
heauy
laden
,
and
I
will
ease
you
.
Great
therefore
is
the
facillitye
and
gentlenesse
of
Christ
toward
these
Disciples
.
First
he
asketh
them
what
they
woulde
haue
?
and
then
of
him selfe
he
biddeth
them
home
to
his
lodging
,
although
in
time
not
conuenient
,
no
doubt
to
the
ende
they
might
lodge
with
him
all
night
,
and
might
heare
more
of
him
.
But
in
that
he
sayth
,
Come
and
see
,
and
sayeth
not
rather
,
I
dwell
here
,
or
I
dwell
there
:
It
seemeth
to
declare
,
that
no
man
can
knowe
Christ
a
right
,
except
he
haue
experience
of
the
féeling
of
Christ
by
faith
.
They
shall
be
all
taught
(
sayth
the
Prophete
)
of
God
.
But
that
feeling
of
faith
commeth
not
but
by
the
ministerye
of
the
woorde
.
Esay
.
54
Who
so
euer
therefore
séeketh
where
Christ
abideth
,
where
GOD
dwelleth
,
let
him
heare
the
worde
and
followe
it
,
then
shall
he
be
sure
to
finde
Christ
.
Wherevpon
the
Apostle
Peter
sayeth
:
2.
Pet.
1
Wee
haue
a
right
sure
worde
of
Prophecie
,
where
vnto
if
ye
take
heede
,
as
vnto
a
light
that
shineth
in
a
darke
place
,
Psal.
119
yee
doe
well
.
And
the
Prophete
Dauid
sayeth
:
Thy
word
is
a
light
to
my
pathes
,
and
a
Lanterne
to
my
feete
.
They
came
and
sawe
where
he
dwelt
.
M.
They
saye
not
,
we
will
come
to
morrowe
,
it
is
nowe
euening
:
but
with
a
thankefull
minde
they
receyue
the
gentlenesse
of
Christ
,
and
the
occasion
also
offered
to
talke
with
him
.
But
what
they
hearde
of
Christ
,
the
Euangelist
heare
maketh
no
mention
,
notwithstanding
by
that
whiche
followeth
somewhat
appeareth
,
that
they
sawe
and
hearde
those
thinges
,
whereby
they
came
to
the
knowledge
of
Christ
.
For
hereafter
it
is
sayde
that
Andrewe
tolde
his
Brother
Simon
,
saying
,
Wee
haue
founde
Messias
.
For
it
was
about
the
tenth
houre
.
C.
That
is
to
saye
,
the
euening
was
at
hande
.
By
this
circumstaunce
of
the
time
,
wee
gather
that
these
twoo
Disciples
had
suche
a
desyre
to
heare
and
knowe
Christ
,
that
they
were
not
carefull
for
theyr
nightes
lodging
.
The
Children
of
this
worlde
are
farre
otherwise
,
who
alwayes
are
weary
and
vnmeete
to
followe
Christ
.
40.
One
of
the
two
whiche
heard
John
speake
and
followed
him
was
Andrew
Simon
Peters
brother
.
C.
The
purpose
of
the
Euangelist
vnto
the
ende
of
the
Chapter
is
this
,
that
wée
might
knowe
howe
the
Disciples
were
brought
by
litle
and
litle
to
Christ
.
Here
he
speaketh
of
Peter
:
afterwarde
hee
wyll
make
mention
of
Philip
and
Nathanael
.
41.
The
same
founde
his
brother
Simon
first
and
sayde
vnto
him
,
We
haue
founde
Messias
,
which
is
by
interpretacion
,
annointed
.
The
same
found
his
Brother
.
B.
In
that
Andrewe
founde
Simon
Peter
his
brother
in
Iudea
,
eyther
by
chaunse
or
looked
for
,
it
is
an
argument
that
hée
for
Religions
sake
,
went
to
Iohn
the
Baptist
,
although
peraduenture
hée
was
not
his
continuall
Disciple
.
It
is
a
token
truelye
that
they
liued
together
one
with
another
,
because
when
they
were
called
the
seconde
time
to
the
perpetuall
fellowshippe
of
the
Lorde
(
of
the
whiche
Mathewe
and
Marke
make
mention
)
they
were
a
Fishing
togeather
.
Math.
4
Mark.
1
M.
Touching
the
other
Disciples
of
Iohn
,
whatsoeuer
is
affirmed
,
this
is
certaine
,
that
this
Andrewe
,
was
the
first
after
Iohn
in
this
,
that
he
went
about
to
make
Christ
knowne
:
the
which
thing
the
Euangelist
declareth
in
saying
not
simplye
:
The
same
founde
his
Brother
Simon
:
but
,
the
same
found
his
brother
Simon
first
.
And
no
man
will
deny
but
that
this
is
spoken
by
the
Euangelist
to
his
prayse
.
But
there
is
no
mention
made
where
he
founde
him
.
We
haue
found
Messias
.
That
which
is
in
the
Hebrew
text
Messias
,
is
in
the
Gréeke
texte
Christos
,
and
in
the
Latine
texte
Vnctus
,
which
thrée
woordes
haue
all
one
sence
,
and
signifie
annointed
.
But
these
wordes
,
We
haue
founde
Messias
,
seeme
to
bée
spoken
with
great
Emphasis
,
or
force
,
and
doe
note
that
Simon
also
(
to
whome
Andrewe
toulde
this
newes
)
burned
marueilouslye
in
desire
towarde
Christ
.
For
his
woordes
are
thus
much
in
effect
:
Reioyce
brother
,
for
him
,
whom
both
of
vs
haue
sought
so
carefullye
,
we
haue
founde
,
euen
the
sauiour
Christ
.
Iohn
.
4.
Hée
spake
not
doubtfullye
as
did
the
Woman
of
Samaria
,
whiche
sayde
:
Is
not
he
Christ
?
But
as
one
fullye
certified
Andrewe
sayeth
,
wée
haue
founde
Messias
.
42.
And
brought
him
to
Iesus
.
And
Iesus
behelde
him
and
sayde
:
Thou
art
Simon
the
Sonne
of
Iona
:
thou
shalt
be
called
Cephas
,
whiche
is
by
interpretacion
,
a
stone
.
And
brought
him
to
Iesus
.
E.
By
these
wordes
we
sée
what
is
the
force
of
fayth
:
so
sone
as
we
are
borne
a
newe
in
Christ
by
fayth
,
by
and
by
our
minde
sheweth
it selfe
to
another
,
and
beginneth
to
declare
,
how
great
goodnesse
it
hath
founde
,
and
it
is
not
possible
that
fayth
shoulde
bée
ydle
,
for
it
wyll
confesse
Christ
,
eyther
with
the
mouth
though
there
were
a
thousande
deathes
set
before
our
eyes
:
or
else
by
charitie
towardes
our
neyghbour
,
by
which
it
is
knowne
who
is
a
Disciple
of
Christ
.
C.
Andrew
had
scarce
one
sparke
of
faith
,
and
yet
notwithstanding
with
the
same
hée
doth
illuminate
his
brother
Simon
.
Woe
then
vnto
our
sluggishnesse
,
yf
we
being
more
fullye
illumined
,
doe
not
endeuoure
our selues
to
make
others
pertakers
of
the
same
grace
.
Yea
,
wée
maye
sée
those
thinges
in
Andrew
which
Esay
requireth
of
the
sonnes
of
God
,
namely
that
euery
man
lay
holde
on
his
neighbor
:
&
that
he
say
,
Come
let
vs
ascende
to
the
Mounte
of
the
Lord
,
Esay
.
2
and
he
shal
teach
vs
.
For
Andrew
reacheth
out
his
band
to
his
brother
,
but
to
this
ende
,
that
hée
might
be
a
Disciple
in
the
schoole
of
Christ
.
M.
So
are
they
woonte
to
doe
which
are
in
loue
with
the
trueth
which
they
haue
knowne
.
Math.
25
And
this
is
the
duetie
of
a
good
seruaunt
to
vse
the
Talent
well
,
that
hée
hath
receyued
for
the
behoofe
of
his
mayster
.
And
in
that
this
Andrewe
went
about
first
of
all
to
win
his
brother
Simon
to
the
Lorde
,
it
is
a
token
of
naturall
and
true
loue
,
the
which
truelye
is
taken
from
the
godlie
in
Christ
.
For
it
is
the
Husbandes
part
first
to
winne
the
Wife
,
the
Parents
their
Children
,
the
Brother
his
Brother
,
the
Mayster
his
Seruauntes
,
and
the
Maiestrates
to
winne
their
Subiectes
to
the
Lorde
.
C.
Furthermore
the
purpose
of
God
is
here
to
be
noted
,
in
that
he
woulde
haue
Peter
,
which
did
farre
excell
the
other
,
to
be
brought
to
the
knowledge
of
Christ
,
by
the
worke
and
ministerye
of
Andrew
:
to
the
ende
none
of
vs
although
wée
excel
shoulde
thinke
scorne
to
be
taught
of
the
inferiour
.
B.
The
efficacie
also
of
Gods
calling
is
here
to
be
considered
,
For
so
soone
as
Simon
was
called
to
Iesus
by
his
brother
,
he
followed
.
So
,
as
many
as
are
chosen
shal
receyue
the
Gospell
,
being
called
of
God
,
and
drawne
of
the
father
to
the
sonne
.
Iohn
.
6
A.
For
all
that
my
Father
geueth
me
(
saith
Christ
)
shall
come
vnto
me
.
B.
Wée
knowe
not
the
time
when
God
wyll
call
in
heart
those
that
are
his
,
for
large
is
the
mercye
of
God
,
and
therfore
the
ministery
of
the
Gospell
must
still
be
vsed
towarde
them
which
shew
not
them selues
to
be
Dogges
or
Hogges
.
Thou
art
Simon
the
sonne
of
Iona.
R.
Whereas
our
text
hath
,
the
sonne
of
Iona
,
Nonnus
readeth
it
,
the
sonne
of
Iohn
,
and
not
of
Iona.
To
the
which
agréeeth
this
place
,
Simon
Iohanna
,
Iohn
.
21
or
Simon
the
sonne
of
Iohn
,
louest
thou
mée
?
But
it
is
likely
that
the
Father
of
Simon
was
called
in
Ebrue
,
Iochanan
,
or
in
the
Chalde
tongue
,
Iochanna
,
wherevppon
,
the
letter
of
aspiration
being
altered
out
of
his
place
,
and
.
s
.
put
to
the
ende
,
came
Iohannes
:
the
which
also
afterwarde
being
made
short
,
became
Ionas
.
And
Iochanan
,
or
Iochanna
doe
signifie
that
which
we
call
in
Englishe
Iohn
,
and
is
as
much
to
saye
,
as
gracious
.
C.
Therfore
Christ
giueth
Simon
a
name
:
not
by
reason
of
any
thing
past
(
as
men
commonly
doe
)
but
because
hée
woulde
make
him
Peter
.
First
of
all
hée
sayth
,
Thou
art
Simon
the
sonne
of
Iona
:
the
whiche
is
as
muche
as
if
he
shoulde
saye
,
thou
shalt
be
farre
otherwise
then
thou
art
now
.
For
hée
maketh
not
mention
of
his
Father
for
honours
sake
,
but
being
come
of
an
obscure
steeke
,
and
of
no
estimation
among
men
,
hée
sheweth
that
this
shal
be
no
let
to
him
to
be
made
a
man
of
inuincible
fortitude
.
Therfore
the
Euangelist
maketh
mencion
of
this
as
a
prophesie
in
that
Simon
had
a
new
sirname
geuen
to
him
.
So
that
our
sauiour
Christ
here
commendeth
the
grace
with
the
which
he
ment
to
indew
him
.
Therfore
he
saith
not
that
this
is
his
name
presently
,
but
that
it
shal
be
in
time
to
come
.
Thou
shalt
be
called
Cephas
.
Cephas
is
thought
of
those
that
are
learned
,
to
bée
a
worde
of
the
Chaldee
tongue
:
the
whiche
tongue
the
Iewes
commonlye
were
thought
to
vse
in
the
tyme
of
Christ
.
For
after
their
exile
into
Babylon
,
they
did
much
vse
that
pronunciation
and
speache
.
So
that
there
is
nothing
ambigious
or
doubtfull
in
the
wordes
of
Christ
.
Wherfore
the
wordes
of
Christ
are
in
effect
thus
much
.
B.
Reioyce
with
thy selfe
that
thou
camest
to
me
:
I
wyll
make
thée
a
certaine
Rocke
of
godlinesse
,
and
sauyng
health
:
and
therfore
after
this
thou
shalt
be
called
Peter
,
of
Petra
,
a
Rocke
.
C.
It
is
méete
truely
that
all
the
godly
be
Peters
,
or
Rockes
,
which
are
founded
in
Christ
,
1.
Peter
.
2
that
they
may
be
meete
to
build
the
Temple
of
God
:
but
here
one
for
his
singuler
excellencie
is
so
called
.
But
very
ridiculous
and
foolishe
are
the
Papists
,
which
set
him
in
the
place
of
Christ
,
that
hée
may
bée
the
foundacion
of
the
Church
.
As
though
he
him selfe
were
not
also
founded
with
the
rest
in
Christ
.
What
blinde
follye
is
it
of
them
to
make
a
head
of
a
stone
.
Reade
the
tenth
Chapter
of
Mathew
,
beginning
at
the
seconde
verse
,
and
the
sixtéenth
Chapter
also
beginning
at
the
eightéenth
verse
.
43.
The
day
folowing
,
Iesus
would
go
into
Galilee
,
and
founde
Philip
and
saith
vnto
him
:
Follow
me
.
M.
The
Lorde
Iesus
came
foorth
of
Galilee
,
where
he
was
brought
vp
,
to
heare
Iohn
preaching
,
Baptizing
,
and
witnessing
of
him
.
For
that
hée
should
come
and
bée
openlye
made
manifest
to
the
people
,
the
office
of
Iohn
required
,
who
was
sent
of
God
for
this
purpose
,
that
he
might
reueale
the
onely
begotten
sonne
of
God
to
Israel
:
Iohn
might
haue
left
Iudea
,
and
haue
come
into
Galilee
,
and
haue
manifested
Christ
in
the
same
Region
:
but
it
came
to
passe
by
the
purpose
of
God
,
by
reason
of
greater
aucthoritye
and
credite
,
that
hée
shoulde
abide
still
in
Iudea
,
and
shoulde
there
preache
and
Baptize
,
that
is
to
saye
,
shoulde
shewe
to
the
Iewes
,
that
Christ
was
nowe
present
.
When
this
was
done
,
and
the
time
of
Christ
at
hande
,
to
manifest
him selfe
openly
,
and
to
gather
his
Disciples
which
hée
might
vse
afterwarde
for
the
ministerye
of
the
kindome
of
God
:
he
thought
it
good
to
repayre
to
Galilee
.
First
because
from
thence
he
woulde
take
his
Disciples
:
and
secondlye
that
he
might
honour
that
Countrey
where
he
was
brought
vp
with
the
verye
beginning
of
his
dispensation
,
least
in
the
beginning
of
his
manifesting
and
reuelation
,
he
might
séeme
to
desyre
that
which
was
greate
,
and
reiect
and
despise
the
humble
and
base
.
For
that
also
was
alreadye
foreshewed
by
the
Prophete
,
that
to
this
Nation
which
sate
a
long
time
in
darkenesse
,
and
in
the
shadowe
of
death
,
contempned
and
despised
,
Esay
.
9
a
great
light
should
arise
.
And
Christ
at
that
time
went
into
Galilee
,
when
he
returned
out
of
the
desert
,
in
the
which
hée
had
fasted
xl
.
daies
,
without
meate
or
drink
,
after
the
which
he
was
tempted
of
Satan
.
Math.
4
Let
vs
note
here
that
godly
men
alwaies
desyre
to
benefite
theyr
countrey
.
And
founde
Philip.
But
not
by
chaunse
,
neither
did
Philip
afterward
find
Nathanael
by
chaunse
.
For
(
sayeth
hée
)
before
Philip
called
thée
,
when
thou
wast
vnder
the
Figge
Trée
,
I
sawe
thée
.
He
therefore
whome
Philip
found
,
was
not
found
of
him
by
chaunse
,
but
by
the
disposition
of
the
prouidence
of
Christ
:
and
shal
we
thinke
that
Christ
founde
him
by
chaunse
,
whome
he
found
by
his
prouidence
?
And
sayth
vnto
him
followe
me
.
He
did
not
cal
him
to
the
ende
he
should
follow
him
a
litle
way
,
but
that
he
might
bée
a
continual
folower
&
disciple
of
his
.
C.
Nowe
because
Phillips
minde
was
set
on
fire
with
these
fewe
wordes
,
wée
may
hereby
gather
of
how
great
efficacy
the
worde
is
:
but
it
appeareth
not
alyke
in
all
men
.
For
the
worde
is
preached
to
some
without
profite
,
euen
as
if
a
vaine
sounde
shoulde
passe
through
theyr
eares
.
Therfore
the
externall
preaching
of
the
worde
of
it selfe
is
vnfruitefull
,
(
sauing
that
it
woundeth
the
reprobate
to
death
,
making
them
inexcusable
before
GOD
)
but
when
the
secret
grace
of
the
spirite
doth
quicken
the
same
,
all
our
scences
are
by
and
by
so
affected
,
that
we
are
ready
to
follow
God
whither
soeuer
hée
calleth
vs
.
M.
This
Phillippe
is
the
first
:
Whome
neyther
the
testimonye
of
Iohn
,
nor
the
perswation
of
any
other
Disciple
drewe
,
but
the
onelye
worde
of
Christ
.
C.
Moreouer
,
in
that
following
of
Christ
there
was
a
speciall
reason
.
Hée
is
commaunded
to
followe
him
,
not
onelye
as
any
one
of
vs
,
but
also
as
a
Companion
and
vnseparable
friende
.
Notwithstanding
this
calling
is
a
patern
of
the
calling
of
all
men
.
44.
Philip
was
of
Bethsaida
the
Citie
of
Andrew
and
Peter
.
C.
It
séemeth
that
the
name
of
this
Citie
was
put
in
by
great
diligence
,
to
the
ende
the
great
goodnes
of
God
might
bée
the
more
manifest
in
the
thrée
Apostles
.
Math.
11
We
knowe
how
seuerely
Christ
threatned
that
City
,
and
cursed
the
same
.
Wherfore
,
to
haue
some
receyued
into
Gods
fauour
,
out
of
so
peruers
and
wicked
a
Nacion
,
is
as
much
to
bée
counted
of
,
as
if
they
had
béen
brought
out
of
hell
.
A
notable
benefite
therefore
.
M.
In
Philip
we
haue
an
example
of
obedience
.
We
reade
not
that
he
curiously
inquired
of
any
thing
,
as
fleshe
and
blood
commonly
doth
,
hée
being
simply
called
,
obeyeth
:
committing
himselfe
wholye
to
the
caller
.
45
Phillippe
found
Nathanael
and
sayth
vnto
him
:
wee
haue
founde
him
of
whome
Moyses
in
the
lawe
and
the
Prophets
did
write
,
Iesus
of
Nazareth
,
the
sonne
of
Ioseph
.
Phillip
found
Nathanael
.
M.
We
sayd
euen
now
that
Nathanael
was
not
founde
of
Phillip
by
chaunce
but
by
the
disposition
of
the
prouidence
of
christ
.
This
Nathanael
was
of
Cana
of
Galilee
,
as
wée
shall
sée
hereafter
.
C.
Wée
haue
here
the
same
desire
of
building
set
foorth
vnto
vs
in
Phillip
,
which
before
at
the
first
was
propounded
vnto
vs
in
Andrew
.
But
how
slender
that
little
measure
of
fayth
was
in
Phillip
,
which
he
had
,
hereby
it
appeareth
,
that
he
cannot
speake
foure
wordes
of
Christ
,
but
therewith
hée
must
ioyne
two
grosse
errours
.
Hee
maketh
him
the
Sonne
of
Ioseph
,
and
also
a
Nazarite
by
birth
,
both
which
are
very
false
:
and
yet
notwithstanding
bycause
hée
sincerelye
desired
to
profite
his
brother
,
and
to
reueale
Christ
,
this
his
dilligence
is
accepted
of
GOD
,
and
hée
hath
also
prosperous
successe
.
For
truelie
euery
man
must
endeuour
himselfe
,
soberly
to
abide
within
his
bounds
.
And
wée
must
not
thinke
that
the
Euangelist
maketh
mention
of
this
thing
,
as
though
it
were
worthy
of
prayse
in
Phillip
,
that
twise
he
enformeth
,
and
falselye
reporteth
of
Christ
:
but
his
doctrine
is
commended
of
him
to
be
profitable
,
howe
corrupt
and
erronious
soeuer
it
was
,
because
it
tended
to
this
ende
,
to
reueale
Christ
.
Foolishly
hée
calleth
Iesus
the
sonne
of
Ioseph
,
and
ignorauntly
hée
maketh
him
a
Nazarite
:
notwithstanding
hée
applyeth
this
to
no
other
than
to
the
sonne
of
God
which
was
borne
at
Bethlehem
:
neyther
doth
hée
make
a
counterfayte
Christ
,
but
woulde
onely
haue
him
knowen
to
be
such
a
one
as
Moyses
and
the
Prophets
had
foreshewed
.
We
do
sée
therfore
that
this
is
the
speciall
poynt
in
doctrine
,
namely
,
that
by
all
meanes
they
which
heare
vs
,
maye
come
vnto
Christ
.
This
place
also
teacheth
vs
not
disdainfully
to
reiect
that
which
simple
and
vnlearned
men
bring
vnto
vs
concerning
Christ
,
though
it
be
not
so
aptly
alleaged
,
if
so
be
they
direct
vs
vnto
Christ
.
But
least
we
be
drawen
away
by
the
false
imaginations
of
men
,
from
Christ
,
we
haue
alwayes
this
remedie
at
hande
,
that
is
to
saye
,
to
séeke
for
the
pure
knoledge
of
the
trueth
out
of
the
Lawe
and
the
Prophetes
.
B.
And
in
that
,
that
Philip
sayde
vnto
Nathanael
,
(
Wee
haue
founde
him
of
whom
Moyses
the
Law
and
the
Prophets
did
write
)
we
may
coniecture
that
Nathanael
was
studious
in
the
Scriptures
and
had
dilligently
searched
in
them
for
the
comming
and
kingdome
of
Christ
.
46.
And
Nathanael
saide
vnto
him
:
Can
there
any
good
thing
come
out
of
Nazareth
?
Philip
saith
vnto
him
,
Come
and
see
?
Can
there
any
good
thing
come
out
of
Nazareth
.
R.
Nathanael
is
offended
at
the
basenes
of
the
place
,
according
to
the
manner
of
fleshe
and
blood
,
which
is
alwaies
offended
at
abiect
thinges
,
because
it
alwaies
aspireth
to
high
and
great
thinges
:
but
God
hideth
his
excellent
workes
vnder
a
base
forme
and
showe
,
that
he
might
be
wonderfull
in
his
workes
.
C.
This
godlye
man
is
at
the
first
offended
with
the
vnaduised
and
rash
talke
of
Phillip
,
for
that
which
he
foolishly
thought
,
this
man
certainly
beleeueth
:
beside
this
by
the
hatred
and
contempte
of
the
place
he
had
conceiued
a
wrong
Iudgement
.
In
like
manner
,
except
we
take
héede
diligently
,
we
shall
not
be
without
the
same
danger
.
For
trulye
Satan
dayly
goeth
about
to
staie
vs
with
the
like
lettes
from
comming
to
christ
.
For
he
seketh
diligently
to
haue
many
lies
spread
abroad
which
may
make
vs
either
hate
the
Gospell
,
or
suspect
the
same
,
that
we
may
feare
to
taste
thereof
.
There
is
yet
another
stumbling
blocke
which
he
laith
in
our
waie
,
and
that
is
to
make
Christ
séeme
contemptible
vnto
vs
.
For
we
doe
see
what
a
great
offence
to
many
the
basenes
of
the
Crosse
is
,
the
which
appeared
as
well
in
Christ
the
head
,
as
also
in
his
members
.
M.
Nathanael
therefore
hauing
regard
to
the
wordes
of
the
Prophete
,
whiche
foreshewed
that
Christ
shoulde
bée
borne
in
Bethleem
,
and
not
in
Nazareth
,
demaundeth
whether
any
good
thing
can
come
out
of
Nazareth
.
Mich.
5
So
some
in
the
company
of
the
Pharisées
sayde
:
Shall
Christ
come
foorth
of
Galilee
?
Doeth
not
the
Scripture
saye
that
hée
shall
come
of
the
séede
of
Dauid
,
and
out
of
the
Citye
of
Bethlehem
?
Come
and
see
.
B.
Iohn
.
7
When
Philip
was
not
able
to
resolue
this
doubt
,
hée
biddeth
him
come
and
sée
.
M.
For
hée
aunswereth
nothing
to
the
demaunde
of
Nathanael
,
but
that
hée
should
goe
with
him
to
Christ
and
sée
.
The
which
notable
counsayle
Andrewe
also
vsed
before
,
when
he
brought
his
brother
Simon
to
Iesus
.
For
these
twoo
,
Andrew
and
Philip
,
had
so
great
experience
in
the
force
&
vertue
of
the
Diuine
power
of
Christ
,
that
with
good
and
assured
trust
they
desired
nothing
else
,
but
that
hée
should
be
heard
of
men
,
being
certified
that
it
woulde
come
to
passe
that
if
any
heard
him
,
they
should
haue
so
great
experience
of
the
light
of
the
truth
,
that
afterwarde
they
shoulde
féele
no
doubting
in
them
.
B.
Therefore
Nathanael
had
so
great
a
desire
to
the
trueth
,
that
out
of
hand
he
followed
Philippe
to
Iesus
,
although
it
séemed
to
bée
contrarye
to
the
Scriptures
whiche
Philip
had
shewed
.
And
hereby
hée
got
straight
waye
the
knowledge
of
the
Lorde
.
C.
For
hée
suffered
his
double
errour
by
this
inuitacion
of
Philippe
to
bee
corrected
.
Euen
so
by
his
example
,
let
vs
shewe
our selues
tractable
and
readye
to
bée
taught
,
let
vs
not
also
refuse
to
inquyre
and
searche
,
séeing
Christ
is
alwayes
ready
to
ease
vs
of
those
doubtes
that
trouble
vs
.
And
if
at
any
time
our
obiections
can
not
bée
satisfied
,
let
vs
not
yet
condemne
that
whiche
is
offered
vnto
vs
,
and
seasse
to
séeke
any
farther
for
the
trueth
.
47.
Iesus
saw
Nathanael
comming
to
him
,
and
sayth
of
him
:
behoulde
a
right
Israelite
,
in
whome
is
no
guile
.
M.
Nathanael
was
not
of
theyr
crewe
,
which
condemned
the
Doctrine
of
the
trueth
before
they
heard
or
knew
the
same
,
and
by
obstinate
impietie
could
not
abide
to
heare
the
same
.
Such
were
the
Scribes
and
Pharisées
of
the
Iewes
:
and
that
contrary
to
the
Lawe
of
God
,
as
Nicodemus
noteth
.
Doeth
our
Lawe
(
sayeth
he
)
iudge
any
man
before
it
heare
him
,
Iohn
.
7
and
know
what
he
hath
done
?
Such
are
the
Iudges
and
Byshops
at
this
day
of
the
Popish
Church
,
which
very
rashely
reiect
the
Doctrine
of
the
gospell
,
&
condemne
and
persecute
the
same
.
And
sayeth
of
him
,
beholde
a
right
.
C.
In
that
Christ
prayseth
Nathanael
,
hée
doth
it
not
for
his
sake
,
but
vnder
his
person
he
propoundeth
a
common
doctrine
.
For
séeing
there
are
many
which
boast
them selues
to
be
faythfull
which
are
nothing
lesse
,
it
is
méete
that
the
true
and
good
be
discerned
from
the
false
and
counterfayt
,
by
some
note
or
marke
.
Wée
know
how
greatly
the
Iewes
boasted
in
their
Father
Abraham
,
when
they
boasted
of
the
holinesse
of
their
ofspring
:
notwithstanding
scarce
one
of
them
among
an
hundred
was
founde
which
was
not
a
Bastard
,
and
a
Stranger
from
the
fayth
of
his
fathers
.
Therefore
,
Christe
to
the
ende
hée
might
take
away
the
cloake
from
the
Hipocrites
,
hée
briefely
defineth
a
true
Israelite
:
and
doth
therewith
also
take
away
the
offence
which
afterward
should
arise
vppon
the
wicked
contumacie
of
that
Nation
.
For
they
which
woulde
be
counted
the
Children
of
Abraham
,
and
the
holye
people
of
God
,
became
afterwarde
mortall
,
and
sworne
enimies
of
the
Gospell
.
Least
therfore
the
common
impietie
almost
of
all
estates
,
should
discourage
or
trouble
anye
man
,
hée
admonisheth
before
hande
,
and
in
dewe
time
,
that
among
many
which
pretende
the
name
of
true
Israelites
,
few
are
true
in
déede
.
R.
But
howe
doe
these
thinges
agrée
that
Nathanael
is
offended
at
the
basenesse
of
the
countrey
,
Question
and
is
nowe
called
of
Christ
a
true
Israelite
?
specially
,
séeing
that
Christ
sayth
,
Math.
11
Blessed
is
hee
which
is
not
offended
by
me
.
It
may
be
aunswered
,
that
although
hée
was
offended
at
the
basenesse
of
the
countrey
of
Christ
,
Aunswere
yet
notwithstanding
,
because
he
simplye
made
haste
to
come
to
the
knowledge
of
Christ
(
whereas
others
did
caluminate
)
therefore
he
is
called
a
true
Israelite
.
M.
So
that
Christe
fareth
as
though
hée
knew
not
that
scrupe
in
Nathanael
,
which
hée
had
of
the
base
Nazareth
,
and
sheweth
him
the
whole
matter
,
which
was
that
he
might
know
the
sonne
of
god
by
certaine
arguments
,
whom
Phillip
had
called
the
sonne
of
Ioseph
.
For
it
belongeth
to
GOD
onelye
to
searche
the
hearts
and
raignes
.
C.
But
to
the
ende
we
may
in
fewe
wordes
vnderstande
the
minde
of
Christ
,
wée
must
note
that
deceyte
is
opposed
or
set
against
sinceritie
.
He
calleth
therfore
those
deceitful
which
in
another
place
of
the
Scripture
,
are
called
double
in
heart
.
And
not
onelye
that
grosse
hipocrisie
is
touched
,
when
men
faine
themselues
to
be
good
,
whose
concience
beare
themselues
witnesse
that
they
are
euill
:
but
also
the
inwarde
hipocrisie
,
when
men
are
so
blinde
in
their
sins
,
that
they
do
not
onely
lye
to
themselues
,
but
to
others
also
.
The
integritye
therefore
of
the
hart
before
GOD
,
and
the
vpright
dealing
towardes
men
,
make
a
true
Christian
.
But
Christ
specially
toucheth
that
deceyt
whereof
mention
is
made
in
the
Psalme
.
Psal.
32
Gen.
25
M.
So
it
is
sayde
of
Iacob
,
that
hée
was
a
simple
and
plaine
man
,
and
dwelt
in
Tentes
.
Wherevpon
wée
at
this
daye
must
note
,
that
if
wée
meane
to
be
Disciples
of
Christ
,
we
must
be
simple
in
minde
.
For
hee
loueth
not
those
that
are
craftie
and
wise
according
to
this
worlde
,
but
those
that
are
simple
and
voyde
of
deceyt
.
Math.
10
Be
ye
simple
(
sayth
our
Sauiour
Christ
)
as
Doues
.
And
Saint
Peter
sayth
:
Laye
aside
all
maliciousnesse
,
1.
Epist.
2
and
all
guyle
,
and
fainednesse
:
and
as
new
borne
Babes
desire
yee
the
mylke
of
the
worde
which
is
without
all
deceyt
.
Math.
18
And
our
sauiour
Christ
,
Except
yee
become
as
Children
ye
cannot
enter
into
the
kingdome
of
heauen
.
What
Christians
therefore
are
they
which
are
rather
lyke
vnto
Woolues
and
Serpents
,
then
to
Shéepe
and
Dooues
,
being
full
of
all
maner
of
deceyte
,
Hypocrysie
,
and
malice
?
38.
Nathanael
sayth
vnto
him
:
whence
knewest
thou
mee
?
Iesus
aunswered
and
sayde
vnto
him
:
Before
that
Phillippe
called
thee
,
when
thou
wast
vnder
the
Figge
Tree
,
I
sawe
thee
.
Nathanael
sayth
vnto
him
,
Whence
knowest
thou
me
?
M.
Nathanael
is
all
one
maner
of
man
still
.
When
he
hearde
that
Christ
had
geuen
him
so
notable
a
tytle
,
in
calling
him
a
true
Israelite
,
hée
is
not
tyckled
with
pride
in
minde
,
neyther
doth
hée
in
lyke
maner
by
and
by
burst
foorth
into
the
prayse
of
Christ
whom
hée
knewe
not
(
as
many
Clawbackes
are
woont
to
doe
)
neyther
doth
hée
by
hypocrisie
dissemble
the
commendation
of
honestie
and
sinceritie
,
which
Christ
gaue
vnto
hym
,
saying
,
Thou
knowest
not
mee
whence
I
am
:
peraduenture
I
am
not
so
free
from
deceyte
as
thou
thinkest
I
am
.
After
the
whiche
maner
,
Hipocrites
are
woont
to
dissemble
the
prayse
offred
vnto
them
,
when
as
in
heart
it
doth
them
good
to
heare
it
.
But
Nathanael
doth
not
thus
dissemble
.
For
as
hée
was
a
man
voyde
of
all
deceyte
:
so
simplye
hée
vttereth
by
and
by
in
wordes
that
admiration
which
hée
had
conceyued
in
mind
,
and
demaundeth
of
him
,
that
whiche
more
pertayneth
to
the
matter
.
Hée
thinketh
that
Christ
speaketh
of
him
as
one
whom
hée
had
knowne
a
great
while
before
,
when
as
hee
in
lyke
maner
knew
him
not
.
For
this
Nathanael
had
at
no
time
any
maner
of
acquaintaunce
,
familiaritie
,
or
felowship
with
Christ
.
Wherefore
not
without
good
cause
,
as
one
amazed
he
asketh
saying
.
Whence
knewest
thou
mee
?
Before
that
Philip
called
thee
.
C.
This
aunswere
of
Christ
séemeth
to
be
little
to
the
purpose
,
and
yet
for
all
that
very
apt
and
of
great
waight
.
For
as
it
is
proper
to
God
to
know
men
which
he
neuer
sawe
,
euen
so
also
it
is
proper
vnto
hym
to
sée
those
thinges
which
are
not
before
his
eyes
.
When
Nathanael
therefore
perceyued
that
hée
was
séene
of
Christ
,
not
after
the
maner
of
men
,
but
with
diuine
eyes
,
hée
might
thereby
gather
that
hée
spake
not
nowe
vnto
him
as
a
man
.
C.
Wherfore
Christ
doth
insinuate
himselfe
to
Nathanael
,
and
doth
so
secretly
creape
into
his
minde
at
full
,
when
he
saith
that
he
knew
him
and
saw
him
a
far
of
vnder
the
Figge
Tree
,
that
he
acknowledged
him
afterwarde
to
bée
the
sonne
of
GOD
.
C.
Furthermore
we
may
gather
by
this
place
a
very
comfortable
doctrine
,
namelye
that
when
we
thinke
not
of
Christ
,
we
are
seene
of
him
:
and
so
it
must
néedes
come
to
passe
that
he
can
reduce
those
that
go
astraye
,
and
be
turned
from
him
.
M.
Whosoeuer
they
be
therefore
that
pertaine
vnto
Christ
,
they
are
not
onely
in
his
knowledge
,
but
in
his
sight
also
,
and
that
before
,
they
being
called
by
the
ministerye
of
the
Gospell
,
come
to
the
knowledge
of
him
.
Christ
doth
not
onelye
knowe
those
that
are
his
,
but
hée
séeth
them
also
in
what
place
soeuer
they
be
.
Great
therefore
is
this
consolation
,
to
a
faythfull
minde
,
when
it
beléeueth
that
it
is
alwayes
in
the
eyes
of
the
Lorde
,
whether
we
liue
or
dye
.
49.
Nathanael
aunswered
,
and
sayde
vnto
him
:
Rabbi
,
thou
art
euen
the
very
Sonne
of
GOD
,
thou
art
the
King
of
Israel
.
R.
It
appeareth
that
the
aunswere
of
Christ
was
not
vayne
.
For
by
the
same
he
breathed
him selfe
into
the
mynde
of
Nathanael
,
insomuch
that
most
effectuallye
he
felt
his
diuinitye
.
Whervpon
he
by
and
by
burst
out
into
this
Confession
.
Rabbi
,
thou
art
euen
the
very
son
of
God
.
A.
In
the
which
he
confesseth
more
than
he
had
hearde
before
of
Philip.
For
he
had
sayd
that
he
was
Christ
the
sonne
of
Ioseph
:
but
Nathanael
acknowledgeth
him
to
be
the
sonne
of
God
:
he
pronounceth
Iesus
to
come
out
of
Nazareth
:
but
this
man
fréelye
preacheth
him
to
be
the
king
of
al
Israel
.
So
great
and
effectuall
is
the
power
of
the
holy
ghost
in
the
elect
and
chosen
of
God
.
C.
And
in
that
Nathanael
by
the
diuine
power
acknowledgeth
him
to
be
the
sonne
of
God
,
it
is
no
maruaile
.
But
for
what
cause
doeth
he
call
him
the
King
of
Israel
?
Question
For
they
séeme
not
to
be
thinges
agréeable
,
but
rather
contrarye
that
he
shoulde
be
the
sonne
of
God
,
and
the
King
of
Israel
.
But
Nathanael
hath
a
farther
respect
.
Aunswer
.
He
had
hearde
before
that
he
was
the
Messias
,
nowe
to
this
Doctrine
he
addeth
a
confirmation
.
He
houldeth
also
another
principle
,
namelye
,
that
the
Sonne
of
God
should
not
come
,
but
that
he
shoulde
also
declare
him selfe
vnto
the
people
to
bée
a
King.
So
that
he
doeth
truelye
confesse
him
to
be
the
King
of
Israel
,
whiche
is
the
sonne
of
God
.
And
truelye
,
faith
ought
not
to
rest
in
the
presence
of
Christ
onlye
,
but
to
haue
also
a
respect
to
his
power
and
office
.
For
it
shall
profite
litle
to
knowe
who
Christ
is
,
except
we
know
also
howe
he
will
behaue
him selfe
towarde
vs
,
and
to
what
ende
he
was
sent
of
the
Father
.
But
séeing
the
kingdome
of
Christ
is
moste
large
,
Question
Psal.
2
Reuela
.
17
in
so
much
that
he
is
called
the
King
of
Kinges
,
and
Lorde
of
Lords
,
why
doeth
Nathanael
cal
him
onely
the
King
of
Israel
?
Surelye
,
he
doeth
it
,
Aunswer
.
because
his
confession
is
limmitted
to
the
measure
of
fayth
.
For
he
had
not
profited
so
farre
as
yet
,
that
he
knewe
him
to
bee
a
King
set
ouer
the
whole
worlde
:
or
rather
that
the
Children
of
Abraham
shoulde
bée
gathered
from
all
places
,
that
the
whole
worlde
might
be
the
Israel
of
the
Lorde
.
Let
vs
now
by
the
example
of
Nathanael
,
exercise
our
faith
in
the
hearing
of
the
woorde
,
and
let
vs
confyrme
the
same
by
all
meanes
possible
:
and
let
it
not
lye
hid
,
but
let
it
burst
foorth
into
the
confession
of
Christ
to
the
glorye
of
God
.
50.
Iesus
aunswered
and
saide
vnto
him
:
because
I
sayd
vnto
thee
:
I
sawe
thee
vnder
the
Figge
tree
,
thou
beleeuest
,
thou
shalt
see
greater
thinges
then
these
.
B.
The
Lorde
Iesus
going
about
to
confyrme
the
Faith
of
Nathanael
and
the
rest
of
the
Disciples
,
added
these
wordes
.
C.
He
doeth
not
reprehend
Nathanael
as
one
to
light
of
credite
,
but
rather
allowing
his
fayth
,
promiseth
vnto
him
and
to
the
rest
greater
argumentes
of
confirmation
.
By
the
which
woordes
hée
lifteth
vp
theyr
hope
for
the
beholding
and
knowing
of
farther
matter
.
As
if
he
shoulde
saye
:
If
of
so
small
beginninges
,
thou
hast
receyued
fayth
,
I
byd
thée
be
of
good
cheare
,
and
hope
to
sée
greater
matters
in
time
to
come
.
It
was
but
a
meane
token
truely
of
the
diuine
power
,
in
that
Christ
sayd
here
to
Nathanael
,
I
sawe
thee
vnder
the
Figge
Tree
.
For
wée
reade
of
many
suche
thinges
to
bée
done
by
Heliseus
,
as
in
the
storye
of
Gihesi
and
Naaman
the
Sirian
.
4.
King.
5
and.
6
Iohn
.
4
Suche
a
Myracle
was
that
whiche
wée
reade
of
concerning
the
vnlawfull
Husbande
of
the
woman
of
Samaria
.
These
and
suche
like
are
but
meane
and
indifferent
thinges
,
if
they
bée
compared
,
to
those
Myracles
which
followe
:
but
such
notwithstanding
as
haue
brought
great
increase
of
Faith
,
by
litle
and
litle
.
By
these
woordes
also
of
Christ
,
(
Because
I
sayde
vnto
thee
,
I
sawe
thee
vnder
the
Figge
Tree
,
thou
beleeuest
,
)
We
learne
that
faith
commeth
by
hearing
,
Rom.
10
and
hearing
by
the
worde
of
Christ
.
51.
And
hee
sayeth
vnto
him
:
Veryly
,
verylye
,
I
say
vnto
you
,
hereafter
shall
ye
see
heauen
open
,
and
the
Angels
of
GOD
ascending
and
descending
vppon
the
sonne
of
man
.
A.
Touching
the
opening
of
the
heauens
,
it
is
already
spoken
of
in
the
third
Chapter
of
Saint
Mathew
.
In
that
Christ
speaketh
of
the
opening
of
the
heauens
,
and
of
the
ascending
and
descending
of
the
Angels
vppon
the
Sonne
of
man
:
many
referre
it
to
the
resurrection
of
Christ
,
to
his
ascention
,
and
to
the
sending
of
the
holye
Ghost
.
C.
But
it
rather
signifieth
a
certaine
continuance
,
whiche
shoulde
alwayes
bée
extant
in
his
kingdome
.
It
is
most
certayne
that
Angelles
appeared
sometimes
vnto
the
Disciples
whiche
at
this
daye
are
not
séene
:
it
is
certaine
also
that
there
was
another
maner
of
reuelation
of
the
heauenlye
glory
,
when
Christ
ascended
into
Heauen
,
than
we
nowe
sée
.
But
if
we
well
waye
and
consyder
of
the
matter
,
wee
shall
finde
that
the
same
which
was
done
then
,
is
abiding
for
euer
.
For
the
kingdome
of
Heauen
being
shut
vp
against
vs
at
the
first
,
Actes
.
7
Math.
17
Luke
.
24.
was
trulye
opened
againe
in
Christ
.
Of
this
matter
as
well
Stephen
,
and
thrée
other
Disciples
in
the
Mounte
,
had
a
visible
sight
,
as
also
other
of
the
Apostles
in
the
ascention
of
Christ
.
But
all
the
signes
by
the
whiche
the
Lorde
sheweth
him selfe
to
bée
present
with
vs
,
do
pertaine
to
the
opening
of
Heauen
,
specially
where
he
doth
communicate
him selfe
vnto
vs
to
life
.
The
Angelles
are
sayd
to
ascende
and
descende
,
as
they
are
Ministers
vnto
vs
of
Gods
wyl
.
Therefore
by
these
words
the
mutuall
communication
betwéene
God
and
men
is
noted
.
And
we
must
be
thankefull
vnto
Christ
for
this
benefite
:
because
without
him
ther
is
rather
mortal
enmity
betwéene
the
Angels
and
vs
,
than
a
familiar
care
to
helpe
.
Therefore
they
are
sayde
to
ascende
and
descende
vppon
him
,
not
that
they
doe
onely
minister
vnto
him
,
but
because
in
respect
of
him
,
and
for
his
honour
,
they
holde
vp
by
theyr
care
the
whole
bodye
of
the
Church
.
Gene.
28
And
there
is
no
doubte
but
that
hée
hath
some
respect
vnto
the
Ladder
whiche
was
shewed
to
the
Patriarke
Iacob
by
a
vision
.
For
the
same
which
that
vision
shadowed
is
truelye
declared
and
shewed
in
Christ
.
To
be
shorte
,
the
summe
of
this
place
is
,
that
where
as
all
mankinde
was
banished
from
the
kingdome
of
God
,
now
the
gate
of
the
kingdome
of
Heauen
is
opened
vnto
vs
,
that
we
maye
bée
Citizens
with
the
Saintes
,
and
fellowes
with
the
Angelles
,
and
they
being
ordained
to
be
kéepers
of
our
sauing
health
,
may
come
downe
from
theyr
blessed
rest
to
helpe
our
miseryes
.
B.
For
the
seruice
of
Angelles
pertayneth
to
all
those
that
trust
in
the
Lorde
,
as
well
as
vnto
Christ
,
according
to
that
which
is
written
in
the
Psalme
,
Psal
91.
and
34
He
hath
geuen
his
Angelles
charge
ouer
thee
.
&c.
For
they
are
all
Ministering
spirites
,
sent
to
serue
them
which
haue
theyr
inheritaunce
in
the
kingdome
of
Heauen
.
Heb.
1
M.
So
that
nowe
man
with
God
,
and
the
earth
with
heauen
,
are
set
at
peace
.
For
so
sayeth
the
Apostle
:
It
pleased
the
Father
that
in
him
all
fulnesse
shoulde
dwell
.
And
by
him
to
reconcile
all
thinges
to
him selfe
,
Collos.
1
and
to
set
at
peace
through
the
blood
of
his
crosse
by
him
,
both
the
thinges
in
earth
,
and
thinges
in
heauen
.
❧
The
second
Chapter
.
1.
And
the
thirde
daye
there
was
a
Mariage
in
Cana
of
Galilee
,
and
the
mother
of
Iesus
was
there
.
HITHERTO
the
Euangelist
hathe
shewed
howe
and
in
what
order
the
Reuelation
of
Christe
began
to
bée
manifested
by
the
testimonies
of
Iohn
:
and
who
they
were
which
claue
vnto
him
:
nowe
consequentlye
hée
addeth
howe
by
the
light
of
Myracles
,
he
beganne
partlye
to
confirme
his
Disciples
whiche
as
yet
were
but
weake
,
and
partlye
to
reueale
his
glorye
to
Israel
.
C.
For
this
storye
doth
contayne
a
declaration
of
the
first
Myracle
that
Christ
wrought
:
and
for
that
cause
it
becommeth
vs
to
bée
the
more
diligent
to
consider
of
the
same
.
Howbeit
,
as
wée
shall
sée
hereafter
there
are
other
causes
,
which
do
commend
the
same
vnto
vs
.
M.
Therefore
the
Euangelist
going
about
to
describe
the
beginning
of
the
Miracles
of
Christ
,
to
the
ende
he
might
bring
credite
vnto
the
Historye
,
putteth
downe
vnto
vs
,
both
the
time
,
the
place
,
and
also
the
other
circumstaunces
of
the
matter
.
M.
This
third
daye
whereof
saint
Iohn
speaketh
here
,
was
the
thirde
after
Christ
came
into
Galilee
,
and
had
called
Philip
:
or
after
hée
had
receyued
Nathanael
,
which
came
to
him
.
Jn
Cana
of
Galilee
.
C.
It
is
not
that
Cana
,
which
lyeth
ouer
against
Sarepta
betwéene
Tyre
and
Sidon
,
which
was
called
the
greater
in
respect
of
the
other
,
which
some
iudge
to
be
in
the
inheritance
of
the
Tribe
of
Zabulon
but
other
some
in
the
Tribe
of
Asser
.
For
Saint
Hierome
also
affirmeth
that
as
yet
in
his
time
there
was
a
City
there
remayning
of
that
name
.
But
it
is
like
that
this
Galilee
was
adioining
to
Nazareth
:
séeing
that
the
Mother
of
Christ
came
thither
by
reason
of
the
Mariage
.
It
was
but
one
dayes
Iourney
from
Capernaum
,
as
maye
appeare
by
the
forty
&
sixe
verse
of
the
fourth
chapter
folowing
.
As
concerning
Mariage
,
Matrimony
,
and
the
institucion
thereof
wée
haue
spoken
at
large
in
the
ninetéene
of
Mathew
.
And
the
Mother
of
Jesus
was
there
.
B.
This
may
séeme
to
prooue
,
that
the
Mother
of
the
Lorde
was
not
with
him
in
Judea
:
and
also
that
shée
was
of
familiar
acquaintaunce
with
them
of
the
Mariage
.
2.
And
Iesus
was
called
and
his
Disciples
vnto
the
Mariage
.
M.
In
that
they
called
Iesus
to
the
Mariage
,
it
was
done
according
to
the
custome
of
the
time
?
for
the
Iewes
did
vse
to
cal
vnto
the
Mariage
,
theyr
Kinsefolkes
,
Neyghbours
and
Friendes
.
For
as
yet
he
was
not
knowne
what
he
was
:
for
if
they
had
knowne
him
,
they
would
not
onelye
haue
made
him
one
of
theyr
Ghestes
,
but
also
they
woulde
haue
craued
of
him
the
blessing
of
the
Marriage
.
C.
In
that
the
Disciples
are
also
called
,
it
maye
bée
gathered
what
a
simple
and
temperate
life
he
led
:
because
hée
liued
with
them
in
common
.
Neyther
ought
it
to
séeme
absurde
,
that
a
man
not
Ritch
and
plentifull
(
as
it
shall
appeare
by
the
want
of
Wine
)
should
bid
foure
or
fiue
others
for
Christes
sake
to
the
wedding
.
For
the
poorest
sort
are
most
readye
to
bidde
Ghestes
:
because
they
feare
no
shame
as
the
Ritche
doe
,
if
they
cheare
not
theyr
Ghestes
with
great
daynties
.
For
the
Poore
do
more
retaine
the
olde
custome
of
good
fellowshippe
.
M.
We
are
also
taught
by
this
example
,
to
reioyce
with
them
that
reioyce
,
and
to
applye
our selues
to
the
custome
of
men
,
in
matters
that
are
lawful
and
honest
.
Great
was
the
modesty
of
Christ
and
his
Mother
in
this
matter
.
Who
is
moore
holye
then
Christ
?
Who
is
more
chaste
then
the
pure
Virgin
,
the
Mother
of
Christ
?
and
yet
notwithstanding
both
of
them
,
being
called
,
repaire
to
the
Marriage
.
B.
But
the
Anabaptistes
,
Monkes
,
and
Nunnes
,
thincke
them selues
to
bée
polluted
,
if
they
should
come
to
marriages
,
which
they
commit
to
worldlye
men
:
thinking
them selues
to
spirituall
to
deale
in
such
matters
.
As
though
Christ
were
not
spirituall
,
and
the
chastitye
of
the
blessed
Virgin
inferiour
to
the
virginitye
of
Nunnes
.
B.
In
time
past
the
Lord
would
haue
his
people
to
bée
merrye
and
banquet
Deut.
16
before
him
.
Hée
is
the
same
GOD
to
vs
warde
,
and
no
chaungeling
.
But
in
all
our
banquetting
,
the
Poore
,
Deut.
14
and
16
the
Fatherles
,
and
the
Widdowes
may
not
be
forgotten
.
Reade
the
booke
of
Deuteronomie
.
3.
And
when
the
Wine
fayled
,
the
Mother
of
Iesus
sayeth
vnto
him
:
They
haue
no
Wine
.
And
when
the
Wine
fayled
.
M.
Wée
must
not
bée
here
inquisitiue
to
knowe
,
whether
the
Bridegrome
were
so
poore
that
hée
was
not
able
to
geue
Wine
inough
to
his
Ghestes
,
or
whether
they
dronke
so
intemperatelye
in
the
beginning
of
the
Feast
,
that
neuer
a
whit
was
lefte
in
the
latter
ende
:
but
wée
must
rather
beholde
the
prouidence
of
God
,
&
must
say
,
that
god
by
his
secret
counsel
suffred
the
Wine
to
fayle
,
that
occasion
might
therby
be
offred
vnto
Christ
to
declare
his
glorye
:
euen
as
wée
reade
that
it
was
sayde
of
the
blind
man
,
Neyther
this
man
sinned
,
Iohn
.
9
nor
his
parentes
,
that
he
shoulde
be
borne
blinde
,
but
that
the
workes
of
God
might
be
declared
in
him
.
Let
this
be
the
opinion
of
all
the
godlye
,
that
the
want
of
necessaryes
,
is
an
occasion
oftentimes
to
set
forth
the
glorye
of
God
.
The
Mother
of
Jesus
sayeth
vnto
him
.
C.
It
may
bée
doubted
whether
shée
aske
or
hope
for
any
thing
of
her
sonne
,
when
as
yet
hée
had
wrought
no
miracle
.
And
it
might
bée
that
shée
looking
for
no
such
remedye
,
did
put
him
in
minde
to
take
awaye
from
the
Ghestes
,
all
yrkesomnesse
for
want
of
wine
,
by
some
Godlye
exhortacion
,
and
also
might
put
awaye
the
shame
,
which
the
Bridegrome
thereby
sustained
.
For
when
the
Godlye
woman
sawe
that
the
Feast
might
bée
distayned
,
because
they
whiche
were
bidden
,
thinking
them selues
scarse
welcome
,
should
murmure
against
the
Bridgrome
,
shée
wished
for
some
solace
.
4.
Iesus
sayeth
vnto
her
,
Woman
what
haue
I
to
do
with
thee
,
mine
houre
is
not
yet
come
.
Woman
,
what
haue
I
to
doe
with
thee
?
R.
A
very
harde
aunswere
certainelye
.
What
followeth
therefore
?
Did
Christ
therefore
come
vnto
the
mariage
that
by
his
example
he
might
teache
children
hardlye
and
vnreuerentlye
to
behaue
them selues
towardes
theyr
Parentes
?
God
forbid
,
that
hée
which
is
a
most
absolute
example
of
life
,
shoulde
teache
such
wicked
thinges
.
But
by
this
sharpe
aunswere
,
Christ
declareth
what
is
the
reason
and
maner
of
Faith
,
as
hereafter
shall
more
plainely
appeare
.
B.
First
of
all
,
in
that
Christ
here
,
and
in
other
places
also
,
calleth
not
his
mother
,
by
the
name
of
mother
,
but
woman
,
all
men
thinke
it
to
bee
done
of
him
,
to
declare
him selfe
to
bée
a
sonne
of
greater
calling
,
then
the
sonne
of
Mary
,
whome
hée
was
onely
thought
to
bée
.
For
hée
did
all
thinges
to
this
ende
,
he
spake
all
thinges
to
this
ende
,
and
he
came
to
this
ende
,
that
the
elect
might
knowe
and
acknowledge
him
to
bée
the
sonne
of
God
,
and
might
hope
for
saluation
of
him
,
whome
no
man
doubted
to
bée
the
sonne
of
Mary
and
a
man
.
R.
It
is
also
manifest
that
men
are
after
a
sort
restrained
by
this
voyce
,
from
geuing
honour
supersticiously
vnto
Mary
:
least
they
should
attribute
those
thinges
vnto
her
,
which
bée
proper
onelye
vnto
God
.
Christ
therefore
so
speaketh
vnto
his
mother
,
that
hée
might
geue
vnto
all
men
a
lesson
for
euer
,
least
the
immoderate
honour
of
his
mother
,
should
obscure
his
diuine
glorye
.
And
howe
necessary
this
admonicion
was
,
it
is
sufficiently
known
by
the
grosse
supersticions
which
afterwarde
followed
.
For
Marye
is
nowe
become
the
Quéene
of
Heauen
,
the
hope
,
the
life
,
and
saluation
of
the
worlde
:
and
the
madnesse
of
the
worlde
hath
gone
so
farre
,
that
it
hath
almost
robbed
Christ
of
his
honour
.
But
they
doe
great
iniurye
vnto
Mary
,
when
they
take
from
God
that
which
belongeth
vnto
him
,
to
deforme
her
with
false
and
counterfayte
titles
of
praise
.
B.
Moreouer
,
Christ
is
an
example
to
vs
in
aunswering
his
mother
sharpelye
,
of
suppressing
the
affections
of
the
fleshe
in
Gods
businesse
,
and
of
diligent
obseruing
and
takyng
héede
in
all
thinges
to
the
oportunitye
and
conuenient
time
which
GOD
hath
decréed
.
Luke
.
2
Exod.
20
Iere.
35
R.
For
in
respect
of
charitye
we
owe
vnto
our
Parentes
all
honour
and
obedience
:
but
in
respect
of
faith
,
we
must
hate
our
Parentes
:
euen
as
Christ
sayeth
:
If
any
man
come
vnto
mee
,
and
hate
not
Father
,
and
Mother
,
Luke
.
14
and
Wife
,
and
Children
,
and
Brethren
,
and
Sisters
,
yea
,
and
his
owne
life
for
my
sake
,
he
is
not
worthy
to
be
my
Disciple
.
Also
hée
sayeth
:
Math.
10
I
came
to
set
a
man
against
his
Father
,
and
the
Daughter
against
her
Mother
.
&c.
Wherevppon
Christ
did
his
dutye
to
his
Parentes
so
often
as
he
shoulde
doe
the
worke
of
Charitye
:
and
hée
was
harde
and
sharpe
towardes
them
,
so
often
as
hée
had
the
busines
of
his
heauenlye
Father
in
hande
,
as
when
hée
sayeth
:
Howe
chaunse
ye
sought
me
?
Luk.
2
Knowe
ye
not
that
I
must
goe
about
my
Fathers
businesse
?
My
houre
is
not
yet
come
M.
Hée
doeth
not
denye
playnelye
to
helpe
them
that
lacked
Wine
,
but
tarryeth
vntill
he
haue
oportunitye
offered
him
.
Therefore
hée
signifieth
that
he
hath
not
béene
hitherto
vnmindfull
,
and
slouthfull
:
As
if
he
should
saye
,
R.
I
haue
as
yet
no
conuenient
time
:
I
am
nowe
about
my
Fathers
businesse
:
I
haue
respect
to
the
glorye
of
my
Father
,
and
not
to
thy
affection
.
For
the
will
and
glorye
of
the
father
is
to
helpe
them
when
necessitye
requireth
,
and
when
mans
helpe
vtterlye
faileth
,
and
when
carnall
counsell
and
helpe
ceasseth
.
C.
Therefore
as
hée
sheweth
vnto
his
mother
that
shée
maketh
to
muche
haste
,
so
againe
hee
putteth
her
in
good
hope
of
the
myracle
.
Iohn
.
7
The
hower
of
Christ
is
sometime
sayd
to
be
that
which
is
appointed
to
him
of
the
father
.
But
in
this
place
hée
challengeth
vnto
him selfe
a
will
to
those
time
to
worke
.
M.
Wée
are
therefore
admonished
by
this
place
,
that
we
commit
that
thing
which
we
aske
of
God
to
his
wisedome
,
to
helpe
when
hée
séeth
conuenient
time
,
and
not
to
desire
to
preuent
his
honour
.
C.
For
so
often
as
the
Lorde
kéepeth
vs
in
suspence
,
and
deferreth
his
helpe
,
he
is
not
vnmindefull
,
but
rather
doeth
so
moderate
his
workes
,
that
he
doeth
nothing
but
in
due
and
conuenient
time
.
5.
His
Mother
sayeth
vnto
the
Ministers
,
whatsoeuer
he
sayeth
vnto
you
,
doe
it
.
Bv.
In
the
mother
of
Christ
we
haue
a
noble
example
of
a
singular
faith
.
For
she
commaundeth
them
to
haue
respecte
onelye
to
the
commaundement
of
her
sonne
,
being
neither
offended
with
the
sharpe
aunswere
that
hée
gaue
her
,
nor
yet
distrusting
his
goodnesse
and
power
,
but
hoping
that
at
length
he
wyll
supply
the
want
.
C.
She
sheweth
also
an
example
of
true
obedience
,
which
she
ought
vnto
her
sonne
,
when
the
matter
stoode
not
vpon
humane
duety
,
but
vpon
his
diuine
power
.
She
stayeth
her selfe
therfore
modestlye
vppon
the
aunswere
of
Christe
,
and
exhorteth
other
likewise
to
obey
his
commaundement
.
And
the
power
which
she
might
haue
séemed
to
challenge
to
her selfe
as
a
mother
,
she
vtterly
reiecteth
,
wyllyng
all
obedience
to
be
geuen
vnto
Christ
.
Therefore
we
are
hereby
generallye
taught
,
that
if
wée
desire
anye
thing
of
Christ
,
we
can
not
obtaine
our
peticions
by
anye
other
meanes
than
to
depende
wholly
vpon
him
,
to
haue
respect
vnto
him
,
and
to
do
that
which
he
commaundeth
.
Bv.
Wherfore
this
place
is
quite
contrary
to
the
supersticious
,
worshipping
for
the
Creator
the
creature
,
thinking
the
Lorde
Iesus
to
be
so
tyed
to
his
mother
by
duety
,
that
he
can
deny
her
nothing
.
Whervpon
they
leauing
the
true
mediatour
and
intercessour
the
sonne
of
God
,
turne
them selues
to
his
mother
the
virgin
,
asking
that
of
her
,
which
they
shoulde
aske
of
the
sonne
.
A.
But
she
sendeth
other
vnto
Christe
,
whom
they
shoulde
heare
by
right
,
according
to
the
commaundement
of
God
,
Heare
him
.
Math.
17
6.
And
there
were
set
there
sixe
water
Pots
of
stone
,
after
the
maner
of
the
purifying
of
the
Iewes
,
contayning
two
or
three
Firkins
a
peece
.
M.
Now
the
Euangelist
procéedeth
to
the
narration
of
the
Myracle
.
There
were
sixe
water
pottes
.
C.
We
maye
gather
by
the
supputacion
of
Budeus
that
these
water
Pottes
held
a
great
deale
of
water
.
Christ
therfore
made
great
abundance
of
wine
,
yea
,
so
muche
as
woulde
serue
a
hundred
and
an
halfe
of
men
,
to
make
a
merry
banquet
.
Moreouer
,
as
well
the
number
of
the
water
pottes
,
as
the
measure
,
doth
serue
to
proue
the
certaintye
of
the
Myracle
.
If
there
had
béene
but
twoo
or
thrée
gallons
of
Wine
,
men
might
haue
suspected
that
they
had
béene
brought
from
some
other
place
.
If
the
conuersion
of
water
into
Wine
,
had
béene
done
in
one
vessel
onely
,
the
certainety
of
the
miracle
had
not
bene
manifest
.
The
Euangelist
doth
not
in
vaine
reherse
the
number
,
and
the
quantitye
of
euerye
vessell
.
After
the
maner
of
the
purifying
of
the
Jewes
.
CHR.
The
Euangelist
addeth
not
this
without
cause
,
for
hée
hath
so
done
leaste
anye
Infidell
might
mistrust
that
some
thicke
Wine
was
put
into
the
vessels
,
and
being
mixt
with
water
,
was
made
more
thinne
and
plentifull
.
These
wordes
therefore
doe
shewe
that
there
was
no.
Wine
at
no
time
put
into
them
.
C.
But
this
came
of
superstition
,
that
so
many
&
so
great
vessels
of
water
shoulde
stande
there
.
They
had
theyr
custome
of
washing
out
of
the
lawe
:
But
(
as
the
worlde
is
to
forwarde
in
externall
matters
)
the
Iewes
being
not
content
with
the
prescript
and
simple
commaundement
of
God
,
vsed
continuall
washings
.
And
there
is
no
doubt
,
but
that
they
did
it
of
pompe
and
vaine
glory
.
Euen
as
at
this
daye
wée
sée
in
the
papacy
,
what
soeuer
are
sayde
to
pertaine
to
the
worship
of
God
,
are
done
of
méere
ostentation
.
There
was
two
faultes
therfore
in
this
:
First
because
without
the
commaundement
of
God
,
they
did
rashelye
occupye
themselues
in
fayned
and
superfluous
ceremonies
:
Math.
15
and
secondlye
,
because
vnder
the
pretence
of
Godlinesse
,
ambition
rained
in
that
outwarde
appearaunce
.
7.
Iesus
sayth
vnto
them
:
Fill
the
Water
Pottes
with
Water
.
And
they
filled
them
vp
to
the
brimme
.
M.
It
was
done
by
great
foresight
,
that
hée
turned
not
the
water
into
wine
in
such
vesselles
as
had
béene
before
occupied
with
wine
,
but
in
suche
as
were
altogither
accustomed
to
holde
water
:
that
thereby
the
truth
of
the
Miracle
might
be
the
more
manifest
.
And
in
that
hée
commaundeth
them
not
onelye
to
fill
some
of
them
,
but
all
,
it
is
an
argument
of
his
deuine
power
,
and
also
of
his
liberalitie
.
Bv.
Also
,
in
that
hée
hymselfe
filleth
not
the
pottes
with
water
,
but
commaundeth
others
to
doe
it
,
hée
did
it
to
this
ende
,
that
hée
might
haue
the
wayting
seruaunts
witnesses
of
the
myracle
,
which
drew
the
water
,
leaste
there
shoulde
be
thought
to
bée
anye
deceyte
in
that
which
hée
went
about
.
For
if
any
had
béene
harde
to
beléeue
,
the
Ministers
might
haue
witnessed
that
they
both
drewe
the
water
and
filled
the
vessels
therewith
.
CHR.
But
coulde
hée
haue
made
Wine
in
the
vesselles
without
water
or
anye
other
liquor
,
which
created
all
things
of
nothing
?
M.
Yea
truelye
,
he
coulde
haue
done
it
.
What
néede
was
there
then
of
the
element
of
water
?
Surely
this
water
which
he
vsed
,
made
the
miracle
more
euident
,
than
if
he
had
made
wine
of
nothing
.
For
else
it
might
haue
béene
thought
that
hée
had
done
it
by
coniuration
,
and
so
there
shoulde
not
haue
béene
so
manifest
testimonye
of
the
truth
,
if
hée
had
filled
the
emptie
vessels
with
wine
.
And
they
filled
them
vp
to
the
brimme
.
C.
This
commaundement
might
haue
séemed
foolish
and
vaine
to
the
wayting
seruauntes
,
for
there
was
water
sufficient
before
:
but
after
this
maner
God
commonly
dealeth
with
vs
,
that
his
power
might
haue
the
greater
successe
vnlooked
for
.
8.
And
hee
sayth
vnto
them
:
Drawe
oute
now
,
and
beare
vnto
the
Gouernour
of
the
feast
,
and
they
bare
it
.
Bv.
We
reade
not
that
Christ
spake
any
thing
at
the
turning
of
the
water
,
or
vsed
anye
monsterous
wordes
,
as
the
Coniurers
doe
.
For
with
him
to
will
is
to
speake
,
and
to
speake
is
to
will
.
Euen
as
therefore
before
time
hée
spake
the
worde
,
and
they
were
made
,
he
commaunded
and
all
things
had
their
being
:
Psal.
148.
Euen
so
now
also
,
because
he
would
and
commaunded
by
his
secret
power
,
the
water
is
tourned
into
wine
,
his
power
working
the
very
same
that
it
wrought
in
the
beginning
,
Psal.
14●
in
the
creation
of
heauen
and
earth
.
M.
But
why
doeth
he
rather
sende
it
to
the
gouernour
of
the
feast
,
than
to
the
Bridegrome
or
to
his
ghestes
?
An
order
in
this
thing
was
to
be
kept
,
by
which
the
myracle
might
be
made
more
manifest
.
If
the
Wine
had
béene
brought
first
to
the
Bridegrome
or
to
his
Ghestes
,
they
woulde
haue
thought
that
the
gouernour
of
the
Feast
had
brought
the
same
by
his
prouision
,
&
that
it
had
béene
kept
hitherto
by
his
care
.
The
gouernour
of
the
feast
knew
that
there
was
no
wine
.
And
therfore
the
Wine
was
brought
first
of
all
vnto
him
by
good
order
for
the
more
certaintye
of
the
matter
.
C.
The
Euangelist
calleth
him
the
gouernor
of
the
feast
,
whiche
was
made
chiefe
ouerséer
of
the
Table
,
whome
we
commonlye
call
the
Sewer
:
not
that
it
was
so
great
a
Banquet
,
that
such
officers
were
required
:
but
because
the
honourable
names
are
also
transferred
to
the
Marriages
of
the
Poore
,
out
of
the
order
of
Banquetting
of
the
Ritche
.
And
they
bare
it
.
C.
In
that
the
Ministers
so
willingly
obey
the
commaundement
of
Christ
,
wée
may
thereby
gather
that
there
was
much
dignitye
and
reuerence
in
him
.
A.
So
in
another
place
,
when
he
commaunded
the
multitude
to
sit
downe
,
Iohn
.
●
they
obeye
him
,
although
they
sée
no
preparation
before
them
.
9.
When
the
Ruler
of
the
Feast
had
tasted
of
the
water
that
was
made
Wine
,
(
and
knewe
not
whence
it
was
,
but
the
Ministers
which
drewe
the
water
knewe
)
the
gouerner
of
the
Feast
called
the
Bridegrome
.
When
the
Ruler
of
the
Feast
had
tasted
.
Bv.
Nowe
the
excellent
and
famous
Myracle
of
the
Lord
is
reuealed
,
his
clemencye
commended
,
and
his
power
and
glorye
praysed
.
But
the
ministers
which
drewe
the
water
knewe
.
M.
He
could
without
the
helpe
of
the
Ministers
haue
filled
the
water
Pottes
with
water
,
&
of
the
water
made
Wine
:
but
it
was
méete
that
the
Miracle
should
be
so
disposed
that
they
might
be
his
witnesses
.
And
for
this
cause
they
are
commaunded
to
fill
the
water
Pottes
a
fresh
,
that
afterwards
the
Wine
being
drawn
out
of
them
,
they
might
vndoubtedlye
knowe
whereof
it
was
made
.
So
he
commaunded
his
Disciples
to
sée
howe
many
Loaues
they
had
:
then
when
he
had
blessed
,
hée
gaue
to
them
to
set
before
the
people
:
and
last
of
all
he
commaunded
to
take
vp
the
fragments
.
All
the
which
Miracles
were
done
,
that
they
might
haue
certaine
experience
of
the
Miracle
done
.
And
God
vseth
this
manner
of
working
Miracles
in
the
world
,
verye
much
,
insomuch
that
he
will
not
do
many
thinges
without
the
helpe
of
men
,
which
hée
could
otherwise
do
.
He
could
bring
all
thinges
out
of
the
earth
which
wée
vse
,
without
the
worke
of
Plowing
,
Planting
,
and
watering
:
but
he
hath
so
appointed
that
we
must
Plant
,
and
Water
,
and
he
wyll
geue
the
encrease
:
not
that
it
is
so
necessarie
to
be
done
,
but
that
we
might
séeke
for
the
wonderfull
&
certaine
knowledge
,
&
might
so
be
norished
&
growe
in
the
faith
.
10.
And
sayth
vnto
him
:
Euery
man
at
the
beginning
doth
set
forth
good
Wine
,
and
when
the
Ghestes
haue
well
dronk
,
then
that
which
is
worse
:
but
thou
hast
kept
the
good
Wine
vntill
nowe
.
M.
The
Gouernour
of
the
feast
thought
that
this
Wine
had
béene
kept
hytherto
,
by
want
of
discretion
in
the
Bridegroome
.
Concerning
the
goodnesse
whereof
he
witnesseth
,
saying
:
Thou
hast
kept
the
good
Wine
vntill
this
time
.
For
this
cause
the
Euangelist
thought
good
to
set
before
vs
these
words
of
the
gouernour
of
the
feast
(
although
he
erred
,
thinking
that
the
Bridegroome
had
kept
the
Wine
vntill
this
time
)
that
there
might
be
sound
and
perfect
testimonyes
concerning
the
Wine
:
first
from
whence
it
came
,
concerning
which
the
Ministers
testified
:
secondelye
,
what
Wine
it
was
,
(
that
is
to
saye
,
the
best
)
concerning
which
the
Gouernour
of
the
feast
beareth
witnesse
.
Bv.
Whereby
it
is
manifestly
declared
,
that
the
Gouernor
of
the
feast
tasted
no
other
Wine
than
that
which
the
Lord
had
made
.
For
it
is
sayde
that
he
knewe
not
whence
it
was
,
to
the
ende
wée
might
vnderstande
that
hée
spake
nothing
because
of
Christ
,
but
that
he
vttered
his
minde
simply
and
truely
concerning
the
Wine
as
it
was
in
déede
.
M.
But
by
these
wordes
of
the
gouernour
of
the
feast
,
the
maner
and
disposition
of
this
world
is
liuely
depainted
,
in
that
first
of
all
they
are
woont
to
sette
before
men
the
best
and
chiefest
thinges
to
eate
&
drinke
,
and
after
that
,
those
thinges
that
are
worse
.
Euen
so
,
they
which
sell
,
doe
first
of
all
shew
vnto
the
Byars
those
thinges
which
are
chiefest
and
best
:
but
in
proces
of
time
they
will
serue
them
with
worse
and
worse
.
They
also
which
become
seruauntes
,
doe
at
the
first
shewe
themselues
verye
dilligent
,
that
afterwardes
when
they
haue
gotten
credite
,
they
maye
more
easyly
beguile
their
maysters
.
R.
For
the
worlde
,
as
a
man
would
thinke
,
promiseth
all
good
thinges
,
with
great
prosperitie
:
But
(
as
wée
commonly
sée
)
in
the
winding
vp
,
it
leaueth
vnto
vs
nothing
but
diseases
,
afflictions
,
calamities
and
death
.
On
the
contrarie
parte
,
Christe
,
euen
at
the
first
,
layeth
on
the
shoulders
of
his
seruaunts
,
the
crosse
,
imprisonment
,
persecution
,
and
death
:
but
at
the
last
,
he
giueth
vnto
them
,
ioye
and
peace
of
conscience
,
with
euerlasting
life
.
11.
This
beginning
of
miracles
did
Iesus
in
Cana
of
Galilee
,
and
shewed
foorth
his
glorye
,
and
his
Disciples
beleeued
on
him
.
This
beginning
of
miracles
did
Jesus
.
C.
The
meaning
is
,
that
this
was
the
first
miracle
that
Christ
our
Sauiour
wrought
.
For
whereas
the
Aungels
tolde
the
Sheepeheardes
that
hée
was
borne
in
Bethlehem
:
Luke
.
2
Math.
2
Mark.
3
whereas
the
starre
appeared
to
the
wise
men
:
whereas
the
holye
Ghost
descended
on
him
,
in
the
shape
of
a
Dooue
,
although
these
were
miracles
,
yet
notwithstanding
,
it
cannot
be
sayde
properlye
that
they
were
done
of
him
.
M.
But
here
the
Euangelist
speaketh
of
miracles
of
which
he
himselfe
was
the
aucthor
,
and
whiche
were
done
by
Christ
,
as
hée
dispensed
the
Gospell
of
the
kingdome
.
C.
For
it
is
vaine
and
ridiculous
which
some
affirme
,
namelye
that
among
the
miracles
that
Christ
did
in
Cana
of
Galilee
,
this
was
the
first
:
as
though
hée
to
set
foorth
his
power
chose
a
speciall
place
to
himselfe
,
where
wée
reade
that
hée
was
neuer
but
twise
.
But
it
was
rather
the
purpose
of
the
Euangelist
to
note
the
order
of
the
time
,
which
Christe
vsed
in
declaring
his
power
.
For
vntill
he
was
thirtie
yeares
of
age
,
hée
liued
still
at
home
,
as
a
priuate
man
.
At
the
last
being
baptized
,
hée
came
abroade
to
doe
his
office
,
and
began
to
make
it
knowne
by
manifest
documents
and
proofes
,
wherefore
hée
was
sent
of
the
Father
.
It
is
no
maruaile
therefore
if
hee
deferred
the
first
shewe
of
his
diuinitie
vntill
that
time
.
R.
Furthermore
,
Christ
by
this
Myracle
declared
,
and
after
a
sorte
hath
bound
him selfe
,
that
hée
will
be
alwaies
present
in
Matrimonye
.
For
most
commonlye
the
reason
and
wisedome
of
the
fleshe
,
is
wont
to
be
discouraged
from
the
contract
of
Matrimony
,
because
it
séeth
not
howe
necessarie
thinges
for
foode
and
rayment
,
will
aryse
,
and
wherevpon
the
Children
that
are
like
to
come
,
shal
be
brought
vp
:
speciallye
séeing
both
Father
and
Kinsefolke
must
bée
forsaken
for
a
Wife
.
Gen.
1
Christ
therefore
by
this
myracle
teacheth
that
hée
is
carefull
for
maryed
folkes
,
and
that
thou
shalt
haue
Foode
,
Rayment
,
and
Ritches
sufficient
,
if
thou
bidde
him
to
the
Marriage
,
earnestlye
beleeuest
in
him
,
and
doest
dilygentlye
followe
that
calling
to
whiche
thou
art
appointed
of
GOD
.
For
the
blessing
of
the
Lord
maketh
men
Ritch
.
And
hée
which
tylleth
his
grounde
shall
haue
plentye
of
breade
.
Proue●
.
10
And
shewed
foorth
his
glorye
.
C.
That
is
to
say
,
hée
declared
and
manifested
his
diuine
power
,
which
brought
health
vnto
men
in
euery
place
.
B.
Because
then
he
had
shewen
foorth
a
notable
&
glorious
shewe
,
to
proue
him selfe
the
sonne
of
God
.
For
what
myracles
soeuer
hée
hath
shewed
to
the
world
,
they
were
testimonies
of
his
diuine
power
.
But
then
the
due
and
conuenient
time
to
set
forth
his
glorye
came
,
when
by
the
commaundement
of
his
Father
hee
woulde
bée
knowen
.
Whereby
also
the
ende
of
Myracles
maye
be
gathered
.
For
this
is
as
much
as
if
it
had
béene
sayde
,
that
Christ
did
this
Miracle
to
set
foorth
his
glorye
.
What
shall
we
thinke
then
of
those
Miracles
which
obscure
the
glorye
of
Christ
.
A.
But
concerning
this
matter
we
haue
spoken
more
largelye
in
the
eleuenth
of
Mathew
.
And
his
Disciples
beleeued
on
him
.
C.
If
they
were
his
Disciples
,
it
must
néedes
be
that
they
had
some
fayth
before
,
but
séeing
they
had
followed
him
hitherto
without
any
certaine
fayth
,
nowe
at
the
last
they
begin
to
geue
them selues
whollye
vnto
him
,
in
so
much
that
they
acknowledge
him
to
be
the
same
Messias
that
was
before
preached
vnto
them
.
But
great
was
the
mercifull
sufferaunce
of
Christ
,
in
counting
them
to
bée
his
Disciples
,
which
so
small
ye
were
endewed
with
faith
.
Being
moued
therefore
by
this
miracle
,
they
beléeued
on
him
.
B.
For
as
miracles
are
declaracions
of
a
certain
straunge
and
rare
diuine
power
,
euen
so
they
draw
the
minds
of
the
elect
to
know
the
same
,
and
to
geue
them selues
wholly
vnto
it
:
but
they
take
awaye
all
excuse
from
the
reprobate
,
and
do
make
them
starke
blinde
with
theyr
glory
:
the
which
hapned
to
the
Pharisees
by
the
miracles
of
Christ
,
as
the
worke
of
the
Euangelistes
plainlye
declareth
.
C.
Therefore
the
true
fruite
of
myracles
is
here
declared
,
namely
,
that
they
ought
to
bée
referred
to
the
confirmation
&
profite
of
faith
.
12.
After
that
hee
went
downe
into
Capernaum
,
he
and
his
mother
,
and
his
brethren
,
and
his
disciples
:
But
they
continewed
not
many
dayes
there
.
M.
The
Euangelist
séemeth
not
to
touche
certaine
thinges
appertaining
to
the
order
of
the
Historye
:
paraduenture
for
that
he
knewe
they
were
written
already
of
those
which
before
had
committed
the
déedes
of
Christ
to
memorye
,
as
we
may
sée
in
Luke
,
Luke
.
4.
what
he
did
in
Nazareth
,
where
he
was
brought
vp
,
and
how
he
leauing
Nazareth
,
went
downe
to
Capernaum
.
Wherefore
,
in
this
place
we
must
vnderstande
,
that
Christ
went
not
downe
by
&
by
from
Cana
after
the
mariage
,
with
his
Mother
,
Brethren
,
&
Disciples
,
into
Capernaum
,
but
went
from
Nazareth
,
after
he
had
taught
there
a
while
,
to
Capernaum
.
For
as
the
Prophets
were
wont
most
commonly
to
teach
in
the
famous
Cities
,
euen
so
did
Christ
,
that
the
Doctrine
of
God
might
bee
the
more
conueniently
taught
and
spread
abroade
,
and
that
the
power
of
God
might
chiefely
be
there
declared
to
saue
,
where
the
force
of
Satan
was
most
to
destroy
.
And
his
Brethren
.
C.
Why
did
the
brethren
of
Christ
follow
him
?
Surelye
it
is
vncertaine
,
except
they
ment
to
go
with
him
for
company
to
Ierusalem
.
Moreouer
,
it
is
certaine
that
by
the
name
of
brethren
,
in
the
Hebrue
tongue
,
all
sortes
of
kinsfolkes
are
ment
.
For
which
matter
,
and
for
the
Citie
of
Capernaum
,
reade
the
sixe
and
fortie
verse
of
the
twelfth
of
Mathew
,
&
the
first
verse
of
the
ninth
of
Mathew
,
with
the
thrée
and
twentie
verse
of
the
eleuenth
chapter
of
Mathew
.
But
they
continued
not
many
dayes
there
.
CHR.
Because
hée
ment
shortelye
to
go
vp
to
Ierusalem
.
13.
For
the
Iewes
Passouer
was
at
hand
,
therfore
Iesus
went
vp
to
Hierusalem
.
M.
The
Lawe
as
yet
kept
his
state
in
all
thinges
.
Deut.
16.
B.
And
it
commaunded
that
Passouer
shoulde
bée
celebrated
euerye
yere
,
and
that
in
the
same
place
which
GOD
had
chosen
to
dwell
in
,
and
to
put
his
name
there
.
For
it
was
not
lawfull
in
anye
other
place
to
celebrate
Passouer
.
B.
And
the
City
of
Hierusalem
was
at
that
time
the
place
appointed
for
that
purpose
.
Christe
séeking
to
satisfie
and
fulfyll
this
Lawe
,
although
he
were
not
vnder
the
Lawe
,
that
he
might
so
fulfyll
all
righteousnesse
,
and
redéeme
those
that
were
vnder
the
Lawe
,
and
to
the
ende
also
he
might
take
occasion
to
manifest
his
glory
,
when
the
Passouer
drewe
nye
,
he
went
to
Hierusalem
.
C.
And
let
the
reader
note
,
that
for
one
of
these
two
causes
hée
went
alwayes
vp
to
Hierusalem
.
M.
Let
this
example
also
teache
vs
to
celebrate
the
Ceremonies
receyued
from
God
,
(
although
they
bée
externall
and
but
for
tyme
)
with
the
weaker
and
ruder
sort
,
vntil
the
time
which
they
shal
haue
an
ende
,
come
.
14.
And
founde
sittyng
in
the
Temple
those
that
solde
Oxen
,
and
Sheepe
,
and
Doues
,
and
chaungers
of
money
.
C.
The
rest
of
the
Euangelistes
also
declare
this
thing
which
wée
reade
here
to
be
done
by
our
sauiour
Christ
,
Math.
21.
Mark.
11.
Luke
.
19.
but
the
like
to
be
done
diuers
times
.
Christ
therfore
purged
the
Temple
twise
from
fylthy
&
prophane
businesse
:
once
about
the
the
beginning
of
his
Embassage
:
and
againe
,
when
he
was
redie
to
go
out
of
the
world
to
his
father
.
M.
So
soone
therfore
as
he
was
entred
into
the
Citye
,
hée
vewed
the
Temple
.
Let
this
be
the
chéefe
care
of
all
men
,
not
onely
of
Bishops
,
but
also
of
al
Magistrates
,
that
the
kingdom
and
worship
of
God
be
sought
for
.
A.
Concerning
the
prophanacion
of
the
Temple
,
and
the
couetousnesse
of
the
Priestes
,
reade
the
one
and
twentye
of
Mathewe
.
15.
And
when
hee
had
made
as
it
were
a
scourge
of
small
cords
,
he
droue
them
all
out
of
the
Temple
,
with
the
Shepe
and
Oxen
,
and
powred
out
the
changers
money
,
and
ouerthrew
the
tables
.
Christ
by
and
by
goeth
about
to
purge
the
Temple
,
plainely
affirming
that
the
Temple
of
the
Lorde
is
not
a
place
of
Marchandize
.
Notwithstanding
,
it
may
bée
demaunded
why
hée
began
not
first
with
doctrine
:
for
this
séemeth
to
bée
a
troublesome
and
preposterous
waye
,
to
correcte
vice
with
violence
,
before
the
same
were
assayed
to
bée
remedyed
by
Doctrine
.
But
Christ
had
respecte
to
another
matter
.
For
because
the
time
was
nowe
at
hande
,
in
the
which
hée
shoulde
openly
discharge
the
office
inioyned
to
him
of
the
father
,
he
woulde
after
a
sorte
take
possession
of
the
Temple
,
and
plainelye
declare
his
Diuine
aucthoritye
.
And
to
the
ende
all
men
might
bée
attentiue
vnto
his
Doctrine
,
it
was
méete
that
theyr
sluggishe
mindes
shoulde
bée
wakened
with
a
newe
and
vnwonted
déede
.
The
Temple
was
now
a
place
of
heauenlye
Doctrine
.
When
he
went
about
to
restore
the
puritye
of
Doctrine
,
it
was
méete
that
he
shoulde
shewe
him selfe
to
bée
Lorde
of
the
Temple
.
Moreouer
,
he
coulde
not
bring
any
otherwise
the
Sacrifices
,
and
exercises
of
Godlynesse
to
theyr
spirituall
ende
,
than
in
taking
awaye
the
abuse
.
Therefore
this
thing
which
hée
did
was
a
certaine
beginning
of
that
reformacion
for
the
which
hée
was
sent
of
the
Father
.
M.
They
which
teache
that
externall
euilles
are
not
to
bee
taken
awaye
which
are
in
the
Churche
,
except
they
bée
first
taken
out
of
the
hearts
of
men
,
may
by
this
place
learne
to
alter
their
opinion
.
For
by
this
reason
Christe
shoulde
firste
haue
taken
Couetousnesse
out
of
the
heartes
of
the
Iewes
,
and
afterwardes
haue
reformed
the
Temple
.
But
we
sée
the
contrarye
to
bée
done
here
of
Christe
.
He
cast
the
Byars
and
Sellers
out
of
the
Temple
,
although
they
kept
couetousnes
in
theyr
brestes
.
16.
And
hee
sayde
vnto
them
that
soulde
Dooues
,
Haue
these
thinges
hence
,
and
make
not
my
fathers
house
,
a
house
of
marchandise
.
M.
He
doth
not
simplye
dislike
that
Shéepe
Oxen
,
and
Dooues
are
soulde
to
them
which
came
farre
of
to
offer
Sacrifice
,
séeing
the
same
was
appointed
in
the
Lawe
,
but
because
they
were
soulde
in
the
Temple
,
and
because
the
Temple
was
made
a
house
of
marchandise
,
which
was
a
filthye
token
of
speciall
couetousnesse
.
These
thinges
might
haue
béene
soulde
in
certayne
places
without
the
Temple
.
So
at
another
time
,
he
suffered
not
a
vessell
to
bée
caryed
through
the
Temple
.
Wherfore
if
he
so
pourged
this
Temple
,
which
in
a
short
time
should
perishe
,
that
it
might
not
bée
a
house
of
marchandise
,
what
shall
we
thinke
that
he
will
do
vnto
those
Temples
at
this
daye
,
in
the
which
not
onelye
all
thinges
are
soulde
for
filthye
gaine
,
but
also
such
thinges
as
are
most
pernicious
and
altogeather
fained
,
are
set
forth
to
sale
?
The
Sacrifice
of
the
body
and
blood
of
Christ
is
soulde
,
2.
Peter
.
2.
whiche
they
saye
the
Priest
maketh
,
being
a
mere
fayned
lye
.
The
deliueraunce
of
Soules
out
of
Purgatorye
is
soulde
:
when
as
theyr
Purgatorye
after
death
is
nothing
else
but
a
Money
matter
of
Priestes
.
Remission
of
Sinnes
is
soulde
whiche
cannot
bée
bought
.
The
merites
of
Saintes
,
with
many
thinges
more
offered
to
sale
,
which
money
in
déede
in
no
wise
may
purchase
.
He
that
considereth
of
these
thinges
,
what
will
he
iudge
of
these
Churches
,
but
onelye
that
they
bée
places
of
fayned
marchaundise
.
C.
But
the
Temple
was
called
the
house
of
Prayer
,
because
God
would
there
bée
speciallye
called
vppon
,
and
because
hée
had
ordayned
the
same
for
spirituall
exercises
.
R.
The
Temple
of
Ierusalem
also
was
called
the
Temple
of
the
Lorde
,
and
the
house
of
God
,
because
it
was
consecrated
for
a
shadowe
of
Christ
,
in
which
Christ
the
Father
heareth
those
that
praye
,
and
whose
onelye
Sacrifice
is
acceptable
to
the
Father
.
Wherevpon
our
sauiour
Christ
sayeth
:
Whatsoeuer
ye
aske
the
Father
in
my
name
,
Iohn
.
●6
.
he
will
geue
it
you
.
Beholde
he
sayeth
,
In
my
name
,
not
,
in
a
Temple
of
stone
.
For
the
howre
will
come
,
when
the
Father
wil
be
worshipped
,
neyther
in
Ierusalem
,
nor
in
the
Mountaine
,
but
in
spirite
and
trueth
.
C.
The
other
Euangelistes
say
that
hée
spake
more
seuerelye
at
the
seconde
time
that
he
caste
them
out
of
the
Temple
,
namelye
,
that
they
made
of
the
Temple
a
denne
of
Théeues
.
Math.
21.
But
hée
admonisheth
them
not
to
prophane
the
Temple
of
God
,
in
turning
it
to
other
vse
then
God
had
apointed
the
same
.
And
in
making
mention
of
the
Father
,
he
declareth
him selfe
to
bée
the
sonne
of
God
,
that
he
might
challenge
to
him selfe
the
right
and
aucthoritye
to
pourge
the
Temple
.
17.
And
his
Disciples
remembred
that
it
was
written
.
The
zeale
of
thine
house
hath
euen
eaten
me
.
And
his
Disciples
remembred
.
B.
Namelye
after
Christ
was
risen
againe
,
when
they
vnderstode
the
Scriptures
by
receyuing
the
holye
Ghost
:
as
the
Euangelist
him selfe
expoundeth
in
that
which
followeth
.
C.
For
we
must
not
thinke
that
they
remembred
this
place
of
Scripture
,
when
Christ
did
this
déede
:
but
afterwardes
,
when
they
being
taught
from
aboue
,
considered
with
them selues
what
this
déede
of
Christe
should
meane
,
and
so
by
the
direction
of
the
spirite
,
this
place
of
Scripture
commeth
into
theyr
minde
.
And
truelye
the
cause
of
Gods
workes
doeth
not
alwayes
come
into
our
mindes
out
of
hand
.
But
afterwardes
in
continuaunce
of
time
,
he
reuealeth
his
purpose
vnto
vs
.
And
this
is
a
very
fitte
bridle
to
restraine
our
bouldnesse
,
least
we
shoulde
at
any
time
murmure
against
God
,
if
wée
at
any
time
should
dislike
of
those
thinges
which
he
doeth
.
For
therefore
GOD
doeth
deferre
the
perfect
reuelation
of
his
worckes
to
staye
and
keepe
vs
in
the
boundes
of
modestye
.
And
the
place
whiche
is
here
cited
is
taken
out
of
the
Psalme
.
69.
Psal.
69.
And
in
the
name
of
Temple
,
Dauid
by
a
figure
called
Sinecdochen
,
comprehendeth
the
whole
worshippe
of
GOD
.
For
these
are
the
words
of
the
Prophete
.
For
the
zeale
of
thy
house
hath
eaten
me
:
Verse
.
9.
and
the
rebukes
of
them
that
rebuked
thee
are
fallen
vppon
mee
.
Where
the
seconde
member
aunswereth
to
the
first
:
and
is
nothing
else
but
a
repeticion
.
The
effecte
of
bothe
partes
is
this
,
that
Dauid
was
so
carefull
to
maintaine
the
glorye
of
God
,
that
he
willinglye
bare
al
manner
of
reproches
,
with
the
which
the
reprobate
reproched
God
,
yea
,
hée
burned
with
such
a
zeale
,
that
this
one
affection
,
ouercame
all
other
.
And
in
this
sence
truely
hée
sayeth
,
that
hée
was
endued
with
zeale
:
but
there
is
no
doubte
,
but
that
hee
speaketh
those
thinges
in
his
owne
personne
,
which
did
properlye
belong
to
the
Messias
.
Bv.
This
therefore
is
applied
vnto
Christ
the
Lorde
by
a
Tipe
,
which
with
his
whole
minde
sought
the
reformation
of
the
Church
.
C.
Therefore
the
Euangelist
sayeth
that
this
was
one
of
the
notes
,
by
which
Iesus
was
known
of
his
Disciples
to
be
a
repayrer
of
Gods
kingdome
.
M.
And
here
we
haue
to
note
that
whatsoeuer
things
are
written
,
they
are
written
for
our
learning
,
that
through
patience
and
consolation
of
the
Scriptures
wée
might
haue
hope
.
C.
Wée
must
also
note
that
no
man
shall
knowe
what
Christ
is
,
or
to
what
ende
all
that
he
did
and
suffered
pertayneth
,
but
by
the
instruction
of
Scripture
.
Wherefore
as
euerye
one
of
vs
shall
desire
to
profite
in
the
knowledge
of
Christ
,
so
wée
must
bestowe
continuall
diligence
and
meditacion
in
the
Scriptures
.
But
let
vs
returne
to
the
déede
of
Christ
.
R.
Christ
him selfe
sayeth
in
another
place
,
Learne
of
me
,
Math.
11.
for
I
am
meeke
and
lowlye
in
heart
.
In
that
therefore
he
séemeth
in
this
place
to
bée
cruell
contrarye
to
his
wonted
maner
,
it
is
neyther
filthye
desire
,
Enuye
,
nor
rashnesse
,
but
deuine
zeale
,
and
iust
anger
.
C.
It
resteth
therefore
nowe
that
euerye
man
followe
the
example
of
Christ
,
séeing
in
the
head
a
generall
example
is
propounded
in
the
whole
bodye
.
According
to
that
which
Paul
hath
in
his
Epistle
to
the
Romanes
.
Rom.
15.
Let
vs
not
suffer
so
muche
as
in
vs
lyeth
,
the
holye
Temple
of
GOD
to
bee
defiled
by
any
meanes
.
And
this
zeale
ought
chiefelye
to
bée
in
the
heades
of
the
Churche
.
M.
With
howe
greate
ardent
zeale
were
the
holye
men
of
GOD
in
time
past
indued
:
Exod.
32.
Num.
25.
1.
King.
17.
3.
King.
18.
Actes
.
7.
Actes
.
13.
As
Moises
,
Phinees
,
Dauid
,
Elias
,
Stephen
,
Paul
,
and
the
rest
of
the
Apostles
.
C.
Notwithstanding
we
must
take
héede
least
any
man
passe
the
bonds
of
his
calling
.
R.
For
a
true
zeale
pertayneth
not
to
euery
spirite
:
wherefore
let
no
man
vsurpe
the
same
vnto
him selfe
of
his
owne
aucthoritye
,
least
in
stéede
of
zeale
,
he
haue
rashnesse
:
and
alwayes
take
héede
that
thy
zeale
bée
according
to
knowledge
.
Rom.
10.
For
the
Iewes
persecuted
Christ
vpon
zeale
,
but
not
according
to
knowledge
.
18.
Then
aunswered
the
Iewes
,
and
sayde
vnto
him
,
What
token
shewest
thou
vnto
vs
,
seeing
that
thou
doest
these
thinges
?
M.
It
is
verye
like
that
those
Iewes
which
were
in
daunger
of
loosing
theyr
gaine
,
set
vppon
Christ
with
this
question
.
But
they
defende
not
theyr
déede
,
as
though
they
were
without
iust
cause
caste
out
of
the
Temple
.
For
they
could
not
denye
but
that
they
had
made
of
the
house
of
God
,
a
house
of
marchandise
.
What
then
doe
they
demaunde
?
Surely
,
they
demaund
by
what
aucthority
,
with
suche
seueritye
,
he
casteth
out
the
Byers
and
sellers
.
For
by
séeking
to
blame
Christ
,
they
goe
about
to
excuse
theyr
owne
faulte
.
For
hée
had
sayd
,
Make
not
the
house
of
my
Father
,
a
house
of
Marchandise
.
And
therefore
the
Euangelist
sayeth
that
the
Iewes
answered
Christ
,
namelye
,
to
that
which
hée
spake
concerning
his
Fathers
house
.
They
sought
no
signe
with
theyr
whole
heart
:
but
sought
only
to
condempne
him
of
rashnesse
and
sedicion
,
because
he
being
neither
endewed
with
diuine
,
nor
humane
aucthoritye
,
tooke
the
gouernment
of
the
Temple
and
worshippe
of
God
to
him selfe
.
Hereby
therefore
we
sée
the
disposition
of
those
,
which
sinne
in
the
Temple
and
worship
of
GOD
for
gaines
sake
,
who
when
they
can
neyther
denye
theyr
faulte
,
nor
defende
the
same
,
than
they
reprooue
those
of
whome
they
are
corrected
of
rashnesse
and
sedition
:
so
farre
they
are
from
amending
that
whiche
they
doe
amisse
.
B.
Therefore
because
Moyses
confyrmed
his
Embassage
with
signes
,
these
also
require
a
signe
that
they
might
knowe
that
aucthoritye
which
the
Lorde
doth
arrogate
vnto
him selfe
to
bée
committed
vnto
him
of
God
:
whereas
those
miserable
wretches
might
euen
than
haue
séene
a
Myracle
,
had
they
not
béene
amazed
and
blinded
.
C.
For
,
in
that
no
man
,
in
so
great
a
company
layd
handes
on
Christ
,
as
the
Byers
and
Sellers
that
were
there
,
it
is
a
manifest
signe
that
they
were
all
stricken
by
the
power
of
God
,
that
they
might
stande
as
men
amazed
.
Wherfore
,
except
they
had
béene
starke
blinde
,
this
miracle
was
euident
enough
to
be
séene
,
that
one
shoulde
bée
so
bolde
to
stand
against
so
many
,
that
one
which
was
a
naked
man
,
shoulde
not
let
to
incounter
with
the
valiaunt
,
that
one
base
in
the
sight
of
men
,
should
contend
with
Princes
.
For
why
did
they
not
withstand
him
,
since
they
did
farre
excell
him
in
power
,
but
only
because
theyr
force
was
restrayned
?
But
the
Iewes
did
erre
in
this
thing
,
that
they
woulde
not
allowe
the
vocation
of
Christ
,
except
it
were
confyrmed
by
a
myracle
.
For
this
was
not
séene
in
the
Prophetes
and
other
Ministers
of
God
,
that
they
should
alwayes
shewe
Myracles
:
Neyther
hath
God
tyed
him selfe
to
this
necessitye
.
But
this
was
theyr
corrupt
custome
,
and
euill
disposition
:
Math.
12.
the
which
Christ
him selfe
noteth
,
saying
:
This
Adulterous
and
wicked
generation
requireth
a
signe
.
&c.
Not
to
the
ende
they
might
knowe
the
trueth
,
but
rather
to
the
ende
they
might
thereby
take
some
occasion
to
cauill
.
Suche
are
they
which
at
this
daye
not
being
content
at
the
first
with
the
truth
of
the
Euangelicall
Doctrine
,
desire
to
haue
signes
geuen
vnto
them
.
19.
Iesus
aunswered
,
and
sayd
vnto
them
:
Destroy
this
Temple
,
and
in
three
dayes
I
will
reare
it
vp
.
C.
This
is
an
allegoricall
kinde
of
speache
,
and
somewhat
harde
to
be
vnderstande
,
the
which
Christ
vsed
,
because
hée
iudged
them
vnworthy
of
a
manifest
aunswere
.
M.
Hée
could
haue
shewed
vnto
them
by
and
by
an
argument
of
his
Diuine
aucthoritye
,
if
Diuine
signes
might
haue
serued
to
ostentacion
,
which
were
ordained
for
the
health
of
mankind
.
But
because
they
demaunded
this
question
of
a
malicious
minde
,
and
not
to
learne
,
but
to
cauill
,
hée
doth
not
aunswere
vnto
theyr
question
plainlye
,
but
obscurelye
:
and
he
offereth
vnto
them
a
verye
great
signe
,
and
the
most
certaine
of
all
other
,
but
knowne
onelye
to
the
faithfull
:
Rom.
1
that
is
to
saye
,
the
resurrection
,
by
the
which
he
was
declared
to
bée
the
sonne
of
God
.
The
which
signe
as
yet
not
come
,
was
not
knowne
to
the
vnbeléeuing
Iewes
.
C.
This
is
that
therfore
which
he
saith
in
another
place
,
that
hée
speaketh
in
parables
vnto
them
which
can
not
comprehende
the
secréete
misteries
of
the
kingdome
of
heauen
.
Math.
13
First
of
all
therefore
hée
denyeth
to
geue
vnto
them
a
signe
which
they
required
:
eyther
because
it
shoulde
haue
béene
vnprofitable
,
or
else
because
he
knewe
the
due
time
was
not
yet
come
.
Neuerthelesse
,
he
affirmeth
that
his
power
shall
be
ratified
and
confirmed
by
no
smal
signe
,
least
they
should
therevpon
take
some
colloure
of
excuse
.
R.
Euen
as
in
another
place
he
gaue
vnto
them
the
signe
of
the
Prophete
Ionas
,
meaning
thereby
his
resurrection
which
was
to
come
.
C.
But
all
these
thinges
he
doth
figuratiuely
,
handling
the
vnfaithfull
as
they
deserued
,
and
setting
him selfe
frée
from
theyr
contempte
.
It
did
not
appeare
as
yet
that
they
were
obstinate
:
but
Christ
did
sufficientlye
perceyue
what
their
affection
was
.
Notwithstanding
,
it
may
bée
demaunded
séeing
he
did
so
many
Myracles
,
why
hée
speaketh
but
of
one
myracle
here
.
It
may
bée
aunswered
that
Christ
therefore
made
no
mencion
of
the
rest
of
his
Myracles
,
because
his
resurrection
only
was
sufficient
to
stoppe
their
mouthes
:
and
also
because
he
would
not
set
foorth
the
power
of
God
before
them
to
bée
a
mocking
stocke
.
For
therefore
also
he
spake
figuratiuelye
of
the
glorye
of
his
resurrection
.
R.
Also
howe
the
Temple
of
Hierusalem
shadowed
Christ
,
hée
him selfe
in
this
place
declareth
.
Destroye
(
sayeth
hée
)
this
Temple
,
that
is
to
say
,
yée
shall
kyll
me
,
which
am
that
true
Temple
in
the
whiche
all
true
Prayers
being
made
,
are
heard
,
in
the
which
only
God
is
found
fauourable
.
C.
Wée
must
also
note
that
our
bodies
are
called
the
Temple
of
GOD
,
but
in
another
sence
,
that
is
,
Colos.
2
1.
Timo.
3
because
by
the
force
of
his
spirite
,
God
dwelleth
in
vs
:
but
in
Christ
the
fulnesse
of
the
Godhead
dwelleth
bodelye
,
as
sayeth
the
Apostle
,
in
so
much
that
God
is
truely
manifested
in
the
fleshe
.
And
I
will
raise
it
againe
.
C.
Here
Christ
challengeth
vnto
him selfe
the
glorye
of
his
resurrection
,
when
as
notwithstanding
the
Scripture
testifieth
that
it
is
the
worke
of
God
the
father
.
But
these
twoo
thinges
doe
verye
well
agree
togeather
.
For
to
the
ende
the
Scripture
might
commende
vnto
vs
the
power
of
God
,
it
doeth
plainlye
ascribe
the
raysing
againe
of
the
Sonne
from
death
,
to
the
Father
:
but
Christ
doeth
here
speciallye
set
foorth
his
Diuinitye
.
M.
This
place
therefore
doeth
agrée
with
that
which
we
shall
sée
afterwarde
,
where
Christe
speaketh
thus
,
I
put
awaye
my
life
from
mee
,
Iohn
.
10
that
I
may
take
it
to
me
againe
.
No
man
taketh
the
same
awaye
from
mee
,
Iohn
.
10
but
I
put
it
awaye
of
my selfe
.
I
haue
power
to
put
it
awaye
,
and
I
haue
power
to
take
it
to
me
againe
.
20.
Then
sayd
the
Iewes
:
Fortye
and
sixe
yeres
was
this
Temple
a
building
,
and
wilt
thou
reare
it
vppe
in
three
daies
?
M.
The
Iewes
vnderstoode
that
to
be
spoken
of
the
temple
built
of
stone
,
which
hée
vnderstoode
of
his
Bodye
:
and
they
iudge
in
the
answere
of
Christ
great
rashnesse
to
consiste
,
in
so
muche
that
they
did
iudge
him
to
bée
mad
,
not
by
his
déedes
onelye
,
but
also
by
his
woordes
.
As
if
they
should
saye
:
What
madnesse
is
this
in
thée
,
that
thou
darest
promise
that
this
Temple
shal
be
built
in
thrée
dayes
againe
,
if
it
bée
destroyed
:
séeing
that
with
so
great
labour
and
coste
,
it
was
a
building
Fortye
and
sixe
yeres
?
And
here
is
to
be
noted
that
whereas
the
Iewes
sayde
that
the
Temple
was
a
building
sixe
and
fortye
yeres
,
it
agréeth
with
the
Prophesie
of
Daniel
.
Dan.
9.
and
.25
.
And
although
in
the
booke
of
Esdras
the
Temple
seemeth
to
bée
built
in
a
farre
shorter
time
,
whereby
some
contrarietye
maye
bée
gathered
,
yet
notwithstanding
,
there
is
no
repugnancye
at
all
.
For
so
soone
as
the
Sanctuarye
was
erected
before
the
building
of
the
Temple
was
finished
,
they
beganne
to
offer
Sacrifices
.
Afterwarde
by
the
slothe
and
negligence
of
the
people
,
the
worke
was
lefte
vndone
for
a
long
time
,
as
euidently
appeareth
by
the
complaintes
of
Aggeus
.
For
hée
doeth
there
seuerelye
blame
them
,
Agg●
.
1
because
they
were
to
diligent
in
building
theyr
owne
houses
,
and
verye
negligent
,
in
leauing
the
Lordes
house
vnfinished
.
Touching
the
exposition
of
the
one
and
twenty
verse
,
reade
the
ninetéenth
going
before
.
22.
As
soone
therfore
as
he
was
risen
from
death
againe
,
his
Disciples
remembred
that
hee
thus
had
sayde
:
and
they
beleeued
the
Scriptures
,
and
the
wordes
whiche
Iesus
had
sayde
.
As
soone
therfore
as
hee
was
risen
.
M.
For
then
he
opened
theyr
sence
and
vnderstanding
,
that
they
might
vnderstande
the
Scriptures
:
Luk.
24
as
sayeth
the
Euangelist
Luke
.
At
the
first
the
Disciples
vnderstoode
not
Christ
when
he
spake
:
but
afterward
that
Doctrine
which
séemed
to
bée
spoken
in
vaine
,
brought
foorth
his
fruite
in
due
time
.
Therefore
,
although
many
things
in
the
déedes
and
wordes
of
the
Lorde
bée
obscure
for
a
time
,
yet
for
all
that
we
must
not
dispayre
to
obtaine
that
whiche
by
and
by
,
we
can
not
attaine
vnto
.
M.
That
which
Thomas
vnderstoode
not
vppon
the
verye
daye
of
the
resurrection
of
Christ
,
Iohn
.
20
he
vnderstoode
the
eyght
daye
after
.
Although
therefore
the
reprobate
abide
in
theyr
blindnesse
,
and
walke
in
darkenesse
,
yet
notwithstanding
,
the
elect
are
alwayes
lightened
in
theyr
time
,
and
by
the
calling
of
Christ
,
come
to
the
knowledge
of
God
.
C.
The
texte
also
is
here
to
bée
noted
,
namelye
,
that
they
beléeued
the
Scripture
,
and
the
worde
of
Christ
.
For
the
Euangelist
hereby
meaneth
that
they
conferring
the
Scripture
with
the
word
of
Christ
,
were
holpen
,
that
they
might
goe
foreward
in
the
faith
.
Bv.
The
which
thing
is
put
downe
to
bée
a
Doctrine
,
and
an
example
vnto
vs
,
that
we
comparing
both
the
wordes
and
déedes
,
with
the
Scriptures
,
may
beleue
Iesus
to
be
the
sonne
of
God
,
a
King
and
hye
Priest
,
and
the
Sauiour
of
the
worlde
.
23.
When
hee
was
in
Ierusalem
at
the
Passeouer
,
in
the
Feast
day
,
many
beleeued
on
his
name
,
when
they
saw
his
miracles
which
he
did
.
M.
There
wanteth
not
some
reason
,
that
the
Euangelist
added
these
wordes
to
that
which
went
before
.
For
the
rude
and
ignoraunt
reader
might
haue
béene
much
offended
at
the
aunswere
of
Christ
,
as
though
he
of
purpose
neglected
the
saluacion
of
these
Iewes
,
which
desired
a
signe
to
bée
geuen
vnto
them
,
hée
being
able
to
shewe
them
signes
inowe
,
with
the
which
he
might
haue
made
his
glory
manifest
.
Therefore
for
the
ignorants
sake
,
he
séemeth
to
make
mencion
of
these
thinges
,
to
the
ende
he
might
shewe
that
Christ
had
a
care
for
all
men
:
but
,
that
hée
shewed
suche
euident
miracles
in
the
Feast
of
Passeouer
,
that
many
being
then
present
at
the
feast
at
Hierusalem
,
and
moued
by
the
light
of
the
Myracles
,
beléeued
on
his
name
.
Iohn
therfore
verye
aptlye
addeth
this
narration
to
that
whiche
goeth
before
.
But
to
the
purpose
.
Christ
gaue
not
suche
a
signe
as
the
Iewes
desired
:
for
hée
perceyuing
that
by
many
myracles
which
hee
had
already
shewed
,
he
had
profited
nothing
,
but
brought
them
to
a
vaine
shewe
of
Faith
,
he
thought
it
not
good
to
graunt
vnto
them
theyr
desires
,
as
vnworthy
.
Here
was
some
profite
of
signes
,
that
many
thereby
beléeued
on
the
name
of
Christ
,
in
so
much
that
they
professed
to
followe
his
Doctrine
:
This
theyr
faith
,
although
it
was
not
as
yet
perfect
,
yet
in
time
it
might
become
perfect
:
this
fayth
might
be
a
profitable
preparation
to
celebrate
the
name
of
Christ
vnto
others
.
M.
But
what
signes
they
were
which
our
sauiour
Christ
shewed
,
the
Euangelist
maketh
no
mencion
,
neyther
let
any
be
curious
to
knowe
:
as
though
hée
had
done
any
notable
wonders
,
more
nowe
,
than
he
was
wont
to
doe
.
24.
But
Iesus
did
not
commit
him selfe
vnto
them
,
because
hee
knewe
all
men
.
C.
That
is
to
say
,
Christ
did
not
take
them
for
his
owne
Disciples
,
but
rather
made
account
of
them
as
light
and
vaine
.
The
place
is
diligently
to
be
noted
howe
that
not
all
which
professe
them selues
to
be
the
disciples
of
Christ
,
are
thought
to
bee
such
in
his
sight
:
For
the
Euangelist
sayeth
here
,
Because
he
knewe
them
all
.
There
is
nothing
more
daungerous
than
Hipocrisie
,
both
for
diuers
ca●ses
,
and
also
because
it
is
a
vice
more
then
common
.
There
is
no
man
almost
whiche
liketh
not
of
him selfe
:
and
when
wee
deceaue
our selues
with
vaine
perswations
,
we
thinke
that
GOD
is
blinde
.
But
here
we
are
taught
howe
much
his
iudgement
doeth
differ
from
ours
.
For
hée
is
a
searcher
of
the
heart
and
raines
,
nothing
is
secréete
vnto
him
.
Men
may
be
deceyued
with
externall
shewes
,
but
God
can
not
be
mocked
.
Let
vs
therefore
bée
sure
of
this
that
that
they
are
the
true
Disciples
of
Christ
,
which
are
allowed
of
him
.
For
the
Lord
knoweth
who
are
his
.
2.
Tim.
2
And
as
this
is
a
great
comfort
to
the
children
of
God
,
that
they
are
knowne
of
him
,
so
also
it
ought
to
bring
great
terrour
to
the
mindes
of
the
vngodlye
,
that
they
are
knowne
vnto
him
which
shall
come
to
iudge
bothe
the
quicke
and
the
dead
.
25.
And
needed
not
that
any
should
testifye
of
man
,
for
hee
knewe
what
was
in
man
.
C.
Whereas
the
Euangelist
sayeth
,
that
Christ
knoweth
all
,
it
is
to
be
referred
to
those
of
whom
mencion
is
made
before
.
But
because
some
man
might
doubt
whence
Christ
had
this
knowledge
,
the
Euangelist
cutting
of
this
doubte
or
question
,
aunswereth
,
that
whatsoeuer
is
in
men
hidden
from
our
eyes
,
is
séene
of
Christ
.
But
wee
may
not
hereof
gather
,
that
no
man
ought
to
be
trusted
,
because
that
which
is
in
man
,
is
not
knowne
vnto
vs
:
For
no
man
knoweth
what
is
in
man
,
but
the
spirite
of
man
,
that
is
in
man
:
First
,
because
we
are
such
that
wée
stand
in
néede
one
of
anothers
helpe
.
Secondly
,
because
we
are
euill
and
ready
to
condemne
But
least
we
should
alwayes
bee
deceaued
by
Ipocrites
,
it
belongeth
to
Christ
onely
to
endue
vs
with
the
spirite
of
discretion
,
whereby
we
maye
discerne
them
from
suche
as
meane
simplye
and
truelye
:
the
which
gifte
wée
must
obtaine
at
his
handes
by
Prayer
.
❧
The
thirde
Chapter
.
1.
There
was
a
man
of
the
Pharisees
named
Nicodemus
,
a
ruler
of
the
Iewes
.
There
was
a
man
.
C.
THE
PVRpose
of
the
Euangelist
S.
Iohn
in
this
Chapter
,
is
to
set
foorth
certayne
of
the
woordes
and
déedes
of
our
Lorde
and
sauiour
Christ
,
that
by
them
he
maye
bee
knowne
to
be
the
sauiour
of
the
worlde
,
the
eternall
power
of
GOD
,
yea
,
and
God
him selfe
.
Séeing
therefore
in
the
Chapter
going
before
hée
made
mencion
of
twoo
of
his
notable
and
wonderfull
déedes
,
by
which
his
Diuinitye
might
plainelye
appeare
,
hée
thought
it
nowe
meete
to
adioyne
therevnto
the
communication
which
he
had
with
Nicodemus
the
Pharisee
,
and
a
chiefe
Ruler
among
the
Iewes
,
in
the
which
he
plainelye
expresseth
by
his
owne
words
,
both
what
he
cause
to
●oe
,
that
we
might
be
Citezens
of
his
Kingdome
,
and
also
what
he
requireth
of
vs
.
It
seemeth
that
the
Euangelist
entereth
into
the
narration
of
this
Historye
,
with
the
same
purpose
and
intent
that
he
did
enter
into
the
narration
of
those
thinges
which
are
set
at
the
latter
ende
of
the
chapter
going
before
:
namely
,
to
shew
that
theyr
obstinacye
is
inexcusable
,
which
desyred
of
Christ
that
a
signe
might
be
geuen
vnto
them
,
because
he
had
shewed
so
many
notable
Miracles
,
that
the
Pharisées
them selues
also
were
constrained
to
acknowledge
his
Diuine
operation
.
The
Euangelist
also
setteth
before
our
eyes
,
in
the
person
of
Nicodemus
,
how
friuolous
and
vaine
theyr
faith
is
,
which
being
moued
by
Myracles
,
sodainely
became
Disciples
of
Christ
.
For
this
man
séeing
hée
was
a
Pharisee
,
and
one
of
the
chiefe
rulers
of
the
people
in
his
countrey
,
ought
for
to
haue
excelled
others
.
For
among
the
common
sort
of
people
lightnesse
raigneth
much
.
Of
the
Pharisees
.
M.
There
was
no
secte
that
more
enuied
Christ
,
than
the
sect
of
the
Pharisées
.
For
they
were
puffed
vp
with
an
opinion
of
holinesse
,
and
with
theyr
aucthoritye
,
by
which
they
excelled
other
of
the
Iewes
:
but
Christ
vncouered
the
Hipocrisie
of
these
men
,
and
therfore
they
did
hate
him
to
the
death
.
A.
But
touching
that
wich
partayneth
to
theyr
secte
and
originall
:
reade
our
exposition
vpon
the
third
Chapter
of
Mathew
.
C.
This
was
great
honour
to
Nicodemus
,
that
he
was
a
Pharisée
,
and
a
Ruler
of
the
Iewes
:
but
the
Euangelist
doth
not
giue
him
this
tytle
for
honors
sake
,
but
rather
noteth
that
the
same
was
an
obstacle
,
and
let
vnto
him
,
from
comming
with
a
frée
and
quiet
mind
vnto
Christ
.
Whereby
we
are
admonished
,
that
they
which
excell
in
the
world
,
are
very
much
wrapped
with
troublesome
snares
,
that
they
can
not
aspire
vnto
Heauen
.
But
the
Euangelist
doth
not
only
make
mencion
that
Nicodemus
was
by
order
a
Pharisée
,
but
also
one
of
the
chiefe
rulers
of
the
people
,
that
is
to
saye
,
one
of
the
Seniours
,
and
Ecclesiasticall
Doctours
:
as
maye
appeare
by
the
wordes
of
Christ
:
Arte
thou
a
Maister
in
Israel
,
and
knowest
not
these
thinges
?
Called
Nicodemus
.
M.
The
Euangelist
putteth
downe
his
name
to
bring
the
more
credite
and
aucthoritye
to
the
Historye
.
2.
The
same
came
to
Iesus
by
night
,
and
sayde
vnto
him
,
Rabbi
,
wee
knowe
,
that
thou
art
a
teacher
come
from
God
:
for
no
man
could
do
these
myracles
,
that
thou
doest
,
except
God
were
with
him
.
The
same
came
to
Jesus
by
night
.
B.
Here
come
twoo
thinges
to
be
noted
:
1.
Timo.
2
The
first
is
,
that
the
Lord
God
hath
those
that
are
his
,
among
all
sortes
of
men
,
which
would
that
all
men
shoulde
bée
saued
and
come
to
the
knowledge
of
the
trueth
:
The
second
is
,
that
the
elect
can
not
but
at
the
length
,
they
must
come
vnto
the
Lorde
,
according
to
the
saying
of
our
sauiour
Christ
,
Iohn
.
6
All
that
my
Father
geueth
mee
,
shall
come
vnto
me
.
C.
Notwithstanding
,
in
that
he
commeth
in
the
night
,
we
maye
gather
that
hée
was
too
to
fearefull
:
for
he
was
blinded
in
his
owne
conceyte
.
It
might
bée
also
that
shame
did
staye
him
:
because
suche
men
as
are
ambicious
,
thinke
that
they
haue
for
euer
lost
their
fame
,
if
they
descend
from
the
stately
degrée
of
a
Maister
,
to
the
order
of
a
Scholler
.
And
there
is
no
doubte
,
but
that
this
man
was
puffed
vppe
with
a
foolishe
opinion
of
his
owne
knowledge
.
To
bée
short
,
séeing
he
did
make
great
account
of
him selfe
,
hée
woulde
not
willinglye
lease
anye
part
of
his
estimation
.
And
yet
for
all
that
hée
séemeth
to
shewe
some
sparke
of
Godlinesse
to
bée
in
him
,
in
that
he
hearing
a
Prophete
of
God
to
be
come
,
doeth
not
contempne
,
or
neglect
the
Doctrine
whiche
was
brought
by
him
,
but
hath
some
desyre
of
the
same
.
The
which
desyre
sprange
no
doubte
of
the
feare
and
reuerence
of
GOD
.
A
friuolous
and
vaine
curiositye
,
pricketh
some
forwarde
gréedelye
to
enquyre
after
newe
thinges
,
but
there
is
no
doubte
,
but
that
Religion
,
and
the
pricke
of
Conscience
ledde
Nicodemus
to
desire
familiarlye
to
knowe
the
Doctrine
of
Christ
.
And
although
this
sparke
of
Godlinesse
laye
hidde
as
it
were
,
a
long
time
,
yet
notwithstanding
,
so
soone
as
Christ
was
dead
,
it
brought
foorth
suche
burning
Loue
towardes
our
Sauiour
Christ
(
which
no
man
euer
looked
for
)
that
hée
shewed
him selfe
in
deede
to
be
a
Faithfull
and
true
Disciple
of
Christ
.
Iohn
.
19
Rabbi
,
we
knowe
that
thou
art
a
teacher
.
R.
The
disputacion
of
Nicodemus
with
Christ
is
very
modest
and
wise
:
for
the
disputacion
of
the
rest
of
the
Iewes
were
eyther
captious
,
as
was
that
for
the
payment
of
Tribute
,
and
concerning
the
Byll
of
Diuorcement
:
eyther
enuious
,
Math.
22.
Math.
19.
Math.
22.
Iohn
.
2.
as
about
the
resurrection
,
and
the
great
commaundement
in
the
Law
:
or
else
vnfaithfull
,
and
importunate
,
as
when
they
desyred
a
signe
to
bée
geuen
them
.
But
the
disputacion
of
Nicodemus
is
Ciuile
and
simple
,
for
he
commeth
not
vnto
Christ
to
contend
,
or
maliciously
to
trye
him
,
or
to
catch
him
in
his
wordes
:
but
to
learne
which
is
the
true
way
to
iustification
.
His
words
therfore
are
thus
muche
in
effect
,
Mayster
,
wée
knowe
that
thou
art
come
to
bée
a
Maister
.
For
séeing
at
that
time
learned
men
were
commonlye
called
Maysters
,
Nicodemus
saluteth
Christ
by
this
name
according
to
the
accustomed
manner
:
and
afterward
affyrmeth
him
to
be
sent
of
God
to
teache
.
And
of
this
beginning
the
aucthority
of
al
the
Doctors
and
teachers
in
the
church
dependeth
.
For
séeing
we
must
take
our
knowledge
from
Gods
word
onely
,
none
are
to
bée
heard
,
but
they
out
of
whose
mouth
God
speaketh
.
M.
Truely
,
it
is
a
forceable
waye
,
to
promote
and
further
the
truth
,
if
so
be
,
he
which
teacheth
the
same
,
be
knowne
to
be
sent
of
God
:
but
this
preuaileth
onelye
with
the
godly
:
as
for
the
wicked
they
haue
no
regarde
,
whether
theyr
teachers
are
sent
from
God
or
no.
With
the
Godly
it
preuaileth
thus
muche
,
that
at
the
first
they
resist
not
the
Doctrine
,
nor
the
teacher
therof
,
although
through
infirmitye
,
they
dare
not
as
yet
openlye
séeme
to
fauour
the
same
:
Whereas
contrarye
wise
the
wicked
,
which
are
blinded
with
rancour
and
enuye
,
haue
so
litle
discrecion
and
regarde
to
discerne
the
spirites
,
that
they
can
not
bridle
theyr
malicious
mindes
.
He
sayth
not
,
I
knowe
that
thou
art
a
teacher
come
from
God
:
But
(
sayeth
hée
)
We
know
.
Which
,
we
?
Surelye
,
we
Pharisées
,
and
Seniors
of
the
people
:
euen
wée
are
constrained
by
the
vertue
of
those
signes
and
Miracles
which
we
haue
séene
,
to
knowe
and
vnderstande
that
thou
art
sent
from
God
,
howsoeuer
we
resist
thée
.
Hypocrites
withstande
the
trueth
againste
their
conscience
.
And
this
is
the
manner
and
disposition
of
Hipocrites
,
of
Iusticiaries
,
and
of
Simoniakes
,
which
make
Marchandise
of
Religion
,
to
withstande
the
knowne
and
manifest
trueth
against
theyr
consciences
.
For
no
man
could
do
these
Miracles
.
Bv.
Nicodemus
gathereth
by
the
Miracles
,
that
Iesus
was
sent
from
Heauen
,
to
be
the
teacher
of
the
whole
world
:
and
according
to
his
ignoraunce
and
want
of
knowledge
,
he
déemeth
him
to
be
no
better
than
a
Prophet
,
which
shewed
signes
&
wonders
by
the
helpe
of
God
,
and
not
by
his
owne
proper
power
.
For
,
saith
he
,
No
man
coulde
do
these
miracles
which
thou
doest
,
except
God
were
with
him
.
Therfore
because
none
do
more
proudly
glory
&
boast
of
the
title
&
name
of
God
,
than
false
Prophetes
,
it
is
necessary
that
we
haue
that
discretion
,
whereby
the
spirites
are
proued
&
discerned
.
Therefore
Nicodemus
affirmeth
it
to
bée
manifest
that
Christ
is
sent
from
heauen
,
because
God
doth
so
manifestly
reueale
&
shewe
forth
his
power
in
him
,
that
it
can
not
be
denied
,
but
that
God
is
with
him
.
And
he
presumeth
that
no
man
will
denye
,
but
that
God
doeth
commonly
worke
by
his
Ministers
and
seruauntes
,
&
by
no
other
:
insomuch
that
he
confirmeth
and
approueth
the
office
&
charge
committed
vnto
him
.
And
he
doeth
not
so
presume
without
cause
,
séeing
it
is
the
Lordes
wil
that
Miracles
should
be
alwayes
as
seales
of
his
Doctrine
.
And
he
doth
most
aptly
and
truly
make
God
the
author
of
miracles
,
when
he
saith
,
that
no
man
could
do
these
signes
,
except
God
were
with
him
.
For
in
effect
he
sayth
,
that
they
are
the
déedes
and
workes
of
God
,
&
not
of
man
.
A.
For
otherwise
spake
those
Pharisées
,
which
spake
thus
of
Christ
,
after
he
had
opened
the
eyes
of
the
blinde
:
Iohn
.
9.
Iohn
.
7.
This
man
is
not
of
God
,
for
he
kepeth
not
the
Sabboth
day
.
And
in
another
place
:
Hee
seduceth
the
people
.
Notwithstanding
,
the
argument
of
Nicodemus
séemeth
not
to
bée
verye
strong
.
For
séeing
false
Prophetes
,
haue
deceyued
the
blinde
and
ignoraunt
with
their
false
&
forged
signes
,
no
lesse
,
than
if
they
had
proued
them selues
to
be
the
faithful
seruaunts
of
God
,
by
true
signes
in
déede
,
what
difference
shal
there
be
betwene
truth
&
a
lie
,
if
so
be
faith
should
be
builded
vppon
Miracles
?
Deut.
13
And
Moyses
plainely
affirmeth
that
,
we
are
tryed
by
this
meanes
whether
we
loue
god
or
no.
Wée
are
not
ignoraunt
also
of
the
admonition
of
our
Sauiour
Christ
,
and
of
the
Apostle
Paul
,
where
the
faithfull
are
put
in
minde
to
beware
of
false
signes
,
with
the
which
Antichrist
deludeth
,
Math.
24.
2.
Thes.
2
and
deceyueth
many
.
Aunswere
is
to
bée
made
,
that
they
by
the
iust
iudgement
of
GOD
,
are
deceyued
by
the
fallacie
,
and
subtile
deceytes
of
Satan
,
whiche
haue
deserued
so
to
bée
:
Miracles
are
no
certaine
profe
of
the
truth
alwayes
.
notwithstanding
,
the
same
doeth
not
let
,
but
that
the
elect
and
chosen
,
maye
beholde
and
sée
the
power
of
God
in
Myracles
,
which
is
to
them
a
confirmation
of
true
and
wholesome
Doctrine
.
2.
Cor.
12
Rom.
15
Thus
Paul
reioysed
that
his
Apostleshippe
was
approoued
with
signes
and
wonders
.
Therefore
howsoeuer
Satan
woulde
séeme
in
his
darkenesse
,
to
Imitate
and
followe
God
,
yet
notwithstanding
,
so
soone
as
mennes
eyes
are
opened
,
and
that
the
spirituall
light
of
wisedome
doeth
appeare
,
Myracles
doe
sette
foorth
the
same
presence
of
God
,
wherof
Nicodemus
here
speaketh
.
A.
For
this
cause
our
sauiour
Christ
,
Math.
10
Mar.
10
when
he
sent
foorth
his
Apostles
to
Preache
the
Gospell
,
woulde
haue
them
to
seale
and
confirme
the
same
with
Myracles
.
3.
Iesus
aunswered
,
and
sayd
vnto
him
,
veryly
,
veryly
,
I
say
vnto
thee
,
except
a
man
be
borne
againe
,
He
can
not
see
the
Kingdom
of
God
.
Jesus
aunswered
.
Bv.
The
manner
and
waye
by
the
which
the
Lorde
instructed
Nicodemus
,
is
in
manner
of
a
Dialogue
.
For
the
same
is
verye
plaine
,
simple
,
manifest
and
euident
.
Dialogues
an
aunsient
kinde
of
teaching
And
the
Lord
in
al
things
hath
framed
him selfe
to
our
imbecility
and
weakenesse
,
and
hath
sought
by
all
meanes
to
speake
so
sensiblye
,
to
our
vnderstanding
,
that
wée
might
not
fayle
of
his
meaning
in
any
poynte
.
And
it
is
a
most
auncient
and
approued
kinde
of
teaching
,
to
instruct
by
a
Dialogue
,
whiche
also
the
most
auncient
Philosophers
haue
vsed
.
B.
Therefore
whereas
our
Sauiour
Christ
so
louinglye
,
and
familiarlye
,
applyeth
this
Doctrine
to
the
Imbecilitye
of
Nicodemus
,
and
despised
not
the
same
,
Suche
as
are
weake
must
bee
borne
with
all
.
we
are
taught
howe
to
handle
such
as
are
weake
,
and
to
reiect
no
man
which
séeketh
after
the
trueth
,
but
with
all
gentlenesse
,
and
long
suffering
,
to
teache
and
instruct
such
.
M.
Nicodemus
was
to
be
blamed
in
this
,
that
he
came
not
to
our
sauiour
in
the
daye
time
,
but
in
the
night
:
For
the
which
the
Lorde
might
iustlye
haue
reprooued
him
:
But
the
most
méeke
and
pacient
Creatour
of
all
fleshe
,
obiected
no
suche
thing
vnto
him
.
He
sayeth
vnto
him
:
If
so
bée
thou
knowe
that
I
am
come
a
teacher
from
God
,
and
doest
planelye
perceyue
the
power
of
God
,
by
the
signes
which
I
do
,
why
then
dost
thou
come
vnto
me
secréetelye
,
and
not
openlye
in
the
daye
time
?
But
hée
thought
it
better
a
greate
deale
to
open
to
this
good
man
the
verye
well
spring
of
euyll
.
Hée
perceyued
that
hée
was
as
yet
ignoraunt
of
the
trueth
,
and
that
he
feared
man
more
than
God
:
therefore
he
disputeth
with
him
concerning
the
verye
roote
,
and
originall
of
all
wickednesse
.
And
whereas
our
Sauiour
Christ
,
twise
repeateth
this
woorde
(
Verylye
)
hée
doeth
it
to
make
him
the
more
attentiue
.
For
hée
intending
to
speake
of
a
matter
,
most
waightye
and
graue
of
all
others
,
coulde
not
but
make
Nicodemus
more
attentiue
,
who
otherwise
,
would
haue
verye
slightlye
,
or
litle
,
or
nothing
regarded
this
whole
communication
.
M.
But
howe
doe
these
wordes
of
our
sauiour
Christ
,
aunswere
those
thinges
,
whereof
Nicodemus
spake
?
Hee
came
to
our
sauiour
with
good
intent
and
meaning
,
but
yet
as
a
Doctour
of
the
Lawe
,
who
thought
to
haue
easylye
attayned
to
the
vnderstanding
of
the
trueth
,
at
the
mouth
of
Christ
,
by
his
owne
wisdome
and
learning
.
But
the
Lord
,
euen
at
the
first
putteth
away
this
perswasion
,
affirming
the
Doctrine
of
the
Kingdome
of
GOD
to
be
such
,
that
no
mortal
man
,
howe
worldlye
wyse
,
or
learned
in
the
Lawe
soeuer
he
bée
,
can
vnderstand
the
same
,
except
he
bée
borne
a
newe
.
C.
Therefore
howe
farre
fetcht
or
vnapte
for
the
purpose
,
these
woordes
of
our
sauiour
séeme
to
bée
,
yet
notwithstanding
most
fetelye
hée
beginneth
therwith
.
For
as
the
séede
is
cast
in
vaine
vppon
the
vntilled
grounde
,
euen
so
the
Doctrine
of
the
Gospell
is
Preached
in
vaine
,
except
the
hearers
bée
first
framed
to
obedience
,
and
bée
made
apt
to
bée
taught
.
Therefore
if
wée
will
profite
in
the
schoole
of
Christ
,
wée
must
learne
to
beginne
here
.
Except
a
man
be
borne
againe
.
As
if
he
shoulde
saye
:
So
long
as
thou
hast
not
that
which
is
most
principall
in
the
kingdome
of
God
,
I
make
small
account
of
this
that
thou
dost
acknowledge
me
to
be
a
teacher
.
For
this
is
the
first
steppe
into
the
kingdome
of
God
,
that
thou
become
a
newe
man
.
M.
This
aunswere
of
our
Sauiour
Christ
,
ought
diligently
to
bée
considered
:
For
it
comprehendeth
twoo
speciall
thinges
necessarye
to
bée
knowne
of
these
which
are
conuersant
in
reading
of
the
scriptures
.
One
is
,
that
no
man
can
knowe
what
thinges
pertayne
to
the
Kingdome
of
God
,
and
to
our
saluation
:
The
second
is
,
that
the
newe
man
is
required
to
the
knowledge
of
Gods
kingdome
.
Bv.
Our
Sauiour
Christ
sayth
here
,
No
man
shall
see
the
Kingdome
of
God
,
For
,
No
man
shall
enter
into
the
kingdome
of
God
,
C.
as
shall
afterward
appeare
by
the
texte
.
But
they
are
deceyued
which
take
the
Kingdome
of
God
,
for
Heauen
,
when
as
rather
it
signifieth
a
spirituall
life
,
which
is
begunne
in
this
worlde
by
faith
,
and
doth
growe
daylye
more
and
more
,
according
to
the
increase
of
faith
.
Therefore
the
sence
and
meaning
of
this
text
is
,
that
no
man
can
be
truely
gathered
into
the
Church
,
and
be
reckned
among
the
Sonnes
of
GOD
,
except
he
bée
first
renewed
.
So
that
it
is
here
briefelye
shewed
,
what
is
the
beginning
of
Christianisme
:
and
hereby
also
wee
are
taught
,
that
we
are
borne
exiles
and
banished
men
,
from
the
kingdome
of
GOD
,
and
are
at
perpetuall
enmitie
with
him
,
vntyll
,
hée
alter
and
chaunge
vs
by
the
second
byrthe
.
For
it
is
a
generall
sentence
,
which
comprehendeth
all
mankinde
.
B.
At
other
times
our
sauiour
Christ
spake
the
verye
same
in
other
woordes
,
namelye
,
that
no
man
can
bée
his
Disciple
,
except
hée
denye
him selfe
,
and
take
vp
his
Crosse
and
followe
him
.
Luke
.
14.
Herevppon
the
Apostle
Paul
requireth
the
newe
man
,
and
a
newe
creature
in
Christ
,
which
so
soone
as
it
is
geuen
vnto
vs
,
maketh
vs
to
beléeue
in
his
name
,
and
to
bée
the
Sonnes
of
God
:
but
it
is
perfited
daylye
by
the
holye
Ghost
,
which
frameth
vs
more
and
more
,
according
to
the
Image
and
likenesse
of
GOD
.
Of
the
which
ye
maye
reade
in
all
those
places
here
coated
in
the
Margent
.
2
Cor.
3.4
and
.5
Gala.
3.6
.
Ephe
2.4
Collos.
3
But
what
néede
wee
cyte
the
places
of
Saint
Paul
,
when
he
handeleth
the
same
in
no
place
,
as
the
principall
poynte
of
Christes
Doctrine
.
C.
To
bée
short
,
by
this
woorde
of
the
newe
byrth
,
hée
meaneth
,
not
the
correction
of
some
one
parte
,
but
the
renouation
or
renewing
of
the
whole
man
.
Wherevppon
it
followeth
that
there
is
nothing
in
vs
but
corruption
.
Bv.
For
the
first
Byrthe
comprehendeth
all
the
strength
of
mankinde
,
as
,
Witte
,
Reason
,
Vnderstanding
,
wyll
and
what
soeuer
wée
haue
else
by
nature
.
R.
Wherefore
,
mannes
frée
wyll
,
his
merites
,
and
whatsoeuer
else
hée
can
imagine
to
bring
righteousnesse
to
him selfe
,
is
quite
ouerthrowne
by
this
one
sentence
of
our
sauiour
Christ
.
Wée
must
therefore
laye
aside
the
wisedome
of
the
fleshe
,
and
contempne
all
humane
strength
,
that
the
seconde
byrth
maye
take
place
in
vs
.
4.
Nicodemus
sayth
vnto
him
:
Howe
can
a
man
be
borne
when
hee
is
oulde
?
Can
hee
enter
into
his
mothers
wombe
,
and
be
borne
againe
?
M.
Nicodemus
,
being
as
yet
carnall
,
and
sauouring
not
of
the
Spirite
,
carnallye
vnderstoode
those
spirituall
thinges
,
which
were
spoken
by
Christ
.
He
knewe
not
the
naturall
corruption
of
the
first
Natiuitye
:
for
if
he
had
,
hée
would
haue
made
another
manner
of
answere
.
C.
And
although
the
phrase
of
speache
here
vsed
by
our
sauiour
Christ
,
was
not
expressed
in
the
Lawe
and
the
Prophetes
:
yet
notwithstanding
,
séeing
in
some
places
of
scripture
,
Scribs
ignoraunt
of
regeneration
.
mencion
is
made
of
renouation
,
or
renuing
,
and
séeing
it
is
one
of
the
first
principles
of
Faith
,
it
may
appeare
how
vainelye
the
Scribes
at
that
time
had
trauailed
:
For
truely
this
was
not
one
mans
fault
to
be
ignoraunt
of
the
grace
of
regeneration
:
but
euerye
one
of
them
occupying
them selues
about
vaine
iangeling
,
and
questions
of
no
profite
,
neglected
the
most
principall
part
of
Christian
Doctrine
.
The
like
also
we
maye
beholde
at
this
day
in
the
Papistes
.
For
they
wearying
them selues
all
theyr
life
time
,
with
secréete
speculations
,
whatsoeuer
properly
appertaineth
to
the
true
worship
of
God
,
to
the
assuraunce
of
our
saluation
,
and
to
Godly
life
,
they
know
no
more
than
doeth
the
Cobler
,
or
Cowheard
,
the
course
of
the
Starres
:
and
pleasing
them selues
in
straunge
mysteries
,
they
do
contempne
the
more
necessary
doctrine
of
the
Scriptures
,
as
though
they
were
too
well
learned
,
to
spende
theyr
time
in
reading
of
them
.
It
is
no
maruaile
therefore
if
Nicodemus
do
stumble
here
as
it
were
at
a
strawe
.
For
this
is
the
iust
iudgement
of
GOD
,
that
they
which
thinke
them selues
to
bée
the
greatest
and
best
learned
Doctours
,
to
whome
the
simplicitye
of
the
common
Doctrine
séemeth
base
,
should
bée
sencelesse
&
blind
in
the
least
Articles
.
R.
For
neyther
can
humane
reason
attaine
to
that
which
is
diuine
,
nor
yet
any
mortal
man
,
to
those
things
which
belong
to
Gods
spirite
:
1.
Cor.
2
naye
those
thinges
whiche
are
spoken
vnto
him
,
séeme
foolishe
.
For
as
a
vessell
retayneth
the
sauoure
and
smell
which
it
hath
once
gotten
,
and
afterwardes
when
other
liquour
is
put
into
it
,
doeth
make
it
to
relishe
of
the
same
:
euen
so
our
reason
at
the
beginning
of
our
Natiuitye
,
is
seasoned
with
carnallitye
,
and
carnall
affections
:
in
so
muche
that
whatsoeuer
afterwarde
it
heareth
,
it
vnderstandeth
according
to
his
oulde
relishe
,
that
is
to
saye
,
carnallye
:
and
doeth
by
and
by
reiect
all
suche
thinges
as
passe
humane
capacitye
.
M.
For
it
enquireth
,
howe
God
can
bée
incarnate
?
How
a
Virgin
can
bring
foorth
a
Childe
?
Howe
a
man
Crucified
and
Buryed
,
can
bée
the
sauiour
of
the
worlde
?
Howe
Baptisme
can
take
awaye
sinne
?
Howe
can
Christ
geue
his
Fleshe
to
eate
?
and
suche
like
Misteryes
of
our
Faith.
All
these
thinges
blinde
reason
condemneth
as
foolishnesse
,
and
derideth
them
.
5.
Iesus
answered
,
verylye
,
verylye
,
I
saye
vnto
thee
,
Except
a
man
bee
borne
of
water
,
and
of
the
spirite
:
He
can
not
enter
into
the
Kingdome
of
God
.
Verylye
,
verylye
,
I
saye
vnto
thee
.
Bv.
Nicodemus
vnderstoode
not
the
opinion
concerning
Regeneration
or
newe
Byrthe
of
man
:
therefore
our
louing
and
mercifull
Sauioure
,
moore
plainlye
expoundeth
those
thinges
whiche
before
he
spake
misticallye
,
teaching
that
to
be
borne
againe
is
nothing
else
,
than
to
be
borne
of
water
,
&
of
the
spirite
,
and
that
the
same
is
the
very
true
maner
of
regeneration
.
But
all
men
for
the
most
part
,
by
this
sentence
of
our
Sauiour
Christ
vnderstande
Baptisme
:
Baptisme
.
and
many
of
them
do
hereby
make
Baptisme
so
necessarye
,
that
they
affirme
it
impossible
for
a
man
to
attaine
to
saluation
,
except
he
be
washed
with
the
water
of
Baptisme
:
and
so
disorderlye
they
include
the
assuraunce
of
our
saluation
vnder
the
signe
:
when
as
the
wole
Scripture
attributeth
the
grace
and
power
of
regeneration
to
the
holye
ghost
:
Marke
.
16.16
.
Titus
.
3.5
.
1.
Pet.
3.12
.
as
may
appeare
in
diuers
places
of
Scripture
,
but
speciallye
by
these
places
noted
in
the
margent
.
C.
And
as
touching
this
place
we
ought
to
vnderstand
the
same
simplye
of
mans
regeneration
,
and
not
of
Baptisme
.
For
the
purpose
of
Christ
was
to
exhort
Nicodemus
to
newnesse
of
life
,
because
hée
was
not
capable
of
the
Gospell
,
vntil
he
were
a
newe
man
.
Therefore
this
is
the
simple
meaning
of
this
sentence
.
That
it
behooueth
vs
to
bée
borne
againe
,
that
wée
maye
be
the
Sonnes
of
GOD
,
and
also
that
the
holye
Ghost
is
the
aucthour
of
this
seconde
byrth
.
For
Nicodemus
dreaming
of
a
Pithagoricall
Regeneration
:
Christ
to
waken
and
remoue
him
from
that
errour
,
added
this
for
an
interpretacion
of
that
which
he
spake
before
,
namelye
,
that
man
was
not
naturally
borne
againe
,
The
holy
ghost
the
aucthour
of
our
regeneration
.
neyther
was
it
néedefull
that
a
man
shoulde
haue
a
newe
body
:
but
that
he
is
borne
againe
,
when
hée
is
renewed
by
the
grace
of
the
holye
Ghost
,
both
in
soule
and
minde
.
And
therefore
by
these
wordes
(
Spirite
,
and
water
)
hée
vnderstandeth
all
one
thing
.
The
which
interpretacion
ought
not
to
séeme
in
any
mans
sence
to
strayte
and
farre
fetcht
.
For
it
is
a
common
phrase
of
speache
in
the
Scripture
,
when
mencion
is
made
of
the
Spirite
,
to
adde
the
name
of
Water
and
Fyre
,
to
expresse
the
force
of
the
same
.
In
thirde
of
Mathew
it
is
sayde
,
that
Christ
baptized
with
the
holy
Ghost
,
Math.
3.11
and
with
fire
:
in
the
which
place
,
there
is
no
difference
in
sence
betwéene
fyre
and
the
holye
Ghost
,
but
doth
onelye
signifie
what
the
efficacye
of
Gods
spirite
is
in
vs
.
And
where
as
here
wee
haue
the
name
of
water
set
before
the
spirite
,
it
maketh
no
great
matter
:
nay
,
rather
this
maner
of
speache
soundeth
better
than
that
other
of
Mathew
:
because
the
plaine
sence
and
meaning
followeth
the
Metaphore
:
as
if
Christ
should
haue
sayde
,
No
man
is
the
sonne
of
God
vntil
such
time
as
hée
is
renewed
and
borne
againe
by
water
:
that
is
to
saye
,
by
the
spirite
,
which
purgeth
vs
anewe
,
and
which
by
his
grace
and
power
in
vs
,
inspireth
and
replenisheth
vs
with
the
moysture
of
a
heauenly
life
,
séeing
by
nature
wée
are
altogither
drye
,
and
withered
:
And
vppon
good
consideration
our
Sauiour
Christ
bringeth
this
phrase
of
speache
vsed
in
the
Scriptures
,
to
set
before
Nicodemus
his
ignoraunce
and
blindenesse
.
For
Nicodemus
shoulde
haue
knowne
at
the
last
,
that
the
same
which
was
spoken
by
our
sauiour
Christ
was
taken
out
of
the
common
doctrine
of
the
Prophets
.
Therefore
by
water
is
ment
,
nothing
else
,
but
the
inwarde
purgation
and
moysture
of
the
holye
Ghost
.
So
that
the
second
is
but
an
explycation
of
the
first
.
Wherevpon
also
our
Sauiour
,
when
hée
addeth
a
reason
why
wée
ought
to
be
borne
againe
,
making
no
mencion
of
water
,
teacheth
that
the
newnesse
of
life
which
hée
requireth
,
is
wrought
by
the
holy
ghost
.
Wherfore
it
foloweth
that
water
must
not
be
separated
from
the
spirite
.
6.
That
whiche
is
borne
of
the
fleshe
,
is
fleshe
,
and
that
whiche
is
borne
of
the
spirite
,
is
spirite
.
B.
This
is
a
reason
of
that
whiche
went
before
.
For
therefore
no
man
vnborne
againe
can
enter
into
the
kingdome
of
God
,
because
all
that
is
borne
of
fleshe
,
is
nothing
else
by
that
first
and
naturall
Natiuitye
,
but
fleshe
.
And
fleshe
and
blood
can
not
enter
into
the
kingdom
of
Heauen
.
For
by
the
knowledge
of
GOD
,
wée
are
made
partakers
of
his
kingdome
:
Iohn
.
17.3
.
1.
Cor.
2.14
.
for
it
is
sayde
:
This
is
life
eternall
(
O
Father
)
to
knowe
thee
.
&c.
Now
man
,
which
is
fleshe
,
can
not
vnderstand
those
thinges
which
belong
vnto
GOD
.
Therefore
it
is
necessarye
that
so
many
as
shall
enter
into
the
kingdome
of
God
,
bée
transformed
and
spirituall
:
that
is
to
saye
,
so
many
as
wyll
bée
the
Sonnes
of
God
.
C.
Therefore
Christ
proueth
by
an
argument
of
the
contraryes
,
that
wée
are
all
shut
out
of
the
kingdome
of
God
,
except
we
haue
entrance
by
regeneration
.
For
hée
taketh
this
as
graunted
vnto
him
,
namelye
,
that
wée
cannot
enter
into
the
kingdome
of
God
,
except
we
become
spirituall
.
But
wée
bring
nothing
from
our
mothers
wombe
,
but
our
carnall
nature
.
Therefore
it
followeth
that
wée
are
naturallye
banished
out
of
the
kingdome
of
God
,
and
being
depriued
of
the
celestiall
life
,
doe
abide
vnder
the
bondage
of
death
.
This
word
fleshe
,
doth
signifye
the
whole
man
.
For
fleshe
in
this
place
,
doth
not
onelye
signify
the
bodye
,
but
also
the
Soule
,
and
euery
part
of
man
.
For
the
Papistes
do
very
fondlye
restraine
it
to
that
parte
,
which
they
call
sensuall
:
because
by
this
meanes
the
argument
of
Christ
shoulde
bée
verye
vaine
,
as
to
saye
,
that
the
second
byrth
is
néedefull
,
because
some
parte
of
vs
is
corrupted
,
and
defiled
.
But
if
any
man
obiect
and
saye
,
that
there
remaineth
yet
some
parte
of
Gods
giftes
in
this
our
degenerate
and
corrupt
nature
:
and
therevppon
conclude
,
that
we
are
not
in
euery
part
paruerted
and
polluted
:
Wée
maye
easilye
aunswere
to
this
obiection
and
saye
:
That
those
giftes
whiche
GOD
lefte
in
vs
after
the
fall
of
Adam
,
in
respect
of
them selues
are
highlye
to
bée
estéemed
and
praysed
:
but
séeing
the
contagion
and
corruption
of
sinne
hath
difunded
and
spread
it selfe
throughout
euery
part
,
we
shall
finde
nothing
in
vs
pure
,
and
frée
from
all
pollusion
.
Wherfore
,
as
we
haue
naturally
some
knowledge
of
God
,
whereas
there
is
ingraffed
in
vs
a
certaine
discretion
to
iudge
betwéene
good
and
euill
,
Whereas
wée
haue
wit
and
reason
to
defende
this
present
life
,
and
whereas
wée
excell
the
brute
Beasts
,
in
so
many
notable
giftes
,
Mans
nature
defiled
.
these
thinges
of
them selues
,
and
as
they
proceede
from
God
,
are
verye
notable
:
but
all
thinges
are
defiled
in
vs
no
lesse
,
than
the
Wine
that
is
vnsauery
through
stinking
Vesselles
,
being
made
thereby
verye
hurtful
.
Therefore
because
man
,
is
by
nature
from
his
Mothers
Byrth
,
onelye
carnall
,
hée
must
bée
transformed
againe
by
the
Spirite
,
that
he
maye
beginne
to
be
spirituall
.
And
this
worde
spirite
,
is
here
taken
twoo
manner
of
wayes
,
namelye
,
for
grace
,
and
for
the
effect
of
grace
.
For
in
the
first
place
Christ
teacheth
,
that
the
holye
ghost
is
the
onelye
aucthour
of
a
pure
and
reformed
nature
:
In
the
second
place
hée
teacheth
that
we
are
spiritual
,
so
sone
as
wée
are
renued
by
the
vertue
of
the
same
.
R.
Of
this
manner
of
renuing
the
Apostle
also
speaketh
,
saying
,
The
Lawe
of
the
spirite
of
life
,
setteth
me
free
from
the
power
of
sinne
and
death
,
through
Iesus
Christ
.
For
what
the
Lawe
coulde
not
doe
,
by
that
part
,
by
which
it
was
weake
through
the
flesh
:
that
did
God
by
sending
his
owne
sonne
,
in
the
similltude
of
sinfull
fleshe
:
Euen
by
sinne
condemned
sinne
in
the
fleshe
,
Rom.
8.
that
the
righteousnesse
of
the
Lawe
might
bee
fulfilled
in
vs
,
whiche
walke
not
after
the
fleshe
,
but
after
the
spirite
.
For
they
that
are
carnall
,
are
carnally
minded
,
But
they
that
are
spirituall
,
are
spirituall
ye
minded
.
To
be
carnallye
minded
:
is
death
,
but
to
bee
spirituallye
minded
,
is
life
and
peace
.
Because
that
the
fleshlye
minde
is
enmity
against
God
:
for
it
is
not
obedient
to
the
lawe
of
God
,
neyther
can
bee
.
So
then
they
that
are
in
the
fleshe
can
not
please
God
.
But
ye
are
not
in
the
fleshe
,
but
in
the
spirite
:
If
so
be
that
the
spirite
of
God
dwell
in
you
.
M.
In
this
place
the
Apostle
attributeth
first
to
the
fleshe
,
and
then
to
the
spirite
,
certaine
thinges
which
make
very
wel
for
the
declaration
of
the
woords
of
Christ
.
He
geueth
to
the
fleshe
twoo
impossible
thinges
:
The
first
is
,
that
it
cannot
obeye
the
Law
of
God
:
The
seconde
,
that
it
can
not
please
God
.
Herevppon
it
followeth
that
the
same
is
vnder
the
power
of
sinne
and
death
,
as
an
enemie
vnto
God
,
and
that
the
Doctrine
of
the
Letter
,
whiche
hée
here
calleth
the
Lawe
,
cannot
reforme
the
same
:
in
so
muche
that
it
standeth
altogeather
in
neede
of
the
Heauenlye
power
,
by
whiche
wee
are
regenerate
.
Then
he
geueth
that
to
the
spirite
which
fulfilleth
the
iustification
of
the
Lawe
that
is
to
saye
,
which
maketh
man
spirituall
.
For
the
Law
requireth
a
spirite
conformable
,
The
spirite
of
God
is
the
aucthor
of
our
regeneration
.
and
agréeing
with
the
will
of
God
:
Such
a
will
doth
the
holy
ghost
begette
.
The
spirite
therfore
deliuereth
from
the
power
of
Sinne
and
death
,
and
quickeneth
:
and
therefore
it
is
called
the
spirite
of
life
.
C.
But
it
is
verye
absurde
,
which
some
haue
gathered
vppon
this
place
of
Christ
,
namelye
,
that
wée
take
our
beginning
of
our
first
Parentes
,
not
onelye
in
body
,
but
also
in
soule
.
For
Christ
sayth
nothing
here
,
but
that
wée
are
all
carnall
according
to
our
Byrth
:
and
that
our
nature
doth
sauour
and
taste
of
nothing
but
fleshe
,
in
this
respect
,
that
we
bee
borne
mortall
men
into
the
worlde
.
For
he
doth
here
simplye
distinguishe
betwéene
the
naturall
and
supernaturall
gifte
.
7.
Meruaile
not
that
I
sayde
vnto
thee
,
Yee
must
be
borne
againe
.
M.
This
sentence
maye
be
referred
as
well
to
those
thinges
which
goe
before
,
as
to
that
which
followeth
:
B.
as
if
the
Lorde
shoulde
saye
,
Thou
hast
heard
good
cause
and
reason
Nicodemus
,
why
I
sayde
that
no
man
can
enter
into
the
kingdome
of
GOD
,
except
hée
bée
borne
againe
:
meruaile
not
therefore
.
M.
But
if
wée
referre
it
to
that
which
followeth
,
then
wée
must
vnderstande
that
the
Lorde
went
about
to
take
from
Nicodemus
,
by
the
similitude
following
,
the
maze
which
Nicodemus
had
conceyued
,
by
the
straungenesse
of
the
thing
which
hée
hearde
.
C.
The
which
wée
must
not
so
take
as
though
the
Lorde
woulde
haue
so
notable
a
worke
of
God
in
mans
regeneration
to
bee
little
esteemed
of
Nicodemus
:
but
hee
woulde
not
haue
him
to
woonder
leaste
his
fayth
shoulde
bee
hindered
.
For
manye
reiect
that
which
is
difficile
and
hearde
to
bée
vnderstoode
,
as
friuolous
and
vaine
.
To
be
shorte
,
wee
must
not
doubt
but
that
we
are
framed
againe
by
Gods
spirite
,
and
are
made
newe
men
although
the
maner
how
the
same
is
brought
to
passe
,
be
not
reuealed
vnto
vs
.
Ye
must
be
borne
againe
.
M.
First
of
all
our
Sauiour
Christ
excludeth
himselfe
from
this
necessitie
of
being
borne
againe
,
not
because
hee
had
not
the
substaunce
of
fleshe
(
of
the
which
he
was
borne
)
but
because
hée
was
not
so
borne
of
the
same
,
that
he
had
néede
of
regeneration
,
as
other
mortall
men
had
and
haue
,
which
are
conceyued
and
borne
vnder
sinne
.
Then
he
ioyneth
Nicodemus
a
learned
man
in
the
Lawe
and
the
Prophetes
,
and
a
Pharisey
,
to
the
rest
,
and
includeth
him
to
this
necessitie
of
reregeneration
with
all
other
men
.
Psal.
53.4
Rom.
1.12
Heb.
7.16
R.
For
all
haue
gone
out
of
the
waye
,
all
are
become
vnprofitable
,
there
is
none
that
doth
good
,
no
not
one
.
Luke
.
1.35
But
Christe
by
right
is
exempted
from
this
corruption
,
seeing
that
hée
is
exempted
from
sinners
.
Wherevppon
the
Angell
sayde
vnto
Mary
:
That
holye
thing
which
shall
bee
borne
of
thee
,
shall
be
called
the
Sonne
of
GOD
.
8.
The
winde
bloweth
whyther
it
listeth
,
and
thou
hearest
the
sound
thereof
:
but
canst
not
tell
whence
it
commeth
,
and
whyther
it
goeth
:
So
is
euery
one
that
is
borne
of
the
spirite
.
The
winde
bloweth
B
This
is
an
explanation
of
those
things
which
went
before
.
But
there
are
some
which
vnderstande
these
thinges
,
not
of
the
winde
,
but
of
the
holy
Ghost
,
because
the
Hebrue
word
,
Ruah
,
signifieth
eyther
of
them
.
CHR.
Other
some
a
grat
deal
better
vnderstand
the
same
,
which
say
that
the
similitude
is
taken
of
the
wind
:
&
doe
thus
apply
it
to
this
present
place
.
The
force
of
this
winde
is
felt
,
but
the
originall
and
cause
thereof
is
not
knowne
.
C.
But
howsoeuer
we
wrest
the
scence
of
Christ
,
let
vs
holde
fast
this
,
that
Christ
borroweth
this
similitude
of
the
order
of
nature
.
Nicodemus
thought
that
incredible
which
hée
had
hearde
of
regeneration
,
and
of
a
newe
life
,
because
his
capacitie
coulde
not
reache
vnto
the
same
.
Christ
to
take
from
him
this
scruple
or
doubt
,
teacheth
that
the
wonderful
power
of
God
,
is
to
be
séene
in
the
corporal
life
,
the
reason
wherof
is
hid
.
For
al
men
drawe
the
vitall
spirite
out
of
the
ayre
.
Euen
so
the
agitation
or
moouing
of
the
ayre
is
felt
,
notwithstanding
from
whence
it
commeth
,
or
whyther
it
goeth
wée
know
not
.
Yf
in
this
frayle
and
momentanye
lyfe
,
God
dealeth
so
mightelye
,
that
wée
are
constrayned
to
woonder
at
his
power
,
what
an
absurde
thing
is
it
in
the
celestiall
and
supernaturall
lyfe
,
to
measure
his
secret
worke
by
the
apprehension
and
capacitie
of
our
mind
,
insomuch
that
wée
will
beléeue
no
more
than
appeareth
?
Euen
so
Paule
,
when
hée
inueyeth
against
those
,
which
therefore
reiect
the
doctrine
of
the
resurrection
because
it
seemeth
impossible
,
that
the
bodye
which
is
now
subiect
to
putrifaction
,
shoulde
be
blessed
with
immortality
,
when
it
is
brought
to
nothing
and
consumed
to
dust
:
reprooueth
their
dulnesse
,
because
they
consider
not
the
like
power
of
God
in
the
séede
Wheate
.
●or.
15
Psal.
104
For
the
séede
doth
not
growe
vntill
it
hath
suffred
putrifaction
.
This
is
euen
the
same
wonderful
wisdome
of
God
,
of
the
which
the
Prophet
Dauid
cryeth
out
in
his
Psalme
.
Therefore
they
are
to
grosse
and
dull
,
whiche
being
taught
by
the
common
order
of
Nature
,
haue
no
farther
respect
,
to
know
that
the
power
of
God
in
the
spiritual
kingdome
of
Christ
,
is
far
more
mighty
and
woonderfull
.
He
sayth
,
It
bloweth
whyther
it
listeth
,
not
because
the
winde
hath
properlye
a
will
,
but
bicause
the
agitation
and
whirling
thereof
is
frée
and
diuers
:
For
the
ayre
is
one
while
caried
this
waye
,
another
while
that
waye
.
M.
And
this
is
no
vnwoonted
phrase
of
speache
,
by
which
humaine
scence
séemeth
to
be
giuen
to
thinges
without
lyfe
.
So
is
euery
one
that
is
borne
of
the
spirite
.
C.
Hereby
our
Sauiour
Christ
declareth
that
the
mocion
of
the
holye
Ghost
and
the
power
of
the
same
,
maye
be
as
well
discerned
in
the
renouation
and
regeneration
of
man
,
as
wée
may
perceyue
and
féele
the
motion
of
the
ayre
and
winde
in
this
terrestrial
and
externall
life
:
but
yet
,
that
the
maner
howe
,
is
hidden
from
vs
:
and
therefore
that
wée
are
ingratefull
,
and
too
to
wicked
,
if
wée
doe
not
adore
and
magnifie
the
incomprehensible
power
of
God
in
the
heauenly
life
,
of
the
which
hée
hath
in
this
worlde
sette
before
vs
so
liuelye
a
vewe
,
and
also
if
wée
attribute
lesse
vnto
him
in
restoring
to
vs
our
soules
health
,
than
in
defending
the
state
of
our
corporall
lyfe
.
The
application
shall
be
more
plaine
and
manifest
if
wée
thus
resolue
the
wordes
of
our
Sauiour
,
Suche
is
the
power
and
efficacie
of
the
holy
Ghost
in
a
man
regenerate
.
PAR.
For
the
spirite
of
God
transformeth
and
chaungeth
mens
mindes
by
secret
inspirations
.
The
power
and
effect
thereof
is
felte
woonderfull
,
and
yet
notwithstanding
,
the
action
of
the
same
is
not
discerned
with
the
eyes
.
And
they
which
are
thus
regenerate
,
are
not
now
led
with
the
humaine
or
fleshly
spirite
,
but
with
the
spirite
of
God
,
which
quickeneth
and
ordereth
all
thinges
:
Bv.
Insomuch
,
that
the
Apostle
feeling
the
force
therof
,
sayth
,
Galat.
2.20
I
liue
:
yet
nowe
not
I
,
but
Christ
liueth
in
mee
.
And
although
the
inwarde
grace
of
the
spirite
haue
the
preheminence
in
regeneration
,
yet
notwithstanding
let
no
good
man
reiect
the
preaching
of
Gods
worde
,
by
which
fayth
is
planted
(
For
it
is
that
immortal
&
incorruptible
séede
,
by
which
men
are
borne
againe
to
lyfe
)
nor
the
prayer
of
the
faythfull
,
by
which
the
saintes
desire
to
haue
fayth
giuen
and
increased
,
nor
baptisme
,
by
which
wée
are
sayde
to
be
purged
,
and
washed
from
our
sinnes
.
9.
Nicodemus
aunswered
and
sayde
vnto
him
,
How
can
these
thinges
bee
?
B.
The
houre
was
not
yet
fully
come
,
in
the
which
Nicodemus
shoulde
be
fully
taught
all
thinges
concerning
the
holye
Ghost
:
At
the
first
when
he
thought
that
Christ
spake
of
a
carnall
regeneration
,
hée
obiected
the
impossibility
of
the
same
.
After
that
when
hée
vnderstoode
that
hée
spake
of
another
manner
of
Natiuitie
than
of
that
which
is
carnall
(
as
of
the
Natiuitie
by
water
and
the
spirite
)
the
which
was
declared
vnto
him
by
a
similitude
,
hée
woondereth
,
&
as
one
amazed
,
demaundeth
howe
these
thinges
can
bée
?
C.
Wée
sée
therefore
what
specially
let
&
hindered
Nicodemus
:
Whatsoeuer
hée
heareth
he
counteth
woonderfull
,
because
hée
is
not
able
to
comprehende
it
.
Euen
so
there
is
no
greater
hinderaunce
vnto
vs
,
than
our
owne
arrogancie
,
because
in
déede
wée
alwayes
seeke
to
bée
more
wise
than
néedeth
:
and
therevpon
thorow
a
diuilish
disdaine
,
wée
reiect
all
that
our
reason
cannot
comprehende
.
As
though
it
were
méete
that
the
vnspeakeable
and
incomprehensible
power
of
God
,
ought
to
be
restrayned
to
so
straite
a
measure
.
Wée
may
after
a
sorte
enquire
of
the
order
and
maner
of
Gods
workes
,
so
that
it
be
done
soberlye
and
reuerentlye
:
But
Nicodemus
by
this
demaunde
,
reiecteth
that
which
hée
béeléeueth
to
be
impossible
as
a
fable
.
M.
And
it
is
not
without
cause
that
the
Euangelist
so
dilligentlye
putteth
downe
vnto
vs
the
dulnesse
,
and
scencelesnesse
of
Nicodemus
,
in
matters
deuine
and
appertayning
to
saluation
.
For
wée
haue
in
this
man
some
proofe
of
that
which
Christ
spake
before
,
set
before
vs
,
namelye
,
that
it
is
impossible
for
anye
man
to
sée
the
kingdome
of
God
,
except
hée
be
borne
againe
.
Bv.
For
Nicodemus
being
so
notable
a
Clarke
,
béeing
blinde
and
ignoraunt
after
so
great
light
(
because
he
was
not
borne
againe
)
sayth
,
How
can
these
thinges
bee
?
Whereby
it
appéereth
that
he
was
so
amazed
at
the
doctrine
of
the
kingdome
of
Christ
,
that
hée
was
not
onelye
ignoraunte
of
the
matter
it selfe
,
but
also
was
not
able
to
comprehende
the
declaration
of
the
same
as
it
was
propounded
by
christ
in
plaine
wordes
.
Euen
so
at
this
daye
wée
sée
learned
and
wise
men
to
be
quite
sencelesse
and
foolishe
,
when
they
come
to
comprehend
the
doctrine
of
Christes
kingdome
.
It
is
no
meruaile
therfore
if
they
which
are
the
Ministers
of
the
truth
,
doe
not
by
and
by
perswade
euerye
one
to
whome
they
preache
,
when
as
Christ
with
his
woordes
coulde
not
at
the
first
perswade
Nicodemus
.
But
the
faulte
was
not
in
Christ
the
teacher
,
but
in
Nicodemus
,
which
comprehended
not
those
thinges
which
were
spoken
.
10.
Iesus
aunswered
,
and
sayde
vnto
him
:
Art
thou
a
Mayster
in
Israel
,
and
knowest
not
these
thinges
?
M.
Our
Sauiour
Christ
séemeth
to
woonder
at
the
scencelesnesse
and
ignoraunce
of
Nicodemus
,
being
a
man
learned
in
the
Lawe
,
as
if
hée
had
not
knowne
the
same
before
.
But
by
these
wordes
our
Sauiour
casteth
rather
Nicodemus
in
the
téeth
with
his
ignoraunce
than
woondreth
at
the
same
:
and
yet
neuerthelesse
without
disdaine
.
C.
For
Christ
séeing
that
hée
spent
the
time
in
vaine
with
a
prowde
man
,
and
that
hée
lost
his
labour
in
teaching
of
him
,
falleth
to
plaine
reprehension
.
Bv.
And
being
offended
at
his
dulnesse
,
hée
reprooueth
his
grosse
witte
,
as
if
hée
shoulde
haue
sayde
,
O
miserable
condition
of
those
shéepe
,
the
charge
and
care
of
whome
is
committed
to
a
Pastor
so
dull
and
ignoraunt
in
heauenlye
thinges
:
Hitherto
thou
hast
béene
accounted
of
vs
one
of
the
chiefe
maysters
and
teachers
in
Israel
:
but
séeing
thou
art
ignoraunt
of
those
thinges
,
whereof
euen
such
as
are
Disciples
and
Schollers
may
bée
ashamed
to
be
ignoraunt
of
,
men
maye
meruaile
what
thou
,
and
the
Scribes
and
Pharisees
,
men
of
thy
calling
,
teache
the
people
committed
to
their
charge
.
E.
Howe
commeth
it
to
passe
that
thou
art
ignoraunte
of
these
thinges
so
common
in
the
Scriptures
,
séeing
thou
art
a
teacher
of
other
men
?
For
what
other
thing
else
meaneth
the
circumcision
of
the
heart
,
which
Moyses
so
dilligentlye
commended
vnto
you
?
What
else
was
the
meaning
of
the
sanctification
so
often
tymes
preached
to
the
people
,
but
this
innouation
and
spirituall
Natiuitie
of
mens
mindes
,
of
the
whiche
I
speake
?
The
whole
Scripture
doth
sufficientlye
testifie
,
Gen.
6.5
.
and
.8.21
.
that
all
fleshe
is
onelye
inclined
to
that
which
is
euill
.
Howe
therefore
shoulde
anye
fleshe
,
but
that
which
is
borne
againe
and
sanctified
,
enter
into
the
kingdome
of
God
,
which
is
the
kingdome
of
righteousnesse
?
What
can
bée
more
plaine
,
than
that
which
the
Prophet
Esay
,
Iere.
31.19
.
Ezech
11.19
and
.36.26
.
Ieremy
,
and
Ezechiel
haue
spoken
,
concerning
the
regenerating
and
renuing
spirite
?
Of
the
same
also
most
plainelye
hath
the
Prophet
in
his
Psalmes
prophesied
.
It
is
meruaile
therefore
that
my
doctrine
séemeth
so
straunge
vnto
thée
.
Beholde
here
the
true
waye
and
maner
,
how
prowde
persons
that
are
puffed
vp
with
vaine
glory
,
and
which
stande
in
their
owne
conceite
ought
to
bée
handeled
C.
For
doctrine
shall
take
no
place
,
or
profite
nothing
at
all
,
vntill
suche
time
as
they
be
cleane
purged
,
from
the
pride
of
their
owne
wicked
conceypt
.
R.
And
this
is
a
generall
reprehension
,
by
which
Christe
reprooueth
the
blindnesse
of
all
the
Rabbines
.
For
Christ
so
talketh
here
with
Nicodemus
,
that
by
him
hée
vnderstandeth
the
whole
order
of
the
Pharisées
,
and
Deuines
,
and
all
the
professors
of
their
Leuen
.
M.
Therefore
let
suche
as
haue
the
titles
and
names
of
Pastors
in
the
Churche
,
Two
thinges
required
in
a
Pastour
.
and
which
brag
of
the
same
,
consider
how
they
aunswere
and
discharge
that
their
calling
:
For
two
thinges
are
required
in
faithfull
and
true
Pastors
,
namelye
,
puritie
of
Doctrine
,
Purity
of
doctrine
&
holines
of
life
,
required
in
a
true
Pastour
.
and
holinesse
of
life
.
Concerning
the
first
,
wée
haue
mention
made
here
:
concerning
the
other
,
reade
the
thirtéenth
of
Mathew
,
and
the
second
Chapter
to
the
Romaines
.
11.
Veryly
,
veryly
,
I
saye
vnto
thee
,
we
speake
that
wee
knowe
,
and
testifie
that
wee
haue
seene
,
and
ye
receiue
not
our
witnesse
.
Veryly
,
Veryly
.
Bv.
The
Lorde
by
this
sentence
declareth
how
certaine
&
firme
the
whole
doctrine
of
the
Gospell
is
,
not
onelye
in
the
Doctrine
of
regeneration
,
but
also
in
all
other
articles
and
speciall
poyntes
of
our
fayth
.
And
this
hee
confirmeth
with
an
oath
:
the
which
he
is
not
woonte
to
doe
,
but
in
matters
most
sure
and
firme
.
M.
Séeing
therefore
there
were
two
thinges
to
bée
reprehended
in
the
Iewes
,
namelye
the
ignoraunce
of
deuine
matters
,
and
the
fault
of
vnbeléefe
,
Christ
when
he
had
reprooued
the
first
,
commeth
to
the
seconde
.
Wee
speake
that
wee
knowe
.
A.
Some
referre
these
wordes
to
Christ
,
and
to
Iohn
the
Baptist
,
who
was
sent
of
God
to
testifie
of
the
true
light
.
CHR.
Othersome
vnderstande
them
of
the
Father
and
the
sonne
,
whome
he
sent
into
the
worlde
.
Iohn
.
1.7
For
Christ
spake
those
thinges
in
the
worlde
,
which
hée
had
hearde
of
the
Father
.
Iohn
.
8.26
Othersome
saye
that
the
Plurall
number
is
put
for
the
singular
by
a
figure
called
Enallagen
.
C.
But
there
is
no
doubte
,
but
that
Christ
here
ioyneth
him selfe
with
all
the
Prophets
,
and
Ministers
of
God
,
and
speaketh
generallye
in
the
person
of
them
all
.
For
Philosophers
and
other
vaine
Doctours
,
doe
oftentimes
bring
in
those
vaine
toyes
which
they
them selues
haue
imagined
and
deuised
:
But
Christ
challengeth
this
as
proper
to
him selfe
,
and
to
all
the
seruauntes
of
God
alone
,
that
they
deliuer
nothing
but
a
certaine
,
and
vndoubted
Doctrine
.
For
God
sendeth
not
suche
as
shoulde
prate
and
talke
,
of
thinges
doubtful
and
vnknowne
:
But
suche
as
deliuer
to
others
those
things
which
they
haue
learned
of
him
in
his
Schoole
.
B.
Here
therefore
we
are
taught
,
that
no
man
ought
to
teache
any
thing
for
a
trueth
and
certaintye
whereof
hée
is
not
most
assured
.
1.
Peter
.4
All
thinges
that
we
speake
in
the
Churche
,
ought
to
bée
as
the
woordes
of
God
.
C.
Let
euery
one
therefore
take
héede
what
is
reuealed
to
him
of
the
Lorde
:
least
he
goe
beyonde
the
boundes
of
his
Faith
,
and
loast
he
speake
those
thinges
which
he
hath
not
heard
of
the
Lorde
.
Bv.
Moreouer
,
let
all
those
obserue
and
weigh
this
sentence
of
the
Lorde
,
whiche
crye
that
the
aucthoritye
of
the
Gospell
should
bée
nothing
,
if
so
bée
the
aucthoritye
of
the
Churche
had
not
allowed
and
confirmed
the
same
.
For
the
Doctrine
of
Christ
,
and
of
the
Apostles
,
hath
sufficient
aucthority
and
allowance
of
it
sellfe
,
and
néedeth
no
other
testimonye
:
The
Gospell
needeth
not
the
allowaunce
of
the
Church
For
it
is
Authential
,
and
set
foorth
by
those
which
are
eye
witnesses
,
and
most
assured
of
the
same
:
hauing
for
the
aucthour
thereof
the
Sonne
of
God
him selfe
,
the
wisedome
of
his
Father
,
and
the
holye
Ghost
,
whiche
is
the
true
,
liuing
,
and
eternal
God
,
speaking
by
the
Apostles
.
And
testifye
that
we
haue
seene
.
B.
As
if
he
should
say
:
We
testifie
euen
the
verye
same
thing
,
which
fewe
of
you
receiue
:
for
some
of
you
haue
receiued
it
.
The
lyke
is
reade
in
the
first
Chapter
going
before
,
where
it
is
sayde
:
He
came
into
his
owne
,
and
his
owne
receiued
him
not
.
C.
By
which
manner
of
speache
,
and
by
this
complaint
of
our
Sauiour
Christ
,
we
gather
,
that
this
was
appointed
to
the
word
of
God
,
as
a
fatall
destinye
in
all
ages
,
not
to
bée
receyued
and
beléeued
.
M.
Wherevpon
also
Christ
vseth
the
plurall
number
,
saying
:
Ye
receyue
not
.
C.
Because
this
not
receyuing
pertayned
to
the
greater
number
,
and
almost
to
the
whole
bodye
of
the
people
.
Therefore
Christ
thought
good
to
adde
this
,
least
the
aucthoritye
of
the
Gospell
might
be
deminished
,
through
the
ingratitude
of
the
people
.
For
,
because
a
verye
fewe
imbraced
the
Doctrine
of
trueth
,
and
the
most
parte
of
the
worlde
reiected
the
same
,
it
must
be
brought
from
contempt
:
least
the
Maiestye
thereof
,
be
therefore
the
lesse
regarded
,
because
almost
the
whole
worlde
despiseth
the
same
.
So
that
we
may
out
of
this
place
note
twoo
speciall
Lessons
:
The
first
is
,
that
we
ought
not
in
any
poynt
to
dislike
of
the
Gospell
,
although
it
hath
fewe
disciples
on
earth
:
As
if
Christ
should
haue
sayde
:
Howe
so
euer
ye
refuse
my
Doctrine
,
it
abydeth
neuerthelesse
firme
and
stable
:
because
the
hardnesse
of
heart
,
and
incredulitye
that
is
in
men
,
shall
neuer
bring
to
passe
,
but
that
God
shall
for
euer
abide
iust
and
true
.
Rom.
3.3
The
second
is
,
that
they
shal
not
escape
vnpunished
,
which
at
this
daye
séeke
to
discredite
the
Gospell
,
séeing
it
is
the
sacred
and
most
excellent
trueth
of
God
.
With
this
Buckler
,
it
behoueth
vs
to
bée
garded
,
Fayth
founded
vpon
God
.
that
wée
maye
goe
forwarde
in
the
obedience
of
the
Gospell
,
against
the
obstinacie
of
men
.
And
we
must
holde
this
as
a
most
certaine
trueth
,
that
our
faith
is
founded
vpon
God
:
but
so
soone
as
we
haue
God
our
aucthour
,
we
ought
bouldlye
as
men
caryed
aboue
the
Heauens
,
rather
to
despise
the
whole
world
,
than
that
the
infidelity
of
some
should
trouble
vs
.
M.
Also
it
is
a
plaine
argument
of
miserable
blindnesse
,
that
the
testimony
of
those
men
,
which
testifye
nothing
but
those
things
which
they
know
for
a
certaine
trueth
should
bée
reiected
,
Lyes
preferred
before
trueth
.
when
as
there
is
no
lye
so
impudent
,
and
notable
,
which
in
this
world
is
not
receiued
.
And
this
of
al
other
is
the
most
iust
iudgement
of
God
,
that
they
which
receiue
not
the
doctrine
of
truth
,
brought
vnto
them
by
the
Ministers
of
God
,
should
imbrace
the
illusions
of
certaine
lies
,
brought
in
by
the
Apostles
of
Satan
:
2.
The.
2.11
as
the
Apostle
Paul
teacheth
.
Of
the
which
we
haue
a
horrible
example
in
King
Achab
,
who
gaue
credite
to
spirites
of
errour
,
after
he
had
taken
displeasure
against
the
Prophete
of
God
,
and
would
not
heare
him
:
because
hée
tolde
those
thinges
,
which
rather
displeased
,
1.
King.
22.29
.
than
pleased
him
,
yet
notwithstanding
they
were
true
.
12.
If
I
haue
tolde
you
of
earthly
thinges
,
and
ye
beleeue
not
:
howe
shall
ye
beleeue
if
I
tell
you
of
heauenly
thinges
?
R.
By
earthly
thinges
,
Christ
vnderstandeth
the
Doctrine
of
the
lawe
,
or
else
those
rustical
&
earthly
similitudes
which
he
was
wont
to
vse
:
by
heauenly
things
,
he
vnderstandeth
the
doctrine
of
wholsome
strong
meate
,
which
appertaineth
onely
to
such
as
be
strong
.
For
so
the
Apostle
Paul
sayth
,
that
he
taught
the
Corinthians
,
saying
,
1.
Cor.
3.1.2
.
I
coulde
not
speake
vnto
you
brethren
,
as
vnto
spiritual
,
but
as
vnto
carnal
,
euen
as
vnto
babes
,
in
Christ
:
I
gaue
you
milk
to
drink
,
&
not
meate
.
&c.
C.
Or
(
as
it
pleaseth
other
some
)
this
may
simplye
,
be
referred
to
the
forms
&
maners
of
teaching
.
For
albeit
the
whole
Sermon
of
our
sauiour
christ
were
heauenly
,
yet
for
all
that
he
spake
so
familiarlye
,
that
the
sermon
,
after
a
sort
may
séeme
earthly
.
Furthermore
,
these
words
ought
not
to
be
restrained
to
the
Sermon
alone
.
For
here
the
vsuall
maner
of
teaching
,
which
our
sauiour
Christ
vsed
,
(
that
is
to
saye
,
the
simplicitye
of
the
common
sort
)
is
compared
with
pompe
,
&
sumptuous
shewes
,
to
the
which
ambitious
men
are
to
much
addicted
.
A.
So
Paule
affirmeth
that
hée
did
not
preache
the
Gospel
to
the
Corinthians
in
a
glorious
shewe
of
wordes
,
of
humaine
wisdome
.
1.
Cor.
2.4
.
C.
Therefore
Christ
concludeth
,
that
the
faulte
resteth
in
Nicodemus
,
and
in
such
as
hée
himselfe
is
,
if
so
be
they
profite
not
in
the
doctrine
of
the
Gospell
.
And
this
is
a
great
faulte
in
many
men
,
who
so
curiouslye
&
schoolelike
,
séeke
to
instruct
and
teache
others
.
Herevpon
it
commeth
to
passe
that
the
greatest
part
of
men
delight
in
hie
and
secret
misteryes
and
speculations
.
Herevppon
also
it
commeth
to
passe
that
many
men
estéeme
the
lesse
of
the
Gospell
,
because
they
finde
not
in
the
same
,
things
delectable
to
their
eares
.
And
therefore
they
will
not
vouchsafe
to
occupie
themselues
in
the
studie
of
this
base
and
common
doctrine
.
But
certainelye
,
this
is
to
muche
wickednesse
in
vs
,
that
wée
shoulde
therefore
the
lesse
estéeme
of
Gods
worde
,
because
it
hath
pleased
him
to
frame
the
same
to
our
rudenesse
.
Therefore
,
Barborosnesse
in
the
Scripture
is
for
our
weaknesse
.
whereas
the
Lorde
doth
speake
grosselye
and
barbarouslye
in
the
Scripture
,
let
vs
know
that
it
is
done
for
our
sakes
.
Whosoeuer
he
be
that
shal
pretende
to
be
offended
at
suche
barbarietie
in
the
Scripture
,
because
hée
will
not
beléeue
the
same
,
lyeth
.
For
he
which
wyll
not
imbrace
God
when
he
is
néere
vnto
him
,
will
much
lesse
ascende
vnto
him
aboue
the
clowdes
.
Bv.
Wée
also
gather
that
hereby
it
is
lawfull
for
vs
more
sharpely
to
reprooue
their
dulnesse
who
when
they
haue
both
plentifullye
and
plainely
hearde
the
doctrine
of
the
truth
,
by
reason
of
their
dull
scencelessenesse
,
cannot
for
all
that
comprehende
or
conceyue
the
same
.
Mat.
15.16
A.
So
Christ
spake
vnto
his
Apostles
when
they
vnderstoode
not
a
matter
of
it selfe
most
plaine
,
saying
,
Are
ye
as
yet
without
vnderstanding
?
13.
And
no
man
ascendeth
vp
to
heauen
,
but
he
that
came
downe
from
heauen
,
euen
the
sonne
of
man
which
is
in
heauen
.
And
no
man
ascendeth
vp
to
heauen
.
R.
When
our
sauiour
Christ
had
reproued
sharpelye
the
whole
order
of
the
Pharisées
,
he
returneth
to
the
argument
of
the
disputacion
,
shewing
from
whence
wée
m●●●
fetche
true
righteousnesse
.
C.
And
againe
he
exhorteth
Nicodemus
,
not
to
trust
to
him selfe
,
nor
to
his
dexteritye
of
wit
,
for
so
much
as
no
mortall
man
,
by
his
owne
industrye
,
can
pearce
the
heauens
,
but
hée
which
is
guided
thither
by
the
Sonne
of
God
.
B.
The
Heauen
signifieth
the
light
that
no
man
can
attaine
vnto
,
in
the
which
God
dwelleth
,
1.
Timo.
6.16
.
and
the
reuealed
brightnesse
of
the
Diuine
Maiestye
.
C
Therfore
the
ascending
into
Heauen
,
signifieth
the
pure
knowledge
,
and
light
of
Gods
misteries
,
and
of
Spirituall
vnderstanding
.
Hither
,
as
no
man
coulde
knowe
the
Father
,
but
the
onelye
begotten
sonne
of
God
,
so
none
coulde
ascende
but
hée
.
For
Christ
teacheth
the
same
here
,
which
the
Apostle
doth
in
another
place
,
saying
,
Mortall
man
doth
not
vnderstande
those
thinges
which
belong
to
God
.
1.
Cor.
2.14
Therfore
hée
separateth
all
humaine
vnderstanding
and
wisdome
from
deuine
matters
,
because
it
cannot
sufficiently
reache
vnto
God
.
But
wée
must
note
the
wordes
,
that
only
Christ
which
is
celestial
ascendeth
into
heauen
:
and
all
others
to
be
shut
out
of
the
same
.
For
in
the
first
part
he
doth
humble
vs
,
when
as
he
excludeth
the
whole
world
from
heauen
.
1.
Cor.
3.18
.
The
Apostle
Paule
willeth
euery
one
to
be
a
Foole
in
his
owne
eyes
,
if
he
desire
to
be
wise
with
GOD
.
But
wée
are
to
nothing
more
vnwilling
,
therfore
wée
must
embrace
the
sentence
of
our
Sauiour
Christ
here
,
namelye
that
all
our
scences
doe
vanish
awaye
and
fayle
vs
,
when
wée
come
to
the
déepe
consideration
of
GOD
.
But
after
our
Sauiour
,
hath
excluded
vs
from
the
kingdome
of
heauen
,
hée
straightway
offereth
to
vs
a
remedye
when
hée
addeth
saying
that
it
is
giuen
to
the
Sonne
of
man
which
is
denied
to
all
other
.
Christ
ascended
into
heauen
to
leade
vs
thither
.
For
whereas
he
ascended
into
heauen
,
he
did
not
thyther
ascende
for
his
owne
priuate
sake
alone
,
but
that
hée
might
be
vnto
vs
a
guide
and
a
director
or
preparer
of
the
waye
.
And
for
this
cause
hée
hath
called
him selfe
,
The
Sonne
of
man
.
B.
That
is
to
saye
,
perfect
man
:
least
we
shoulde
doubt
to
haue
entraunce
with
him
thyther
:
who
therefore
tooke
vpon
him
our
fleshe
,
that
hée
might
make
vs
pertakers
with
him
of
all
good
thinges
.
Séeing
therfore
he
is
the
onely
Counsellor
of
his
Father
,
Esay
.
9.6
.
he
admitteth
vs
to
the
knowledge
of
his
secret
misteries
,
which
otherwise
shoulde
lye
hidde
.
And
to
this
effect
pertaine
the
wordes
of
the
Euaungelist
before
,
where
hée
sayth
,
No
man
hath
seene
GOD
at
any
time
,
Iohn
.
1.18
.
the
onelye
begotten
sonne
which
is
in
the
bosome
of
the
Father
,
Iohn
.
14.6
hee
hath
declared
him
.
And
in
an
other
place
our
Sauiour
Christ
sayth
:
I
am
the
way
,
the
truth
,
and
the
life
:
No
man
commeth
to
the
Father
but
by
mee
.
R.
For
hée
is
the
treasury
of
Gods
wisdome
and
knowledge
,
nay
,
hée
is
the
wisdome
of
God
it selfe
,
which
reuealeth
himselfe
to
Babes
.
Obiection
M.
But
howe
doth
Christ
affirme
that
no
man
hath
ascended
into
heauen
but
the
sonne
of
man
,
2.
King.
2.
seing
it
is
written
of
Elias
,
that
he
ascended
by
a
whirle
wind
into
heauen
?
I
answere
,
Aunswere
.
That
Christ
speaketh
not
here
of
a
Corporall
ascention
,
but
of
that
ascention
by
which
men
come
to
the
light
of
the
diuinitie
that
cannot
be
attained
vnto
,
and
to
the
knowledge
of
the
heauenlye
misteries
of
Godes
will
.
Elias
at
the
firste
,
although
hée
were
in
bodye
caught
vp
into
heauen
,
yet
notwithstanding
hee
knewe
not
the
secretes
of
the
heauens
onelye
knowne
to
GOD
,
Ephe.
3.10
.
and
hidden
from
the
verye
Angelles
.
But
he
that
came
downe
from
heauen
.
Now
our
sauiour
beginneth
to
direct
his
speache
to
make
declaration
of
the
reason
of
the
Dispensation
,
and
Incarnation
which
he
had
taken
in
hand
.
This
discention
or
comming
downe
from
heauen
is
the
Incarnation
of
the
worde
,
by
which
the
onelye
begotten
Sonne
of
God
,
was
made
the
Sonne
of
man
.
Euen
the
same
which
is
in
heauen
.
C.
There
is
no
cause
why
this
saying
should
séeme
harde
and
absurde
vnto
vs
in
that
he
affirmeth
him selfe
to
be
in
heauen
,
when
as
he
dwelt
on
earth
,
because
in
Christ
by
reason
of
the
vnitie
of
the
person
,
that
which
is
proper
to
the
nature
of
one
,
is
transferred
&
giuen
to
another
.
The
which
is
very
often
vsed
in
the
Scripture
,
as
when
it
is
sayde
,
That
GOD
hath
purchased
himselfe
a
Churche
by
his
blood
.
Christ
therfore
which
is
in
heauen
,
tooke
vpon
him
our
fleshe
,
Acts
20.28
that
by
reaching
to
vs
his
brotherlye
hande
,
hée
might
lifte
vs
vp
with
him
,
into
heauen
.
14.
And
as
Moyses
lyfted
vp
the
Serpent
in
the
wildernesse
,
so
must
the
Sonne
of
man
be
lifted
vp
.
M.
These
wordes
and
those
which
followe
,
containe
an
exposition
of
the
dispensation
which
hée
had
taken
vppon
him
,
whereby
hée
being
the
onely
begotten
Sonne
of
his
father
,
descended
from
heauen
into
this
worlde
,
to
redéeme
mankinde
.
C.
Therefore
Christ
here
more
plainely
declareth
,
Christ
our
enterance
into
heauen
.
wherefore
hée
sayde
,
that
the
kingdome
of
heauen
was
open
to
him
alone
,
namely
that
he
might
bring
all
those
thither
,
which
will
follow
him
theyr
leader
and
guide
.
For
hée
affirmeth
that
hée
must
plainely
and
openlye
be
offered
to
all
men
,
that
hée
maye
powre
out
his
vertue
and
power
vppon
all
.
Num.
21.8
The
storye
whiche
here
is
rather
touched
than
expounded
,
is
written
in
the
Booke
of
Numbers
:
Bv.
Where
wée
reade
that
Moyses
prayed
for
the
people
,
which
were
afflicted
with
strange
Serpentes
,
for
their
murmuring
and
hardenesse
of
heart
.
But
the
Lorde
commaunded
Moyses
to
erect
and
set
vp
a
Brasen
Serpent
for
a
signe
,
by
the
sight
whereof
those
that
were
stong
with
the
Serpent
,
were
healed
.
C.
To
be
exalted
,
here
signifieth
,
to
be
set
and
placed
in
a
plaine
and
high
place
,
that
all
men
may
sée
.
This
is
done
by
the
preaching
of
the
Gospell
.
For
where
as
some
vnderstande
these
woordes
to
be
spoken
of
the
exalting
and
lifting
vp
of
our
Sauiour
Christ
vpon
the
Crosse
,
it
agréeeth
not
with
the
text
,
and
is
very
farre
from
the
purpose
of
Christ
.
Therefore
the
simple
sence
and
meaning
of
these
words
is
,
That
Christe
shoulde
be
set
vp
and
displaied
like
an
Ensigne
,
by
the
preaching
of
the
Gospell
,
whom
all
men
shoulde
behold
with
their
eyes
,
as
Esayas
before
had
Prophesied
,
saying
:
Esay
.
2.2
It
shall
be
in
the
last
dayes
,
that
the
mountaine
of
the
house
of
the
Lorde
shall
be
prepared
in
the
toppe
of
the
mountaines
,
and
shall
be
exalted
aboue
the
hilles
,
and
all
nations
shall
flow
vnto
it
.
Of
this
exaltation
,
the
lifting
vp
of
the
brasen
Serpent
by
Moyses
was
a
type
or
figure
,
the
sight
whereof
was
a
present
remedye
to
all
those
which
were
mortallye
stong
with
Serpents
.
Wherefore
,
Christ
maketh
mention
of
the
same
in
this
place
,
to
this
ende
and
purpose
,
namely
,
to
teache
that
the
doctrine
of
the
Gospell
must
be
set
before
all
men
to
beholde
and
consider
the
same
:
that
so
many
as
beholde
him
with
the
eies
of
fayth
,
may
attaine
to
eternall
saluation
.
Whereby
wée
may
gather
that
Christ
is
plainely
set
before
our
eyes
in
the
Gospell
,
least
any
man
shoulde
complaine
or
finde
faulte
with
obscuritie
:
and
that
this
manifestation
or
reuelation
of
Christ
,
is
common
to
all
men
,
Fayth
most
effectually
beeholdeth
Christ
.
Galath
3.1
who
by
fayth
may
sée
him
as
effectuallye
as
if
hée
were
present
before
their
eyes
,
euen
as
the
Apostle
sayth
:
that
hée
is
described
before
our
eyes
,
when
hée
is
truely
preached
.
And
this
similitude
is
not
impertinent
or
farre
fetcht
.
For
as
the
Serpent
of
Brasse
was
but
an
externall
shewe
of
a
Serpent
,
Christ
the
brasen
serpent
our
saluation
.
and
contayned
nothing
within
that
was
hurtfull
or
venemous
.
Bv.
Euen
so
Christ
tooke
vpon
him
the
forme
and
similitude
of
sinful
fleshe
in
all
thinges
,
hauing
our
true
and
carnall
substaunce
in
euerye
point
,
most
disagréeing
,
and
far
from
all
sinne
:
C.
to
the
ende
hée
might
heale
that
deadlye
wounde
of
sinne
,
that
is
in
vs
.
Bv.
For
that
olde
Serpent
,
did
sting
verye
foore
,
our
father
Adam
in
Paradise
,
and
euerye
one
of
vs
,
also
which
are
borne
of
Adam
,
hée
hath
so
infected
with
his
Pestiferous
Poyson
,
that
in
all
the
rase
of
our
life
,
wée
are
whole
addicted
,
and
geuen
to
selfe
loue
,
and
to
the
desire
of
earthlye
thinges
,
and
can
desyre
nothing
but
that
which
is
against
GOD
.
But
Christ
is
here
set
before
vs
,
as
the
onely
reméedy
against
that
mortal
sting
of
the
Serpent
:
Who
is
therefore
called
the
Serpent
,
because
hée
is
like
vnto
sinfull
men
.
Heb.
7.26
.
And
hée
is
compared
to
a
Serpent
of
Brasse
,
because
he
is
pure
and
cleansed
from
all
filthinesse
of
sinne
,
Holye
,
Innocent
,
and
vndefiled
.
1.
Pet.
2.7
.
Also
hée
is
called
the
Brasen
Serpent
,
because
hée
is
fyrme
,
and
a
sure
Rocke
of
defence
,
for
all
such
as
put
their
trust
in
him
.
15.
That
all
that
beleeue
in
him
,
should
not
perishe
,
but
haue
life
euerlasting
.
M.
Thus
the
trueth
agréeth
with
the
figure
.
The
Brasen
Serpent
was
not
exalted
without
cause
,
neyther
for
it selfe
,
but
for
the
healing
of
those
which
otherwise
had
béene
but
dead
.
Euen
so
Christ
is
exalted
by
the
Preaching
of
the
Gospell
,
Ephe.
2.3
.
that
wée
,
which
are
borne
by
nature
the
Children
of
wrathe
,
might
bée
cured
:
so
that
wee
beholde
him
whiche
is
the
aucthour
and
finisher
of
our
Faith.
Heb
12.2
.
Wherevppon
also
it
is
sayde
,
that
hée
hath
cleansed
and
puryfied
his
Churche
,
Ephe.
5.26
in
the
woorde
of
life
.
For
as
they
which
behelde
the
Serpent
lifted
vppe
,
were
healed
from
perishing
,
and
restoored
to
lyfe
:
euen
so
they
whiche
beléeue
in
Christ
Preached
,
shall
not
perishe
,
but
haue
eternall
life
.
M.
The
Brasen
Serpent
was
a
remeedye
onelye
against
corporall
and
temporall
death
,
but
Christ
is
a
remeedye
against
eternal
and
spirituall
death
.
C.
This
certainelye
,
is
a
notable
report
of
Faith
,
Faith
deliuereth
from
eternal
destruction
.
that
it
is
sayde
to
deliuer
vs
from
euerlasting
death
and
destruction
.
For
Christ
went
plainelye
about
to
expresse
and
declare
,
that
although
we
séeme
to
bée
borne
to
death
:
yet
notwithstanding
,
we
haue
most
certaine
deliueraunce
from
the
same
offered
to
vs
through
faith
in
him
.
And
thus
death
,
Our
meri●s
obtaine
not
eternal
life
.
which
otherwise
hangeth
ouer
vs
,
is
not
to
bée
feared
.
Furthermore
if
eternall
life
bée
obtayned
by
faith
,
where
are
then
our
merites
?
where
are
our
workes
?
Who
can
attaine
to
righteousnes
by
his
workes
,
&
to
euerlasting
life
by
his
merites
?
C.
Also
Christ
vseth
the
generall
worde
(
All
)
bothe
to
call
all
men
to
the
participation
of
life
,
and
also
to
cutte
of
all
excuse
from
vnbeléeuers
.
M.
Therefore
Christ
Iesus
is
readye
to
bestowe
eternall
life
vppon
all
those
that
beléeue
in
him
without
respect
of
personnes
:
for
louinglye
hée
calleth
all
vnto
him
.
Bv.
Olde
men
,
Yong
men
,
Women
,
Learned
,
Vnlearned
,
Poore
,
Rich
,
Iewes
,
and
Gentiles
,
and
to
bée
short
,
he
calleth
all
kinde
of
menne
,
which
Laboure
,
and
are
Laden
,
with
the
heauye
burthen
of
sinne
,
that
hée
maye
refreshe
them
,
and
indewe
them
with
euerlasting
life
.
C.
Notwithstanding
,
let
vs
here
note
and
consider
that
life
is
so
generallye
promised
to
all
men
that
beléeue
in
Christ
,
Mat
11.23
.
that
yet
faith
is
the
condition
annexed
to
the
promise
:
which
faith
appertayneth
not
to
all
.
For
Christ
is
exhibited
and
offered
vnto
all
:
notwithstanding
,
2.
Thess.
3.
GOD
openeth
the
eyes
of
the
elect
,
onelye
that
they
maye
séeke
him
by
faith
.
16.
For
so
GOD
loued
the
worlde
,
that
hee
gaue
his
onelye
begotten
Sonne
that
all
that
beleeue
in
him
shoulde
not
perish
,
but
haue
euerlasting
life
.
R.
Our
Sauiour
Christ
,
goeth
on
still
in
the
former
disputation
,
still
more
plainely
opening
and
declaring
,
that
righteousnesse
commeth
not
by
the
Law
,
but
by
the
behoulding
of
the
Serpent
,
that
is
to
saye
,
by
fayth
in
Christ
:
and
therewithall
sheweth
the
first
cause
and
principall
originall
of
our
saluation
,
No
peace
of
Conscience
without
Gods
loue
.
and
that
because
wée
shoulde
not
be
least
in
doubt
.
For
our
myndes
haue
no
peaceable
rest
or
quietnesse
in
the
which
they
may
staie
them selues
,
vntill
we
come
to
the
frée
loue
of
God
.
Therfore
as
the
whole
substance
of
our
saluation
consisteth
in
no
other
then
in
Christ
,
so
we
must
sée
wherby
Christ
is
vnited
vnto
vs
,
&
why
he
is
offered
to
vs
to
be
our
sauiour
.
Loue
in
God
and
faith
in
vs
,
bringet
〈◊〉
vs
life
eternal
.
Both
these
thinges
are
beare
distinctly
put
downe
vnto
vs
:
the
first
is
a
liuely
faith
in
Christ
:
The
second
is
the
loue
of
God
,
by
which
he
so
loued
the
worlde
that
hée
sent
life
to
the
same
by
his
onely
Sonne
to
saue
mankinde
from
destruction
.
And
this
order
is
diligently
to
be
noted
.
For
when
the
originall
of
our
saluation
commeth
in
question
,
by
and
by
,
according
to
our
naturall
ambition
,
burst
foorth
diuelish
imaginations
of
our
owne
merites
.
Wée
faine
that
God
is
therefore
mercifull
,
because
hée
hath
respect
to
none
but
those
whome
hée
iudgeth
worthy
.
Mercy
of
God
maketh
mans
merites
frustrate
.
But
the
Scripture
doth
euery
where
extoll
his
méere
and
simple
mercie
,
which
cleane
abolisheth
all
merites
.
And
this
is
the
verye
meaning
of
our
Sauiour
in
these
wordes
,
when
hée
appoynteth
the
cause
in
Gods
mercye
.
M.
Therefore
the
loue
of
God
with
the
which
hée
hath
loued
the
world
,
hath
so
determined
,
that
the
worlde
shoulde
be
saued
by
the
sending
of
the
Sonne
.
And
our
Sauiour
doth
slightlye
passe
ouer
this
loue
,
but
doth
dilligentlye
amplyfie
and
inculcate
the
same
,
when
hée
maketh
mention
of
the
sending
of
the
onelye
begotten
sonne
of
god
:
who
was
giuen
vnto
vs
,
as
a
most
certaine
and
vndoubted
pledge
of
his
fatherly
loue
towarde
vs
.
R.
Whereof
then
commeth
saluation
,
whereof
commeth
iustification
?
whereof
commeth
the
hope
of
eternall
lyfe
?
Come
these
from
the
worthinesse
or
merites
of
men
?
God
forbidde
:
but
they
haue
their
originall
of
the
loue
of
God
.
For
wée
had
alwayes
aboade
,
so
much
as
wée
coulde
,
in
our
sinnes
,
in
death
,
and
in
hell
,
except
God
of
his
entire
loue
,
with
the
whiche
hée
loued
vs
being
as
yet
miserable
sinners
,
had
not
giuen
his
onelye
begotten
sonne
for
vs
.
Herevppon
the
Apostle
sayth
:
In
this
is
loue
,
not
that
wee
loued
him
(
for
the
fleshe
is
vtterlye
voyde
of
the
knowledge
of
God
)
but
because
hee
loued
vs
first
,
1.
Ioh
4.10
and
sent
his
Sonne
to
be
the
propitiation
for
our
sinnes
.
And
the
Apostle
Paule
sayth
:
Rom.
5.8
GOD
commendeth
or
declareth
his
loue
towarde
vs
,
in
that
when
as
yet
wee
were
miserable
sinners
,
Christ
died
for
vs
.
Sinne
bringeth
with
it
death
.
C.
Without
all
doubt
where
sinne
raigneth
,
wée
shall
finde
nothing
but
the
wrath
of
God
,
which
bringeth
with
it
,
death
.
Therefore
it
is
onlye
mercye
which
reconcyleth
vs
vnto
God
,
that
therewithall
we
might
be
restored
vnto
lyfe
.
If
any
man
demaund
in
whome
this
loue
is
founded
,
The
Apostle
Paule
aunswereth
,
Ephe.
1.5
That
it
is
founded
in
the
purpose
of
his
will
.
Notwithstanding
this
manner
of
speache
séemeth
to
be
contrarye
to
manye
testimonies
of
Scriptures
,
which
place
the
first
and
principall
foundation
of
Gods
loue
towarde
vs
,
in
Christ
,
and
doe
shew
that
without
him
,
wée
are
displeasing
and
hatefull
vnto
GOD
.
But
wée
must
remember
that
the
hydden
and
secret
loue
,
with
the
which
God
hath
loued
vs
,
because
it
springeth
from
his
eternall
purpose
,
is
aboue
all
other
causes
:
but
that
his
grace
,
which
he
woulde
haue
to
be
made
manifest
vnto
vs
,
and
by
which
wée
haue
assuraunce
of
saluation
,
beginneth
at
the
reconciliation
made
by
Christ
.
For
séeing
wée
must
néedes
graunt
that
he
hateth
all
sinne
and
wickednesse
,
howe
canne
wée
assure
our selues
to
bée
in
his
loue
and
fauour
,
vntill
our
sinnes
are
cleane
put
awaye
,
for
the
which
hée
is
iustly
angry
with
vs
.
Thus
the
blood
of
Christ
must
bée
the
meane
to
make
God
fauorable
vnto
vs
,
before
wee
can
haue
any
manner
of
féeling
of
his
Fatherly
loue
and
clemencie
.
B.
And
Christ
is
called
the
onely
begotten
Sonne
of
GOD
,
because
hée
is
the
heade
of
Gods
children
,
and
haue
all
receyued
of
the
fulnesse
of
his
grace
,
that
wee
also
might
be
the
sonnes
of
GOD
.
Moreouer
,
there
was
neuer
any
man
beside
him
,
Heb.
7.26
.
that
was
without
sinne
,
and
which
bare
the
full
and
perfect
Image
of
God
:
for
hée
onely
is
innocent
.
And
this
name
of
the
onely
begotten
sonne
,
Christ
by
nature
,
but
wee
by
adoption
are
the
sonnes
of
God
.
appertayneth
to
Christ
by
right
,
bicause
by
nature
hee
is
the
onely
Sonne
of
God
:
but
wee
,
by
adoption
,
being
ingraffed
into
his
bodye
.
Therefore
this
name
of
(
onelye
begotten
Sonne
)
is
put
downe
vnto
vs
,
to
expresse
the
vehemencie
of
Gods
loue
towarde
vs
.
For
,
because
men
doe
not
easilye
perswade
themselues
to
bée
beloued
of
God
,
to
take
awaye
all
doubt
from
vs
,
hée
expressely
sayth
,
That
God
hath
so
greatlye
loued
vs
,
that
for
our
sakes
hée
hath
not
spared
his
onelye
begotten
sonne
.
Seing
then
God
hath
sufficientlye
declared
vnto
vs
his
loue
,
hée
shall
not
be
a
little
iniurious
to
Christ
,
that
not
contented
with
this
testimonye
shall
doubt
still
,
and
make
no
more
accounte
of
Christ
,
than
if
one
of
the
common
sorte
of
men
had
béene
giuen
to
death
.
But
wée
must
rather
waye
and
consider
,
of
how
great
price
God
estéemed
his
sonne
,
to
whome
our
saluation
was
so
precious
,
that
he
woulde
redéeme
the
same
with
the
price
of
his
onelye
begotten
sonne
.
Euen
so
the
Apostle
setteth
this
loue
of
God
towarde
vs
,
before
our
eyes
to
be
considered
,
Rom.
8.32
.
saying
:
which
spared
not
his
owne
sonne
,
but
gaue
him
for
vs
all
,
howe
also
with
him
,
shall
hee
not
giue
vnto
vs
all
thinges
?
That
euerye
one
which
beleeueth
in
hym
should
not
perish
.
A.
Concerning
these
wordes
reade
the
fifteenth
verse
going
before
.
17.
For
God
sent
not
his
sonne
into
the
world
,
to
condempne
the
worlde
,
but
that
the
worlde
might
be
saued
through
him
.
M.
These
wordes
appertayne
to
the
enlarging
&
setting
foorth
of
the
loue
of
God
with
the
whiche
hée
hath
so
loued
this
worlde
,
that
hée
hath
giuen
his
onelye
begotten
Sonne
to
the
same
.
Hée
might
by
the
sending
of
his
Sonne
vtterly
condempne
and
destroy
the
worlde
,
(
For
the
worlde
by
his
wickednesse
and
impietie
hath
deserued
perpetuall
condemnation
)
:
but
such
is
the
loue
of
GOD
towarde
the
same
,
that
hée
had
rather
spare
it
,
and
by
sending
his
sonne
to
bee
a
Sauiour
,
sought
rather
to
offer
the
cause
of
saluation
,
than
of
condemnation
.
Therefore
this
is
here
attributed
to
the
loue
of
God
,
because
hée
would
not
take
vengaunce
of
the
wickednesse
of
the
worlde
,
and
because
the
same
loue
was
so
great
,
that
by
the
excellencie
thereof
it
hath
repressed
the
seuerity
of
the
iudgement
,
by
which
hée
might
iustlye
haue
condemned
the
worlde
.
R.
The
will
therefore
of
the
Father
,
is
to
saue
by
the
sonne
.
But
what
for
all
this
?
Surelye
although
our
sinnes
condemne
vs
,
yet
the
father
saueth
vs
by
the
sonne
:
If
we
bée
afflicted
by
the
crosse
,
the
Father
saueth
vs
by
his
Sonne
.
If
we
be
ouerwhelmed
with
death
,
yet
the
Father
saueth
vs
by
the
sonne
.
Therefore
let
vs
stedfastlye
beléeue
and
leane
to
this
worde
,
God
sent
not
his
Sonne
into
the
worlde
to
condempne
the
world
,
but
that
the
worlde
might
be
saued
through
him
.
For
hereby
thou
mayest
receyue
great
comforte
and
consolation
in
all
thy
afflictions
.
Bv.
For
our
Lorde
Iesus
Christ
shall
come
in
the
Clowds
of
Heauen
,
Math.
26
and
.24
to
iudge
both
the
quicke
and
the
dead
,
with
great
power
and
Maiestye
:
But
it
will
bée
in
the
ende
of
the
worlde
first
:
Nowe
hée
commeth
not
as
a
Iudge
,
but
as
a
most
merciful
Sauiour
.
Therfore
although
now
thy
great
sinnes
doe
accuse
thée
,
and
condemne
thée
,
consider
that
this
is
the
time
of
grace
and
mercy
,
and
feare
not
,
but
bée
of
good
courage
:
and
so
shalt
thou
finde
grace
and
fauour
:
Ezech.
18
and
.23
R.
For
thus
sayth
the
Lorde
:
I
liue
,
which
will
not
the
death
of
a
sinner
,
but
rather
that
lie
tourne
from
his
wickednesse
and
liue
.
Bv.
Therefore
if
thou
bée
conuerted
,
and
repose
thy
whole
trust
in
the
Sonne
of
GOD
,
who
suffered
for
thée
,
that
hée
might
make
satisfaction
for
thy
sinnes
,
Rom.
8.31
and
reconcile
thée
vnto
God
,
thou
shalt
bée
safe
.
1.
Iohn
.
2.1
For
Paule
sayeth
:
If
God
be
with
vs
,
who
can
be
against
vs
?
And
Saint
Iohn
sayeth
,
If
any
man
sinne
,
we
haue
an
aduocate
with
the
Father
,
Iesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sinnes
:
and
not
for
our
sinnes
alone
,
but
for
the
sinnes
also
of
the
whole
worlde
.
Luke
.
19.
and
.10
To
this
effect
also
appertayneth
this
Euangelicall
sentence
:
The
Sonne
of
man
commeth
to
saue
that
whiche
was
lost
:
and
diuers
other
such
like
sentences
.
E.
Moreouer
,
that
which
is
spoken
in
another
place
,
Iohn
.
9.39
is
nothing
contrarye
to
these
wordes
of
our
Sauiour
Christ
,
I
came
to
iudgement
into
the
worlde
,
that
they
which
see
not
,
might
see
,
and
that
they
which
see
,
might
bee
made
blinde
:
For
in
these
wordes
he
declareth
what
his
comming
shal
be
to
many
,
but
in
this
place
,
what
speciallye
it
shal
be
to
the
whole
worlde
.
Iohn
.
12.
and
.47
So
is
that
to
bée
taken
which
hée
sayth
in
another
place
,
For
I
came
not
to
iudge
the
world
.
C.
To
iudge
here
is
taken
,
for
to
condemne
,
as
in
many
other
places
also
.
Therefore
in
that
he
denyeth
that
he
came
to
condemne
the
world
,
hée
noteth
thereby
,
the
proper
ende
of
his
comming
.
For
,
howe
néedelesse
was
it
,
that
Christ
shoulde
come
to
destroye
vs
,
which
were
to
much
alreadye
ouerwhelmed
with
destruction
?
Therefore
in
Christ
wée
must
consider
nothing
,
but
that
God
of
his
infinite
mercye
and
goodnesse
,
Rom.
8.33
.
sought
to
helpe
vs
,
and
to
deliuer
vs
from
destruction
.
B.
And
as
hée
cannot
sinne
to
condemnation
,
which
is
borne
of
God
,
the
Lord
at
the
length
by
his
holy
spirite
,
purging
out
all
sinne
,
Ioh.
5.24
.
and
vndoubtedly
pardoning
whatsoeuer
is
committed
:
Euen
so
,
such
a
one
cannot
bée
iudged
,
that
is
to
saye
,
condemned
:
For
by
Christ
hée
hath
passed
from
death
to
life
.
And
being
assured
of
Gods
loue
and
fauour
in
Christ
,
hath
alreadye
eternall
life
.
Wherefore
,
whatsoeuer
belongeth
vnto
sinne
and
death
,
must
decrease
and
fade
away
.
Othersome
,
which
beléeue
not
in
the
name
of
the
onelye
begotten
Sonne
of
God
,
haue
not
,
neyther
can
haue
at
any
time
,
him
,
which
maye
deliuer
them
from
their
sinnes
.
Therefore
miserablye
they
perishe
in
their
sinnes
.
Wherevpon
,
because
it
is
not
geuen
to
them
to
beléeue
in
christ
,
they
are
alredy
iudged
and
condemned
,
no
lesse
than
hée
which
hauing
receiued
a
deadlye
wound
,
and
hauing
no
Surgian
,
is
sure
to
dye
:
or
than
hée
,
which
being
adiudged
to
dye
,
hath
no
redéemer
.
Euen
so
,
verylye
,
Christ
redéemeth
not
them
eternallye
from
euerlasting
death
,
to
whome
it
is
not
geuen
to
beléeue
in
Christ
.
For
he
alone
deliuereth
from
death
,
and
that
by
faith
onelye
.
C.
They
therefore
which
reiect
that
grace
which
is
offered
in
him
,
are
worthye
to
finde
him
a
Iudge
,
and
a
seuere
punisher
of
such
wicked
,
and
fowle
contempte
.
Of
the
which
we
haue
a
plaine
testimonye
in
the
Gospell
.
For
séeing
it
is
the
power
of
God
to
saluation
,
Rom.
1.16
to
all
that
beleeue
the
same
,
most
wicked
is
theyr
ingratitude
,
which
make
it
a
sauour
of
death
,
vnto
death
.
2.
Cor.
10.6
Both
these
did
the
Apostle
Paul
,
very
well
expresse
,
when
hée
sayde
,
that
hée
had
in
a
readynesse
the
vengeaunce
against
all
the
aduersaryes
of
his
Doctrine
,
when
the
obedience
of
the
Godlye
is
fulfilled
.
For
his
woordes
are
as
muche
in
effect
,
as
if
hée
shoulde
haue
sayde
,
that
the
Gospell
principally
doeth
belong
to
the
Faithfull
,
that
it
may
bée
vnto
them
Saluation
:
and
then
to
the
wicked
that
it
maye
bée
vnto
them
condemnacion
,
because
they
contemning
the
grace
of
Christ
,
had
rather
haue
him
the
aucthour
of
death
,
than
of
life
.
This
word
(
worlde
)
is
twise
repeated
,
that
no
man
might
thinke
him selfe
excluded
,
if
so
be
he
continue
in
faith
.
18.
He
that
beleeueth
in
him
,
shal
not
be
condemned
:
But
he
that
beleueth
not
,
is
condemned
already
,
because
hee
beIeeueth
not
in
the
name
of
the
onelye
begotten
sonne
of
God
.
He
that
beleeueth
in
him
.
R.
This
is
the
summe
of
all
Preaching
,
He
that
beleeueth
in
Christ
,
shal
not
bee
condemned
:
Hee
that
bleeueth
not
,
is
condemned
alreadye
:
A.
As
it
is
also
sayde
in
another
place
:
Mark.
16.
He
which
beleeueth
and
is
Baptized
,
shal
be
saued
:
But
he
which
beleeueth
not
,
shal
be
condemned
.
M.
Therefore
it
is
Faith
which
maketh
vs
partakers
of
the
Grace
of
Christ
,
and
deliuereth
vs
from
iudgement
.
Faith
iustifieth
before
God
.
And
for
this
cause
the
Apostle
attributeth
iustification
before
God
,
to
Fayth
,
the
which
iustification
,
is
nothing
else
but
remission
of
our
sinnes
,
purchased
by
the
blood
of
Christ
:
so
that
,
not
to
bée
iudged
,
is
euen
as
muche
as
to
saye
,
as
to
be
iustified
,
to
bée
absolued
from
sinnes
,
and
to
bée
accounted
for
iust
.
He
sayeth
not
:
Whosoeuer
beléeueth
in
him
,
is
without
sinne
,
and
therfore
cannot
bée
iudged
:
But
he
sayeth
,
whosoeuer
beléeueth
in
him
,
is
not
iudged
:
that
is
to
saye
,
by
the
grace
and
mercye
of
God
hée
is
saued
,
the
sentence
of
deserued
condemnacion
also
being
taken
awaye
.
So
the
Apostle
Paule
sayeth
:
There
is
no
condemnation
to
those
that
are
in
Christ
Iesu
.
Rom
8.
C.
And
whereas
our
Sauiour
Christ
so
oftentimes
,
and
so
diligentlye
inculcateth
,
and
affirmeth
that
all
the
faithfull
are
out
of
the
perrill
of
death
,
we
maye
thereby
gather
howe
necessarye
the
certaintye
,
and
stabilitye
of
faith
is
,
to
take
awaye
the
trembling
,
and
oppressing
feare
of
conscience
.
Therefore
hée
pronounceth
againe
that
there
remaineth
no
condemnacion
so
soone
as
we
beléeue
:
the
which
also
moore
at
large
he
speaketh
of
in
the
fifth
Chapter
following
.
Bv.
But
if
for
faithes
sake
a
man
is
not
iudged
,
(
as
the
trueth
it selfe
here
plainlye
affirmeth
.
)
Where
is
nowe
Indulgences
,
and
Pardons
?
Where
are
the
Ronishie
Satisfactions
?
Yea
,
where
is
the
fire
of
Purgatory
,
and
such
like
humaine
imaginations
and
phantasies
?
Surelye
,
they
are
vanished
away
and
perished
for
euer
.
For
the
trueth
hath
sayde
,
(
which
ought
neuer
to
bée
forgotten
)
Who
so
euer
beléeueth
in
him
,
is
not
iudged
.
But
hee
that
beleeueth
not
.
This
is
the
other
part
of
the
sentence
:
for
it
is
double
,
and
consisteth
of
contraries
.
C.
And
it
teacheth
vs
,
that
there
is
no
other
reméedye
by
which
any
man
maye
escape
death
,
than
by
beléeuing
in
the
Sonne
of
God
:
as
if
hée
should
haue
sayd
there
remayneth
nothing
but
death
for
all
those
,
Faith
contayneth
life
which
reiect
that
life
offered
to
them
in
Christ
:
because
life
consisteth
onely
in
Faith.
R.
Therefore
,
as
nothing
saueth
but
faith
:
so
nothing
condemneth
but
infidelitye
.
And
faith
therefore
saueth
,
because
it
receyueth
al
good
things
from
Christ
,
and
worketh
also
all
goodnesse
in
the
●●beléeuer
.
For
as
it
receiueth
righteousnesse
of
christ
,
euen
so
it
bestoweth
the
same
againe
into
the
bosomes
of
our
brethren
,
workes
of
Faith.
by
the
works
of
Charitye
.
But
vnbeléefe
,
therefore
condemneth
,
because
it
reiecteth
and
contemneth
all
the
graces
of
Christ
,
and
is
the
cause
of
all
wickednesse
.
Vnbelefe
condemneth
.
For
as
it
receyueth
all
vnrighteousnesse
from
Satan
,
which
is
the
father
of
a
lye
:
euen
so
also
it
committeth
all
euyll
,
Workes
of
vnbelefe
.
against
GOD
and
men
:
it
doth
nothing
that
is
iust
,
it
alwaye
sinneth
,
it
continuallye
breaketh
the
Lawe
of
God
.
Wherefore
this
is
a
most
iust
sentence
.
Whosoeuer
beleueth
not
,
is
condemned
already
.
C.
And
he
vseth
the
Preterperfect
tence
of
the
Verbe
,
for
a
greater
Emphasis
of
force
,
to
the
ende
he
might
thereby
the
better
expresse
and
declare
,
that
there
remayneth
nothing
,
but
vtter
destruction
for
vnbeléeuers
.
But
wée
must
noote
that
Christ
speaketh
speciallye
of
those
,
whose
impietye
shall
bewraye
them selues
,
in
the
manifest
contempt
of
the
Gospell
.
M.
For
wée
must
not
apply
this
sentence
to
euerye
one
that
beléeueth
not
.
For
the
Apostle
Paul
sometime
beléeued
not
the
Preaching
of
the
Gospell
,
naye
,
hée
persecuted
the
same
:
and
yet
notwithstanding
afterwarde
,
when
the
time
of
his
calling
was
come
,
by
beleeuing
hée
was
saued
,
and
escaped
the
iudgement
of
God
.
Also
the
elect
are
for
a
time
in
vnbeléefe
:
but
not
for
euer
.
A.
Herevppon
the
Apostle
sayeth
,
We
our selues
,
Titus
.
3.3
were
sometime
foolishe
,
disobedient
,
deceyued
,
seruing
diuers
lustes
,
and
voluptuousnesse
,
liuing
in
maliciousnesse
,
and
enuye
,
full
of
hate
,
hating
one
another
.
But
after
that
the
loue
and
kindnesse
of
our
Sauiour
God
to
manward
appeared
.
&c.
M.
Therfore
in
this
place
hée
speaketh
of
those
,
whiche
perseuere
in
vnbeléefe
.
And
hée
addeth
the
reason
.
Because
he
beleeueth
not
in
the
name
of
.
Bv.
As
if
hée
should
saye
:
There
is
geuen
to
the
worlde
,
one
onely
sauiour
,
which
should
take
our
sinnes
from
vs
,
malediction
,
and
condemnation
,
and
should
abolish
them
by
his
diuine
power
:
that
euery
one
which
beléeueth
in
him
,
may
bée
absolued
from
his
sinnes
,
from
malediction
,
and
eternall
death
,
as
the
Innocent
,
and
onelye
begotten
sonne
of
God
:
and
that
hée
may
bée
an
heyre
of
euerlasting
life
,
and
blessednesse
.
Without
this
,
there
is
no
other
benediction
,
Purgation
,
Satisfaction
,
Absolution
,
and
saluation
:
wherevppon
it
consequently
followeth
,
that
hée
is
yet
in
his
sinnes
,
and
subiect
to
death
and
damnation
,
whiche
hath
not
this
sonne
in
whome
alone
consisteth
life
and
redemption
.
1.
Ioh.
5.10
.
To
this
effect
pertayneth
that
saying
of
Iohn
:
If
wee
receyue
the
testimonye
of
men
,
the
testimonye
of
God
is
greater
.
And
so
foorth
tyl
ye
come
to
these
words
,
Hee
which
hath
the
sonne
,
hath
life
,
and
hee
which
hath
not
the
Sonne
,
hath
not
life
.
M.
Therefore
wée
looke
for
the
comming
of
Christ
,
not
as
of
a
Iudge
,
but
as
a
deliuerer
,
and
redéemer
.
But
to
the
wicked
and
vnbeléeuing
,
hée
shall
come
a
terrible
and
fearefull
Iudge
.
Heb.
2.2
Bv.
For
if
they
escaped
not
the
iudgement
of
God
,
which
despised
the
sending
and
woordes
of
Angelles
,
muche
lesse
shal
they
escape
the
horrible
iudgement
of
God
,
Heb.
10.27
which
woulde
not
beléeue
the
onely
begotten
sonne
of
God
.
For
there
wayteth
for
them
,
a
certaine
fearefull
looking
for
the
comming
of
the
Iudge
,
and
a
burning
fyre
which
shall
deuoure
his
aduersaryes
.
19.
And
this
is
the
condempnation
,
that
light
is
come
into
the
worlde
,
and
men
loued
darkenesse
more
then
light
:
because
theyr
deedes
weare
euill
.
And
this
is
the
condemnacion
.
M.
Because
hée
sayde
that
the
vnbeléeuer
was
Iudged
alreadye
,
and
condemned
by
his
owne
wickednesse
,
hée
addeth
and
declareth
that
the
reason
and
order
of
this
iudgement
is
suche
,
that
no
man
can
not
chose
but
acknowledge
the
same
.
C.
Therefore
hée
preuenteth
by
aunswere
,
the
murmurings
,
and
grudgings
,
whiche
prophane
and
wicked
men
are
woont
to
vse
,
to
reprooue
the
seuere
rigour
(
as
they
thinke
)
of
God
,
when
he
dealeth
more
sharpelye
with
them
,
than
they
woulde
haue
him
.
It
séemeth
to
bée
verye
harde
,
that
euerye
one
which
beléeueth
not
,
shoulde
bée
damned
.
Therefore
least
any
man
should
ascribe
his
damnation
to
Christ
,
hée
teacheth
that
euerye
man
must
impute
the
same
to
his
proper
faulte
.
The
reason
is
,
because
Infidelitye
is
the
witnesse
of
an
euyll
conscience
.
Whereby
it
is
plaine
that
the
wickednesse
of
vnbeléeuers
doth
hinder
them
from
comming
to
Christ
.
There
are
some
which
thinke
that
there
is
onely
noted
here
the
signe
of
damnation
:
But
the
purpose
of
our
Sauiour
Christ
here
,
is
,
to
bridle
the
wickednesse
of
menne
,
least
they
should
presume
according
to
theyr
manner
,
to
contende
and
reason
the
cause
with
GOD
,
as
though
hée
dealt
vniustlye
with
them
,
in
punishing
theyr
infidelitye
with
eternall
death
.
Therefore
,
hée
teacheth
that
such
iudgement
is
iust
and
frée
from
all
sclaunder
,
not
onely
because
they
doe
wickedlye
,
which
preferre
darkenesse
before
light
,
and
doe
willingly
shonne
the
light
offered
vnto
them
:
but
also
because
that
hatered
of
the
light
:
procéedeth
not
but
from
a
wicked
mind
,
which
accuseth
and
condemneth
it selfe
of
euil
.
B.
Wherefore
the
principall
point
and
substaunce
,
of
their
whole
condemnation
is
,
Predestination
.
that
they
can
not
preferre
Christ
before
theyr
owne
desyres
:
because
so
many
as
are
damned
,
were
iudged
and
condemned
before
they
were
borne
:
Ephe
1.4
euen
as
also
with
God
so
many
as
are
saued
,
were
saued
before
the
foundation
of
the
worlde
.
For
as
these
were
elected
before
the
foundation
of
the
worlde
,
so
were
the
other
reiected
before
the
worlde
was
made
.
Reprobation
.
And
this
reprobation
doeth
then
appeare
,
when
they
reiect
the
Gospell
of
grace
offered
vnto
them
,
and
had
rather
bée
ignoraunt
of
Christ
,
(
that
is
to
say
,
to
want
the
light
)
than
to
receyue
him
,
and
to
attaine
to
life
.
By
the
which
contempt
of
the
Gospell
,
they
doe
accomplishe
and
fill
vppe
the
measure
of
theyr
wickednesse
to
the
full
:
that
is
to
saye
,
they
geue
occasion
to
haue
theyr
iudgement
,
and
condemnation
sealed
and
fulfilled
.
M.
Therefore
in
this
they
are
inexcusable
,
that
they
doe
willinglye
reiect
and
refuse
that
grace
offered
vnto
them
,
which
most
earnestlye
they
ought
to
imbrace
and
desyre
.
B.
By
darkenesse
is
here
meant
,
the
ignoraunce
of
Christ
,
and
whatsoeuer
else
worldly
men
loue
more
than
Christ
.
For
they
which
are
not
borne
of
God
,
as
they
can
not
heare
the
worde
of
God
,
so
it
is
necessarye
that
they
preferre
the
ignoraunce
of
Christ
,
before
they
knowledge
him
,
and
so
to
loue
darkenesse
more
then
light
.
M.
When
he
sayth
,
that
light
came
into
the
worlde
,
hée
meaneth
that
all
thinges
in
this
worlde
,
are
replenished
and
full
of
darkenesse
.
For
what
can
bée
founde
in
this
world
without
Christ
,
Darckenesse
is
all
thinges
in
this
world
without
Christ
.
but
darkenesse
?
Bv.
That
is
to
saye
,
the
concupiscence
of
the
fleshe
,
the
ignoraunce
of
God
,
Impietye
,
Errour
,
blindnesse
of
the
minde
,
Supersticion
,
Idolatrye
,
wickednesse
of
life
,
filthinesse
,
vncleannesse
,
prophane
talke
,
Gluttony
,
Dronkennesse
,
and
an
infinite
number
of
suche
like
wickednesses
.
For
it
followeth
in
the
wordes
of
the
Lorde
.
Because
theyr
deedes
were
euyll
.
B.
This
is
the
cause
why
the
wicked
are
enemies
to
the
light
of
life
.
Christ
the
light
of
God
.
Christ
is
the
light
of
God
,
by
which
,
whatsoeuer
is
euyll
,
is
reprooued
.
For
howe
can
Iniustice
be
hid
,
when
righteousnesse
is
in
place
?
how
can
foolishnesse
not
be
séene
when
it
is
compared
with
wisedome
?
Nowe
fleshe
,
in
the
which
there
is
no
goodnesse
,
can
abide
nothing
lesse
,
than
to
haue
the
same
vncouered
:
and
therfore
it
can
not
choose
but
hate
Christ
,
whiche
manifesteth
and
reuealeth
all
thinges
,
and
therefore
they
must
be
renewed
and
borne
againe
,
which
receyue
Christ
.
M.
The
reason
therefore
,
why
those
men
(
namelye
the
Scribes
,
High
Priestes
,
and
Pharisees
,
and
those
of
that
sect
)
loue
darkenesse
more
then
light
,
is
because
theyr
déedes
are
euyll
:
that
is
to
saye
,
because
theyr
owne
consciences
bare
them
witnesse
,
that
al
theyr
works
were
euyll
.
Bv.
By
this
woorde
(
workes
)
hée
vnderstandeth
euill
intentes
,
thoughtes
,
woordes
,
and
workes
.
Out
of
these
woordes
,
the
Apostle
borroweth
this
saying
:
If
our
Gospell
bee
yet
hid
,
2.
Cor.
4.3
.
it
is
hidde
in
them
that
are
lost
:
In
whome
the
God
of
this
world
,
hath
blinded
the
mindes
of
them
,
which
beleeue
not
,
least
the
light
of
the
Gospell
of
the
glory
of
Christ
,
which
is
the
Image
of
God
should
shine
vnto
them
.
Therfore
in
that
they
perishe
,
they
perishe
through
theyr
owne
faulte
,
séeing
the
most
mercifull
Lorde
hath
done
his
part
:
but
they
wyll
not
do
their
duetye
.
If
the
Sicke
man
perishe
,
whiche
wyll
not
bewraye
his
disease
to
the
Phisition
,
least
hée
should
bée
healed
,
maye
he
not
pronounce
of
him selfe
,
that
hée
perished
through
his
owne
faulte
?
Euen
so
,
men
that
are
louers
of
this
worlde
,
are
enemies
to
the
light
offered
to
them
,
because
their
déedes
are
euill
.
A.
It
is
no
maruaile
therefore
,
if
they
ronne
headlong
into
destruction
.
20.
For
euerye
one
that
euyll
doeth
,
hateth
the
light
:
Neyther
cometh
to
the
light
,
least
his
dedes
should
be
reproued
.
M.
This
is
a
generall
sentence
taken
of
the
disposition
of
the
reprobates
,
the
sence
whereof
is
this
,
B.
hée
is
commonlye
sayde
to
hate
the
trueth
,
which
doeth
amisse
.
Séeing
therefore
the
wicked
can
not
abide
Christ
the
light
of
God
,
it
is
most
certaine
that
they
are
euill
,
and
that
theyr
déedes
are
euil
,
also
.
C.
For
therefore
the
Light
is
odious
vnto
them
,
because
they
and
their
dedes
are
euill
,
and
doo
séeke
to
couer
theyr
sinnes
so
muche
as
they
can
:
wherevppon
it
followeth
,
that
they
refusing
the
reméedye
,
doe
willinglye
séeke
theyr
owne
damnation
.
R.
But
Christ
speaketh
not
here
of
grosse
and
outward
sinnes
,
as
of
Theft
,
The
light
hated
of
wicked
men
.
Murther
,
Adulterye
,
False
witnesse
,
Force
,
Luxury
,
Dronkennesse
,
and
such
lyke
:
(
which
also
are
condemned
,
of
the
wise
men
of
this
world
)
but
of
the
most
excellent
vertues
of
the
worlde
,
as
of
Reason
,
Wisedome
,
and
humaine
righteousnesse
,
which
in
this
world
are
counted
for
most
excellent
thinges
.
PAR.
Therefore
as
hée
which
goeth
about
any
wickednesse
,
loueth
the
night
,
&
fléeth
from
the
Sunne
,
least
his
déedes
shoulde
bée
manifest
,
euen
so
,
they
whose
consciences
do
accuse
them
,
hate
the
light
of
the
Euangelicall
trueth
,
by
which
all
thinges
that
are
filthie
are
bewraied
,
that
they
maie
be
reformed
in
Christ
:
By
this
reason
,
wicked
Kyngs
,
Princes
,
and
Potentates
,
which
swell
with
Ambition
,
which
are
defiled
with
excesse
and
filthie
pleasure
,
and
which
are
imbrued
with
the
bloode
of
Innocents
,
haue
hated
the
Light
of
the
Gospell
,
because
it
condemneth
all
these
thinges
.
In
like
maner
the
Popishe
Bishops
,
Abbottes
,
Priestes
,
Monkes
,
and
Nunnes
,
which
repose
theyr
trust
,
in
Masses
,
in
Idolles
,
in
Purgatorye
,
in
wicked
Vowes
,
in
Indulgences
,
and
such
lyke
,
do
hate
Christ
and
his
light
,
which
teacheth
that
al
these
thinges
are
vnprofitable
,
more
than
Vatinius
was
hated
of
the
Romaines
.
Insomuch
that
they
persecute
the
Preachers
of
the
Gospell
,
and
hang
them
vppe
,
because
they
Preache
against
the
Sacred
Canonnes
,
against
the
dignitye
Episcopall
,
against
the
Popes
Holinesse
,
and
against
Peters
Keyes
.
That
is
to
saye
,
because
they
discouer
the
Tyranny
of
Antichrist
,
and
do
fréelye
pronounce
the
dignitye
and
aucthoritye
of
Bishoppes
,
to
bée
forged
,
counterfaite
,
and
méere
false
.
C.
Therefore
we
are
muche
deceyued
,
if
wée
thinke
that
they
are
ledde
with
Godlye
zeale
,
whiche
rage
against
the
Gospell
,
when
as
they
rather
hate
and
abhorre
the
light
,
that
they
maye
the
more
fréelye
walke
in
darkenesse
.
21.
But
hee
that
doeth
trueth
,
commeth
to
the
light
,
that
his
deedes
may
be
knowen
,
howe
that
they
are
wrought
in
God
.
M.
That
is
to
saye
,
He
which
knoweth
that
hée
doeth
the
trueth
,
and
seeketh
the
same
,
being
a
hater
of
all
falsehood
and
lyes
,
hée
truely
neyther
hateth
the
light
,
nor
shunneth
the
same
,
but
loueth
it
.
For
,
to
doe
the
trueth
,
is
as
much
to
say
,
as
to
deale
faithfully
,
without
any
manner
of
deceyte
,
like
good
and
honest
men
.
C.
But
this
séemeth
to
bée
spoken
improperlye
,
and
absurdly
,
except
a
man
would
confesse
that
some
are
good
and
true
,
before
they
bée
borne
againe
by
the
spirite
of
God
:
the
which
is
cleane
contrary
to
the
whole
Doctrine
of
the
scripture
:
for
we
knowe
that
faith
is
the
roote
,
from
whence
doe
come
all
good
workes
.
But
Christ
simply
affirmeth
,
that
they
which
deale
sincerelye
,
and
vprightlye
,
doe
desyre
nothing
more
then
the
light
,
The
light
a
Touchstone
to
wicked
men
.
that
theyr
workes
maye
bée
approued
:
because
by
that
triall
and
Touchstone
,
it
maye
the
better
appeare
that
they
haue
walked
vprightlye
,
and
purelye
before
God
,
from
all
deceyte
.
Therefore
it
is
verye
fondlye
sayde
of
some
,
that
menne
before
Faith
,
are
wel
disposed
.
For
Christ
sayeth
not
,
that
the
Faithfull
do
beléeue
,
to
the
ende
they
maye
haue
the
prayse
of
good
workes
:
but
he
onely
sheweth
what
the
vnbeleeuing
would
do
,
if
so
be
theyr
owne
consciences
did
not
accuse
them
of
euill
.
R.
Therefore
,
if
Abbottes
,
Monkes
,
Priestes
,
and
Friars
,
did
the
trueth
,
they
woulde
also
come
to
the
light
,
and
would
suffer
theyr
condicion
to
bée
tried
.
But
hereby
they
them selues
do
bewray
theyr
owne
déedes
to
bée
euill
.
For
he
which
doeth
the
trueth
,
that
is
,
hee
whose
cause
is
iust
,
whose
worke
,
is
of
Faith
,
which
teacheth
the
truth
,
which
is
delighted
in
the
trueth
,
which
hateth
Hipocrisie
and
lyes
,
which
dealeth
iustlye
,
and
to
be
short
,
which
geueth
all
glorye
vnto
God
,
and
geueth
place
to
the
Preaching
of
the
Gospell
,
hée
can
abide
the
light
,
and
to
haue
his
cause
,
his
workes
,
Doctrine
,
and
state
tried
,
and
examined
.
Wherevpon
Christ
,
because
his
workes
and
Doctrine
are
of
God
,
hath
left
vnto
all
menne
frée
leaue
,
to
pronounce
and
iudge
of
them
,
so
that
they
doe
it
vprightly
.
Iohn
.
18.20
Enquire
(
sayeth
hée
)
of
those
which
haue
hearde
mee
,
what
I
sayd
vnto
them
.
Beholde
,
these
knowe
what
I
haue
sayd
.
But
the
Pharisées
and
their
successours
will
not
suffer
any
man
to
iudge
of
theyr
Doctrine
,
but
will
haue
all
thinges
that
they
teache
and
decrée
,
simplye
,
and
as
a
manifest
trueth
,
to
be
receyued
and
allowed
.
C.
Therefore
our
Sauiour
Christ
vsed
this
woorde
.
Trueth
.
Because
we
being
deceyued
by
the
outwarde
shewe
of
workes
,
doe
not
waye
and
consider
,
what
is
contayned
within
.
And
hée
calleth
those
workes
wrought
in
God
,
which
are
approued
of
him
,
and
are
good
according
to
his
rule
.
Hereby
let
vs
learne
not
to
iudge
of
workes
,
except
they
bée
brought
to
the
light
of
the
Gospell
:
because
our
reason
is
vtterly
blind
and
corrupt
.
Bv.
And
séeing
Christ
of
his
goodnesse
hath
called
vs
to
the
light
of
the
Gospell
,
let
vs
vnderstand
that
it
is
our
partes
to
doe
the
trueth
,
with
a
willing
minde
,
the
Apostle
exhorting
vs
vnto
the
same
:
Ephe
5.8
Ye
were
sometime
darkenesse
,
but
nowe
are
you
light
in
the
Lorde
,
walke
as
children
of
the
light
:
for
the
fruite
of
the
spirite
is
in
all
godnesse
,
and
righteousnesse
,
and
trueth
,
approuing
what
is
acceptable
vnto
the
Lorde
.
And
haue
no
felowship
with
the
vnfruitfull
workes
of
darkenesse
,
but
rather
rebuke
them
.
And
the
Apostle
Iohn
:
This
is
the
tidinges
which
we
haue
hard
of
him
and
declare
vnto
you
,
that
God
is
light
,
and
in
him
is
no
darkenesse
at
all
,
If
wee
saye
that
we
haue
felloweship
with
him
,
and
walke
in
darkenesse
,
wee
lye
and
doe
not
the
trueth
.
But
if
wee
walke
in
light
,
euen
as
hee
is
light
,
then
haue
wee
fellowship
with
him
.
22.
After
these
thinges
came
Iesus
,
and
his
Disciples
into
the
Lande
of
Iurye
,
and
there
he
taryed
with
them
,
and
Baptized
.
M
Nowe
that
the
Euangelist
hath
described
the
Diologue
betwéene
Christ
and
Nicodemus
,
hée
consequentlye
maketh
a
waye
,
to
bring
in
the
testimony
of
Iohn
the
Baptist
,
which
most
excellentlye
hée
gaue
vnto
Christ
,
before
hée
was
shutte
vp
into
Prison
.
For
the
Euangelist
speciallye
trauaileth
,
to
credite
and
confirme
the
Diuinitye
,
and
aucthoritye
of
Christ
,
with
most
firme
testimonies
geuen
from
Heauen
.
Bv.
Therefore
when
the
Lorde
had
obserued
the
Feaste
of
Passeouer
,
at
Hierusalem
,
and
had
discharged
his
office
according
to
the
oportunytye
of
the
time
,
Preaching
the
Gospel
of
the
kingdome
,
C.
hée
came
into
that
part
of
Galilee
,
whiche
was
néere
to
the
Towne
of
Aenon
,
whiche
is
situate
in
the
Tribe
of
Manasse
,
B.
that
there
also
hée
might
exhibite
and
declare
him selfe
to
bée
a
sauiour
.
For
abiding
there
and
Ministring
Baptisme
by
his
Disciples
,
hée
brought
many
Citizens
to
the
Kingdome
of
God
.
The
Lorde
Iesus
abode
not
long
at
Hierusalem
,
for
his
houre
was
not
yet
come
that
hée
shoulde
bée
gloryfied
:
but
towarde
his
ende
,
hée
executed
his
office
moore
diligentlye
there
,
and
shewed
many
Signes
,
because
the
time
of
his
gloryfication
drewe
néere
.
M.
But
because
the
time
was
come
to
gather
togeather
the
Churches
of
the
Faithfull
,
Two
thinges
deliuered
to
the
Church
.
Christ
beganne
to
order
and
appoynt
a
Churche
.
Bv.
And
there
were
twoo
thinges
speciallye
,
whiche
hée
deliuered
to
the
Churche
,
with
the
which
hée
exerciseth
the
same
,
namely
,
the
Preaching
of
the
Trueth
,
and
holye
Baptisme
.
C.
For
althoughe
Christe
Baptized
by
his
Disciples
,
yet
notwithstanding
,
hée
is
here
named
as
the
aucthour
of
Baptisme
,
the
Ministers
being
left
out
,
which
did
nothing
but
in
his
name
,
and
at
his
commaundement
.
R.
To
the
ende
wée
might
knowe
that
it
maketh
no
matter
,
what
manner
of
person
the
Minister
is
,
in
respect
of
the
word
and
Sacrament
.
AVG.
For
when
the
Integritye
,
and
purenesse
of
the
Sacrament
is
handeled
,
it
maketh
no
matter
,
what
Faith
he
is
of
,
which
geueth
the
Sacrament
.
It
maketh
much
touching
the
way
of
his
owne
saluacion
,
but
as
touching
the
question
of
the
Sacrament
,
it
maketh
no
matter
at
all
.
R.
For
the
Sacrament
hath
his
integritye
from
the
worde
,
or
from
the
Preaching
annexed
to
the
Sacrament
:
but
the
woorde
hath
his
aucthoritye
from
God
.
23.
And
Iohn
also
Baptized
in
Aenon
,
beside
Salim
,
because
there
was
muche
Water
there
:
and
they
came
and
were
Baptized
.
M.
Christ
now
teaching
and
Baptizing
,
Iohn
,
as
it
maye
séeme
,
might
Lawfullye
haue
forsaken
his
office
,
geuen
him selfe
to
rest
,
and
haue
followed
security
:
Iohn
.
1.29
A.
speciallye
newe
that
hée
had
testifyed
of
him
alreadye
,
that
hée
was
the
true
Lambe
of
GOD
,
which
taketh
awaye
the
sinne
of
the
worlde
.
M.
But
because
hée
was
sente
by
God
,
to
teache
and
to
Baptise
,
hée
doth
not
at
his
owne
wyll
and
pleasure
,
laye
aside
the
office
committed
vnto
to
him
,
but
looketh
and
wayteth
for
the
time
appointed
of
GOD
.
We
maye
not
forsake
the
Ministery
of
the
worde
at
out
owne
pleasure
,
which
are
called
to
be
Preachers
.
Iere.
23.21
By
this
example
we
are
taught
,
not
to
ceasse
from
executing
our
office
and
duetye
,
so
long
as
the
administration
thereof
is
permitted
.
For
as
hée
offendeth
whiche
runneth
before
hée
bée
called
,
(
A.
as
the
Lorde
complayneth
by
the
Prophete
Ieremye
)
euen
so
,
verylye
hée
offendeth
no
lesse
,
whiche
at
his
owne
pleasure
taketh
,
and
forsaketh
the
office
which
GOD
hath
committed
to
him
.
C.
The
Geographers
affyrme
,
that
these
twoo
Townes
,
Aenon
,
and
Salim
,
are
not
farre
from
the
Riuer
of
Iordane
,
and
Iaboc
,
néere
vnto
the
which
twoo
Townes
they
make
a
Citye
called
Scythopolis
.
Hierome
sayth
it
maketh
no
matter
,
whether
you
Reade
Salem
,
or
Salim
.
C.
The
cause
why
Iohn
Baptized
in
Aenon
is
added
,
for
that
There
was
much
water
there
,
B.
Iudea
wanting
the
same
verye
muche
.
Water
of
Baptisme
sanctifyed
by
the
word
of
God
.
But
the
Riuer
of
Iordane
did
ouerflowe
,
and
yet
we
reade
not
,
that
it
was
consecrated
with
any
Crosses
,
Charracters
,
or
Seremonies
.
For
the
pure
Water
of
Baptisme
is
Sanctifyed
by
the
word
of
GOD
,
and
by
the
Godlye
vse
of
the
Sacrament
.
In
the
Actes
of
the
Apostles
,
we
reade
the
lyke
hereof
,
where
it
is
sayde
:
And
as
they
went
on
theyr
waye
,
Actes
.
8.36
they
came
to
a
certaine
water
,
and
the
Eunuche
sayde
,
See
,
here
is
water
,
what
letteth
me
to
bee
Baptized
?
Not
that
we
may
at
this
daye
,
leaue
the
Temple
of
God
,
and
Baptise
in
euerye
Ryuer
,
Lake
,
or
Spring
:
for
the
Apostle
willeth
all
thinges
,
to
bée
done
decentlye
,
and
in
order
.
1.
Cor.
14.40
.
C.
By
these
woordes
of
Christ
,
wée
maye
also
gather
,
that
both
Iohn
,
and
Christ
,
celebrated
Baptisme
,
by
ducking
the
whole
bodye
in
the
water
.
Howe
be
it
,
let
vs
not
bée
too
Curious
in
the
externall
Rite
,
so
it
bée
agréeing
with
the
Spirituall
trueth
,
and
with
the
institucion
and
rule
of
our
Lord
and
Sauiour
.
24.
For
John
was
not
yet
cast
into
Prison
.
M.
Therefore
,
the
Prison
was
the
ende
whiche
GOD
had
appointed
for
Iohn
,
to
finishe
his
office
of
Preaching
and
Baptizing
,
euen
as
the
Crosse
was
to
our
Sauiour
Christ
.
Deut.
13.5
.
And
yet
truelye
,
Prisons
and
Crosses
,
belong
not
to
true
,
but
to
false
Teachers
.
But
this
is
the
lotte
of
the
Godly
,
and
of
all
true
Teachers
,
in
this
most
wicked
worlde
.
Concerning
the
Imprisonmente
of
Iohn
the
Baptist
,
and
his
Death
,
reade
more
in
our
exposition
of
Mathew
,
beginning
at
the
thirde
verse
.
25.
And
there
arose
a
question
,
betweene
Iohns
Disciples
,
and
the
Iewes
,
aboute
purifying
.
And
there
arose
a
Question
,
betweene
Iohns
Disciples
.
Bv.
Now
the
Euangelist
commeth
néerer
to
the
matter
it selfe
,
of
the
which
hée
intended
to
intreate
.
C.
And
first
of
all
hée
reciteth
a
controuersye
,
whiche
arose
by
the
Disciples
of
Iohn
about
Purifying
:
and
not
in
vaine
.
For
the
lesse
that
they
were
instructed
in
Doctrine
,
the
moore
bouldlye
they
put
foorth
them selues
to
disputacion
,
according
to
the
Prouerbe
,
Who
so
boulde
,
as
blinde
Bayarde
?
If
other
hadde
begonne
the
contencion
with
them
,
they
might
haue
beene
excused
:
but
whereas
they
being
vnable
to
encounter
with
the
Iewes
,
and
yet
doe
wyllinglye
prouooke
them
therevnto
,
and
that
rashelye
,
without
cause
,
they
are
muche
to
blame
.
For
the
woordes
of
the
Texte
,
import
that
the
question
was
moued
by
them
.
And
besyde
that
,
they
deserued
blame
for
theyr
rashe
contencion
about
an
vnknowne
thing
,
which
excéeded
the
reache
of
theyr
knowledge
,
they
were
also
to
bée
reprehended
for
another
faulte
,
no
lesse
than
this
,
namelye
,
For
that
they
were
not
so
readye
to
defend
and
maintaine
the
Lawfull
vse
of
Baptisme
,
as
they
were
to
defende
theyr
Maysters
cause
,
that
hée
might
haue
his
aucthority
styll
.
PAR.
For
there
came
many
vnto
Iohn
,
Contencion
betweene
the
Disciples
of
Iohn
and
the
Iewes
.
and
were
Baptized
of
him
:
many
also
came
to
Iesus
,
and
were
Baptized
of
his
Disciples
.
And
herevpon
arose
enuye
,
in
certaine
of
the
Disciples
of
Iohn
,
against
Iesus
,
that
he
being
of
late
Baptized
of
Iohn
,
and
behaued
him selfe
as
his
Disciple
,
and
was
commended
by
his
testimony
vnto
the
people
,
would
now
sodenly
make
himselfe
equal
with
him
,
&
would
also
prefer
him selfe
before
him
,
whose
Disciples
tooke
vpon
them
the
administration
of
that
,
which
Iohn
alone
had
hitherto
vsed
.
C.
Therfore
,
both
these
faultes
were
worthy
of
reprehension
:
because
they
not
waying
the
consideration
of
Baptisme
,
make
but
a
trifle
of
Gods
holye
institucion
:
and
because
through
wicked
Ambition
,
they
take
theyr
Maysters
parte
against
Christ
.
About
purifying
.
C.
The
question
was
about
Purifying
,
because
the
Iewes
had
diuers
and
sundry
preceptes
,
concerning
Baptisme
,
from
the
Lawe
:
and
being
not
contente
with
those
Legal
rules
:
they
vsed
many
other
thinges
,
which
they
had
receyued
from
theyr
Elders
:
A.
as
ye
may
more
plainely
perceiue
,
if
ye
reade
the
fiftéenth
of
Mathew
,
and
the
seuenth
of
Marke
.
C.
Therefore
,
because
a
newe
rite
also
and
order
of
Purifying
,
is
brought
in
by
Christ
,
and
by
Iohn
the
Baptist
,
they
hauing
alreadye
so
great
plentye
,
and
varietye
,
they
thinke
it
verye
absurde
,
and
without
reason
.
M.
Wherefore
in
the
Disciples
of
Iohn
,
we
sée
a
carnall
disposition
,
C.
who
being
wholly
occupyed
in
the
personnes
of
menne
,
haue
litle
regarde
to
the
veritye
of
doctrine
.
R.
For
this
contencion
is
plaine
carnall
,
and
procéeding
from
Ambicion
:
as
also
the
Disciples
of
Christ
accused
a
certaine
man
,
whiche
cast
out
Deuilles
in
the
name
of
Christ
,
and
yet
followed
not
them
,
for
that
they
thought
that
aucthoritye
to
worcke
Myracles
,
Mar.
9.38
.
Mat.
18.1
.
Luk.
22.24
was
geuen
whollye
vnto
them
:
Furthermore
,
they
contended
too
carnallye
about
the
Supremacye
.
M.
And
it
is
not
onely
in
this
place
spoken
of
the
Disciples
of
Iohn
,
Mat.
9.14
.
that
they
laboured
for
their
Mayster
against
Christ
,
by
the
Spirite
of
Emulacion
:
for
wée
haue
the
lyke
;
in
the
ninth
of
Mathewe
.
But
notwithstanding
,
all
this
,
there
was
no
contencion
betwéene
Christe
and
Iohn
,
neyther
did
Iohn
séeke
any
other
thing
,
but
that
hée
might
decrease
,
as
Christ
increased
.
Bv.
Therefore
by
this
example
wée
sée
howe
much
wée
maye
hurt
the
peace
and
tranquillitye
of
the
Churche
,
The
vnitye
of
the
Churche
rent
by
leaning
to
muche
to
Gods
Ministers
.
if
wée
attribute
to
much
,
to
Gods
Ministers
.
For
so
,
both
the
glory
which
belongeth
vnto
Christ
the
Creatour
,
is
geuen
to
Creatures
,
and
also
the
vnity
of
the
Churche
rente
,
when
as
one
is
addicted
to
this
minister
,
and
another
to
that
.
Therefore
the
Apostle
sayeth
,
to
the
Corinthians
.
1.
Cor.
1.12
.
1.
Cor.
3.4
.
I
heare
that
there
are
contentions
among
you
,
For
euerye
one
sayeth
:
I
am
of
Paule
,
and
I
am
of
Apollo
,
and
I
am
of
Cephas
,
and
I
am
of
Christ
:
Is
Christ
deuided
?
Was
Paule
Crucifyed
for
you
?
Math.
23.8
Eyther
were
yee
baptized
in
the
name
of
Paule
?
To
this
ende
also
pertayneth
the
saying
of
Christe
.
Bee
not
ye
called
Lordes
,
for
one
is
your
Lorde
,
euen
Christ
.
C.
Therefore
,
they
are
here
noted
which
are
rather
ledde
with
the
vaine
,
and
wicked
loue
of
menne
,
than
with
the
Loue
of
GOD
:
and
therefore
wee
are
admonished
,
to
haue
regarde
to
this
one
thing
,
and
to
séeke
by
all
meanes
possible
,
that
Christ
alone
maye
bée
glorified
.
1.
Cor.
4.1
.
A.
And
as
for
all
others
,
let
vs
estéeme
them
as
the
Ministers
of
Christ
,
and
as
dispensatours
of
the
misteries
of
God
.
26.
And
they
came
vnto
Iohn
,
and
sayde
vnto
him
,
Rabbi
,
he
that
was
with
thee
beyonde
Iordane
,
to
whome
thou
barest
witnesse
,
beholde
the
same
baptizeth
,
and
all
men
come
to
him
.
And
they
came
to
Iohn
.
PAR.
The
Disciples
of
Iohn
went
about
to
tourne
awaye
the
People
from
the
Baptisme
of
Iesu
,
and
to
perswade
that
the
Baptisme
of
Iohn
was
more
effectuall
to
washe
awaye
sinnes
,
than
the
Baptisme
of
our
Lord
Iesu
.
The
which
thing
when
they
coulde
not
perswade
the
people
vnto
,
they
came
vnto
Iohn
,
making
complaint
vnto
him
,
and
thinking
that
he
woulde
take
it
in
euill
part
,
and
by
some
meanes
or
other
restraine
this
emulation
.
M.
And
they
finde
no
faulte
with
the
Legal
purifyinges
,
but
with
the
Baptisme
of
Christ
:
and
by
the
spirite
of
emulation
,
they
are
fullye
bente
against
Christ
,
for
Iohns
sake
.
Euen
as
Iosuah
,
Num.
11.28
.
was
zelous
for
Moyses
.
And
truely
this
emulation
or
enuye
,
is
so
muche
the
worse
,
for
that
contemptuouslye
they
speake
of
Christ
.
For
to
extenuate
and
abase
Christ
,
they
geue
him
no
manner
of
title
of
reuerence
,
whereas
they
call
Iohn
,
Maister
.
As
if
they
shoulde
haue
sayde
:
Hée
which
ioyned
him selfe
to
thée
,
as
a
friende
and
fauourer
of
thy
cause
,
and
which
was
Baptized
of
thée
,
of
whome
also
,
for
honours
sake
,
thou
barest
witnesse
,
as
of
a
holye
manne
,
beholde
the
same
,
being
nowe
conuerted
and
tourned
another
waye
,
abuseth
thy
Testimonye
against
thée
,
presuming
to
Baptize
,
and
hath
gone
so
farre
,
that
all
men
nowe
come
to
him
,
the
which
no
doubt
will
fall
out
greatlye
to
the
defasing
of
thy
honoure
and
fame
.
R.
Therefore
wée
praye
thée
,
that
by
thy
aucthoritye
thou
wouldest
forbidde
him
,
and
his
Disciples
to
Baptize
:
for
it
is
a
venture
,
if
they
procéede
,
least
we
bée
forsaken
and
despised
:
for
all
men
forsaking
vs
,
gooe
to
them
,
and
are
Baptized
.
Bv.
Beholde
the
fruites
of
a
rashe
zeale
without
knowledge
.
Zeale
with
out
knowledge
.
B.
Hereby
also
it
appeareth
how
sone
good
men
may
bée
made
the
aucthours
of
sectes
against
theyr
wylles
.
To
whome
thou
barest
witnesse
.
C.
By
this
argument
,
eyther
they
gooe
about
to
make
Christ
inferiour
to
Iohn
,
or
else
to
make
him
bound
vnto
Iohn
,
because
hée
was
come
to
honour
.
For
they
count
it
for
a
great
benefite
,
that
Iohn
had
geuen
to
Christ
such
glorious
titles
and
names
,
concerning
the
Messias
.
And
whereas
they
adde
,
that
all
men
come
vnto
Christe
,
that
procéedeth
of
moste
wicked
enuye
.
For
they
feare
leaste
theyr
Mayster
shall
be
forsaken
straight
waye
of
the
multitude
.
A.
The
lyke
almost
spake
the
high
Priestes
and
Pharisées
,
of
Christ
,
saying
:
If
wee
let
him
goe
thus
,
Iohn
.
11.48
.
Ioh.
12.19
.
Iohn
.
8.12
.
all
men
wyll
beleeue
on
him
.
Also
sayde
they
,
Ye
see
that
ye
profite
nothing
:
Behold
all
the
whole
worlde
goeth
after
him
.
But
I
woulde
to
GOD
,
all
the
worlde
woulde
followe
Christe
.
For
hée
whiche
followeth
him
,
walketh
not
in
darckenesse
,
but
hath
the
lyght
of
lyfe
.
27.
John
aunswered
,
and
sayde
,
A
man
can
receyue
nothing
,
except
it
bee
giuen
him
from
aboue
.
Certaine
referre
these
woordes
vnto
Christ
,
as
though
Iohn
should
accuse
his
Disciples
of
wicked
presumption
against
God
,
in
going
about
to
take
away
From
Christ
,
that
which
was
giuen
him
of
his
Father
:
As
if
he
shoulde
haue
sayde
,
No
man
wyll
vsurpe
,
or
take
any
such
thing
vppon
him
,
except
it
be
geuen
him
from
aboue
:
Let
it
not
therfore
offende
you
,
that
hée
gathereth
Disciples
vnto
him
by
Baptisme
,
and
that
many
come
vnto
him
:
I
woulde
to
God
,
that
both
you
and
all
other
men
would
acknowledge
him
for
a
Maister
,
and
principall
teacher
.
In
vaine
therefore
ye
goe
about
to
abase
him
whome
God
hath
exalted
.
But
other
some
thinke
it
to
bée
an
exclamation
,
into
the
which
he
bursteth
foorth
euen
for
verye
gréefe
,
that
his
Disciples
had
so
litle
profited
.
And
verylye
they
were
to
much
blinded
in
séeking
to
make
him
no
better
than
his
seruaunt
,
whome
they
had
heard
so
often
to
bée
Christ
.
Therefore
Iohn
might
haue
iustlye
pronounced
,
that
hée
had
spent
his
labour
in
vaine
,
in
teaching
men
both
Deafe
and
sencelesse
,
vntill
they
were
renewed
in
minde
.
But
theyr
sentence
is
more
probable
,
which
referre
these
woordes
to
Iohn
:
as
if
hée
should
haue
sayde
,
It
is
not
in
your
,
nor
my
power
to
make
myselfe
great
:
because
euerye
one
of
vs
,
must
bée
such
as
it
shal
please
God
to
appoint
.
Heb.
5.5
For
hée
which
is
the
sonne
of
GOD
,
hath
not
honoured
him selfe
,
what
man
is
hée
that
dare
presume
to
couette
more
then
it
shall
please
the
Lorde
to
geue
him
?
Therefore
it
doeth
not
appertayne
to
my
aucthoritye
,
to
staye
Christ
from
his
office
:
for
this
is
my
office
onely
whiche
I
haue
receyued
from
God
,
to
prepare
the
waye
before
Christ
,
that
I
maye
bée
the
voyce
of
a
Cryer
in
the
Wildernesse
,
to
Baptise
with
Water
.
Greater
aucthoritye
then
this
,
I
haue
not
receyued
,
neyther
doe
I
arrogate
any
more
to
my selfe
.
For
it
is
greate
ingratitude
for
a
man
to
vsurpe
,
and
take
more
vnto
him selfe
,
than
GOD
hath
committed
vnto
him
.
For
Salomon
also
sayeth
,
Prou.
4.25
Let
thine
eyes
directe
thy
waye
before
thee
,
That
is
to
saye
,
Haue
respecte
vnto
thy
vocation
C.
This
onelye
cogitation
if
it
were
grauen
into
the
mindes
of
all
menne
,
woulde
bée
sufficient
to
putte
awaye
all
Ambition
.
And
Ambicion
being
taken
away
,
the
mischiefe
of
contencions
shall
ceasse
also
.
For
howe
commeth
it
to
passe
,
that
euery
one
so
Ambiciouslye
exalteth
him selfe
,
but
onelye
because
wée
doe
not
depende
vppon
the
Lorde
,
and
contente
our selues
in
that
state
wherevnto
we
are
called
?
M.
This
sentence
also
doeth
admonishe
vs
of
our
necessitye
and
néede
.
For
wée
haue
nothing
,
nor
can
haue
as
of
our selues
,
whether
wée
haue
respect
to
heauenly
or
to
earthly
things
.
Wée
are
myserable
,
Man
voide
of
all
goodnesse
.
and
myserable
were
wée
borne
,
wanting
all
thinges
,
and
except
wée
were
nourished
,
and
preserued
by
GOD
,
wée
should
perishe
sooner
than
the
flower
of
the
fielde
.
Therefore
,
to
take
awaye
all
Pride
and
haughtinesse
of
the
minde
,
lette
vs
haue
alwayes
before
our
eyes
,
this
saying
of
the
Apostle
:
What
hast
thou
,
O
man
,
1.
Cor.
4.7
.
whiche
thou
hast
not
receyued
:
and
if
thou
haue
receyued
it
,
Why
doest
thou
boaste
,
as
though
thou
haddest
not
receyued
it
?
Also
hée
sayth
,
It
is
better
to
geue
,
Actes
20.35
than
to
receyue
.
Therefore
it
is
miserable
to
receyue
,
and
more
myserable
than
to
geue
.
So
that
nothing
ought
to
bée
attributed
to
our
workes
,
or
to
our
industerye
.
Bv.
Hereby
also
wée
gather
that
they
doe
gréeuouslye
offende
,
whiche
geue
that
glorye
vnto
Saintes
,
which
they
owe
vnto
Christ
(
whome
God
hath
appointed
to
bée
our
mediatour
,
Aduocate
,
and
Intercessour
)
and
doe
also
geue
more
vnto
Saintes
,
than
God
hath
appointed
,
by
which
they
doe
rather
dishonour
,
than
honour
them
.
M.
Moreouer
,
if
man
can
receyue
nothing
,
except
it
bée
geuen
him
from
Heauen
,
than
howe
so
euer
humaine
wisedome
braggeth
and
boasteth
it selfe
,
yet
notwithstanding
it
cannot
haue
in
verye
déede
,
that
which
it
hath
not
receiued
from
heauen
,
The
Popes
triple
crowne
,
and
the
signification
thereof
.
although
this
whole
worlde
attribute
,
the
same
vnto
him
.
Therfore
,
although
the
Bishop
of
Rome
,
to
signifye
his
power
and
aucthoritye
in
heauen
,
earth
,
and
in
hell
,
weareth
the
Triple
Crowne
on
his
head
,
and
would
haue
all
men
to
worship
the
same
,
being
herein
like
vnto
Iupiter
,
(
of
whome
the
Poet
faigneth
)
with
the
triple
Scepter
,
yet
notwithstanding
,
because
hée
hath
receyued
the
same
from
Constantine
(
as
some
affirme
)
and
not
from
heauen
,
hée
sheweth
him selfe
to
bée
vaineglorious
,
and
nothing
inferiour
in
Pride
to
Lucifer
.
And
whereas
his
faultors
,
and
defendours
obiect
vnto
vs
the
Churche
,
it
skilleth
not
.
AV.
For
it
is
not
written
here
by
the
Euangelist
,
Except
it
be
geuen
him
from
the
Church
,
but
he
sayeth
,
Except
it
bee
geuen
him
from
heauen
.
28.
Yee
your selues
are
witnesses
,
howe
that
I
sayde
,
I
am
not
Christ
,
but
am
sent
before
him
.
C.
Iohn
blameth
his
Disciples
because
they
beleeued
not
his
wordes
.
For
hée
had
oftentimes
tolde
them
,
that
hée
was
not
Christ
.
Therefore
it
could
not
otherwise
bée
,
but
that
hée
with
the
rest
,
were
seruauntes
and
subiectes
to
the
onlye
begotten
sonne
of
God
.
M.
Iohn
sayeth
not
,
there
are
many
which
haue
hearde
this
of
mée
,
and
can
bée
witnesses
that
I
haue
sayde
,
howe
that
I
am
not
Christ
:
(
least
any
man
should
suspect
that
he
had
not
tolde
this
to
his
disciples
,
but
to
certaine
others
secréetly
,
leauing
them
in
that
false
opinion
which
they
had
conceyued
of
him
)
but
hée
sayeth
,
Ye
your selues
are
witnesses
howe
that
I
sayde
,
J
am
not
Christ
.
By
this
place
we
sée
howe
obstinate
,
and
selfe
wyll
mans
wisedome
is
,
when
it
hath
once
conceiued
a
false
opinon
,
and
being
admonished
thereof
,
retayneth
an
vndiscréete
zeale
,
by
which
it
Iudgeth
those
thinges
that
are
least
,
to
bée
more
principall
,
and
those
thinges
that
are
principall
,
to
be
least
.
C.
And
whereas
hée
addeth
that
he
was
sent
before
him
,
hée
declareth
howe
muche
hée
differeth
from
him
.
For
Iohn
was
sent
before
Christ
,
to
prepare
his
waye
,
according
to
the
statelye
manner
of
Kinges
,
who
vsually
haue
theyr
Haruingers
,
and
forerunners
to
make
the
waye
before
them
.
M.
But
there
is
great
difference
betwéene
the
King
him selfe
,
and
his
forerunner
,
Iohns
humilitie
.
who
hath
no
other
dignitie
than
that
which
he
receyueth
from
the
King
:
which
is
,
to
shewe
before
the
comming
of
the
king
,
and
to
sturre
vp
all
men
to
goe
foorth
and
méete
him
.
C.
Therefore
Iohn
maketh
him selfe
no
better
then
a
Subiect
to
the
head
,
and
as
one
of
the
Ministers
in
the
Churche
,
not
extolling
him selfe
to
dishonour
his
head
.
C.
In
no
lesse
euill
parte
doe
all
the
Saintes
of
God
take
it
,
if
any
man
conceyue
of
them
a
false
opinion
,
and
attribute
that
faith
and
reuerence
vnto
them
which
is
due
vnto
the
Lorde
him selfe
:
euen
as
the
Apostle
Paule
teacheth
.
1.
Cor
4.1
.
And
contrarywise
,
we
offende
herein
,
if
so
bée
we
attribute
lesse
vnto
the
Ministers
of
God
than
of
right
appertayneth
vnto
them
.
Therefore
we
must
obserue
and
kéepe
a
measure
,
whereby
wée
maye
geue
vnto
the
Lorde
,
those
thinges
that
are
the
Lordes
,
and
to
the
Ministers
,
those
thinges
which
belong
vnto
Ministers
.
29.
Hee
that
hath
the
Bride
,
is
the
Bridegrome
,
but
the
friend
of
the
Bridegrome
,
which
standeth
,
and
heareth
him
,
reioyseth
greatly
,
because
of
the
Bridegromes
voyce
:
This
my
ioye
therefore
is
fulfilled
.
He
that
hath
the
Bride
.
Bv.
Least
that
any
doubte
should
remaine
in
the
mindes
of
his
Disciples
,
by
hardnesse
or
obscurenesse
of
speach
,
Iohn
propoundeth
a
Parable
,
wonderfully
agréeing
with
his
purpose
,
by
which
hée
teacheth
,
that
to
Christ
appertaineth
all
glory
,
and
that
of
him
,
the
whole
Church
ought
to
depende
:
affirming
of
him selfe
,
that
hée
is
onelye
a
Ghest
,
and
looker
on
at
the
Marriage
.
C.
For
by
this
similitude
,
hée
proueth
more
plainelye
,
that
there
is
but
one
Christ
,
which
is
taken
from
amongest
all
other
men
.
For
as
hée
which
Marrieth
a
Wife
,
doeth
not
therefore
call
his
friendes
to
the
Wedding
,
to
make
his
wife
common
to
them
,
or
to
make
them
partaker
of
the
Bedchamber
with
him
,
but
rather
that
the
Wedding
by
theyr
presence
,
might
bée
made
the
more
honourable
:
euen
so
Christ
doeth
not
therefore
call
his
ministers
to
the
office
of
teaching
,
that
they
shoulde
suppresse
the
Churche
,
and
vsurpe
vnto
them selues
the
Lordshippe
of
the
same
,
but
that
he
might
vse
theyr
faythfull
labour
,
to
sociate
the
same
to
him selfe
.
It
is
a
great
and
notable
thing
for
men
,
to
bée
set
as
gouernours
,
and
ouerséers
of
the
Church
,
and
to
represent
the
person
of
the
sonne
of
God
.
Therefore
,
those
whome
the
Bridegrome
ioyneth
to
him
,
are
as
friendes
,
to
celebrate
the
Marriage
togeather
.
But
wée
must
note
the
difference
,
that
wée
forgetting
not
our
estate
&
condition
,
draw
that
to
our selues
,
which
is
proper
to
the
Bridegrome
:
but
rather
with
all
our
might
,
to
séeke
the
aduauncement
of
his
glorye
,
&
that
by
the
sincere
Preaching
of
Gods
word
:
as
the
Lord
him selfe
signified
to
Peter
,
saying
,
Simon
Ioanna
,
Louest
thou
mee
,
Ioh.
21.15
more
then
these
?
Feede
my
Lambes
.
And
the
Apostle
Paule
saith
,
It
is
required
at
the
hands
of
stewardes
that
they
be
found
faithfull
.
1.
Cor.
4.2
Therefore
hée
cannot
be
a
true
Minister
of
Christ
,
which
is
not
a
friende
to
Christ
.
Wherevpon
,
the
Apostle
speaking
of
himselfe
,
affirmeth
that
hée
is
a
friende
to
the
true
Bridegrome
of
this
Churche
:
saying
,
For
I
am
gelous
ouer
you
with
godlye
gelousie
.
2.
Cor.
11.2
.
For
I
haue
coupled
you
to
one
man
,
to
present
you
a
chaste
Virgin
vnto
Christ
.
R.
Therefore
Christ
is
the
Bridegroome
,
and
the
Churche
is
the
Spouse
.
C.
And
as
hée
truelye
offreth
himselfe
vnto
vs
,
that
hée
may
be
oures
:
euen
so
at
our
handes
iustlye
hée
requireth
that
fayth
and
loue
,
which
the
wife
oweth
to
the
husbande
.
And
as
for
the
chastitie
which
he
requireth
that
specially
consisteth
in
the
obedience
of
the
Gospell
,
and
in
our
constancye
in
the
pure
simplicitie
of
the
same
.
A.
Herevppon
the
Apostle
Peter
writeth
to
the
faithful
saying
:
1.
Pet.
1.22
.
Yee
which
haue
purified
your
soules
through
the
spirite
in
obeying
the
truth
.
C.
Therefore
wée
must
be
subiect
to
Christ
alone
,
hée
must
bée
our
only
head
,
we
must
not
swarue
the
breadth
of
a
héere
from
the
truth
of
the
Gospell
,
and
Christ
aboue
all
other
must
be
glorified
,
that
hée
maye
retaine
and
kéepe
the
right
and
place
of
the
Bridegroome
.
But
what
say
you
to
the
Ministers
?
Veryly
the
sonne
of
God
calleth
them
,
to
attende
vpon
him
in
the
time
of
celebrating
the
sacred
marriage
.
Wherefore
it
belongeth
vnto
them
,
to
séeke
by
all
meanes
possible
to
deliuer
vnto
the
bridegroome
(
whose
care
is
committed
vnto
them
)
a
pure
and
chaste
Virgin.
But
they
which
séeke
to
bring
the
church
rather
to
themselues
,
than
vnto
Christ
,
doe
falselye
violate
the
mariage
,
which
they
ought
to
honest
and
adorne
.
And
looke
how
Christ
doth
endew
his
Disciples
with
the
greater
honour
,
in
making
them
kéepers
of
his
Spouse
,
the
greater
is
their
infidelitie
,
if
they
séeke
not
to
preserue
his
right
vnuiolated
.
M.
For
the
Ministers
ought
to
stande
and
heare
what
the
Bridegroome
commaundeth
,
and
then
to
induce
others
to
his
obedience
.
Wherevpon
Saint
Iohn
sayth
not
,
that
hée
reioyceth
because
of
the
Bridegroome
,
but
bicause
of
the
Bridegroomes
voyce
.
A.
The
which
saying
I
woulde
to
GOD
were
well
noted
of
those
which
are
not
afrayde
to
obiect
the
auctoritie
of
the
Church
against
the
very
worde
of
Christ
,
as
though
Christ
,
the
onelye
and
true
Spouse
of
the
Churche
had
lefte
an
imperfect
and
lame
doctrine
to
the
faythfull
.
For
hée
sayth
,
I
saye
not
vnto
you
,
Iohn
.
15.
that
ye
are
seruauntes
,
because
the
seruaunt
knoweth
not
what
his
mayster
doth
:
But
I
haue
called
you
friendes
,
because
I
haue
declared
vnto
you
all
thinges
that
I
haue
hearde
of
my
Father
.
M.
Therfore
al
auctority
is
giuen
to
the
Bridegroome
,
not
to
the
Bride
.
To
the
Bridegroome
is
giuen
a
voyce
to
speake
and
to
commaund
:
to
the
Bride
is
giuen
eares
to
heare
:
according
to
this
saying
:
Hearken
O
daughter
and
see
,
Psal.
45.11
and
incline
thine
eare
.
C.
Therefore
Iohn
the
Baptist
affirmeth
that
hée
hath
obtayned
his
full
desire
,
in
that
hée
séeeth
Christ
to
raigne
,
and
to
haue
that
audience
which
hée
deserueth
.
Bv.
As
if
hée
shoulde
saye
,
As
hée
which
is
not
the
Bridegroome
,
but
a
friende
to
the
Bridegroome
,
and
a
looker
on
,
neyther
enuieth
the
Bridegrooms
felicitie
,
nor
taketh
awaye
his
Bride
:
but
rather
reioyceth
for
the
mariage
made
betwéene
them
boath
,
and
standyng
by
reioyceth
hereat
secretlye
in
his
heart
,
and
not
openlye
,
because
hée
séeth
the
labour
which
hée
tooke
in
making
the
mariage
,
to
haue
prosperous
successe
,
and
the
Bride
which
is
brought
of
the
Bridegroome
to
enioye
most
swéete
and
pleasaunt
companye
of
the
same
:
Euen
so
I
béeing
a
Foorerunner
of
Christ
,
not
the
Bridegroome
,
but
a
friende
of
the
Bridegroome
,
wholy
desiring
that
the
people
of
GOD
maye
be
associate
and
vnited
to
his
mariage
:
neyther
doe
I
enuie
his
great
glory
,
neither
wil
I
pull
from
him
his
people
,
but
doe
most
hartely
reioyce
,
that
I
haue
lyued
vnto
this
daye
,
most
happelye
with
my
eyes
to
behold
and
sée
,
that
my
Preaching
hath
not
béene
in
vaine
,
but
that
all
men
spéedelye
come
vnto
Christ
,
to
whome
I
haue
hitherto
inuited
them
:
this
my
excéeding
Ioye
(
I
saye
)
is
fulfilled
.
C.
Verylye
whosoeuer
is
so
affected
,
that
hée
will
séeke
Christ
,
and
not
him selfe
,
and
is
contented
to
haue
Christes
honour
aduaunced
,
shall
faithfully
,
and
profitablye
gouerne
the
Churche
.
But
whosoeuer
shall
decline
eyther
to
the
right
hande
,
or
to
the
lefte
,
from
this
waye
,
shal
be
an
vnchaste
Adulterer
,
and
can
not
chose
but
corrupt
,
and
defile
the
Spouse
of
Christ
.
30.
Hee
must
increase
,
but
I
must
decrease
.
R.
This
is
a
very
short
sentence
,
but
yet
worthy
to
bée
noted
.
C.
For
,
because
Iohn
was
at
the
first
highly
aduaunced
by
the
Lorde
,
hée
sheweth
,
that
hée
receyued
this
honour
but
for
a
time
:
and
must
nowe
,
that
the
Sonne
of
righteousnesse
is
rysen
,
geue
place
.
Therefore
hée
doth
not
onely
repell
and
reiect
the
vaine
titles
of
honour
,
which
men
,
ignorantly
,
and
erroniouslye
had
geuen
vnto
him
:
but
also
séeketh
carefullye
,
that
the
true
and
lawfull
honour
,
which
the
Lord
had
bestowed
vpon
him
,
shoulde
not
obscure
the
glory
of
christ
.
For
this
cause
he
saith
,
that
hitherto
hée
was
counted
for
a
great
Prophete
,
and
that
hée
was
appointed
to
enioye
his
Dignitye
,
vntill
the
comming
of
Christ
,
to
whome
hée
ought
to
render
vp
the
same
.
B.
As
if
he
should
saye
,
Nowe
I
haue
throughlye
discharged
my
Office.
Bv.
I
sayd
that
Christ
should
come
,
yea
,
I
haue
Preached
that
hée
is
come
alreadye
,
I
haue
promised
remission
of
sinnes
,
and
all
other
graces
,
in
him
,
and
to
this
Christ
,
I
haue
called
all
men
:
therfore
,
there
remayneth
nothing
now
,
but
that
hée
alone
shoulde
liue
,
Teache
,
Florishe
,
Raigne
,
and
should
bée
all
in
al
to
his
Saintes
in
the
Churche
:
neyther
must
there
bée
had
any
regarde
to
me
anye
lenger
,
for
it
is
méete
that
his
glory
should
bée
alone
increased
in
the
worlde
,
and
be
knowne
vnto
men
:
and
contrarywise
,
that
my
name
,
as
the
name
of
a
Minister
or
Seruaunt
,
decreased
.
M.
And
it
is
to
bée
noted
,
that
hée
sayth
not
,
He
increaseth
,
and
I
am
deminished
,
(
for
his
Disciples
saw
this
,
&
were
sorye
for
it
,
and
complayned
thereof
)
but
,
to
the
ende
he
might
admonishe
them
,
that
there
was
nothing
done
but
that
which
of
necessitie
must
be
done
,
and
whiche
ought
not
nor
coulde
not
be
let
or
hindered
,
hée
sayth
:
Hee
must
increase
,
but
I
must
decrease
.
And
Christ
increased
when
his
knowledge
and
glorye
,
shined
more
and
more
in
the
mindes
of
men
,
Iohn
diminished
when
the
opinion
of
his
name
decreased
before
those
which
came
to
heare
Christ
.
Bv.
Otherwise
Iohn
kéepeth
his
glorye
and
honour
in
the
Churche
,
Math.
11.11
because
among
womens
Children
,
there
arose
not
a
greater
than
Iohn
the
Baptist
.
For
hée
shall
be
counted
for
euer
,
as
a
good
,
faythfull
,
and
true
witnesse
of
the
Sonne
of
God
:
and
yet
not
for
the
Messias
(
as
manye
then
thought
him
to
bée
)
But
for
a
faythfull
Forerunner
and
Minister
of
the
Messias
.
The
which
I
woulde
to
God
they
woulde
dilligentlye
noate
and
consider
,
which
at
this
daye
make
much
prating
of
the
intercessions
,
and
worship
of
Saintes
.
R.
By
this
sentence
also
wée
are
admonished
,
that
all
the
auctorities
,
dignities
,
offices
,
righteousnesse
,
wisdome
and
power
of
men
,
must
fall
downe
,
that
the
aucthority
,
dignitie
,
office
,
righteousnesse
,
wisdome
,
and
power
of
Christ
,
may
be
established
.
31.
Hee
that
commeth
from
an
highe
,
is
aboue
all
,
he
that
is
of
the
earth
,
is
earthly
,
and
speaketh
of
the
earth
:
He
that
commeth
from
heauen
,
is
aboue
all
.
He
that
commeth
from
an
high
.
Bv.
Thus
farre
Saint
Iohn
hath
remoued
the
sinister
and
false
opinion
which
the
people
had
conceyued
of
him
:
&
now
hée
declareth
his
minde
and
iudgement
concerning
Christ
,
C.
and
sheweth
by
another
similitude
,
howe
much
Christ
differeth
from
all
other
men
,
and
howe
greatly
hée
excelleth
them
.
For
he
compareth
him
to
the
King
and
moste
excellent
Gouernor
,
who
speaking
from
his
high
throne
,
is
to
be
hearde
for
the
reuerence
of
his
Emperies
sake
.
But
hée
teacheth
that
it
is
sufficient
for
him
to
speake
from
of
his
footestoole
.
Bv.
As
if
hée
shoulde
saye
,
This
man
is
not
a
man
onelye
as
ye
thinke
,
but
God
also
:
and
hée
commeth
from
an
high
,
and
hath
béene
from
the
beginning
:
by
whome
all
thinges
were
made
,
and
therefore
hée
teacheth
thinges
both
heauenlye
and
deuine
:
Why
then
shoulde
not
all
men
come
vnto
him
?
Therefore
hée
sayth
that
Christ
came
from
an
high
,
not
onlye
in
that
hée
is
God
,
but
also
because
in
him
there
is
nothing
to
be
séene
,
but
that
which
is
full
of
maiestie
,
and
heauenlye
.
M.
And
whereas
it
is
sayde
,
that
Christ
descended
from
aboue
,
it
is
no
otherwise
to
be
vnderstoode
than
of
the
prerogatiue
of
the
originall
,
by
which
he
came
into
this
worlde
,
not
onelye
from
heauen
,
but
also
from
God
the
Father
,
being
the
onely
begotten
sonne
of
God
.
For
otherwise
the
Angelles
come
from
heauen
,
to
whome
notwithstanding
that
dignitye
doth
not
belong
,
which
is
here
giuen
to
Christ
,
Who
sayth
:
I
went
out
from
the
father
,
and
came
into
the
world
.
Ioh.
16.28
B.
Furthermore
,
to
the
ende
hée
might
most
euidently
set
before
the
eyes
of
all
men
,
the
dignitie
and
excellency
of
the
sonne
of
God
,
and
might
alure
the
whole
world
and
his
Disciples
,
to
worship
,
to
heare
,
to
embrace
and
to
receiue
him
,
hée
addeth
that
Christ
:
Js
aboue
all
.
M.
That
is
to
saye
,
aboue
all
mortall
men
,
and
aboue
all
creatures
,
yea
,
aboue
the
very
Aungels
.
Hée
sayth
not
,
He
shall
be
aboue
all
:
But
he
is
aboue
all
:
because
hée
doth
not
declare
of
what
estimation
Christ
was
among
the
Iewes
(
to
whom
hée
was
the
outecaste
of
the
people
,
Esay
.
53.3
.
Psal.
22.7
.
a
worme
and
no
man
,
yea
,
and
the
reproch
of
men
)
but
how
he
was
estéemed
in
the
sight
of
God
his
Father
.
Heb.
1.2
.
Bv.
For
all
thinges
are
subiect
vnto
him
,
hée
is
the
Lorde
of
all
,
and
is
subiect
to
none
,
according
to
his
deuine
substaunce
:
but
he
is
equall
with
his
Father
,
and
ruleth
ouer
all
.
Hee
that
is
of
the
earth
,
is
earthlye
.
C.
That
is
to
saye
,
He
that
is
of
the
earth
sauoureth
of
his
originall
,
and
according
to
the
condition
of
his
nature
,
stayeth
himselfe
vppon
the
order
of
heauenlye
thinges
.
Christ
onlye
,
speaketh
from
Heauen
.
This
therefore
hée
affirmeth
to
bée
proper
onelye
vnto
Christ
,
to
speake
from
an
high
,
because
hée
speaketh
from
heauen
.
Therfore
hée
calleth
Christ
heauenlye
,
1.
Cor.
15.
euen
as
the
Apostle
calleth
him
in
that
collation
,
in
the
which
hée
compareth
him
to
Adam
.
And
by
these
wordes
mannes
nature
is
extenuated
and
abased
,
to
the
ende
all
fleshe
may
learne
to
abase
and
humble
it selfe
before
GOD
.
Euen
so
must
mans
nature
be
humbled
and
abased
,
when
it
is
compared
with
that
which
is
deuine
and
celestiall
.
So
Abraham
when
hée
talked
with
the
Angell
of
God
sayde
,
Gen.
18.27
I
haue
begonne
to
speake
with
GOD
,
and
am
but
dust
and
asshes
.
Euen
so
,
so
often
as
wée
are
drawne
vnto
pride
,
wée
must
bée
put
in
mind
of
our
owne
imbecility
,
basenesse
,
and
corruption
:
as
first
,
from
whence
wée
are
,
namely
from
the
earth
:
secondlye
,
what
wée
are
,
namelye
terrestrial
and
earthlye
:
thirdelye
what
wée
are
able
to
doe
,
or
what
are
those
thinges
which
wée
speake
,
thinke
,
and
doe
as
of
our selues
,
namelye
terren
and
earthly
.
Therfore
whosoeuer
shall
consider
these
thinges
dilligentlye
and
with
his
heart
,
Mans
corrupt
nature
beateth
downe
his
Pride
.
hée
shall
not
boast
nor
exalte
himselfe
neyther
against
man
nor
against
GOD
.
B.
And
if
it
fortune
that
mans
dignitie
at
anye
time
be
extolled
,
it
is
so
extolled
and
commended
in
respect
of
the
Image
of
God
,
which
hée
hath
ingraued
in
man
.
But
because
,
Psa.
49
1●
when
hée
was
in
honour
hée
vnderstoode
not
,
therefore
hée
is
compared
to
the
Beastes
that
are
without
vnderstanding
,
and
is
made
lyke
vnto
them
.
And
therefore
it
is
néedefull
that
he
shoulde
bée
alwayes
put
in
minde
of
his
basenesse
,
and
of
his
profite
.
Question
C.
But
it
may
be
demaunded
if
Iohn
the
Baptist
came
not
also
from
heauen
,
in
respect
of
his
vocation
and
office
,
and
was
therfore
to
be
hearde
,
the
Lorde
speaking
by
his
mouth
.
For
he
séemeth
to
be
iniurious
to
the
heauenly
doctrine
which
hée
preached
.
M.
For
séeing
hée
speaketh
generallye
of
all
men
,
and
putteth
himselfe
without
all
doubt
in
the
same
number
,
howe
can
that
belong
vnto
hym
which
he
sayth
:
And
speaketh
of
the
Earth
.
Are
those
thinges
which
hée
preached
,
and
the
testimonies
which
hée
bare
vnto
Christ
,
and
the
Baptisme
wherewith
he
baptized
Christ
,
earthlye
?
If
they
bee
earthlye
,
how
can
the
Euaungelist
saye
,
Iohn
.
1.6
.
There
was
a
man
sent
from
God
,
whose
name
was
Iohn
.
In
like
manner
,
Mat.
21
.
2●
howe
doth
Christ
argue
and
affirme
that
the
Baptisme
of
Iohn
was
from
heauen
.
Luke
.
7
.
3●
Also
in
another
place
,
he
calleth
the
Baptisme
of
Iohn
,
the
Counsell
of
God
despised
of
the
Pharisées
.
If
these
thinges
are
not
of
the
earth
,
but
heauenly
,
how
then
doeth
he
saye
here
of
him selfe
,
Hee
which
is
of
the
earth
,
is
earthlye
,
Aunswere
.
and
speaketh
of
the
earth
?
C.
Aunswere
here
vnto
maye
thus
bée
made
.
This
which
Iohn
here
speaketh
is
not
simply
spoken
,
but
comparatiuelye
.
If
wée
consider
of
Ministers
by
them selues
,
they
speake
as
it
were
from
Heauen
,
with
great
aucthority
,
that
which
is
commaunded
them
of
God
:
but
so
soone
as
they
beginne
,
to
apose
them
:
or
compare
them
with
Christ
,
we
ought
not
.
So
the
Apostle
comparing
the
Lawe
with
the
Gospell
,
sayeth
:
Hebr.
12.25
If
they
escaped
not
which
refused
hym
,
that
spake
on
earth
:
muche
more
shall
wee
not
escape
:
If
we
turne
awaye
from
him
that
speaketh
from
heauen
.
Christ
therfore
will
be
acknowledged
in
his
Ministers
:
but
yet
so
,
that
hée
will
be
Lorde
alone
:
as
for
the
Ministers
of
GOD
,
they
are
contented
to
bee
in
the
order
of
Seruants
specially
when
comparison
is
made
béetwéene
Christ
and
them
.
He
that
commeth
from
heauen
,
is
aboue
all
.
M.
Hée
repeateth
this
sentence
,
first
of
all
,
to
inculcate
and
imprint
the
same
in
the
mindes
of
his
Disciples
,
that
they
might
submitte
themselues
to
Christ
alone
,
which
boath
came
from
heauen
,
and
also
is
aboue
al
:
and
that
they
should
not
depende
vpon
him
,
who
himselfe
is
subiect
to
another
,
whome
hée
knewe
to
bée
preferred
before
all
men
by
God
the
Father
:
Secondly
,
to
the
ende
he
might
the
more
conuenientlye
adioyne
and
bring
in
that
whiche
remaineth
vnspoken
.
32.
And
what
hee
hath
seene
and
heard
,
that
hee
testifieth
:
and
no
man
receyueth
his
testimonie
.
CHR.
Because
these
by
corporal
scences
of
hearing
and
séeing
,
wée
knowe
all
things
certainely
,
and
thinke
our selues
worthie
to
be
beléeued
when
wée
haue
séene
and
hearde
(
as
suche
that
neyther
faine
nor
tell
lyes
)
therefore
to
confirme
the
matter
Saint
Iohn
saith
,
that
Christ
testifieth
that
which
hee
hath
both
seene
and
hearde
.
C.
For
to
the
ende
his
Disciples
might
obey
Christ
,
hée
commendeth
the
Doctrine
of
Christ
by
the
certainetie
of
the
same
,
because
hée
vttereth
nothing
,
but
that
which
hée
hath
receyued
from
the
Father
.
B.
Therefore
Christ
teacheth
those
thinges
which
are
most
certaine
and
approoued
true
:
Ioh.
1.18
séeing
hée
is
in
the
bosome
of
GOD
,
and
the
wisdome
of
the
Father
.
M.
and
hée
sayth
not
,
Hée
speaketh
that
which
hée
hath
séene
and
hearde
,
But
,
he
testifieth
,
to
admonishe
them
,
that
Christ
is
not
onelye
a
teacher
of
Gods
trueth
,
but
also
a
moste
assured
witnesse
of
all
thinges
.
A.
For
hée
sayth
,
Ioh.
8.26
.
What
thinges
I
haue
hearde
of
him
I
declare
in
the
worlde
.
And
in
an
other
place
hee
sayth
:
Iohn
.
15.15
I
haue
shewed
vnto
you
al
things
that
I
haue
hearde
of
my
father
.
M.
Therefore
by
this
place
wée
maye
note
what
prerogatiue
Christ
had
aboue
Iohn
and
aboue
all
other
teachers
:
because
he
coulde
and
doth
by
his
holy
spirite
teache
the
mindes
of
men
as
well
as
by
words
.
How
many
soeuer
in
this
life
teache
deuine
and
heauenly
thinges
,
howe
holye
soeuer
they
be
,
yet
notwithstanding
they
cannot
testifie
of
those
things
which
they
teache
,
that
they
haue
séene
them
in
heauen
,
though
they
be
true
whiche
they
speake
.
For
those
thinges
whiche
they
haue
receyued
,
they
haue
not
receyued
by
knowledge
,
or
by
fight
in
heauen
,
but
eyther
by
the
reuelation
of
the
holy
ghost
,
or
else
by
Fayth
in
Godes
worde
:
but
Christ
coulde
testifie
in
this
worlde
those
thinges
which
hée
had
both
hearde
and
séene
.
And
no
man
receyueth
his
testimonye
.
Bv.
Saint
Iohn
here
doth
reproue
,
not
onelye
the
vnbeléefe
of
his
Disciples
,
but
also
the
incredulitie
of
other
of
the
Iewes
,
who
withstoode
the
Doctrine
of
Christ
,
notwithstanding
that
it
was
most
true
.
Iohn
.
3.11
.
M.
So
Christ
sayde
to
Nicodemus
,
Wee
speake
that
wee
knowe
and
testifie
that
wee
haue
seene
,
and
yee
receyue
not
our
witnesse
.
Where
hée
reprooueth
the
blindenesse
of
the
Iewes
euen
as
Iohn
doth
here
,
their
incredulity
.
The
which
notwithstanding
is
not
so
to
be
vnderstoode
,
as
though
no
man
receyued
the
testimonie
of
Christ
:
(
séeing
the
Apostles
and
diuers
others
receiued
and
beléeued
the
same
)
but
hée
meaneth
that
a
verye
fewe
,
in
comparison
,
haue
receyued
and
beléeued
it
.
C.
For
if
we
compare
the
beléeuers
with
the
huge
multitude
of
the
wicked
,
they
will
appeare
nothing
.
And
to
receyue
the
testimonie
of
Christ
,
is
stedfastlye
to
beléeue
in
him
,
and
to
imbrace
his
worde
with
thankesgeuing
,
as
the
most
assured
testimonye
of
Gods
will
.
This
is
done
but
of
verye
fewe
also
,
at
this
daye
.
For
the
credite
geuen
to
this
Heauenly
Doctrine
,
is
euen
now
as
litle
as
it
was
then
.
He
sayeth
not
,
And
no
man
heareth
his
testimony
:
But
,
No
man
receyueth
his
testimony
:
For
there
haue
béene
alwayes
manye
hearers
thereof
:
But
there
haue
béene
fewe
receyuers
of
the
same
founde
.
A.
So
this
place
maye
bée
expounded
,
euen
as
that
which
wée
heard
before
,
He
came
into
his
owne
,
Iohn
.
1.11
and
his
owne
receyued
him
not
.
33.
Hee
that
hath
receyued
his
testimonye
,
hath
set
to
his
seale
,
that
God
is
true
.
M.
From
this
verse
,
to
the
ende
of
the
Chapter
,
Iohn
the
Baptist
noteth
twoo
thinges
:
Fyrst
,
what
prayse
and
profite
hée
shall
receyue
,
whiche
receyueth
the
Testimonye
of
Christe
:
Secondlye
what
hurt
shall
happen
vnto
him
,
which
receyueth
not
the
same
.
He
which
receiueth
his
testimonye
,
hath
put
to
his
seale
.
R.
That
is
to
saye
:
Hée
which
beléeueth
his
woorde
,
hath
put
to
his
seale
,
or
approueth
by
his
fayth
and
confession
,
that
God
is
true
,
and
kéepeth
his
promises
:
or
else
receyueth
the
testimonye
in
his
hart
,
that
those
thinges
which
Christ
speaketh
,
are
the
very
woordes
of
GOD
.
And
this
testimony
is
the
holy
Ghost
,
certifying
and
confirming
our
consciences
,
as
a
seale
,
that
this
is
the
Sonne
of
GOD
in
déede
,
and
that
his
woorde
,
Ioh.
15
.
2●
.
is
the
worde
of
GOD
in
déede
.
Herevpon
Christ
sayth
,
When
the
comforter
commeth
,
which
is
the
spirite
of
trueth
,
hee
shall
beare
witnesse
of
mee
.
2.
Cor.
1.22
And
the
Apostle
sayth
,
Which
hath
sealed
vs
,
and
hath
geuen
the
earnest
of
the
spirite
into
our
hartes
.
Ephe●
Also
in
an
other
place
,
After
yee
beleeued
yee
were
sealed
with
the
holy
spirite
of
promise
,
which
is
the
pledge
of
our
inheritaunce
.
C.
Saint
Iohn
also
here
preuenteth
and
méeteth
by
the
waye
with
an
offence
or
stumbling
blocke
,
which
might
tourne
many
from
the
fayth
,
and
might
hinder
or
at
least
stop
their
swiftnesse
in
their
race
.
For
the
greatest
part
hangeth
to
much
vpon
the
iudgement
of
men
,
and
déemeth
and
iudgeth
of
the
gospell
after
the
contempt
of
the
worlde
:
at
the
least
when
it
séeth
the
same
in
some
places
to
be
reiected
,
hauing
before
conceyued
this
preiudice
,
it
is
the
more
hard
and
slowe
to
beléeue
.
Here
therefore
the
man
of
GOD
exhorteth
and
encourageth
the
godly
,
boldelye
to
embrace
the
doctrine
of
the
Gospell
:
as
if
hée
shoulde
haue
sayde
,
There
is
no
cause
why
the
Godlye
shoulde
be
ashamed
or
gréeued
at
the
smalenesse
of
their
number
,
God
the
aucthor
of
our
fayth
is
more
than
al
the
worlde
beside
,
to
giue
testimonie
to
the
truth
.
séeing
that
God
is
the
Aucthor
of
theyr
Fayth
,
who
himselfe
alone
is
all
in
al
,
and
therfore
all
sufficient
,
and
to
be
preferred
before
multitudes
.
Therefore
although
the
whole
worlde
doe
withstande
the
faith
,
yet
notwithstanding
,
this
ought
not
to
kéepe
good
men
from
the
obedience
and
seruice
of
GOD
.
They
haue
also
wherevpon
to
rest
and
staye
themselues
séeing
they
knowe
,
that
to
beléeue
the
Gospell
,
is
nothing
else
than
to
beléeue
th●
Oracles
of
GOD
.
In
the
meane
time
wée
gather
,
that
this
is
proper
to
fayth
,
to
rest
and
stay
it selfe
vpon
God
,
Faith
sta●eth
it self●
vpon
Go●
and
to
be
grounded
and
established
by
his
worde
.
For
there
cannot
be
a
true
fayth
,
before
GOD
hath
spoken
by
his
worde
.
By
which
Doctrine
fayth
is
discerned
not
onely
from
the
imaginations
of
men
,
but
also
from
a
doubtfull
and
wauering
opinion
.
For
it
is
necessarie
that
the
same
bée
agreeing
with
the
truth
of
GOD
,
which
is
cléere
from
all
doubtfulnesse
.
Fayth
shaketh
not
.
Therefore
as
GOD
cannot
lye
,
so
is
it
impossible
that
Faith
shoulde
wauer
or
shake
.
Shilding
our selues
with
this
Buckler
we
shall
bée
sure
to
ouercome
for
euer
,
by
what
meanes
soeuer
Satan
shall
assault
vs
.
M.
But
some
will
saye
,
what
is
hée
that
euer
doubted
of
the
truth
of
God
?
What
néede
is
there
then
of
the
Testimony
of
Christ
,
whereby
wée
maye
knowe
God
to
bée
true
?
But
Iohn
the
Baptist
speaketh
not
here
simplye
of
the
trueth
of
God
,
but
of
that
trueth
,
by
which
the
promises
made
vnto
Israel
,
(
and
in
Israel
to
mankinde
)
were
fulfilled
and
performed
in
Christ
.
Rom.
15.8
.
So
Christ
,
is
called
the
Minister
of
Circumcision
,
for
the
trueth
of
God
,
to
confirme
the
promises
made
vnto
the
Fathers
.
This
trueth
of
God
can
not
bée
apprehended
,
without
wée
apprehende
also
the
testimony
of
Christ
.
And
of
this
trueth
,
Christ
him selfe
speaketh
,
Iohn
.
8.31
.
saying
:
If
you
abide
in
my
worde
,
then
are
you
my
Disciples
in
deede
,
and
ye
shall
knowe
the
truth
,
and
the
truth
shal
make
you
free
.
C.
Hereby
we
are
also
admonished
,
what
an
acceptable
and
precious
Sacrifice
faith
is
before
God
.
For
as
he
estéemeth
nothing
more
than
his
truth
,
euen
so
we
can
doe
to
him
no
seruice
or
worshippe
more
acceptable
,
than
by
our
faith
to
professe
him
to
bée
true
:
for
then
we
shall
geue
vnto
him
his
due
honour
.
Againe
,
wée
can
doe
vnto
him
no
greater
iniurye
,
than
not
to
beléeue
the
Gospell
:
for
hée
can
not
bée
spoyled
of
his
trueth
and
verytye
,
but
all
his
glorye
and
maiestye
must
bee
cleane
abolished
.
M.
Therefore
looke
howe
muche
the
fayth
of
the
Godlye
which
beléeue
in
Christ
,
maketh
to
the
glory
of
God
,
so
much
on
the
contrarye
parte
,
doeth
the
vnbeléefe
of
the
vngodly
make
to
his
dishonour
.
Not
that
theyr
impietye
,
can
make
the
Faith
and
trueth
of
God
of
none
effect
,
but
because
they
reprooue
him
of
vanity
.
To
this
effect
pertaineth
the
saying
of
Saint
Iohn
in
another
place
,
He
which
beleeueth
in
the
Sonne
of
God
,
hath
the
testimony
of
God
in
him selfe
:
1.
Ioh.
5.10
.
he
which
beleeueth
not
God
,
maketh
him
a
lyer
,
because
hee
hath
not
beleeued
the
testimonye
,
which
God
hath
testifyed
of
his
Sonne
.
C.
Verylye
,
vnlesse
we
bée
to
dull
,
and
stonye
,
this
so
notable
a
commendation
geuen
to
faith
,
ought
to
kindle
in
our
mindes
,
a
most
feruent
loue
of
the
same
.
For
what
great
honour
is
this
,
which
God
vouchsafeth
to
bestowe
vpon
miserable
men
,
which
by
nature
are
nothing
else
but
lyers
and
vaine
,
that
they
neuerthelesse
,
should
bée
thought
méete
to
confirme
,
and
alowe
the
holye
trueth
of
God
,
by
theyr
subscription
and
sealing
.
34.
For
he
whome
God
hath
sent
,
speaketh
the
woordes
of
God
:
For
God
geueth
not
the
Spirite
by
measure
.
For
he
whome
God
hath
sent
.
M.
This
is
the
reason
why
he
putteth
to
his
seale
that
God
is
true
,
which
receiueth
the
testimony
of
Christ
,
namelye
,
because
the
testimonye
of
Christ
,
is
the
testimony
of
God
:
C.
because
Christ
procéeded
from
no
other
,
than
from
his
heauenlye
Father
.
Therefore
it
is
God
onelye
which
speaketh
by
him
.
M.
So
sayeth
the
Lorde
him selfe
:
Iohn
.
7.16
.
My
Doctrine
is
not
mine
,
but
my
Fathers
which
sent
me
.
Also
hée
sayth
:
The
worde
which
ye
heare
is
not
mine
,
but
his
which
sent
me
.
Ioh.
14.24
R.
Therefore
he
which
heareth
Christ
,
heareth
God
,
and
hée
which
possesseth
Christ
by
faith
,
possesseth
God
.
For
God
geueth
not
.
Some
extend
this
place
,
to
the
common
dispensation
,
because
God
which
is
the
bottomles
well
of
all
goodnesse
,
doth
nothing
at
al
empty
him selfe
,
when
largely
and
plentifullye
,
God
a
bottomlesse
well
of
grace
.
hée
powreth
his
giftes
vpon
men
.
They
which
powre
water
out
of
any
Vessell
,
or
drawe
a
Well
,
come
at
the
length
,
to
the
botome
of
the
same
:
but
we
néede
not
feare
or
doubte
of
the
lyke
to
bée
in
God
:
for
the
more
his
giftes
are
bestowed
vpon
vs
,
the
more
plentifully
they
abounde
.
This
exposition
séemeth
to
haue
some
collour
,
because
the
sentence
is
somewhat
intricate
and
obscure
:
C.
notwithstanding
theyr
opinion
séemeth
moore
probable
,
whiche
interprete
this
to
bée
spoken
concerning
Christ
:
and
so
the
sence
and
meaning
is
,
that
the
Spirite
is
not
geuen
by
measure
vnto
Christ
,
as
though
the
grace
in
him
were
to
be
measured
:
euen
as
the
Apostle
Paul
teacheth
,
Ephe.
4.7
1.
Cor.
12
7
that
to
euery
one
is
distributed
according
to
the
measure
of
the
gyfte
,
so
that
no
one
man
aboundeth
at
the
full
.
And
verylye
the
Spirite
must
rest
vpon
Christ
without
measure
,
Iohn
.
1.16
.
to
the
ende
wée
might
all
receyue
of
the
fulnesse
of
the
same
.
Bv.
There
is
a
common
Prouerbe
,
Hee
geueth
by
measure
,
that
is
to
saye
,
He
geueth
sparinglye
,
or
nigardlye
.
For
hée
whiche
geueth
liberally
,
and
bountifullye
,
doeth
not
measure
that
which
hée
geueth
,
but
geueth
by
heape
.
Iohn
the
Baptist
receyued
the
Spirite
by
measure
:
as
dyd
also
dyuers
others
of
the
Sayntes
.
Wherefore
they
cannot
bée
compared
vnto
Christ
,
so
farre
they
are
of
from
being
his
equalles
.
But
concerning
Christ
:
the
Prophete
Dauid
sayeth
in
his
Psalmes
,
Thou
hast
loued
righteousnesse
,
Psal.
45.7
.
and
hated
Iniquitye
,
wherefore
God
thy
God
,
hath
annoynted
thee
with
the
Oyle
of
gladnesse
aboue
thy
fellowes
.
Colos.
2.9
.
Also
Saint
Paul
sayeth
,
In
Christe
dwelleth
all
fulnesse
of
the
Godhead
bodylye
,
and
in
him
ye
are
complete
.
Christ
hath
the
spirit
of
God
super-aboundantly
.
CHR.
Therefore
by
this
note
,
the
Sonne
of
GOD
is
discerned
from
the
Prophetes
,
and
from
other
holye
men
.
For
it
is
impossible
that
they
which
haue
receyued
the
Spirite
of
GOD
by
measure
,
should
geue
and
bestowe
the
same
vppon
others
.
Neyther
hath
one
holye
man
bestowed
the
holye
Ghost
vpon
another
,
but
all
(
as
wée
haue
sayde
)
haue
receyued
of
the
fulnesse
of
Christ
.
Therefore
because
Christ
is
the
geuer
of
the
spirite
,
let
no
man
doubte
,
but
that
he
substantiallye
possesseth
in
him selfe
the
holye
Ghost
.
Act.
8.17
.
If
any
man
obiect
and
saye
,
that
the
holye
Ghost
was
geuen
by
the
handes
of
the
Apostles
,
it
maye
easilye
bée
aunswered
:
That
they
made
theyr
Prayers
to
the
holye
Ghost
,
who
being
intreated
,
came
,
and
was
sayde
to
bée
geuen
by
theyr
handes
.
For
holye
Moyses
,
that
Saynte
of
God
,
was
not
séene
to
take
of
the
spirite
of
GOD
which
was
in
him
,
and
to
geue
the
same
vnto
others
,
but
this
is
reserued
to
the
Diuine
power
onely
.
For
these
workes
belong
to
God
alone
.
35.
The
Father
loueth
the
Sonne
,
and
hath
geuen
all
thinges
into
his
hande
.
The
Father
loueth
the
Sonne
.
Bv.
Saint
Iohn
gathereth
in
fewe
woordes
,
all
the
Misteries
of
the
Gospell
,
into
a
bréefe
compendium
,
or
short
summe
:
and
doeth
more
plainelye
set
forth
those
thinges
which
hytherto
hée
hath
spoken
of
Fayth
,
and
the
vertue
thereof
.
To
the
ende
therefore
,
hée
might
shewe
that
the
faith
of
the
Godlye
is
not
in
vaine
,
whiche
is
reposed
in
Christe
,
hée
declareth
that
all
power
to
saue
,
is
wholye
geuen
to
the
Sonne
,
because
hée
is
loued
exceedinglye
of
the
Father
.
M.
Iohn
Baptiste
had
hearde
the
Heauenlye
voyce
,
by
which
the
Father
spake
from
Heauen
,
saying
:
Math.
3.17
This
is
my
welbeloued
Sonne
,
in
whome
I
am
well
pleased
.
Nowe
,
the
whole
inheritaunce
cannot
but
belong
to
the
welbeloued
sonne
:
Therefore
when
Iohn
was
about
to
saye
,
And
hath
geuen
all
thinges
into
his
hande
,
Hée
verye
well
added
first
,
The
Father
loueth
the
Sonne
.
Question
C.
But
what
is
the
meaning
of
this
reason
?
Doeth
hée
hate
all
others
?
Aunswere
is
made
herevnto
,
Aunswere
that
hée
speaketh
not
here
of
the
common
loue
,
with
the
which
God
loueth
men
,
and
other
workes
of
his
handes
:
but
of
that
singuler
and
speciall
loue
,
which
beginning
at
the
Sonne
,
floweth
from
thence
to
all
other
Creatures
.
For
this
loue
of
God
(
by
which
hée
louing
his
Sonne
,
loueth
vs
also
)
bringeth
to
passe
,
that
hee
doeth
communicate
vnto
vs
,
by
his
hande
all
good
thinges
.
Bv.
Wherevppon
the
Apostle
Paul
sayeth
,
He
loued
vs
in
his
welbeloued
Sonne
.
Ephe
1.6
.
And
hath
geuen
all
thinges
into
.
M.
These
fewe
woordes
appertaine
greatlye
to
our
Faith
,
by
which
wée
depende
vpon
Christ
,
as
vpon
the
Lord
of
all
.
Bv.
For
all
thinges
,
as
well
visible
,
as
inuisible
,
and
whatsoeuer
else
without
exception
,
hath
the
father
geuen
vnto
him
,
M.
to
be
in
his
power
,
in
his
proper
possession
,
and
in
his
disposition
&
gouernment
.
Bv.
I
say
,
he
hath
geuen
vnto
him
all
thinges
,
not
that
in
respect
of
his
Diuine
nature
,
he
wanted
them
at
any
time
,
or
that
hée
was
not
equall
with
the
Father
in
omnipotencye
:
(
For
hée
sayth
,
Glorifye
me
nowe
,
O
Father
with
thy selfe
,
with
the
same
glorye
,
which
I
had
with
thee
,
before
the
beginning
of
the
world
,
)
CYR.
but
because
when
the
fulnesse
of
time
was
come
,
the
Son
of
God
was
incarnate
,
and
made
man
,
and
was
humbled
to
the
death
,
euen
to
the
death
of
the
Crosse
,
therefore
God
hath
exalted
him
,
&
according
to
the
nature
which
he
hath
taken
,
is
sayd
to
haue
receiued
some
what
,
not
,
as
from
another
,
but
as
his
owne
proper
right
:
M.
and
he
is
sayd
so
to
haue
receyued
the
same
,
not
to
refer
that
to
him selfe
alone
,
which
he
hath
receyued
,
but
liberallye
to
dispence
the
same
to
others
.
In
consideration
whereof
he
calleth
all
men
vnto
him
,
saying
:
Come
vnto
me
,
all
ye
that
trauayle
.
Mat.
11.27
&c.
Also
he
sayeth
,
All
power
is
geuen
to
me
,
Mat.
28.18
both
in
heauen
and
in
earth
.
Go
ye
therefore
vnto
al
Nations
.
Neyther
tooke
he
this
power
by
force
or
violence
,
nor
yet
dyd
he
buie
the
same
:
the
which
happeneth
as
we
sée
,
in
the
kingdome
of
Antichrist
:
but
tooke
the
same
naturallye
of
the
Father
,
as
the
onely
begotten
and
welbeloued
Sonne
of
God
.
Bv.
The
which
is
done
for
our
sakes
.
For
,
as
it
is
sayde
,
hée
hath
receyued
all
those
thinges
for
vs
,
and
distributeth
them
vnto
vs
,
and
maketh
them
subiect
vnto
our
power
,
that
wée
might
bée
Lordes
of
Life
,
of
Death
,
of
Men
,
of
Deuils
,
and
of
al
other
thinges
,
according
to
the
saying
of
the
Apostle
,
Whether
it
bee
Paul
,
or
Apollo
,
1.
Cor.
3.22
.
or
Cephas
,
eyther
the
worlde
,
eyther
life
,
eyther
death
,
whether
they
be
present
things
,
or
things
to
come
,
al
are
youres
,
And
ye
are
Christes
,
and
Christ
is
Gods.
Of
the
lyke
benefite
of
God
,
Psal.
8.7
.
and
of
the
same
glory
appertayning
to
men
,
speaketh
the
Prophete
Dauid
in
his
Psalmes
.
36.
He
that
beleeueth
on
the
Sonne
,
hath
euerlasting
life
:
hee
that
beleeueth
not
the
Sonne
,
shall
not
see
lyfe
,
but
the
wrath
of
God
abydeth
on
him
.
He
that
beleeueth
on
the
Sonne
.
C.
Hée
addeth
this
to
the
ende
wée
might
not
onelye
knowe
,
that
all
grace
and
goodnesse
is
to
bée
sought
in
Christ
,
but
also
that
we
might
knowe
howe
to
gette
and
enioye
the
same
.
He
sayeth
that
the
waye
to
enioye
grace
and
euerlasting
lyfe
,
is
,
by
fayth
:
Faith
obtaineth
saluation
in
Christe
.
and
not
without
good
reason
:
because
by
the
same
we
possesse
Christ
,
who
bringeth
with
him
righteousnesse
,
and
lyfe
,
the
fruite
of
righteousnesse
.
M.
He
sayeth
not
simplye
,
Hee
that
beleeueth
,
but
,
He
that
beleeueth
in
the
Sonne
.
By
the
which
note
,
the
Christian
faith
is
distinguished
from
the
fayth
of
other
Nations
,
yea
,
from
the
faith
of
the
Iewes
,
because
we
beléeue
in
the
sonne
of
God
,
Christ
Iesus
,
whome
the
whole
worlde
contemneth
and
derydeth
.
This
is
our
foolishnesse
in
this
worlde
.
Hath
euerlasting
life
.
Bv.
Hée
speaketh
here
in
the
present
tence
,
Life
euerlasting
in
this
life
.
saying
:
Hee
hath
,
he
sayth
not
,
Hee
shall
haue
,
for
he
possesseth
already
euerlasting
life
,
wayting
in
hope
,
for
that
which
hée
is
assured
he
shall
haue
.
Moreouer
,
the
faithfull
féele
in
this
carnal
life
,
Vitall
motions
of
the
Spirite
,
and
life
it selfe
,
Gala.
2.20
the
Apostle
witnessing
,
I
liue
:
yet
nowe
not
I
,
but
Christ
liueth
in
me
:
and
the
life
that
I
nowe
liue
in
the
flesh
,
I
liue
by
the
faith
of
the
sonne
of
God
,
which
loued
me
,
and
gaue
him selfe
for
mee
.
Life
is
set
against
Death
,
against
Malediction
,
and
Condemnation
,
signifying
Iustification
,
absolucion
,
happinesse
,
and
euerlasting
blessednesse
.
He
that
beleeueth
not
the
Sonne
.
C.
As
he
propounded
life
in
Christ
,
to
allure
vs
vnto
him
by
the
swéetenesse
of
the
same
:
euen
so
nowe
hée
denounseth
vnto
them
eternall
death
,
which
beléeue
not
in
Christ
.
Hée
sayeth
not
simplye
,
Hee
which
beleeueth
not
,
but
,
He
which
beleeueth
not
the
Sonne
.
For
all
vnbeléefe
is
not
condemned
,
but
that
onelye
which
despiseth
the
Sonne
of
God
.
He
which
beléeueth
none
of
the
Fathers
,
nor
the
Bishoppe
of
Rome
,
is
not
vnder
this
sentence
of
condemnation
,
so
that
he
beléeue
the
Sonne
of
God
.
C.
Also
this
sentence
,
doeth
properly
pertaine
vnto
them
(
as
it
is
sayde
in
another
place
)
which
reiecte
the
Gospell
preached
vnto
them
.
For
although
all
mankinde
is
wrapped
in
lyke
destruction
,
yet
notwithstanding
,
greater
vengeaunce
shal
fall
vpon
those
,
which
refuse
the
Sonne
of
God
to
be
theyr
deliuerer
.
Shall
not
see
life
.
That
is
to
saye
,
he
shall
neuer
enioye
life
.
M.
By
this
manner
of
speache
,
Life
,
and
enteraunce
into
the
Kingdome
of
Heauen
,
is
not
denied
to
the
vnbeléeuing
without
an
Emphasis
:
as
if
hée
shoulde
saye
:
He
which
beléeueth
not
,
shall
be
so
farre
from
hauing
euerlasting
life
,
that
he
shall
neuer
enioye
so
much
as
the
sight
of
the
same
.
Bv.
So
sayde
our
Sauiour
Christ
,
to
Nicodemus
,
Iohn
.
3.3
Except
a
man
bee
borne
againe
,
hee
can
not
see
the
Kingdome
of
GOD
.
Also
hée
sayeth
,
Except
ye
beleeue
that
I
am
hee
,
Iohn
.
8.24
ye
shall
dye
in
your
sinnes
.
But
the
wrath
of
God
abideth
on
him
.
The
wrath
of
God
is
here
apposed
against
life
:
therefore
it
comprehendeth
all
miserye
,
Calamitye
,
Vnhappinesse
,
Sicknesse
,
Pouertye
,
Vengeaunce
,
Death
,
Sinne
,
Malediction
,
Punishment
,
and
torment
.
AVG.
He
sayeth
not
,
The
wrath
of
God
shall
come
on
him
,
but
,
The
wrath
of
God
abydeth
on
him
.
All
mortall
menne
which
are
borne
,
bring
with
them
the
wrath
of
God
,
and
that
for
the
sinne
whiche
they
haue
drawne
from
Adam
.
But
the
Sonne
of
God
came
hauing
no
sinne
,
and
hauing
on
him
our
fleshe
,
was
amongest
vs
,
to
turne
awaye
the
wrath
of
God
,
if
so
bée
,
man
woulde
receyue
the
grace
of
GOD
offered
vnto
him
.
He
therefore
whiche
beléeueth
not
the
Sonne
,
the
wrath
of
GOD
abideth
on
him
.
What
wrath
is
that
?
Surelye
,
the
verye
same
,
of
the
which
the
Apostle
speaketh
,
saying
:
Ephe.
2.3
.
We
are
by
nature
the
children
of
wrath
.
C.
And
although
,
they
which
are
naturally
condemned
,
are
reprobates
already
,
yet
notwithstanding
,
they
bring
new
death
vnto
them selues
,
by
their
owne
infidelity
.
Math.
16.19
.
And
to
this
end
the
power
of
Binding
,
and
Losing
,
is
geuen
to
the
Ministers
.
For
this
is
the
Iust
punishment
of
mans
contumacye
,
and
Pride
,
that
they
which
shake
of
the
wholsome
Yoke
of
GOD
,
do
tye
them selues
with
the
bonds
of
death
.
M.
Here
therefore
is
appointed
,
the
perpetuitye
,
and
duraunce
of
the
wrath
of
God
,
and
of
the
punishment
of
the
wicked
.
For
as
it
is
necessarye
that
he
should
liue
vnto
God
,
who
so
euer
he
be
,
that
is
capable
of
his
euerlasting
goodnesse
:
(
for
he
is
not
the
God
of
the
dead
,
but
of
the
liuing
)
so
it
is
necessarye
,
that
he
be
guilty
,
and
destroyed
for
euer
,
which
is
subiect
to
the
euerlasting
wrath
of
God
through
incredulity
.
Herevpon
it
is
sayd
.
Math.
3.12
.
That
he
wyl
burne
the
chaffe
with
vnquencheable
fire
.
They
shall
go
into
euerlasting
torment
:
Their
worme
shall
not
die
,
Math.
25.46
.
Esa.
66.24
and
the
fyre
shall
not
be
quenched
.
R.
This
is
a
notable
Sermon
of
Iohn
the
Baptist
,
the
which
we
ought
alwayes
to
remember
.
For
he
preacheth
vnto
vs
Christ
,
and
setteth
him
before
vs
,
to
the
ende
we
might
know
what
great
treasures
of
blessings
wée
possesse
in
him
through
fayth
.
Bv.
Let
vs
therefore
often
times
diligentlye
reade
ouer
the
same
,
and
déepely
consider
the
same
in
our
minde
:
and
then
wée
shall
reape
thereby
the
most
pleasaunt
fruites
of
the
liuelye
knowledge
and
fayth
of
Christ
,
which
from
time
to
time
shall
increase
and
grow
more
and
more
,
and
abide
firme
and
sounde
for
euer
.
❧
The
fourth
Chapter
.
1.
As
soone
as
the
Lorde
knew
how
the
Pharisees
had
hearde
that
Iesus
made
and
baptized
mo
disciples
than
IOHN
.
R.
IN
THE
BEginning
of
the
former
Chapter
the
Euangelist
hath
described
,
the
true
waye
of
Iustifying
:
Nowe
in
this
Chapter
hée
addeth
the
example
of
true
Iustification
in
the
Harlot
of
Samaria
,
least
that
Doctrine
should
séeme
friuolous
and
vaine
,
for
want
of
an
example
.
Bv.
All
the
partes
of
this
Historye
,
are
very
wel
knitte
togeather
.
For
now
the
Euangelist
passeth
from
the
communication
of
Christ
&
Nicodemus
,
and
from
the
Testimonye
of
Iohn
,
to
describe
another
conference
betwéene
the
Lorde
,
and
the
Woman
of
Samaria
.
C.
And
first
of
all
hée
sheweth
the
cause
why
our
Sauiour
Christ
went
out
of
Iudea
.
For
when
he
knewe
that
the
Pharisées
were
euyll
affectioned
,
hée
woulde
not
put
him selfe
in
daunger
of
theyr
furye
,
before
the
appointed
time
came
.
Therefore
leauing
Iewrye
,
hée
went
againe
into
Galilee
.
Wherefore
hée
came
not
of
purpose
into
Samaria
,
there
to
abyde
,
but
because
hée
must
passe
through
the
same
into
Galilee
.
Assoone
as
the
Lorde
knew
.
M.
The
Euangelist
speaketh
not
here
as
though
the
Lord
were
at
any
time
ignoraunt
of
the
practises
of
his
enemies
:
for
he
néede
not
be
admonished
of
the
deuises
of
his
enemies
:
for
he
knewe
theyr
euyll
Cogitacions
,
&
therfore
hée
shunned
their
fury
.
C.
The
Euangelist
maketh
mencion
only
of
the
Pharisees
,
which
were
sworne
enemies
vnto
Christ
,
not
that
the
other
Scribes
were
his
friendes
:
but
because
this
secte
of
the
Pharisées
then
raigned
,
and
were
mad
,
vnder
the
pretence
of
a
Godlye
zeale
.
Saint
Iohn
sayth
here
that
these
men
heard
howe
that
Christ
made
and
Baptized
moe
Disciples
than
Iohn
the
Baptist
:
but
he
sayeth
not
that
they
sawe
this
.
First
of
all
this
was
hereticall
,
by
the
Sacerdotall
,
or
Priestly
Iudgement
:
for
this
might
haue
deuided
the
Church
,
and
haue
bread
Schismes
.
For
so
many
as
became
the
Disciples
of
Christ
and
were
Baptized
,
went
to
a
newe
Churche
,
and
imbrasing
the
Yoke
of
Christ
,
were
drawne
from
the
gouernment
of
the
Pharisées
,
Scribes
,
and
Priestes
.
C.
Moreouer
,
their
mindes
being
sturred
vp
before
,
by
the
gathering
togeather
of
Disciples
by
Iohn
,
they
were
nowe
the
more
exasperate
,
and
set
on
fyre
,
when
they
sawe
that
Christ
came
,
and
drewe
more
Disciples
after
him
,
than
Iohn
had
done
.
For
from
the
time
that
Iohn
preached
him selfe
to
bée
nothing
else
but
the
forerunner
of
the
Sonne
of
GOD
,
the
greater
number
followed
Christ
,
and
the
Ministerye
of
Iohn
beganne
nowe
to
ceasse
.
And
so
by
lytle
and
litle
hée
resigned
to
Christ
,
the
office
of
teaching
and
Baptizing
:
A.
as
hée
him selfe
had
sayd
,
Math.
3
He
must
increase
,
but
I
must
decrease
.
The
Lorde
made
Disciples
,
that
is
to
saye
,
hée
wanne
vnto
him
hearers
,
and
bounde
them
vnto
him
,
with
the
knot
of
Religion
:
And
in
verye
déede
the
hearers
of
the
Lorde
,
haue
béene
alwayes
called
from
the
beginning
,
Disciples
,
afterward
Christians
.
2.
(
Though
that
Iesus
him selfe
Baptized
not
,
but
his
Disciples
.
)
A.
It
is
sayde
in
the
twoo
and
twentye
verse
of
the
Chapter
going
before
,
that
Christ
was
in
Iewrye
,
and
that
he
there
Baptized
,
the
which
Saint
Iohn
here
expoundeth
,
saying
:
that
hée
Baptized
by
his
Disciples
.
AVG.
Therefore
the
Lorde
Baptized
,
Christ
baptized
not
:
&
yet
did
baptize
.
and
Baptized
not
.
For
,
he
Baptized
,
because
it
was
he
that
cleansed
,
washed
,
and
purified
the
sinnes
:
hée
Baptized
not
,
because
hée
vsed
not
the
outward
Sacrament
of
dipping
,
or
ducking
in
the
Water
.
The
Disciples
vsed
the
Ministerye
of
the
bodye
:
and
hée
Ioyned
thervnto
his
Maiestie
and
grace
.
B.
Therefore
the
Lorde
Baptized
by
the
Ministerye
of
his
Disciples
.
This
outwarde
signe
was
committed
to
the
Ministerye
of
the
Churche
:
and
to
this
Ministery
Christ
chose
his
Apostles
.
As
therefore
by
this
the
Church
ought
to
be
ordred
&
gouerned
:
euen
so
hée
thought
good
to
prepare
his
Apostles
to
the
same
,
and
to
enter
them
into
this
holy
ministerye
.
M.
For
hée
sayde
afterwarde
to
his
Apostles
:
Goe
ye
foorth
,
Mat.
28.19
Mat.
16
.
1●
and
teache
all
Nations
,
and
Baptize
them
in
the
name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holye
Ghost
.
C.
So
that
we
sée
,
that
the
same
is
called
the
Baptisme
of
Christe
:
which
is
ministred
by
the
handes
of
other
menne
,
to
the
ende
we
might
knowe
that
Baptisme
doeth
not
depende
vpon
the
person
of
the
Minister
,
but
that
the
force
thereof
doeth
whollye
hang
vpon
the
aucthour
,
in
whose
name
and
at
whose
commaundement
the
same
is
ministred
.
Whereby
wée
haue
a
singular
consolation
:
for
séeing
we
know
that
our
Baptisme
is
of
no
lesse
efficasie
,
to
cleanse
and
to
renewe
vs
,
than
if
the
same
were
geuen
to
vs
,
of
the
sonne
of
God
him selfe
,
what
a
speciall
comforte
,
and
vnspeakeable
Ioye
,
maye
wée
haue
thereby
?
And
this
is
sufficient
to
confute
the
Annabaptistes
,
Anabaptistes
conf●red
.
which
affirme
that
Baptisme
is
defiled
,
and
vnperfect
,
by
the
sinne
and
wickednesse
of
the
Minister
:
and
for
this
cause
they
greatelye
trouble
the
Churche
,
as
sometime
did
the
Donatistes
.
But
concerning
this
matter
,
we
haue
spoken
sufficientlye
before
in
the
thirde
Chapter
,
the
twoo
and
twentie
verse
.
M.
By
this
place
also
wee
maye
easylye
gather
,
that
the
office
of
teaching
,
is
farre
better
than
the
office
of
Baptizing
.
The
Lorde
Preached
him selfe
,
The
office
of
teaching
excelleth
the
office
of
baptizing
.
but
hée
Baptized
by
the
handes
and
Ministerye
of
other
men
.
For
the
Preaching
of
the
Gospell
,
is
an
office
of
greater
power
,
and
more
plentifullye
setteth
foorth
the
Grace
and
knowledge
of
God
,
than
the
Ministerye
of
Baptising
:
euen
as
it
is
a
worke
of
greater
Industrye
,
and
cunning
,
to
prepare
the
Wrastler
to
the
Game
,
than
to
geue
the
Garlande
and
price
to
those
that
winne
.
B.
Christ
therefore
was
contented
to
teache
,
and
by
the
signe
of
imposition
of
handes
,
to
giue
the
spirite
of
God
and
other
giftes
:
and
straight
way
permitted
the
Apostles
to
baptize
.
M.
So
sayth
Paule
,
that
hée
was
not
sent
to
Baptize
but
to
preache
.
1.
Cor.
1.17
And
Peter
himselfe
béeing
present
baptized
not
the
house
of
Cornelius
,
Acte
.
10.48
but
commaunded
them
to
be
baptized
.
There
ought
to
be
in
the
Churche
boath
preaching
Ministers
,
and
Baptising
Ministers
.
Therefore
there
must
be
an
order
obserued
in
the
Churche
,
that
they
which
excell
others
,
may
haue
the
most
excellent
offices
committed
vnto
them
.
3.
Hee
left
Iury
,
and
departed
againe
into
Galilee
.
He
left
Iury.
.
R.
Christ
by
reason
of
the
persecution
of
the
Pharisees
,
fléeeth
out
of
Iudea
,
not
for
feare
of
death
(
for
hée
therefore
descended
from
heauen
,
that
hée
might
dye
for
men
)
but
because
as
yet
he
had
scarselye
begon
his
office
,
for
the
whiche
hée
was
come
.
For
so
soone
as
hée
had
done
this
,
hée
went
foorth
to
méete
his
enimies
:
Iohn
.
18.4
so
far
hée
was
from
fléeing
death
.
So
Paule
by
the
Brethren
was
lette
downe
in
a
Basket
ouer
the
Wall
in
the
night
,
Act.
9.25
and
fled
:
but
when
he
hadde
discharged
his
office
and
calling
,
hée
was
readie
not
onely
to
be
bounde
,
but
also
to
dye
at
Hierusalem
for
the
name
of
the
Lorde
Iesu
.
Act.
21.13
And
departed
againe
into
Galilee
C.
Why
doth
hée
séeke
to
hide
himselfe
in
Galilee
,
as
though
hée
woulde
not
be
knowne
,
when
he
shoulde
rather
haue
made
him selfe
manifest
?
I
aunswere
that
Christ
woulde
obserue
an
order
in
his
doinges
,
and
soo
vsed
the
oportunitie
of
the
time
,
that
he
did
not
let
passe
or
forslew
one
moment
.
Therefore
hée
determined
to
finishe
his
course
in
good
order
and
with
discretion
.
Whereby
also
wée
are
taught
,
that
wée
ought
to
be
of
such
stoute
courage
,
that
wée
shoulde
not
be
so
terrified
with
any
feare
,
Persecution
may
be
fled
sometime
.
but
wée
shoulde
go
forwarde
in
our
office
:
and
that
wée
shoulde
not
be
boulde
in
casting
our selues
rashelye
into
perils
.
R.
Christe
coulde
with
his
becke
onelye
haue
withstande
all
his
enimies
:
But
for
our
sakes
hée
abased
himselfe
,
taking
vpon
him
the
forme
of
a
seruaunt
,
Phil.
2.7
.
Heb.
2.18
and
woulde
be
subiect
to
infirmities
,
that
hée
might
helpe
those
which
are
tempted
.
4.
For
it
was
so
that
hee
must
needes
go
thorowe
Samaria
.
These
wordes
are
an
introduction
to
the
Historie
of
the
woman
of
Samaria
,
For
the
Euaungelist
sayth
that
the
Lord
was
constrained
by
necessitie
to
passe
by
Samaria
,
the
which
coulde
not
be
done
without
offence
to
the
Iewes
.
Hée
saith
therefore
that
these
countreys
or
regions
were
so
placed
,
that
going
from
Iury
to
Galilee
,
hée
coulde
not
passe
except
hée
went
through
Samaria
,
which
laye
betwéene
them
.
C.
Christ
then
came
not
of
set
purpose
into
Samaria
,
but
because
the
necessitie
of
the
iourney
did
so
require
.
For
vntill
hée
had
opened
passage
to
the
Gospell
by
his
resurrection
,
it
was
necessarie
that
he
shoulde
be
occupied
in
gathering
togither
the
lost
shéepe
of
the
house
of
Israel
,
for
the
which
hée
was
sent
.
Wherevppon
he
is
called
a
Minister
of
the
Circumcision
.
Rom.
15.8
And
at
the
first
preaching
of
the
Apostles
,
Math.
10.5
hée
forbadde
them
to
goe
to
teach
the
Samaritanes
.
Least
therefore
Christ
shoulde
séeme
to
doe
any
thing
contrary
to
that
which
hée
had
commaunded
,
the
Euangelist
thought
good
to
pretermitte
this
.
B.
For
Luke
testifyeth
,
that
if
a
man
wyll
goe
out
of
Galilee
to
Iudea
,
Luke
.
9.52
hée
must
passe
through
the
Countrey
of
Samaria
.
M.
But
the
Euangelist
,
by
the
name
of
Samaria
,
meaneth
not
that
Samaria
,
which
afterwarde
,
the
name
being
chaunged
,
was
called
Sebaste
,
but
the
Countreye
lying
about
the
same
:
as
maye
bée
gathered
by
the
texte
:
For
it
is
added
.
5.
Then
came
hee
to
a
Citye
of
Samaria
,
whiche
is
called
Sichar
,
besides
the
possession
,
that
Iacob
gaue
to
his
sonne
Ioseph
.
B.
Iosephus
writeth
that
Sichima
,
which
bordereth
vppon
mount
Garizin
,
(
which
is
higher
than
al
the
mountaines
of
Samaria
)
was
the
chiefe
or
Metropolitane
Citye
of
Samaria
,
in
the
time
of
Alexander
the
greate
.
Herevppon
it
is
lykelye
that
the
same
Sichima
,
is
called
by
the
Euangelist
,
Sichar
:
C.
which
also
was
called
Sichem
,
the
Inhabitauntes
whereof
were
Trayterouslye
slaine
,
Gen.
34.25
Iud.
9.49
by
Simeon
and
Leui
:
and
which
Abimelech
(
notwithstanding
,
that
hée
was
borne
in
the
same
)
afterwarde
destroyed
and
made
euen
with
the
grounde
.
But
so
notable
and
excellent
was
the
place
,
that
the
thirde
time
a
Citye
was
builded
there
againe
,
which
in
Hieromes
time
was
called
Naples
.
And
the
Euangelist
taketh
awaye
all
controuersye
,
by
adding
so
many
circumstaunces
.
For
it
maye
euidently
appeare
by
Moyses
,
Ge.
48.22
.
where
that
fielde
was
,
which
Iacob
gaue
vnto
the
sonnes
of
Ioseph
.
M.
And
the
Euangelist
maketh
mencion
of
this
geuing
,
to
commende
the
Faith
of
Iacob
,
who
being
at
the
point
of
death
,
and
not
vnmindefull
of
the
promise
made
concerning
the
Lande
of
Canaan
,
by
faith
gaue
this
platte
of
grounde
to
his
Sonne
Ioseph
.
But
if
Iacob
gaue
this
place
for
an
Inheritaunce
to
his
Sonne
Ioseph
,
Question
Howe
came
it
to
passe
,
that
none
of
his
posteritye
,
but
Samaritanes
(
that
is
to
saye
,
a
forraine
Nation
brought
thyther
out
of
Babilon
)
were
founde
there
by
our
sauiour
Christ
?
Reade
the
Historye
in
the
seuentéene
Chapter
of
the
Seconde
Booke
of
Kinges
.
Aunswere
.
I
aunswere
,
That
God
deuided
the
Lande
to
the
Sonnes
of
menne
,
insomuch
,
that
euery
Nation
was
appointed
his
dwelling
place
:
But
(
as
we
sée
by
this
example
)
it
commeth
oftentimes
to
passe
,
by
the
iust
iudgement
of
God
,
that
the
reprobate
are
cast
out
of
theyr
owne
Nations
,
which
their
Auncestours
haue
receiued
of
God
,
with
singular
grace
and
fauour
.
6.
And
there
was
Iacobs
well
.
Iesus
then
being
wearye
of
his
Iourneye
,
sate
thus
on
the
well
:
and
it
was
about
the
sixte
hower
.
And
there
was
Iacobs
well
.
R.
The
Euangelist
maketh
mencion
of
this
Spring
,
whiche
hée
calleth
Iacobs
well
,
because
it
is
credible
,
and
likelye
that
Iacob
Digged
a
well
there
,
Gen.
21.2
.
Gen.
26.15
following
the
example
of
his
Fathers
,
Abraham
and
Isaac
.
M.
And
whereas
this
péece
of
ground
,
and
this
Well
,
of
the
which
,
the
Euangelist
maketh
mention
,
haue
retayned
in
them selues
,
The
memorye
of
the
Godly
abideth
for
euer
.
so
many
Ages
,
and
so
long
time
the
remembraunce
of
the
Patriarche
Iacob
,
we
maye
thereby
bée
admonished
and
taught
,
howe
sure
and
stable
the
memorye
of
the
Godlye
abideth
euen
in
this
worlde
.
This
place
was
of
greater
fame
,
by
reason
of
the
remembraunce
of
Iacob
,
than
the
high
mountaines
of
Robbers
,
whose
memorye
sodainelye
vanisheth
away
.
Let
vs
leaue
vnto
our
Posterity
,
the
remembraunce
of
Godlynesse
,
which
is
much
more
precious
than
Golde
.
Jesus
then
being
weery
.
Here
beginneth
the
History
.
When
the
Disciples
were
entered
into
the
Citye
,
to
bye
meate
,
the
Lord
sate
in
the
meane
time
,
beside
the
Well
,
as
wayting
their
returne
,
not
entring
with
them
into
the
Citye
,
bothe
,
that
hée
might
not
geue
them
an
euident
occasion
of
offence
,
and
also
that
hée
might
attende
the
finishing
of
that
worke
,
which
hée
knew
hée
should
take
in
hande
.
For
hée
sate
,
(
sayth
the
Euangelist
)
being
weery
of
his
Iourney
,
by
the
Welles
side
.
C.
Hée
did
not
fayne
a
wéerinesse
,
but
he
was
wéery
in
déede
.
For
to
the
ende
hée
might
the
more
effectuallye
suffer
the
Passions
of
a
naturall
man
,
hée
tooke
vpon
him
our
infirmities
.
R.
For
hée
came
into
this
world
to
declare
,
that
hée
is
our
high
Priest
with
his
Father
.
The
office
of
the
high
Priest
.
It
is
the
office
of
the
high
Priest
,
to
Care
,
to
Praye
,
and
to
make
intercession
for
the
People
,
and
to
take
the
sinnes
of
the
People
vppon
him selfe
:
the
which
maye
manifestlye
inough
appeare
out
of
the
olde
Lawe
.
Nowe
,
howe
can
Christ
suffer
with
vs
,
and
bée
touched
with
our
Infirmyties
,
except
hée
were
subiect
to
those
affections
,
and
infirmities
before
?
Therfore
,
hée
is
one
while
described
to
bée
Hungrye
,
another
while
Thirstye
,
another
whyle
Wéerye
,
another
whyle
Scourged
,
another
while
Crucified
,
another
while
Dying
:
to
the
ende
wée
maye
knowe
,
that
wée
haue
an
high
Priest
,
that
hath
felt
in
him selfe
our
infirmities
,
and
so
maye
haue
a
sure
hope
and
trust
in
all
aduersities
.
For
Christ
knoweth
howe
wée
are
minded
,
and
affected
in
them
,
and
of
what
helpe
wée
stande
in
néede
,
séeing
that
hée
him selfe
hath
borne
the
lyke
.
This
matter
is
verye
wel
handeled
by
the
Apostle
in
his
Epistle
to
the
Hebrewes
.
Heb.
2.14
.
and
.4.15
.
M.
This
also
belongeth
to
the
confirmation
of
our
Faith
,
by
which
wée
beléeue
that
Christ
was
not
onelye
GOD
,
but
also
perfect
man
,
in
all
thinges
like
vnto
vs
,
sinne
excepted
.
For
in
that
hée
was
wéerye
of
his
Iourney
,
hée
doeth
not
declare
thereby
his
Diuinitye
,
but
rather
his
humanitye
,
and
the
Imbecillitye
of
the
fleshe
,
according
to
the
which
,
hée
suffered
Hunger
,
Thyrste
,
Wéerinesse
,
sorrowes
,
and
death
it selfe
.
It
was
necessarye
that
by
these
and
such
lyke
arguments
the
true
Assumption
of
our
fleshe
,
in
the
which
the
redemption
and
reconciliation
of
mankinde
,
was
made
perfecte
,
shoulde
bée
declared
.
Moreouer
,
these
thinges
prescribe
and
set
before
vs
an
example
of
true
humilitye
and
modestye
to
followe
.
The
Lord
was
wéerye
of
his
Iourneye
.
Wherefore
?
because
hée
vsed
not
to
Ryde
,
but
alwaies
went
on
Foote
,
what
Iourney
so
euer
he
tooke
in
hande
.
CHR.
Humblye
,
according
to
the
condition
of
the
place
,
hée
sate
by
the
welles
side
,
and
that
alone
,
without
any
garde
,
and
without
any
Cushen
,
or
Boulster
of
ease
.
M.
Woe
therefore
bée
to
our
Pride
,
woe
bée
to
our
nicenesse
,
and
follye
.
The
Lorde
of
Heauen
for
our
sake
,
tooke
vppon
him
our
fleshe
,
and
put
vppon
him
the
formes
of
humilitye
,
of
modestye
,
and
of
temperaunce
for
vs
to
followe
:
but
as
for
vs
,
we
séeke
by
all
Nicenesse
,
and
Immodest
behauiour
,
to
lose
that
which
hée
hath
purchased
.
Bv.
Therefore
the
Lorde
tooke
his
Iourney
on
Foote
,
and
not
on
Horsebacke
,
or
in
his
Coache
,
or
Charriot
,
that
by
his
example
,
he
might
condemne
the
excesse
,
and
carnall
pleasure
of
our
Bishoppes
.
C.
Wherevpon
,
when
the
Euangelist
sayth
,
that
Christ
sate
thus
,
hée
doth
expresse
as
it
were
the
ghesture
,
and
behauiour
of
a
wéerye
man
.
Bv.
But
yet
after
his
labours
,
hée
sought
reste
,
least
any
man
should
thinke
,
that
the
body
ought
to
bée
Tyred
aboue
measure
.
The
body
must
not
be
oppressed
with
labour
.
For
God
doeth
not
allowe
immoderate
exercise
,
by
which
man
doth
accellerate
,
and
hasten
his
death
before
the
time
.
A.
Herevppon
the
Apostle
teacheth
,
that
the
care
of
the
fleshe
,
ought
not
altogeather
to
bée
cast
of
:
but
hée
addeth
,
Ro.
13.14
.
saying
:
And
make
not
prouision
for
the
fleshe
:
to
fulfill
the
lustes
of
the
same
.
And
it
was
about
the
sixte
howre
.
V.
The
Euangelist
according
to
his
manner
,
describeth
all
thinges
diligentlye
.
Bv.
Hée
calleth
that
the
sixt
houre
which
to
vs
is
the
Noonetide
:
CHR.
to
the
ende
wée
might
knowe
that
the
Lord
was
wéerye
,
not
onely
by
his
labour
,
but
also
with
the
heate
of
the
Noonetide
.
For
the
Sunne
comming
towarde
his
height
doubleth
the
labour
,
and
maketh
the
Iourney
more
painefull
.
C.
And
séeing
the
daye
hath
twelue
howres
,
from
the
rysing
of
the
Sunne
,
vntill
the
setting
of
the
same
,
the
sixt
howre
,
was
the
mid
daye
,
or
twelue
of
the
Clocke
at
highe
Noone
,
as
wée
call
it
,
R.
about
which
time
the
heate
of
the
daye
is
most
feruent
,
and
prouoketh
Thirste
.
B.
Wherby
it
appeareth
that
the
Lord
had
occasion
to
aske
Drinke
of
the
woman
.
A.
Wée
are
taught
also
by
this
Circumstaunce
of
the
time
,
to
haue
greater
consideration
of
the
mind
,
than
of
the
body
,
seeing
that
Christ
sent
not
his
Disciples
to
buye
meate
for
their
Dinner
,
before
it
was
high
Noone
.
Let
vs
therefore
remember
this
lesson
,
which
Christ
hath
geuen
vnto
all
those
which
are
his
.
Fyrst
seeke
the
Kingdome
of
God
,
Mat.
6.33
.
and
the
righteousnesse
thereof
,
and
all
other
thinges
whereof
yee
haue
neede
,
shal
be
geuen
vnto
you
.
The
which
rule
gluttonous
and
Riotous
personnes
obserue
not
,
whiche
betimes
in
the
morning
make
haste
to
Breakfast
,
before
they
haue
serued
God
:
to
whome
the
Lord
by
his
Prophete
,
Esay
.
5.11
.
threatneth
extreame
destruction
except
they
repent
.
7.
And
there
came
a
woman
of
Samaria
,
to
drawe
water
:
Iesus
sayeth
vnto
her
,
Geue
me
drinke
.
And
there
came
a
woman
.
M.
We
saw
before
in
the
person
of
Christ
,
a
base
exordium
,
or
beginning
,
and
now
a
base
or
contemptible
instrument
of
great
matters
is
brought
in
:
First
the
Woman
,
then
what
woman
,
namelye
,
a
Woman
of
Samaria
,
and
if
this
bée
not
inough
,
a
common
woman
,
a
harlotte
,
a
Woman
polluted
and
defiled
with
vncleannes
.
Coulde
he
vse
his
Apostles
as
instrumentes
:
to
offer
the
knowledge
of
his
heauenly
grace
to
this
Citie
?
yea
veryly
.
But
so
it
was
conuenient
for
the
glorye
of
Gods
grace
,
that
those
thinges
which
were
infyrme
,
weake
,
and
loste
,
should
bée
cured
and
saued
with
the
first
.
So
it
was
méete
that
she
first
should
come
to
the
Shéepeheard
of
Soules
,
not
as
one
strong
and
whole
,
but
as
a
weake
,
féeble
,
and
straying
Shéepe
.
So
it
was
méete
that
such
a
one
should
come
to
the
Phisition
,
as
was
not
whole
,
or
lightlye
sicke
,
but
such
a
one
as
was
troubled
with
a
gréeuous
and
daungerous
disease
,
in
the
which
,
first
of
all
the
singular
benefite
of
healing
,
geuen
to
the
world
in
Christ
,
and
secondlye
,
that
singuler
humanitye
and
gentlenesse
of
the
Heauenlye
Phisition
,
is
declared
,
which
should
afterwarde
bée
the
Instrument
to
increase
and
spreade
foorth
the
Heauenlye
grace
.
Here
therefore
that
appeareth
to
bée
most
true
which
the
Apostle
writeth
,
saying
:
God
hath
chosen
the
foolishe
thinges
of
the
worlde
,
1.
Cor.
1.27
to
confound
the
wise
:
and
God
hath
chosen
the
weake
thinges
of
the
worlde
,
to
confound
thinges
which
are
mightye
:
and
vnable
thinges
of
the
worlde
,
and
thinges
which
are
despised
,
God
hath
chosen
,
yea
,
and
thinges
which
are
not
,
to
bring
to
naught
thinges
that
are
:
that
no
fleshe
should
reioyce
in
his
presence
.
R.
Moreouer
,
the
Euangelist
writeth
of
the
Woman
according
to
the
rule
of
charity
,
which
willinglye
euer
sought
to
excuse
and
hide
others
faultes
.
For
this
Woman
was
an
Harlotte
:
notwithstanding
more
honestlye
hée
calleth
her
a
Woman
,
and
not
a
Harlotte
.
A.
But
least
any
man
shoulde
thinke
,
that
this
woman
went
therefore
out
of
the
Citye
,
to
séeke
Christ
the
Sauiour
of
the
worlde
,
(
as
wée
may
reade
howe
that
the
Woman
of
Canaan
went
out
of
the
Coastes
of
Tyre
and
Sydon
,
Mat.
15.22
.
to
intreate
Christ
for
her
daughter
possessed
of
a
Deuyll
)
the
Euangelist
not
vnaptly
sayeth
,
Apoc.
22.17
that
shée
came
to
drawe
water
:
&
yet
notwithstanding
she
founde
him
by
the
welles
side
,
Esay
65.1
.
which
geueth
the
water
of
life
fréelye
to
them
that
thyrste
:
to
the
ende
wée
might
note
that
to
bée
most
true
,
which
the
Lorde
sayeth
by
his
Prophete
:
Ro.
10.20
.
I
am
founde
of
those
which
sought
me
not
.
And
thus
it
happeneth
vnto
vs
oftentimes
,
that
while
wée
are
thinking
and
doing
of
another
thing
,
the
benefites
of
our
Heauenlye
Father
are
offered
vnto
vs
.
Insomuch
that
the
trueth
of
Gods
word
maye
appeare
,
Iohn
.
15.16
Ye
haue
not
chosen
me
,
but
I
haue
chosen
you
.
M.
For
shée
was
altogeather
ignoraunt
of
that
which
should
come
to
passe
.
Not
knowing
of
all
these
thinges
shée
chaunsed
vpon
our
Sauiour
Christ
.
Shée
came
to
drawe
water
,
for
bodyly
drinke
:
and
shée
found
the
well
of
life
,
by
which
the
Soules
of
men
are
refreshed
to
euerlasting
life
.
Shée
séemeth
to
come
by
chaunse
,
but
he
which
disposeth
al
things
,
led
her
mind
by
his
secrete
working
,
that
she
might
come
in
this
moment
,
in
the
which
she
should
finde
Christ
,
the
well
of
life
.
By
this
example
we
sée
howe
our
actions
are
in
the
handes
of
God
,
so
disposing
those
thinges
which
we
intende
to
doe
,
that
oftentimes
we
doing
one
thing
,
happen
vpon
another
thing
,
of
the
which
we
neuer
thought
.
Rebecca
came
to
the
Well
,
not
thinking
to
finde
the
seruaunt
of
Abraham
there
,
which
was
come
to
betrothe
her
vnto
his
Maisters
sonne
,
but
intending
to
drawe
Water
:
and
although
she
might
séeme
to
come
by
chaunse
to
this
Well
,
Gen.
24.5
.
yet
notwithstanding
,
shée
came
by
the
prouidence
of
God
:
and
by
chaunse
met
with
him
,
whome
shée
looked
not
for
.
God
disposeth
all
our
affections
as
it
pleaseth
him
.
Gen.
29.9
.
Euen
so
also
Rachel
founde
not
Iacob
,
as
one
that
shoulde
bée
her
Husbande
,
whome
shée
knewe
not
,
but
came
to
the
Well
,
to
water
her
Fathers
Shéepe
:
But
the
God
of
Abraham
,
Isaac
,
and
Iacob
,
ordered
all
thinges
by
his
secréete
disposition
.
Also
Lydia
,
a
Seller
of
Purple
,
came
not
to
the
Temple
,
which
was
by
the
Ryuers
side
,
but
onelye
for
Deuotions
sake
,
being
altogeather
ignoraunt
of
Paul
,
●cts
.
16.14
and
Barnabas
the
Apostles
of
Iesu
Christ
,
and
yet
neuerthelesse
,
shée
met
with
them
,
the
Lorde
prouiding
for
her
sauyng
health
.
So
that
(
as
wée
haue
sayde
)
those
thinges
which
belong
vnto
our
Saluation
,
are
bestowed
and
offered
vnto
vs
,
by
the
prouidence
of
God
,
without
our
knowledge
,
when
wée
are
otherwise
occupyed
,
to
the
ende
we
might
learne
whollye
to
depend
vpon
his
diuine
prouidence
:
as
Saint
Iames
verye
well
teacheth
vs
to
doe
.
Iam.
4.14
R.
Verylye
,
in
this
place
we
maye
beholde
the
wonderful
Iudgementes
of
God
.
For
Christ
fled
from
Iewrye
,
in
the
whiche
were
the
High
Priestes
,
Scribes
,
and
Pharisées
,
being
holye
as
they
séemed
,
both
in
outward
profession
,
and
also
in
Godlye
life
.
But
to
the
Harlot
,
ouerwhelmed
with
sinnes
,
looking
as
yet
for
no
such
thing
,
hée
came
,
&
brought
her
Saluation
:
to
the
ende
men
maye
knowe
that
to
bée
true
which
hée
sayeth
in
another
place
:
Math.
21.31
1.
Tim.
1.15
.
The
Publicanes
and
Harlottes
,
shall
enter
into
the
Kingdome
of
God
before
you
.
Also
the
Apostle
Paul
sayeth
,
Christ
Iesus
came
into
the
worlde
,
to
saue
sinners
.
Bv.
Therfore
Christ
taried
not
vntyll
the
Woman
of
Samaria
asked
grace
,
or
vntill
shée
spake
first
vnto
him
,
but
preuenteth
her
,
who
minded
to
say
nothing
,
and
offereth
vnto
her
occasion
to
speake
,
saying
:
Geue
mee
drincke
.
Bv.
Modestlye
speaking
vnto
her
,
whome
hée
might
haue
called
by
a
reprochefull
and
vnhonest
name
.
But
nowe
throughout
all
his
communication
,
hée
tempereth
his
speache
,
as
if
hée
had
,
had
to
doe
with
a
verye
honest
woman
,
least
he
should
offende
and
dryue
her
awaye
by
sharpenesse
of
woordes
.
By
which
his
behauiour
he
hath
left
an
example
to
the
Preachers
of
the
Gospel
,
by
lenitye
,
and
ciuill
wisedome
,
to
winne
manye
to
Christ
,
and
to
righteousnesse
,
and
for
this
cause
to
abstaine
from
reprochefull
woordes
,
and
lauishnesse
of
tongue
.
C.
And
whereas
he
requireth
water
of
this
woman
,
hée
doeth
it
not
simplye
,
for
this
purpose
,
to
haue
occasion
geuen
him
to
teache
her
,
(
for
Thirst
constrayned
him
to
desyre
Drinke
)
but
this
coulde
bée
no
let
,
but
that
when
hée
had
gotten
occasion
,
hée
vsed
the
same
:
because
hée
preferred
the
womans
saluation
,
before
his
owne
necessitye
.
Therefore
,
forgetting
his
Thyrst
,
and
taking
tyme
and
occasion
to
talke
,
that
hée
might
instruct
her
in
true
Godlinesse
,
hée
bringeth
her
from
the
consideration
of
visible
water
,
vnto
that
which
is
spirituall
,
and
watereth
her
mynde
with
heauenly
Doctrine
,
which
denied
to
geue
him
water
.
8.
For
his
Disciples
were
gone
awaye
into
the
toune
to
buie
meate
.
Bv.
This
the
Euangelist
addeth
of
him selfe
,
least
any
man
shoulde
aske
:
And
why
did
he
not
commaunde
his
Disciples
to
drawe
Water
?
This
occasion
which
the
Lorde
offereth
to
the
sinful
woman
,
séemeth
to
be
very
base
and
contemptible
:
and
no
marueyle
,
séeing
to
the
most
parte
of
vs
,
at
this
daye
,
they
séeme
small
occasions
,
which
the
Lorde
offereth
vnto
vs
,
to
put
vs
in
minde
of
amendment
.
But
the
faithful
man
despiseth
no
occasion
,
which
maye
mooue
him
to
repentaunce
.
M.
Moreouer
,
in
that
our
Sauiour
Christ
was
solitarye
,
and
alone
,
the
woman
,
might
the
more
bouldly
put
awaye
shamefastnesse
,
and
also
the
better
consider
of
her
faulte
.
Therefore
,
the
wisdome
,
and
Ciuillitye
of
Christ
is
commended
vnto
vs
in
this
place
,
that
wée
might
followe
the
same
,
so
often
as
we
haue
to
doe
with
sinners
,
and
weake
personnes
,
least
we
offende
them
,
dashe
them
out
of
countenaunce
,
or
dryue
them
awaye
.
A.
Furthermore
,
when
the
Euangelist
addeth
that
the
disciples
went
into
the
Citye
to
buie
meate
,
he
declareth
that
they
were
not
altogeather
without
Money
:
as
we
maye
also
easilye
gather
by
another
Euangelist
,
where
the
Disciples
are
reported
to
saye
,
Shall
we
goe
and
buie
twoo
hundred
Peny
woorth
of
Bread
,
Mat.
6.37
.
Iohn
.
12.6
and
.13.29
.
and
geue
them
to
eate
?
Also
Iudas
was
Treasurer
,
and
caryed
the
Bagge
.
M.
Therefore
the
Euangelist
sayeth
,
they
went
to
buie
,
The
Disciples
of
Christ
were
no
begging
Friars
.
Mat.
23.14
and
not
to
begge
.
For
they
were
not
of
the
order
of
Begging
Fryers
,
which
thinke
it
greatlye
appertayning
to
the
Gospell
,
not
to
liue
of
theyr
owne
Labour
,
but
of
the
sweate
of
other
mennes
browes
,
and
to
deuoure
Widdowes
houses
,
vnder
the
pretence
of
long
Prayers
:
as
Christ
vpbraideth
the
Pharisées
,
theyr
Predecessours
.
9.
Then
sayth
the
Woman
of
Samaria
to
him
,
Howe
is
it
that
thou
being
a
Iewe
,
askest
drincke
of
mee
,
which
am
a
Samaritane
?
For
the
Iewes
meddle
not
with
the
Samaritanes
.
Then
sayeth
the
Woman
.
CHR.
The
woman
of
Samaria
,
suspecteth
Iesus
to
bée
a
Iewe
,
both
by
his
Apparell
,
and
also
by
his
tongue
.
M.
For
she
could
by
no
other
meanes
know
him
,
than
by
that
which
she
both
hearde
and
sawe
.
For
that
Nation
aboue
all
other
had
a
speciall
kinde
of
Apparell
,
and
a
speciall
Language
,
whereby
they
might
be
easelye
knowen
from
other
Nations
there
aboutes
.
Christ
●lowed
〈◊〉
fashion
〈◊〉
his
Co●trey
in
apparell
.
Christ
therefore
obserued
the
manner
and
fashion
of
his
Countreye
,
both
in
his
Apparell
,
and
also
in
Language
:
the
which
is
a
great
token
of
Grauitye
.
Euen
so
the
Fathers
of
Auncient
time
,
framed
them selues
to
common
decensie
,
and
Grauitye
,
because
they
woulde
not
excéede
the
maner
and
fashion
of
theyr
Countrey
in
theyr
Apparell
,
and
behauiour
.
But
at
this
daye
,
all
men
for
the
most
part
,
put
vpon
them
vanitye
and
lightnesse
:
in
so
much
that
a
man
can
not
knowe
a
Frencheman
from
a
Germane
,
nor
an
Italian
,
from
a
Spaniarde
,
nor
a
Spaniarde
from
a
Germane
:
and
as
for
the
English
man
,
hée
in
his
Apparell
,
is
so
disguised
,
that
of
all
other
people
,
he
séemeth
this
waye
to
bée
most
vaine
.
This
lightnesse
,
doeth
not
onely
chaunge
the
apparell
,
but
also
banisheth
awaye
,
the
countreye
affection
and
minde
,
in
so
muche
that
a
man
maye
truelye
saye
of
these
kinde
of
men
:
Affectus
Patrios
,
Patria
cum
veste
relinquunt
.
That
is
,
As
forsaken
they
haue
theyr
Countreyes
attyre
:
So
of
Countreyes
loue
,
they
haue
quenched
the
fyre
.
C.
But
the
aunswere
which
the
woman
maketh
here
,
is
a
reprooche
or
taunte
,
by
which
shée
doeth
obiect
vnto
him
the
common
contempte
of
her
Countreye
.
As
if
shée
should
saye
.
Is
it
méete
for
thée
to
aske
drinke
of
mée
,
when
as
the
Iewes
accounte
vs
Samaritanes
so
prophane
?
For
that
which
is
added
,
For
the
Iewes
medle
not
with
the
Samaritanes
.
séemeth
to
bée
spoken
by
the
Woman
.
Howebeit
othersome
thinke
it
to
be
spoken
by
the
Euangelist
,
in
stéede
of
an
exposition
.
A.
But
concerning
the
hatred
,
Verse
.
52.
which
the
Iewes
bare
toward
the
Samaritanes
,
and
of
the
Originall
of
the
same
,
reade
the
ninth
Chapter
of
Saint
Luke
.
10.
Iesus
aunswered
:
and
sayde
vnto
her
,
If
thou
knewest
the
gyft
of
GOD
,
and
who
it
is
that
sayth
to
thee
,
Geue
mee
drinke
:
Thou
wouldest
haue
asked
of
him
,
and
hee
would
haue
geuen
thee
water
of
life
.
If
thou
knewest
the
gyfte
of
GOD
.
C.
Nowe
taking
occasion
Christ
beginneth
to
preach
of
the
grace
and
power
of
his
Spyrite
,
and
that
to
a
Woman
,
whiche
was
altogeather
vnworthy
once
to
talke
with
him
.
A
wonderfull
example
truelye
of
his
goodnesse
:
For
what
was
in
this
miserable
woman
,
that
of
a
Strumpet
,
shée
shoulde
sodainly
become
a
Disciple
of
the
Sonne
of
God
?
Howebeit
hée
hath
shewed
also
no
lesse
mercye
vpon
euerye
one
of
vs
,
as
wee
haue
sayde
a
litle
before
.
Bv.
But
Christ
maketh
no
aunswere
to
the
obiected
dissention
betwéene
the
Iewes
and
the
Samaritanes
,
but
rather
maketh
haste
to
saue
,
and
to
reueale
his
Heauenlye
treasure
.
For
he
did
not
alowe
this
behauiour
of
the
Iewes
,
because
they
did
not
withdraw
them selues
from
the
fellowshippe
of
the
Samaritanes
,
for
that
they
hated
impietye
,
but
because
of
disdaine
,
and
vaineglorye
.
M.
Here
therefore
wée
are
taught
,
not
to
aunswere
to
euerye
obiection
,
but
so
to
make
our
aunswere
,
that
wée
forsake
not
edification
.
It
is
not
onelye
worldlye
,
but
also
Heauenlye
wisedome
,
fyrst
of
all
to
propounde
some
certaine
proposition
,
which
maye
tende
to
edification
:
and
then
diligently
to
directe
all
thinges
that
shal
be
spoken
vnto
the
same
:
and
not
to
suffer
our selues
to
bée
drawen
away
therefrom
,
by
the
obiection
of
the
ignoraunt
and
vnlearned
:
therefore
hee
sayeth
:
If
thou
knewest
the
gifte
of
GOD
.
C.
These
twoo
members
,
If
thou
knewest
the
gifte
of
God
:
and
who
it
is
that
talketh
with
thee
:
are
so
distinctly
to
bée
reade
,
that
the
latter
should
be
an
interpretacion
of
the
first
.
For
this
was
the
singuler
goodnesse
of
God
,
to
haue
Christ
present
,
whiche
brought
with
him
eternall
life
.
A.
Euen
as
hée
him selfe
sayde
,
Blessed
are
the
eyes
which
see
those
thinges
that
ye
see
.
For
I
saye
vnto
you
,
that
many
Prophetes
and
Kinges
,
Luk.
10.23
.
haue
desyred
to
see
those
thinges
that
ye
see
,
and
haue
not
seene
them
:
and
to
heare
those
thinges
,
that
ye
heare
,
and
haue
not
heard
them
.
M.
Christ
therefore
declareth
to
the
woman
,
what
shee
ought
to
haue
done
,
rather
than
to
haue
denyed
the
Water
which
hée
asked
.
For
thus
shée
shoulde
haue
sayde
,
I
haue
néede
to
aske
of
thée
that
water
of
lyfe
,
whereby
I
maye
mitigate
the
Thryst
of
my
languishing
and
pyning
Soule
:
and
doest
thou
aske
this
earthlye
water
of
mée
?
Or
thus
:
Howe
commeth
it
to
passe
that
thou
,
which
art
the
well
of
lyfe
,
askest
drinke
of
mée
,
which
am
a
myserable
woman
,
and
more
drye
than
any
Sponge
?
But
rather
geue
thou
vnto
mée
,
out
of
thy
Well
,
the
water
of
lyfe
.
But
in
that
the
Woman
dyd
not
thus
,
Christ
ascribeth
it
rather
to
ignoraunce
,
than
to
malice
,
saying
:
If
thou
knewest
,
thou
wouldest
haue
asked
.
C.
Moreouer
,
wée
are
taught
by
these
wordes
,
that
then
at
the
leangth
wée
knowe
what
manner
of
person
Christ
is
,
when
wée
vnderstande
what
the
Father
hath
geuen
to
vs
in
him
,
and
what
graces
and
benefites
hée
offereth
vnto
vs
.
But
this
knowledge
beginneth
at
the
féeling
of
our
néede
.
Christ
the
water
of
life
,
for
the
Thyrstye
.
For
it
is
necessarye
that
euerye
man
,
first
féele
his
miserye
before
he
séeke
for
a
reméedye
.
Therefore
the
Lorde
calleth
not
the
dronken
,
to
Drincke
more
,
but
the
Thyrstye
:
not
the
full
bellyed
to
eate
more
,
but
the
Hungrye
.
And
to
what
ende
should
Christ
haue
béene
sent
with
the
fulnesse
of
the
Spirite
,
vnlesse
wée
had
béene
emptye
?
Christ
herewithall
teacheth
vs
also
,
howe
effectuall
the
knowledge
of
his
graces
,
is
,
namely
,
of
suche
force
,
that
it
wyll
incourage
,
and
allure
our
myndes
to
desyre
the
same
.
If
thou
knewest
(
sayeth
our
Sauiour
Christe
)
thou
wouldest
haue
asked
.
Therefore
hée
went
about
to
make
the
Woman
more
desyrous
,
least
shée
shoulde
contemptuouslye
reiect
the
lyfe
offered
vnto
her
.
And
he
would
haue
geuen
thee
,
of
the
Water
of
lyfe
.
This
is
a
playne
argument
of
Gods
great
goodnesse
,
and
lyberallitye
,
by
which
he
doeth
not
onely
consider
howe
miserable
wée
are
,
and
of
what
benefites
we
stande
in
néede
,
but
also
allureth
vs
to
craue
those
thinges
which
are
prepared
,
and
readye
to
bée
offered
vnto
vs
,
so
that
we
aske
them
.
For
hée
testifieth
that
if
wée
make
our
Prayers
vnto
him
,
they
shall
not
bée
in
vaine
.
And
truelye
without
this
perswasion
and
trust
,
wée
shoulde
haue
but
a
colde
desyre
to
praye
.
But
séeing
Christ
méeteth
by
the
waye
,
with
those
that
come
vnto
him
,
and
is
readye
to
fyll
euerye
Hungrye
Soule
,
there
is
nowe
no
place
or
excuse
,
left
for
slouthfulnesse
and
negligence
.
But
there
is
none
but
wyll
thinke
that
this
is
spoken
generally
vnto
all
menne
,
except
he
bée
stayed
by
incredulitye
.
A.
For
it
is
not
promised
in
vaine
:
Aske
and
ye
shall
receyue
:
seeke
and
yee
shall
finde
,
Math.
7●
Mar.
11.
●●
knocke
and
it
shal
be
opened
vnto
you
.
Whatsoeuer
thinges
ye
desyre
,
when
ye
praye
,
beleeue
that
ye
receyue
them
,
and
yee
shall
haue
them
.
C.
Yea
,
we
sée
that
not
onelye
the
liberallitye
of
God
,
but
also
(
whiche
is
greatlye
to
bée
wondered
at
)
the
Lord
of
all
thinges
,
hath
put
vpon
him
such
entire
loue
,
that
hauing
taken
on
him
our
fleshe
,
and
therewith
also
our
miserye
,
is
come
downe
vnto
vs
,
and
being
Hungrye
and
Thyrstye
,
craueth
of
vs
those
thinges
whiche
bée
Earthlye
,
that
by
this
occasion
,
he
might
bestow
vpon
vs
in
lyke
manner
,
his
heauenlye
,
and
euerlasting
treasures
.
Hée
,
who
him selfe
is
the
well
of
lyfe
,
desyreth
water
to
bée
geuen
vnto
him
,
out
of
a
Well
,
by
a
base
and
abiecte
woman
:
and
hée
promiseth
vnto
her
,
againe
the
water
of
lyfe
.
Euen
so
,
2.
Cor.
8.9
.
for
our
sake
,
hée
was
made
poore
,
that
wée
by
him
might
bée
made
Ritche
.
So
in
lyke
manner
,
he
became
Hungrye
and
Thyrstye
,
that
he
might
féede
vs
with
heauenlye
Foode
,
and
refreshe
vs
with
the
Water
of
lyfe
.
A.
And
so
often
as
the
Poore
shall
craue
our
Almesse
,
Almes
deedes
.
to
bée
refeshed
,
let
vs
remember
that
Christ
beggeth
in
theyr
personne
,
not
to
spoyle
vs
of
our
goodes
,
if
wée
geue
any
thing
in
his
name
,
but
rather
to
exchaunge
with
vs
heauenlye
and
euerlasting
thinges
,
for
those
thinges
which
are
corporall
,
and
transitorye
:
As
wée
may
reade
in
the
Gospell
.
Mat.
10.42
and
.25.40
B.
Furthermore
note
here
,
howe
Christ
maketh
a
comparison
betwéene
Drinke
and
the
holye
Ghoste
,
whome
metaphoricallye
,
hée
calleth
water
of
lyfe
.
C.
And
this
Metaphor
,
as
it
is
common
,
so
it
contayneth
notable
reason
.
For
wée
are
lyke
vnto
drye
and
barren
grounde
,
without
any
dewe
or
moysture
,
vntyll
suche
tyme
as
the
Lorde
doeth
water
vs
by
his
holye
Spyrite
.
In
another
place
also
,
the
spirite
is
called
cleare
Water
,
but
in
another
sence
:
because
it
purgeth
and
washeth
awaye
the
Spottes
,
with
the
which
wée
are
polluted
and
defiled
.
But
here
and
in
suche
lyke
places
the
secréete
refreshing
is
handeled
,
by
which
hée
quickeneth
,
defendeth
,
and
perfiteth
life
in
vs
.
B.
As
therefore
the
liuelye
and
springing
water
doeth
euer
flowe
to
asswage
,
and
coole
the
thyrst
of
men
:
euen
so
the
holye
Ghost
,
bearing
witnesse
to
our
Spirites
,
that
we
are
the
Sonnes
of
God
,
doeth
for
euer
expell
the
thyrst
of
the
Godlye
,
vntyll
at
the
last
it
doeth
make
them
perfectlye
blessed
,
and
doeth
perpetuallye
comfort
them
by
a
sure
and
certaine
Fayth
:
concerning
the
which
,
reade
the
Epistle
of
Saint
Paul
to
the
Romanes
.
Rom.
8.16
.
Gala.
4.9
.
C.
Therefore
Christ
thought
good
to
oppose
,
or
set
Water
against
the
vanitye
of
all
good
men
,
with
the
which
mankinde
is
troubled
and
oppressed
.
And
he
calleth
it
the
water
of
lyfe
,
not
onely
of
the
effect
,
as
of
quickening
,
but
also
he
alludeth
to
diuers
kindes
of
waters
.
Therefore
it
is
called
liuelye
,
because
it
springeth
,
and
floweth
from
a
liuely
well
.
So
that
,
in
these
wordes
,
Christ
doeth
excellentlye
and
brieflye
declare
,
what
manner
of
person
hée
is
,
and
what
hée
bestoweth
vppon
his
faithfull
seruauntes
,
namelye
,
all
fulnesse
of
lyfe
,
and
perfection
,
of
felycitye
.
B.
If
therefore
,
a
man
shall
make
Metaphors
,
and
Allegories
,
after
this
manner
,
they
shal
be
firme
and
very
profitable
to
teache
in
the
Churche
.
11.
The
Woman
sayeth
vnto
him
,
Syr
,
thou
hast
nothing
to
draw
with
,
and
the
Well
is
deepe
:
From
whence
then
,
hast
thou
that
Water
of
life
?
M.
This
Woman
calleth
our
Sauiour
Christ
,
Maister
,
or
Syr
,
after
the
common
manner
of
Wiues
,
which
are
accustomed
to
call
theyr
Husbandes
so
,
for
reuerence
sake
:
and
not
onelye
women
vsed
this
manner
of
speache
,
but
also
menne
,
speciallye
towardes
suche
as
were
Straungers
.
Gene.
24.18
.
Rebecca
sayde
vnto
the
seruaunt
of
Abraham
,
Drinke
Syr.
Marye
Magdalene
,
sayd
vnto
Christ
,
suspecting
him
to
be
a
Gardiner
,
Syr
,
Ioh.
20.15
.
if
thou
haue
taken
him
awaye
.
&c.
Abraham
,
Lot
,
and
Gedeon
,
Gen.
18.3
.
Gen.
19.8
Iudg.
6.13
Acts.
16.30
.
called
the
Angelles
which
appeared
to
them
in
the
lykenesse
of
Straungers
,
by
the
name
of
Lorde
,
or
Syr.
The
kéeper
of
the
Prison
also
called
Paul
,
and
Silas
,
whiche
were
Prisoners
,
by
the
same
name
.
Wherefore
,
they
haue
slender
reasons
to
alleadge
,
which
by
this
name
thinke
that
this
woman
beganne
nowe
to
haue
more
than
common
knowledge
of
Christ
.
C.
Naye
,
rather
shee
despised
Christ
,
and
deryded
him
:
Shée
vnderstoode
well
inough
that
Christ
spake
figuratiuelye
:
but
shée
reprehendeth
him
by
a
contrary
figure
:
as
if
shée
had
sayd
,
that
hée
had
promised
more
than
he
was
able
to
performe
.
As
therefore
the
Samaritanes
were
despised
of
the
Iewes
,
euen
so
the
Iewes
were
despysed
of
the
other
in
lyke
maner
.
12.
Art
thou
greater
,
than
our
Father
Iacob
,
whiche
gaue
vs
the
well
,
and
he
him selfe
dranke
thereof
,
and
his
children
,
and
his
cattell
?
B.
Shée
thought
that
the
Lorde
arrogated
to
him selfe
,
power
to
make
a
wel
,
as
dyd
Moyses
,
who
caused
Water
to
flowe
out
of
the
harde
Rocke
.
C.
Whervppon
shée
accuseth
him
of
arrogancye
,
because
hée
preferred
him selfe
before
the
holy
Patriarche
Iacob
:
as
if
he
should
say
,
Iacob
was
contented
with
this
well
for
his
owne
vse
:
and
for
the
vse
of
his
whole
familye
,
and
hast
thou
better
water
?
What
an
vngodly
comparison
this
is
,
it
maye
hereby
appeare
,
that
shée
compareth
the
seruaunt
with
his
Lorde
,
and
a
mortall
man
to
the
liuing
God
:
and
yet
notwithstanding
,
howe
many
be
there
at
this
daye
,
which
commit
the
same
faulte
?
Wherfore
,
we
must
take
the
more
diligent
héede
,
least
we
so
farre
extoll
the
personnes
of
men
,
that
we
obscure
thereby
the
glorye
of
God
.
The
giftes
of
God
,
truelye
are
reuerently
to
be
imbraced
,
where
so
euer
they
appeare
.
Therefore
it
is
méete
and
lawfull
to
honour
notable
men
,
which
are
indewed
with
godlinesse
,
&
with
other
rare
giftes
:
but
they
must
bée
honoured
no
farther
,
than
that
God
him selfe
maye
haue
the
preheminence
&
glorye
,
that
Christ
with
his
gospel
,
may
shine
most
clerely
.
For
to
him
the
whole
glory
of
the
world
must
giue
place
.
B.
We
must
also
note
,
that
although
the
Samaritanes
were
Straungers
,
yet
notwithstanding
,
afterward
when
the
Iewes
prospered
,
they
boasted
that
they
sprang
of
Ioseph
:
Ioseph
last
chap.
of
the
9.
booke
of
the
Antiquities
of
the
Iewes
.
as
Iosephus
testifieth
.
Herevpon
this
woman
called
Iacob
her
Father
.
C.
Euen
so
at
this
day
,
the
Papistes
being
Basterdes
,
and
an
Adulterous
séede
,
verye
arrogantly
bragge
and
boast
of
the
Fathers
,
&
exalt
them selues
aboue
the
lawfull
sonnes
of
God
.
For
although
the
Samaritanes
sprang
of
Iacob
,
according
to
the
fleshe
,
yet
notwithstanding
,
because
they
dyd
degenerate
,
and
swarue
from
true
Godlinesse
,
this
was
a
preposterous
bragging
:
Now
they
being
the
ofspring
,
of
the
people
of
Cuthah
,
(
so
called
of
the
Ryuer
Cuthah
)
C.
or
at
the
least
wise
,
4.
King.
17
24.
gathered
from
among
other
prophane
Nations
,
yet
notwithstanding
,
let
not
to
bragge
falselye
of
the
name
of
the
holye
Patriarche
:
but
without
any
profite
.
Euen
so
it
must
necessarily
happen
vnto
all
those
which
ioye
amisse
in
the
light
of
men
,
as
,
to
bée
depriued
of
the
light
of
God
,
and
to
haue
no
society
with
the
holy
Fathers
,
whose
title
they
haue
abused
.
13.
Iesus
aunswered
and
sayde
vnto
her
,
whosoeuer
drincketh
of
this
Water
:
Shall
thyrst
againe
.
M.
Againe
,
the
Lord
aunswereth
not
vnto
all
the
wordes
of
the
woman
,
but
rather
to
that
which
appertaineth
to
the
purpose
,
&
that
because
shée
had
so
greatlye
exalted
this
Well
,
as
though
there
could
no
better
water
be
geuen
.
For
this
cause
he
expoundeth
his
former
sentence
concerning
the
water
.
C.
And
although
he
seeth
,
that
he
profiteth
litle
,
and
that
his
Doctrine
is
made
but
a
Iest
:
yet
notwithstanding
,
he
goeth
foreward
more
plainelye
to
expounde
that
which
he
had
spoken
,
R.
to
the
ende
he
might
the
more
styrre
vp
the
woman
to
séeke
that
water
of
lyfe
.
For
hée
putteth
a
difference
betweene
the
vse
of
both
Waters
,
as
,
that
the
one
belongeth
to
the
bodye
for
a
tyme
:
and
that
the
other
perpetuallye
serueth
for
the
refreshing
of
the
Soule
.
For
as
the
bodye
is
subiect
to
corruption
,
so
the
Preseruatiues
belonging
to
the
same
,
must
néedes
bée
temporall
and
transitory
:
but
that
which
quickneth
the
soule
,
must
néedes
bée
euerlasting
.
14.
But
whosoeuer
drinketh
of
the
Water
that
I
shal
geue
him
,
shall
neuer
be
more
a
thyrste
:
but
the
water
that
I
shall
geue
him
,
shall
be
in
him
a
well
of
water
,
springing
vppe
into
euerlasting
life
.
R.
The
maner
of
Drinking
of
this
water
is
,
by
fayth
.
Therefore
euerye
one
which
Drinketh
of
this
water
,
(
that
is
to
saye
,
euerye
one
that
beléeueth
in
mée
,
and
receyueth
of
me
the
promised
spirite
)
shall
neuer
Thyrste
:
but
there
shall
be
in
him
a
Well
of
water
,
springing
into
euerlasting
life
.
This
is
the
verye
same
which
he
sayeth
in
another
place
:
Ioh.
7.39
.
Hee
which
beleeueth
in
me
,
shall
haue
flowing
out
of
his
bellye
,
ryuers
of
water
of
lyfe
.
This
also
hée
spake
of
the
Spirite
,
which
all
the
beléeuers
in
him
should
receyue
.
For
hée
which
hath
receyued
the
holye
Ghost
by
fayth
,
he
hath
a
veyne
or
spring
,
flowing
from
sinne
to
righteousnesse
,
from
damnation
to
Saluation
,
from
death
to
lyfe
,
and
from
earth
to
Heauen
.
B.
It
is
most
certayne
therefore
,
that
this
Water
is
the
holy
Ghost
.
Wherefore
,
if
he
that
hath
once
Dronke
of
this
Spiryte
,
can
neuer
Thyrst
agayne
,
it
is
manifest
,
that
hée
which
hath
once
this
Spiryte
,
(
that
is
to
saye
,
to
whome
it
is
once
geuen
to
beleeue
)
shall
neuer
fall
from
the
grace
of
GOD
.
Therefore
Paul
gloryeth
that
nothing
from
aboue
,
neyther
from
beneathe
,
Rom.
8.35
.
can
remoue
him
from
the
loue
of
GOD
,
which
is
in
Christ
Iesu
.
C.
Moreouer
,
it
is
not
repugnaunt
,
nor
disagréeing
with
the
wordes
of
Christ
,
that
the
faithfull
,
euen
to
the
ende
of
theyr
lyfe
,
haue
a
feruent
desyre
to
haue
more
plentye
of
grace
.
For
his
meaning
is
not
,
that
we
shall
drinke
our
fyll
the
first
daye
,
that
hée
geueth
vnto
vs
his
holye
Spirite
:
but
that
hée
onelye
séeketh
to
geue
vs
to
vnderstande
,
that
the
holy
Ghost
is
a
Spring
flowing
perpetuallye
:
and
so
,
He
which
once
receyueth
the
spirite
of
God
by
faith
,
is
sealed
to
eternal
life
.
that
there
is
daunger
lest
they
should
wyther
awaye
,
whiche
are
renewed
by
Spirituall
grace
.
Therefore
although
wée
Thyrst
all
our
lyfe
tyme
,
yet
notwithstanding
it
is
certaine
,
that
wée
haue
not
receyued
this
Spirite
for
one
daye
,
or
for
a
short
time
,
but
that
the
same
flowing
perpetuallye
,
shoulde
neuer
forsake
vs
.
Thus
the
faithfull
Thyrst
during
all
the
tyme
of
their
mortall
lyfe
,
and
that
feruentlye
:
and
yet
notwithstanding
,
all
that
tyme
they
are
full
of
liuely
Licour
:
because
,
howe
litle
grace
soeuer
they
haue
receyued
,
the
same
doeth
daylye
moysten
them
,
that
they
can
neuer
be
quite
drye
.
Wherefore
,
this
fulnesse
is
not
opposed
or
set
against
desyre
,
but
only
against
drinesse
.
The
which
thing
in
the
words
folowing
,
as
yet
he
doeth
more
plainelye
expresse
.
There
shall
(
sayeth
hee
)
bée
a
Well
of
water
,
flowing
into
eternal
life
:
for
here
is
a
continuall
watering
noted
,
which
in
this
mortall
and
transitory
life
,
fostereth
and
increaseth
in
them
heauenlye
eternitye
.
B.
For
as
he
can
neuer
,
wyther
away
by
drouth
,
which
hath
a
spring
continuallye
flowing
in
his
Bowelles
,
euen
so
he
must
néedes
be
ful
of
all
goodnesse
and
grace
,
and
must
alwaies
,
and
in
all
thinges
haue
present
consolation
,
in
whome
the
Spirite
of
the
Lorde
,
the
Spirite
of
Gods
children
doeth
dwell
.
C.
Therefore
the
grace
of
Christ
,
doth
not
flowe
in
vs
for
a
short
time
,
but
doth
continually
powre
out
it selfe
,
vntyll
wée
come
to
the
blessed
state
of
Immortalytye
.
15.
The
Woman
sayeth
vnto
him
,
Syr
geue
mee
of
that
Water
,
that
I
thyrst
not
,
neyther
come
hyther
to
drawe
.
B.
This
Woman
séemeth
to
bée
but
a
pratler
,
and
talker
,
how
soeuer
shée
was
elected
to
eternall
life
,
and
had
the
séede
of
God
.
For
there
is
no
doubt
but
that
shee
knewe
well
inoughe
,
that
Christ
spake
of
Spirituall
water
:
but
because
shee
contemneth
him
,
shée
maketh
no
account
of
all
his
promises
.
For
there
is
no
way
to
teache
,
so
long
as
hée
which
speaketh
,
is
of
no
aucthoritye
with
vs
.
The
Woman
therefore
verye
ouerthwartly
replyeth
against
Christ
,
B.
and
speaketh
these
thinges
Ironicè
,
that
is
to
saye
,
in
a
contrarye
sence
,
as
if
shée
should
saye
,
thou
braggest
much
,
but
I
sée
nothing
:
if
thou
canst
doe
as
thou
sayest
,
doe
it
in
déede
.
M.
Therefore
by
this
example
we
sée
that
the
elect
sometimes
,
so
long
as
they
are
in
darkenesse
,
without
the
knowledge
of
Christ
,
doe
deride
the
doctrine
of
the
Spirite
,
as
rydiculous
,
and
foolishe
.
Wherefore
wée
must
take
héede
that
wée
doe
not
by
and
by
condemne
euerye
one
,
whome
we
sée
to
bée
deriders
of
the
Doctrine
of
Christ
:
but
rather
let
vs
séeke
to
reduce
them
after
the
ensample
of
Christ
to
the
ryght
pathe
of
trueth
.
16.
Iesus
sayth
vnto
her
,
Goe
,
call
thy
Husbande
,
and
come
hyther
.
B.
Christ
séeking
to
beate
downe
the
malepartnesse
of
this
woman
,
commanded
her
to
goe
and
call
her
Husbande
:
thereby
takyng
occasion
to
put
her
in
minde
of
her
euyll
life
paste
.
C.
For
when
he
saw
that
shée
scoffed
,
and
Iested
at
all
thinges
which
he
spake
,
he
prouided
a
verye
apte
reméedye
for
this
euyl
,
for
he
striketh
the
Womans
conscience
,
with
the
féeling
of
her
sinne
.
And
this
againe
,
is
a
notable
example
of
his
mercy
:
for
that
almost
he
draweth
her
against
her
will
,
which
wyllinglye
would
not
come
.
Neuerthelesse
,
we
must
here
note
,
that
they
must
be
wounded
with
the
féeling
of
sinne
,
which
are
to
secure
,
and
almost
past
féeling
.
For
to
such
the
Doctrine
of
Christ
wyll
séeme
as
a
Tale
,
vntyll
they
being
Sited
to
the
Tribunall
,
and
Iudgement
seate
of
God
,
are
constrayned
to
feare
him
as
theyr
Iudge
,
whome
before
they
despised
.
After
the
same
manner
also
all
those
must
bée
handeled
,
which
in
scoffing
malepartnesse
,
are
not
afrayde
to
rebell
against
the
Doctrine
of
Christ
,
to
the
ende
they
maye
know
that
this
their
wickednesse
shall
not
escape
vnpunished
.
For
so
great
is
the
ostinacye
of
a
greate
many
,
that
they
wyll
neuer
vouchsafe
to
heare
him
,
except
they
bée
constrained
therevnto
.
Therefore
so
often
as
we
sée
the
Oyle
of
Christ
to
bée
vnsauerye
,
we
must
mingle
the
same
with
Vineger
,
that
it
maye
beginne
to
sauour
.
Yea
,
this
is
necessarye
for
euerye
one
of
vs
:
for
we
are
not
seriouslye
affected
,
when
Christ
speaketh
,
except
we
bée
awaked
by
repentaunce
.
M.
For
except
we
be
affected
with
the
féeling
of
our
sinnes
,
the
largenesse
of
Gods
grace
shal
be
commended
to
vs
in
vaine
.
For
this
cause
the
Preaching
of
repentaunce
was
appointed
to
go
before
the
Gospel
of
grace
.
Mark.
1.4
15.
And
it
pricketh
more
,
if
we
be
but
once
admonished
of
our
sinnes
by
others
,
(
speciallye
of
our
secréete
sinnes
)
than
if
the
same
were
done
ten
times
in
the
secréesie
of
our
conscience
.
This
woman
also
knew
that
the
Husband
which
shée
had
,
was
not
her
Husbande
:
notwithstanding
,
she
could
not
in
the
meane
time
bée
brought
to
repentaunce
,
by
the
Prycke
of
her
owne
Conscience
:
but
was
driuen
therevnto
by
another
mans
admonition
.
The
like
also
happened
to
Dauid
.
2.
King.
13.
For
he
was
not
ignoraunt
of
his
sinnes
,
but
yet
neuerthelesse
,
he
was
not
drawen
vnto
repentaunce
,
vntill
hée
was
reproued
by
the
Prophete
Nathan
.
And
for
this
cause
,
at
the
least
it
shal
be
profitable
to
come
to
Sermons
,
that
hauing
gotten
at
the
length
a
féeling
of
our
sinnes
,
we
maye
repent
.
This
therefore
the
more
principall
parte
,
is
necessarye
for
vs
all
,
that
we
maye
bée
made
pertakers
of
Heauenlye
grace
.
The
other
is
,
that
we
maye
acknowledge
Christ
to
bée
that
well
of
grace
.
This
commeth
to
passe
by
the
Preaching
of
the
Gospell
,
which
leadeth
vs
to
the
knowledge
of
Christ
.
Without
this
,
repentaunce
is
Preached
in
vaine
.
Bv.
And
certainelye
,
so
often
as
the
righteous
Lorde
,
reproueth
and
reprehendeth
our
sinnes
,
he
doth
it
to
no
other
purpose
,
than
that
we
shoulde
acknowledge
our
disease
,
and
ronne
to
the
Phisition
,
and
bée
healed
.
We
must
also
here
note
the
modestye
and
gentlenesse
of
Christ
.
He
might
haue
sayde
,
What
pratest
thou
of
Heauenlye
thinges
,
and
derydest
the
woordes
of
life
,
seeing
thou
art
a
vile
Strumpet
?
Or
else
he
might
haue
sayde
,
Goe
,
and
call
that
Adulterer
,
with
whome
thou
hast
vnlawful
company
.
But
because
his
purpose
was
to
deliuer
her
out
of
misery
,
hée
thought
good
,
not
to
prouooke
her
,
but
to
bring
her
faire
and
softlye
,
to
the
knowledge
and
féeling
of
her
owne
vncleannesse
.
This
example
of
our
Sauiour
Christ
,
must
bée
followed
,
where
there
is
hope
of
repentaunce
:
where
the
same
is
not
,
but
by
obstinate
impenitencye
,
the
Doctrine
of
trueth
is
resisted
,
there
greater
seueritye
must
be
vsed
.
Mat.
23.13
Luke
.
11.42
Luke
.
20.23
Ioh.
8.44
.
Euen
as
we
may
reade
that
our
sauiour
Christ
did
in
diuers
places
,
against
the
Scribes
and
Pharisees
,
impudent
and
obstinate
enemies
of
the
grace
of
God
.
17.
The
Woman
aunswered
,
and
sayd
vnto
him
:
J
haue
no
Husbande
.
M.
As
yet
shée
speaketh
careleslye
:
and
although
after
a
sorte
simplye
,
shée
confesseth
that
which
is
true
,
not
suspecting
what
would
followe
,
yet
notwithstanding
,
she
aunswereth
not
without
carnall
wisedome
.
I
haue
(
sayeth
she
)
no
Husbande
:
Bv.
desiring
to
couer
her
filthinesse
,
and
denying
Matrimonye
,
dissembled
in
the
meane
time
Adultery
.
C.
Therefore
the
fruite
of
that
admonition
,
by
whiche
Christ
intended
to
pricke
,
and
prouoke
the
Womans
mind
to
repentaunce
,
appeared
not
as
yet
.
And
truelye
,
the
Dronken
loue
of
our selues
doeth
so
dasell
our
sences
,
that
the
first
prickes
,
and
prouocations
,
doth
nothing
at
all
moue
vs
.
But
Christ
verye
aptlye
prouideth
for
this
dulnesse
,
more
forceablye
pressing
the
sore
.
18.
Iesus
sayde
vnto
her
:
Thou
hast
well
sayd
,
J
haue
no
Husbande
:
For
thou
haste
had
fiue
Husbandes
:
and
he
whome
thou
now
hast
is
not
thy
Husband
:
In
that
saydest
thou
truelye
.
C.
Christ
nowe
plainelye
layeth
her
faulte
before
her
,
M.
and
conuinceth
her
secréete
sinne
,
that
shée
might
be
touched
with
the
féeling
thereof
,
and
knowing
her selfe
,
might
desyre
the
Heauenlye
grace
,
and
gift
of
God
which
was
offered
.
Then
also
he
doeth
greatly
Insinuate
him selfe
,
and
créepe
into
her
Conscience
,
and
bringeth
her
to
this
passe
,
that
shée
beginneth
to
haue
a
better
Iudgement
of
him
.
Bv.
For
by
these
thinges
he
declared
his
Diuinity
,
Iohn
.
1.
séeking
by
all
meanes
to
profite
the
Woman
,
euen
as
he
dealte
also
with
Nathanael
.
M.
And
hée
taketh
occasion
of
this
matter
,
by
the
womans
aunswere
,
and
that
verye
friendlye
,
and
calmelye
,
as
it
were
commending
her
,
because
in
making
this
aunswere
,
shée
had
tolde
no
lye
:
but
so
,
that
with
that
her
commendacion
,
he
reuealeth
that
which
shée
for
shame
had
kéepte
secréete
.
C.
But
it
séemeth
here
that
not
one
faulte
of
whoredome
onelye
,
is
noted
.
For
in
that
shée
is
sayd
to
haue
had
fiue
Husbandes
,
it
is
credible
that
shee
made
so
often
chaunge
of
Husbandes
,
because
shée
being
a
Malepart
,
and
disobedient
wife
,
constrayned
them
to
bée
diuorced
from
her
,
As
if
Christ
should
haue
sayde
:
When
God
had
ioyned
thée
to
lawfull
Husbandes
,
thou
neuer
madest
an
ende
of
sinning
,
vntyl
by
many
infamous
Diuorces
,
thou
haddest
brought
,
thy selfe
to
plaine
whoredome
.
For
he
to
whome
thou
kéepest
thy selfe
,
is
not
thy
lawfull
Husbande
,
but
a
secréete
Whoremonger
:
and
yet
notwithstanding
,
thou
in
thine
owne
iudgement
thinkest
thy selfe
an
honest
woman
:
thou
iustifiest
thy selfe
,
saying
:
I
haue
done
no
euyll
.
19.
The
Woman
sayeth
vnto
him
:
Syr
,
I
perceyue
that
thou
art
a
Prophete
.
C.
Here
nowe
appeareth
the
fruite
of
reprehension
.
For
the
Woman
doeth
not
onelye
modestlye
acknowledge
her
faulte
,
but
also
sheweth
her selfe
prompt
,
&
readye
to
heare
the
Doctrine
of
Christ
,
which
before
shée
reiected
.
Repentaunce
the
beginning
of
true
Docillitye
.
Therefore
(
as
we
sayde
before
)
repentaunce
is
the
beginning
of
true
docillitye
,
and
aptnesse
to
bée
taught
,
and
the
opening
of
the
gate
,
to
enter
into
the
Schoole
of
Christ
.
R.
For
shée
being
confounded
by
the
iudgement
of
the
Lorde
,
and
brought
to
the
knowledge
and
féeling
of
her
sinne
,
is
made
sorrowfull
and
carefull
,
to
séeke
a
reméedye
for
her
terrified
Conscience
,
by
reason
of
sinne
.
M.
In
the
which
we
maye
beholde
a
difference
betwéene
the
electe
and
the
reprobate
,
when
they
are
admonished
of
theyr
sinnes
.
The
Reprobates
,
when
they
are
for
some
cause
reprehended
of
theyr
sinne
,
they
eyther
denye
that
they
haue
committed
any
such
thing
,
or
else
subtillye
excuse
the
same
.
For
the
plaine
deniers
of
sinne
,
Actes
.
5.2
.
1.
Kin.
15.20
committed
,
we
haue
these
examples
:
Annanias
and
Saphira
:
for
the
other
wée
haue
King
Saule
,
who
subtillye
excused
his
disobedience
.
Othersome
there
are
,
who
when
they
be
reprehended
,
are
angrye
,
in
so
muche
that
they
rayle
,
and
séeke
to
bée
reuenged
:
Mat.
6.17
Mat.
21
.
4●
Actes
.
7.57
.
so
dealt
the
wicked
Kinges
of
Israel
,
with
the
Prophetes
,
so
dealt
Herode
with
Iohn
the
Baptist
,
and
so
the
highe
Priestes
,
Scribes
,
and
Pharisées
,
behaued
them selues
toward
Christ
,
and
toward
Stephen
,
whome
they
Martired
.
A.
But
the
elect
,
so
soone
as
they
are
admonished
by
the
seruauntes
of
God
,
of
theyr
sinnes
,
and
are
called
to
repentaunce
by
the
Preaching
of
the
woorde
,
fréelye
confesse
theyr
sinne
,
and
with
great
submission
of
minde
,
2.
King.
12.
12.
Esay
.
39.8
.
Actes
.
2.37
.
call
for
the
helpe
of
God
:
as
Dauid
,
Ezechias
,
and
the
hearers
of
Peters
Sermon
.
M.
Euen
so
this
Woman
of
Samaria
,
so
sone
as
shée
heard
that
her
sinne
was
reuealed
and
obiected
vnto
her
,
she
neyther
denyeth
it
,
nor
is
angrye
,
neyther
yet
excuseth
the
same
,
but
truelye
acknowledgeth
,
and
confesseth
the
same
,
saying
:
Lord
I
perceiue
that
thou
art
a
Prophete
,
that
is
to
saye
:
Learned
,
and
instructed
in
the
Lawe
of
the
Lorde
.
I
perceyue
that
thou
arte
an
Interpretour
of
the
Scripture
.
For
howe
couldest
thou
with
suche
exquisite
Iudgemente
pronounce
of
my
sinnes
,
if
thou
haddest
not
the
knowledge
of
the
Lawe
?
or
howe
can
it
bée
that
thou
shouldest
so
plainelye
knowe
my
secreete
sinnes
,
vnlesse
thou
were
indued
with
the
Spirite
of
Prophesie
?
Wherefore
,
I
pray
thée
to
helpe
mée
sillye
wretche
:
and
teache
me
the
waye
,
by
which
I
maye
escape
and
extinguishe
the
fire
of
my
Conscience
,
now
burning
by
the
acknowledging
of
my
sinne
.
For
séeing
thou
hast
reuealed
my
sinne
vnto
mée
,
I
thinke
it
méete
that
thou
shewe
vnto
mée
the
righteousnesse
,
by
which
I
maye
be
deliuered
from
my
sinne
:
Thou
hast
brought
mée
into
death
,
bring
me
therefore
againe
into
life
:
Thou
hast
placed
mée
in
Hell
,
but
exalt
mée
out
of
Hell
,
into
the
Kingdome
of
Heauen
.
C.
The
woman
by
this
her
example
teacheth
vs
,
that
when
any
teacher
or
Preacher
,
is
sent
vnto
vs
,
we
should
vse
the
same
occasion
,
least
we
bee
vnthankfull
vnto
God
,
who
neuer
sendeth
Prophetes
vnto
vs
,
but
he
doeth
as
it
were
reache
out
his
hande
vnto
vs
,
and
call
vs
vnto
him
.
For
Saint
Paul
sayth
,
that
they
which
haue
the
gift
of
teaching
,
are
sent
to
vs
from
God
.
Rom.
10.15
Two
sorts
of
Prophetes
.
M.
And
here
let
vs
note
,
that
there
are
twoo
kindes
of
Prophetes
:
The
first
are
they
,
which
eyther
foresée
thinges
to
come
,
or
else
knowe
déedes
secreetlye
done
by
the
instinct
of
the
holye
Ghost
:
suche
were
Samuel
,
Elias
,
Elizeus
,
Esay
,
and
Ieremy
.
The
seconde
are
they
which
are
Interpretours
of
Gods
worde
,
and
setters
foorth
of
Gods
wyll
vnto
the
people
,
as
,
call
them
from
their
sinnes
,
and
exhort
them
to
repentaunce
,
and
to
a
Godly
conuersation
.
4.
King.
4
,
1.38
.
And
such
were
the
Sonnes
of
the
Prophetes
,
of
the
which
wée
maye
Reade
in
the
Booke
of
the
Kinges
.
1.
Cor.
14.32
.
A.
The
woordes
of
the
woman
here
,
maye
bée
referred
to
both
sortes
,
when
shée
calleth
Christ
a
Prophete
:
notwithstanding
properlye
to
the
first
:
because
shée
perceyued
that
to
bée
open
and
manifest
to
Christ
,
which
shée
knewe
was
secréete
and
vnknowne
to
others
.
20.
Our
Fathers
worshipped
in
this
mountaine
:
and
ye
saye
that
in
Hierusalem
is
the
place
,
where
menne
ought
to
worship
.
B.
For
so
muche
as
that
which
followeth
,
sufficientlye
proueth
that
this
woman
was
a
Daughter
of
Abraham
,
and
chosen
to
euerlasting
life
,
there
is
no
doubt
but
that
of
Godly
Deuocion
,
she
questioned
with
the
Lord
,
concerning
the
true
worshippe
of
God
.
For
when
shée
had
confessed
the
Lorde
to
bée
a
Prophete
,
shée
beganne
by
and
by
,
to
reason
about
the
worship
of
God
.
M.
That
therefore
is
false
which
some
Imagine
,
affirming
that
the
woman
subtilly
began
to
slide
and
digresse
to
another
matter
,
because
shée
coulde
not
abide
the
foresayde
reprehension
.
C.
But
shée
rather
goeth
from
that
which
was
perticular
,
to
the
generall
,
and
being
taught
concerning
her
sinne
,
shée
desyreth
to
bée
generallye
instructed
in
the
pure
worshippe
of
GOD
.
And
,
in
that
shée
séeketh
to
learne
of
the
Prophete
,
shée
dealeth
verye
orderlye
,
least
in
worshipping
God
,
shée
shoulde
erre
:
For
there
is
nothing
more
disordered
,
than
to
faine
and
deuise
,
sundrye
sortes
of
worshippe
,
without
the
word
of
God
.
M.
Therfore
such
questions
as
concerne
Religion
,
are
not
to
bée
propounded
to
euerye
one
,
but
to
those
alone
as
haue
not
onelye
a
zeale
,
but
are
also
indued
with
a
speciall
knowledge
of
pietye
and
trueth
.
C.
Furthermore
,
it
is
well
inough
knowne
,
that
there
was
a
continuall
contencion
,
betwéene
the
Iewes
,
and
the
Samaritanes
,
about
the
true
manner
of
worshipping
.
For
although
the
people
of
Cuthah
,
and
other
straungers
,
who
,
when
the
tenne
Tribes
were
in
Banishment
,
were
translated
into
Samaria
,
had
receyued
the
Rightes
of
the
Lawe
,
being
therevnto
constrained
by
punishmentes
,
4.
Kin.
17.27
.
and
professed
that
they
worshipped
the
true
God
of
Israel
:
yet
notwithstanding
,
theyr
Religion
was
lame
,
and
diuers
wayes
corrupted
:
which
was
not
tollerable
among
the
Iewes
.
But
this
contencion
was
more
vehement
after
the
Temple
built
vppon
Mount
Garizin
,
by
Manasses
the
sonne
of
Iohn
the
high
Priest
,
and
by
the
Brother
of
Iaddi
,
at
what
tyme
Darius
the
last
King
of
the
Persians
,
helde
Iudea
by
the
hand
and
power
of
the
Liefetenaunt
Sanabalet
.
M.
Therefore
the
contencion
was
,
concerning
the
manner
,
and
the
place
,
of
worshipping
God
.
The
Iewes
affirmed
,
that
God
was
to
bée
worshipped
at
Hierusalem
,
and
in
no
other
place
.
The
Samaritanes
had
theyr
peculiar
,
and
speciall
Temple
in
Mount
Garezin
,
where
they
sayde
God
ought
to
bee
worshipped
onely
.
That
Mountaine
is
higher
than
the
rest
,
Iosep
.
An.
11
Chap.
7.
and
bordereth
vppon
the
Citye
of
the
Sichimites
.
Iosephus
maketh
mencion
both
of
this
Mountaine
,
and
of
the
Temple
also
vppon
the
same
.
The
Iewes
had
to
maintayne
theyr
worshippe
,
the
worde
of
God
:
first
,
Deu.
14.23
Deu.
16.5
.
because
it
was
not
lawfull
to
appoint
vnto
God
,
an
imagined
worshippe
,
nor
any
place
for
the
same
,
but
must
retaine
that
onely
,
which
God
had
appointed
for
him selfe
,
therby
to
be
worshipped
and
serued
.
1.
Chro.
17.12
.
Furthermore
,
after
God
had
forsaken
the
Tabernacle
in
Silo
,
he
chose
mount
Sion
,
there
to
bée
worshipped
.
But
the
Samaritanes
,
on
the
contrarye
part
,
pretended
the
example
of
the
Fathers
(
as
alwayes
the
forsakers
of
true
pietye
are
wont
to
doe
,
)
M.
because
they
had
worshipped
God
in
that
Mountaine
.
Gen.
33.20
Gen.
22.2
.
Deu.
27.12
Wee
reade
of
Iacob
,
that
hée
erected
an
Alter
to
the
Lorde
in
that
place
.
Some
,
affirme
that
Abraham
offered
his
sonne
Isaac
in
that
place
.
Moreouer
,
this
mountaine
was
chosen
to
serue
God
there
.
But
those
thinges
which
the
Iewes
obiected
out
of
the
scriptures
,
concerning
the
Temple
of
Hierusalem
,
the
Samaritanes
did
not
acknowledge
for
Authenticall
.
For
they
allowed
not
the
Scriptures
,
sauing
onely
the
fiue
Bookes
of
Moises
.
And
this
is
the
same
which
the
woman
sayeth
here
:
Our
Fathers
worshipped
in
this
Mountaine
,
and
ye
saye
,
that
in
Hierusalem
is
the
place
,
where
wee
shoulde
worship
.
C.
But
the
Samaritanes
dyd
verye
preposterouslye
in
forsaking
the
woorde
of
GOD
,
and
following
theyr
owne
Imaginations
in
worshypping
God
.
Whereby
also
wée
maye
note
howe
disorderlye
they
deale
,
which
preferre
the
examples
of
the
Fathers
,
before
the
commaundement
of
God
.
Such
are
the
Papistes
,
which
without
any
respecte
of
personnes
,
estéeme
them
for
Fathers
,
which
are
most
vnworthy
of
all
others
so
to
bée
counted
.
Moreouer
,
let
vs
here
vnderstande
not
euery
kinde
of
worship
,
(
for
priuate
Prayer
might
euerye
where
bée
vsed
)
but
that
worship
onelye
to
the
which
Sacrifices
were
annexed
.
Math.
14.23
.
B.
For
the
Lorde
him selfe
oftentimes
,
sometimes
in
the
mountaine
alone
,
sometimes
in
other
places
,
prayed
to
his
Heauenly
Father
.
21.
Iesus
sayeth
vnto
her
:
Woman
,
beleeue
me
,
the
howre
commeth
,
when
ye
shall
neither
in
this
mountaine
,
nor
yet
at
Hierusalem
worship
the
Father
.
Woman
.
M.
Although
this
Womans
name
was
not
vnknowen
vnto
our
sauiour
Christ
,
yet
notwithstanding
he
doeth
not
cal
her
,
by
her
proper
name
,
but
by
the
common
name
of
her
sexe
or
kinde
,
Woman
.
First
of
all
,
because
the
same
was
not
necessary
.
Shée
knewe
now
well
inough
,
that
the
Lorde
had
the
Spirite
of
Prophesie
.
Secondlye
,
as
yet
shée
was
not
made
familiar
with
him
.
And
it
is
a
note
of
familiaritye
for
a
man
to
call
another
by
his
proper
name
.
When
Christ
appeared
in
the
forme
of
a
Straunger
,
to
Mary
Magdalen
,
first
hée
called
her
Woman
,
saying
:
Iohn
.
2●
Woman
,
why
weepest
thou
?
For
hytherto
,
he
would
bée
vnknowne
vnto
her
.
But
when
hée
woulde
bee
knowne
,
hée
sayde
,
Mary
:
which
voyce
had
a
greate
shewe
of
familiarytye
.
Beleeue
me
,
the
howre
commeth
.
Christ
therefore
requyreth
to
bée
beléeued
at
her
hande
,
because
without
this
faith
,
the
Doctrine
of
the
Spirite
,
and
of
the
kingdome
of
GOD
,
is
deliuered
in
vaine
.
Bv.
As
if
hée
should
saye
.
Woman
,
cast
out
of
thy
minde
all
brawles
,
ouerthwart
aunsweres
,
and
contencions
:
and
,
if
thou
beléeue
me
to
bée
a
Prophete
,
as
thou
professest
,
beléeue
my
woordes
.
For
I
will
not
faine
,
I
wyll
not
lye
,
but
wyll
simplye
,
and
purelye
,
set
foorth
the
trueth
.
M.
Sée
therefore
that
thou
do
not
deride
those
thinges
which
I
speake
,
(
as
thou
hast
hitherto
done
)
but
beléeue
them
in
good
fayth
,
and
doubt
of
the
trueth
of
nothing
,
that
I
shall
saye
.
A.
By
this
place
it
appeareth
howe
disdainefullye
,
and
presumptuouslye
they
deale
,
which
exclude
the
common
sort
of
men
,
from
the
reading
of
the
scriptures
,
and
from
the
searching
out
of
those
thinges
which
belong
to
the
true
worshippe
of
GOD
,
and
soules
health
.
For
Christ
aunswereth
not
this
Woman
,
saying
:
What
matter
is
it
to
thée
,
whether
God
bée
worshipped
in
this
Mountayne
,
or
at
Hierusalem
,
which
hast
so
litle
feare
of
GOD
,
that
thou
dost
not
abstaine
from
committing
manifest
euyll
?
But
rather
gette
thée
home
to
thy
house
,
and
looke
to
thy
businesse
:
suffer
the
Doctours
to
confer
,
and
reason
among
them selues
,
of
so
great
misteryes
:
it
becommeth
not
thée
to
talke
of
these
matters
.
The
Lord
obiected
none
of
these
thinges
to
the
woman
thyrsting
after
the
trueth
,
but
rather
was
contented
to
reueale
vnto
her
,
those
thinges
which
excéeded
the
capasity
of
such
wise
men
.
C.
And
this
aunswere
of
Christ
,
consisteth
of
twoo
partes
.
In
the
first
,
he
brieflye
abolisheth
the
Ceremoniall
worshippe
,
which
was
instituted
vnder
the
Lawe
,
with
the
same
also
which
the
Samaritanes
had
deuised
without
the
word
of
God
:
In
the
other
part
hée
setteth
downe
the
true
waye
to
worship
God
.
When
he
sayth
that
the
howre
shall
come
,
in
the
whiche
there
shall
no
peculiar
or
speciall
place
bée
appointed
to
worshippe
God
in
,
hée
declareth
that
the
same
which
was
appointed
by
Moyses
,
was
but
for
a
tyme
,
the
same
time
being
then
at
hande
when
the
vaile
should
bée
taken
away
.
By
this
meanes
the
worshippe
of
God
,
which
was
shut
vp
in
a
corner
of
Iudea
,
extended
it selfe
farther
,
in
so
much
that
the
Samaritanes
were
partakers
of
the
same
also
.
So
that
Christ
speaketh
here
of
the
abrogation
of
the
Law
,
concerning
the
Temple
and
the
Priesthoode
,
and
other
externall
Rites
and
Ceremonies
.
M.
Therfore
we
sée
howe
the
worshippe
of
God
in
the
newe
Testament
,
is
tyed
to
no
place
,
in
so
muche
that
the
lawe
of
God
,
made
concerning
the
true
worshippe
of
God
,
ought
to
bée
abrogated
,
notwithstanding
the
euyll
example
of
Fathers
.
For
he
sayeth
not
onelye
,
Ye
shall
not
worship
the
Father
in
this
Mountaine
,
but
also
he
addeth
,
Question
Nor
at
Hierusalem
.
What
then
(
maye
some
saye
)
did
neuer
any
man
after
that
worshippe
God
aright
at
Hierusalem
?
Dyd
not
the
Apostles
abide
there
a
certaine
time
after
Christes
death
?
Was
not
the
Churche
of
the
Faithfull
there
,
after
the
resurrection
of
Christ
,
before
and
after
the
destruction
of
the
Citye
?
Did
not
the
same
worshippe
God
at
Hierusalem
?
I
answere
:
Christ
speaketh
not
this
to
exclude
the
true
worshippers
of
God
from
Hierusalem
,
Aunswere
.
but
to
teache
that
the
time
is
at
hande
,
first
,
in
the
which
that
shadowed
worshippe
shall
ceasse
:
secondlye
,
in
the
which
God
wil
be
worshipped
,
not
onelye
in
Hierusalem
,
or
in
the
Mount
Garizin
,
as
before
,
but
in
the
whole
world
:
to
fulfill
this
Prophesie
,
Mala.
1.11
.
From
the
rysing
of
the
Sunne
,
vnto
the
going
downe
of
the
same
,
my
name
is
great
among
the
Gentiles
,
and
in
euery
place
Incence
shal
be
offered
to
my
name
,
and
a
pure
offering
:
For
my
name
is
great
among
the
Heathen
,
sayeth
the
Lord
of
hoastes
.
1.
Tim.
2.8
.
A.
To
the
which
agréeth
the
Apostle
,
saying
:
I
wyll
that
men
in
euerye
place
,
lyfte
vp
pure
handes
.
For
he
meaneth
that
there
is
now
no
more
difference
betwéene
the
Gentile
&
the
Iewe
,
when
God
is
acknowledged
to
be
the
Father
of
all
.
Ephe.
4.6
.
C.
Wherevppon
Christ
here
calleth
God
the
Father
,
whome
he
séemeth
to
oppose
and
set
against
the
Father
,
of
whome
the
woman
had
made
mencion
:
As
if
he
should
haue
sayde
,
God
wyll
bée
the
father
of
all
men
,
that
hée
maye
nowe
be
worshipped
of
all
men
,
without
difference
of
place
or
person
.
M.
In
lyke
manner
hée
geueth
to
vnderstand
,
that
he
speaketh
with
an
elect
Daughter
of
God
,
concerning
the
chosen
,
and
Children
of
God
.
A.
For
such
worship
God
,
not
onelye
as
God
,
but
as
the
Father
,
the
Spirite
,
bearing
witnesse
vnto
theyr
spirites
,
that
they
are
the
Sonnes
of
God
,
and
crying
in
theyr
heartes
,
Abba
,
Father
.
The
Reprobate
,
Rom.
8.16
.
Gala.
4.6
.
although
they
séeme
to
worshippe
God
,
yet
they
knowe
not
what
true
worshippe
meaneth
,
and
doe
alwaye
abide
in
darkenesse
,
although
the
lyght
of
the
trueth
,
doe
shine
more
bright
than
the
Sunne
.
22.
Ye
worship
,
ye
wote
not
what
,
we
knowe
what
wee
worship
:
For
Saluation
commeth
of
the
Iewes
.
Ye
worshippe
ye
wote
not
what
.
M.
Because
hée
had
sayde
,
that
the
worshippe
of
bothe
,
as
well
of
the
Iewes
,
as
of
the
Samaritanes
,
should
ceasse
,
least
he
might
séeme
to
haue
nowe
better
lyking
of
the
Temple
of
God
,
at
Hierusalem
,
than
of
that
which
the
Samaritanes
had
in
Mount
Garizin
,
Bv.
or
myght
seeme
to
make
the
Samaritanes
worshippe
,
equall
with
the
Religion
of
the
Iewes
,
hée
putteth
downe
a
difference
betwéene
them
both
in
these
words
,
and
that
no
trifling
one
,
but
a
difference
of
great
waight
.
C.
Notwithstanding
,
hée
deuideth
the
sum
of
his
oration
into
twoo
partes
.
In
the
first
he
condemneth
the
forme
of
worshipping
God
,
which
the
Samaritanes
vsed
,
as
supersticious
,
and
erronious
,
and
alloweth
the
worship
of
God
among
the
Iewes
,
as
good
and
lawfull
.
And
he
addeth
the
cause
of
this
difference
,
namely
,
because
the
Iewishe
worshippe
was
grounded
vpon
the
word
of
God
,
but
that
of
the
Samaritanes
,
had
nothing
certaine
from
Gods
mouth
to
maintayne
the
same
.
Secondlye
,
hée
declareth
that
the
Rites
which
the
Iewes
had
hytherto
obserued
and
kept
,
shoulde
shortlye
haue
an
ende
.
B.
Therefore
because
the
worshippe
whiche
was
at
Hierusalem
at
that
tyme
,
was
stayed
vppon
the
worde
of
God
,
and
that
of
the
Samaritanes
false
,
by
the
Immitacion
of
the
Fathers
,
without
the
worde
of
God
:
he
repressed
here
the
vaine
bragging
of
the
Samaritanes
,
and
affyrmeth
that
they
worship
they
knowe
not
what
.
That
is
to
saye
,
they
worshipped
God
after
a
fashion
of
the
whiche
they
were
vncertayne
,
whether
it
were
acceptable
before
God
or
no
:
naye
it
was
reiected
by
playne
oracles
from
God
.
Therefore
he
taught
the
Woman
,
that
it
was
not
méete
for
the
Samaritanes
to
boast
of
theyr
Religion
,
and
to
preferre
the
same
before
the
Religion
of
the
Iewes
.
C.
This
sentence
of
our
sauiour
Christ
is
worthy
to
bée
noted
,
by
which
wée
are
taught
,
that
wée
ought
to
doe
nothing
rashelye
or
vnaduisedly
in
Religion
:
because
vnlesse
knowledge
be
present
to
direct
vs
,
wée
worship
God
no
longer
,
but
a
phantasie
.
Wherfore
by
this
sentence
,
Good
intencion
ouerthrow
all
good
intencions
(
as
menne
call
them
)
are
ouerthrowen
:
for
we
knowe
that
men
can
doe
nothing
else
but
erre
,
when
they
are
ledde
by
their
owne
opinion
,
and
imagination
,
without
the
worde
of
God
.
M.
For
in
the
true
worshippe
of
God
there
is
required
not
onelye
an
Intencion
to
worshippe
the
true
God
,
but
it
is
néedefull
also
that
we
haue
knowledge
to
worshippe
,
that
we
may
bée
certaine
of
our
worshippe
,
whether
it
please
God
or
no.
For
saluation
commeth
of
the
Iewes
.
B.
Some
restraine
this
vnto
Christ
,
who
being
the
Sauiour
of
the
worlde
,
Rom.
1.
●
was
a
Iewe
by
byrth
.
C.
But
because
there
is
no
doubte
,
but
that
Christ
therefore
preferreth
the
Iewes
,
because
they
worshipped
one
God
alone
,
and
no
vnknowen
God
,
which
reuealed
him selfe
vnto
them
,
and
had
chosen
them
to
be
his
people
:
vnder
the
name
of
Saluation
,
that
sauing
manifestacion
or
reuelation
,
which
they
had
out
of
his
worde
ought
to
bée
vnderstoode
.
But
why
doeth
hée
say
,
that
saluation
commeth
from
the
Iewes
,
when
as
rather
it
was
hidde
,
Question
and
layde
vp
in
them
,
that
they
alone
might
enioye
the
same
?
Hée
séemeth
to
allude
vnto
that
whiche
was
spoken
before
by
the
Prophetes
:
Aunswere
.
Esay
.
2.3
.
That
the
Lawe
should
come
from
Sion
.
For
therefore
were
they
segregated
for
a
time
,
from
other
people
,
that
from
them
at
the
leangth
,
the
pure
knowledge
of
God
,
might
flowe
to
the
whole
world
.
B.
For
the
Gospell
was
deriued
and
brought
from
the
Iewes
to
the
whole
worlde
.
Lu.
24.47
.
And
before
the
time
of
the
Gospell
,
the
pure
knowledge
and
Doctrine
of
God
florished
in
no
other
nation
than
among
the
Iewes
,
and
it
is
likelye
,
whatsoeuer
the
wyse
men
of
the
Gentiles
haue
euer
taught
,
that
the
same
was
euer
borrowed
of
the
Iewes
.
Rom.
1.17
C.
But
this
is
the
summe
,
that
if
wee
wyll
haue
our
Religion
allowable
before
God
,
we
must
staye
the
same
vpon
the
knowledge
conceyued
out
of
the
worde
of
GOD
.
Wherevpon
it
followeth
that
they
must
néedes
fall
to
Idolatrye
,
which
forsake
the
word
of
God
.
M.
Moreouer
,
Christ
ioyneth
him selfe
with
the
worshippers
of
God
,
who
notwithstanding
is
not
onlye
worshipped
as
true
God
of
the
faithfull
,
but
of
the
Angels
them selues
,
with
the
Father
and
the
holye
ghost
.
But
in
that
hée
tooke
vppon
him
the
forme
of
a
Seruaunt
,
and
was
made
man
,
in
that
respect
he
worshipped
the
Father
,
and
was
made
obedient
to
him
,
Phili
2.8
.
euen
to
the
death
of
the
Crosse
.
23.
But
the
houre
commeth
:
and
nowe
is
,
when
the
true
worshippers
,
shal
worship
the
Father
in
spyrite
,
and
in
the
trueth
:
for
such
the
Father
also
requireth
to
worship
him
.
The
houre
commeth
.
C.
Nowe
followeth
the
seconde
part
concerning
the
abrogating
of
the
Legal
worship
:
M.
whereby
he
teacheth
what
is
the
worship
of
the
New
Testament
,
at
the
comming
whereof
,
those
olde
Ceremonies
,
which
were
eyther
at
Hierusalem
in
vse
,
or
in
any
other
place
,
ought
to
ceasse
.
And
so
hée
admonisheth
that
the
time
of
reformation
is
fulfilled
.
Heb.
9.10
.
Therefore
wée
must
note
here
the
Antithesis
or
comparison
betwéene
the
spirite
,
and
externall
figures
:
as
betwéene
shadowes
&
the
trueth
.
Therfore
the
worship
of
God
is
sayde
to
stand
by
the
spyrite
,
because
it
is
nothing
else
but
the
inward
faith
of
the
heart
,
which
bringeth
forth
inuocation
:
secondlye
,
the
puritye
of
Conscience
,
the
denying
of
our selues
,
that
we
maye
bée
whollye
addicted
and
bent
to
the
seruice
of
God
.
Herevpon
aryseth
a
question
.
Question
Did
not
the
Fathers
worship
God
spyritually
vnder
the
Lawe
?
I
answere
,
for
so
much
as
God
is
alwayes
one
God
,
Aunswere
.
hée
hath
not
from
the
beginning
of
the
worlde
,
allowed
any
other
worship
,
than
that
which
is
Spyrituall
,
which
might
agrée
with
his
nature
.
Of
the
which
matter
Moyses
him selfe
is
a
sufficient
witnesse
,
who
declareth
in
many
places
,
that
this
is
the
onelye
ende
of
the
Lawe
,
that
the
people
cleaue
vnto
God
,
in
faith
,
Deu.
10.12
.
and
in
a
pure
conscience
.
But
the
Prophetes
more
plainely
haue
expressed
this
thing
,
when
they
doe
seuerelye
inueye
against
the
Hipocrisie
of
the
people
,
because
they
thought
that
God
was
pleased
with
that
externall
worship
onelye
,
Psal.
50.8
.
Esay
.
1
11.
Mic.
6.7
.
Amos.
8
14
with
the
offering
of
sacrifices
.
Of
the
which
wée
may
reade
in
the
fiftéene
Chapter
of
Mathew
,
beginning
at
the
eyght
verse
.
For
such
the
Father
also
requireth
to
worship
him
.
M.
This
is
the
reason
,
why
the
true
worshippers
worshippe
the
Father
in
Spyrite
and
in
trueth
,
namely
,
because
so
it
séemeth
good
vnto
God
,
so
the
father
wyll
bée
worshipped
.
Therefore
the
wyll
of
God
is
,
that
wée
worshippe
and
serue
him
.
Psa.
14.2
.
The
Lorde
looked
downe
from
Heauen
,
to
see
,
if
there
were
any
that
would
vnderstande
and
seeke
after
GOD
.
And
in
another
place
,
Psa.
50.15
.
Call
vpon
me
in
the
time
of
trouble
,
and
I
wyll
heare
thee
,
and
deliuer
thee
,
and
thou
shalt
glorifye
me
.
For
that
mightye
God
wyll
be
worshipped
and
called
vppon
of
vs
,
whome
all
the
Angelles
worship
,
that
we
maye
bée
made
pertakers
of
his
grace
,
and
maye
haue
occasion
to
glorifye
his
name
.
So
hée
sayeth
in
another
place
,
Esay
.
43.7
Euerye
one
shal
be
called
by
my
name
:
for
I
created
him
for
my
glorye
,
formed
him
and
made
him
.
Bv.
This
therefore
is
an
argument
,
taken
of
the
good
pleasure
of
God
,
which
is
oftentymes
reuealed
vnto
vs
in
the
Scripture
.
M.
Wherefore
all
those
Imagined
and
false
worshippes
are
reiected
,
which
man
hath
deuised
:
and
this
is
prescribed
to
bee
a
true
note
of
the
worship
of
God
,
that
the
same
bée
according
to
his
Diuine
wyll
.
The
which
Socrates
,
also
is
sayd
to
knowe
and
acknowledge
.
24.
God
is
a
Spirite
,
and
they
that
worshippe
him
,
must
worship
him
in
spirite
,
and
in
the
trueth
.
Bv.
The
other
argument
of
the
Lord
is
taken
from
the
nature
of
God
.
God
(
sayeth
hée
)
is
a
spirite
:
where
,
spirite
is
opposed
against
corporall
substaunce
.
Therefore
God
,
by
his
nature
and
substaunce
is
without
a
bodye
.
Therefore
he
néedeth
not
,
neyther
is
hée
delighted
with
corporall
thinges
,
neyther
can
wée
winne
his
fauour
with
any
thing
,
but
with
the
spirite
.
He
delighteth
in
pure
,
sincere
,
and
spyritual
thinges
.
C.
But
séeing
men
are
fleshe
,
it
is
no
maruaile
if
those
thinges
please
them
,
which
bée
agréeable
to
theyr
disposition
.
Herevpon
it
commeth
that
many
thinges
are
myxed
with
the
worship
of
God
,
which
are
full
of
corruptions
,
and
imperfections
.
But
it
should
become
them
to
consider
this
aboue
all
things
,
that
they
haue
to
do
with
God
,
Question
who
hath
no
more
agréement
with
fleshe
,
than
fire
hath
with
water
.
B.
But
thou
wylt
saye
,
if
God
bée
a
spirite
,
and
therfore
wyll
haue
no
other
worshippers
of
him
,
but
such
as
worship
him
in
spirite
and
in
trueth
,
why
then
gaue
hée
so
many
Ceremonies
to
them
of
olde
tyme
?
Aunswere
.
For
he
was
then
also
a
spyrite
.
In
déede
hée
was
a
spyrite
:
neyther
dyd
God
then
regard
any
other
worshippe
,
than
that
of
the
spyrite
:
but
because
the
people
was
then
more
rude
,
and
lyke
vnto
a
Childe
,
it
seemed
good
vnto
him
,
so
to
declare
his
glorye
,
in
a
rude
and
Childishe
people
,
and
to
haue
some
worshippe
:
especiallye
hée
required
to
bée
feared
,
and
to
haue
his
worde
obeyed
,
and
that
with
the
whole
heart
.
Beholde
the
worship
of
Spirite
and
truth
.
C.
Moreouer
,
wée
must
note
,
that
truth
is
not
here
compared
with
a
lye
,
but
with
the
externall
addition
of
Figures
:
that
the
substance
of
spyritual
worship
might
bée
pure
&
simple
.
M.
But
the
Bishops
could
not
abyde
this
simplicity
,
which
was
most
acceptable
to
the
Apostles
,
and
to
the
primitiue
Church
:
but
so
added
Ceremonies
vpon
Ceremonies
,
and
beautified
the
same
with
outwarde
shewe
,
and
made
it
glorious
to
the
eye
,
AV.
that
(
as
this
daye
testifieth
)
Christians
farre
excéede
the
Gentiles
,
and
the
Iewes
,
in
superstition
,
of
external
worshippe
.
The
which
speciallye
then
preuayled
,
when
worldlye
wisedome
reiecting
the
word
of
God
,
ruled
the
Religion
of
Christ
.
For
howe
many
is
there
at
this
daye
,
which
being
contented
with
spirituall
worshippe
,
desyre
not
some
externall
Ceremonies
,
to
worshippe
God
withall
?
B.
When
as
notwithstanding
,
Christian
Religion
for
many
signes
,
receiued
of
Christ
a
fewe
,
by
which
the
true
worship
consisted
:
and
the
same
fewe
easie
to
bée
done
,
r●yall
to
bée
vnderstoode
,
&
pure
to
bée
obserued
.
M.
Therefore
this
argument
taken
of
the
nature
of
God
,
is
most
strong
of
all
other
,
and
such
,
that
it
is
not
onely
knowne
to
the
Godlye
and
faithful
,
but
also
to
many
of
the
Heathen
Philosophers
,
and
Poetes
.
Whereby
theyr
madnesse
appeareth
to
be
the
greater
,
which
thinke
that
they
doe
greatlye
please
God
,
with
Gold
,
with
siluer
,
with
Tapers
,
with
Images
,
with
Bels
,
and
with
such
lyke
Gentillity
.
A.
Therfore
let
vs
content
our selues
with
this
,
that
God
wyll
be
worshipped
in
spyrite
and
trueth
,
and
not
with
mans
inuentions
.
25.
The
Woman
sayeth
vnto
him
,
I
wote
that
Messias
shall
come
,
which
is
called
christ
:
when
he
is
come
,
he
wyl
tell
vs
all
thinges
.
J
wote
that
Messias
shall
come
.
C.
Although
the
Religion
of
the
Samaritanes
was
impure
,
and
confounded
with
many
errours
:
yet
notwithstanding
,
they
styll
beare
in
minde
,
certaine
principles
which
they
had
taken
out
of
the
Lawe
:
as
this
of
the
Messias
M.
For
they
also
looked
for
Christ
,
thus
farre
agréeing
with
the
Iewes
,
although
in
worship
,
without
Christ
,
they
greatly
disagreed
.
To
this
Messias
therefore
the
woman
appealed
,
when
shée
knew
not
how
to
aunswere
the
wordes
of
the
Lorde
.
C.
For
it
is
probable
or
likely
,
that
when
the
Woman
gathered
by
the
wordes
of
Christ
,
that
there
was
a
wonderfull
and
strange
alteration
of
the
Church
at
hand
,
shée
straight
way
remembred
Christ
,
vnder
whome
they
loked
for
a
perfect
reformation
of
all
thinges
.
B.
Wherevpon
,
the
woman
as
it
were
to
make
an
ende
of
theyr
talke
,
I
am
not
ignoraunt
(
sayth
shée
)
that
Christ
promised
of
God
,
&
loked
for
alreadye
of
thus
many
ages
,
shall
come
,
vntyll
whose
comming
I
wyl
reserue
these
questions
,
for
hee
shall
at
large
declare
vnto
vs
all
thinges
whatsoeuer
thou
hast
vttered
,
concerning
the
abrogating
of
the
worship
of
the
Iewes
,
of
the
Samaritanes
,
and
of
the
Gentiles
,
concerning
Religion
,
and
concerning
the
Well
and
water
of
lyfe
.
C.
Therefore
when
hée
sayeth
that
Messias
shall
come
,
hée
séemeth
to
speake
of
a
tyme
,
neare
at
hande
.
And
truelye
it
maye
appeare
by
many
reasons
,
that
the
mindes
of
all
men
for
the
most
part
,
were
greatlye
comforted
by
hope
of
the
comming
of
the
Messias
,
which
shoulde
helpe
those
that
were
in
miserye
,
and
euen
at
the
brinke
of
destruction
.
Bv.
For
all
the
Prophesies
were
fulfilled
,
the
kingdome
was
taken
awaye
from
Israel
,
and
the
Priesthoode
,
Gen.
49.10
was
subiect
to
the
power
,
and
gouernment
of
the
Gentiles
,
according
to
the
olde
Prophesie
of
Israel
.
When
he
is
come
,
he
wil
tell
vs
all
thinges
.
M.
Therefore
they
which
looked
for
Christe
,
first
acknowledged
that
knowledge
of
GOD
,
which
they
had
before
his
comming
,
to
bee
obscure
and
imperfect
:
Secondlye
,
that
the
same
should
bée
made
perfect
by
the
comming
of
Christ
,
because
hee
should
plainelye
declare
all
thinges
.
The
whiche
twoo
thinges
are
verye
necessarye
for
our
times
:
For
vnlesse
wee
knowe
that
all
thinges
are
obscure
,
and
vnperfecte
,
without
the
knowledge
of
Christ
,
and
that
by
Christ
,
all
thinges
necessarye
for
our
Saluacion
,
and
the
knowledge
of
God
,
are
plentifullye
set
foorth
,
it
can
not
bee
that
wée
shoulde
imbrace
the
Doctrine
of
Christ
,
as
necessarye
to
our
Saluation
.
C.
Wherevppon
wée
see
,
that
this
Woman
preferreth
Christ
before
Moyses
and
the
Prophetes
,
in
the
office
of
teaching
.
For
in
her
words
is
contained
a
secréete
Antithesis
,
or
comparison
betwéene
Christ
and
the
Prophetes
,
in
that
shée
maketh
them
to
bée
but
Disciples
,
as
it
were
vnto
Christ
.
Furthermore
,
shee
meaneth
that
Christ
is
the
vtmost
ende
of
wisedome
,
beyonde
the
which
it
is
vnlawfull
for
any
man
to
goe
.
I
woulde
to
GOD
that
they
which
nowe
boast
them selues
to
bée
the
pyllers
of
the
Churche
,
woulde
but
followe
this
sillye
Woman
,
that
they
might
bée
rather
contented
with
the
simple
Doctrine
of
Christ
,
than
to
take
vnto
them selues
suche
aucthoritye
,
as
to
ioyne
therewith
theyr
owne
inuentions
.
Bv.
For
they
make
Lawes
to
daye
,
whiche
to
morrowe
they
abrogate
,
and
they
thinke
that
they
maye
doe
what
they
lyst
them selues
.
But
this
place
prooueth
that
Christe
hath
taught
all
thinges
that
are
necessarye
to
the
knowledge
of
GOD
:
and
not
friuolous
,
or
curious
thinges
.
C.
Wherevppon
commeth
the
Popishe
,
and
Mahumetishe
Religion
,
but
onely
of
those
wicked
forged
inuentions
,
which
they
haue
deuised
to
fyll
vp
the
Doctrine
of
the
Gospell
,
and
to
profite
the
same
,
as
though
without
such
doting
dreames
,
it
shoulde
bée
lame
.
But
whosoeuer
wyll
be
well
instructed
in
the
Schoole
of
Christ
,
let
him
séeke
no
other
Maysters
,
neyther
admitte
them
,
being
fullye
perswaded
,
that
treasures
of
all
wisedome
and
knowledge
,
are
layde
vp
in
Christ
:
in
so
muche
that
hée
ought
to
be
hearde
,
and
no
other
,
euen
as
the
Father
hath
commaunded
.
26.
Iesus
sayth
vnto
her
,
I
that
speake
vnto
thee
,
am
hee
.
M.
Because
it
séemed
that
the
woman
now
lacked
nothing
,
but
this
one
thing
,
that
shée
shoulde
know
the
instructour
,
&
heauenly
teacher
of
al
thinges
,
(
whose
comming
she
looked
for
)
to
bée
nowe
present
:
therefore
without
all
dissimulacion
,
hée
manifesteth
him selfe
vnto
her
,
saying
:
J
that
speake
vnto
thee
,
am
hee
.
R.
By
which
voyce
the
woman
dyd
not
onelye
receyue
full
iustification
by
fayth
,
but
is
also
certified
in
her
conscience
,
that
this
is
that
very
Christ
,
which
is
righteousnesse
,
1.
Cor.
10.1
.
sanctification
,
and
redemption
.
This
is
that
voyce
,
the
which
if
Christ
speake
in
our
heartes
,
it
cannot
be
but
,
we
must
féele
most
passing
swéetenesse
of
Gods
grace
,
or
shal
be
replenished
with
all
Heauenlye
ioye
.
For
it
is
the
force
of
the
Gospell
,
to
pacifye
the
conscience
terrifyed
with
the
knowledge
and
féeling
of
sinnes
:
because
it
is
the
power
of
God
to
saluation
to
euerye
one
that
beléeueth
.
Rom.
1.16
.
When
the
Lord
confesseth
him selfe
to
the
woman
,
to
bée
the
Messias
,
he
offereth
him selfe
no
doubte
to
be
her
teacher
,
to
the
ende
hée
might
satisfye
her
conceyued
hope
.
Therefore
it
is
likely
that
there
folowed
more
plentifull
Doctrine
,
to
quenche
her
Thyrst
.
And
he
thought
hée
would
shew
suche
a
document
,
and
example
of
his
grace
,
vppon
this
poore
woman
,
that
hée
would
manifestly
declare
vnto
all
men
.
that
hée
wyll
neuer
forsake
his
office
,
where
a
teacher
is
requyred
.
Therefore
there
is
no
doubte
,
but
that
he
shal
be
wel
instructed
and
taught
,
whome
hée
findeth
a
prepared
and
apte
Disciple
:
but
they
whiche
disdayne
to
submitte
them selues
vnto
his
lore
,
(
as
we
sée
that
many
proude
and
prophane
men
do
)
or
they
which
looke
for
more
perfecte
wisedome
from
some
other
(
as
doe
the
Turkes
and
Papistes
)
are
worthy
to
bée
drowned
in
the
Labyrinth
of
all
errours
.
M.
Wheras
he
doth
not
onely
saye
,
I
am
hee
,
but
addeth
also
,
whiche
speake
vnto
thee
,
hée
doth
it
to
this
ende
,
that
the
woman
might
waye
and
consider
the
gifte
of
God
,
of
the
which
hée
had
made
mencion
,
in
the
beginning
of
this
communication
,
to
whome
it
was
geuen
not
onely
to
see
and
knowe
Christ
the
sonne
of
God
,
but
also
to
haue
him
with
her
alone
preaching
vnto
her
,
with
all
gentlenesse
the
wordes
of
lyfe
.
A.
Truelye
,
a
great
and
vnspeakeable
gifte
of
God
,
that
not
onely
the
sonne
of
God
came
into
the
world
,
but
also
spake
to
sinners
,
that
they
which
reiecte
him
,
might
haue
no
excuse
.
Wherefore
,
Psa.
95.
●
if
wée
wyll
heare
his
voyce
,
let
vs
not
harden
our
heartes
,
Deu.
18.
●
least
God
powre
his
vengeaunce
vppon
vs
,
who
hath
sent
so
great
a
Prophete
vnto
vs
,
yea
,
the
Lorde
of
all
Prophetes
.
Question
M.
But
here
it
may
be
demaunded
,
why
the
Lord
doth
manifest
him selfe
in
so
plaine
wordes
,
declaring
him selfe
to
be
Christ
,
when
as
he
forbade
his
Disciples
,
to
declare
the
same
to
any
man
,
before
his
death
,
and
resurrection
.
I
aunswere
:
Aunswere
.
Although
of
it selfe
,
it
be
not
only
indifferent
,
but
also
good
,
that
hée
was
knowen
to
bée
Christ
,
yet
notwithstanding
,
for
certaine
causes
,
he
would
not
haue
the
same
made
common
vnto
many
,
but
vnto
certaine
selected
&
speciall
personnes
,
before
the
fulnesse
of
time
was
come
.
But
these
were
not
knowne
vnto
the
Disciples
:
therfore
hée
forbad
them
to
reueale
this
secréete
to
any
.
Notwithstanding
,
what
was
the
let
why
hée
dyd
not
manifest
him selfe
to
those
whome
he
would
,
séeing
hée
knewe
well
inough
,
&
that
from
the
beginning
,
who
they
were
which
should
not
beléeue
on
him
?
Ioh.
6.64
.
There
are
certayne
dispensations
of
good
thinges
,
which
are
not
to
bée
committed
to
euery
one
,
but
to
those
onelye
,
which
by
their
wisedome
know
how
to
bestowe
and
direct
all
thinges
to
the
edification
,
and
profite
of
the
elect
.
Wherefore
,
wee
are
here
admonished
,
not
to
require
an
account
of
the
Diuine
dispensation
or
disposing
,
why
the
Lord
geueth
to
one
,
and
denyeth
to
another
,
the
verye
selfe
and
same
thing
,
in
it selfe
verye
good
.
Bv.
By
the
verye
same
reason
we
sée
,
that
the
Lorde
doeth
not
at
the
beginning
of
the
talke
,
declare
him selfe
to
the
Woman
,
to
be
the
Messias
.
For
no
doubte
shée
had
slyded
awaye
from
him
,
as
accounting
him
to
be
but
aproude
,
and
arrogaunt
boaster
of
him selfe
.
But
nowe
going
forewarde
by
degrées
,
shée
not
perceyuing
whereabout
he
went
,
he
conueyed
him selfe
wholye
into
her
breast
,
and
so
made
her
beléeuing
.
27.
And
immediatelye
came
his
Disciples
,
and
maruayled
that
hee
talked
with
the
Woman
:
Yet
no
man
sayde
,
what
seekest
thou
?
Or
why
talkest
thou
with
her
?
And
immediatlye
came
his
Disciples
.
M.
These
thinges
are
not
added
by
the
Euangelist
,
without
great
diligence
.
For
hée
meaneth
hereby
that
the
prouidence
of
GOD
kepte
backe
the
Disciples
whiche
were
absente
,
so
long
as
the
Lorde
was
vnknowne
to
this
Woman
:
least
they
by
any
maner
of
meanes
might
hynder
theyr
communication
:
but
so
soone
as
the
Lorde
had
made
him selfe
manifest
vnto
her
,
they
returned
.
For
wée
maye
reade
howe
the
Disciples
went
about
at
one
time
or
other
,
Math.
19.13.14
.
Mar.
10.13
.
to
hynder
,
eyther
by
theyr
importunitye
:
or
else
by
theyr
vndiscrete
zeale
,
the
good
workes
of
our
Sauiour
Christ
:
as
the
Euangelistes
testifye
.
Bv.
Least
therefore
by
any
manner
of
meanes
,
this
godlye
conference
might
bée
broken
of
,
and
not
continue
to
the
ende
:
Christ
woulde
not
haue
his
Disciples
returne
before
he
had
manifested
him selfe
to
the
Woman
.
And
maruailed
.
C.
There
maye
bée
twoo
causes
of
this
admiration
:
eyther
because
they
were
offended
at
the
vilenesse
of
the
personne
,
or
else
because
they
thought
that
the
Iewes
were
polluted
,
if
they
talked
with
a
Samaritane
.
And
although
this
admiration
arose
of
the
Godlye
reuerence
which
they
shewed
toward
their
Mayster
,
yet
notwithstanding
they
doe
amysse
,
if
they
maruaile
,
as
at
an
absurd
thing
,
in
that
hée
vouchsafed
to
talke
with
so
base
a
Woman
.
For
why
haue
they
not
rather
respect
vnto
them selues
?
For
there
they
shoulde
haue
founde
no
lesse
matter
to
bee
amased
at
because
they
being
base
menne
,
and
as
it
were
the
ofscouringes
of
the
people
,
were
so
highlye
exalted
.
And
yet
notwithstanding
,
in
that
the
Euangelist
sayeth
,
that
they
durst
not
aske
,
it
is
profitable
to
bee
noted
.
M.
For
it
is
not
the
parte
of
a
good
Disciple
,
rashlye
to
examine
his
Maisters
doinges
,
but
rather
to
bée
so
perswaded
of
his
goodnesse
and
wisedome
,
that
hée
in
no
wyse
doubte
,
but
that
whatsoeuer
he
doeth
,
is
done
by
excellent
reason
and
wisedome
.
C.
Therefore
if
at
any
time
something
in
the
wordes
,
and
workes
of
GOD
,
and
of
Christe
,
doeth
mislyke
or
displease
vs
,
let
vs
learne
not
to
controule
,
eyther
in
woorde
or
thought
:
but
rather
modestlye
to
kéepe
silence
,
vntyll
such
time
as
that
bée
reuealed
to
vs
from
heauen
,
which
is
hidden
from
vs
.
And
the
foundation
of
this
modestye
,
is
the
feare
of
God
,
and
the
reuerence
of
Christ
.
M.
But
out
alas
,
that
reuerence
which
wée
owe
vnto
God
alone
,
men
haue
geuen
to
the
Pope
of
Rome
,
in
so
much
that
by
certayne
of
his
Lawes
,
it
is
decréed
,
that
no
man
shall
presume
to
call
him
to
account
,
although
he
carrye
with
him
infinite
numbers
of
soules
vnto
hel
.
28.
The
Woman
then
left
her
water
Potte
,
and
went
her
waye
into
the
Citye
,
and
sayeth
to
the
men
.
Bv.
The
Woman
made
no
answere
at
all
,
being
amased
,
and
wholye
ouercome
with
the
admiracion
of
the
matter
.
For
so
soone
as
the
Lorde
had
sayde
,
I
am
hee
which
speake
vnto
thée
,
the
Disciples
being
therwithall
come
,
shée
went
awaye
leauing
the
water
pot
behind
her
.
M.
For
howe
coulde
it
bée
,
that
shée
shoulde
not
bée
amased
,
séeing
him
to
talke
with
her
,
face
to
face
,
at
whose
comming
,
all
men
looked
to
sée
notable
thinges
?
R.
Behold
therefore
the
fruite
of
fayth
.
For
as
Peter
sayeth
,
when
wée
haue
once
tasted
of
Christ
,
and
receyued
him
by
fayth
,
wée
forsake
all
thinges
:
Mat.
19.27
Beholde
,
wee
haue
forsaken
all
and
folowed
thee
.
For
hée
which
hath
put
vpon
him
Christ
,
is
a
newe
creature
,
séeketh
for
those
thinges
that
are
aboue
,
careth
for
heauenlye
thinges
,
and
not
for
earthlye
thinges
:
hath
his
abyding
place
,
in
heauen
,
and
not
in
earth
:
he
séeketh
those
thinges
that
belong
vnto
God
,
and
not
his
owne
.
Bv.
Therefore
this
woman
nowe
thirsted
no
more
for
water
,
when
shée
had
once
tasted
of
the
water
of
lyfe
,
which
Christ
had
promysed
vnto
her
.
Fayth
therefore
speciallye
bringeth
to
passe
that
wée
,
as
it
were
,
forgetting
our selues
,
geue
our selues
whollye
to
the
seruice
of
God
.
29.
Come
see
a
Man
,
which
tolde
mee
all
thinges
that
euer
I
did
:
Is
not
he
Christ
?
Come
see
a
man
.
M.
Here
is
a
difference
betwéene
temporall
and
spirituall
benefites
.
For
if
a
man
shoulde
finde
Treasure
in
the
Fielde
,
hée
alone
woulde
vse
the
same
,
and
would
reueale
it
to
none
.
B.
But
it
is
the
nature
of
the
true
knowledge
of
Christ
,
that
he
which
hath
once
gotten
the
same
,
shall
desyre
nothing
more
than
to
communicate
the
same
to
others
.
C.
For
the
knowledge
of
god
can
not
lye
secréete
,
or
hyd
,
in
the
heartes
of
the
faythfull
,
but
wyll
shewe
forth
it selfe
to
men
.
For
this
must
néedes
bée
true
:
I
beleeue
,
and
therefore
I
wyll
speake
.
Psal.
119
1●
2.
Cor.
4.13
Rom.
10.10
R.
Also
it
is
sayde
,
With
the
heart
man
beleeueth
to
righteousnesse
:
and
with
the
mouth
man
confesseth
to
saluation
.
C.
And
so
much
the
more
wée
must
note
:
the
vehemencye
,
readines
,
and
chearefulnesse
of
the
Woman
,
because
a
litle
sparke
of
fayth
onely
inflameth
the
men
of
the
Citye
:
For
she
had
scarslie
tasted
of
Christ
,
when
she
proclaymed
him
in
the
whole
Citye
.
Therefore
they
which
haue
but
meanely
profited
in
the
schoole
of
Christ
,
maye
bée
to
muche
ashamed
to
bée
slouthfull
.
For
she
sayeth
not
,
Goe
ye
forth
,
and
see
,
but
,
Come
ye
,
and
see
.
For
here
we
sée
the
nature
of
those
whiche
haue
once
tasted
of
the
trueth
,
howe
constantly
they
retaine
the
loue
of
the
truth
,
vntyll
they
haue
styrred
vppe
a
desyre
in
others
to
knowe
the
same
,
and
wyll
not
separate
them selues
from
them
,
but
desyre
to
haue
their
company
and
fellowshippe
in
vnderstanding
the
trueth
.
Iohn
.
1
.
4●
A.
As
we
may
sée
in
Andrewe
and
Philippe
,
at
another
time
.
C.
But
this
séemeth
rather
worthy
reprehension
in
the
woman
,
because
shée
being
as
yet
rude
,
and
not
sufficientlye
taught
,
passeth
the
boundes
of
her
fayth
.
I
aunswere
,
that
shée
had
done
vnaduisedlye
,
if
shée
had
taken
vppon
her
the
office
of
teaching
:
but
nowe
,
séeing
shée
desyreth
nothing
but
that
her
Citizens
,
should
heare
Christ
speake
,
we
may
not
saye
that
shée
forgetting
her selfe
,
went
beyond
her
bondes
:
for
shée
plaieth
the
part
onely
of
a
Trompet
or
Bell
,
in
calling
men
vnto
Christ
.
Which
tolde
me
all
thinges
.
Hereby
we
sée
the
Godlye
zeale
of
the
Woman
,
who
nothing
regarded
her
estimation
and
credite
,
to
magnifye
and
extoll
the
name
of
Christ
.
Actes
.
22.3
.
Actes
.
26.9
1.
Cor.
15
9.
Gala.
1.13
.
1.
Tim.
1.13
For
shée
doth
not
abstaine
from
repeating
her
owne
reprooche
and
shame
.
A.
Euen
so
the
Apostle
Paul
in
diuers
places
maketh
mencion
of
his
former
lyfe
,
which
he
led
without
the
knowledge
of
Christ
,
to
the
ende
he
might
thereby
,
the
more
notablye
commende
the
grace
of
God
.
Js
not
hee
Christ
?
C.
Because
shée
speaketh
here
doubtfullye
,
shée
might
séeme
,
not
to
be
much
moued
by
the
aucthoritye
of
Christ
.
Because
shée
was
not
fytte
to
reason
of
so
great
misteryes
,
shée
,
according
to
her
power
,
séeketh
to
bring
about
,
that
her
Citizens
myght
be
taught
of
Christ
.
And
this
was
a
notable
prouocation
to
styrre
them
vppe
,
when
shée
vppon
her
owne
experience
,
declared
him
to
bée
a
Prophete
.
For
,
because
they
could
not
iudge
of
his
Doctrine
,
this
inferiour
preparatiue
,
was
profitable
and
méete
for
them
.
30.
Then
they
went
out
of
the
Citye
,
and
came
to
him
.
M.
Thus
much
the
woman
brought
to
passe
by
her
preaching
,
that
the
people
of
the
Citye
went
out
to
Christ
,
of
whome
notwithstanding
,
as
yet
they
knewe
nothing
.
They
were
not
hindered
by
the
vilenesse
of
the
womans
person
.
For
this
matter
was
wrought
by
the
instincte
,
and
prouidence
of
God
.
Bv.
They
obiect
not
to
the
woman
her
faultes
,
as
wée
maye
reade
that
the
Iewes
,
dyd
to
the
blinde
man
,
saying
:
Thou
art
altogeather
borne
in
sinne
,
Iohn
.
9.34
and
doest
thou
teache
vs
?
But
goe
foorth
,
and
in
verye
déede
,
haue
experience
of
that
thing
which
the
sinfull
woman
before
in
wordes
had
Preached
.
Wherefore
wée
must
not
haue
consideracion
,
so
muche
of
the
speaker
,
as
of
that
which
is
spoken
vnto
vs
.
B.
Here
also
is
to
be
noted
the
force
of
the
word
of
Christ
,
when
he
purposed
to
perswade
the
truth
.
For
nothing
can
staye
,
or
holde
backe
them
whome
hée
hath
purposed
to
call
,
but
they
wyll
forsake
all
and
folow
him
,
whome
they
knowe
to
bee
the
Sauiour
.
A.
As
for
example
,
Zache
,
Mathewe
,
Paul
,
and
the
other
Apostles
.
31.
In
the
meane
whyle
,
his
Disciples
prayed
him
saying
,
Mayster
,
eate
.
Bv.
Here
also
the
Euangelist
,
incerteth
or
weaneth
in
,
the
talke
betwéene
Christ
and
his
Disciples
,
begonne
concerning
the
Apostleshippe
,
and
Preaching
of
the
Gospell
to
the
Gentiles
.
The
which
verye
well
agréed
with
this
present
place
,
a
great
number
of
Samaritanes
and
Gentiles
,
comming
nowe
apace
to
the
Preaching
of
the
Gospell
.
M.
Therefore
the
Disciples
being
ignoraunt
what
the
Lord
had
done
,
and
seeing
that
hée
had
no
appetite
to
eate
,
and
yet
notwithstanding
,
knewe
that
he
was
wearye
of
his
Iourneye
,
and
trauayle
,
put
him
in
mind
,
and
prayed
him
also
to
eate
:
that
is
to
saye
,
that
hée
woulde
refreshe
and
strengthen
his
bodye
by
eating
.
And
this
which
the
Disciples
did
,
was
not
rashlye
,
or
vnmannerlye
done
,
but
procéeded
rather
of
a
Godlye
care
,
which
men
alwayes
haue
for
those
whome
they
loue
:
otherwyse
it
might
séeme
verye
vnciuill
,
and
rude
,
that
the
Seruaunt
,
shoulde
wyll
his
Mayster
to
eate
.
32.
He
sayde
vnto
them
,
I
haue
meate
to
eate
,
that
ye
wote
not
of
.
R.
Looke
what
manner
of
person
the
man
is
,
so
he
speaketh
,
and
so
he
thinketh
.
Herevppon
the
Apostles
,
as
yet
but
carnall
,
speake
of
carnal
meate
,
and
carnally
vnderstand
the
word
of
Christ
:
but
Christ
being
Spyrituall
,
speaketh
of
Spyrituall
foode
.
A.
And
as
hée
tooke
occasion
vppon
the
water
,
which
the
woman
would
haue
drawne
out
of
the
well
,
to
speake
of
the
Spyrituall
water
,
and
to
teach
the
woman
:
euen
so
he
toke
occasion
of
the
meate
which
the
disciples
offered
him
,
to
prepare
them
,
&
to
make
them
readye
for
that
Ambassage
,
on
which
hée
meant
to
sende
them
.
C.
And
in
déede
,
the
Metaphor
of
the
Meate
and
Drinke
hath
the
greater
Grace
,
because
it
was
brought
in
very
aptlye
,
and
in
good
time
,
of
the
present
talke
.
CYR.
Because
therefore
they
shoulde
bée
the
teachers
of
the
whole
worlde
,
hée
teacheth
them
by
his
example
,
that
they
must
haue
greater
care
,
for
mennes
Saluacion
,
than
for
theyr
owne
bodyes
,
and
must
prefer
the
Kingdome
of
God
,
before
all
bodyly
commodities
.
M.
Hée
sayeth
not
,
I
am
not
Hungrye
,
eate
ye
:
But
,
I
haue
meate
to
eate
.
By
which
wordes
hée
meant
to
styrre
vppe
the
mindes
of
the
Disciples
,
and
to
make
them
attentiue
to
those
thinges
which
should
followe
:
And
so
taking
occasion
of
theyr
request
,
he
applieth
his
talke
vnto
the
present
businesse
,
to
prouoke
them
to
desyre
that
meate
.
C.
God
verylye
permitteth
vs
to
Eate
and
Drynke
,
so
that
we
bée
not
drawne
from
that
which
is
principall
,
and
a
greater
matter
than
meate
.
That
is
to
saye
,
that
euerye
one
maye
followe
his
vocation
.
M.
So
that
,
Christ
doth
not
here
forbidde
his
Disciples
to
eate
meate
,
which
they
had
bought
for
the
necessitye
of
the
bodye
,
and
to
satisfye
nature
,
but
hee
putteth
them
in
minde
of
farther
matter
.
It
is
no
holinesse
,
but
rather
Hipocrisie
,
to
constraine
men
against
theyr
wylles
to
abstaine
from
necessarye
meate
.
A.
But
of
this
matter
wée
haue
spoken
before
in
our
Commentarye
vpon
Mathewe
.
Chapter
twelue
,
Verse
fortye
and
eyght
.
33.
Therefore
sayde
the
Disciples
among
them selues
:
Hath
any
man
brought
him
ought
to
eate
?
Mat.
16.7
.
M.
The
Disciples
vnderstoode
him
that
hée
spake
of
the
meate
of
the
bodye
:
as
in
other
places
also
when
hée
spake
of
the
Leuen
of
the
Pharisées
:
And
when
hée
sayde
that
Lazarus
sléepte
,
Iohn
.
11.11
they
vnderstoode
him
that
hée
spake
of
bodylye
sléepe
.
M.
And
because
they
sawe
him
talke
familliarly
with
the
Woman
,
it
may
be
that
they
suspected
her
to
haue
brought
him
some
notable
meate
,
which
hée
had
eaten
.
But
he
sayde
not
,
I
haue
nowe
eaten
meate
which
ye
knowe
not
of
:
but
,
I
haue
meate
to
eate
which
ye
knowe
not
of
.
A.
What
maruaile
is
it
then
,
if
sometimes
we
be
not
able
to
vnderstand
the
wordes
of
Christ
,
when
we
sée
that
the
same
happened
here
to
the
Apostles
them selues
?
M.
But
in
that
they
doe
not
rashelye
demaunde
of
this
matter
,
but
saye
among
them selues
,
Hath
any
man
brought
him
ought
to
eate
?
It
is
to
bée
imputed
to
the
lyke
modestye
,
wherof
wée
spake
before
in
the
Seuen
and
twentye
verse
,
naye
,
rather
the
confyrmation
of
the
same
:
M.
the
which
the
Euangelist
thought
not
good
to
omitte
.
34.
Iesus
sayeth
vnto
them
:
My
meate
is
to
doe
the
wyll
of
of
him
that
sent
me
.
M.
The
Lorde
beareth
with
the
modestye
of
the
Disciples
,
wyllinglye
,
and
of
his
owne
accorde
declaring
vnto
them
,
that
whiche
they
durst
not
demaunde
,
to
the
ende
they
might
vnderderstande
of
what
meate
hée
spake
.
The
meate
which
hée
had
then
to
eate
,
he
calleth
the
execution
of
his
Fathers
wyll
,
signifying
that
the
same
to
him
is
not
onelye
most
auncient
,
but
also
that
there
is
nothing
in
the
which
he
more
deliteth
,
or
in
the
which
,
he
woulde
more
wylinglye
exercise
him selfe
.
As
for
example
Dauid
,
who
to
the
ende
,
Psal.
19.11
.
he
might
commende
the
Lawe
of
God
,
doeth
not
onelye
saye
,
that
the
same
is
precious
vnto
him
,
but
also
more
swéete
than
Honye
.
Therefore
to
the
ende
we
maye
followe
Christ
,
we
not
onelye
diligentlye
must
serue
God
,
but
also
so
diligent
to
doe
his
commaundements
,
that
the
same
should
not
bée
painefull
or
gréeuous
vnto
vs
.
M.
But
Christ
meaneth
here
,
that
worke
and
labour
,
which
hée
had
taken
alreadye
with
the
woman
,
namelye
,
that
hée
might
bring
to
this
Citye
,
the
true
knowledge
of
God
,
by
the
preaching
of
the
Gospell
.
B.
As
if
he
shoulde
saye
,
I
desyre
this
aboue
all
thinges
,
that
the
wyll
of
my
Father
maye
bée
fulfilled
,
which
is
,
that
many
men
maye
knowe
and
féele
his
goodnesse
which
is
in
mée
,
and
by
mée
.
A.
Euen
as
he
sayeth
in
another
place
:
This
is
the
wyll
of
him
that
sent
mee
,
Iohn
.
6.40
that
euerye
one
whiche
seeth
the
Sonne
,
and
beleeueth
in
him
,
shoulde
haue
euerlasting
life
.
And
againe
hée
sayeth
,
I
must
bee
Baptized
with
a
Baptisme
,
Iohn
.
10.18
and
howe
am
I
pained
,
tyll
it
bee
ended
.
By
which
wordes
he
declareth
,
that
hée
earnestlye
desyreth
to
doe
the
wyll
of
his
Father
:
that
is
to
saye
,
to
dye
for
the
Saluacion
of
his
people
,
euen
as
he
had
receyued
a
commaundement
from
the
Father
.
To
doe
the
wyll
of
him
that
sent
mee
.
C
He
doeth
plainelye
enough
declare
,
what
was
the
wyll
of
his
Father
,
which
hée
sought
to
fulfyl
,
namely
,
to
discharge
that
office
committed
vnto
him
.
Euen
so
in
lyke
manner
,
euery
man
must
haue
respect
vnto
his
vocation
:
least
he
attribute
that
vnto
GOD
,
which
hée
hath
rashelye
taken
vpon
him
,
after
his
owne
phantasie
.
Moreouer
,
what
the
office
of
Christ
was
,
it
is
well
enough
knowne
,
namelye
,
to
enlarge
the
Kingdome
of
God
,
to
restoore
lost
soules
to
lyfe
,
and
to
set
foorth
the
lyght
of
the
Gospell
:
and
last
of
all
,
to
bring
Saluacion
to
the
world
:
Christ
being
wéeryed
and
hungrye
,
with
the
excellencye
of
these
thinges
,
quite
forgatte
his
meate
and
drynke
.
And
this
is
a
singuler
consolation
vnto
vs
,
that
Christ
was
so
carefull
,
for
the
saluacion
of
men
,
that
he
conceyued
most
pleasure
in
séeking
the
same
.
And
there
is
no
doubte
,
but
that
he
beareth
toward
vs
the
lyke
affection
at
this
daye
.
M.
Also
Christ
admonisheth
vs
,
by
this
sentence
,
that
whosoeuer
are
sent
of
God
,
haue
onelye
this
care
,
to
doe
the
wyll
of
him
that
sent
them
,
and
to
doe
his
worke
,
for
the
which
they
are
sent
,
and
called
.
Let
Bishoppes
,
and
all
others
,
which
saye
that
they
are
called
and
sent
of
God
,
haue
respect
vnto
this
example
.
35.
Say
not
ye
:
There
are
yet
foure
monethes
,
and
then
commeth
Haruest
?
Beholde
,
I
saye
vnto
you
,
lyfte
vppe
your
eyes
,
and
looke
on
the
Regions
:
For
they
are
whyte
alreadye
for
Haruest
.
Saye
not
ye
.
Bv.
Here
our
sauiour
addeth
certaine
argumentes
,
whereby
he
maye
styrre
vp
his
Apostles
,
which
shoulde
be
the
teachers
of
the
whole
worlde
,
to
Faith
and
diligence
in
theyr
Apostleshippe
.
Some
gather
hereby
,
what
tyme
of
the
yéere
these
thinges
were
done
,
affyrming
that
it
was
the
beginning
of
the
Spring
.
But
here
notwithstanding
,
there
can
no
suche
certaintye
of
tyme
bée
gathered
,
by
reason
of
the
inequallytye
and
difference
of
places
and
Regions
.
C.
By
these
fewe
woordes
,
Saye
not
yee
.
He
meant
to
note
howe
much
more
men
doe
séeke
after
earthlye
thinges
,
than
after
Heauenlye
thinges
:
For
they
so
earnestlye
desyre
the
comming
of
the
Haruest
,
that
they
kéepe
reckening
of
euerye
Moneth
,
and
daye
:
and
in
the
meane
tyme
,
they
forestewe
,
and
neglect
the
gathering
in
of
the
Heauenlye
wheate
.
And
daylye
experience
teacheth
vs
,
that
this
wickednesse
is
not
onelye
naturallye
in
vs
,
but
also
so
fast
ingrafted
,
that
it
can
not
bee
easelye
pulled
awaye
.
For
when
all
men
gape
so
greedelye
after
the
earthlye
lyfe
,
what
small
care
or
remembraunce
haue
they
of
heauenlye
thinges
?
Euen
so
Christ
him selfe
in
another
place
,
Math.
16.3
sayeth
,
You
Ipocrites
,
ye
can
discerne
the
face
of
the
Skye
,
and
can
ye
not
discerne
the
signes
of
the
tymes
?
Beholde
,
I
saye
vnto
you
,
lyft
vp
.
M.
The
purpose
of
our
Sauiour
Christ
was
,
to
call
the
mindes
of
the
Disciples
from
the
care
of
the
earthlye
Haruest
,
vnto
that
which
was
more
principall
,
and
better
agréeing
with
theyr
calling
and
profession
.
R.
Therfore
hée
vseth
here
a
certaine
kinde
of
correction
:
as
if
hée
should
haue
sayd
,
Ye
saye
,
that
Haruest
is
as
yet
,
a
farre
of
,
namelye
,
foure
Monethes
hence
:
but
I
saye
,
that
the
same
is
nighe
.
I
speake
not
of
the
corporall
Haruest
,
which
is
foure
Monethes
of
,
but
of
the
Spirituall
,
which
is
alreadye
come
.
Lyfte
vp
your
eyes
.
That
is
to
saye
,
behold
and
sée
,
howe
that
not
the
Iewes
onelye
desyre
saluation
,
but
the
Samaritanes
also
aspyre
to
the
Gospell
,
and
thyrst
after
saluacion
.
So
in
like
manner
,
hée
sayeth
in
another
place
,
Mat.
9.73
.
The
Haruest
is
great
,
but
the
Labourers
are
fewe
:
Praye
therefore
the
Lord
of
the
Haruest
,
that
hee
wyll
rhrust
out
Labourers
into
his
Haruest
.
C.
Therefore
,
euen
as
soone
as
the
Corne
is
readye
and
rype
,
it
maye
tarrye
no
lenger
for
feare
of
shéeding
:
euen
so
nowe
the
spyrituall
Corne
being
Rype
,
Christe
sayeth
,
that
haste
must
bée
made
,
because
delaye
is
daungerous
.
So
that
we
sée
to
what
ende
the
Similitude
is
brought
,
namelye
,
to
expresse
the
cause
of
making
spéede
.
36.
And
he
that
reapeth
,
receiueth
wages
,
and
gathereth
fruite
vnto
lyfe
eternall
:
that
both
he
that
soweth
,
and
he
that
reapeth
,
might
reioyce
together
.
And
hee
that
reapeth
.
M.
This
is
an
argument
taken
of
the
reward
of
the
reapers
.
By
the
Reaper
hée
meaneth
,
not
the
Husbandman
him selfe
,
to
whome
the
séede
belongeth
,
but
the
hyred
Labourer
.
To
this
man
the
fruite
which
hée
reapeth
,
belongeth
not
,
and
yet
notwithstanding
,
hée
loseth
not
his
labour
in
reaping
the
Corne
,
in
that
hée
receyueth
his
dewe
hyre
,
and
rewarde
.
C.
Therefore
by
this
argument
hée
proueth
,
how
diligent
the
seruantes
of
the
Lorde
ought
to
bée
in
the
worke
of
God
:
because
there
is
a
large
rewarde
layde
vppe
in
store
,
to
requite
theyr
labour
.
For
hée
promiseth
fruite
,
and
that
neyther
corporall
nor
momentany
.
Howebeit
,
that
which
hée
addeth
concerning
the
fruite
,
maye
bée
expounded
twoo
wayes
,
eyther
to
bée
a
declaracion
of
the
reward
,
(
and
so
hée
should
speake
one
thing
twise
in
dyuers
woordes
)
or
else
to
commende
theyr
labours
whiche
enritche
the
Kingdome
of
God
,
euen
as
hée
sayth
in
another
place
,
I
haue
ordained
you
to
go
and
bring
forth
fruite
,
Iohn
.
15.16
and
that
your
fruite
should
remaine
.
And
truly
,
both
these
ought
greatly
to
encourage
the
Ministers
of
the
worde
,
that
they
faynt
not
at
any
tyme
vnder
theyr
labour
,
when
they
heare
that
there
is
a
Crowne
of
glorye
prepared
for
them
in
the
kingdome
of
Heauen
:
and
knowe
also
that
the
fruite
of
theyr
reaping
shall
not
onelye
bée
precious
before
God
,
but
also
euerlasting
.
M.
Here
also
is
offered
to
the
Godly
no
small
matter
of
comfort
,
when
they
vnderstande
that
they
by
the
Ministers
of
the
Gospell
,
the
Lordes
Haruest
men
,
are
gathered
not
to
consumption
,
and
the
seruitude
of
corruption
,
(
as
earthlye
fruites
are
)
neyther
to
bée
at
the
pleasure
,
or
to
suffer
the
tyranny
of
the
reapers
,
but
from
eternall
death
,
to
euerlasting
life
.
Let
euery
man
behold
and
consider
what
hée
is
,
and
from
whence
,
and
wherevnto
hée
is
eyther
gathered
or
dispersed
.
And
concerning
the
large
rewarde
of
Sheepheardes
,
reade
the
fifth
Chapter
of
the
first
Epistle
of
Saint
Peter
,
1.
Pet.
5.4
.
1.
Tim.
4.7
.
and
the
fourth
Chapter
of
the
first
Epistle
of
Saint
Paul
to
Timothy
.
That
both
he
that
soweth
.
M.
This
is
an
argument
taken
of
the
ioye
which
the
Haruest
commonly
bringeth
with
it
,
and
that
not
onelye
to
the
Reaper
,
but
also
to
him
that
soweth
.
C.
For
by
these
wordes
Christ
teacheth
that
it
shal
be
without
the
complaint
and
finding
faulte
of
any
man
,
that
the
Apostles
shoulde
reape
the
fruite
of
other
mennes
earing
,
and
tyllage
.
R.
For
it
is
a
comparison
betwéene
the
Prophetes
of
the
olde
Testament
,
and
the
Apostles
of
the
Newe
.
The
Prophetes
are
the
sowers
,
and
the
Séede
was
sowen
in
the
olde
Testament
.
For
the
sowing
was
the
Doctrine
of
the
Lawe
and
the
Prophetes
:
for
then
the
séede
which
was
cast
into
the
grounde
,
laye
as
it
were
hyd
:
but
the
Doctrine
of
the
Gospell
,
because
it
bringeth
men
to
perfect
ripenesse
,
is
aptlye
compared
to
the
Haruest
.
For
the
Lawe
was
farre
from
that
perfection
,
which
at
the
length
was
offred
in
Christ
.
R.
For
the
Lawe
is
our
Schoolemaister
vnto
Christ
.
Gal.
2.24
.
Heb.
7.19
.
And
,
the
Lawe
hath
brought
no
man
to
perfection
.
Wée
knowe
also
the
comparison
which
Paul
bringeth
betwéene
the
Age
of
a
Childe
,
Gala.
4.1
.
and
the
full
and
perfect
age
:
the
whiche
tendeth
to
the
same
effect
.
And
yet
notwithstanding
this
letteth
not
,
but
that
the
Fathers
might
bée
gathered
into
the
Lordes
Barne
:
but
the
manner
of
teaching
was
farre
otherwise
:
for
as
the
Childhoode
of
the
Church
continued
vntyll
the
ende
of
the
Lawe
,
and
the
flourishing
Youth
succéeded
the
Preaching
of
the
Gospell
:
euen
so
then
saluation
began
to
waxe
rype
,
the
which
the
Prophetes
had
onelye
sowen
before
.
37.
And
herein
is
the
saying
true
,
That
one
soweth
,
and
another
reapeth
.
R.
Therefore
the
Prophetes
are
the
sowers
,
and
the
Apostles
are
the
Reapers
.
That
which
the
Prophetes
sowed
,
the
Apostles
reaped
.
Also
,
to
sowe
,
is
to
Preache
the
Lawe
,
and
to
Preache
the
Gospell
,
is
to
Reape
the
offered
Christ
.
C.
For
this
was
a
common
Prouerbe
,
by
which
was
meant
,
that
many
oftentimes
receyued
the
fruite
of
other
mennes
labours
.
Howbeit
this
(
namelye
,
that
hee
which
laboureth
,
is
greeued
that
another
man
shoulde
take
awaye
the
fruite
of
his
labour
)
is
otherwyse
,
because
,
the
Prophetes
and
the
Apostles
,
were
pertakers
one
of
the
others
Ioye
.
And
yet
neuerthelesse
,
it
followeth
not
herevppon
,
that
the
Prophetes
,
are
witnesses
,
or
priuye
to
those
thinges
,
which
at
this
daye
are
done
in
the
Churche
:
because
the
purpose
of
Christ
tendeth
to
no
other
ende
,
than
to
shewe
,
that
the
Prophetes
taught
with
this
mind
and
desyre
,
that
they
might
reioyce
ouer
that
fruite
,
which
they
had
not
leaue
to
gather
.
The
comparison
which
the
Apostle
Peter
vseth
,
1.
Pet.
1.12
.
is
not
much
vnlyke
this
:
sauing
that
he
generallye
exborteth
all
the
Faithful
:
whereas
Christ
speaketh
to
his
Disciples
onelye
.
38.
I
sent
you
to
reape
that
whereon
ye
bestowed
no
labour
:
other
men
laboured
,
and
ye
are
entred
into
theyr
labours
.
Bv.
As
if
he
should
saye
:
The
Prophetes
by
theyr
labours
,
made
the
fallowes
,
and
by
theyr
Doctrine
prepared
the
worlde
,
being
as
yet
vnrulye
and
stubborne
,
for
the
Gospell
:
yée
,
nowe
succeede
them
,
and
enter
into
theyr
Labours
,
and
take
a
worke
in
hand
,
alreadye
begonne
,
the
worlde
euen
now
wyllinglye
receyuing
the
Gospell
,
and
mortall
men
séeking
violentlye
to
enter
into
the
kingdome
of
Heauen
.
R.
In
saying
,
I
sende
you
,
hée
declareth
that
they
were
appointed
Reapers
,
by
his
meere
grace
,
and
not
by
theyr
merite
.
According
to
that
which
hee
sayeth
in
another
place
,
Ioh.
15.16
.
I
haue
chosen
you
,
and
ye
haue
not
chosen
mee
,
Question
&c.
M.
But
here
it
may
bée
demaunded
howe
the
Apostles
were
sent
to
Reape
,
when
Paul
sayth
,
I
haue
planted
,
i.
Cor.
3.6
.
Apollo
hath
watered
:
but
God
hath
geuen
the
encrease
.
Also
hée
sayth
,
Ye
are
Gods
husbandrye
.
Agayne
,
I
haue
layd
the
foundation
,
and
another
hath
builded
thereon
.
And
in
another
place
hée
sayeth
,
i.
Cor.
9.11
.
If
wee
sowe
vnto
you
spyrituall
thinges
,
thinke
not
much
,
if
we
reape
your
carnall
thinges
.
Therefore
Paul
was
sent
of
the
Lorde
,
rather
to
Sowe
than
to
Reape
.
Was
then
the
Apostleship
of
Paul
,
Aunswere
.
differing
from
the
Apostleship
of
the
rest
?
Surelye
,
it
was
differing
from
the
rest
,
so
long
as
they
Preached
to
the
Iewes
,
and
hée
to
the
Gentiles
.
For
that
which
Christ
here
speaketh
vnto
his
Disciples
,
séemeth
to
appertaine
chieflye
to
that
first
sending
foorth
,
in
the
which
the
Apostles
were
sent
foorth
to
the
lost
Shéepe
of
the
house
of
Israel
:
as
we
reade
in
the
tenth
Chapter
of
Mathew
:
in
the
which
Nation
the
Prophetes
also
laboured
.
It
was
one
thing
to
preach
the
kingdome
of
God
among
the
Gentiles
,
and
another
thing
to
preache
the
same
among
the
Iewes
,
for
the
one
knewe
not
God
,
and
the
other
were
trained
vp
in
the
Lawe
and
the
Prophetes
.
Bv.
Moreouer
,
these
woordes
of
the
Lorde
ought
alwayes
to
bee
before
the
eyes
of
all
Preachers
of
Gods
worde
,
that
thereby
they
maye
be
encouraged
to
bee
faithfull
,
and
dilligent
in
discharging
the
office
committed
vnto
them
,
when
as
they
knowe
that
the
Labour
which
they
bestowe
in
teaching
,
shal
be
so
profitable
for
them
,
and
so
fruitefull
to
Christ
and
the
Churche
.
39.
Many
of
the
Samaritanes
of
that
Citye
beleeued
on
him
,
for
the
saying
of
the
woman
,
which
testifyed
that
hee
tolde
her
all
that
she
had
done
.
Bv.
The
Euangelist
now
returneth
to
the
former
Historye
,
and
more
fullye
describeth
the
prompte
obedience
,
and
the
growing
of
fayth
,
of
the
Citizens
of
Sychar
,
otherwise
called
Samaria
.
The
calling
of
the
Gentiles
foreshewed
.
R.
And
hée
declareth
howe
greatlye
the
reporte
,
which
the
woman
made
of
him
preuailed
with
them
.
Whereby
it
appeareth
that
they
had
a
hope
and
desyre
of
the
promised
Messias
.
B.
Moreouer
,
this
soddaine
conuersion
of
the
Samaritanes
,
was
a
foreshewing
of
the
calling
of
the
Gentiles
:
and
therefore
the
Lorde
would
haue
the
same
magnified
:
as
may
plainelye
appeare
,
when
as
at
the
testimonye
of
one
sillye
Woman
,
scant
of
good
name
,
many
straight
way
,
and
that
Samaritanes
,
beléeued
the
Gospell
,
and
imbraced
Christ
.
M.
For
what
had
she
sayde
of
Christ
?
Sayde
shée
,
that
by
the
word
of
his
power
,
he
could
commaund
all
thinges
,
as
Men
,
Spyrites
,
Death
,
Life
,
Diseases
,
the
Sea
,
and
the
Winde
:
many
of
the
which
thinges
,
the
Iewes
sawe
,
and
yet
beléeued
not
?
Shée
neyther
saw
nor
spake
of
any
of
these
thinges
,
but
this
onelye
shée
sayde
,
that
Christ
had
tolde
her
all
thinges
that
euer
shée
had
done
.
Who
therefore
séeth
not
howe
soone
these
Samaritanes
beléeued
,
and
the
readinesse
and
maturity
of
this
Haruest
?
What
else
maye
wée
note
here
,
but
that
when
the
hartes
of
mortal
men
,
are
made
apte
by
the
inspiration
of
the
holye
Ghost
,
to
receyue
the
trueth
,
Faith
commeth
by
the
holye
Ghost
.
the
kingdome
of
God
is
set
forewarde
with
litle
labour
,
and
oftentimes
,
by
such
personnes
as
are
verye
base
.
The
ripe
apple
often
times
falleth
from
the
trée
,
without
much
labour
,
yea
,
at
the
onely
shaking
of
the
same
by
a
childe
:
but
such
as
are
scant
ripe
,
will
scarce
fall
with
the
hurling
and
beating
of
a
Cudgell
,
and
being
by
violence
shaken
downe
they
are
so
sower
,
that
they
were
better
vntouched
.
Euen
so
in
like
maner
,
where
the
spiritual
haruest
is
,
there
euen
a
Samaritane
woman
bringeth
many
vnto
Christe
:
The
haruest
of
the
spirite
is
easy
.
but
where
the
spirituall
haruest
is
not
,
there
the
Apostles
them selues
sweate
and
labour
in
vaine
.
C.
This
woorde
(
beléeued
)
signifieth
herein
properly
,
that
they
were
stirred
vp
by
the
woordes
of
the
woman
,
to
acknowledge
Christe
to
bee
a
prophete
.
For
this
is
as
it
were
but
the
beginning
of
faith
,
when
mens
mindes
are
prepared
to
receaue
the
profered
Doctrine
.
Such
enterance
into
faith
,
is
here
called
honourably
,
Faith
,
to
the
ende
we
might
know
how
reuerently
God
estéemeth
of
his
woorde
,
in
making
their
onely
docillity
,
so
honourable
,
which
are
not
as
yet
taught
.
But
in
this
,
that
Faith
of
theirs
sheweth
it selfe
,
that
they
haue
a
desire
to
profyte
:
for
the
which
cause
they
desire
to
haue
Christe
abyde
with
them
.
40
So
when
the
Samaritanes
were
come
to
hym
,
they
besought
hym
that
he
would
tarry
with
them
:
and
he
aboade
there
two
dayes
.
So
when
the
Samaritanes
were
come
.
M.
In
these
woordes
is
described
the
quallity
of
faith
,
which
commeth
by
the
ministery
of
the
preached
Gospell
.
By
this
the
minde
of
the
beleeuer
is
inflamed
,
firste
to
sée
him
,
of
whom
so
great
things
are
published
and
beléeued
.
Euen
so
these
Samaritanes
,
so
soone
as
they
had
hearde
the
testimony
of
the
woman
concerning
Christe
,
and
did
béeleue
,
firste
of
all
they
wente
out
of
the
Citie
,
to
sée
him
on
whom
they
beléeued
.
Then
hauing
so
done
,
and
being
not
contented
to
haue
séene
him
once
,
they
desyred
to
abide
with
him
for
euer
:
and
therefore
,
they
requested
him
to
tarrie
still
with
them
.
Phili.
1.23
.
Thus
are
they
alwaies
affected
which
truely
knowe
and
loue
Christe
.
So
Paule
desired
to
be
dissolued
and
to
be
with
Christe
.
The
which
Christe
also
promised
to
his
disciples
,
saying
,
Ioh.
14.3
I
will
come
againe
,
and
take
you
to
my selfe
,
that
where
I
am
,
there
may
ye
be
also
.
Also
Paule
foresheweth
that
this
shall
not
be
without
greate
consolation
,
Thes.
4.17
.
saying
,
And
so
shall
we
alwaies
bee
with
the
Lorde
.
PAR.
Therefore
when
they
had
obteyned
their
desire
,
and
sawe
him
standing
before
their
face
,
they
were
nothing
offended
at
his
base
and
contemptible
forme
,
hauing
no
manner
of
kingly
shewe
,
but
they
rather
inuite
him
as
the
geuer
of
greate
benefites
,
&
beseech
hym
that
he
would
vouchsafe
to
lodge
in
their
Citye
.
And
he
abode
there
two
daies
.
M.
Being
intreated
he
taried
for
a
time
:
such
is
his
humanitie
and
facilitye
,
by
which
he
willinglye
receiueth
the
petitions
of
the
faithfull
,
specially
when
they
do
appertaine
to
the
corroborating
and
confirming
of
their
faith
,
euen
as
this
petition
of
the
Samaritanes
.
did
.
B.
But
notwithstanding
,
hée
gaue
commaundement
to
his
disciples
,
that
they
shoulde
not
enter
into
the
Cities
of
the
Samaritanes
,
beecause
the
time
of
his
full
glorification
was
not
yet
come
.
But
as
the
calling
of
the
Gentiles
appeared
in
the
Magi
or
wisemen
,
and
after
that
in
the
Centurion
,
and
in
others
:
so
in
this
present
occasion
,
hee
minded
to
manifest
the
calling
of
the
Samaritanes
,
The
calling
of
the
Gentiles
.
Actes
.
8.5
.
which
were
a
certaine
kind
of
people
betwéene
the
Ethnikes
,
and
the
Iewes
,
&
the
fyrst
that
receyued
the
Gospell
after
the
Iewes
.
Wherevpon
he
tarryed
onely
twoo
dayes
with
them
,
wheras
hée
continually
Preached
the
Gospel
to
the
Iewes
.
Rom.
15.8
Mat.
15.24
For
hée
was
the
Minister
of
Circumcision
,
and
was
specially
sent
to
the
lost
Sheepe
of
the
house
of
Israel
.
M.
Hée
woulde
not
therefore
geue
any
occasion
of
offence
vnto
the
Iewes
.
41.
And
many
mo
beleeued
,
because
of
his
owne
worde
.
C.
Here
this
word
(
beleeued
)
is
vsed
in
another
sence
,
than
it
was
before
in
the
nine
and
thyrtye
verse
,
because
it
doeth
not
onelye
signifye
that
they
were
prepared
vnto
faith
,
but
also
endewed
with
a
true
faith
.
M.
Here
therefore
we
sée
howe
true
that
is
,
which
the
Apostle
speaketh
of
faith
,
saying
:
Faith
commeth
by
hearing
,
Rom.
10.17
and
hearing
by
the
worde
of
God
.
R.
Therefore
,
as
the
Samaritanes
at
the
first
beléeued
because
of
the
womans
wordes
,
but
afterwardes
are
confirmed
in
the
faith
,
by
the
woordes
of
Christ
,
euen
so
all
the
faithfull
,
at
the
fyrst
beleeue
,
because
of
the
Apostles
woordes
,
and
the
wordes
of
the
Preachers
,
but
are
not
as
yet
confyrmed
in
the
faith
,
except
Christ
by
his
voyce
speake
to
our
hearts
,
and
seale
vs
by
his
holye
spyrite
,
which
is
the
earnest
and
assurance
of
our
heart
.
For
when
the
spirite
of
truth
shal
come
,
Ioh.
16.13
.
hée
wyll
leade
vs
into
all
trueth
.
Also
,
Paul
planteth
,
1
Cor.
3.7
.
Apollo
watereth
,
but
God
geueth
the
increase
.
42.
And
sayd
to
the
woman
:
Nowe
we
beleeue
,
not
because
of
thy
saying
,
for
we
haue
heard
him
our selues
,
and
knowe
that
this
is
euen
Christ
,
the
sauiour
of
the
world
.
And
sayd
to
the
Woman
.
M.
These
thinges
are
not
therefore
spoken
,
to
the
ende
we
might
thinke
that
the
ministerye
of
this
Woman
,
which
they
had
wel
vsed
,
was
contemned
.
God
forbyd
:
but
rather
to
extoll
those
thinges
which
they
had
heard
of
Christ
him selfe
,
aboue
the
testimony
of
the
woman
.
Naye
,
they
séeme
to
knowe
,
and
ackowledge
well
inough
the
Womans
Ministerye
,
by
which
they
at
the
first
beléeued
,
because
they
talked
with
her
:
then
they
call
to
minde
her
wordes
,
by
which
shée
had
testifyed
of
Christ
:
neyther
doe
they
saye
,
Wée
neuer
beléeued
because
of
thy
woordes
,
but
:
Now
we
beleeue
,
not
because
of
thy
wordes
.
Bv.
As
if
they
shoulde
haue
sayde
,
Thou
hast
not
spoken
so
largelye
of
Iesus
,
as
hée
hath
deserued
.
For
nowe
wée
our selues
hauing
had
plaine
experience
of
his
Diuine
power
,
knowe
what
manner
of
personne
hée
is
:
neyther
as
perswaded
by
thy
woordes
onelye
,
doe
wée
beléeue
him
to
bée
the
Messias
,
but
being
conuicted
rather
by
his
euident
Doctrine
,
wée
knowe
,
and
vndoubtedly
beléeue
,
and
truelye
confesse
,
that
the
same
Iesus
,
is
not
onelye
the
Sauiour
of
the
Iewes
,
but
also
of
the
whole
world
.
C.
Therefore
,
the
Euangelist
here
expresseth
what
their
faith
was
,
namelye
,
suche
a
faith
,
as
was
conceiued
,
by
the
woorde
of
God
,
in
so
much
that
they
might
boast
that
they
had
the
Sonne
of
God
to
bée
theyr
teacher
,
which
is
hée
alone
,
vppon
whose
aucthoritye
we
may
safelye
staye
our selues
.
Hée
is
not
nowe
present
before
our
eyes
,
that
hée
might
talke
with
vs
mouth
to
mouth
:
but
by
whome
soeuer
we
shall
happen
to
heare
him
,
yet
our
faith
can
bée
reposed
in
none
but
in
him
.
M.
The
Samaritanes
which
speake
here
,
speake
not
as
doubtfull
,
but
as
most
assured
,
and
that
which
they
beleeue
with
the
heart
,
Rom.
10.10
they
most
constantlye
professe
with
the
mouth
.
For
with
the
heart
wée
beléeue
to
righteousnesse
,
and
with
the
mouth
wée
confesse
to
Saluation
.
But
howe
come
they
to
haue
this
certaine
knowledge
of
Christ
?
They
saye
not
,
wée
haue
séene
his
Miracles
,
but
,
Wee
haue
hearde
him
our selues
.
Therefore
,
they
attaine
vnto
fayth
,
not
by
Myracles
,
but
by
the
hearing
of
the
verye
worde
of
God
.
Iohn
.
8.17
He
which
is
of
God
,
heareth
Gods
wordes
,
sayeth
the
Lord
.
The
vnbeléeuing
and
froward
Nation
,
require
signes
,
but
the
elect
doe
not
so
,
but
by
the
hearing
of
the
woorde
of
God
,
come
to
the
knowledge
of
Christ
.
So
sayde
Peter
,
Iohn
.
6.68
Lord
,
to
whom
shall
we
goe
?
thou
hast
the
wordes
of
eternal
life
,
and
wee
beleeue
and
confesse
,
that
thou
art
the
sonne
of
the
lyuing
God
.
And
know
that
this
is
euen
Christ
our
Sauiour
.
C.
This
no
doubte
they
haue
by
hearing
.
Whereby
wée
gather
that
the
summe
of
the
Gospel
within
these
twoo
dayes
,
was
more
familiarlye
Preached
vnto
them
by
Christ
,
than
afore
tyme
it
had
béene
at
Hierusalem
:
Bv.
Also
,
the
prompte
&
ready
faith
of
the
Samaritans
shall
condemne
the
inuincible
incredulitye
and
obstinacye
of
men
in
our
tyme
.
For
the
continuall
Preaching
of
the
Gospell
amongest
vs
,
not
two
yeres
,
but
many
yeres
,
can
litle
or
nothing
at
all
perswade
many
of
vs
.
Of
the
worlde
.
C.
Christ
testifyeth
that
the
saluacion
whiche
hée
brought
,
is
common
to
the
whole
worlde
,
to
the
ende
the
Samaritanes
might
the
better
vnderstande
that
it
appertayned
also
vnto
them
.
For
he
called
not
them
to
the
pertaking
of
the
grace
of
saluacion
,
as
lawfull
heyres
,
but
he
taught
that
hée
came
,
Eph.
2.17
.
to
admit
forreyners
into
the
householde
of
God
,
and
to
bring
peace
to
them
that
were
farre
of
.
43.
After
two
dayes
hee
departed
thence
,
and
went
away
into
Galilee
.
After
twoo
dayes
.
B.
Hée
abode
twoo
dayes
onely
with
the
Samaritanes
,
because
as
yet
the
houre
was
not
come
,
for
the
kingdome
of
God
more
magnifycently
to
bée
reuealed
vnto
them
.
First
it
was
necessarye
that
the
Gospell
of
the
kingdome
should
bée
offered
to
the
Iewes
,
and
then
by
the
death
of
Christ
,
the
middle
gate
,
which
deuided
other
Nations
from
the
Iewes
,
was
to
be
broken
downe
.
And
went
awaye
into
Galilee
.
M.
The
course
or
iourney
of
Christ
was
dyrected
by
the
wyll
of
God
,
from
Iewry
to
Galilee
,
but
by
the
waye
as
hée
went
,
hée
was
as
it
were
stayed
,
abyding
twoo
dayes
in
Samaria
:
notwithstanding
after
twoo
dayes
were
past
,
hée
procéeded
in
the
same
.
Hereby
let
vs
learne
to
knowe
,
the
certaintye
of
the
course
of
the
Gospell
,
which
is
begonne
and
ended
according
to
Gods
Deuine
wyll
.
44.
For
Iesus
him selfe
testified
that
a
Prophet
hath
no
honour
in
his
owne
countrey
.
Bv.
The
Euangelist
briefly
,
and
therfore
obscurelye
telleth
the
departure
of
Christ
out
of
Samaria
:
But
if
we
confer
with
the
other
Euangelistes
,
it
shall
appeare
that
hée
leauing
the
Citye
of
Nazareth
,
went
another
waye
into
Galilee
.
C.
For
when
he
sawe
that
he
was
contemned
in
his
countrey
of
Nazareth
,
hée
thought
good
to
turne
out
of
the
way
to
another
place
.
A.
Concerning
this
contempte
,
reade
in
the
thirtéene
chapter
of
Mathew
,
verse
fiftye
and
seuen
Marke
the
sixt
,
verse
foure
.
And
in
the
twentye
and
foure
verse
of
the
fourth
Chapter
of
Luke
.
45.
Then
as
soone
as
hee
was
come
into
Galilee
,
the
Galileans
receyued
him
,
when
they
had
seene
all
the
thinges
that
he
dyd
at
Hierusalem
,
at
the
daye
of
the
feast
:
for
they
went
also
to
the
feast
daye
.
Then
as
soone
as
he
was
come
.
M.
It
appeareth
that
the
Euangelist
endeuoureth
him selfe
to
shewe
how
Christ
founde
more
fauour
and
friendship
,
among
these
abiect
and
rude
Samaritanes
and
Galileans
,
than
among
the
Iewes
,
which
were
instructed
in
the
lawe
and
the
Prophetes
,
and
excelled
others
in
the
outwarde
shewe
of
holinesse
.
Euen
so
the
ignoraunt
and
ruder
sort
of
men
,
are
more
readye
to
imbrace
the
truth
,
than
they
which
boast
them selues
to
knowe
Religion
,
and
to
loue
godlinesse
.
So
that
hauing
made
mencion
howe
the
Samaritanes
,
receyued
Christ
,
hée
nowe
commendeth
the
same
also
in
the
Galeleans
,
being
a
Nation
so
much
contemned
,
that
the
Pharisées
boldlye
sayde
,
that
it
coulde
not
bée
founde
in
the
Scriptures
,
that
euer
any
Prophete
came
out
of
Galilee
:
Iohn
.
7.52
and
for
this
cause
they
reiected
Christ
as
a
Galilean
.
C.
Moreouer
,
whether
this
honour
continewed
any
long
time
,
which
the
Galileans
gaue
vnto
Christ
,
it
is
not
perfectlye
knowne
.
For
there
is
nothing
more
ready
,
than
the
forgetting
of
Gods
giftes
and
benefites
.
When
they
had
seene
all
the
thinges
.
A.
Of
these
signes
it
is
spoken
before
in
the
three
and
twentye
verse
of
the
second
Chapter
:
these
thinges
wanted
not
theyr
fruite
.
C.
For
in
séeking
to
prepare
a
waye
to
Doctrine
,
they
bring
to
passe
that
Christ
maye
bée
reuerentlye
thought
of
.
For
they
went
also
to
the
Feast
.
M.
The
Euangelist
putteth
not
downe
this
without
cause
:
for
beside
that
it
apertaineth
to
the
purpose
it
hath
also
a
commendacion
of
the
godlinesse
of
this
people
,
which
so
carefullye
obeyed
the
Lawe
of
GOD
,
that
dwelling
farre
of
,
they
came
to
Hierusalem
at
the
feast
dayes
appointed
.
A.
Hereof
also
wée
maye
take
an
example
of
the
obedience
and
dilligence
which
is
due
to
the
word
of
God
.
46.
So
Iesus
came
againe
into
Cana
of
Galilee
,
where
he
turned
the
water
into
Wyne
.
And
there
was
a
certaine
Ruler
:
whose
Sonne
was
sycke
at
Capernaum
.
Into
Cana
of
Galilee
.
A.
Concerning
this
Citye
,
and
the
Myracle
there
shewed
,
reade
in
the
second
Chapter
going
before
.
M.
The
Euangelist
maketh
mencion
of
this
,
in
this
place
,
bothe
to
call
to
memory
,
a
freshe
the
Miracle
of
the
water
,
turned
into
Wine
,
&
also
to
declare
that
Christ
came
for
this
cause
into
that
place
,
that
he
might
as
it
were
,
water
,
and
cause
that
to
growe
,
by
shewing
his
power
and
light
agayne
,
which
of
late
in
the
beginning
of
his
Myracles
he
had
planted
.
Heauenly
thinges
are
soone
forgotten
.
For
such
is
our
nature
and
corruption
,
that
howe
soeuer
we
haue
attained
,
and
gotten
heauenlye
and
good
thinges
,
except
they
bee
afterwarde
caused
to
prosper
,
of
all
other
thinges
they
wyl
most
easylye
bee
forgotten
:
But
it
is
not
so
with
those
thinges
that
are
euill
:
and
which
are
agreeable
to
our
corruption
,
the
which
,
although
they
bée
lightlye
gotten
,
they
wyllingly
increase
and
goe
forward
:
insomuch
that
it
is
truely
sayd
,
The
first
beginninges
see
thou
withstand
,
For
remeedye
to
late
thou
doest
prouide
:
When
euylles
haue
the
vpper
hand
,
By
long
delayes
styll
to
abyde
.
The
which
verses
certainely
cannot
be
veryfied
of
good
thinges
.
A.
For
this
cause
Christ
him selfe
a
lytle
before
his
death
,
Iohn
.
12.1
.
went
to
sée
Bethany
,
where
he
had
raysed
Lazarus
from
the
dead
.
The
Apostles
also
were
wont
to
sée
againe
the
Churches
which
they
had
planted
by
the
Gospell
of
Christ
,
Acts.
15.41
.
to
confyrme
them
in
the
faith
which
they
had
receyued
.
M.
Wherefore
by
these
examples
let
vs
learne
to
sée
,
and
ouersée
againe
,
and
by
dilligent
husbandry
,
to
set
foreward
eyther
in
our selues
,
or
in
others
,
the
beginninges
of
good
thinges
.
And
there
was
a
certayne
Ruler
.
Bv.
These
thinges
also
which
followe
pertaine
to
that
which
went
before
:
for
they
proue
that
Iesus
is
euen
the
verye
same
,
whome
hytherto
he
preached
him selfe
to
bée
,
and
whome
the
Samaritanes
acknowledged
and
receyued
,
namely
,
the
sonne
of
God
,
the
Messias
,
and
sauiour
of
the
world
,
&
the
Lord
of
all
thinges
,
euen
of
lyfe
and
death
:
for
this
thing
,
he
most
manifestly
declareth
by
his
present
acte
.
M.
It
appeareth
that
this
Ruler
,
was
one
of
the
seruauntes
and
Lieftenaunts
of
Herode
,
as
maye
appeare
in
the
thrée
and
twenty
of
Luke
the
seuenth
verse
.
C.
And
the
Euangelist
plainely
expresseth
his
state
&
condicion
,
because
in
such
a
personage
the
myracle
was
more
notable
.
M.
For
it
commeth
very
seldome
to
passe
,
that
suche
a
one
beléeueth
in
Christ
,
speciallye
being
the
Seruaunt
of
such
a
King
as
Herode
was
.
These
examples
are
very
rare
,
and
yet
notwithstanding
,
nothing
impossible
.
Wherefore
,
we
must
not
despayre
of
such
:
A.
but
rather
praye
that
the
Lorde
wyll
bring
them
to
the
knowledge
of
his
trueth
,
euen
as
the
Apostle
exhorteth
:
i.
Tim.
2.1
.
for
great
is
his
mercye
.
47.
Assoone
as
the
same
hearde
that
Iesus
was
come
out
of
Iewry
,
into
Galilee
,
he
went
vnto
him
,
and
besought
him
that
he
woulde
come
downe
and
heale
his
sonne
:
for
he
was
euen
at
the
point
of
death
.
R.
The
Ruler
is
here
descrybed
to
haue
a
rude
and
a
Childyshe
fayth
.
For
hée
requesteth
Christ
,
that
he
would
goe
downe
to
Capernaum
,
&
heale
his
sonne
:
In
that
hée
prayeth
Christ
to
heale
his
sonne
,
it
belongeth
to
a
fayth
conceyued
by
those
myracles
which
he
sawe
to
bée
wrought
by
Christ
:
(
for
he
saw
him
to
be
suche
a
one
as
healed
all
men
that
were
sicke
.
)
but
in
that
hée
prayeth
him
to
goe
downe
to
Capernaum
,
it
belongeth
to
imbecillity
,
&
a
Childishe
faith
:
as
though
Christ
coulde
not
restore
to
health
by
his
worde
onelye
,
or
by
the
breath
of
his
mouth
.
Such
weakenesse
of
fayth
wée
maye
beholde
in
another
place
,
in
the
Disciples
of
Christ
.
For
when
the
Shippe
was
ouerwhelmed
with
Waues
,
they
beléeued
that
Christ
was
able
to
saue
them
,
but
not
except
hée
were
awake
:
for
hée
slepte
,
and
they
awooke
him
,
Math.
8.
saying
:
Lorde
saue
vs
,
wee
perishe
.
C.
This
man
therefore
had
conceyued
no
other
thing
,
than
that
hée
was
a
Prophete
,
sent
of
GOD
with
this
commaundement
,
and
commission
,
that
hée
should
proue
and
declare
him selfe
to
bée
the
seruaunt
of
GOD
,
by
shewing
myracles
.
M.
Hee
requesteth
that
Christ
would
goe
downe
with
him
,
and
heale
his
Sonne
.
2.
King.
5.11
So
Naaman
the
Syrian
trusted
that
Elyzeus
woulde
haue
come
downe
to
him
,
and
haue
touched
the
place
of
the
Leprosie
with
his
hande
,
and
standing
woulde
haue
called
on
the
name
of
his
GOD
,
Christ
imagined
of
the
people
to
be
but
a
Prophete
.
Math.
16.14
.
Math.
22.46
.
and
so
haue
healed
him
.
And
this
Fayth
whiche
imagined
Christ
to
bée
a
certayne
Prophete
,
in
the
beginning
was
in
many
men
,
as
maye
appeare
by
the
aunswere
whiche
Peter
made
vnto
Christ
.
This
also
was
the
first
opinion
that
the
Woman
of
Samaria
had
conceyued
of
Christ
:
the
which
notwithstanding
,
the
Lord
contempned
not
,
but
so
increased
the
same
,
that
not
onely
shée
,
but
also
many
of
her
Cityzens
,
knewe
him
to
bée
Christ
the
Sauiour
of
the
world
:
Euen
so
here
,
hée
whiche
doeth
not
quenche
the
smoking
Flaxe
,
Esai
.
42.3
.
Mat.
12.20
enlargeth
and
helpeth
the
Rulers
faith
.
48.
Then
sayd
Iesus
vnto
him
:
Except
ye
see
sygnes
and
wonders
,
ye
wyll
not
beleeue
.
M.
In
that
the
Lorde
here
vseth
the
plurall
number
,
saying
:
Except
ye
see
signes
and
wonders
,
ye
wyll
not
beleeue
.
C.
hée
séemeth
generallye
to
reprehend
all
the
Iewes
,
because
they
were
to
desirous
of
Myracles
.
M.
As
if
hée
should
saye
,
Howe
long
are
ye
so
harde
harted
to
beleeue
the
trueth
,
and
by
a
true
faith
to
embrace
the
kingdome
of
GOD
which
is
Preached
vnto
you
,
that
yée
wyll
not
beleeue
at
all
,
except
ye
bée
constrayned
thereunto
by
signes
and
wonders
.
Theyr
fayth
and
trust
is
acceptaple
vnto
mee
,
which
beleeue
my
bare
worde
confirmed
by
no
Myracles
:
you
beleeue
not
mée
,
except
ye
sée
signes
and
wonders
.
M.
All
they
haue
this
disease
of
distrust
,
whiche
followe
the
iudgement
and
wisedome
of
humane
reason
,
rather
than
the
Oracles
of
God
.
For
such
is
humane
reason
,
that
except
it
bée
conuinced
by
euident
signes
,
and
perswaded
by
vndoubted
argumentes
,
it
wyll
not
beléeue
.
And
this
is
the
very
same
which
Paul
sayeth
,
The
thinges
that
belong
vnto
God
,
i.
Cor.
2.14
seeme
foolishe
to
worldlye
wisedome
,
and
are
not
vnderstoode
:
Wherevppon
the
Apostle
exhorteth
vs
to
become
fooles
,
(
that
is
to
saye
,
beléeuers
)
to
vnderstande
them
.
For
except
they
bée
beléeued
,
they
shall
not
bée
vnderstoode
.
But
with
this
disease
,
were
both
Iewes
and
Gentiles
infected
.
Concerning
the
Iewes
,
this
place
speaketh
,
and
also
the
thyrtye
and
nine
verse
,
of
the
twelfth
of
Mathew
.
Concerning
both
Iewes
and
Gentiles
the
Apostle
sayth
,
The
Iewes
require
signes
,
and
the
Greekes
,
wisedome
:
i.
Cor.
1.21
that
is
to
saye
,
both
are
distrustfull
,
and
beléeue
not
the
woord
of
GOD
in
the
cause
of
the
kingdome
of
GOD
(
where
fayth
is
requyred
)
requyring
certayne
perswations
of
signes
and
argumentes
.
C.
But
howe
commeth
it
to
passe
,
that
Christe
is
so
sharpe
nowe
,
who
was
wonte
,
gentlye
to
receyue
others
which
desyred
Myracles
:
as
wée
maye
reade
here
and
there
of
diuers
blinde
and
lame
personnes
?
Hée
had
then
verylye
some
certaine
reason
which
is
hydde
from
vs
,
why
he
dealt
more
seuerelye
with
this
man
,
than
he
was
wont
to
doe
with
others
.
And
peraduenture
hée
had
not
so
muche
respect
vnto
this
man
,
as
hée
had
to
the
whole
Nation
.
He
sawe
that
his
Doctrine
was
litle
estéemed
,
and
not
onely
neglected
,
but
vtterlye
despised
:
all
men
depending
vpon
Myracles
,
and
being
rather
amased
,
than
wondering
at
them
.
Incredulitye
a
detestable
vice
.
Therefore
,
that
wicked
contempte
of
Gods
worde
,
which
commonly
raigned
in
them
,
caused
him
to
make
this
complaint
.
M.
For
moste
detestable
is
this
vice
,
incredulitye
,
by
which
,
men
refuse
to
beléeue
the
worde
of
God
,
except
they
bée
dryuen
therevnto
by
signes
.
Verye
true
it
is
,
that
some
of
the
Fathers
in
old
tyme
,
haue
wished
a
confyrmation
by
signes
,
least
they
shoulde
doubte
of
the
trueth
of
the
promises
:
we
sée
also
that
GOD
was
not
offended
with
theyr
desyres
,
as
we
maye
reade
of
Gedeon
,
Iudg.
6.7
Esa.
38.22
.
of
Ezechias
,
and
of
others
.
C.
But
Christ
noteth
here
a
farre
greater
wickednesse
.
For
so
the
Iewes
depended
vpon
Myracles
,
that
they
had
no
regarde
vnto
the
worde
of
God
.
So
that
all
theyr
Religion
,
all
theyr
knowledge
of
God
,
and
all
theyr
Godlinesse
,
was
in
myracles
.
R.
But
that
is
no
true
fayth
,
which
is
conceyued
,
eyther
of
myracles
,
of
signes
,
or
wonders
.
For
myracles
are
onely
seales
and
witnesses
.
Therefore
they
doe
not
make
him
which
is
vnbeléeuing
,
a
true
beléeuer
,
but
they
doe
confyrme
him
,
which
is
fyrst
a
beléeuer
,
in
his
fayth
.
C.
They
therefore
at
this
daye
greatlye
offend
,
which
crye
,
saying
:
Let
vs
first
sée
miracles
,
and
then
wée
wyll
geue
eare
to
this
Doctrine
,
as
though
the
truth
of
Christ
ought
to
bée
so
base
in
our
eyes
,
vnlesse
it
haue
some
other
stay
.
But
although
god
should
heape
vppon
them
an
innumerable
sort
of
myracles
,
yet
notwithstanding
they
lye
,
when
they
saye
they
wyll
beleeue
.
Exod.
5.
Ioh.
12.37
.
There
woulde
aryse
a
certaine
externall
admiration
,
but
there
woulde
followe
neuer
a
whit
the
more
attencion
to
Doctrine
.
The
which
wée
may
plainely
behold
in
Pharao
,
and
in
the
Iewes
.
For
the
woorde
of
the
Lorde
abydeth
for
euer
,
If
they
wyll
not
heare
Moyses
and
the
Prophetes
,
Luk.
16.31
.
neyther
wyll
they
beleeue
,
though
one
should
ryse
againe
from
the
dead
.
It
is
no
maruayle
therefore
,
if
the
Lorde
doe
first
of
all
séeke
to
cure
the
diseased
Father
with
distrust
,
before
hée
restore
his
Sonne
to
health
.
For
they
are
more
daungerous
sicke
,
which
are
sicke
in
mynde
,
and
ought
rather
to
bée
healed
,
then
they
which
are
sicke
in
bodye
.
A.
Christ
therefore
doeth
the
office
in
déede
,
of
a
Byshop
,
of
a
Pastor
,
and
of
the
Sheepheard
of
our
Soules
.
49.
The
Ruler
sayeth
vnto
him
:
Syr
,
come
downe
or
euer
that
my
Sonne
dye
.
Because
this
Ruler
was
whollye
occupyed
in
minde
to
delyuer
his
Sonne
from
perryll
of
death
,
hée
aunswereth
nothing
,
but
rather
vrgeth
the
Lorde
to
make
haste
,
before
his
Sonne
geue
vp
his
soule
.
Fatherlye
care
and
affection
.
M.
We
sée
therefore
in
him
first
,
an
Image
of
the
affection
of
Fathers
towarde
theyr
Children
,
by
which
euerye
Father
naturallye
desyreth
the
sauing
health
of
his
Children
,
the
which
the
Children
verye
seldome
consider
.
Thou
shalt
neuer
finde
in
all
the
Euangelicall
Historyes
,
any
one
Sonne
,
which
came
vnto
Christe
and
sayde
,
Math.
17.14
.
and
.9.18
.
and
.15.22
.
Lorde
come
downe
before
that
my
father
dye
.
But
ye
shall
often
reade
of
this
affection
,
and
care
of
Parentes
for
theyr
Children
,
which
they
haue
vttered
vnto
Christ
.
M.
Howebeit
also
,
it
appeareth
in
this
man
,
what
corrupt
&
preposterous
loue
,
some
Parentes
beare
toward
their
Children
.
For
hée
onelye
séeketh
the
corporall
health
of
his
Sonne
,
neglecting
the
Spirituall
and
true
lyfe
,
which
the
Lorde
had
begonne
to
teache
.
He
sayth
not
,
Lord
helpe
our
fayth
,
and
the
saluation
of
our
Soules
,
but
as
for
our
bodylye
health
,
Loue
in
many
Parentes
corrupte
toward
theyr
Children
.
let
that
bée
as
it
séemeth
good
in
the
eyes
of
God
:
But
hée
sayeth
,
and
that
earnestlye
,
Lorde
come
downe
before
my
Sonne
dye
.
And
,
what
Father
at
any
time
,
came
to
the
Lorde
,
and
sayde
,
Lorde
,
my
Sonne
hath
no
feare
of
God
:
whereby
I
perceyue
that
hée
is
sicke
in
Soule
,
and
in
great
perill
:
helpe
him
I
beséeche
thée
.
Also
,
they
which
at
this
daye
desyre
the
Prayers
of
the
Churche
,
howe
many
of
them
is
there
I
praye
you
,
which
desyre
the
congregation
to
praye
vnto
God
for
them
,
that
they
maye
haue
fayth
,
the
feare
of
God
,
and
patience
.
50.
Iesus
sayth
vnto
him
,
go
thy
way
,
thy
sonne
lyueth
.
The
man
beleeued
the
worde
that
Iesus
had
sayde
vnto
him
,
and
went
his
waye
.
Jesus
sayeth
vnto
him
.
Bv.
The
Lorde
in
verye
déede
confesseth
that
hée
can
doe
muche
more
then
the
Ruler
trusted
he
coulde
do
,
being
the
Lorde
of
lyfe
and
death
,
which
can
both
retayne
the
lyfe
when
it
is
departing
from
the
body
,
and
also
,
when
it
is
cleane
gone
,
call
the
same
againe
:
For
hée
sayeth
,
Goe
thy
waie
,
thy
Sonne
liueth
.
C.
signifying
that
hée
is
escaped
out
of
the
perrill
of
death
.
But
séeing
this
man
procéeding
and
perseuering
in
intreating
and
praying
Christ
,
obtained
at
the
leangth
his
heartes
desyre
,
thou
mayest
gather
that
Christ
dyd
not
reprehend
him
,
because
he
would
wholly
reiect
him
,
and
refuse
his
praiers
,
but
rather
to
correct
that
vice
,
which
staied
him
from
comming
to
the
true
fayth
.
And
we
sayde
alreadye
before
that
this
reprehension
belonged
rather
to
all
the
people
,
than
to
one
man
.
Moreouer
,
here
the
singuler
humanitye
,
and
gentlenesse
of
our
Sauiour
Christ
appeareth
,
in
that
hée
bearing
with
the
mannes
rudenesse
,
extended
his
power
farther
than
hée
looked
for
.
Hée
requested
that
Christ
would
heale
his
sonne
by
comming
vnto
him
.
Hée
thought
that
he
could
heale
his
sicke
Sonne
of
his
disease
,
but
he
dyd
not
beléeue
that
he
could
rayse
his
Sonne
being
dead
,
from
death
to
lyfe
:
and
therefore
hée
vrgeth
him
to
make
haste
,
least
death
preuent
him
:
R.
and
by
this
making
of
haste
,
hee
declareth
his
incredulitye
.
For
vnbeleefe
maketh
haste
,
but
Fayth
wayteth
and
tarieth
the
Lordes
leasure
.
Faith
taryeth
the
Lordes
leasure
.
Esa.
28
.
1●
And
therefore
the
Prophete
sayeth
:
Hee
which
beleeueth
,
shall
not
make
haste
.
C.
Seeing
then
,
Christ
beareth
with
both
these
infyrmityes
,
we
maye
hereby
gather
,
of
howe
great
price
hée
esteemeth
euen
the
least
faith
.
This
also
is
worthy
to
bée
noted
,
that
Christ
in
not
satisfying
his
wil
and
desire
,
worketh
by
meanes
which
we
thought
not
of
to
helpe
vs
,
to
the
ende
wée
might
learne
not
to
prescribe
vnto
him
any
thing
.
The
man
beleeued
the
woorde
.
R.
Therefore
by
this
word
of
Christ
,
not
onelye
the
Sonne
is
healed
,
but
also
the
Fathers
fayth
encreased
and
confirmed
.
And
as
the
Sonne
by
this
woorde
,
as
by
a
soueraigne
Medicine
,
receyueth
health
so
also
the
Father
receyueth
strength
of
Faith.
For
that
fayth
is
strong
and
firme
,
which
is
conceyued
by
the
woorde
,
and
not
by
Myracles
.
A.
But
dyd
he
not
beleeue
at
the
first
?
Howe
had
hée
come
vnto
Christ
to
obtaine
any
thing
at
his
hande
,
except
hée
had
béene
indued
with
some
faith
?
I
aunswere
.
Bv.
Hée
dyd
at
the
first
beléeue
the
Lorde
:
for
hée
had
not
come
vnto
him
,
if
hée
had
not
first
conceyued
some
notable
hope
of
his
power
,
and
clemencye
:
but
so
soone
as
he
heard
his
worde
,
and
vnderstoode
his
promise
,
he
beléeued
more
firmelye
.
Therefore
hée
troubled
the
Lorde
no
farther
,
but
went
his
waye
,
and
as
hée
beléeued
,
hée
founde
his
Sonne
restoored
to
health
.
C.
For
because
he
came
with
this
perswacion
,
that
Christ
was
a
Prophete
of
God
,
therefore
hée
was
so
readye
to
beléeue
,
that
taking
holde
of
one
worde
,
he
printed
the
same
in
his
mynde
.
And
although
hée
dyd
not
so
reuerentlye
estéeme
,
and
thinke
of
the
power
of
Christ
,
as
it
became
him
,
yet
notwithstanding
,
a
short
promise
made
him
to
conceyue
sodainelye
an
assured
hope
:
insomuch
that
he
beleeued
the
lyfe
of
his
Sonne
,
to
bée
included
in
the
onelye
woorde
of
Christ
.
Promptnesse
in
beleeuing
the
worde
of
God
.
With
this
promptnesse
and
readinesse
,
ought
euery
one
of
vs
to
receyue
the
worde
of
God
:
but
sildome
or
neuer
shall
suche
present
effect
followe
in
the
hearers
.
For
howe
many
bée
there
which
profite
so
much
at
the
hearing
of
many
Sermons
,
as
this
prophane
man
profited
at
the
hearing
of
one
worde
?
Wherefore
,
wée
must
vse
the
more
dilligence
in
shaking
of
our
dulnesse
and
s●outh
:
and
especially
wée
must
praye
vnto
God
,
that
it
wyll
please
him
so
to
worke
in
our
heartes
,
that
wée
maye
bée
no
lesse
readye
to
beléeue
,
than
hée
is
gentle
and
readye
to
promise
.
51
And
as
he
was
nowe
going
downe
,
the
seruauntes
met
him
,
and
told
him
saying
:
Thy
sonne
lyueth
.
Bv.
That
whiche
nowe
followeth
,
doeth
set
foorthe
as
well
the
power
of
Christe
,
as
the
effecte
and
nature
of
Fayth
,
to
the
ende
the
Myracle
maye
bée
more
notable
and
more
purelye
purged
from
all
euyll
suspicion
,
and
also
that
the
force
of
fayth
,
maye
more
and
more
appeare
.
A.
For
there
is
no
doubt
but
that
all
these
thinges
were
done
,
by
the
prouidence
of
God
.
M.
The
Lad
was
healed
by
the
power
of
the
woord
of
Christ
,
otherwyse
hée
had
dyed
by
the
contagiousnesse
of
his
sicknesse
.
But
this
was
knowen
as
yet
to
no
man
.
The
Seruauntes
brought
woorde
that
his
Sonne
was
recouered
:
but
howe
,
and
by
whose
power
hée
was
reuyued
,
that
they
knewe
not
.
Therefore
the
méeting
of
the
seruauntes
with
him
by
the
waye
,
and
the
glad
tydinges
which
they
brought
vnto
the
sorrowfull
Father
,
serued
thus
farre
to
the
setting
foorth
of
the
glorye
of
Christ
,
that
hée
might
bée
sayd
to
haue
spoken
the
trueth
,
concerning
the
sonne
restoored
to
health
,
though
hee
were
absent
:
the
which
seemeth
to
bée
done
by
the
spyrite
of
Prophesie
,
and
also
to
bée
beléeued
of
the
Father
as
a
Propheticall
Oracle
.
C.
Moreouer
,
with
the
efficacye
of
the
worde
,
here
is
also
described
the
effecte
of
Fayth
.
For
as
Christ
restored
the
Sonne
to
lyfe
,
which
was
nowe
at
the
poynt
of
death
,
euen
so
the
Father
by
his
fayth
:
in
a
moment
,
recouered
and
receyued
againe
his
Sonne
,
safe
and
sounde
.
Let
vs
knowe
therefore
,
that
so
often
as
the
Lorde
offereth
vnto
vs
his
benefites
,
his
power
is
euer
at
hand
to
performe
whatsoeuer
hée
promiseth
,
so
that
our
vnbeléefe
bée
not
a
let
vnto
the
same
.
Wée
confesse
that
this
is
not
alwaies
,
often
,
or
commonly
séene
,
that
the
Lord
by
and
by
,
stretcheth
foorth
his
hande
to
helpe
vs
:
but
so
often
as
hée
differreth
the
same
,
hée
doeth
it
vppon
good
consideration
,
and
for
our
profite
.
And
although
it
doeth
not
alwayes
,
by
one
manner
of
meane
helpe
his
seruauntes
,
yet
notwithstanding
,
no
mans
Fayth
shal
be
in
vaine
,
but
wée
shall
know
that
it
is
very
true
,
which
the
prophete
teacheth
,
that
the
promises
of
God
,
Abac.
2.3
.
when
they
seeme
to
tarrye
long
,
do
then
most
spéedelye
come
.
52.
Then
enquyred
hee
of
them
when
he
beganne
to
amende
:
and
they
sayde
vnto
him
,
Yesterdaye
,
at
the
seuenth
houre
,
the
feuer
left
him
.
M.
To
the
ende
it
might
appeare
whether
his
sonne
were
healed
by
chance
or
by
the
singuler
power
of
Christ
,
the
father
enquyred
what
tyme
his
Sonne
beganne
to
amende
.
C.
The
which
hée
dyd
,
being
moued
therevnto
by
the
secréete
impulsion
of
Gods
spyrite
,
to
the
ende
the
trueth
of
the
Myracle
might
the
moore
euidentlye
appeare
.
For
we
are
to
proane
and
readye
by
nature
to
obscure
and
darken
the
lighte
and
glorie
of
God
,
and
Sathan
also
séeketh
by
all
meanes
possible
,
to
kepe
from
vs
the
sighte
of
all
hys
wounderfull
woorkes
.
Wherefore
,
to
the
ende
all
his
woorkes
maye
haue
their
deserued
prayse
,
it
is
necessarye
that
they
bée
made
so
euident
and
playne
vnto
vs
,
that
there
bée
no
occasion
of
doubting
lefte
.
How
vnthankefull
therefore
soeuer
men
be
,
yet
notwithstanding
,
this
circumstance
will
not
suffer
so
notable
a
woorke
of
Christe
,
to
bée
ascribed
vnto
fortune
.
M.
Therefore
the
truthe
and
power
of
the
woorde
of
Christe
is
suche
,
that
it
neuer
passeth
without
a
sure
and
vndoubted
experiment
of
it selfe
:
and
the
more
diligentlye
it
is
examined
,
the
more
manifest
and
certaine
it
is
.
Truth
,
the
more
it
is
examined
,
the
more
certaine
it
is
.
The
power
which
Christe
shewed
in
healing
of
this
childe
,
had
bene
hydden
,
yf
so
bée
the
curiositie
of
the
father
,
had
not
enquired
after
the
hower
of
his
healing
.
Thomas
woulde
not
beléeue
them
that
toulde
him
of
the
resurrection
of
Christe
,
Ioh.
20.28
.
except
he
might
haue
experiment
,
bothe
by
séeing
and
féeling
the
same
.
But
this
kinde
of
experiment
was
so
farre
from
detracting
any
thing
from
the
truthe
of
Christes
resurrection
,
that
it
could
not
be
made
more
manifest
and
certaine
by
any
other
waye
.
R.
This
Ruler
therefore
enquireth
the
hower
,
firste
to
declare
his
faithe
,
which
he
hadde
conceiued
before
by
the
woorde
:
and
secondly
,
to
the
ende
he
might
drawe
his
whole
familye
vnto
faithe
.
57.
So
the
Father
knewe
,
that
it
was
done
the
same
hower
,
in
the
which
Iesus
said
vnto
hym
,
Thy
sonne
lyueth
:
And
he
beleeued
and
al
his
housholde
.
So
the
Father
knewe
.
A.
Let
vs
also
learne
after
this
manner
to
behaue
our selues
,
that
the
truthe
of
our
woordes
and
actions
,
may
appeare
more
in
déede
than
in
woordes
,
yf
so
be
they
be
examined
.
We
sée
that
the
Lorde
vsed
not
manye
woordes
,
to
shewe
and
commend
vnto
him
the
myracle
,
but
lefte
the
same
to
the
truthe
of
that
whiche
hée
intended
to
do
,
which
shoulde
sufficiently
declare
the
truthe
of
his
woorde
.
And
he
beleeued
R.
Did
he
not
also
beléeue
before
?
What
is
it
then
whiche
the
Euangelist
sayth
now
?
C.
For
this
séemeth
verye
absurde
,
to
make
mencion
of
the
beginning
of
Faith
in
that
man
,
whose
faith
he
commended
at
the
firste
:
neither
can
the
woorde
of
beléeuing
in
this
place
he
referred
to
the
procéeding
of
faithe
.
But
we
muste
note
that
the
man
being
a
Iewe
,
and
trayned
vp
in
the
doctrine
of
the
lawe
,
had
some
taste
of
faithe
when
he
came
vnto
Christ
.
And
whereas
afterward
he
beléeued
the
woorde
of
Christ
,
that
was
a
perticuler
faithe
,
which
extended
no
farther
then
to
the
life
of
his
sonne
:
but
now
he
began
to
beléeue
after
another
maner
,
because
he
hauing
imbraced
the
doctrine
of
Christ
,
professed
him selfe
to
be
one
of
his
disciples
.
So
that
now
,
he
doth
not
onely
beléeue
that
his
sonne
is
restored
to
health
againe
by
the
benefite
of
Christe
,
but
also
acknowledgeth
Christe
to
be
the
sonne
of
God
,
and
geueth
his
name
to
the
Gospel
.
M.
Beholde
therefore
the
fruite
of
this
miracle
,
namely
the
increase
and
confirmation
of
faithe
.
And
all
his
houshold
.
C.
This
Ruler
had
his
whole
houshold
fellow
professors
with
him
of
the
Gospell
,
who
were
witnesses
with
him
of
the
miracle
.
Of
the
whole
houshould
there
was
not
one
whiche
knewe
what
aunswere
the
Lord
had
made
to
the
good
man
of
the
house
,
but
onely
he
him selfe
which
hearde
the
same
:
but
he
toulde
them
all
thinges
,
and
reuealed
vnto
them
the
vertue
and
power
of
Christe
,
Bv.
to
the
ende
his
whole
familie
might
come
with
him
to
Christianisme
.
The
which
thing
,
not
onely
the
maisters
of
houshouldes
,
but
also
their
whole
families
,
ought
to
consider
,
thereby
to
learne
,
what
is
their
duetye
yf
so
bée
they
wyll
lyue
godly
in
Christe
:
namely
,
to
geue
themselues
wholly
vnto
God
,
and
to
beleeue
in
Christe
the
sonne
of
God
,
M.
and
by
mutuall
conference
of
the
woord
of
God
among
them selues
,
to
edifie
one
another
in
the
faith
of
Christe
.
54.
This
is
againe
the
seconde
miracle
that
Iesus
did
,
when
he
was
come
out
of
Iurie
into
Galilee
.
Bv.
The
Euangelist
maketh
mencion
of
this
,
to
the
ende
we
might
vnderstande
,
that
the
Lorde
woulde
by
this
meanes
builde
vp
the
foundacion
of
his
kingdome
,
which
was
layde
among
the
Galileans
:
and
herewithall
hée
declareth
that
his
purpose
is
to
describe
certayne
speciall
,
and
notable
miracles
of
our
Lord
and
sauiour
Christe
,
to
the
setting
forth
of
his
power
,
and
to
the
teaching
of
the
trueth
of
faith
.
M.
Neither
ought
it
to
séeme
absurde
to
any
man
,
that
the
Euangelist
so
diligently
declareth
this
thing
,
séeing
one
only
houshould
or
family
,
was
wonne
by
this
miracle
:
for
this
is
not
vnwoonted
or
straunge
,
yf
we
waye
and
consider
first
of
al
,
how
much
the
Lord
esteemeth
the
saluation
of
one
,
which
is
not
comparable
to
so
great
a
houshould
as
this
was
:
and
also
what
small
béeginninges
of
heauenly
thinges
,
and
of
the
kingdome
of
God
,
are
woont
to
growe
into
a
greate
masse
.
One
house
maye
bée
to
a
whole
Citie
,
euen
as
that
littell
leauen
of
the
number
of
the
Appostles
was
to
the
whole
worlde
.
For
in
what
great
estimation
the
faithfull
are
with
God
,
though
they
bée
fewe
in
number
,
and
amount
to
the
number
of
ten
,
the
family
of
Lot
may
bee
an
example
for
euer
.
❧
The
fyfth
Chapter
.
1.
After
this
was
there
a
Feast
day
of
the
Iewes
,
and
Iesus
went
vp
to
Hierusalem
.
After
this
was
there
a
Feast
.
Bv.
THIS
PREsent
Historye
doeth
speciallye
teache
and
declare
vnto
vs
,
the
corporall
benefite
whiche
the
Lorde
bestowed
vppon
the
Lame
Man
,
and
howe
hée
tooke
from
him
his
disease
,
which
by
no
arte
was
Curable
,
and
therefore
without
hope
of
recouerye
:
whereby
he
declared
againe
,
that
hée
is
the
omnipotent
Lorde
of
all
thinges
.
Notwithstanding
,
before
the
Euangelist
describeth
the
benefite
it selfe
,
or
miracle
,
he
beginneth
with
certaine
things
,
according
to
the
Historical
manner
,
by
which
hée
both
noteth
the
time
,
and
also
the
place
,
when
,
and
where
it
was
done
:
all
which
thinges
pertaine
to
the
greater
confyrmation
of
the
Historie
.
C.
And
although
the
Euangelist
doth
not
plainlye
expresse
what
daye
this
was
,
of
the
which
hée
maketh
mencion
here
,
yet
notwithstanding
,
by
coniecture
it
is
likelye
that
it
was
the
Feast
of
Pentecost
,
if
notwithstanding
,
this
which
is
here
declared
,
were
done
straight
after
Christ
came
into
Galilee
.
For
hée
departing
from
Hierusalem
,
straight
after
the
feast
of
Passeouer
,
and
passing
by
Samaria
,
spake
vnto
his
Disciples
of
the
time
of
Haruest
,
Note
here
that
the
Iewes
haruest
was
alwayes
redy
at
the
feaste
of
Whitsontide
by
reason
of
the
whotnes
of
the
countrey
.
(
as
you
maye
reade
in
the
fiue
and
thirtie
verse
of
the
fourth
Chapter
)
and
comming
into
Galilee
,
hée
cured
the
Rulers
Sonne
:
after
the
which
the
Euangelist
sayeth
,
that
this
Feast
day
followed
.
Therefore
the
order
of
time
leadeth
vs
,
to
vnderstande
the
same
of
Pentecost
.
Howebeit
,
wée
ought
not
greatlye
to
contende
about
this
matter
.
And
Jesus
went
vp
to
Hierusalem
.
For
what
cause
Christe
went
vp
to
Hierusalem
at
the
Feastes
of
the
Iewes
,
is
declared
already
in
the
thirtéene
verse
of
the
second
Chapter
going
before
.
2.
And
there
is
at
Hierusalem
,
by
the
Sheepe
Markette
,
a
Poole
which
is
called
in
the
Hebrewe
tongue
,
Bethesda
,
hauing
fiue
Porches
.
And
there
is
at
Hierusalem
.
C.
By
the
cyrcumstance
of
the
place
,
wée
gather
,
that
this
Myracle
was
not
hidden
or
knowne
to
a
fewe
.
For
the
place
where
this
miracle
was
wrought
,
was
muche
frequented
of
many
men
,
as
maye
prooue
the
fiue
Porches
,
and
the
néerenesse
of
the
Temple
.
Moreouer
,
the
Euangelist
sayeth
,
that
there
laye
many
sicke
persons
.
Bethesda
.
M.
Of
this
name
,
there
are
diuers
interpretacions
,
and
dicters
translations
also
.
For
according
to
the
Hebrewe
woorde
,
it
is
sometime
called
,
Betzaida
,
sometyme
Bethesda
,
and
otherwhile
Betheder
:
Wherevppon
some
interprete
this
woorde
to
signifie
the
house
belonging
to
the
flocke
,
and
othersome
,
the
place
of
fishing
.
C.
But
theyr
opinion
is
more
probable
,
whiche
expounde
the
same
to
bée
the
place
of
effusion
:
For
so
muche
doeth
the
Hebrewe
worde
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Eshed
,
sounde
.
But
the
Euangelist
,
hath
pronounced
,
the
twoo
last
sillables
thus
,
Esda
,
(
as
,
Beth-esda
)
,
according
to
the
Chaldee
tongue
,
which
at
that
time
was
muche
vsed
.
It
is
very
likely
that
the
water
was
brought
to
this
place
by
Conduicte
Pipes
,
that
from
thence
the
Priestes
might
drawe
of
the
same
.
It
maye
also
bée
that
this
name
was
geuen
to
the
place
,
because
the
water
passed
into
the
same
by
Conduicte
Pipes
.
Also
this
place
or
Poole
was
called
in
Latine
,
Probatica
,
Piscina
,
That
is
to
saye
,
The
Ponde
,
where
the
Priestes
dyd
washe
the
shéepe
that
shoulde
bée
Sacrificed
:
for
the
Gréeke
woorde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Probaton
,
signifieth
a
Shéepe
.
Hauing
fiue
Porches
.
M.
It
is
lykelye
that
these
Porches
were
erected
for
the
easement
of
the
multitude
of
sicke
persons
,
whiche
came
thyther
to
recouer
theyr
health
:
out
of
the
whiche
Porches
they
might
goe
downe
by
a
payre
of
Gréeces
,
or
Stayers
,
into
the
Poole
.
So
that
they
,
which
were
but
méere
Hipocrites
,
and
whose
déedes
had
onelye
a
shewe
of
Godlinesse
,
had
notwithstanding
this
consideration
and
care
,
for
those
that
were
sicke
among
them
,
to
prouide
that
they
might
bée
holpen
and
cured
.
3.
In
which
laye
a
great
multytude
of
Sicke
Folke
,
of
Blynde
,
Halt
,
and
wythered
,
wayting
for
the
mouing
of
the
water
.
Jn
whiche
laye
,
a
great
multitude
.
C.
It
maye
bée
that
the
Sycke
persons
laye
in
the
Porches
,
to
aske
the
Almes
of
the
people
,
which
passed
thereby
to
the
Temple
to
worshippe
.
Also
the
Beastes
whiche
were
offered
in
Sacryfice
,
were
commonlye
bought
there
.
M.
But
wée
must
thinke
,
that
there
is
nothing
done
in
humaine
affayres
,
without
the
disposition
of
God
.
God
coulde
by
other
meanes
haue
cured
the
diseases
of
his
people
:
but
it
pleased
him
so
to
order
and
appoynt
this
thing
,
that
all
manner
of
Sicke
and
diseased
personnes
shoulde
bée
gathered
togeather
from
farre
,
into
one
place
,
and
that
,
in
the
same
Citye
,
where
there
abounded
Pride
,
and
disdayne
,
and
to
the
whiche
the
people
resorted
from
farre
,
and
from
euerye
quarter
of
Iudea
:
to
the
ende
,
they
hauing
diuers
kindes
of
miseryes
,
The
ende
of
spittell
houses
.
set
before
theyr
eyes
,
might
bée
called
to
modestye
,
to
humillitye
of
the
minde
,
and
to
true
repentaunce
And
to
this
ende
and
purpose
,
the
Spitle
houses
,
which
belong
to
all
Cities
,
are
appointed
of
God
by
his
prouidence
.
Of
Blinde
,
Halte
,
and
Wythered
.
C.
The
Euangelist
hath
reckened
vp
certaine
kindes
of
the
diseases
,
to
the
ende
wée
might
knowe
that
the
Lorde
dyd
not
heale
the
common
and
meanest
sort
of
the
diseases
:
For
mans
helpe
can
not
cure
the
Lame
and
the
blynde
.
This
vndoubtedlye
was
a
lamentable
spectacle
,
to
see
in
so
many
men
,
so
great
deformitye
of
members
.
But
notwithstanding
,
the
glory
of
God
did
ther
more
brightly
shine
,
than
in
the
beholding
of
a
great
,
and
well
appointed
armye
.
For
there
is
nothing
more
magnificent
,
than
when
the
wonderful
power
of
God
doeth
correct
and
repayre
the
defection
and
decaye
of
Nature
:
neyther
is
there
any
thing
more
excellent
and
pleasaunt
,
than
when
God
,
according
to
his
vnspeakeable
goodnesse
,
helpeth
mannes
miseryes
.
4.
For
an
Aungell
went
downe
at
a
certaine
season
into
the
poole
,
and
styrred
the
water
:
who
soeuer
than
first
after
the
styrring
of
the
Water
stepped
in
,
was
made
whole
,
of
whatsoeuer
disease
he
had
.
For
an
Aungell
went
downe
.
Bv.
It
is
vncertaine
,
when
or
howe
often
,
the
Aungell
came
downe
to
the
water
,
whether
once
in
a
yere
,
or
oftner
.
Some
thinke
that
hée
descended
euerye
Festiuall
daye
,
and
that
then
some
one
sicke
personne
or
other
was
healed
.
Othersome
,
thinke
that
this
was
done
onelye
vppon
the
daye
of
Pentecost
.
Notwithstanding
,
this
is
most
certayne
,
that
the
benefite
is
to
bee
ascribed
vnto
God
,
who
in
working
,
hath
euer
vsed
the
Ministery
of
Aungelles
,
of
men
,
and
of
Elements
.
For
that
which
the
Aungell
dyd
here
,
hee
dyd
it
as
the
Minister
of
God
.
For
it
is
a
worke
proper
to
God
,
to
cure
the
sicke
,
but
as
hee
hath
euer
vsed
the
hande
and
worke
of
Aungelles
,
so
hée
hath
committed
these
partes
in
charge
,
to
the
Angell
.
For
the
which
cause
the
Angelles
are
called
,
powers
,
or
vertues
,
Ephe.
1.21
.
not
because
GOD
resigning
his
power
vnto
them
,
sytteth
him selfe
idle
in
Heauen
:
but
because
hée
working
mightely
in
them
,
mightelye
declareth
vnto
vs
his
power
.
Therefore
,
they
doe
verye
wickedlye
,
whiche
ascribe
any
thing
to
Angelles
whiche
is
proper
to
GOD
,
or
whiche
make
them
suche
mediatours
betwéene
God
and
vs
,
that
they
obscure
the
glorye
of
GOD
:
when
as
wée
ought
rather
directlye
to
come
vnto
Christ
,
that
by
his
conducting
,
ayde
and
commaundement
,
wée
maye
haue
the
Aungels
helpers
,
and
ministers
of
our
Saluation
.
Furthermore
,
the
Lord
coulde
heale
in
one
moment
,
all
men
at
once
,
without
any
space
betwéene
:
but
as
myracles
haue
theyr
ende
,
so
also
they
ought
to
haue
their
meane
.
Euen
as
Christ
also
teacheth
,
1.
King.
4.32
.
1.
Kin.
17.
●
Luke
.
4.25
.
when
he
sayth
that
so
many
dyed
in
the
dayes
of
Elizeus
,
and
none
were
raysed
vp
,
sauing
one
onely
Childe
:
and
that
there
were
so
many
famished
Widdowes
,
in
the
time
of
drought
,
and
one
alone
was
reléeued
by
Elias
.
Euen
so
the
Lorde
thought
it
sufficient
,
to
make
declaracion
of
his
presence
to
a
fewe
sicke
personnes
.
M.
Moreouer
,
the
Euangelist
sheweth
that
this
was
a
myraculous
kinde
of
healing
of
sicke
personnes
,
in
thrée
thinges
:
fyrst
when
hée
maketh
mencion
of
troubling
of
the
water
,
to
the
ende
thou
mayest
knowe
,
that
before
this
styring
,
or
troubling
,
the
Poole
had
no
force
or
vertue
at
all
to
heale
.
Secondlye
,
hée
sayeth
that
hée
was
made
whole
,
which
descended
first
into
the
water
:
to
declare
that
after
the
sayd
first
,
any
other
whatsoeuer
,
descended
into
the
water
in
vaine
.
Thyrdlye
,
hée
addeth
,
that
hée
was
made
whole
of
whatsoeuer
disease
hée
had
:
to
the
ende
thou
mayest
knowe
that
this
vertue
of
healing
was
deuine
,
and
most
perfect
.
C.
But
the
manner
of
healing
which
is
here
described
,
doeth
sufficiently
teach
vs
that
there
is
nothing
more
vnméete
,
than
that
men
should
make
the
workes
of
God
subiect
to
theyr
iudgement
.
For
what
helpe
or
remedye
maye
a
man
hope
to
haue
of
troubled
water
?
Faire
and
cleare
water
is
more
apte
and
méete
to
restoore
health
,
than
that
whiche
is
troubled
.
Wherefore
then
is
it
troubled
?
C.
But
thus
the
Lorde
doeth
make
vs
to
forsake
our
owne
iudgement
,
and
to
yéelde
to
the
obedience
of
Faith.
Wée
followe
to
gréedelye
those
thinges
,
whiche
please
our
carnall
reason
,
without
the
woorde
of
God
.
Therefore
,
to
the
ende
hee
may
make
vs
obedient
vnto
him
,
hée
doeth
oftentimes
set
before
vs
those
thinges
,
which
are
contrarye
to
our
reason
.
R.
For
the
Lorde
executeth
and
finisheth
his
workes
vnder
a
contrarye
shewe
.
Hée
worketh
lyfe
by
death
,
than
the
which
there
is
nothing
moore
contrarye
to
life
:
hée
worketh
ioye
by
sorrowe
,
libertye
by
Captiuitye
,
the
which
is
most
contrarye
to
libertye
.
C.
Example
wée
haue
in
Naaman
the
Syrian
,
(
whome
for
the
curing
of
his
Leprosie
,
the
Prophete
sent
to
Iordan
,
who
at
the
first
made
a
Iest
of
that
,
which
afterward
hée
felte
in
déede
)
that
God
doth
so
worke
contrary
to
humane
reason
,
that
notwithstanding
,
hee
doeth
neuer
frustrate
or
deceyue
vs
.
R.
So
Elizeus
healed
the
waters
of
Hierico
,
2.
Kin.
5.10
in
casting
salt
into
them
,
in
which
there
was
death
,
and
barrennesse
,
the
thing
being
quite
contrarye
:
for
otherwise
,
Salt
being
put
into
water
,
2.
Kin.
2.20
bringeth
barrennesse
and
not
fertillitye
.
But
as
the
waters
of
Hierico
were
not
healed
by
Salte
,
euen
so
in
this
place
,
the
troubled
water
,
healed
not
the
sicke
:
otherwise
it
hadde
healed
all
those
that
had
come
into
it
,
at
all
tymes
,
without
respect
of
fyrst
or
last
.
C.
But
hée
so
commendeth
the
externall
signe
,
that
by
the
syght
thereof
,
all
sicke
menne
might
bee
constrayned
to
haue
respect
vnto
him
,
the
onelye
aucthour
of
grace
.
Bathes
,
without
God
are
of
no
force
or
vertue
.
Bv.
If
therefore
the
Bathes
that
bée
in
Swicerland
,
in
Iuliers
,
in
Sicilie
,
in
Valeria
,
in
Englande
,
and
diuers
other
Countreyes
,
doe
helpe
those
that
are
diseased
,
the
same
is
to
bée
attributed
to
the
goodnesse
of
God
.
For
there
are
no
earthlye
thinges
which
haue
in
them
any
force
or
vertue
to
helpe
men
,
except
they
bée
made
effectuall
by
the
power
of
him
that
is
omnipotent
.
Neuerthelesse
,
those
benefites
whiche
are
geuen
to
vs
by
meanes
,
are
not
to
bée
contempned
,
neyther
ought
wée
to
abuse
them
.
For
all
the
giftes
of
God
ought
to
bée
vsed
to
the
glorye
of
God
,
to
our
soules
health
,
and
for
the
necessitye
of
our
bodye
.
C.
But
wée
must
alwayes
beware
that
wée
doo
not
ascribe
that
to
creatures
,
which
belongeth
onely
to
God
.
5.
And
a
certayne
man
was
there
,
whiche
had
beene
diseased
,
thyrtye
and
eyght
yeeres
.
Bv.
After
the
description
of
the
place
,
of
the
time
,
&
the
occasion
of
the
benefite
of
Christ
,
the
benefite
it selfe
is
now
added
,
with
the
circumstaunces
,
by
which
it
was
made
more
manifest
.
For
the
Lord
dyd
not
take
at
a
venture
some
one
sicke
person
from
among
the
multitude
,
to
heale
the
same
,
but
hée
chose
out
one
amongst
all
the
rest
,
which
was
most
miserable
,
both
for
the
daungerousnesse
of
the
disease
,
and
also
for
the
long
continuaunce
of
the
same
,
and
finallye
,
suche
a
one
as
especiallye
wanted
the
helpe
of
others
.
R.
So
that
the
Euangelist
therfore
maketh
mencion
of
the
continuaunce
of
the
disease
,
fyrst
of
all
,
that
the
greatenesse
of
the
Miracle
might
bée
commended
:
secondlye
,
to
teache
that
hée
was
not
by
chaunse
troubled
with
so
gréeuous
,
and
languishing
a
disease
,
the
space
of
eyght
and
thyrtye
yéeres
,
and
that
his
griefe
was
not
prolonged
by
chaunce
,
neyther
that
hée
was
without
any
consideration
preuented
by
others
which
went
into
the
water
before
him
,
neyther
that
without
cause
he
wanted
a
man
,
which
might
put
him
into
the
Poole
,
after
the
troubling
of
the
water
.
For
all
these
thinges
were
thus
disposed
and
ordered
by
the
wyll
of
God
,
that
Christ
might
bée
gloryfied
.
Iohn
.
9.1
.
A.
The
lyke
maye
bee
sayde
of
him
which
was
borne
blinde
:
And
of
Lazarus
,
Iohn
.
11.39
which
was
not
onelye
sicke
,
but
also
dyed
,
and
laye
foure
dayes
in
the
Graue
,
wayting
for
Christ
:
Also
of
the
woman
whiche
was
diseased
with
the
bloodye
flyre
,
Math.
9.20
for
the
space
of
twelue
yeres
:
and
of
that
other
woman
whiche
had
the
spirite
of
infirmitye
eyghtéene
yeres
,
&
could
not
lyft
vp
her selfe
aright
,
vntyll
such
time
as
Christ
healed
her
.
R.
Euen
so
,
let
vs
certainelye
beléeue
that
all
our
infirmityes
,
Luk.
13.11
.
and
afflictions
doe
continue
with
vs
the
longer
,
especiallye
by
the
wyll
and
pleasure
of
God
,
that
hée
at
the
length
maye
bée
gloryfied
.
And
the
name
of
GOD
is
gloryfied
,
when
as
by
some
déede
or
other
the
power
,
wisedome
,
or
mercye
of
God
is
manifested
,
that
thereby
the
godlye
maye
beginne
to
prayse
him
,
and
learne
to
trust
in
him
,
and
to
feare
him
:
according
as
it
is
sayde
in
the
Psalme
,
Psal.
50.15
.
Call
vppon
mee
,
in
the
daye
of
trouble
,
and
I
wyll
delyuer
thee
,
and
thou
shalt
glorifye
mee
.
R.
If
therefore
thou
bée
afflicted
,
not
with
an
hourelye
,
but
with
a
continuall
Crosse
,
suffer
the
hande
of
the
Lorde
,
I
beséeche
thée
pacientlye
,
which
afflicteth
thée
of
good
wyll
,
I
woulde
not
haue
thee
throughe
infidellytye
to
grudge
,
or
to
thinke
the
time
long
,
but
by
Fayth
abyde
his
leasure
,
being
assured
that
although
the
Lorde
tarrye
long
,
yet
notwithstanding
,
when
hée
commeth
,
hée
wyll
come
quicklye
,
and
wyll
not
bée
slowe
.
Habac.
2.3
M.
But
concerning
the
name
of
this
sicke
man
,
there
is
no
mencion
made
:
for
hée
had
no
manner
of
estimation
in
this
worlde
,
by
reason
of
his
miserable
state
and
condition
.
For
suche
is
the
manner
of
the
world
,
that
it
maketh
no
accounte
of
any
,
but
of
those
alone
which
excell
in
rytches
,
or
dignitye
.
Wherevppon
,
Gen.
6.4
.
among
the
Hebrewes
they
were
called
men
of
renowne
.
Also
,
what
maner
of
disease
it
was
wherwith
this
man
was
troubled
,
there
is
no
mencion
here
made
.
CHR.
It
is
verye
likelye
,
that
hée
had
the
Paulsey
.
M.
But
what
disease
so
euer
it
was
,
this
is
euident
,
that
it
was
incurable
,
especiallye
it
hauing
continewed
so
many
yeres
.
6.
When
Iesus
sawe
him
lye
,
and
knewe
that
hee
nowe
long
time
had
beene
diseased
,
hee
sayeth
vnto
him
,
wylt
thou
bee
made
whole
?
When
Jesus
sawe
him
.
Bv.
Christ
asketh
not
this
question
as
though
hée
were
ignoraunt
of
his
desyre
:
B.
but
by
this
demaunde
,
the
Lorde
went
about
to
styrre
vp
in
this
sicke
man
,
a
desyre
of
health
:
to
the
ende
hée
might
the
more
thankfullye
,
and
with
greater
admiration
,
receyue
the
benefite
:
C.
to
the
ende
also
,
hée
might
make
the
witnesses
which
were
present
,
the
more
attentiue
,
who
being
otherwise
occupyed
,
might
haue
neglected
the
myracle
,
as
oftentymes
it
commeth
to
passe
in
matters
that
are
sodainelye
done
.
Bv.
Furthermore
,
the
purpose
of
the
Lorde
was
to
declare
,
that
no
man
coulde
haue
health
,
excepte
hée
hated
the
disease
,
with
the
which
afore
time
hée
had
béene
gréeued
,
and
vnlesse
hée
earnestlye
desyred
health
.
R.
As
Christ
therefore
preuented
the
Supplication
,
and
request
of
the
Sycke
Man
(
for
hée
asked
him
the
question
before
hee
desyred
healthe
)
euen
so
by
his
vnspeakeable
goodnesse
hée
preuenteth
the
Prayers
of
all
those
which
labour
through
fayth
,
as
hee
him selfe
testifyeth
,
saying
:
It
shal
come
to
passe
,
that
before
they
call
,
I
wyll
aunswere
,
Esa.
45.24
and
before
they
speake
I
wyll
heare
.
CHR.
Hée
sayeth
not
,
Wylt
thou
that
I
heale
thée
?
Neyther
doeth
hée
requyre
Fayth
of
him
,
saying
:
Doest
thou
beléeue
that
I
am
able
to
cure
thée
of
thy
Disease
?
For
Christ
was
altogeather
vnknowne
vnto
him
:
as
shall
appeare
by
that
which
followeth
.
7.
The
sicke
man
aunswered
him
,
Syr
,
I
haue
no
man
,
when
the
Water
is
troubled
,
to
put
mee
into
the
Poole
:
but
in
the
meane
tyme
,
while
I
am
about
to
come
,
another
steppeth
downe
before
mee
.
Syr
,
I
haue
no
man
.
Bv.
The
sicke
man
according
to
his
grosse
vnderstanding
,
not
perceyuing
whereabout
the
Lorde
went
,
doeth
at
large
declare
vnto
the
Lorde
his
calamitye
,
signifying
neuerthelesse
,
that
hée
wanteth
not
good
wyll
,
but
rather
abillitye
,
for
that
hée
coulde
perswade
no
man
when
the
water
was
troubled
,
to
ducke
him
in
the
Poole
.
M.
In
that
hée
calleth
Christ
,
Ioh.
20.13
.
Lorde
,
hée
so
doeth
according
to
the
manner
of
that
Countreye
.
So
Mary
called
Christ
,
Lord
,
whome
shée
supposed
to
bée
a
Gardiner
.
This
man
knewe
not
the
Lord
:
therefore
hée
sayde
not
,
Lorde
,
I
woulde
be
made
whole
,
helpe
mee
:
But
simplye
hée
maketh
his
complaint
,
what
hath
hindered
him
hytherto
from
receyuing
his
health
,
hoping
that
peraduenture
it
might
come
to
passe
by
the
meanes
of
Christ
,
who
spake
so
friendlye
,
and
familliarlye
vnto
him
,
hée
might
in
conuenient
time
,
bée
put
into
the
water
.
C.
But
this
sicke
man
behaueth
him selfe
,
euen
as
wée
all
are
wont
to
doe
,
For
hée
includeth
Gods
helpe
in
his
owne
cogitation
,
not
daring
to
warrant
more
vnto
him selfe
,
than
hée
could
conceyue
in
his
minde
.
And
whereas
Christ
beareth
with
his
infirmitye
,
wée
haue
therein
a
spectacle
of
his
clemency
,
of
the
which
euery
one
of
vs
daylye
hath
experience
,
when
wée
staying
our selues
whollye
vppon
those
meanes
which
are
next
vnto
vs
,
he
stretching
out
his
hande
,
contrarye
to
our
expectation
,
out
of
secrete
and
hidden
places
,
sheweth
howe
greatlye
his
goodnesse
,
surmounteth
the
straites
of
our
fayth
.
Furthermore
,
by
this
example
,
Patience
.
wée
ought
to
learne
sufferaunce
.
Long
was
the
tearme
of
eyght
and
thyrtye
yéeres
,
all
whiche
tyme
GOD
deferred
his
benefite
of
healing
this
miserable
creature
:
the
which
notwithstanding
,
hée
had
determined
to
bestowe
vppon
him
,
from
the
beginning
.
R.
Notwithstanding
,
hée
doeth
not
accuse
or
complaine
,
neither
doeth
he
curse
those
which
preuented
him
:
but
quietlye
and
without
the
reprooche
of
others
,
hée
telleth
that
he
hath
béene
preuented
.
Furthermore
,
hée
doeth
not
wishe
him selfe
forlorne
,
neyther
doeth
hée
curse
the
daye
of
his
Natiuitye
,
but
patiently
he
bewayleth
his
callamitie
.
M.
Finallye
,
we
sée
howe
lytle
pitye
and
humanitye
there
was
in
this
notable
Citye
,
insomuch
that
there
was
not
one
found
,
which
would
any
whit
helpe
this
miserable
sicke
man
to
his
health
,
and
yet
notwithstanding
,
the
true
worshippe
of
God
was
professed
in
this
Citye
.
Whervpon
Christ
iustlye
sayd
to
the
Iewes
,
Mercy
is
preferred
before
Sacryfice
1.
Sam.
15.22
.
Math.
9.13
I
wyll
haue
mercye
and
not
Sacrifice
.
And
yet
notwithstanding
,
this
inhumanity
,
and
pitilesnes
happened
not
to
the
sicke
man
without
Gods
diuine
counsaile
:
for
God
had
otherwise
appointed
for
him
.
Let
them
remember
this
,
which
in
like
maner
,
are
destitute
of
mans
helpe
,
that
they
murmure
not
against
the
Lord
,
and
that
they
accuse
no
man
but
theyr
owne
sinnes
,
of
the
which
our
outwarde
calamities
,
ought
to
put
vs
in
minde
.
8.
Iesus
sayeth
vnto
him
,
Ryse
,
take
vp
thy
bed
and
walke
.
Bv.
The
Lorde
minding
to
shewe
him selfe
to
bée
euen
the
verye
same
,
whome
Angelles
serue
,
by
whose
force
the
water
is
troubled
and
the
sicke
healed
,
and
to
bée
the
verye
same
in
lyke
manner
,
which
at
his
becke
onelye
taketh
awaye
the
diseases
,
both
of
bodye
and
Soule
,
sayeth
vnto
the
sicke
man
,
Rise
,
take
vp
thy
bed
,
and
walke
.
M.
The
sicke
man
for
this
cause
,
sayd
that
hée
was
myserable
,
for
that
he
had
not
a
man
to
put
him
into
the
water
,
by
and
by
,
after
the
troubling
of
the
same
:
but
the
Lorde
going
about
to
declare
vnto
him
by
his
Vertue
and
Grace
,
that
hée
is
not
miserable
whiche
wanteth
mannes
helpe
,
if
so
bée
he
maye
haue
the
helpe
of
God
,
sayeth
,
Ryse
,
take
vp
thy
Bed
and
walke
.
He
might
haue
sayde
,
Bée
thou
whole
,
and
frée
from
this
Disease
,
but
hée
thought
it
better
to
commaunde
him
to
doe
that
,
which
might
bee
a
manifest
signe
vnto
him
of
true
and
vndoubted
health
:
and
also
a
manifestacion
of
Gods
power
,
in
the
eyes
of
all
men
.
So
,
to
the
Ruler
of
the
synagogues
Daughter
,
which
was
dead
,
hée
sayde
not
,
Daughter
liue
,
nor
to
Lazarus
,
Lazarus
liue
:
But
he
sayde
,
Daughter
aryse
,
and
hée
commaunded
meate
to
bée
geuen
her
:
Mat.
5.43
.
Ioh.
11.43
Math.
9.6
Also
,
Lazarus
come
foorth
:
and
againe
,
lose
him
,
and
suffer
him
to
come
foorth
.
So
also
he
sayde
to
the
man
sicke
of
the
Palsey
,
Ryse
,
take
vp
thy
bed
,
and
goe
home
to
thine
owne
house
.
These
tokens
toke
awaye
,
all
suspicion
of
false
and
counterfaite
health
and
lyfe
,
and
gaue
testimonye
of
the
trueth
without
all
contradiction
.
9.
And
immediatelye
the
man
was
made
whole
,
and
tooke
vp
his
bed
,
and
walked
:
and
the
same
daye
was
the
Sabboth
.
And
immediately
the
man
.
R.
Here
the
efficacye
of
the
woord
is
declared
,
to
the
ende
that
wée
might
know
for
a
suerty
,
that
the
woord
of
the
gospel
,
Rom.
1.17
.
is
the
power
of
God
to
saluation
to
all
that
beléeue
,
howe
contemptible
soeuer
it
appeare
in
outwarde
shewe
,
and
suffereth
persecution
of
the
worlde
.
M.
Here
the
sicke
man
is
not
onely
healed
without
all
delaye
,
but
by
the
power
of
the
word
of
Christ
,
he
is
so
restored
to
health
,
that
without
all
helpe
of
man
he
standeth
boult
vpright
on
his
féete
,
taketh
vp
his
Bed
on
his
shoulders
,
and
stoutlye
goeth
foreward
on
his
waye
.
By
which
tokens
the
power
of
the
word
of
Christ
was
sufficientlye
declared
.
Otherwyse
,
if
hée
had
abode
styll
in
his
Bed
,
how
whole
soeuer
he
had
béene
,
the
restoring
of
his
health
had
béene
obscure
.
But
when
hee
rose
vp
in
the
sight
of
all
men
,
and
went
on
his
way
with
his
Bed
on
his
necke
,
there
appeared
a
most
euident
declaration
of
the
power
of
Christ
.
And
the
same
daye
was
the
Sabboth
.
C.
Chrste
was
not
ignorant
how
great
offence
woulde
follow
,
when
the
man
shoulde
be
séene
to
carrye
a
burthen
on
his
necke
.
Ier.
17.21
.
For
the
lawe
expresly
forbiddeth
to
carry
any
maner
of
burthen
vppon
the
Sabboth
daye
.
B.
But
Christe
intended
to
shewe
by
this
miracle
,
that
he
is
the
Lord
of
the
Sabboth
,
and
of
al
thinges
els
:
whereuppon
he
did
this
vppon
the
Sabboth
daye
:
and
to
the
ende
it
might
be
the
more
openly
knowne
,
he
commaunded
him
which
so
long
tyme
was
carried
of
his
bed
,
to
take
vp
the
same
now
,
and
to
carie
it
in
like
maner
on
his
shoulders
.
The
which
being
such
impietie
as
was
not
woonte
to
bée
shewed
,
it
moued
the
mindes
of
the
multitude
very
much
to
enquire
of
the
cause
of
so
great
bouldnes
:
and
so
to
learne
the
power
and
aucthoritye
of
the
Lord
,
who
setting
forth
the
glorye
of
his
Father
so
greately
by
that
miracle
,
did
a
woorke
belonging
to
the
Sabboth
daye
.
C.
Therefore
,
he
commaunded
the
bed
to
be
caried
,
that
the
miracle
might
be
the
more
generally
known
:
secondly
,
that
occasion
might
be
geuen
&
as
it
were
a
way
prepared
to
that
notable
sermon
whiche
he
made
afterward
.
And
,
of
so
greate
waight
,
was
the
knowledge
of
that
miracle
,
that
he
ought
not
to
regarde
the
offence
of
the
people
,
especially
,
séeing
hée
hadde
so
iust
a
defence
in
a
redines
,
by
which
although
hée
pleased
not
the
wicked
,
yet
notwithstanding
,
he
mightely
refuted
their
cauils
.
Therfore
,
we
must
holde
this
for
a
generall
Rule
,
That
although
the
whole
worlde
shall
rage
against
God
,
yet
neuerthelesse
,
we
must
publish
the
glory
of
God
,
and
must
preach
forth
his
woorks
,
so
far
forth
as
it
shall
be
méete
to
make
his
glory
knowne
.
And
we
must
not
be
wearye
and
discouraged
,
although
this
our
endeuour
haue
not
good
successe
,
so
that
we
séeke
onely
the
glory
of
God
,
and
goe
not
beyonde
our
boundes
.
10.
The
Iewes
therefore
sayde
vnto
him
,
that
was
made
whole
:
It
is
the
Sabboth
daye
,
it
is
not
lawfull
for
thee
to
carrye
thy
bed
.
M.
Hitherto
the
Euangelist
hath
made
mencion
of
the
power
,
and
also
of
the
goodnes
of
Christe
declared
by
the
miracle
,
and
now
consequently
he
declareth
the
blindnes
and
mallice
of
the
Iewes
,
by
which
reprobate
and
obstinate
persones
,
did
caluminate
and
stander
the
deede
of
Christe
,
bothe
in
the
man
healed
of
the
Paulsey
,
and
also
in
Christe
hym selfe
.
R.
For
in
these
Iewes
,
thou
shalt
fynd
neither
faith
nor
charitie
.
For
at
the
sight
of
so
greate
a
miracle
,
they
should
haue
confyrmed
their
faith
,
and
wondered
at
the
power
of
God
,
glorified
his
name
,
and
also
haue
reioyced
through
loue
with
the
man
which
was
healed
:
but
the
wicked
are
made
more
obstinate
by
the
wonderfull
workes
of
God
,
Exod.
5.7
.
and
.9
.
as
we
may
sée
by
the
example
of
Pharao
.
M.
These
miserable
men
went
about
to
obscure
and
hide
the
miracle
of
Christ
:
the
which
to
doe
,
they
take
occasion
of
the
circumstance
of
tyme
.
It
is
(
say
they
)
the
Sabboth
daye
,
it
is
not
lawfull
for
thée
to
carry
thy
bed
.
C.
The
which
thing
they
séeme
rightly
&
iustlye
to
condemne
,
for
so
much
as
the
lawe
expresly
forbad
the
same
.
But
when
the
excuse
which
hée
brought
would
not
satisfie
them
,
they
began
then
to
offend
in
that
:
for
the
cause
being
knowne
,
hée
ought
to
haue
ben
borne
withall
.
The
bearing
of
a
burthen
as
is
alredye
sayde
,
was
the
breaking
of
the
Sabboth
daye
:
but
Christ
which
layde
the
burthen
vpon
his
shoulder
by
his
aucthoritye
discharged
him
.
11.
He
aunswered
them
,
Hee
that
made
me
whole
,
sayde
vnto
mee
,
Take
vp
thy
bed
,
and
walke
.
M.
Hée
coulde
not
haue
aunswered
better
,
nor
more
briefelye
.
He
doth
not
dispute
eyther
about
the
obseruation
or
breaking
of
the
Sabboth
,
neither
doth
hée
alleage
any
thing
to
excuse
him selfe
:
B.
but
goeth
about
to
declare
,
that
he
doth
of
right
obeye
him
which
had
healed
him
by
his
deuine
power
,
in
carrying
his
bed
,
yea
though
on
the
Sabboth
daye
:
as
yf
he
should
saye
,
that
he
cannot
commaunde
anye
thing
against
God
,
whiche
hadde
declared
so
greate
power
of
God
to
bée
in
him
.
CRY
Therefore
,
hée
referreth
all
the
whole
matter
vnto
him
which
had
made
him
whole
,
and
séemeth
to
affirme
stoutly
,
that
he
is
rather
to
be
honoured
then
the
sabboth
,
in
whome
there
is
so
greate
vertue
and
grace
,
that
hée
coulde
heale
this
so
olde
a
disease
with
his
word
onelye
.
For
it
belongeth
onelye
to
God
and
not
to
man
to
doe
suche
a
déede
.
Rashe
iudgement
.
C.
We
are
taught
therefore
by
this
example
to
beware
of
rashe
Iudgement
,
vntill
the
reason
and
consideration
of
euery
facte
do
fully
appeare
vnto
vs
.
Whatsoeuer
is
contrary
to
the
woorde
of
God
,
deserueth
without
all
controuersie
to
be
condemned
:
but
because
we
are
here
often
times
deceiued
,
let
vs
first
modestly
and
quietly
searche
out
the
matter
that
we
may
haue
a
sober
and
sound
iudgement
.
For
,
because
the
Iewes
were
euill
affectioned
,
they
make
no
enquirye
,
but
fall
to
rashe
iudgement
.
Whereas
yf
they
hadde
suffered
them selues
to
bée
taught
,
the
offence
had
not
onely
béen
taken
away
,
but
they
hadde
béen
brought
with
much
more
profite
to
the
knowledge
of
the
Gospell
.
12.
Then
asked
they
him
,
what
man
is
that
which
sayd
vnto
thee
,
Take
vp
thy
bed
and
walke
.
Then
asked
they
him
.
Bv.
It
is
likely
that
the
Pharisées
,
vnderstoode
the
plainnesse
of
his
speache
,
and
perceiued
that
Iesus
was
the
aucthour
of
this
matter
,
whom
they
knewe
well
inough
hadde
done
hitherto
greate
miracles
:
notwithstanding
,
dissembling
the
same
with
wonderfull
subtilty
,
and
couering
their
poysoned
spite
,
they
demaunded
what
manner
of
man
hée
is
,
which
commaunded
him
to
carrye
his
bed
.
By
which
woordes
there
séemeth
to
be
included
an
opposition
betweene
God
and
man
.
M.
As
yf
they
shoulde
haue
sayde
,
séeing
God
hath
so
seriouslye
commaunded
the
obseruation
of
the
sabboth
,
and
hath
playnly
forbidden
vs
to
do
anye
manner
of
woorke
vppon
the
Sabboth
daye
,
what
man
is
he
that
dare
presume
to
set
him selfe
so
rashly
againste
God
?
They
say
not
,
what
is
he
that
hath
made
thée
whole
?
because
this
serued
not
their
tourne
to
caluminate
,
but
they
saye
,
What
man
is
he
that
.
Thus
blinde
and
malicious
flesh
and
blood
is
woont
to
deale
.
That
which
serueth
their
turne
to
cauill
,
they
take
:
but
that
which
toke
away
all
occasion
of
cauill
,
they
let
alone
.
A.
So
in
the
cause
of
the
blinde
man
,
the
Pharisées
make
mention
onely
of
the
claye
which
Christe
made
on
the
Sabboth
daye
:
but
of
so
greate
a
miracle
,
they
speake
not
one
woorde
.
13.
And
he
that
was
healed
,
wist
not
who
it
was
:
for
Iesus
had
gotten
him selfe
away
,
because
there
was
prease
of
people
in
that
place
.
And
he
that
was
healed
wist
not
who
it
was
.
M.
A
wonderful
thing
.
Christ
was
vnknowne
to
this
sick
man
,
which
was
the
aucthour
of
his
health
.
He
remembred
nothing
concerning
Christ
,
but
these
two
thinges
:
namely
the
woorde
which
he
had
harde
,
the
which
he
obeyed
,
and
the
health
which
he
recouered
by
the
vertue
thereof
:
but
he
was
,
he
knewe
not
,
no
,
not
so
much
as
his
name
.
C.
Herebye
therefore
we
gather
that
it
cannot
bée
attributed
to
this
mans
faith
that
hée
was
made
whole
,
who
beeing
made
whole
,
knewe
not
his
Phisition
:
and
yet
notwithstanding
in
that
hée
toke
vp
his
bed
at
the
commaundement
of
Christ
,
it
séemeth
to
be
done
by
the
directrix
faith
.
In
very
déede
,
as
we
muste
confesse
that
there
was
some
impulsion
of
faith
in
him
,
so
by
the
order
of
the
texte
it
euidentlye
appeareth
that
he
was
whollye
expert
of
sound
doctrine
,
and
of
the
pure
light
,
vpon
the
which
hee
shoulde
haue
stayed
him selfe
.
Bv.
Therefore
at
this
time
he
aunswereth
nothing
to
their
question
,
but
deliberateth
with
him selfe
,
and
considereth
of
more
dilligent
enquirie
and
examination
.
But
the
Euangelist
Iohn
addeth
the
cause
why
many
knew
not
the
aucthour
of
so
greate
a
miracle
,
saying
,
For
Iesus
had
gotten
him selfe
away
.
C.
Christ
woulde
not
haue
the
glorye
and
praise
of
so
notable
a
woorke
to
vanish
away
,
and
to
bée
quite
out
of
remembraunce
,
but
would
haue
the
same
knowen
,
before
that
he
professed
hym selfe
to
be
the
aucthour
thereof
.
Therefore
,
he
got
him selfe
out
of
the
way
for
a
littell
while
,
that
the
Iewes
might
Iudge
of
the
matter
it selfe
without
hauing
any
respect
of
the
person
.
M.
And
also
that
he
might
not
séeme
to
desyre
the
common
praise
of
the
people
,
thinking
it
better
to
suffer
the
matter
it selfe
,
to
prayse
and
extol
the
diuine
power
.
Vaine
glory
auoyded
by
Christe
.
Thus
they
alwayes
behaue
them selues
which
séeke
not
their
owne
glory
,
but
to
do
good
.
Othersome
say
that
he
went
apart
lest
he
might
prouoke
the
malice
of
the
Iewes
to
bée
more
vehement
against
him
by
his
presence
.
R.
Therefore
,
although
he
could
haue
destroyed
his
aduersaries
with
the
breth
of
his
mouth
,
yet
he
abased
him self
,
euen
to
extreame
impotencie
,
and
went
aparte
priuily
from
among
the
multitude
:
not
because
his
nature
feared
death
,
but
to
the
ende
we
might
learne
by
his
example
not
to
tempte
God
,
but
to
shunne
the
madnes
of
such
as
are
angry
vntil
their
anger
be
somewhat
asswaged
.
For
,
Heauie
(
saith
Salamon
)
is
a
stone
,
and
the
sande
waighty
:
but
a
fooles
wrath
is
heuier
then
them
both
.
14.
Afterwarde
Iesus
found
him
in
the
temple
,
and
sayd
vnto
him
,
Beholde
thou
art
made
whole
:
synne
no
more
,
lest
a
worse
thing
comme
vnto
thee
.
Afterward
Iesus
found
him
in
the
temple
.
Bv.
Hitherto
the
truth
of
the
miracle
hath
béen
dilligently
discussed
:
and
now
Iesus
shal
bée
declared
manifestly
to
be
the
aucthour
of
the
miracle
.
For
Iesus
offereth
him selfe
againe
to
the
man
that
was
healed
,
more
fully
instructing
him
,
that
he
is
euen
the
verye
same
of
whom
he
receiued
his
health
.
C.
It
appeareth
therefore
that
Christe
did
not
hyde
him selfe
for
a
time
,
that
the
remembraunce
of
his
benefite
might
perishe
:
for
now
of
his
owne
accorde
hée
openly
shewed
him selfe
.
In
the
former
place
,
he
ment
to
haue
the
woorke
onely
knowne
,
and
now
hée
would
haue
him selfe
proclaimed
to
bée
the
aucthour
.
B.
leste
the
deuine
woorke
shoulde
bée
oppressed
through
enuy
,
but
being
receiued
(
as
it
was
méete
)
it
might
proue
vnto
the
godly
that
he
is
the
sonne
of
God
,
and
so
they
might
be
confirmed
in
the
faith
:
but
the
wicked
,
to
whom
al
thinges
turne
to
the
woorst
,
might
be
the
more
blinded
.
M.
Let
vs
note
here
into
what
places
the
Lord
got
him selfe
,
when
he
was
come
to
Hierusalem
vppon
occasion
of
the
feaste
dayes
.
Before
,
it
is
saide
that
hee
came
to
that
famous
Lazarhouse
,
in
which
laye
a
great
multitude
of
sicke
persons
.
Here
also
we
sée
that
he
entred
into
the
temple
:
of
the
which
is
spoken
before
in
the
fourteene
verse
of
the
second
chapter
.
The
Temple
was
the
house
of
God
,
the
house
of
faith
,
and
the
house
of
worship
.
To
this
place
he
came
,
not
to
offer
according
to
the
lawe
,
The
temple
is
the
place
of
worship
.
but
to
aduance
the
kingdome
of
God
:
neuerthelesse
,
we
are
taught
by
his
example
,
to
come
into
Ecclesiasticall
places
with
reuerence
,
that
in
them
with
the
rest
of
the
members
of
the
Church
we
may
exercise
those
things
which
belong
to
piety
,
and
to
faith
,
and
to
charitie
towardes
our
neighbour
.
Also
it
séemeth
that
the
man
which
was
restored
to
health
,
went
straight
way
after
he
was
healed
,
into
the
Temple
,
to
geue
thankes
to
God
,
(
from
whome
he
knewe
all
good
thinges
,
to
come
)
for
his
health
.
A.
Let
vs
also
therefore
learne
to
geue
condigne
thanks
for
those
benefyts
which
God
bestoweth
on
vs
,
lest
the
same
ingratitude
which
was
found
in
the
nine
Lepers
that
were
clensed
,
Thankes
geuing
for
Godes
benefites
.
do
make
vs
altogether
vnworthy
of
the
fauour
of
God
.
And
said
vnto
him
,
Behold
thou
art
nowe
made
whole
.
M.
Hée
which
hath
cured
the
sicke
,
admonisheth
those
whome
he
hath
healed
(
after
the
manner
of
Phisitions
)
to
preserue
their
receiued
health
by
good
dyet
,
lest
by
sinning
,
they
loose
that
which
they
haue
receiued
through
grace
.
What
is
the
meaning
of
this
els
,
then
to
desire
that
we
may
constantly
and
firmely
retaine
that
benefite
which
we
haue
receiued
at
his
handes
?
And
in
very
déede
Curates
haue
néede
to
be
verie
vigilant
,
lest
the
grace
receiued
,
be
lost
againe
by
negligence
.
C.
Christe
therefore
declareth
by
these
woordes
,
that
we
do
abuse
the
benefits
of
God
,
vnlesse
we
be
thankful
for
them
.
For
Christ
doth
not
cast
the
man
in
the
téeth
with
that
which
he
had
geuen
him
:
but
doth
onely
teach
that
hée
is
therfore
healed
,
that
being
mindfull
of
the
grace
receiued
,
he
may
woorship
God
his
deliuerer
,
all
the
daies
of
his
life
.
And
to
this
ende
God
hath
redéemed
vs
,
and
bestowed
an
infinite
nomber
of
other
béenefits
vpon
vs
,
that
we
might
be
thankfull
vnto
him
.
Bv.
Furthermore
,
Sinne
is
the
cause
of
sicknes
.
let
vs
learne
by
these
woordes
of
our
sauiour
Christe
,
that
the
vices
of
the
minde
,
are
the
cause
of
the
diseases
of
the
bodye
for
the
moste
parte
.
For
the
Lorde
doth
often
times
scourge
our
sinnes
with
the
whip
of
sicknesse
and
corporall
griefes
.
C.
What
euyl
soeuer
therefore
we
suffer
,
we
must
impute
the
same
to
our
sinnes
:
for
the
calamities
which
are
incident
to
men
,
come
not
by
chanes
,
but
are
the
stripes
of
chastisement
,
as
affirmeth
the
Apostle
Paul.
1.
Cor.
11
.
3●
B.
For
although
some
haue
diseases
euen
from
their
birth
,
which
they
séeme
not
as
yet
to
haue
deserued
,
yet
notwithstanding
that
naturall
sinne
which
cleaueth
so
fast
vnto
them
is
the
cause
thereof
.
For
those
diseases
which
God
sendeth
vnto
his
children
,
he
layeth
on
them
,
not
onely
to
bring
them
into
the
waye
by
chastisement
,
but
also
often
times
to
kéepe
them
within
the
compas
of
their
duety
,
and
also
to
driue
them
from
hainous
offences
.
C.
First
of
all
therefore
,
when
we
are
sicke
,
we
muste
acknowledge
the
same
to
be
the
hande
of
God
,
and
not
the
stroke
of
blind
fortune
:
secondly
,
we
must
knowe
that
he
is
our
most
merciful
father
,
who
delighteth
not
in
our
miseries
,
and
therfore
he
dealeth
not
with
vs
extremely
,
except
our
sinnes
prouoke
him
therevnto
.
Bv.
Moreouer
,
Christ
is
a
Phisition
of
body
and
soule
.
Math.
9.5
.
hereby
we
gather
that
the
Lorde
Iesus
doth
not
onely
take
away
the
diseases
of
the
body
,
but
also
cureth
the
sicknes
of
the
soule
.
As
may
appeare
in
the
curing
of
another
man
sicke
of
the
paulsey
in
the
nienth
of
Mathew
.
C.
When
Christ
forbyddeth
the
man
here
to
sinne
,
he
doth
not
require
that
he
shoulde
be
free
from
all
sinne
,
but
it
is
a
comparison
of
the
former
life
.
For
the
Lorde
exhorteth
him
euer
after
to
repente
,
and
not
to
continew
styll
in
sinne
.
Bv.
Wherein
is
declared
the
vse
of
Gods
benefyts
:
for
mortall
men
are
not
restored
to
health
,
to
riot
and
surfet
in
eating
and
drinking
,
but
to
serue
God
more
deuoutly
.
Lest
a
woorse
thing
.
C.
Yf
so
be
God
cannot
preuaile
any
thing
with
vs
by
stripes
,
by
which
he
doth
gently
chastise
vs
as
a
most
louing
father
doeth
his
tender
children
,
he
is
constrained
to
deale
with
vs
after
another
manner
of
fashion
.
Therefore
,
he
taketh
the
rod
and
scourge
in
hand
,
Leui.
26.14
Deut.
28.15
Psal.
32.9
.
to
tame
and
bridel
our
wildenes
,
euen
as
he
prononceth
in
the
lawe
.
Therfore
,
when
we
are
daylye
corrected
anewe
,
we
ought
to
attribute
the
cause
therof
to
stubbornnes
.
For
we
are
not
onely
like
to
vnbroken
horses
and
Mules
,
but
we
are
also
more
then
vntamed
beastes
.
R.
The
Lorde
complayneth
by
the
mouth
of
the
Prophete
saying
,
The
people
turneth
not
vnto
him
that
smiteth
them
,
Esay
.
9.13
.
neither
do
they
seeke
the
Lorde
of
hostes
.
C.
Wherefore
,
it
is
no
maruaile
if
the
Lorde
do
vse
more
sharpe
punishements
,
and
do
bruise
them
as
it
were
with
Iron
Maules
,
which
will
not
bée
conuerted
by
meane
punishment
:
for
it
is
méete
that
he
be
broken
like
a
potters
vessell
,
which
will
not
suffer
him selfe
to
be
corrected
.
To
be
shorte
,
this
is
the
vse
of
punishments
,
namelye
,
that
we
may
bée
made
more
ware
afterwarde
.
M
Also
this
is
to
bée
noted
,
that
the
life
of
this
manne
was
not
vnknowne
to
Christe
.
Yf
this
mans
life
were
not
knowne
vnto
him
,
béeing
a
straunger
,
what
shall
we
thinke
of
our
life
,
which
are
vnder
the
profession
of
his
name
?
A.
Let
vs
learne
therefore
,
to
walke
in
the
feare
of
the
Lorde
,
euen
as
if
we
were
alwaies
before
his
eyes
,
as
we
are
in
déede
.
Psal.
7.10
For
hée
is
a
searcher
of
the
harte
and
reines
.
15.
The
man
departed
and
tolde
the
Iewes
,
that
it
was
Iesus
which
hadde
made
him
whole
.
B.
This
man
went
to
the
Iewes
no
doubt
,
to
commend
Iesus
as
a
man
of
God
,
and
as
a
prophete
of
all
men
to
be
reuerenced
.
Bv.
For
he
thought
it
to
be
verye
necessarye
that
he
should
be
knowne
vnto
many
,
which
could
with
his
woord
heale
a
disease
incurable
,
because
others
which
were
also
afflicted
,
might
peraduenture
come
vnto
him
.
C.
Therfore
,
by
this
his
act
he
intended
nothing
lesse
then
to
cause
Christ
to
be
hated
,
&
he
little
thought
that
men
would
haue
béene
so
outragious
against
Christ
:
CYR.
but
he
manifested
the
Phisition
to
the
Iewes
,
not
to
the
ende
they
immagining
any
euyl
of
him
,
should
burthen
him
with
impietie
,
but
to
the
ende
they
shoulde
not
be
ignorant
of
the
Phisition
,
if
so
bée
anye
of
them
hadde
néede
to
bée
cured
.
C.
So
that
this
his
acte
procéeded
of
a
godlye
affection
,
when
he
woulde
haue
the
Phisition
to
haue
his
due
honour
.
B.
But
they
,
the
more
they
felt
and
perceiued
the
Lordes
deuinity
,
the
more
they
raged
againste
him
,
Sathan
Godes
enemie
prouoking
them
thereunto
.
M.
Last
of
al
,
we
must
note
that
they
which
haue
tasted
of
the
grace
and
power
of
Christe
,
and
haue
knowne
the
heauenly
sauiour
,
are
of
this
mind
,
that
they
cannot
chuse
but
to
set
forth
hys
glory
by
whome
they
are
saued
:
also
they
séeke
through
loue
to
helpe
their
neighbours
,
being
in
misery
and
afflicted
,
in
shewing
vnto
them
the
Phisition
and
sauiour
by
whom
they
may
bée
healed
.
Let
vs
also
follow
this
example
,
that
we
may
declare
his
power
which
hath
called
vs
into
his
wonderful
lighte
:
1.
Pet.
2.9
.
and
let
vs
seeke
the
profite
of
our
neighbour
.
16.
And
therefore
did
the
Iewes
persecute
Iesus
,
and
sought
the
meanes
to
sley
hym
,
because
hee
hadde
done
these
thynges
on
the
Sabboth
daye
.
Bv.
Here
the
preposterous
&
counterfeit
deuocion
of
the
Iewes
is
touched
,
who
thought
that
Iesus
had
broken
the
Sabboth
daye
,
because
he
hadde
healed
the
man
of
the
paulsey
,
and
had
commaunded
him
to
take
vp
his
bed
,
for
which
cause
they
conspire
to
murder
him
,
and
burst
forth
into
extréeme
madnes
.
M.
But
séeing
by
order
men
ought
to
consider
what
is
done
,
rather
then
when
any
thing
is
done
,
they
should
first
haue
considered
what
the
Lord
had
done
,
and
then
afterward
of
the
time
when
he
had
done
it
.
But
their
hipocriticall
disposition
doth
here
appeare
:
for
they
toke
it
in
very
euyll
parte
that
Christe
hadde
done
such
thinges
.
Therefore
,
when
they
could
not
condemne
the
déedes
of
Christe
as
they
were
done
,
they
obiected
,
the
breaking
of
the
Sabboth
:
by
which
pretence
they
wente
about
to
extingush
the
light
of
Christes
miracles
.
Thus
malice
persecuteth
,
and
goeth
about
to
extingush
righteousnes
&
honesty
,
and
the
enemies
of
the
glory
of
God
,
séeke
the
death
of
the
Sonne
of
God
.
So
he
which
is
borne
after
the
fleshe
,
persecuteth
him
which
is
borne
after
the
spirite
.
But
why
did
they
not
kil
him
?
Because
his
houre
was
not
yet
come
.
Gala.
4.29
In
another
place
he
saith
,
I
was
dayly
with
you
in
the
temple
and
ye
tooke
me
not
:
Mat.
26.55
but
this
is
your
houre
and
the
power
of
darcknes
.
Whatsoeuer
the
wicked
Iewes
went
about
before
this
houre
,
was
altogether
in
vaine
.
Our
life
is
not
in
the
handes
〈◊〉
the
wick●
Euen
so
in
like
manner
our
life
is
not
in
the
hand
of
the
wicked
,
but
in
the
hande
of
God
,
insomuch
that
what
soeuer
they
practise
they
cannot
preuaile
,
but
do
onely
bewray
their
malice
,
and
trouble
them selues
with
vaine
counsailes
.
Herevppon
the
Prophete
saith
,
Psal.
37.
The
vngodly
seeth
the
righteous
,
and
seeketh
occasision
to
slea
him
:
but
the
Lorde
will
not
deliuer
him
in
to
his
hande
.
B.
To
conclude
,
it
appeareth
what
it
is
to
be
a
captiue
to
Sathan
.
Let
vs
not
then
marueyle
,
yf
so
bée
the
worlde
at
any
time
doe
persecute
vs
for
our
well
doing
.
Sathan
is
the
enemie
of
God
:
and
where
he
perceiueth
most
godlynes
,
there
he
most
rageth
.
17.
And
Iesus
answered
them
,
My
Father
worketh
hytherto
,
and
I
worke
.
M.
Thus
farre
forth
the
Euangelist
hath
noted
the
Supersticion
,
malice
,
and
cruel
dealing
of
the
Iewes
:
and
now
he
commeth
to
the
Appollogie
of
Christe
:
in
the
which
it
is
wonderfull
that
the
most
méeke
and
gentle
Lorde
woulde
vouchsafe
to
answere
these
blind
and
peruerse
men
to
so
vnhonest
and
shamefull
a
Cauill
,
and
not
onely
to
answere
vnto
it
,
but
also
to
reueale
vnto
them
the
misterye
of
the
dispensation
,
and
of
his
diuine
power
.
But
this
was
not
done
for
the
wicked
cauillers
sake
to
satisfie
them
,
but
for
the
peoples
sake
,
which
attended
vppon
him
to
be
taught
.
Furthermore
it
was
done
,
that
we
might
learne
truth
out
of
the
mouth
of
the
Lord
to
confirme
and
stay
our
faith
.
C.
Let
vs
therfore
sée
what
kinde
of
defence
it
is
which
Christe
vseth
.
Hée
doth
not
answere
,
that
the
Lawe
concerning
the
obseruation
of
the
Sabboth
was
temporall
,
and
now
to
be
taken
awaye
:
but
rather
denieth
that
he
hath
broken
the
lawe
,
because
that
which
hée
had
done
was
a
diuine
worke
.
That
was
a
shadowed
Ceremonye
,
the
which
Christ
ended
by
his
comming
(
as
the
Apostle
teacheth
)
but
the
whole
state
of
the
cause
doeth
not
consist
in
this
point
.
Colo.
2.16
.
For
men
are
commanded
to
ceasse
from
their
workes
onelye
:
and
therefore
Circumcision
whiche
was
a
diuine
worke
,
and
not
of
men
was
not
against
the
Sabboth
.
Christ
standeth
vpon
this
point
that
the
Sabboth
,
or
holye
rest
,
which
Moyses
commaunded
,
was
not
broken
by
diuine
workes
.
And
by
this
reason
hée
doeth
not
onelye
excuse
his
owne
déede
,
but
him
also
,
which
tooke
vp
his
bed
on
his
necke
:
for
it
was
an
appendix
,
or
as
it
were
a
part
of
the
Myracle
,
because
it
was
nothing
but
an
approbation
of
the
same
.
Furthermore
,
if
so
bée
the
thanksegeuing
bée
reckened
among
the
workes
of
God
,
and
the
setting
foorth
of
his
glorye
also
,
then
it
was
not
the
prophanation
of
the
Sabboth
,
to
testifye
the
grace
of
God
by
féete
or
handes
.
Notwithstanding
,
Christ
speaketh
speciallye
of
him selfe
,
whome
the
Iewes
enuied
more
than
any
other
.
Neuerthelesse
,
hée
testifyeth
that
the
health
which
hée
had
restored
to
the
sicke
person
,
was
a
proofe
of
his
diuine
power
.
Hée
preacheth
him selfe
to
bée
the
sonne
of
GOD
,
and
that
his
Father
and
hee
worke
all
one
manner
of
waye
:
PAR
,
as
if
hée
shoulde
saye
,
As
the
Father
because
of
the
obseruation
of
the
Sabboth
,
on
the
which
hée
is
sayd
to
rest
from
the
workemanshippe
of
the
world
,
ceasseth
not
to
doe
good
daylye
to
mortall
men
,
and
to
all
other
creatures
:
euen
so
I
which
am
his
sonne
,
hauing
power
and
example
from
him
to
worke
those
things
which
pertaine
to
the
health
of
mankind
,
am
not
let
by
the
obseruation
of
the
sabboth
,
to
finishe
those
thinges
which
my
Father
hath
commaunded
.
CYR.
For
because
the
sonne
is
of
the
same
nature
that
the
Father
is
of
,
and
differreth
nothing
from
him
in
vnitye
of
substaunce
,
therefore
hée
cannot
wyll
any
thing
contrarye
to
the
wyll
of
his
father
.
For
he
is
the
lyuing
counsayle
,
and
the
subsisting
power
of
his
Father
,
and
therefore
hée
worketh
all
thinges
with
the
father
.
Bv.
If
therefore
the
father
by
preseruing
,
gouerning
,
and
blessing
,
doeth
not
breake
the
reste
of
the
Sabboth
,
neyther
dyd
Christ
violate
the
Sabboth
in
doing
good
to
the
miserable
man
.
C.
In
sixe
dayes
the
creation
of
the
worlde
was
finished
,
but
the
gouernment
thereof
is
perpetuall
,
and
GOD
doeth
continuallye
worke
in
preseruing
and
maintaining
the
order
thereof
.
C.
Euen
as
the
Apostle
teacheth
saying
,
Acte
.
17.28
.
Psal.
104.29
.
In
him
we
lyue
,
moue
,
and
haue
our
being
.
Bv.
So
that
place
commendeth
vnto
vs
Gods
diuine
prouidence
.
Therefore
when
thou
séest
the
Sunne
rysing
,
the
course
of
the
Moone
,
and
of
the
Starres
,
Welles
,
Ryuers
,
the
force
of
nature
in
séedes
,
and
the
increase
of
our
bodyes
,
and
of
the
bodyes
of
brute
Beastes
,
consider
then
the
prouidence
of
God
,
and
the
continuall
working
of
the
father
and
the
sonne
.
C
Neither
doeth
God
by
his
generall
prouidence
onelye
defende
the
nature
which
hée
hath
created
,
but
doeth
order
and
frame
euerye
parte
thereof
.
But
especiallye
hée
defendeth
and
preserueth
the
faithfull
,
whome
hée
taketh
into
his
protection
.
When
he
sayeth
,
And
I
worke
.
Hée
chalengeth
vnto
him selfe
that
whiche
is
proper
vnto
the
diuinitye
:
Heb.
1.3
.
euen
as
also
the
Apostle
sayeth
,
that
hée
sustayneth
all
thinges
by
his
mightye
power
.
CH.
Therfore
to
the
ende
thou
mightest
vnderstand
the
sonne
to
bée
the
creator
,
and
not
the
creature
,
hée
brought
not
an
example
of
the
working
creature
,
but
of
the
father
which
hath
created
al
thinges
.
C.
And
therefore
he
affyrmeth
him selfe
to
bée
God
,
that
being
manifested
in
the
fleshe
,
hée
might
performe
the
office
of
Christ
:
so
hée
affyrmeth
that
hée
came
from
Heauen
,
because
hée
woulde
haue
men
principally
to
knowe
wherefore
he
descended
into
the
earth
.
18.
Therefore
the
Iewes
sought
the
more
to
kyll
him
,
not
onelye
because
he
had
broken
the
Sabboth
,
but
sayde
also
that
God
was
the
Father
,
and
made
him selfe
equal
with
God
.
Therefore
the
Iewes
sought
.
Bv.
The
mindes
of
the
Iewes
were
so
farre
from
being
mitigated
by
the
Apology
or
defence
of
Iesu
,
that
they
were
the
more
exasperate
and
outragious
,
laying
vnto
his
charge
not
onely
the
breach
of
the
Sabboth
,
but
also
blasphemy
,
for
the
which
cause
they
thought
him
worthy
to
bée
put
to
death
,
because
he
compared
his
workes
with
the
workes
of
God
,
and
boasted
him selfe
to
be
the
sonne
of
God
,
and
so
equall
with
GOD
in
all
thinges
.
C.
But
Christ
was
not
ignoraunt
of
theyr
malignaunt
and
dishonest
dealing
,
and
of
theyr
stéelye
and
flintye
obstinacie
:
but
he
principally
sought
for
this
,
that
he
might
profite
that
small
number
of
the
Godly
,
which
were
there
present
,
then
,
that
he
might
be
wray
vnto
all
men
theyr
incurable
mallice
.
And
he
hath
taught
vs
by
his
example
that
we
ought
neuer
to
geue
place
to
the
furor
of
the
wicked
,
but
to
séeke
to
maintaine
Gods
trueth
,
so
farre
forth
as
necessitye
shall
requyre
in
despight
of
the
whole
worlde
.
Neyther
is
there
any
cause
why
the
seruantes
of
Christ
should
be
gréeued
,
if
so
bée
they
profite
not
all
men
,
when
as
Christ
him selfe
the
onelye
begotten
sonne
of
God
,
obtayned
not
thus
much
.
Bv.
This
is
,
also
to
bée
noted
that
the
Iewes
well
vnderstoode
that
Iesus
dyd
not
so
call
God
his
father
,
as
we
men
call
God
our
father
.
For
the
Iewes
themselues
say
afterward
,
we
haue
one
Father
,
Iohn
.
8●
euen
God
,
neyther
doe
they
thinke
that
they
offended
any
thing
at
all
therein
.
And
in
another
place
it
is
sayde
,
Iere.
3●
I
am
Israels
Father
,
and
Ephraim
is
my
first
begotten
sonne
.
But
Iesus
called
God
his
Father
after
a
certayne
singular
fashion
,
namelye
,
because
hée
was
naturally
begotten
of
the
Father
from
euerlasting
,
to
bée
the
proper
,
naturall
,
and
onlye
begotten
Sonne
of
God
,
coequall
with
the
Father
in
all
thinges
,
of
the
same
essence
,
glorye
,
and
power
,
and
not
his
adopted
sonne
,
as
all
the
Saintes
are
called
the
sonnes
of
God
.
AV.
Wherevppon
it
is
added
.
And
made
him selfe
equall
with
God
.
Otherwise
wée
saye
all
,
Our
Father
which
art
in
heauen
.
Math.
6.
●
Wée
reade
also
that
the
Iewes
sayde
,
Esa.
63.16
.
Seing
thou
art
our
Father
.
Therefore
they
were
not
angerye
,
because
hee
sayde
that
God
was
his
Father
,
but
because
hée
dyd
so
call
him
after
a
farre
other
maner
than
men
doe
.
Beholde
the
Iewes
vnderstande
that
which
the
Arrians
vnderstand
not
,
who
so
confessed
Christ
to
bée
GOD
,
that
they
dyd
not
acknowledge
him
to
be
equall
with
his
Father
:
as
though
there
coulde
bée
founde
any
inequallitye
in
one
simple
essence
of
God
.
AV.
Therefore
hée
being
in
the
forme
of
GOD
,
Philip.
2.6
.
thought
it
no
robberye
to
bee
equall
with
God
,
that
is
to
saye
,
but
hée
was
in
that
,
in
the
which
he
was
borne
,
because
the
Father
had
begotten
him
equall
.
19.
Then
aunswered
Iesus
and
sayde
vnto
them
,
Verylye
,
veryly
,
I
saye
vnto
you
,
the
sonne
can
doe
nothyng
of
hym selfe
,
but
that
he
seeth
the
Father
doe
:
for
whatsoeuer
hee
doeth
,
that
doth
the
sonne
also
.
Then
aunswered
Iesus
,
and
saide
:
C.
That
which
the
Iewes
obiected
,
though
it
were
sclaunderous
,
yet
notwithstanding
,
Christe
is
so
farre
from
confuting
the
same
,
that
he
openly
affirmeth
it
to
be
true
.
Bv.
For
he
proueth
by
strong
argumentes
,
that
hée
is
the
naturall
sonne
of
God
,
equall
to
the
Father
in
all
thinges
,
M.
affirming
that
his
workes
are
none
of
his
,
but
the
workes
of
his
father
,
and
that
therefore
the
Sabboth
is
not
broken
by
them
.
Neither
doth
he
simplye
affirme
this
,
but
that
which
is
more
,
namely
that
it
cannot
be
that
the
Sonne
should
do
any
thing
that
the
father
doeth
not
.
C.
And
first
of
all
,
he
standeth
vppon
this
poynte
,
that
the
same
was
a
diuine
worke
which
the
Iewes
founde
fault
withall
,
to
the
ende
they
might
knowe
that
they
muste
contende
with
God
,
yf
so
be
they
condemne
that
,
which
of
necessitie
must
be
ascribed
vnto
him
.
Iohn
.
6.38
.
B.
And
nowe
these
wordes
,
The
sonne
can
doe
nothing
of
him selfe
,
I
seeke
not
mine
owne
will
.
Also
,
If
I
beare
witnesse
of
my selfe
,
my
witnesse
is
not
true
,
are
spoken
by
imitation
.
Hitherto
the
Lorde
imitated
the
Iewes
,
who
thought
him
not
to
be
all
one
with
the
father
,
and
yet
notwithstanding
he
was
of
some
substaunce
with
the
father
,
&
made
man
after
the
wil
of
his
father
,
insomuch
that
he
neither
thought
nor
did
any
thing
,
which
was
not
both
the
wil
and
worke
of
his
father
.
Also
this
place
the
Arrian
hath
abused
,
seking
to
proue
hereby
that
the
sonne
is
lesse
then
the
father
.
But
there
is
no
mencion
here
made
of
the
bare
diuinitie
of
Christe
:
neyther
doth
that
which
followeth
symplye
belong
to
the
eternall
worde
of
God
:
but
doth
onely
belong
to
the
sonne
of
God
,
in
that
he
was
manifested
in
the
fleshe
.
And
his
purpose
is
to
declare
by
these
wordes
,
that
they
doe
greatlye
erre
,
which
thinke
that
they
haue
to
do
with
a
mortall
man
,
when
they
accuse
Christe
concerning
diuine
workes
.
For
this
cause
he
so
vehemently
affirmeth
that
he
and
his
father
wrought
this
worke
ioyntly
togeather
.
Bv.
And
,
lest
any
man
shoulde
imagine
anye
other
infirmitie
or
imbecillitie
in
the
sonne
,
he
addeth
by
interpretation
,
saying
:
For
whatsoeuer
hee
doth
,
that
doth
the
sonne
also
:
to
the
ende
that
nothing
might
be
left
to
the
working
father
,
which
the
sonne
in
like
manner
worketh
not
.
M.
This
place
ought
well
to
bée
wayed
and
considered
of
vs
,
to
this
ende
that
we
might
heare
and
waye
whatsoeuer
our
sauiour
Christ
hath
said
or
don
,
not
as
the
wordes
and
déedes
of
a
man
,
but
as
the
wordes
of
God
the
Father
,
that
we
maye
knowe
that
the
Father
doeth
speake
and
worke
in
Christe
.
20.
For
the
father
loueth
the
sonne
,
and
sheweth
him
all
thinges
that
hee
him selfe
doth
:
and
hee
wyll
shewe
him
greater
thinges
then
these
,
because
yee
shoulde
marueile
.
For
the
Father
loueth
.
M.
Hée
speaketh
after
the
manner
of
men
of
Diuine
matters
,
the
which
notwithstanding
can
neuer
be
properlye
,
and
fullye
set
foorth
by
humane
thinges
.
For
who
is
so
sencelesse
,
that
hée
knoweth
not
howe
weake
,
imperfect
,
and
corrupt
fatherlye
loue
is
,
in
humane
nature
,
nor
lyke
in
any
point
almost
to
that
deuine
loue
which
GOD
beareth
towarde
his
sonne
:
and
yet
notwithstanding
,
hée
hath
taken
an
argument
from
the
same
of
his
Fathers
loue
toward
him
:
euen
as
in
another
place
speaking
of
the
vngodly
,
Luk.
11.13
.
sayeth
:
If
ye
,
being
euyll
,
knowe
howe
to
geue
good
thinges
vnto
your
children
,
howe
much
more
shall
your
heauenlye
Father
geue
his
good
spirite
,
to
those
that
aske
the
same
?
C.
But
Christ
speaketh
here
as
a
mediatour
,
least
any
man
should
referre
it
to
that
internall
loue
of
the
diuinitye
.
For
it
agréeth
verye
wel
,
that
Christe
hauing
taken
vpon
him
our
fleshe
,
should
bée
loued
of
his
father
.
Yea
,
wée
knowe
that
hée
was
disceuered
as
wel
from
Angels
,
as
from
men
by
this
notable
title
,
This
is
my
beloued
sonne
.
&c.
For
wée
knowe
that
Christ
,
Mat.
3.17
.
Mat.
17.5
.
in
whome
the
whole
loue
of
God
should
rest
,
was
elected
,
that
from
thence
,
as
from
a
flowing
well
,
it
might
flowe
vnto
vs
.
For
Christ
is
loued
of
the
father
,
as
hée
is
the
head
of
the
Churche
.
Hée
teacheth
that
this
loue
is
the
cause
why
the
father
bringeth
all
thinges
to
passe
by
his
handes
.
Gods
loue
commeth
to
vs
by
Christ
.
For
when
hée
sayeth
here
that
the
father
sheweth
all
thinges
vnto
him
,
he
meaneth
that
hée
doth
communicate
all
thinges
with
him
.
As
if
hée
shoulde
saye
.
As
the
father
hath
made
mée
partaker
of
his
minde
,
so
also
hée
hath
powred
vppon
me
his
power
,
that
in
my
workes
,
the
glorye
of
GOD
may
shine
:
yea
,
&
to
the
ende
that
men
might
séeke
for
no
Diuine
thing
,
which
they
shoulde
not
finde
in
mée
.
And
verylye
without
Christ
,
Gods
power
shall
bée
sought
in
vaine
.
CYR.
Therefore
the
father
sheweth
vnto
the
sonne
those
thinges
which
hée
doeth
,
not
as
paynted
or
written
in
Tables
,
or
as
teaching
him
being
ignoraunt
:
(
for
the
sonne
knoweth
all
thinges
as
God
)
but
so
expressing
him selfe
whollye
in
the
nature
of
his
sonne
,
that
whatsoeuer
hée
hath
in
him selfe
,
hée
sheweth
the
same
in
his
sonne
.
Therefore
it
is
sayde
,
Mat.
11.27
.
No
man
knoweth
the
Father
but
the
Sonne
:
and
no
man
knoweth
the
Sonne
but
the
Father
.
R.
Therefore
,
if
thou
wilt
knowe
and
vnderstande
the
secretes
of
the
father
,
make
haste
to
the
Sonne
,
Heb.
1.3
.
who
is
the
lyuelye
and
expresse
Image
of
the
father
.
For
the
iudgementes
of
God
are
vnsearcheable
,
and
his
wayes
can
not
bée
founde
out
:
but
yet
in
Christ
,
Rom.
11
.
3●
and
by
Christe
,
his
iudgementes
are
knowne
,
and
his
wayes
manifest
vnto
vs
.
And
he
wyll
shewe
him
greater
thinges
.
M.
This
is
to
be
vnderstoode
of
those
thinges
which
Christ
dyd
at
that
time
,
and
which
hée
intended
to
doe
afterward
vntyll
his
ascention
.
C.
For
he
declareth
by
these
woordes
,
that
the
myracle
which
hée
had
shewed
in
healing
the
sicke
man
,
was
not
the
chéefest
of
those
works
which
the
father
had
committed
vnto
him
.
For
we
must
note
that
he
had
geuen
there
a
taste
onelye
of
that
grace
,
of
the
which
he
was
properly
both
a
Minister
and
the
aucthour
,
namelye
,
that
he
might
restore
lyfe
vnto
the
worlde
.
B.
Therefore
,
where
he
speaketh
here
of
greater
thinges
,
he
meaneth
,
the
raysing
againe
of
men
from
death
to
life
:
the
which
was
a
liuely
Image
,
both
of
the
generall
resurrection
of
all
men
,
which
should
be
in
the
latter
day
,
and
also
of
the
internal
iustification
of
the
elect
by
faith
:
both
which
we
shal
enioye
by
his
power
,
as
hereby
he
hath
declared
:
What
greater
workes
than
these
,
can
the
father
do
?
Because
ye
should
maruaile
.
Here
he
doth
geue
a
secrete
nyp
,
to
their
ingratitude
,
because
they
despised
that
so
manifest
a
shewe
token
of
the
power
of
God
:
As
if
he
should
say
,
Although
ye
bée
dull
and
sencelesse
,
yet
those
things
which
God
shall
doe
hereafter
by
mee
,
shall
make
ye
to
maruayle
,
whether
ye
wyll
or
no.
Notwithstanding
,
this
seemeth
not
to
bée
fulfilled
,
séeing
yee
knowe
that
in
séeing
,
they
sawe
not
,
according
to
the
saying
of
the
Prophete
.
Aunswere
is
made
,
Esay
.
6.9
.
that
Christ
spake
not
here
of
theyr
affection
,
but
onely
noted
howe
magnificently
hee
would
within
a
while
after
declare
him selfe
to
bée
the
Sonne
of
God
.
M.
Wherefore
hée
sayde
not
,
That
yee
might
beleeue
,
but
he
sayde
,
That
yee
might
maruaile
:
because
the
wicked
,
of
whome
hée
speaketh
here
,
would
easylye
bee
caused
to
wonder
,
but
would
not
in
any
wyse
bee
brought
to
fayth
.
They
maruayled
when
Lazarus
being
raysed
vp
,
they
sayde
,
This
man
doeth
many
signes
:
Ioh.
11.47
but
they
dyd
not
herevpon
by
and
by
,
beléeue
on
him
,
but
consulted
the
more
to
kyll
him
.
AVG.
They
maruailed
therefore
,
but
they
were
not
conuerted
.
M.
But
this
kinde
of
admiracion
brought
to
passe
that
they
had
no
excuse
for
theyr
mallice
and
impietye
,
as
wée
shall
sée
in
the
two
and
twentye
verse
of
the
fiftéene
Chapter
following
.
21.
For
lykewyse
as
the
Father
raiseth
vp
the
dead
,
and
quickeneth
them
:
euen
so
the
Sonne
quickeneth
whome
he
wyl
.
For
as
the
Father
rayseth
vp
.
Bv.
By
euident
actes
,
or
by
operation
hée
prooueth
,
that
the
Father
,
and
the
Sonne
,
doe
all
one
thing
,
and
are
therefore
equall
in
the
vnitye
of
substaunce
,
being
one
true
God
.
C.
Therefore
,
briefelye
hée
here
declareth
,
what
office
was
committed
vnto
him
of
the
Father
.
For
although
hée
séemeth
to
chose
one
kinde
,
yet
notwithstanding
,
his
Doctrine
is
generall
,
in
the
which
hée
Preacheth
him selfe
to
bée
the
aucthour
of
lyfe
.
For
it
contayneth
in
it
,
Lyfe
,
Righteousnesse
,
all
the
gyftes
of
the
holye
Ghost
,
&
al
the
partes
of
our
Saluacion
.
Bv.
As
if
hée
shoulde
saye
,
It
is
proper
to
the
higher
substance
,
to
rayse
from
the
dead
,
to
preserue
,
and
to
quicken
:
but
I
rayse
from
the
dead
,
preserue
,
&
quicken
:
I
differ
nothing
therefore
from
the
substance
of
the
Father
.
Yea
,
by
what
meanes
and
power
soeuer
the
Father
doeth
quicken
,
by
the
same
doe
I
make
alyue
also
.
But
wée
must
note
howe
Christ
bringeth
lyfe
vnto
vs
:
for
hée
founde
vs
all
dead
,
therefore
we
must
néedes
beginne
at
the
resurrection
.
Neuerthelesse
,
it
is
not
superfluous
,
that
hée
ioyneth
these
twoo
wordes
,
to
rayse
,
and
to
quicken
,
togeather
:
because
it
is
not
sufficient
that
wée
are
deliuered
from
death
,
except
Christ
fullye
,
and
perfectlye
restore
vnto
vs
,
lyfe
.
M.
Furthermore
,
wée
ought
not
to
gather
out
of
these
woordes
,
that
the
father
rayseth
vp
some
,
and
the
Sonne
othersome
from
death
,
when
as
they
are
not
onelye
equall
,
but
also
doe
worke
a
lyke
,
as
is
sayde
afore
.
Wherevpon
,
Iohn
.
11.41
when
hée
raysed
vp
Lazarus
,
he
lyfting
vp
his
eyes
towarde
Heauen
,
gaue
thankes
to
his
heauenly
Father
,
to
the
ende
wée
maye
beholde
in
that
worke
,
not
onelye
the
power
of
the
sonne
,
but
the
power
of
the
Father
also
.
Bv.
This
Parcell
,
Whome
hee
wyll
,
doeth
chalenge
vnto
the
Sonne
,
not
onelye
full
and
frée
power
,
but
also
noteth
the
order
of
redemption
and
Saluacion
.
C.
For
hée
maketh
not
this
life
appertayning
to
all
men
,
but
signifieth
that
he
doth
specially
bestow
this
grace
vpon
the
elect
.
Thhe
beleeuing
are
the
elect
.
Bv.
And
they
are
the
elect
and
chosen
of
God
which
beléeue
.
A.
Therefore
as
Christ
when
hée
was
vpon
the
earth
,
coulde
haue
raysed
all
the
dead
to
lyfe
agayne
,
if
it
had
so
pleased
him
,
and
yet
notwithstanding
,
Math.
9.
is
read
to
haue
raysed
onelye
a
fewe
(
as
Iairous
Daughter
,
the
Widdowes
sonne
,
and
Lazarus
)
:
Luke
.
7.
Iohn
.
11.
euen
so
,
although
hée
hath
free
and
full
power
in
him selfe
,
to
quicken
,
yet
notwithstanding
,
he
vseth
the
same
onely
towarde
the
elect
:
for
the
Sonne
quickeneth
whome
hée
wyll
.
22.
Neyther
Iudgeth
the
Father
any
Man
:
but
hath
committed
all
Iudgement
to
the
Sonne
.
C.
Nowe
hée
more
plainlye
expoundeth
the
whole
,
affyrming
that
the
Father
in
the
personne
of
the
Sonne
doeth
gouerne
the
worlde
,
and
by
the
same
ruleth
all
thinges
.
B.
For
it
is
méete
that
as
God
made
all
thinges
by
his
word
,
euen
so
also
he
doth
iudge
,
rule
and
gouerne
all
thinges
by
the
same
.
C.
For
the
Euangelist
taketh
iudgement
for
Rule
,
and
Power
,
according
to
the
Phrase
of
the
Hebrewe
tongue
.
Nowe
wée
haue
the
same
,
namelye
,
that
Christe
hath
receyued
the
Kingdome
of
Heauen
,
of
the
Father
,
to
gouerne
and
rule
Heauen
and
Earth
at
his
pleasure
.
A.
For
all
thinges
are
geuen
to
him
of
the
Father
.
Also
,
all
power
is
geuen
to
him
in
Heauen
,
Mat.
11.27
and
in
earth
.
C.
But
this
is
not
spoken
so
muche
in
respect
of
GOD
,
Mat.
28.18
as
of
menne
,
least
any
man
shoulde
Imagine
that
the
Father
hauing
resigned
his
imperiall
ryght
,
shoulde
bée
idle
as
a
priuate
man
in
Heauen
.
But
there
is
nothing
chaunged
in
the
Father
,
in
that
hee
hath
made
Christ
,
King
,
and
Lorde
of
all
:
Christ
Lorde
of
Heauen
and
earth
,
with
the
Father
.
Colo.
1.15
.
for
hée
is
in
the
Sonne
,
and
worketh
in
him
.
But
so
soone
as
we
séeke
to
ascende
vnto
GOD
,
all
our
sences
fayle
vs
:
Christ
is
set
before
our
eyes
,
as
the
liuelye
inuisible
Image
of
God
:
in
whose
face
GOD
the
Father
,
(
who
otherwyse
is
farre
from
vs
)
appeareth
vnto
vs
,
least
the
bare
Maiestye
of
GOD
,
by
his
excéeding
brightnesse
shoulde
ouercome
vs
.
M.
But
the
Bishoppe
of
Rome
,
that
Antichrist
,
the
Sonne
of
perdition
,
doeth
not
without
blasphemye
,
chalenge
to
him selfe
this
power
,
of
iudging
all
men
,
and
with
great
impudencye
,
being
a
sinnefull
man
,
neyther
Iudging
iustlye
,
nor
being
exempted
iustlye
from
the
iudgement
of
other
men
,
The
B●shoppe
o●
Rome
〈◊〉
blaspheme●
sayth
that
hée
ought
to
bée
iudged
of
no
man
.
A.
This
is
his
Sacrilegious
Tyrranny
,
by
which
hée
is
not
ashamed
,
to
take
that
to
him selfe
,
which
belongeth
onely
to
the
Sonne
of
God
.
As
though
Christ
ascending
into
Heauen
,
had
vtterlye
forsaken
this
office
,
and
ought
not
rather
to
raygne
vntyll
hée
haue
put
all
his
enemies
vnder
his
féete
.
M.
If
therefore
Christe
bée
appointed
of
the
Father
,
Psal.
110.1
.
to
bée
the
Iudge
of
all
menne
,
1.
Cor.
15.25
hée
must
néedes
bée
most
wyse
,
and
suche
a
one
as
no
man
can
deceyue
.
Herevppon
hée
is
sayde
to
bée
a
knower
of
secréetes
,
and
a
searcher
of
heartes
,
M.
that
wée
hauing
gotten
suche
a
Iudge
,
maye
learne
to
walke
before
him
all
the
dayes
of
our
lyfe
,
in
sinceritye
of
the
heart
,
euen
as
if
wée
were
alwaye
before
his
face
,
and
in
his
sight
.
23.
Because
that
all
men
shoulde
honour
the
Sonne
:
euen
as
they
honour
the
Father
,
Hee
that
honoureth
not
the
Sonne
,
the
same
honoureth
not
the
Father
,
whiche
hath
sent
him
.
Because
that
all
men
.
R.
As
the
father
hath
geuen
all
power
of
Iudgement
to
the
sonne
,
so
he
will
be
honoured
in
the
person
of
his
sonne
.
C.
For
he
doth
not
so
raigne
in
the
person
of
Christe
,
as
though
hée
him selfe
liued
idelye
in
heauen
,
as
slouthfull
Kinges
are
wount
to
do
,
but
béecause
he
might
declare
his
mightie
power
&
presence
in
Christ
.
For
what
other
thing
signifieth
these
woordes
,
Because
that
all
men
shoulde
honour
the
sonne
,
then
that
the
father
would
bee
knowne
and
woorshipped
in
the
Sonne
?
God
the
Father
in
Christe
.
Therefore
,
it
is
our
parte
to
séeke
God
the
father
in
Christe
,
there
to
beholde
his
power
,
and
there
to
worship
him
.
For
the
father
hath
wholly
poured
him selfe
into
the
sonne
.
To
what
ende
?
Surely
to
the
ende
that
al
men
might
honour
the
Sonne
:
that
is
to
saye
,
that
whosoeuer
will
attaine
to
saluation
in
God
,
worship
God
,
and
beléeue
in
God
,
hée
might
do
this
by
his
sonne
Christe
.
For
no
man
can
obtaine
saluation
in
God
,
without
Christe
,
Saluation
onely
in
Christe
.
because
Gods
sauing
health
is
placed
wholly
in
Christ
.
In
like
manner
,
no
man
can
worship
God
,
but
by
Christe
,
because
Christe
is
the
wisdome
,
and
power
of
God
.
Moreouer
,
Iohn
.
10.9
.
Iohn
.
14.9
no
man
can
beléeue
in
God
,
but
by
Christ
,
because
Christ
is
the
Dore
,
the
waye
,
the
truth
,
&
the
life
.
Wherefore
,
He
that
honoreth
not
the
sonne
,
the
same
honoreth
not
the
Father
.
C.
All
men
will
confesse
that
God
ought
to
be
worshipped
:
insomuch
that
we
haue
this
féeling
and
vnderstanding
ingraffed
in
vs
by
nature
,
there
is
no
man
that
dare
deny
this
honour
vnto
God
.
Yet
neuerthelesse
mens
minds
erre
and
go
astraie
in
seking
after
God
.
Hereuppon
come
so
many
false
Gods
:
hereuppon
commeth
such
abhominable
Idolatry
.
Therefore
we
shall
fynde
the
true
God
no
where
else
then
in
Christ
,
neither
shall
we
otherwise
rightly
worship
him
then
in
kissing
his
deere
sonne
,
Psal.
2.12
.
as
the
Prophet
Dauid
teacheth
.
Bv.
Therefore
if
any
man
woulde
worship
the
father
without
the
Sonne
,
(
as
do
the
Iewes
and
Turkes
)
as
though
he
hadde
not
a
sonne
like
and
coequall
with
him
in
all
thinges
,
he
misseth
the
worship
of
the
father
.
For
he
cannot
be
a
father
,
which
wanteth
a
sonne
.
R.
We
must
note
therefore
,
that
the
name
of
God
,
when
it
is
separated
from
Christ
,
is
nothing
else
but
a
vaine
fantasie
and
Imagination
.
Wherefore
,
whosoeuer
he
bée
that
desireth
to
haue
his
worship
acceptable
vnto
the
true
God
,
let
him
not
depart
from
Christe
.
R.
For
whosoeuer
reiecteth
Christ
by
infidelitie
,
reiecteth
God
.
The
Ethnicke
also
affirmeth
that
he
worshippeth
God
the
creator
of
heauen
&
earth
:
the
Iewe
also
saith
the
like
of
him selfe
,
and
the
wicked
man
which
is
a
Christian
onely
in
name
,
braggeth
of
the
same
:
but
because
Christ
to
the
Ethnike
is
foolishnes
,
to
the
Iewe
an
offence
,
and
to
the
wicked
contempte
,
1.
Cor.
1
23.
none
of
them
do
truely
beléeue
in
God
,
neither
truely
worship
God
:
for
he
will
not
be
worshiped
but
by
Iesus
Christe
.
C.
Whereuppon
the
Euangelist
Sainct
Iohn
saith
in
his
Epistle
,
1.
Ioh.
2.22
.
The
same
is
Antechriste
which
denieth
the
father
and
the
sonne
.
And
the
Apostle
Paule
writeth
that
it
is
the
will
of
God
that
euery
tongue
shal
confesse
that
the
Lorde
is
Iesus
Christe
to
the
glory
God
the
father
.
Philip.
2.11
C.
Neither
was
the
condicion
of
the
fathers
otherwise
vnder
the
Law
.
For
although
they
had
an
obscure
sight
of
Christ
vnder
shadowes
,
yet
notwithstanding
,
God
neuer
reuealed
him self
without
Christ
.
But
now
,
so
soone
as
Christ
was
exhibited
in
the
fleshe
,
and
was
appoynted
to
bee
our
King
,
all
the
world
ought
to
haue
submitted
it selfe
vnto
him
,
as
vnto
God
the
Father
.
For
séeing
the
father
hath
commaunded
him
to
sit
on
his
right
hand
,
whatsoeuer
he
be
that
imagineth
a
God
without
Christ
,
he
maymeth
one
halfe
of
him
.
R.
But
what
honour
is
that
which
appertaineth
to
the
sonne
?
It
followeth
.
24.
Veryly
,
Verylye
,
I
saye
vnto
you
,
He
that
heareth
my
woorde
,
and
beeleeueth
on
him
that
sent
mee
,
hath
euerlasting
life
,
and
shal
not
come
into
Iudgement
,
but
is
escaped
from
death
to
life
.
Verily
,
Verilie
,
I
saye
vnto
you
.
C.
Here
is
expressed
what
manner
of
honour
is
required
,
lest
any
manne
shoulde
thinke
that
the
same
consisteth
in
some
external
right
only
,
or
in
vaine
ceremonies
.
R.
For
Christ
séeketh
not
externall
honour
,
which
superstitious
men
geue
vnto
him
:
but
hée
séeketh
for
faith
,
because
to
beléeue
,
is
to
geue
the
greatest
honour
that
maye
bée
to
the
father
and
the
sonne
.
The
Gospel
is
the
the
Scepter
of
Christ
.
C.
Whereuppon
,
the
doctrine
of
the
Gospell
is
as
a
Scepter
vnto
Christ
,
by
which
he
gouerneth
the
faithfull
whome
the
father
hath
made
subiect
vnto
him
.
And
this
definition
is
firste
of
all
worthy
to
bée
noted
.
Nothing
is
more
vsuall
and
common
then
the
false
profession
of
Christianisme
.
For
the
Papistes
which
are
the
moste
sworne
enemies
vnto
Christe
,
doe
notwithstanding
too
impudently
bragge
and
boast
of
his
name
,
but
here
Christe
requireth
of
vs
no
other
honour
,
then
that
we
shoulde
obey
his
Gospel
.
Whereuppon
it
followeth
,
that
what
honour
soeuer
hipocrits
geue
vnto
Christ
,
it
is
nothing
els
but
a
Iudas
kisse
.
How
often
tymes
soeuer
they
call
him
a
king
,
they
do
nothing
but
spoile
him
of
his
kingdome
and
power
,
so
long
as
they
beléeue
not
the
gospell
.
M.
Therefore
,
hée
which
heareth
not
the
woorde
of
Christe
(
that
is
to
saye
,
which
receiueth
it
not
as
the
worde
of
the
sonne
of
God
sent
into
this
worlde
,
of
the
father
for
our
saluation
)
he
it
is
which
greatly
dishonoureth
the
sonne
and
the
Father
.
Ioh.
4.44
He
said
that
a
Prophet
was
not
without
honour
sauing
in
his
owne
country
.
It
is
a
Discredite
to
the
Prophet
sent
of
God
,
yf
so
be
his
word
be
not
beléeued
.
And
in
another
place
this
discredit
is
said
to
be
vnbeliefe
,
the
which
happened
to
the
sonne
of
God
among
the
Nazarites
.
R.
Moreouer
,
Mar.
6.6
.
because
to
beléeue
séemeth
to
many
to
be
a
thing
so
easy
,
(
In
somuch
that
they
thinke
they
beleeue
when
they
only
heare
this
name
,
thinking
that
to
beléeue
,
is
nothing
else
then
to
vnderstande
,
to
remember
,
to
knowe
,
and
to
thinke
)
.
Faith
is
not
an
opinion
.
M.
we
muste
note
that
to
beléeue
Christe
,
is
by
fayth
to
receaue
his
worde
:
and
to
beléeue
the
father
,
is
to
beléeue
that
hée
sente
his
sonne
into
this
worlde
to
bée
the
redéemer
of
the
same
.
Therefore
,
we
must
beléeue
God
,
not
symplye
as
God
,
(
of
the
which
faith
the
Iewes
bragge
)
but
as
the
father
in
the
sonne
,
and
as
the
sender
in
him
that
sent
.
He
which
wanteth
this
faith
,
may
bée
reckened
among
the
blinded
Iewes
,
&
not
among
Christians
.
He
that
heareth
my
woorde
,
Bv.
Therefore
,
the
firste
thing
in
the
order
of
saluation
&
iustification
is
to
heare
the
worde
,
but
not
euery
ones
worde
,
but
the
wordes
of
Christe
onely
our
Iustifier
&
sauiour
.
And
herein
is
required
preaching
.
Ro.
10.14
.
For
how
shal
they
heare
with
out
a
preacher
?
It
is
necessary
therefore
,
that
the
worde
of
Christ
doe
make
vs
redy
to
heare
:
when
as
the
Inuentions
of
men
,
and
the
constitutions
of
the
fathers
are
excluded
.
For
faith
cleaueth
to
the
word
of
God
,
&
not
to
the
worde
of
men
.
C.
Christ
afterward
commendeth
the
fruite
of
obedience
,
saying
,
Hath
euerlasting
life
,
Life
eternall
the
frute
of
faith
.
to
the
ende
we
might
be
the
more
readye
and
willing
to
perfourme
the
same
.
For
who
can
be
so
flinty
harted
,
but
that
he
can
be
contented
willingly
to
submit
him selfe
vnto
Christe
,
when
hée
séeth
the
rewarde
of
euerlasting
life
set
before
him
?
And
yet
notwithstanding
we
sée
,
howe
fewe
he
winneth
vnto
him
by
this
clemencie
.
Such
is
our
wickednes
that
we
hadde
rather
willingly
perishe
,
then
to
geue
our selues
to
the
obedience
of
the
sonne
of
God
,
that
through
him
we
might
bée
saued
.
Furthermore
,
the
aucthoritye
of
the
Gospel
is
confirmed
by
these
wordes
of
our
sauiour
Christ
.
For
Christ
testifieth
that
he
came
from
God
,
and
not
from
man
.
Euen
as
in
another
place
he
affirmeth
that
hée
speaketh
not
of
him selfe
,
but
that
which
the
Father
hath
committed
vnto
him
.
Ioh.
14.10
M.
And
it
ought
not
to
deminish
anye
thing
of
the
sonnes
honour
,
that
hée
is
sent
of
the
father
:
(
as
the
Ambassadour
of
the
Emperour
is
inferiour
to
him
that
sent
him
)
Bv.
But
in
that
the
sonne
is
sent
,
it
belongeth
rather
to
dispensation
then
to
Imbecillitie
.
M.
The
Ambassadour
hath
deseruedly
lesse
honour
then
the
Emperour
,
because
he
is
neither
the
Sonne
,
nor
the
Lorde
,
nor
yet
of
suche
power
as
the
Emperour
is
,
but
a
Minister
and
a
seruant
.
But
Christ
was
sent
into
this
worlde
not
as
a
seruant
of
his
Lorde
,
but
as
a
sonne
of
his
father
:
not
as
one
of
lesse
power
,
but
as
his
equal
in
al
thinges
:
not
as
of
another
nature
and
substaunce
,
but
as
coequall
and
coeternall
with
him
in
euery
condition
,
Christe
equall
to
the
father
touching
the
Godhead
.
and
therfore
worthy
to
be
no
lesse
honoured
then
the
father
,
yf
the
father
hadde
taken
vppon
him
our
fleshe
,
and
descended
from
heauen
,
as
he
hath
done
.
Bv.
For
therfore
the
father
sent
the
eternal
word
,
that
in
him
he
might
manifestlye
declare
him selfe
vnto
vs
.
For
the
sonne
is
a
most
proper
Character
of
the
Fathers
substance
.
Heb.
1.3
.
AVG.
Therefore
,
the
Sonne
is
sent
of
the
father
,
but
not
separated
from
the
father
.
And
shall
not
come
into
iudgement
.
M.
Because
God
hath
not
sent
his
sonne
into
the
world
to
Iudge
the
world
,
but
that
the
worlde
might
bée
saued
through
him
,
Iohn
.
3.17
Christe
here
confirmeth
the
sentence
going
before
concerning
eternall
lyfe
.
Math.
1.21
For
he
came
to
saue
his
people
from
their
sinnes
.
And
sinnes
being
taken
awaye
,
the
power
of
death
is
at
an
ende
,
Rom.
6.23
.
1.
Cor.
15.56
because
the
rewarde
of
synne
is
death
,
and
the
sting
of
death
is
sinne
.
C.
We
therefore
are
out
of
the
perill
of
death
,
because
we
are
deliuered
by
the
benefite
of
Christe
:
Bv.
as
the
Apostle
teacheth
in
the
eight
chapter
to
the
Romanes
.
But
is
escaped
from
death
to
lyfe
.
Our
sauiour
Christe
doth
not
without
déepe
consideration
affirme
,
that
we
are
alredye
escaped
from
death
because
the
séede
of
life
by
which
we
are
called
,
1.
Pet.
1.23
.
is
incorruptible
in
the
Sonnes
of
God
,
and
because
they
are
already
through
hope
with
Christe
in
the
heauenlye
glory
,
Ephe.
2.6
.
Luk.
17.21
and
also
haue
within
them
the
kingdome
of
God
.
For
although
their
life
is
hidden
with
God
in
Christe
,
Colos.
3.3
yet
notwithstanding
,
they
ceasse
not
to
possesse
the
same
through
faith
:
and
in
that
they
are
deliuered
from
death
,
and
do
knowe
them selues
to
bée
in
safetye
through
the
protection
of
Christ
,
they
do
not
therfore
,
ceasse
to
be
in
peace
.
Neuerthelesse
,
let
vs
remember
that
the
faithful
are
so
in
life
in
this
present
world
,
that
they
alwaies
carrye
about
with
them
the
matter
or
cause
of
death
.
But
the
spirit
which
dwelleth
in
them
is
life
,
which
at
the
length
shall
abolishe
the
reliques
of
death
.
1.
Cor.
15
26
For
that
saying
of
Paul
is
most
true
,
The
last
enemy
that
shal
be
destroyed
is
death
.
And
yet
in
this
place
the
full
deliuerance
from
death
,
or
the
perfite
exhibition
of
life
is
not
handeled
.
But
although
that
lyfe
is
but
begon
in
vs
,
yet
neuerthelesse
,
Christ
pronounceth
the
same
to
be
so
certaine
to
the
faithful
,
that
they
ought
not
to
be
afraid
of
death
:
&
no
maruaile
,
they
being
ingraffed
in
him
which
is
the
bottomlesse
wel
of
lyfe
.
M.
This
place
also
maketh
verye
much
to
the
confuting
of
their
opinion
,
which
most
impudently
affirme
,
that
the
soules
of
such
as
dye
,
dye
togeather
with
their
bodies
:
and
of
their
opinion
also
which
say
that
they
slepe
after
death
vntil
the
day
of
iudgement
.
For
that
which
Christe
speaketh
here
,
cannot
be
vnderstoode
of
the
body
,
The
soule
passeth
from
death
to
life
.
(
because
it
passeth
from
death
to
the
graue
)
but
of
the
soule
,
which
passeth
from
the
death
of
the
body
to
life
.
Euen
as
Christ
in
plaine
woordes
sayde
to
the
Théefe
,
This
day
shalt
thou
bee
with
me
in
Paradise
.
And
the
Apostle
Paul
saith
,
Luk.
23.43
Philip.
1.23
I
desyre
to
be
dissolued
and
to
bee
with
Christ
:
euidently
shewing
that
it
will
come
to
passe
,
that
he
should
be
in
spirite
with
Christe
,
so
soone
as
hée
should
be
discharged
and
loosed
from
the
bondes
of
the
body
.
Otherwise
Christe
lyued
in
him
,
insomuch
that
he
had
no
neede
so
greatly
to
desire
the
dissolution
of
the
body
to
this
thing
,
Galat.
2.10
except
he
had
beléeued
that
his
spirite
,
being
entered
after
death
into
euerlasting
life
,
shoulde
spéedyly
come
vnto
Chiste
.
A
Howbeit
,
this
place
ought
properlye
to
be
vnderstoode
and
expounded
of
that
escaping
and
passage
from
death
to
lyfe
,
which
is
by
faith
,
as
we
haue
declared
alredye
.
Bv.
For
so
soone
as
a
man
truelye
beléeueth
the
word
of
Christ
,
he
passeth
from
death
to
life
:
Christ
beginneth
to
liue
in
him
,
which
is
the
life
of
the
soule
.
R.
Therefore
death
in
the
faithful
shal
be
swallowed
vp
,
and
made
the
gate
to
lyfe
.
25.
Verylye
,
Verylie
I
saye
vnto
you
,
the
houre
shall
come
,
and
nowe
is
when
the
dead
shal
heare
the
voyce
of
the
Sonne
of
God
:
and
they
that
heare
shal
liue
.
Verilie
Verilie
J
saie
vnto
you
,
the
houre
shall
come
.
M.
Now
againe
the
thirde
tyme
he
vseth
this
earnest
affirmacion
,
whiche
greatly
expresseth
his
minde
:
first
of
all
speaking
not
onely
seriously
,
and
constantly
,
but
also
of
serious
,
certaine
,
and
and
waighty
matters
:
secondly
,
requiring
of
the
hearers
an
vndoubted
faith
also
.
C.
For
the
Euangelist
so
often
times
setting
before
vs
the
sonne
of
God
swearing
in
the
cause
of
our
saluation
,
we
may
thereby
perceiue
fyrst
of
all
,
howe
carefull
he
is
for
vs
:
and
secondly
,
how
néedefull
it
is
that
the
credit
of
the
Gospel
be
established
and
confyrmed
.
The
effect
of
faith
,
of
the
which
Christ
here
speaketh
,
séemeth
to
be
incredible
.
Therefore
,
by
an
othe
hée
affirmeth
that
the
voice
of
his
Gospell
is
of
such
quickening
power
,
that
it
is
able
to
raise
vp
the
dead
.
B.
There
are
some
whiche
vnderstand
this
worde
of
Christe
,
of
the
resurrection
or
life
of
mens
bodyes
,
&
go
about
to
proue
the
same
by
the
example
of
Lazarus
,
&
of
the
widdowes
sonne
:
C.
but
it
is
euident
enough
by
the
text
,
that
Christe
doth
speake
of
spirituall
death
.
Fyrst
of
al
,
Christ
admonisheth
vs
that
we
are
all
dead
,
before
he
doth
quicken
vs
.
And
hereby
it
appeareth
what
the
whole
nature
of
man
is
able
to
dooe
,
concernyng
the
attaynyng
to
saluation
.
It
is
verye
true
that
there
remayneth
in
the
soule
of
man
,
some
remnant
of
lyfe
(
for
vnderstanding
,
iudgement
,
will
,
and
all
the
sences
are
partes
of
life
)
but
because
there
is
no
part
which
may
aspire
to
life
eternall
,
it
is
no
maruaile
yf
the
whole
man
,
so
farre
forth
as
appertaineth
to
the
kingdome
of
God
,
be
counted
deade
.
And
of
this
death
the
Apostle
speaketh
in
more
wordes
,
when
he
saith
,
that
we
were
farre
from
the
pure
and
sincere
reason
of
the
mind
,
and
in
the
cogitacion
of
our
hartes
enemies
to
God
,
and
his
righteousnes
,
and
being
blind
,
erred
in
darcknesse
,
&
were
geuen
to
euyll
concupiscence
.
If
this
corrupt
nature
haue
no
strength
to
attayne
to
righteousnesse
,
it
foloweth
that
the
life
of
God
is
extinguished
in
vs
.
The
grace
of
Christ
the
resurrection
from
death
And
so
the
grace
of
Christ
is
the
true
resurrection
from
death
.
Also
this
grace
is
giuen
to
vs
by
the
Gospel
.
Not
that
the
externall
preaching
of
the
same
is
of
suche
force
,
(
which
often
times
goeth
in
at
one
eare
,
and
commeth
out
at
the
other
)
but
because
Christ
speaketh
within
to
our
hartes
by
his
holy
Spirite
,
that
we
may
by
faith
receiue
the
lyfe
offered
vnto
vs
.
R.
Therefore
to
heare
the
voyce
of
the
Sonne
of
God
,
is
not
onely
to
heare
those
carnall
wordes
with
our
bodilye
eares
,
but
to
beléeue
with
the
hart
.
Wherfore
,
they
that
beléeue
are
iustified
.
For
to
beléeue
with
the
heart
maketh
a
man
righteous
.
Faith
iustifieth
.
Rom.
10.10
Gen.
15.6
.
Abacc
.
2.4
.
Also
it
is
sayde
,
Abraham
beleeued
God
,
and
that
was
imputed
to
him
for
righteousnesse
.
Againe
it
is
sayd
the
iust
shall
liue
by
faith
.
For
Christe
doth
not
speake
here
of
dead
men
,
but
he
only
vnderstandeth
the
elect
,
whose
eares
God
doeth
open
,
that
they
may
receiue
the
voyce
of
his
Sonne
,
which
can
restoore
them
to
life
.
Yea
Christe
distinctly
in
his
wordes
commendeth
vnto
vs
two
kyndes
of
grace
,
when
he
sayth
,
that
the
dead
shall
heare
the
voyce
of
the
sonne
of
God
,
Two
kyndes
of
grace
.
and
liue
.
For
it
is
no
lesse
against
nature
for
the
dead
to
heare
,
then
to
be
restoared
to
lyfe
from
which
they
were
fallen
.
Therefore
both
these
belong
to
the
secrete
powere
of
God
.
A.
For
experience
teacheth
vs
that
the
Reprobates
haue
eyes
,
Esay
.
6.9
.
but
yet
they
cannot
see
,
they
haue
also
eares
,
but
yet
they
cannot
heare
:
and
the
Gospell
of
Christ
is
to
them
a
sauioure
of
death
vnto
death
.
2.
Co.
2.16
.
When
he
sayth
,
The
houre
shall
come
,
and
nowe
it
is
,
he
speaketh
as
of
an
vnwonted
and
straunge
thing
.
And
verily
the
preaching
of
the
Gospell
was
the
new
and
sodaine
resurrection
of
the
worlde
.
A.
Wherevppon
when
Christ
taught
,
Mar.
1.17
.
many
sayde
,
What
newe
doctrine
is
this
?
And
Paul
Preaching
the
resurrection
of
the
dead
,
some
sayde
,
Acts.
17.18
.
This
man
seemeth
to
bee
a
tydinges
bringer
of
newe
Deuilles
.
C.
If
any
man
demaund
whether
the
word
of
God
hath
not
alwayes
geuen
lyfe
to
men
,
aunswere
maye
bée
made
,
that
the
Doctrine
of
the
Lawe
and
the
Prophetes
,
being
ordayned
for
Gods
people
,
had
rather
this
propertye
and
office
to
maintaine
those
in
lyfe
which
were
begotten
to
GOD
,
The
office
of
the
lawe
and
gospel
.
then
to
reduce
from
death
.
But
the
office
of
the
Gospell
was
to
bring
the
Gentiles
,
which
before
were
banished
menne
from
the
kingdome
of
God
,
enemies
to
God
,
and
voyde
of
all
hope
of
saluacion
,
into
the
society
of
life
:
R.
as
also
the
Apostle
teacheth
in
his
Epistle
to
the
Ephesians
.
Ephe.
2.11
.
26.
For
as
the
Father
hath
life
in
him selfe
:
so
lykewise
hath
hee
geuen
to
the
Sonne
to
haue
lyfe
in
him selfe
.
M.
In
these
woordes
hée
geueth
a
reason
,
why
he
sayd
that
the
dead
should
bée
raysed
vp
and
quickened
by
the
voyce
of
the
Sonne
of
God
,
C.
and
withall
he
sheweth
whereof
it
commeth
that
his
voyce
hath
so
great
efficacye
:
namelye
,
because
he
is
the
well
of
lyfe
,
and
poureth
the
same
into
men
,
by
his
voyce
.
For
lyfe
coulde
not
flowe
vnto
vs
out
of
his
mouth
,
except
the
cause
and
originall
thereof
were
in
him
.
Neyther
is
God
sayde
to
haue
lyfe
in
him
,
onely
because
hee
alone
lyueth
by
his
owne
proper
power
and
vertue
,
but
because
he
contayning
in
him selfe
the
fulnesse
of
lyfe
,
quickeneth
all
thinges
.
And
this
belongeth
properlye
to
God
alone
,
euen
as
it
is
sayde
,
With
thee
is
the
well
of
life
.
Psal.
36.9
.
Hereby
wée
gather
that
this
title
is
properlye
ascribed
vnto
Christ
,
in
that
hée
was
manifested
in
the
fleshe
,
M.
and
this
hée
receyued
of
the
Father
,
when
the
worde
was
made
fleshe
.
Iohn
.
1.14
Therefore
in
that
hée
is
the
sonne
of
God
,
hée
hath
all
thinges
of
him selfe
:
but
in
that
hée
is
the
sonne
of
man
,
he
hath
receyued
all
thinges
from
the
Father
.
27.
And
he
hath
geuen
him
power
also
to
iudge
,
because
he
is
the
sonne
of
man
.
And
he
hath
geuen
him
power
.
C.
Againe
he
repeateth
that
power
is
geuen
to
him
of
the
father
,
that
he
might
haue
full
power
of
all
thinges
both
in
Heauen
and
in
earth
:
for
this
worde
(
Iudge
)
is
taken
for
rule
and
empyre
,
as
before
.
But
wée
must
principallye
note
the
reason
which
hée
nowe
addeth
,
Because
he
is
the
sonne
of
man
.
M.
To
bée
the
sonne
of
man
,
according
to
the
phrase
of
Scripture
,
is
nothing
else
than
to
be
a
verye
man
,
euen
as
in
that
he
is
sayde
to
bée
the
sonne
of
God
,
is
meant
that
he
is
verye
God
:
for
euery
one
is
that
naturallye
which
he
is
,
when
hée
is
borne
.
C.
The
meaning
of
Christ
is
,
that
he
came
foorth
vnto
men
,
adorned
with
such
power
,
that
he
might
communicate
and
bestowe
that
vppon
them
which
hée
had
receyued
of
his
Father
.
And
in
that
hée
is
man
,
he
was
ordained
by
the
Father
,
to
bée
the
aucthour
of
lyfe
,
least
we
should
seeke
him
a
farre
of
.
For
Christ
hath
not
receyued
any
thing
whereof
he
him selfe
stoode
in
néede
:
but
rather
to
make
vs
ritche
with
his
abundaunt
treasure
.
The
summe
and
meaning
is
,
that
in
the
man
Christ
,
the
same
is
reuealed
vnto
vs
which
was
hidden
in
God
:
and
the
lyfe
which
men
before
could
not
attaine
vnto
is
nowe
at
hand
.
M.
Also
it
is
worthy
to
be
noted
,
that
when
he
might
haue
sayde
,
Because
he
is
man
,
he
chose
rather
to
saye
,
Because
he
is
the
sonne
of
man
.
Let
this
serue
our
faith
against
those
which
teach
that
Christ
tooke
fleshe
,
not
of
the
vyrgin
Mary
,
that
is
to
saye
,
of
the
séede
of
Abraham
,
(
whiche
the
whole
Scripture
teacheth
)
but
that
he
brought
the
same
with
him
from
heauen
.
But
Christ
here
plainelye
calleth
him selfe
the
Sonne
of
man
,
and
not
man
onely
.
28.
Maruaile
not
at
this
:
for
the
houre
shall
come
,
in
the
which
all
that
are
in
the
graues
,
shall
heare
his
voyce
.
Maruaile
not
at
this
.
B.
It
was
great
and
wonderful
which
Christ
arrogated
to
him selfe
,
the
admiration
whereof
that
he
might
somewhat
diminishe
,
and
might
cause
the
same
to
bée
beléeued
,
hée
affyrmed
that
he
would
do
that
which
was
much
more
wonderfull
,
namelye
,
that
he
woulde
with
his
voyce
,
that
is
to
saye
,
with
his
power
,
raise
all
the
dead
to
lyfe
in
the
last
daye
.
R.
Before
hée
spake
of
the
resurrection
which
is
by
fayth
,
Resurrection
by
fa●
and
the
resurrection
by
the
fle●
which
is
by
iustification
,
and
nowe
he
speaketh
of
the
fleshe
.
C.
But
hée
séemeth
to
reason
verye
vnfitlye
,
when
he
bringeth
the
confirmation
of
that
which
he
had
spoken
before
from
the
last
resurrection
.
Obiection
For
it
is
no
greater
worke
to
rayse
mennes
bodyes
,
than
it
is
to
rayse
theyr
soules
.
To
this
,
aunswere
maye
be
made
,
Aunswere
.
that
there
is
not
here
of
the
matter
it selfe
comparison
made
which
is
greater
,
and
which
is
lesse
,
but
of
humane
sence
and
vnderstanding
.
For
men
(
as
they
are
carnall
)
doe
wonder
at
nothing
but
that
which
is
externall
and
visible
.
Herevppon
it
commeth
that
they
careleslye
omit
the
resurrection
of
the
soule
,
but
haue
the
resurrection
of
the
fleshe
in
great
admiration
.
Moreouer
,
this
our
grosse
desire
bringeth
to
passe
that
those
thinges
do
make
more
to
the
confirmation
of
fayth
,
which
are
séene
with
the
eye
,
than
those
thinges
which
maye
bée
conceyued
by
fayth
onelye
.
Because
hée
speaketh
nowe
of
the
last
daye
,
hée
addeth
not
this
restraint
,
And
nowe
it
is
,
as
he
doeth
before
,
in
the
fiue
and
twentye
verse
:
but
doeth
simplye
pronounce
that
the
tyme
shall
come
.
Jn
the
which
they
that
are
in
the
graues
.
M.
This
is
not
so
to
bée
stretched
,
that
wee
should
vnderstande
that
they
onely
shal
be
raysed
vp
in
the
latter
day
,
whose
bodyes
are
buried
in
Graues
and
Sepulchers
:
and
to
exclude
those
,
which
eyther
are
drowned
in
the
water
,
burnt
to
Ashes
in
the
fyre
,
or
deuoured
of
wyld
Beasts
,
as
we
haue
read
of
diuers
Christian
Martyrs
,
who
haue
thus
ended
their
lyues
.
C.
But
because
the
dead
are
commonly
for
the
most
part
buryed
,
by
a
figure
called
Synecdoche
,
hée
vnderstandeth
all
which
were
dead
,
and
this
is
of
greater
force
,
than
if
hée
had
sayd
the
dead
onely
.
Shall
heare
his
voyce
.
M.
By
these
few
wordes
the
faith
of
Christians
is
deserued
from
the
faith
of
the
Iewes
.
For
the
Iewes
beléeue
the
general
resurrection
of
our
bodies
:
but
they
doe
not
beléeue
that
the
same
shal
be
by
the
power
of
the
voyce
of
Christ
the
sonne
of
God
.
But
this
is
here
plainely
affyrmed
in
these
words
,
when
he
saith
,
Shal
heare
his
voyce
.
This
voyce
the
Apostle
attributeth
to
the
Archangel
,
as
to
the
Minister
of
Christ
,
1.
Thess.
4
16.
saying
:
For
the
Lorde
him selfe
shall
descende
from
heauen
in
a
shoute
,
and
in
the
voyce
of
the
Archangell
,
and
in
the
Trumpe
of
God
:
and
the
dead
in
Christ
shall
ryse
first
.
For
this
worke
he
shall
bring
to
passe
and
finishe
by
his
power
,
Mat.
12.30
.
Mat.
24.31
but
yet
hée
wyl
vse
the
Ministerye
of
Aungelles
,
as
appeareth
in
Mathew
:
And
the
Apostle
maketh
mencion
of
the
last
Trumpe
,
at
the
sounde
whereof
the
dead
shall
ryse
.
Therefore
the
voyce
of
Christ
is
that
Angelicall
Trumpet
,
which
by
the
name
and
power
of
Christ
shall
raise
vp
the
dead
.
Euen
as
that
is
the
voyce
of
the
King
which
is
proclaimed
by
the
Harold
in
the
Kinges
name
,
so
is
that
the
voice
of
Christ
,
which
by
the
Gospell
of
grace
is
preached
throughout
the
whole
world
in
the
name
of
Christ
.
M.
Also
this
is
not
sleightly
to
bée
passed
ouer
,
that
the
houre
of
the
last
Iudgement
is
sayde
to
come
.
The
last
day
of
iudgment
.
This
Iudgement
,
while
we
are
séeking
to
enioye
the
vanitye
of
this
world
,
and
spend
the
time
,
commeth
on
a
pace
.
Let
vs
therefore
bée
careful
and
vigilaunt
in
the
exercise
of
godlynesse
,
first
because
wée
heare
that
the
houre
of
Iudgement
shall
come
,
secondlye
,
because
wée
knowe
not
the
time
thereof
.
A.
The
which
two
thinges
are
to
bée
considered
,
Luk.
21.36
.
that
wée
maye
learne
howe
wée
ought
to
stande
before
the
sonne
of
man
.
For
wée
must
all
bée
brought
before
the
Tribunall
seate
of
Christ
,
that
euery
man
may
receyue
the
workes
of
his
body
according
to
that
he
hath
done
,
whether
it
be
good
or
bad
:
as
Christ
consequently
sheweth
saying
.
29.
And
shal
come
forth
,
they
that
haue
done
good
vnto
the
resurrection
of
lyfe
,
and
they
that
haue
done
euyll
,
vnto
the
resurrection
of
dampnation
.
And
shall
come
forth
.
R.
Because
the
resurrection
of
the
fleshe
is
common
to
all
men
,
as
well
to
the
vngodlye
as
to
the
Godly
,
Christ
nowe
maketh
a
difference
,
speaking
of
the
state
of
both
in
this
resurrection
:
and
bée
pointeth
out
the
faithfull
by
theyr
good
workes
,
euen
as
hée
teacheth
in
a nother
place
that
Mat.
7.7
.
the
Trée
maye
be
knowne
by
his
fruite
.
And
hée
commendeth
their
workes
in
the
which
they
began
to
exercise
themselues
from
the
time
of
their
calling
.
For
the
Théefe
,
to
whome
Christ
promised
lyfe
,
which
all
his
life
time
was
giuen
to
wickednesse
aspired
at
the
last
cast
to
godlinesse
.
But
because
hée
is
become
a
newe
man
,
and
beginneth
of
a
bondeslaue
of
sinne
to
be
a
seruaunt
of
righteousnesse
,
God
calleth
not
the
whole
rase
of
his
former
life
to
an
account
.
Moreouer
those
sinnes
which
the
godly
dayly
committe
,
are
not
imputed
to
them
.
For
without
pardon
and
forgiuenesse
,
there
was
neuer
any
man
in
the
whole
worlde
,
which
can
be
thought
to
haue
liued
well
.
Good
workes
without
grace
,
are
euill
workes
.
Naye
,
there
can
be
no
good
woorke
reckened
to
be
in
any
man
,
but
in
him
alone
,
whose
sinnes
GOD
hath
forgiuen
:
forasmuch
as
our
best
déedes
are
lame
and
corrupt
.
Therefore
they
are
here
called
the
doers
of
good
workes
,
whome
Paule
calleth
zealous
and
louers
of
good
workes
.
Titus
2.14
But
this
estimation
and
iudgement
dependeth
vpon
the
fatherly
clemency
and
acceptation
of
our
God
,
who
alloweth
that
fréelye
for
good
,
which
deserueth
to
be
reiected
as
euill
and
vnperfect
.
M.
Moreouer
here
shal
appeare
a
doble
ende
of
humaine
things
in
the
resurrection
,
euen
as
also
the
very
wordes
of
Christ
doe
sufficiently
declare
:
and
not
without
cause
:
for
there
is
a
diuersitie
among
mortall
men
,
Elect
and
reprobate
.
some
are
elctted
,
othersome
are
reprobated
,
to
the
ende
that
euerye
parte
might
haue
his
right
ende
.
Therefore
Christ
sayth
that
when
he
hath
gathered
togither
all
Nations
before
him
,
he
will
seperate
them
as
a
shéepheard
deuideth
the
shéepe
from
the
Goates
,
and
will
place
the
shéepe
on
his
ryght
hande
,
and
the
Goates
on
his
left
hande
.
Mat.
25.33
.
Wherefore
let
it
not
trouble
any
man
if
he
shall
sée
in
this
life
Tares
mixt
with
good
féede
,
and
the
stincking
Goates
mingled
among
the
shéepe
.
When
that
houre
of
iudgement
shall
come
,
that
is
to
saye
,
when
these
endes
that
are
appoynted
from
the
beginning
of
the
world
shall
come
,
euery
man
shal
be
seperated
and
appoynted
to
his
proper
ende
.
For
the
reprobate
shall
go
into
euerlasting
paine
,
that
is
,
to
the
resurrection
of
iudgement
or
condemnation
,
and
the
Iust
into
eternall
lyfe
,
that
is
to
saye
into
the
resurrection
of
life
.
For
the
Angels
shall
go
forth
,
and
shall
seperate
the
wicked
from
amonge
the
Iust
,
and
shall
throw
them
into
the
furnace
of
whot
burning
fyre
,
where
shal
be
weping
and
gnashing
of
teethe
.
Mat.
13.41
Bv.
All
men
therefore
enioy
the
common
,
naturall
,
and
sensible
life
,
as
well
good
as
euell
,
and
they
shall
all
rise
from
the
same
againe
,
notwithstanding
by
the
iudgement
of
the
Iust
Iudge
Christ
Iesus
,
the
condition
and
state
of
theire
lyfe
to
come
shall
not
be
a
lyke
.
Psal.
5
M.
For
seeing
he
is
a
God
which
is
not
pleased
with
Iniquity
.
A.
When
he
hath
gathered
the
wheate
into
his
barne
(
that
is
to
say
when
he
hath
called
and
receyued
the
faithfull
which
imbraced
Godlynes
to
possesse
his
kingdome
for
euer
)
he
shall
burne
the
chaffe
,
that
is
,
vnfrutefull
men
and
workers
of
iniquity
with
vnquenchable
fyer
.
Mat.
3.12
.
The
whiche
Sainct
Iohn
expressed
in
these
woordes
,
He
which
ouercommeth
shall
possesse
all
thinges
:
and
I
will
be
his
God
,
and
hee
shall
be
my
sonne
.
But
the
fearefull
and
vnbeleeuing
,
and
abhominable
,
Apoc.
2●
and
murtherers
,
and
whoremongers
,
and
sorcerers
,
and
Idolaters
and
all
lyers
,
shall
haue
their
parte
in
the
lake
which
burneth
with
fier
and
brimstone
:
which
is
the
seconde
death
.
For
there
shall
enter
into
it
no
vncleane
thing
,
neyther
whatsoeuer
worketh
abhomination
,
or
maketh
lyes
,
but
they
which
are
written
in
the
Lambes
booke
of
lyfe
.
The
which
also
the
scripture
setteth
foorth
in
other
wordes
,
saying
:
Ver.
27
Esa.
66.24
Mar.
9.41
Their
worme
shall
not
dye
,
and
the
fier
shall
not
be
quenched
.
M.
The
which
manifestly
maketh
against
those
which
pronounce
generally
all
men
to
be
saued
.
For
as
euerlasting
life
is
layde
vp
for
the
elect
,
euen
so
there
wayteth
for
the
reprobate
that
eternall
fier
whiche
is
prepared
for
the
Diuell
and
his
Angels
.
C.
Mat.
25.
●
And
wheras
the
Papistes
of
these
places
gather
that
euerlasting
life
is
gotten
by
merites
,
they
may
easely
bée
refuted
:
for
Christ
speaketh
not
only
here
of
the
cause
of
saluation
,
Merites
deserue
not
euerlasting
lyfe
.
but
also
putteth
a
noate
and
difference
betwéene
the
elect
and
the
reprobate
,
the
which
he
doth
to
wyn
and
bring
his
seruauntes
to
holynesse
and
innocencye
.
And
wée
trulye
doe
not
deny
but
that
faith
ioyned
with
a
desire
to
lyue
well
and
vprightly
iustifieth
:
but
do
onely
teache
that
we
cannot
repose
our
trust
and
confidence
in
any
thing
else
,
saue
in
the
mercy
of
God
.
A.
But
concerning
this
wée
haue
spoken
more
at
large
,
Mat.
16.27
and
.25.34
.
in
our
exposition
of
Mathew
.
30.
I
can
of
my
owne
selfe
doe
nothing
:
as
I
heare
I
iudge
,
and
my
iudgemen
is
iust
,
because
I
seeke
not
my
owne
wyll
,
but
the
wyll
of
the
Father
which
hath
sent
mee
.
I
can
not
of
my
owne
selfe
Bv.
After
the
confirmation
and
probation
of
his
diuinitie
,
and
that
he
was
the
sonne
equall
to
the
Father
,
in
all
thinges
,
hée
returneth
to
the
proposition
and
occation
of
the
disputacion
,
from
the
which
hée
was
digressed
,
and
gathereth
all
thinges
into
a
certaine
particular
Epiloge
or
conclusion
.
M.
And
because
hée
had
arrogated
to
him selfe
many
thinges
,
hée
sheweth
that
he
hath
done
the
same
iustlye
,
and
vppon
good
consideracion
.
As
if
hée
should
saye
,
B.
I
haue
declared
vnto
you
what
I
am
with
the
Father
,
and
what
I
haue
receyued
of
him
,
that
I
worke
all
thinges
with
the
Father
,
and
that
with
him
I
raise
the
dead
to
life
.
By
these
thinges
you
sée
that
I
am
farre
from
doing
any
thing
which
is
contrary
or
against
him
,
eyther
by
breaking
the
Sabboth
,
or
else
by
orrogating
to
my selfe
,
that
which
is
proper
to
him
alone
.
I
confesse
that
of
my selfe
,
I
can
do
nothing
,
being
a
man
as
you
sée
:
these
thinges
are
geuen
to
me
of
the
Father
,
hée
bringeth
all
thinges
to
passe
in
mée
.
As
I
heare
of
him
,
and
as
I
knowe
by
experience
,
so
I
iudge
in
all
thinges
:
there
is
nothing
in
mée
,
I
saye
nothing
,
I
doe
nothing
which
belongeth
not
to
the
Father
.
I
knowe
no
part
of
my
wyll
which
is
not
agréeing
to
the
wyll
of
my
Father
:
I
desire
nothing
,
I
goe
about
nothing
which
is
not
according
to
the
good
pleasure
of
my
Father
:
so
farre
I
am
from
prophaning
the
Lords
Sabboth
,
and
that
which
is
more
,
from
blaspheming
him
:
the
which
falselye
ye
obiect
against
me
.
C.
Therefore
Christ
speaketh
not
here
of
his
bare
diuinitie
:
but
as
hée
is
endewed
with
our
fleshe
,
he
admonisheth
vs
not
to
estéeme
of
him
according
to
the
outward
shewe
,
because
there
is
more
in
him
than
there
is
in
a
man
.
Secondlye
,
we
must
sée
and
consider
with
whom
he
had
to
do
.
His
purpose
was
to
refell
the
Iewes
which
sought
to
oppose
or
set
him
against
God
.
Therefore
he
doth
deny
that
he
doth
any
thing
as
man
,
because
God
which
dwelt
in
him
was
his
guide
&
moderator
.
This
alwayes
we
must
remember
that
so
often
as
Christ
speaketh
him selfe
,
he
doeth
onely
assume
or
take
to
him selfe
that
which
is
proper
to
a
man
,
because
he
had
respect
vnto
the
Iewes
,
which
wickedly
sayd
that
he
was
a
priuate
person
,
and
no
better
than
one
of
the
common
sort
of
people
.
After
the
same
manner
,
he
referreth
to
the
Father
whatsoeuer
is
aboue
man
.
This
woord
(
Iudgement
)
as
it
doeth
properly
belong
to
Doctrine
,
so
also
it
doth
appertaine
to
the
whole
administration
:
as
if
he
should
say
that
he
hath
the
Father
his
aucthour
in
all
thinges
,
whose
wyll
is
to
him
a
rule
in
all
thinges
.
And
my
iudgement
is
iust
.
M.
This
is
not
to
be
vnderstoode
as
though
the
Father
had
one
by
him selfe
,
and
the
Sonne
another
,
as
we
haue
also
shewed
before
in
the
nineteene
verse
.
C.
For
he
doth
not
compare
his
will
and
the
will
of
his
father
together
as
one
contrary
to
the
other
,
but
onely
confuteth
that
which
they
falsely
Imagined
,
as
,
that
he
was
rather
caried
by
humayne
boldenesse
,
than
led
by
deuine
aucthority
.
He
doth
deny
this
to
be
his
owne
proper
affection
,
and
contrary
to
the
commaundement
of
his
Father
.
31.
If
I
testifie
of
my selfe
,
my
testimonye
is
not
true
.
M.
By
these
wordes
our
Sauiour
preuenteth
that
which
his
aduersaries
might
haue
obiected
against
him
,
to
troble
the
mindes
of
simple
and
ignoraunt
men
:
the
whiche
also
they
went
about
when
they
sayde
,
Iohn
.
8
Thou
giuest
testimony
of
thy selfe
,
but
thy
testimony
is
not
true
.
Therefore
hée
sheweth
that
hée
doth
not
leane
to
his
owne
testimonye
,
nor
to
the
testimonye
of
any
other
man
:
but
to
the
testimonye
of
his
heauenlye
Father
,
which
cannot
lye
,
and
which
in
truth
far
excéedeth
all
other
testimonye
.
To
this
ende
doth
those
thinges
appertaine
,
which
are
spoken
in
this
parte
of
the
Apology
.
So
that
when
he
sayth
,
If
I
testifie
of
my selfe
,
my
testimony
is
not
true
,
he
doth
not
deminishe
the
credite
of
his
owne
testimony
(
the
which
mightely
hée
defendeth
in
an
other
place
)
but
it
is
a
certayne
manner
of
concession
or
graunting
.
Because
Christ
was
sufficiently
instructed
from
heauen
,
not
to
bée
credited
he
is
contented
.
As
if
hée
should
saye
,
If
my
testimonie
be
suspectted
of
you
according
to
the
common
maner
of
men
,
let
it
be
so
,
I
make
no
account
of
it
.
Wée
knowe
that
nothing
is
counted
true
and
lawfull
which
a
man
speaketh
in
his
owne
commendation
,
how
truely
soeuer
hée
spake
:
because
no
man
may
be
a
sufficient
witnesse
in
his
owne
cause
.
And
although
it
is
wicked
to
deale
thus
with
the
sonne
of
God
,
yet
notwithstanding
,
he
was
content
to
departe
from
his
right
,
that
by
the
aucthority
of
God
he
might
conuince
his
enimies
.
32.
There
is
another
that
beareth
witnesse
of
me
:
and
I
am
sure
the
witnesse
which
hee
beareth
of
me
is
true
.
A.
There
are
some
which
by
this
other
witnesse
bearer
vnderstand
Iohn
the
Baptist
,
making
this
to
be
the
scence
of
Christes
wordes
,
It
séemeth
to
you
that
if
I
beare
witnesse
of
my selfe
,
that
the
same
is
not
true
:
but
now
there
is
another
which
beareth
witnesse
of
me
,
the
which
I
know
to
be
true
:
but
as
for
you
ye
saye
that
ye
will
not
beléeue
the
same
.
But
it
is
better
by
this
other
witnesse
bearer
to
vnderstande
God
the
Father
,
that
it
may
agrée
with
that
which
is
sayd
in
another
place
,
Iohn
.
8.18
.
I
am
one
which
beare
witnesse
of
my selfe
,
and
my
father
which
hath
sent
me
beareth
witnesse
of
me
also
.
B.
So
that
the
same
which
he
sayth
here
is
thus
muche
in
effect
:
My
wordes
are
far
otherwise
than
ye
take
them
to
be
.
It
is
God
and
not
this
poore
Carpenter
,
which
beareth
witnesse
of
me
,
and
which
doth
acknowledge
his
onelye
begotten
and
welbeloued
sonne
:
the
which
testimonye
is
so
sufficient
for
me
,
that
I
care
not
what
men
think
of
me
.
M
Neither
doth
he
saye
simply
,
His
testimonye
is
true
,
But
he
sayth
that
hée
knoweth
his
testimonye
is
true
.
By
which
words
hée
doth
not
onely
declare
that
the
testimony
of
his
Father
is
true
,
but
also
that
he
himselfe
doth
know
for
a
suertie
,
that
he
doth
arrogate
nothing
to
himselfe
,
which
of
right
,
and
by
the
testimonye
of
the
Father
,
appertained
not
vnto
him
.
33.
Ye
sent
vnto
Iohn
,
and
he
bare
witnesse
of
the
trueth
.
M.
Because
hée
had
made
mencion
of
the
testimony
of
the
Father
,
nowe
to
extoll
the
same
,
and
therewithall
to
shew
that
his
aduersaryes
are
reprehensible
,
and
blameworthye
,
to
the
consolation
and
staye
of
simple
mindes
,
hée
bringeth
in
the
testimony
of
Iohn
concerning
him
,
the
which
although
it
were
verye
notable
,
yet
notwithstanding
it
was
contemned
and
neglected
of
the
Rulars
of
the
Iewes
.
And
this
maketh
verye
muche
to
conuict
them
,
that
hée
sayth
not
simplye
,
Iohn
bare
witnesse
to
the
trueth
,
But
,
Ye
sent
vnto
Iohn
.
C.
For
hée
vrgeth
them
with
the
aunswere
of
Iohn
,
the
which
they
coulde
not
without
shame
discredite
.
For
to
what
ende
shoulde
they
haue
sent
vnto
him
,
except
they
meant
to
stande
and
geue
credite
to
his
sayinges
?
For
they
sent
vnto
him
,
as
to
a
Prophete
of
GOD
,
and
séemed
to
make
account
of
his
voyce
,
as
of
some
diuine
Oracle
.
And
although
Christ
here
after
a
sort
yelded
vnto
his
enemies
,
yet
neuerthelesse
,
verye
notablye
hée
reproueth
them
,
and
casteth
in
theyr
téeth
that
nothing
stayeth
them
from
beléefe
,
but
mallice
.
Therefore
we
see
that
this
circumstance
doeth
make
verye
much
to
the
matter
that
they
sent
vnto
Iohn
,
and
as
it
were
with
a
minde
desirous
to
learne
they
went
vnto
him
,
to
knowe
who
was
the
Messias
,
and
yet
notwithstanding
,
regarded
not
his
aunswere
.
M.
Hée
sayeth
not
,
And
he
bare
witnesse
to
mee
,
but
he
sayth
,
Hee
bare
witnesse
to
the
truth
:
the
which
is
more
certaine
and
farthest
from
suspicion
.
And
hée
calleth
the
dispensation
of
the
redemption
of
mankinde
,
which
hée
had
taken
in
hande
,
the
trueth
,
for
the
which
dispensation
,
the
sonne
of
God
was
sent
to
take
vpon
him
our
fleshe
:
of
the
which
he
sayeth
in
another
place
,
I
am
the
way
,
the
trueth
,
Iohn
.
14.
and
the
life
.
But
this
trueth
is
alwayes
condemned
in
the
worlde
for
a
lye
.
34.
But
I
receyue
not
the
recorde
of
man
:
neuerthelesse
,
these
thinges
I
saye
that
ye
might
be
safe
.
J
receyue
not
the
recorde
of
man
.
M.
What
meaneth
these
woordes
?
Question
If
hée
receyue
not
any
mans
testimony
concerning
him selfe
,
wherefore
was
Iohn
sent
of
God
,
to
beare
witnesse
of
the
trueth
?
Also
the
testimonyes
of
the
Apostles
,
were
they
not
the
testimonies
of
men
?
of
whome
hée
saieth
,
You
also
shall
beare
witnesse
of
mee
because
ye
haue
beene
with
me
from
the
beginning
.
Ioh.
15.27
.
Also
hée
sayeth
,
Ye
shall
be
witnesses
vnto
me
,
in
all
Iewrye
,
and
in
Samaria
,
and
to
the
vtmost
partes
of
the
earth
.
To
this
we
aunswere
:
Actes
.
1.8
.
Christ
vseth
the
testimony
of
Iohn
,
not
that
hée
stoode
in
néede
of
the
same
:
Aunswere
.
but
because
it
was
néedefull
for
vs
thereby
to
be
confirmed
.
They
which
séeke
theyr
owne
glorye
,
do
not
onely
testifye
of
them selues
notable
and
excellent
thinges
,
but
do
also
much
estéeme
and
bragge
of
the
testimonies
of
suche
others
as
they
them selues
are
.
But
Christ
,
to
the
ende
hée
might
teache
that
he
sought
not
his
owne
glorye
,
euen
as
before
he
said
he
had
no
néede
to
beare
witnesse
of
him selfe
,
euen
so
here
hée
sayeth
that
he
doth
not
stande
or
depend
vppon
the
testimony
of
Iohn
howe
great
soeuer
he
be
,
nor
of
any
other
man
,
séeing
hée
hath
testimony
far
greater
than
the
witnesse
of
man
.
As
if
he
should
say
.
Bv.
I
doe
not
therefore
bring
foorth
the
testimony
of
Iohn
concerning
my selfe
,
as
though
he
had
made
me
any
whit
the
better
thereby
,
as
that
I
might
bée
such
a
one
as
I
was
not
before
he
gaue
testimony
of
me
,
that
is
to
say
,
that
I
should
not
haue
béene
God
,
except
hée
had
sayd
,
that
I
am
the
sonne
of
GOD
:
(
for
I
am
that
naturally
that
which
hée
sayde
I
was
)
but
for
your
sakes
rather
do
I
bring
his
testimonie
.
For
,
because
hée
was
of
great
auctoritye
among
you
,
I
thought
that
ye
woulde
the
more
readily
haue
beléeued
his
wordes
,
and
so
thorow
fayth
in
mée
haue
obtayned
euerlasting
lyfe
.
C.
Therefore
Christ
here
declareth
that
he
hath
not
so
much
respect
vnto
him selfe
,
as
he
hath
to
profite
men
,
when
hee
rayseth
vp
Preachers
of
his
Gospell
,
by
whome
hée
maye
certifie
vs
of
his
wyll
.
In
the
which
also
his
wonderfull
goodnesse
doeth
greatlye
shyne
,
in
that
he
séeketh
to
frame
all
thinges
to
our
saluation
.
Wherefore
wée
also
must
endeuour
our selues
to
sée
,
that
hée
bée
not
carefull
in
vaine
for
our
soules
health
.
M.
Christ
sayth
not
,
I
speake
these
thinges
to
make
you
ashamed
,
and
to
defend
my
Innocencye
against
your
blasphemie
,
the
which
vndoubtedlye
,
of
all
other
he
might
most
iustlye
haue
spoken
:
and
those
thinges
whiche
hée
dyd
speake
,
might
of
them selues
haue
made
them
ashamed
.
Hée
rather
desyred
to
speake
that
,
which
both
onely
appertayned
to
him
,
and
also
ought
iustly
to
haue
taken
from
them
all
outragious
furye
and
desyre
to
destroye
him
.
For
what
man
wyll
séeke
his
destruction
,
whome
hée
knoweth
to
be
so
friendlye
vnto
him
,
that
he
séeketh
nothing
more
than
his
profite
and
safetye
?
Let
this
bée
an
example
for
all
the
Ministers
of
Christ
to
folowe
,
that
in
speaking
they
neyther
séeke
theyr
owne
glorye
,
Ministers
ought
not
to
seeke
theyr
owne
glorye
.
or
reuenge
,
but
the
saluation
of
their
hearers
.
If
this
minde
were
in
all
those
that
take
vpon
them
the
office
of
teaching
,
the
Church
of
Christ
at
this
daye
should
be
frée
from
a
number
of
contencions
and
perrilles
.
And
it
were
necessarye
that
they
shoulde
practise
this
not
onely
in
woordes
(
as
a
number
of
Hipocrites
doe
)
but
also
in
theyr
conuersation
,
and
fatherly
affection
towarde
the
faithfull
seruauntes
of
Christ
,
and
also
to
instructe
those
that
resist
the
trueth
,
with
all
méekenesse
,
if
it
maye
please
God
at
any
time
to
geue
them
repentaunce
,
that
they
maye
bée
conuerted
and
beléeue
.
M.
Furthermore
we
must
yet
a
litle
farther
discusse
these
woordes
of
our
sauiour
Christ
:
for
they
doe
nothing
derogate
from
the
testimonye
of
Iohn
which
he
bare
to
the
trueth
:
but
Christ
sayeth
that
hée
hath
no
néede
of
mans
testimony
,
séeing
he
hath
the
testimony
of
his
father
,
which
farre
excelleth
all
other
.
Wherevppon
hée
sayeth
not
,
And
ye
shall
not
receyue
any
mans
testimony
concerning
mée
.
For
that
which
Iohn
,
and
which
the
Apostles
after
Iohn
,
dyd
testifye
concerning
the
trueth
,
was
so
directed
by
GOD
to
this
ende
,
that
all
mankinde
might
bée
brought
to
the
knowledge
of
the
trueth
and
bée
saued
.
So
that
they
haue
nothing
here
for
their
purpose
,
who
to
cloake
their
vnbeléefe
,
do
derogate
from
the
wrytinges
of
the
Prophetes
,
Apostles
,
and
Euangelistes
,
vnder
this
pretence
,
that
the
Prophets
,
Apostles
,
and
Euangelistes
,
were
men
.
and
that
Christ
him selfe
doeth
not
alow
the
testimonye
of
men
concerning
him
.
These
vngodlye
men
do
not
consider
what
is
the
vse
of
those
testimonyes
which
are
geuen
to
the
trueth
by
the
instinct
of
the
holy
ghost
in
men
.
35.
Hee
was
a
burning
and
a
shining
light
:
and
ye
woulde
for
a
season
haue
reioysed
in
his
light
.
He
was
a
burning
.
Bv.
Least
any
man
shoulde
thinke
that
this
testimony
of
Iohn
was
eleuated
and
depressed
by
these
woordes
of
the
Lorde
,
hée
commendeth
Iohn
him selfe
to
the
ende
hée
might
make
his
testimony
commendable
also
.
R.
For
hée
was
not
that
true
lyght
,
yet
notwithstanding
,
Iohn
.
1.8
.
hée
was
a
bright
Candell
,
geuing
testimonye
concerning
the
true
lyght
,
hée
was
a
famous
preacher
of
the
trueth
,
being
zealous
in
fayth
and
trueth
,
mightelye
séeking
to
aduaunce
the
glorye
of
the
Gospell
.
M.
Therefore
by
this
metaphoricall
speache
he
greatly
praiseth
and
commendeth
the
holines
of
Iohn
,
and
therewith
all
also
declareth
what
was
his
office
.
For
not
onely
this
belongeth
to
a
burning
light
,
that
the
same
shoulde
be
bright
and
cleare
of
it selfe
,
but
also
,
that
it
should
with
the
brightnesse
of
the
same
illuminate
all
that
is
round
aboute
it
.
So
,
Iohn
Baptist
a
Candell
.
it
was
not
sufficient
for
saint
Iohn
to
be
a
holy
man
hym selfe
,
but
this
also
speacially
appertayned
to
his
office
,
to
bring
the
hartes
of
the
Israelites
by
the
preaching
of
repentaunce
and
the
kingedome
of
God
,
and
by
geuyng
testimony
to
Christe
,
to
the
knoweledge
of
the
trueth
.
Ministers
ought
to
be
burning
lightes
.
After
this
manner
a
faithfull
minister
of
Christe
ought
to
bée
a
burning
candell
,
whiche
is
lightned
in
a
darke
place
,
to
the
end
that
they
which
are
in
the
same
might
sée
.
Not
only
this
is
required
,
that
the
minister
be
an
honest
and
Innocent
man
,
but
also
that
he
be
suche
a
one
as
will
shew
forth
the
light
which
he
hath
receyued
,
to
those
whiche
are
committed
to
his
charge
.
Luk.
8.16
.
So
sayeth
oure
sauioure
Christ
,
No
man
lighting
a
candel
putteth
the
same
vnder
a
Bushell
.
But
if
the
light
be
darknesse
howe
great
is
the
darknesse
?
C.
Moreouer
whereas
our
sauioure
calleth
Iohn
a
burninge
light
,
he
doth
thereby
the
more
reproue
the
Ingratitude
of
the
Iewes
:
for
it
foloweth
that
they
were
willingly
blynd
,
when
they
refused
the
candel
of
God
which
was
set
before
their
eyes
As
if
he
shoulde
saye
,
God
would
not
haue
you
to
erre
for
he
appoynted
Iohn
to
be
a
Candel
.
that
by
his
light
he
might
direct
you
in
the
right
way
.
Therefore
in
that
ye
,
do
not
knowe
me
to
be
the
sonne
of
God
.
your
voluntary
errour
is
the
cause
therof
.
A.
Euenso
they
which
at
this
day
are
willyngly
blynde
in
the
midest
of
the
lyght
of
the
gospell
,
haue
no
excuse
For
the
Lorde
seketh
by
the
preachinge
of
his
worde
,
Mat.
5.14
.
to
bring
men
out
of
darknesse
into
light
(
in
consideration
whereof
he
called
his
apostles
the
light
of
the
worlde
)
that
the
darkenesse
of
ignorance
being
driuen
awaye
,
the
harts
of
mortal
men
may
be
illuminated
with
the
knoledge
of
god
,
and
true
piety
.
And
ye
would
for
a
season
haue
reioysed
C.
Nowe
followeth
the
other
reproche
,
in
that
they
dyd
not
onelye
shut
theyr
eyes
against
the
trueth
which
was
offered
to
them
,
but
also
sought
all
the
meanes
they
could
by
abusing
the
same
to
oppresse
Christ
.
For
in
that
they
were
so
readye
to
extolle
Iohn
aboue
his
proper
degrée
,
that
procéeded
of
an
euyll
and
wicked
purpose
,
that
the
sonne
of
God
might
haue
no
place
Christ
very
notablye
compareth
this
wicked
abuse
of
the
heauenlye
light
to
lasciuiousnesse
:
euen
as
if
the
good
man
of
the
house
should
light
a
Candle
in
the
night
for
his
seruantes
to
do
that
which
hée
hath
commaunded
them
to
do
,
and
they
then
to
vse
the
same
to
banquetting
,
and
to
wantonnesse
.
By
this
place
wée
are
admonished
,
not
to
abuse
Godlye
teachers
,
whome
God
hath
appointed
to
guide
vs
in
the
right
waye
,
to
wander
at
our
leysure
whether
we
lust
.
Bv.
For
many
are
well
affected
in
the
beginning
of
Preaching
for
the
loue
of
noueltie
,
but
within
a
while
after
do
forsake
the
gospel
againe
,
following
pleasures
and
corrupt
affections
,
which
they
estéeme
more
than
the
loue
of
godlynesse
.
For
a
season
.
C.
By
these
wordes
hée
reproueth
theyr
folishnesse
,
because
they
thought
that
the
eternall
light
of
God
might
bée
extinguished
by
vaine
way
wardnesse
,
and
vnconstant
follye
.
Euen
so
at
this
daye
the
Papistes
abuse
all
those
godlye
teachers
and
Doctours
,
which
the
Lord
hath
geuen
to
his
Church
as
bright
Candelles
,
as
though
they
went
about
to
dasell
theyr
eyes
by
beholding
the
light
.
And
they
doe
not
onelye
abuse
the
Candelles
to
obscure
the
light
:
but
they
doe
also
oftentimes
reioyce
in
darkenesse
.
36.
But
I
haue
greater
wytnesse
,
than
the
witnesse
of
Iohn
:
for
the
workes
whiche
the
Father
hath
geuen
me
to
finishe
,
the
same
workes
that
I
doe
beare
witnesse
of
me
that
the
Father
hath
sent
me
.
But
I
haue
greater
witnesse
.
C.
After
hée
had
shewen
in
the
person
of
Iohn
,
that
the
Iewes
had
wickedlye
corrupted
the
gift
of
God
,
nowe
secondlye
hée
repeateth
that
which
hée
had
spoken
,
as
,
that
he
hath
no
néede
of
the
testimony
of
man
,
his
owne
witnesse
being
sufficient
for
him selfe
.
Howebeit
,
because
hée
sawe
that
he
was
despised
,
hee
citeth
them
according
to
his
manner
before
his
father
.
As
if
he
shoulde
saye
,
Bv.
Thus
farre
forth
ye
haue
hearde
great
thinges
:
but
ye
shall
heare
greater
thinges
.
Ye
haue
Iohns
testimony
concerning
me
:
but
nowe
beholde
a
greater
testimony
,
namelye
,
the
testimony
of
my
workes
.
For
there
can
not
bée
a
more
certaine
testimony
than
the
déedes
them selues
:
the
which
I
doe
,
not
in
my
owne
name
,
but
in
my
fathers
name
.
M.
Let
vs
note
here
howe
circumspectlye
and
wiselye
he
saieth
not
,
I
haue
a
testimony
much
more
certaine
and
true
than
the
testimony
of
Iohn
,
but
he
sayth
,
Greater
than
the
testimony
of
Iohn
:
least
he
might
so
extoll
the
testimony
of
the
Father
,
concerning
him selfe
,
that
the
testimony
of
Iohn
thereby
shoulde
bée
quite
discredited
.
For
whatsoeuer
Iohn
did
testifye
concerning
Christ
,
the
same
was
of
God
,
neyther
was
it
any
whit
contrarye
from
that
which
the
Father
by
his
workes
testified
of
him
.
But
if
ye
compare
the
testimony
of
the
workes
of
Christ
which
he
had
receyued
of
the
Father
,
with
the
testimony
of
Iohn
,
ye
shal
finde
that
it
is
much
more
excellent
and
notable
.
For
as
that
Lucifer
or
morning
Starre
,
though
it
be
a
true
testimony
of
the
rysing
of
the
Sunne
,
yet
notwithstanding
,
is
inferiour
,
and
nothing
so
euident
as
the
Sunne
beames
it selfe
which
shine
throughout
the
whole
world
▪
euen
so
Iohn
,
though
his
testimony
were
true
concerning
Christ
,
yet
notwithstanding
,
it
was
far
inferior
,
&
more
obscure
than
the
bright
shewe
of
Christes
workes
.
For
the
workes
which
the
father
hath
geuen
me
.
R.
The
second
thing
whereby
Christ
proueth
that
he
was
sent
of
the
Father
,
are
workes
or
Myracles
.
M
The
vse
wherof
are
here
declared
vnto
vs
,
when
Christ
sayeth
,
They
testifye
of
me
.
Therefore
they
are
not
dumbe
signes
,
but
lyuelye
signes
,
and
therefore
not
simplie
to
be
behelde
,
but
effectuallye
to
be
hearde
,
according
to
thys
place
,
The
heauens
declare
the
glory
of
God
.
&c.
These
speake
not
,
and
yet
notwithstanding
,
their
sounde
hath
gone
forth
into
all
landes
,
and
their
wordes
into
the
vtmost
partes
of
the
earth
.
Psal.
19.1
.
A.
Euen
so
the
wonderfull
workes
of
Christ
,
though
they
séeme
to
bée
dumbe
,
yet
notwithstanding
,
most
euidentlye
they
set
foorth
his
mightye
vertue
and
power
,
but
to
them
,
to
whome
he
hath
geuen
eares
to
heare
.
M.
Euen
as
appeareth
in
Nicodemus
,
who
being
moued
by
the
power
and
testimony
of
Christes
workes
,
Iohn
.
3.
acknowledgeth
that
Christ
is
come
a
teacher
sent
from
God
.
For
as
a
good
Trée
is
knowne
by
his
good
fruite
,
euen
so
the
Lorde
Iesus
hath
sufficientlye
by
his
workes
proued
him selfe
to
bée
the
sonne
of
God
.
Iohn
.
10.25
R.
The
workes
(
sayth
hée
)
which
I
do
in
my
Fathers
name
,
they
beare
witnesse
of
me
.
C.
It
may
here
be
demaunded
whether
miracles
are
sufficient
ynough
to
proue
Christ
to
be
the
sonne
of
God
,
Question
when
as
the
Prophetes
haue
done
the
lyke
.
M.
Furthermore
neyther
the
Iewes
nor
the
Turkes
doe
denye
the
myracles
of
Christ
:
but
yet
neyther
of
them
doe
acknowledge
the
testimonye
,
whereof
the
Lorde
here
maketh
mention
.
Aunswere
.
C.
We
aunswere
,
Those
signes
and
myracles
which
the
Lorde
wrought
by
the
handes
of
his
Prophets
,
went
not
beyonde
that
ende
,
for
the
which
they
were
appoynted
to
be
wrought
,
which
was
,
that
they
might
declare
them
to
be
the
Ministers
of
God
,
who
otherwise
coulde
haue
had
neyther
aucthoritie
nor
credite
.
But
God
ment
more
highlye
to
extoll
his
sonne
.
And
this
purpose
of
God
in
miracles
must
be
taken
for
the
ende
and
scope
.
Therefore
if
the
Iewes
through
malice
had
not
willingly
shutte
their
eyes
,
the
vertue
of
Christes
signes
might
sufficiently
haue
declared
,
who
,
and
what
maner
of
person
he
was
:
euen
as
hée
himselfe
sayth
,
Yf
I
had
not
done
among
them
the
workes
which
no
other
man
hath
done
,
Iho.
15.24
.
they
had
no
sinne
:
but
now
they
haue
seene
and
hated
,
not
onlye
mee
,
but
also
my
Father
.
M.
As
touching
the
Turkes
,
although
after
a
sorte
they
doe
acknowledge
some
deuine
power
to
bée
in
the
myracles
of
Christ
,
yet
notwithstanding
they
wyll
in
no
wise
acknowledge
him
to
be
the
sonne
of
God
,
being
vtterly
blinded
and
deceiued
by
the
false
prophet
Mahomet
.
The
Turkes
denye
Christ
to
be
the
son
of
God
.
They
say
that
God
cannot
haue
a
sonne
,
séeing
hée
hath
not
a
wife
.
So
foolish
and
blind
they
are
that
they
wil
not
acknowledge
the
Image
of
the
fatherly
goodnesse
&
power
in
Christ
the
sonne
of
God
,
the
which
notwithstanding
his
works
haue
made
him
more
euident
and
cléere
than
the
Sonne
.
37.
And
the
Father
himselfe
which
hath
sent
me
,
hath
borne
witnesse
of
me
.
Ye
haue
not
hearde
his
voyce
at
any
time
,
nor
sene
his
shape
.
And
the
Father
himselfe
which
hath
sent
me
Bv.
Some
restrayne
this
to
the
voyce
which
was
hearde
in
the
Baptisme
of
Christ
:
but
it
ought
to
be
farther
extended
.
C.
For
in
the
preterperfect
tence
,
or
time
past
he
sayth
,
The
Father
hath
testified
,
to
declare
that
hée
commeth
not
foorth
vnknowne
,
because
aforetime
in
the
lawe
and
the
Prophets
,
the
Father
had
made
him
manifest
by
tokens
,
that
he
might
bring
his
noates
&
markes
with
him
wherby
hée
might
be
knowne
.
For
God
did
testifie
of
his
sonne
,
so
often
as
he
promised
saluation
to
his
people
the
Iewes
,
or
the
full
restoring
of
the
kingdome
of
Israell
.
So
it
became
the
Iewes
to
haue
the
perpetuall
substaunce
of
Christ
out
of
the
scriptures
before
hée
shoulde
be
manifested
in
the
fleshe
.
Whereas
they
contemne
him
he
being
present
,
and
doe
reiect
him
,
thereby
they
doe
manifestly
declare
,
that
they
haue
no
taste
of
the
Lawe
:
the
whiche
also
Christ
casteth
in
their
téeth
.
And
yet
they
bragged
of
the
knowledge
of
the
Lawe
,
euen
as
if
they
had
come
out
of
Gods
owne
bosome
.
Ye
haue
not
heard
his
voyce
.
M.
Because
the
Iewes
chalenged
to
themselues
a
certaine
singuler
and
peculier
knoweldge
of
God
,
aboue
all
other
nations
that
were
in
the
worlde
,
because
their
forefathers
had
hearde
his
voyce
,
and
because
Moyses
had
talked
with
him
face
to
face
,
and
had
receyued
the
Lawe
from
his
mouth
:
and
for
the
opinion
which
they
had
conceyued
of
these
men
,
they
did
not
onely
despise
all
other
nations
in
respect
of
themselues
,
but
also
carelesly
reiected
the
doctrine
and
admonition
boath
of
Iohn
and
also
of
Christ
:
the
Lorde
by
these
wordes
most
aptlye
taketh
away
the
opinion
of
diuine
knowledge
,
which
they
thought
they
had
,
and
plainelye
affirmeth
,
that
they
are
nothing
but
plaine
Atheistes
,
that
is
to
say
,
without
minde
and
féeling
of
God
,
and
haue
no
fellowshippe
at
all
with
him
.
C.
For
here
are
thrée
Metophoricall
kind
of
speaches
,
by
which
he
meant
to
teache
that
they
were
far
from
the
knowledge
of
God
.
For
as
men
make
them selues
knowne
by
countinaunce
and
by
worde
:
euen
so
God
sendeth
foorth
his
voice
vnto
vs
,
by
the
voyce
of
his
Prophetes
,
and
hath
in
the
Sacramentes
as
it
were
taken
vpon
him
a
visible
forme
,
that
wée
may
know
him
according
to
our
capacitye
.
Bv.
For
as
God
by
his
nature
is
inuisible
(
for
God
is
a
spirite
)
so
hée
is
neyther
séene
with
corporall
eyes
,
Ihu
.
4.24
not
yet
clarefied
nor
yet
hearde
with
these
corporall
,
and
corruptible
eares
.
Neuerthelesse
he
geueth
vnto
his
seruauntes
certaine
signes
of
his
presence
,
and
speaketh
vnto
men
in
such
manner
of
speache
,
as
maye
bée
vnderstoode
.
For
so
he
appeared
and
spake
to
the
Prophetes
.
M.
Wherfore
that
which
wée
reade
in
Deutronomy
,
Deu.
4.10
.
concerning
the
voice
of
God
,
which
the
Israelites
heard
,
is
no
otherwise
to
bée
vnderstoode
,
than
that
they
hearde
the
voyce
of
an
Aungell
,
and
not
the
proper
voice
of
God
.
A.
But
when
Christ
was
made
manifest
in
the
fleshe
,
wée
had
after
a
sort
,
in
him
a
visible
Image
of
the
inuisible
Father
,
he
him selfe
saying
,
He
which
seeth
me
,
Iohn
.
14.9
seeth
my
father
also
.
C.
Hée
therefore
which
doeth
not
acknowledge
God
in
his
liuelye
and
expresse
Image
,
doeth
sufficientlye
thereby
declare
,
that
he
worshippeth
no
God
at
all
,
but
a
God
of
his
owne
imagination
.
Therefore
the
Apostle
sayeth
,
that
the
Iewes
haue
a
vaile
before
their
eyes
,
2.
Cor.
3.14
least
they
should
behold
the
glorye
of
God
in
the
face
of
Christ
.
38.
His
worde
haue
ye
not
abiding
in
you
:
for
whom
he
hath
sent
,
him
ye
beleeue
not
.
M.
That
is
to
saye
,
Ye
neyther
vnderstande
his
minde
nor
meaning
:
neyther
haue
you
grafted
and
rooted
in
your
heartes
,
his
worde
which
was
geuen
to
your
forefathers
.
Neyther
doeth
hée
simplye
saye
,
And
ye
haue
not
his
worde
,
But
he
addeth
this
,
In
you
:
for
otherwise
they
had
the
worde
of
God
in
Bookes
,
in
their
mouthes
,
and
in
theyr
eares
:
but
in
their
heartes
,
they
had
it
not
C.
But
this
is
the
true
profite
,
when
the
worde
of
God
hath
roote
in
vs
,
and
abideth
in
our
heartes
for
euer
.
Christ
sayeth
that
the
heauenly
doctrine
had
no
place
in
the
Iewes
,
because
they
receyued
not
the
sonne
of
God
,
whome
the
same
commended
euerye
where
:
and
rightly
he
obiecteth
this
vnto
them
.
For
God
had
not
spoken
by
Moyses
and
the
Prophetes
in
vaine
.
And
the
purpose
of
Moyses
is
nothing
else
but
to
cal
al
men
vnto
Christ
the
right
waye
:
wherevpon
it
is
manifest
,
that
they
are
not
the
Disciples
of
Moyses
which
reiect
Christ
.
M.
Therefore
Christ
speaketh
here
to
the
Iewes
,
as
he
dyd
in
another
place
,
Iohn
.
8.9
.
Ye
neyther
knowe
me
,
nor
my
Father
.
A.
Also
he
sayeth
,
Iohn
.
8.
●7
Ye
seeke
to
kyll
me
because
my
worde
hath
no
place
in
you
,
C.
For
how
can
he
haue
the
word
of
lyfe
abiding
in
him
,
which
repelleth
the
life
it selfe
?
Howe
shall
hée
imbrace
the
Doctrine
of
the
same
,
which
séeketh
all
that
hée
can
to
destroye
the
soule
of
the
lawe
.
For
the
Lawe
without
Christ
is
imperfect
,
and
voyde
.
The
nerer
therefore
that
a
man
commeth
to
the
knowledge
of
Christ
,
the
more
he
hath
profited
in
the
worde
of
God
.
Wherefore
,
howe
much
soeuer
the
Iewes
,
Turkes
,
Heretiques
,
and
Papistes
,
doe
boast
of
the
worde
of
God
,
yet
notwithstanding
,
because
they
reiect
him
whome
the
father
hath
sent
,
and
doe
not
beléeue
him
,
their
boasting
is
in
vaine
:
because
they
haue
not
the
woorde
of
God
,
abyding
in
them
.
39.
Searche
the
Scriptures
,
for
in
them
ye
thinke
ye
haue
eternall
lyfe
:
and
they
are
they
which
testifye
of
me
.
R.
The
fourth
testimony
is
brought
from
the
Scriptures
.
M.
The
Iewes
had
the
Scriptures
,
namelye
the
Lawe
,
the
Prophetes
,
and
the
Psalmes
,
of
the
whiche
they
did
not
a
lytle
bragge
:
as
though
it
were
sufficient
to
euerlasting
lyfe
,
simplye
to
haue
,
and
to
reade
the
Scriptures
diuinelye
inspired
,
and
not
more
necessarye
dyligently
to
reade
the
same
,
and
to
know
and
imbrace
by
faith
Christ
the
sonne
of
GOD
promised
in
them
,
in
whome
alone
all
saluation
,
and
lyfe
consisteth
.
C.
Therfore
Christ
here
reproueth
theyr
foolishe
boasting
,
because
they
professed
that
they
had
lyfe
in
the
Scriptures
,
when
as
they
tooke
hold
onelye
on
the
dead
letter
.
For
he
doth
not
simplye
reprehende
vs
,
because
wée
séeke
lyfe
in
the
Scriptures
:
séeing
they
are
prouided
and
appointed
to
vs
for
the
same
purpose
:
for
the
word
of
the
Lord
is
called
the
worde
of
lyfe
,
and
saluation
,
The
scriptures
ordained
of
all
men
to
be
red
.
because
they
which
reade
the
Scriptures
by
fayth
in
Christ
,
are
instructed
to
saluation
,
&
shal
find
in
déede
in
them
euerlasting
life
but
he
commendeth
this
,
that
the
Iewes
thought
that
the
Scripture
was
able
to
quicken
them
,
when
as
they
were
farre
from
the
true
sence
and
meaning
thereof
:
maye
when
they
seeke
to
suppresse
the
light
of
lyfe
contayned
in
them
.
For
howe
coulde
the
Lawe
bring
lyfe
without
Christ
,
who
alone
bringeth
the
same
?
They
therefore
whiche
reade
the
Scriptures
without
fayth
in
Christ
,
Rom.
7.7
.
2.
Cor.
3.9
.
shall
finde
nothing
in
them
but
the
kylling
Letter
:
as
the
Apostle
Paul
teacheth
.
Moreouer
,
we
are
taught
by
this
place
to
séeke
the
knowledge
of
Christ
,
out
of
the
scriptures
.
For
they
which
Imagine
of
Christ
what
they
lyst
them selues
,
shal
haue
at
the
last
nothing
,
but
a
vayne
phantasye
.
Christ
knowne
by
the
scriptures
.
Fyrst
of
all
therefore
let
vs
noate
that
Christ
can
be
truly
known
by
no
other
meanes
,
than
by
the
scriptures
.
The
which
being
so
,
it
followeth
that
we
must
reade
the
scriptures
with
this
minde
,
that
we
maye
finde
Christ
there
.
Whosoeuer
declyneth
from
this
scope
and
ende
,
howe
so
euer
hée
spendeth
his
whole
lyfe
,
and
wearyeth
him selfe
in
reading
,
hée
shall
neuer
attaine
to
the
knowledge
of
the
trueth
.
For
what
can
wée
knowe
and
vnderstands
without
the
wisedome
of
God
.
M.
The
Scriptures
are
geuen
to
vs
from
aboue
,
not
to
the
ende
we
might
haue
them
onely
in
Bookes
,
and
so
layd
vp
as
our
treasure
,
as
we
saee
many
men
doe
:
neyther
yet
are
they
geuen
,
that
we
might
simplye
and
sleightlye
reade
them
,
as
though
it
were
sufficient
to
reade
:
eyther
that
by
a
supersticious
opinion
,
the
reading
of
them
might
bée
in
stéede
of
worship
and
diuine
seruice
,
as
we
sée
the
Papistes
do
,
and
as
the
Iewes
continuallye
doe
on
the
Sabboth
dayes
:
but
they
are
geuen
to
this
ende
,
that
they
might
bée
read
with
diligence
,
and
with
a
minde
desirous
to
finde
out
those
thinges
which
belong
to
true
knowledge
,
and
true
godlinesse
.
The
readers
of
the
Scriptures
must
bée
searchers
,
and
not
corrupters
,
wresters
,
dreamers
,
or
supersticious
murmurers
.
Howe
the
scriptures
ought
to
be
read
.
And
the
Scriptures
do
not
require
any
searching
,
but
that
whiche
is
godlye
,
humble
,
and
desirous
to
knowe
and
imbrace
one
trueth
onely
:
otherwise
a
man
maye
finde
some
which
reade
the
Scriptures
,
but
not
to
searche
out
Gods
truth
,
but
rather
to
hinder
the
same
.
Euen
so
,
Herode
inquired
out
the
truth
out
of
the
Scriptures
concerning
the
place
where
Christ
should
bée
borne
,
not
to
the
ende
he
might
worshippe
him
,
Mat.
2.4
.
but
rather
to
destroye
him
.
Also
the
Pharisées
sayde
to
Nicodemus
,
Searche
the
Prophetes
,
and
see
howe
that
a
Prophete
commeth
not
out
of
Galilee
.
Iohn
.
7.52
They
sayd
not
,
And
see
what
is
written
in
the
Scriptures
concerning
Christ
.
So
in
lyke
manner
,
wicked
and
vngodlye
men
do
search
the
scriptures
,
to
corrupt
the
same
to
theyr
owne
destruction
.
C.
By
this
woorde
Scripture
,
is
vnderstoode
the
olde
Testament
.
For
Christ
dyd
not
first
of
all
beginne
to
bée
manifested
in
the
Gospell
,
but
hauing
testimony
out
of
the
lawe
and
the
Prophetes
,
he
openlye
exhibited
him selfe
in
the
Gospell
.
Therfore
that
which
Christ
sayeth
here
,
agréeth
with
that
which
he
spake
vnto
his
Apostles
after
his
resurrection
,
Luk.
24.44
.
saying
,
These
are
the
wordes
which
I
spake
vnto
you
,
when
I
was
yet
with
you
:
that
all
must
needes
bee
fulfilled
whiche
were
written
of
mee
in
the
lawe
of
Moyses
,
and
in
the
Prophetes
,
and
in
the
Psalmes
.
But
nowe
it
were
an
infinite
labour
,
to
gather
into
one
those
testymonies
of
Scripture
,
which
pertaine
to
the
manifesting
of
Christ
:
notwithstanding
,
we
maye
beholde
some
of
them
in
the
foure
and
twentye
of
Luke
.
40.
And
yet
wyll
ye
not
come
to
me
,
that
ye
might
haue
light
.
A.
Hée
meaneth
that
men
labour
in
vaine
in
reading
of
the
Scriptures
,
except
their
onelye
dryft
bée
to
finde
out
Christ
in
them
.
M.
He
sayth
not
,
And
ye
come
not
,
but
,
And
ye
wyll
not
come
to
mee
,
that
ye
maye
haue
lyfe
:
C.
in
which
woords
hée
againe
casteth
in
theyr
téeth
,
that
nothing
staye
them
from
obtayning
that
lyfe
which
is
offered
in
the
Scriptures
,
but
their
owne
mallice
.
For
in
saying
,
that
they
wyl
not
,
hée
assigneth
the
cause
of
theyr
ignoraunce
and
blindnesse
,
to
theyr
owne
wicked
obstinacye
.
And
verylye
,
séeing
he
so
wyllingly
offered
him selfe
vnto
them
,
it
must
néedes
bée
that
they
were
wyllinglye
blinde
.
And
,
séeing
they
dyd
séeke
by
all
meanes
to
shonne
the
lyght
,
nay
,
séeing
,
they
dyd
séeke
to
obscure
and
darken
the
bright
sonne
,
with
the
darkenesse
of
theyr
vnbeléefe
,
Christ
doeth
iustlye
more
sharpelye
reprehend
them
.
M.
And
beholde
here
what
a
false
perswacion
can
doe
.
They
would
not
come
vnto
Christ
that
they
might
haue
life
by
him
.
And
wherefore
?
Because
they
thought
that
they
had
euerlasting
lyfe
alreadye
.
Therefore
,
so
many
as
dyd
thinke
that
they
had
already
obtayned
saluation
,
come
not
vnto
Christ
the
sauiour
.
Hee
which
thinketh
him selfe
whole
and
sounde
,
commeth
not
to
the
Phisition
.
So
it
happened
to
the
Disciples
of
Iohn
,
who
for
the
opinion
of
saluation
whiche
they
had
conceyued
of
Iohn
,
were
against
Christ
,
when
as
Iohn
sent
all
men
vnto
Christ
.
After
the
same
manner
also
,
we
sée
that
the
Papistes
at
this
daye
reiect
the
Doctrine
of
Christ
,
which
is
the
power
of
God
to
saluation
to
euery
beléeuer
,
through
the
opinion
of
saluation
which
they
haue
conceyued
in
them selues
,
in
that
they
thinke
them selues
to
bée
in
the
Church
of
Christ
,
but
out
of
the
which
no
man
can
bée
saued
:
but
the
same
Church
doeth
not
drawe
awaye
men
from
the
Gospell
of
Christ
,
but
rather
sendeth
all
men
to
his
Doctrine
.
Let
them
take
héede
which
boast
and
bragge
of
the
Gospell
and
woord
of
God
,
least
conceyuing
the
lyke
opinion
,
they
doe
not
truely
heare
Christ
,
the
Lorde
of
lyfe
,
nor
so
truelye
follow
him
as
they
ought
.
41.
I
receyue
not
praise
of
men
.
B.
In
these
wordes
our
sauiour
preuenteth
the
sclaunder
wherewith
the
Iewes
might
haue
sclandered
him
to
bée
ambicious
,
because
hee
had
cast
them
in
the
téeth
with
theyr
contempt
of
him
,
who
was
so
manifestly
commended
in
the
Scriptures
.
R.
As
if
bée
should
say
,
I
would
not
haue
you
to
thinke
that
I
cal
you
vnto
me
,
and
that
I
wyll
you
to
beleeue
my
word
,
because
I
am
ambicious
,
and
desirous
of
praise
.
Bée
it
far
from
me
that
I
shoulde
seeke
the
praise
and
commendacion
of
men
.
For
if
I
were
any
thing
desirous
of
glorye
,
I
woulde
neuer
haue
so
abased
my selfe
,
as
to
haue
taken
vpon
me
humayne
fleshe
:
but
I
speake
these
thinges
being
desirous
of
your
saluation
:
I
séeke
not
my selfe
,
but
you
:
C.
neyther
am
I
gréeued
that
I
sée
my selfe
contemned
,
but
I
séeke
the
glorye
of
God
the
Father
,
and
the
safety
of
you
all
.
And
so
he
goeth
forwarde
in
refelling
the
sclaunder
that
he
extolleth
him selfe
aboue
all
men
.
For
in
déede
hée
is
so
great
and
mightye
that
he
ought
not
to
depende
vppon
the
Iudgement
of
men
,
when
as
the
wickednesse
of
the
whole
worlde
,
can
detract
nothing
at
all
from
him
,
nor
diminishe
one
héeres
breadth
of
his
power
.
42.
But
I
know
you
,
that
ye
haue
not
the
loue
of
God
in
you
.
M.
Hée
nowe
manifestlye
declareth
,
whereof
hée
gathered
the
original
of
theyr
Incredulitye
,
namelye
,
hereof
that
they
had
no
loue
of
God
in
them
.
As
if
hée
should
saye
,
It
is
not
hidden
or
vnknowne
to
mée
,
for
what
cause
ye
come
not
vnto
me
.
Yée
faine
that
ye
haue
the
loue
of
God
,
and
ye
wyll
séeme
to
persecute
me
,
because
I
am
against
the
commaundement
and
glory
of
God
,
as
a
wicked
man
,
and
a
breaker
of
the
Sabboth
daye
,
a
blasphemer
of
God
,
and
a
seeker
of
vaineglorye
.
But
howsoeuer
ye
deceyue
and
blinde
simple
and
ignoraunt
men
,
with
this
hipocriticall
pretence
,
ye
can
not
deceyue
mée
.
Yée
are
not
vnlyke
your
Forefathers
.
For
as
they
honoured
GOD
with
theyr
Lippes
,
and
despised
him
in
their
heartes
:
euen
so
ye
through
Hipocrisye
,
woulde
séeme
to
loue
GOD
with
your
mouthes
,
whome
notwithstanding
,
ye
loue
not
in
your
heartes
:
with
your
mouth
ye
speake
of
God
,
but
with
your
heart
ye
séeke
your selues
.
For
I
know
you
throughlye
,
who
and
what
ye
are
,
what
ye
do
,
and
wherevnto
also
ye
haue
respect
.
B.
For
whosoeuer
haue
any
manner
of
loue
or
feeling
of
GOD
,
do
also
receyue
his
woord
,
so
farre
they
are
from
reiecting
the
Sonne
of
God
.
Ioh.
6.40
.
C.
The
loue
of
God
is
here
taken
for
the
whole
féeling
of
Godlynesse
.
For
no
man
can
loue
God
,
but
hée
must
also
honour
him
,
and
must
submit
him selfe
wholye
vnto
him
,
euen
as
where
there
is
no
loue
of
God
,
there
is
no
obedience
.
In
consideration
whereof
Moyses
maketh
this
the
summe
of
the
Lawe
,
Deu.
6.5
.
that
we
loue
God
with
our
whole
heart
.
M.
Let
vs
here
noate
that
all
Hipocrites
,
howe
subtile
soeuer
they
be
,
are
knowne
well
inough
to
the
Lorde
,
although
mortall
men
can
not
espye
them
,
they
hauing
in
their
mouthes
continuallye
,
God
,
the
loue
of
God
,
the
zeale
of
God
,
the
glorye
of
God
,
Hipocrites
are
known
to
God
.
the
honour
of
God
,
the
Churche
of
GOD
,
and
suche
lyke
:
none
of
the
which
thinges
they
haue
in
theyr
heartes
,
but
séeke
onelye
vaineglory
and
their
bellyes
.
43.
I
am
come
in
my
Fathers
name
,
and
ye
receiue
mee
not
:
If
another
come
in
his
owne
name
,
him
wyll
ye
receyue
.
I
am
come
in
my
Fathers
name
.
R.
Hée
sheweth
what
great
ingratitude
it
is
to
reiect
him
,
whome
God
the
Father
hath
sent
to
saue
.
To
come
in
the
name
of
the
Father
,
is
to
séeke
the
glory
and
wyll
of
God
,
and
in
his
office
to
haue
respect
to
the
common
profite
of
all
men
,
and
not
to
his
owne
profite
or
gaine
.
A.
And
this
is
the
wyll
of
the
Father
,
that
euerye
one
whiche
seeth
the
Sonne
,
and
beléeueth
in
him
should
haue
euerlasting
lyfe
.
C.
In
this
title
,
false
Prophets
brag
and
boast
them selues
,
as
doth
the
Pope
at
this
day
,
who
braggeth
that
he
is
the
Vicar
of
Christ
,
yea
,
Satan
hath
not
deceyued
myserable
menne
from
the
beginning
,
but
by
this
pretence
:
who
subtillye
transformeth
him selfe
into
an
Aungell
of
lyght
:
But
Christe
noateth
the
matter
it selfe
,
and
not
the
coullor
or
pretence
.
For
he
testifieth
that
he
came
therefore
in
the
fathers
name
,
because
he
doth
both
testifie
of
the
Father
,
and
doth
faithfully
performe
that
whiche
he
hath
commaunded
.
And
by
this
marke
he
doeth
discearne
and
noate
lawfull
teachers
in
the
Church
,
from
those
that
are
false
and
Counterfeyte
.
Whosoeuer
therefore
do
extoll
them selues
,
and
do
raigne
in
the
consciences
of
men
,
are
bouldly
to
be
reiected
,
as
this
place
teacheth
.
For
he
whiche
desyereth
to
be
the
seruaunt
of
God
,
must
be
in
nothing
contrary
to
God
.
Nowe
if
wée
examine
the
whole
doctrine
of
the
Pope
,
The
Pope
commeth
in
his
own
name
.
the
very
blynde
also
shall
sée
that
he
is
come
in
his
owne
name
.
M.
Herebye
wée
maye
noate
that
it
ought
not
to
séeme
straunge
to
the
minister
of
Christe
,
if
although
he
be
a
true
teacher
,
suche
a
one
as
seketh
the
glory
of
God
,
Innocent
,
and
faithfull
,
he
be
not
receyued
of
all
men
,
specially
of
the
mightyer
sorte
,
séeing
hée
heareth
the
Lorde
hym selfe
the
sonne
of
God
,
whiche
came
not
in
his
owne
but
in
his
Fathers
name
,
and
declared
him selfe
to
come
from
Heauen
by
mighty
signes
and
wonders
was
not
receyued
of
those
whiche
were
the
moste
myghtie
and
principall
in
in
Israell
.
Ioh.
15.20
.
The
seruaunt
is
not
greater
then
his
Lord.
1.
Ioh.
4.6
A.
Also
,
we
are
of
God
?
he
whiche
knoweth
GOD
heareth
vs
,
he
whiche
is
not
of
GOD
heareth
vs
not
,
Yf
an
other
come
in
his
owne
name
.
M.
It
commeth
to
passe
by
the
iuste
Iudgement
of
God
,
that
they
whiche
receiue
not
the
true
Christe
whiche
the
Father
hath
sent
into
this
worlde
,
False
Christes
receiue●
of
them
which
reiect
the
true
Christe
shall
receyue
false
Christes
,
comming
not
in
the
Fathers
name
,
but
in
theyr
owne
name
,
neyther
séeking
the
glory
of
the
father
,
but
their
owne
prayse
and
glory
,
The
whiche
happened
to
the
Iewes
according
to
the
wordes
of
Christe
here
,
For
they
receyued
false
Christes
boath
before
and
also
after
the
comming
of
Christe
.
Concerning
the
false
Christes
whiche
came
be
fore
Christe
,
Acte
.
5.36
.
Galmaliel
speaketh
in
the
Actes
of
the
Apostles
?
Math.
24
24.
concerninge
those
whiche
came
after
.
Christ
himself
speaketh
in
the
Gospell
after
Mathew
.
And
Iosephus
maketh
mencion
of
a
sertayne
Aegiptian
a
Coniurer
,
whiche
drew
after
him
thirtie
thousand
men
.
Also
in
the
Actes
of
the
Apostles
wée
maye
reade
of
Simon
magus
,
whome
such
as
were
seduced
called
the
mighty
power
of
God
.
C.
Yf
any
man
obiecte
and
saye
that
this
commeth
to
passe
often
tymes
rather
by
error
,
then
by
mallice
,
we
aunswere
that
none
are
subiect
to
the
deceites
of
Sathan
,
but
suche
as
by
a
sertayne
wicked
desyre
,
preferre
lyes
before
the
trueth
,
For
how
commeth
it
to
passe
that
Sathan
fyndeth
those
prompt
and
apt
Disciples
to
whome
the
Lord
is
fayne
to
crye
as
to
deafe
men
,
but
onely
because
wée
hauing
forsaken
righteousnesse
,
willingly
followe
Iniquitie
?
Howbeit
we
must
noat
that
Christ
speaketh
properly
of
those
whome
God
hath
specially
illuminated
,
as
he
had
done
the
Iewes
who
being
taught
in
the
lawe
,
knewe
the
right
waye
to
saluation
.
It
is
most
certayne
that
suche
doe
not
harken
vnto
false
Prophetes
,
but
because
they
desyer
to
be
deceiued
.
Therefore
saith
Moyses
that
the
Lord
vseth
the
rysing
of
false
prophets
as
a
meane
to
trye
and
prooue
his
people
whether
they
loue
hym
or
no.
Deut.
13.
●
But
there
seemeth
to
be
in
many
guiltlesse
symplicity
:
but
there
is
no
doubt
but
that
hipocrisie
daseleth
their
eyes
,
whiche
lurketh
within
their
myndes
.
For
it
is
most
sertayne
that
God
shuttethe
not
the
Gate
against
those
that
knocke
,
and
that
they
are
neauer
disapoynted
of
whome
he
is
sincerely
sought
.
Truelye
therefore
dothe
the
Apostle
Paul
ascribe
this
vnto
the
vengeaunce
of
GOD
,
Math.
7.7
when
that
the
power
the
Apostle
Paule
ascribe
this
vnto
the
vengeance
of
God
,
when
that
the
power
of
illusion
is
giuen
to
Sathan
,
that
they
which
reiecting
truth
,
and
approuing
vnrighteousnesse
might
beléeue
Lies
:
and
hée
sayeth
that
they
perishe
,
2.
The.
2.10
which
haue
not
loued
the
trueth
,
that
they
might
bée
saued
.
Euen
so
at
this
daye
the
Hipocrisie
of
many
is
discouered
,
who
being
addicted
to
the
deceites
,
and
wicked
superstitions
of
the
Pope
,
rage
most
furiouslye
against
the
Gospell
.
For
if
there
were
in
their
mindes
the
feare
of
God
,
the
same
feare
would
bring
foorth
also
obedience
:
Bv.
But
when
they
will
not
receyue
the
Doctrine
of
Christ
,
they
are
wrapped
in
errors
,
and
perishe
in
their
sinnes
.
False
Prophetes
deceiue
,
robbe
,
and
spoyle
them
,
to
whome
they
are
a
verye
scorne
and
derision
:
euen
as
the
Apostle
very
notablye
hath
discribed
their
disposition
,
1.
Cor.
11.13
in
the
person
of
the
Corinthians
.
The
Iewes
would
not
haue
the
most
méeke
,
gentle
,
and
louing
Christ
to
raigne
ouer
them
:
but
they
would
haue
Cesaer
,
Iohn
.
19.
saying
:
Wee
haue
no
King
but
Cesaer
.
And
hée
stoutlye
plagued
and
slewe
them
,
aunswering
his
name
in
all
thinges
.
A.
Euen
so
they
which
at
this
day
refuse
to
beare
the
swéete
yoake
of
Christ
,
are
miserablye
in
subiection
and
thraldome
,
to
the
tyranny
of
the
Pope
.
44.
How
can
ye
beleeue
which
receiue
honor
one
of
another
,
and
seeke
not
the
honour
whiche
commeth
of
God
onely
?
Howe
can
ye
beleeue
.
Bv.
Here
he
openeth
the
originall
and
cause
of
theyr
vnbeléefe
.
C.
Because
it
might
séeme
very
harde
that
they
which
were
domesticall
Disciples
of
the
Lawe
and
the
Prophetes
.
from
theyr
Childhoode
,
should
bée
condemned
of
such
grosse
Ignoraunce
,
and
appointed
to
bée
enemies
of
the
trueth
:
naye
,
it
might
séeme
a
thing
incredible
:
Christ
sheweth
what
dyd
hinder
them
from
beléeuing
,
namely
,
Ambicion
which
possesseth
their
whole
minde
.
For
properly
he
speaketh
vnto
the
Priests
and
Scribes
,
who
swelling
with
Pride
coulde
not
submit
them selues
vnto
God
.
B.
They
which
beléeue
,
giue
all
glory
vnto
God
:
for
they
séeke
for
all
thinges
at
his
hande
.
The
which
thing
they
can
not
doe
,
which
séeke
and
receyue
glorye
of
men
.
For
they
séeme
to
be
somewhat
,
Vaine
glorious
mindes
are
voyde
of
faith
.
and
attribute
much
vnto
them selues
.
And
this
is
a
notable
place
teaching
all
men
that
the
gate
of
Faith
is
shutte
vp
against
those
whose
mindes
are
desirous
of
terrene
and
vaineglorye
.
For
it
must
néedes
be
that
he
which
wyll
be
some
body
in
the
worlde
,
must
bée
a
vacabonde
and
ronne
awaye
from
God
.
But
a
man
commeth
to
the
obedience
of
heauenlye
doctrine
,
when
he
thinketh
that
he
ought
to
séeke
all
his
life
tyme
to
bée
in
the
loue
and
fauoour
of
God
.
A.
Herevppon
it
is
sayde
,
Iames.
4.
Hee
which
wyll
be
a
friende
of
this
worlde
,
is
an
enemye
to
God
.
If
any
man
loue
the
worlde
,
1.
Ioh.
2.15
.
the
loue
of
the
Father
is
not
in
him
.
M.
Christ
doth
not
in
this
place
condempne
Ciuill
honestye
,
when
one
man
honoureth
another
,
but
he
speaketh
against
suche
as
are
vaine
glorious
,
and
séeke
after
honour
.
The
Apostles
commaundeth
the
faithfull
to
goe
one
before
another
in
honour
.
Also
Peter
sayth
,
Rom.
12.10
Honour
all
men
.
1.
Pe.
2.17
.
But
there
is
difference
betwéene
honouring
of
other
men
,
and
séeking
to
bée
honoured
of
other
men
.
For
the
fyrst
belongeth
to
Christian
faith
,
the
other
not
so
.
Question
But
howe
doth
these
wordes
agrée
with
those
which
the
Euangelist
hath
in
that
which
followeth
,
where
he
saith
,
Neuerthelesse
,
Ioh.
12.24
.
among
the
Rulers
many
beleeued
on
him
:
but
because
of
the
Pharisees
they
dyd
not
confesse
him
,
least
they
should
bee
excommunicate
.
For
they
loued
the
prayse
of
men
,
more
than
the
prayse
of
God
.
Wée
aunswere
,
that
there
are
twoo
kindes
of
fayth
:
Aunswere
.
Faith
of
two
kinds
.
the
first
is
that
which
commeth
by
Miracles
,
or
by
a
manifest
declaration
of
the
trueth
:
the
other
is
that
whiche
commeth
by
hearing
the
worde
of
God
,
through
the
grace
of
the
holy
ghost
.
Concerning
these
thinges
,
reade
that
whiche
goeth
before
in
the
ende
of
the
seconde
Chapter
.
Verse
.
23.
Faith
that
commeth
by
hearing
iustifyeth
.
The
first
kinde
of
faith
doeth
not
iustifye
the
heartes
:
but
the
latter
kinde
doeth
both
iustify
,
and
also
bring
lyfe
.
Concerning
the
first
of
these
the
Euangelist
speaketh
:
but
of
the
latter
faith
the
Lorde
speaketh
here
,
the
whiche
Fayth
they
can
not
haue
,
which
séeke
moore
the
prayse
of
menne
,
than
they
doe
the
glorye
of
GOD
.
For
this
Fayth
as
it
beléeueth
,
so
it
bothe
speaketh
and
lyueth
.
I
beléeued
(
sayeth
the
Prophete
)
and
therefore
I
spake
.
A.
Hée
therefore
which
wyl
be
a
true
Disciple
of
Christ
,
must
of
necessitye
both
heare
and
followe
the
Apostle
which
speaketh
thus
,
1.
Cor.
3.18
Let
no
man
deceyue
him selfe
.
If
any
man
among
you
seeme
to
him selfe
to
bee
wyse
in
this
worlde
,
let
him
bee
a
foole
,
that
hee
maye
bee
wyse
.
Galat.
6.3
.
And
in
another
place
,
If
any
man
seeme
in
his
owne
eyes
to
bee
somewhat
,
when
in
deede
he
is
nothing
,
he
deceyueth
his
owne
minde
.
To
bée
short
,
if
so
bée
we
wyll
bée
capable
of
Diuine
and
Heauenlye
wisedome
,
i.
Cor.
14.10
wée
must
be
litle
children
,
not
in
vnderstanding
,
but
in
mallice
:
because
God
hath
hidden
his
secréete
misteryes
from
the
wise
and
prudent
of
this
world
,
and
hath
reuealed
them
to
Babes
.
Mat.
11.24
For
where
Ambicion
is
,
there
can
not
bée
Faith.
45.
Doe
not
thinke
that
I
wyll
accuse
you
to
my
Father
:
there
is
one
that
accuseth
you
,
euen
Moyses
in
whome
ye
trust
.
Do
not
thinke
that
I
wyll
accuse
you
.
Bv.
Hée
concludeth
his
demonstration
with
a
commination
or
threatening
,
the
which
hée
prosecuteth
in
fewe
wordes
,
but
yet
most
effectuall
,
threatning
to
the
Iewes
eternall
dampnation
,
if
so
bée
they
goe
forewarde
in
their
vnbeléefe
and
hardnesse
of
heart
.
Threatning
ought
to
be
vsed
when
gentle
admonition
wyll
not
serue
.
C.
For
towarde
the
obstinate
and
stubborne
,
this
waye
must
bée
vsed
,
when
Doctrine
and
friendlye
admonitions
wyll
not
preuaile
.
There
are
very
fewe
which
openlye
deryde
GOD
:
but
there
are
verye
many
,
which
being
sworne
enemyes
vnto
GOD
,
doe
dallye
and
trifle
with
him
in
theyr
heartes
,
fayning
to
them selues
that
hée
is
mercifull
and
fauourable
to
them
.
Euen
so
at
this
day
Gods
enemies
,
which
wickedly
treade
the
Doctryne
of
Christe
vnder
theyr
féete
,
are
notwithstanding
,
as
proude
as
if
they
were
Gods
dere
friendes
.
For
who
can
perswade
the
Papistes
that
there
is
Christianisme
,
any
where
,
but
amongst
them
?
Such
were
the
Scribes
,
with
whom
our
sauiour
Christ
disputed
here
.
When
they
were
notable
contemners
of
the
lawe
,
yet
they
greatly
bragged
of
Moises
,
insomuch
that
they
did
not
let
to
holde
him
out
against
Christ
as
a
buckeler
.
If
hée
had
threatned
them
that
hée
him selfe
woulde
haue
béene
to
them
a
heauye
and
an
intollerable
enemye
,
hée
knewe
that
they
woulde
haue
contempned
it
.
Therefore
hée
sayeth
,
that
Moyses
wyll
accuse
them
:
the
which
they
much
more
estéemed
than
the
other
.
For
,
because
they
litle
regarded
the
Doctrine
of
Christ
,
and
affirmed
that
they
obserued
the
discipline
of
Moises
,
saying
.
We
are
Moyses
Disciples
:
Iohn
.
9
.
2●
wee
knowe
that
God
spake
to
Moyses
,
But
as
for
this
fellowe
,
wee
wote
not
whence
he
is
:
necessarilye
,
nowe
he
affirmeth
,
that
Moyses
of
whome
they
boasted
,
was
of
them
despysed
also
,
and
that
they
néeded
no
other
accusar
,
for
that
all
other
holding
theyr
peace
,
the
lawe
of
Moyses
was
suffficient
to
condemne
all
the
Iewes
which
beléeued
not
in
him
.
Bv.
But
neuerthelesse
wée
must
not
here
imagine
a
grose
manner
of
accusation
,
by
which
Moyses
nowe
being
in
eternall
blisse
shoulde
be
vexed
.
For
,
because
the
Iewes
did
not
beléeue
their
Moyses
testifiyng
of
Christ
,
and
threatening
euerlasting
destruction
to
them
which
beléeued
not
Christ
,
they
are
sayd
to
be
accused
of
Moyses
,
whose
owne
conciences
doe
accuse
them
.
C.
For
Christ
hadde
no
other
respect
than
that
he
might
quayle
the
trust
of
hipocrites
,
which
falsely
gloried
in
the
reuerence
of
Moyses
.
Euen
as
if
a
man
at
this
daye
shoulde
saye
vnto
the
Papistes
that
they
shoulde
haue
no
greater
enimies
vnto
them
than
the
holye
Fathers
of
the
Churche
,
whome
so
falsely
they
haue
alleaged
.
M.
So
it
maye
be
sayde
to
those
which
falsely
bragge
of
the
Apostle
Peter
and
of
his
aucthoritie
,
that
they
shal
haue
Peter
,
whose
doctrine
they
little
regarde
,
a
bytter
accuser
before
God
.
A.
And
to
be
shorte
,
so
it
maye
bée
sayde
to
all
those
that
worshippe
deade
saintes
as
Gods
,
that
in
time
to
come
they
shall
haue
no
greater
enimies
than
those
to
whome
they
presume
to
giue
that
glory
that
belongeth
to
Christ
.
C.
And
hereby
let
vs
learne
that
wée
must
not
glory
in
the
Scriptures
:
because
except
we
worship
the
Sonne
of
God
in
true
obedince
of
Fayth
,
there
shal
arise
in
the
latter
day
against
vs
so
many
accusers
,
as
God
hath
raysed
vp
witnesses
vnto
him
.
Jn
whome
ye
trust
.
Hée
doth
not
accuse
them
of
suspition
,
as
though
they
ascribe
the
cause
of
their
saluation
vnto
Moyses
,
but
he
meaneth
that
they
leaned
vnto
Moyses
amis
,
as
though
they
shoulde
haue
him
a
patrone
and
defender
of
wicked
obstinacie
:
For
after
this
maner
they
are
sayde
to
repose
their
trust
in
Moyses
.
46.
For
if
ye
had
beleeued
Moyses
,
yee
woulde
haue
beleeued
me
:
for
he
wrote
of
me
.
If
ye
had
beleeued
Moyses
B.
By
the
holy
Ghost
onely
wée
beléeue
the
worde
of
GOD
.
Therefore
if
they
had
beléeued
Moyses
,
they
had
had
the
holy
Ghost
no
doubt
the
searcher
of
the
profounde
misteries
of
God
,
by
whiche
they
hauing
boldenesse
coulde
not
choose
but
know
and
acknowledge
God
offering
himselfe
to
be
knowne
,
muche
more
playnely
in
Christ
,
than
in
Moses
.
C.
Hée
sheweth
therefore
why
Moyses
shall
be
their
accuser
,
namelye
,
because
they
reiect
his
doctrine
.
And
we
knowe
that
there
can
be
no
greater
iniury
done
to
the
seruaunts
of
God
,
than
to
haue
their
doctrine
contemned
&
slaundered
.
Furthermore
looke
what
Ministers
the
Lorde
hath
appoynted
for
his
worde
,
of
the
same
worde
also
they
must
be
reuengers
.
Ministers
are
techers
to
saluation
and
witneses
to
damnation
.
Therefore
the
Lorde
hath
made
his
Prophetes
to
represent
two
personages
:
as
to
be
maysters
and
teachers
of
the
godly
to
saluation
,
and
sleyers
of
the
reprobate
by
their
testimonye
,
For
he
wrote
of
mee
Bv.
Christ
verily
was
the
onely
scope
of
Moyses
,
as
they
which
knowe
that
Christ
is
the
ende
and
the
life
of
the
law
,
can
well
ynough
testifie
also
.
But
if
any
man
being
not
content
therwith
,
desireth
to
haue
probation
hereof
,
let
him
first
of
all
dilligently
reade
the
Epistle
to
the
Hebrues
,
Acts.
7.2
.
to
which
also
agréeeth
the
saying
or
sermon
of
Steeuen
:
than
let
him
noate
what
testimonies
the
Apostle
Paule
applyeth
to
this
purpose
.
A
Let
him
also
sée
those
thinges
which
are
noated
in
the
xxiiii
.
Chapter
of
Luke
beginning
at
the
.xxvii.
verse
.
C
To
be
shorte
without
Christ
the
whole
ministerye
of
Moyses
vanisheth
away
.
47.
But
if
ye
beleeue
not
his
wrightings
,
how
shall
ye
beleeue
my
wordes
.
M.
What
?
was
then
the
aucttoritye
of
Moyses
greater
than
the
auctoritie
of
Christ
?
C.
For
Christ
séemeth
here
to
ascribe
more
credite
to
Moses
than
to
himselfe
,
and
yet
wée
knowe
that
by
the
voyce
of
the
Gospell
heauen
and
earth
were
shaken
.
But
Christ
frameth
his
speache
to
those
with
whome
hée
had
to
doe
.
For
the
Iewes
without
all
controuersie
greatly
estéemed
the
aucthority
of
the
Law
:
So
it
coulde
not
be
but
that
Christ
shoulde
be
inferiour
to
Moyses
.
To
this
ende
pertayneth
the
Antithesis
or
secret
comparison
in
this
verse
,
of
wrightinges
and
of
wordes
:
for
hereby
hée
doth
exagerate
and
amplifie
their
infidelitie
,
that
the
truth
of
God
being
as
it
were
written
in
tables
,
had
notwithstanding
no
fayth
nor
credite
among
them
.
M.
Therefore
Christ
béeing
compared
with
Moyses
:
had
scarce
in
the
eyes
of
the
Iewes
the
place
of
a
shadowe
.
A.
But
if
we
haue
respect
to
the
condition
and
dignitie
of
them
boathe
,
Christ
is
to
be
preferred
before
Moses
.
there
shall
appeare
great
difference
.
For
looke
howe
muche
honour
hée
hath
that
buildeth
the
house
more
than
the
house
it selfe
:
so
muche
more
glorye
was
hée
worthy
of
than
Moyses
.
Also
Moyses
was
faythfull
in
that
house
,
as
a
trusty
seruaunt
for
to
giue
witnesse
of
those
thinges
which
were
afterwarde
to
bée
spoken
:
Heb.
3.3.56
.
but
Christ
ruled
the
whole
house
as
the
sonne
himselfe
.
And
hée
is
not
onely
by
right
preferred
before
Moyses
but
also
before
all
other
creatures
.
M.
Howbeit
here
is
no
question
of
the
person
,
but
of
the
doctrine
.
Wherevpon
Christ
sayth
not
,
If
yee
beleeue
Moyses
:
But
,
If
ye
beleeue
not
his
wrightinges
,
least
anye
man
shoulde
thinke
that
this
ought
to
be
referred
to
the
personne
of
Moyses
,
and
not
rather
to
the
doctrine
which
he
sent
foorth
by
the
commaundement
of
God
.
So
when
Paule
sayde
to
Agrippa
,
Acte
.
27
Doest
thou
beleeue
the
Prophets
O
king
Agrippa
.
I
know
that
thou
beleeuest
:
the
whiche
is
not
to
be
referred
to
the
Prophets
themselues
,
but
to
their
doctrine
.
Moreouer
let
vs
learne
to
séeke
Christ
and
to
know
him
by
the
scriptures
,
and
diligentlye
to
studye
and
trauayle
in
them
:
not
to
follow
the
deade
letter
as
the
Iewes
did
:
much
lesse
to
persecute
Christ
as
Herod
did
:
but
to
séeke
to
come
to
the
knowledge
of
God
through
Iesus
Christ
,
Acte
.
1●
as
did
they
of
whome
we
maye
reade
in
the
Actes
of
the
Apostles
.
As
touching
the
blindenesse
of
the
Iewes
,
which
receyued
no
fruite
or
profite
at
all
,
by
the
often
reading
of
the
Lawe
and
the
Prophetes
,
because
they
reiected
Christ
the
end
of
the
Lawe
,
let
vs
noate
what
great
wickednesse
and
ingratitude
it
is
willinglye
to
reiect
the
profered
light
,
&
to
contemne
the
sonne
of
God
,
sent
of
God
to
saluation
.
B.
Howbeit
there
is
yet
another
cause
of
their
ignoraunce
,
namelye
because
it
séemed
good
to
the
Lorde
to
preferre
the
blindenesse
of
the
Iewes
,
vntill
the
fulnesse
of
the
Gentiles
came
in
:
of
the
which
yée
may
reade
in
the
eleuenth
chapter
to
the
Romaines
.
Rom.
11●
They
which
were
elected
and
truely
beléeued
Moyses
,
they
vndoubtedlye
beléeued
the
Lorde
,
2.
Cor.
3●
the
vale
being
then
remooued
with
the
whiche
their
mindes
are
nowe
couered
.
For
this
is
most
certaine
,
that
they
beléeue
not
Moyses
that
beléeue
not
Christ
.
❧
The
syxt
Chapter
.
1.
After
these
thinges
Iesus
went
his
waye
ouer
the
Sea
of
Galile
,
which
is
the
Sea
of
Tiberias
.
After
these
thinges
.
Bv.
WHen
the
Lord
Iesus
had
so
faithfully
,
diligentlye
,
and
plainelye
expounded
the
principal
poynt
of
our
religion
,
and
had
declared
himselfe
to
be
the
natural
sonne
of
God
,
the
sauiour
of
all
that
beléeue
:
the
Cittizens
and
hearers
of
Ierusalem
,
shoulde
vpon
iust
consideration
haue
receyued
the
truth
:
but
because
they
doe
reiect
it
,
the
Lorde
also
reiecteth
them
,
leauing
them
to
their
errours
and
to
their
darcknesse
,
and
getteth
him
into
Galile
,
as
hée
had
also
done
before
.
C.
But
whereas
Iohn
hath
vsuallye
gathered
those
actes
and
sayinges
of
Christ
,
which
the
other
Euaungelistes
haue
passed
and
omitted
,
here
in
this
place
hée
repeateth
,
contrarye
to
his
maner
,
the
history
of
a
miracle
,
which
the
other
Euangelistes
haue
declared
:
but
he
doeth
it
vppon
good
consideration
,
namely
,
that
from
the
same
he
might
passe
to
the
sermon
of
Christ
,
which
was
made
the
daye
following
in
Capernaum
,
because
they
were
matters
so
nere
ioyned
together
.
Wherefore
,
all
this
narration
doth
agreée
with
that
whiche
the
other
thrée
Euangelistes
haue
,
yet
notwithstandinge
in
this
it
differeth
from
that
which
they
declare
,
namely
that
it
tendeth
to
an
other
ende
,
as
wée
shall
sée
.
But
it
is
not
necessarie
that
wée
vnderstande
the
histories
of
this
present
Chapter
,
to
be
done
straight
after
those
thinges
which
are
declared
in
the
Chapter
going
before
,
and
which
were
done
at
Ierusalem
at
the
feast
of
Penticost
:
séeing
that
those
thinges
which
follow
in
this
Chapter
,
were
done
when
Passouer
was
now
at
hande
,
insomuche
that
there
was
a
whole
yere
,
lacking
seauen
wéekes
or
there
aboutes
betwéene
,
at
which
time
,
as
may
appeare
by
the
other
Euaungelistes
,
hée
went
rounde
about
Galile
after
he
had
left
Ierusalem
:
from
thence
he
came
to
Genazereth
,
and
after
that
,
to
the
partes
of
Tyre
,
and
Sidon
and
returning
againe
into
Galile
,
he
sent
forth
his
Apostles
by
two
and
two
to
preache
the
Gospel
,
and
then
last
of
al
after
theire
retourne
and
the
behedding
of
Iohn
the
Baptist
,
he
went
ouer
this
sea
of
Tiberias
.
C.
For
the
other
Euangelistes
saye
that
this
was
done
after
the
death
of
Iohn
the
Baptist
,
by
which
circumstance
of
tyme
,
they
note
the
cause
of
the
departure
of
Christ
.
For
tyrauntes
,
when
they
haue
imbrued
them selues
with
the
blood
of
the
Godly
they
are
inflamed
to
greter
cruelty
no
lesse
then
immoderate
drinking
maketh
the
dronken
man
more
thirstie
.
Therfore
Christ
by
his
absence
ment
to
pacefye
the
fury
of
Herode
.
Ouer
the
sea
of
Galile
.
B.
This
is
a
lake
which
is
called
in
the
Scripture
the
sea
or
Lake
of
Cinnereth
(
which
some
interpret
the
swete
sea
)
and
is
called
of
the
Gréekes
Genezar
,
or
Genazareth
.
M.
Of
this
Iosephus
maketh
mencion
in
his
third
booke
of
the
warre
of
the
Iewes
and
xviii
.
chapter
.
B.
Sainct
Iohn
calleth
it
the
sea
of
Tiberias
,
because
the
citty
of
Tiberias
(
so
called
of
Herod
the
Tetrache
for
the
honor
of
Tiberias
Caesar
)
bounded
vpon
the
East
parte
of
the
same
.
C.
Wherfore
by
this
portion
the
Euangeliste
doth
more
playnly
describe
the
place
whether
Christ
went
:
for
the
whole
lake
was
not
called
,
the
sea
of
Tiberias
but
onely
that
part
which
laye
nere
to
the
shoare
,
vppon
which
Tiberias
was
cituate
.
B.
The
Euangelist
Marke
,
beside
that
which
is
spoken
before
concerning
the
cruelty
of
Herod
,
maketh
mencion
of
another
cause
of
this
cut
ouer
the
sea
,
namely
,
That
Christe
might
take
rest
and
be
at
quiet
:
for
he
was
much
oppressed
of
the
people
howbeit
they
did
not
suffer
him
to
rest
any
longe
time
:
for
straight
waye
they
folowed
hym
,
and
that
not
so
much
for
to
heare
the
word
of
God
,
as
to
sée
the
signes
which
he
wrought
,
as
Sainct
Iohn
testifieth
here
saying
.
2.
And
a
great
multitude
followed
him
,
because
they
sawe
his
miracles
whiche
he
did
on
them
that
were
diseased
.
M.
The
Eunagelist
maketh
mencion
of
this
,
because
of
that
parte
of
the
History
which
foloweth
,
in
which
he
wil
declare
what
a
great
multitude
of
people
were
satisfied
&
most
miraculously
fed
:
lest
if
there
should
be
no
mencion
of
this
before
,
a
man
might
doubt
how
so
great
nomber
of
people
could
be
,
assembled
together
in
a
wildernes
&
desert
place
,
He
addeth
also
the
causes
which
moued
this
great
multitude
to
forsake
the
cities
and
to
come
into
this
desert
place
,
from
farre
and
to
followe
the
Lord
.
C.
For
they
were
thus
desirouse
to
follow
Christ
,
because
they
behoulding
his
power
in
the
miracles
,
were
perswaded
that
he
was
some
greate
Prophet
sent
of
God
.
Wherevppon
they
had
so
earnest
a
desier
to
heare
Christ
,
that
forgetting
them selues
aboad
til
night
in
a
desart
place
,
voyd
of
all
care
.
Care
for
eauenly
thinges
is
to
be
preferred
befor●
a
worldly
care
.
How
can
we
nowe
excuse
our
slouth
and
negligence
,
in
that
we
do
not
preferre
the
heauenly
doctrine
of
Christ
,
before
the
care
for
the
satisfying
of
honger
,
but
are
drawne
away
from
the
meditacion
of
euerlasting
lyfe
by
euery
small
entisement
?
yea
very
seldome
it
commeth
to
passe
that
Christ
findeth
vs
frée
and
vntyed
from
obstacles
and
lettes
of
this
worlde
.
All
men
for
the
most
parte
are
so
farre
from
folowing
Christ
to
the
desart
mountayne
:
that
scarce
the
tenth
man
can
receyue
him
when
he
offereth
hym selfe
to
come
home
to
his
house
in
in
the
midest
of
his
commodities
.
M.
But
in
that
so
great
a
multitude
followed
Christ
because
of
the
miracles
whiche
he
wrought
,
it
might
be
so
for
diuers
causes
.
For
part
,
(
as
it
is
lykely
)
because
they
gathered
by
these
signes
that
this
man
was
sent
of
God
,
followed
him
that
they
might
heare
the
doctrine
of
God
at
his
mouth
:
part
,
being
curiouse
,
desiered
to
see
and
heare
newe
and
straunge
thinges
:
part
,
sought
eyther
for
their
frendes
or
for
them selues
corporall
health
.
And
thus
this
multitude
was
diuersly
affectioned
,
although
this
which
the
Euangelist
heare
speaketh
concerning
the
seing
of
the
Lordes
miracles
belonged
to
all
.
This
concourse
and
flocking
of
the
commen
people
to
Christ
,
is
lyke
vnto
the
comming
of
those
which
in
the
beginning
of
the
Gospell
,
gréedelye
imbrace
the
Doctrine
of
the
same
,
whose
sondrye
affections
are
harde
to
bée
discerned
.
C.
Moreouer
,
here
the
Euangelist
omitteth
that
which
the
other
thrée
Euangelistes
haue
,
namely
,
that
Christ
spent
part
of
the
daye
in
teaching
,
and
in
healing
the
sicke
:
and
nowe
that
the
Sunne
was
readye
to
set
,
his
Disciples
prayed
him
to
sende
awaye
the
people
.
For
hée
thought
it
sufficient
brieflye
to
handle
the
same
,
that
by
this
occasion
hée
might
bring
vs
to
the
rest
of
the
text
,
which
followeth
hereafter
.
3.
And
Iesus
went
vp
into
a
Mountayne
,
and
there
hee
sate
with
his
Disciples
.
M.
There
is
no
doubte
but
that
hée
went
a
part
into
a
desert
place
,
to
recreate
also
,
and
to
refreshe
his
Disciples
:
for
the
which
purpose
this
mountayne
séemed
a
very
fitte
place
,
both
for
the
shadowe
which
was
in
the
same
against
the
heate
of
the
Sunne
,
and
also
for
the
conuenient
places
of
rest
.
Reade
the
sixt
of
Marke
,
in
our
exposition
vpon
the
one
and
thirtie
verse
.
4.
And
the
Passeouer
,
a
Feast
of
the
Iewes
was
nighe
.
Bv.
At
this
Feast
the
Iewes
dyd
celebrate
the
memorye
of
those
benefites
which
theyr
forefathers
had
receiued
in
olde
time
at
the
handes
of
God
in
the
Land
of
Egipt
.
Question
M.
Therefore
it
may
here
bée
demaunded
,
If
the
Passeouer
were
at
hande
,
why
the
Lord
went
vp
to
Hierusalem
(
according
to
Moyses
Lawe
)
rather
than
to
this
desart
mountayne
:
Deu.
16.16
Or
,
if
he
woulde
not
goe
vp
to
Hierusalem
,
because
of
the
crueltye
of
the
Scribes
and
Pharisées
,
wherefore
he
exhorted
not
the
people
which
followed
him
to
ascende
thyther
for
the
obedience
sake
which
they
ought
to
the
Lawe
.
As
touching
that
which
concerneth
the
person
of
Christ
,
Aunswere
.
we
maye
easylye
aunswere
.
Hée
had
oftentimes
ascended
thyther
,
lest
he
might
séeme
to
contemne
and
breake
the
Lawe
of
God
:
but
when
the
Iewes
hegan
to
abuse
the
feast
daies
as
an
occasion
of
crueltie
,
he
dyd
verye
well
to
absent
him selfe
from
them
,
least
hée
should
by
his
presence
,
prouoke
his
aduersaries
before
the
time
.
As
touching
the
people
,
it
maye
bée
that
they
had
yet
time
and
space
inough
to
ascend
thyther
:
for
the
feast
day
was
not
alreadye
come
,
but
was
at
hande
.
Furthermore
it
was
not
méete
that
the
Lorde
should
sende
the
people
which
followed
him
from
the
Sunne
to
the
shadowe
,
and
from
the
trueth
it selfe
to
the
figure
.
Moreouer
in
this
matter
,
Christ
the
ende
of
the
Lawe
.
Rom.
10.4
there
was
no
offence
committed
against
the
Lawe
of
GOD
:
naye
,
that
which
the
Lawe
required
was
fulfilled
.
For
,
if
according
to
the
most
true
saying
of
the
Apostle
,
Christ
bee
the
ende
of
the
Lawe
,
that
is
to
saye
,
all
thinges
which
are
in
the
Lawe
leade
vnto
Christ
,
howe
dyd
they
any
thing
contrary
to
the
Law
of
GOD
,
and
dyd
not
rather
fulfill
the
same
,
who
leauing
that
shadowed
and
figuratiue
Passeouer
,
followed
the
true
Passeouer
Christ
.
Let
vs
learne
therefore
by
this
example
what
we
ought
to
doe
,
if
so
be
shadowed
and
figuratiue
constitucions
bée
corrupted
,
and
are
rather
against
the
trueth
,
than
for
the
trueth
,
which
they
ought
to
serue
,
and
doe
rather
appeare
to
be
the
constitucions
of
men
,
than
the
ordinaunces
of
God
.
If
the
Lawe
of
God
ought
to
geue
place
here
,
how
much
more
ought
that
to
bée
despised
and
auoyded
,
which
is
established
not
by
Gods
lawe
,
but
by
the
Lawe
of
man
?
What
,
and
from
whence
these
Festiuall
dayes
are
,
which
are
celebrated
in
the
Church
with
Idlenesse
and
wantonnesse
,
it
is
euident
inough
to
bée
séene
.
Bv.
Moreouer
Iesus
him selfe
,
which
at
this
appointed
time
declared
his
power
,
doeth
shewe
him selfe
to
be
the
true
Paschall
lambe
,
whose
blood
spiritually
sprinkled
vppon
the
faythfull
,
delyuereth
them
from
the
stryking
Angell
.
The
very
selfe
and
same
Lambe
is
the
foode
of
our
soules
,
which
being
eaten
by
faith
,
saueth
.
5.
When
Iesus
then
lift
vp
his
eyes
,
and
sawe
a
great
company
come
to
him
,
hee
sayeth
to
Philippe
:
whence
shall
we
bye
bread
,
that
these
may
eate
.
M.
Mathew
and
Marke
haue
,
So
soonne
as
he
went
forth
he
saw
the
multitud
:
This
going
forth
doth
sufficiently
declare
that
the
Lorde
had
hidden
himselfe
and
his
disciples
as
it
were
in
certayne
Caues
of
this
mountayne
,
out
of
the
which
these
two
Euangelists
wright
that
he
came
to
se
the
people
:
and
then
they
adde
that
he
was
touched
with
compassion
towardes
them
.
And
the
cause
hereof
Marke
sheweth
,
saying
,
Because
they
were
as
sheepe
not
hauing
a
sheepheard
.
Luke
.
9.11
.
Thirdlye
,
Luke
saieth
,
that
hée
receyued
them
:
that
is
to
saye
,
he
gently
went
forth
to
méete
them
,
and
entertained
them
.
Fourthlye
,
Marke
addeth
,
that
he
beganne
,
to
teache
them
many
thinges
&
:
Luke
sayth
,
that
these
thinges
concerned
the
kingdome
of
God
.
Fifthly
both
Mathewe
and
Luke
adde
this
also
,
that
he
healed
all
those
that
had
néede
to
be
cured
.
Al
these
things
went
before
the
working
of
the
Miracle
of
the
fiue
Loaues
and
twoo
Fishes
.
Wherfore
,
that
which
our
Euangelist
sayth
here
,
When
Iesus
then
lyft
vp
his
eyes
,
and
saw
a
great
company
come
to
him
,
hee
sayeth
to
Philip
,
whence
shall
we
bye
,
&c.
is
not
so
to
bée
vnderstoode
as
though
so
soone
as
hée
saw
the
multitude
,
he
talked
with
Philip
concerning
the
féeding
of
them
,
séeing
the
same
was
done
about
the
Euening
(
as
we
shall
sée
)
after
al
those
thinges
which
we
haue
repeated
out
of
the
rest
of
the
Euangelistes
.
Hee
sayeth
to
Philip.
C.
That
which
we
reade
here
to
be
spoken
to
Philip
aloane
,
other
affirme
was
spoken
to
all
the
rest
:
but
in
this
there
is
no
absurditie
.
For
it
is
likelye
according
to
the
Iudgement
of
all
men
,
that
Philip
spake
vnto
Christ
:
and
therfore
Christ
speciallye
,
maketh
aunswere
to
Philip.
Euen
as
straite
after
hée
bringeth
in
Andrewe
,
speaking
,
whereas
others
assigne
the
speache
to
all
at
once
.
He
proueth
his
Disciples
in
the
person
of
Philip
,
whether
they
looked
for
the
Miracle
which
afterward
they
should
sée
.
A.
And
wyllingly
(
such
is
his
clemencye
)
he
taketh
care
of
them
,
which
forgetting
them selues
folowed
him
:
Reade
concerning
this
matter
the
exposition
vpon
the
fiftéene
verse
of
the
fouretéene
Chapter
of
Mathew
.
6.
(
This
hee
sayde
to
proue
him
:
for
hee
him selfe
knew
what
he
would
doe
.
)
This
he
sayde
to
proue
him
.
A.
Concerning
the
manifolde
kinde
of
temptacions
,
reade
our
exposition
vpon
the
fourth
Chapter
of
Mathewe
,
beginning
at
the
third
verse
.
For
he
him selfe
knewe
.
M.
This
clause
containeth
in
it
a
noate
of
diuinity
,
which
belongeth
to
no
man
though
he
bée
a
Saint
.
And
in
these
daylye
matters
there
is
no
man
whiche
knoweth
certainely
what
he
wyll
doe
.
We
doe
many
thinges
vnaduisedlye
by
occasion
,
the
which
thinges
we
knewe
not
we
shoulde
doe
,
before
we
dyd
them
:
and
againe
we
purpose
many
thinges
,
the
whiche
thinges
notwithstanding
,
whether
wee
shall
doe
or
no
,
we
are
ignoraunt
,
and
oftentimes
,
eyther
our
minde
being
chaunged
,
or
else
being
let
from
our
purpose
,
we
doe
them
not
.
And
verylye
he
hath
done
nothing
in
the
dispensation
of
our
redemption
,
The
foreknowledge
of
God
.
by
humaine
counsaile
,
but
by
diuine
counsaile
,
neyther
was
he
ignoraunt
of
any
thing
before
he
dyd
it
,
nor
yet
dyd
he
leaue
any
of
those
thinges
vndone
which
he
purposed
before
to
doe
.
The
purposes
of
the
wicked
are
oftem
tims
let
.
Neuertheles
the
purposes
of
the
wicked
are
vnsertayne
,
and
are
oftentimes
let
by
God
.
For
the
Lord
is
in
Heauen
which
bringeth
the
counsailes
of
Princes
to
nought
,
and
maketh
the
deuises
of
the
people
to
be
of
none
effect
.
Psa.
33.10
.
A.
The
Lorde
therefore
knew
not
only
what
he
would
do
,
but
also
what
Phillip
would
answere
,
before
he
demaunded
the
question
of
him
.
But
this
purpose
was
by
this
question
,
to
prepare
his
mind
and
the
myndes
of
the
reste
,
to
wonder
at
the
miracle
to
come
,
that
theire
faith
might
thereby
increase
,
and
be
confirmed
.
7.
Phillip
answered
him
Two
hundered
penniworth
of
bread
are
not
sufficient
for
them
,
that
euery
man
might
take
a
lytle
.
C.
To
this
ende
tendeth
all
those
things
which
the
Disciples
bring
,
namly
to
dehort
Christ
,
retaining
the
people
.
And
it
may
be
that
they
had
some
priuate
respect
vnto
them selues
leste
parte
of
the
inconuenience
might
redowne
to
them
.
R.
For
they
knewe
what
had
happened
to
Moyses
and
to
Aaron
the
Captaines
of
the
Hebrues
.
For
when
they
had
brought
them
out
of
Aegipt
into
the
desart
,
and
there
lacked
bread
and
water
,
they
murmured
against
them
,
and
had
well
nigh
stoaned
them
with
stoanes
.
Exod
17.4
For
it
is
a
harde
matter
to
talke
and
perswade
with
the
belly
which
wanteth
eares
:
For
honger
and
delay
cause
coller
to
aryse
.
And
forasmuch
as
these
two
hundred
pence
are
seuerally
in
vallue
(
according
to
the
supputation
of
Budaeus
)
foure
of
our
English
pence
,
and
two
third
parts
of
a
penny
,
the
sayde
two
hundred
pence
amount
to
the
vallue
of
fiue
and
thirtie
Frankes
:
the
which
make
of
our
English
coyne
the
some
of
thrée
poundes
eightéene
shillings
and
nine
pence
,
and
this
some
of
thrée
pound
eyghtéene
shillings
and
nine
pence
,
being
distributed
among
fiue
thousande
men
,
euery
hundred
part
shall
haue
for
his
share
eyghtéene
pence
thrée
farthinges
,
Six
mites
make
a
far
thing
.
and
thrée
mites
,
and
thrée
fift
partes
of
a
mite
.
But
nowe
adde
to
the
fiue
thousande
a
thousande
women
and
children
mo
,
so
shal
you
finde
that
Phillip
here
alloweth
to
euery
perticuler
person
of
the
general
number
of
sixe
thousande
,
thrée
mites
worth
of
breade
to
eate
.
But
it
may
be
(
as
commonly
it
commtth
to
passe
in
a
great
multitude
)
that
there
were
thought
to
be
a
great
manye
more
.
B.
Marke
sheweth
that
they
sayde
,
Let
vs
go
and
bye
two
hundred
peny
worth
of
breade
.
Mark
6.37
It
séemed
therefore
that
they
had
so
much
mony
.
And
thus
louing
they
were
that
they
were
ready
to
bestow
all
that
euer
they
had
for
the
vse
of
the
people
.
C.
Neuerthelesse
Phillip
went
about
to
terrifie
Christ
,
with
the
greatnesse
of
such
a
multitude
,
as
if
hée
shoulde
haue
sayde
,
that
they
had
not
monye
ynough
to
féede
the
people
.
A.
For
Christ
had
sayde
,
giue
ye
them
to
eate
.
8.
One
of
his
disciples
,
Andrew
,
Symon
Peters
brother
sayth
vnto
him
.
9.
There
is
a
little
Lad
here
which
hath
fiue
barlye
loaues
and
two
fishes
,
but
what
are
they
among
so
manye
?
Reade
our
exposition
of
the
fourtenth
Chapter
of
Mathew
,
beginning
at
the
seuentéenth
verse
.
10.
And
Iesus
sayd
,
make
the
people
sit
downe
.
Ther
was
much
grasse
in
the
place
?
So
the
men
sate
downe
in
nomber
about
fiue
thousand
.
Make
the
people
sitte
A.
Reade
thirtie
and
nine
verse
of
the
sixt
chapter
of
Marke
.
So
the
men
sate
C.
In
that
the
Disciples
had
no
better
hope
and
trust
,
and
had
forgotten
so
worthily
to
consider
of
his
power
as
they
ought
to
haue
done
,
they
are
to
be
reprehended
,
Obedience
in
the
Disciples
and
in
the
people
.
but
yet
notwithstanding
their
prompte
obedience
deserueth
no
smale
praise
,
in
that
they
nowe
obaye
his
commaundement
,
not
knowing
what
he
intended
to
doe
,
or
what
successe
that
whiche
they
did
should
haue
.
The
like
obeydience
also
was
in
the
people
:
For
they
all
satte
downe
at
one
commaunding
worde
,
being
vnsertayne
of
the
ende
.
The
like
readines
of
obayinge
wée
maye
behold
in
the
wayting
seruaunts
whiche
seruid
at
the
mariage
in
Cana
of
Galile
:
For
when
they
sawe
that
the
wyne
fayled
,
and
that
there
was
water
sufficient
,
yet
notwithstanding
at
the
Lordes
commaundement
they
filled
vp
the
waterpottes
with
water
to
the
full
.
Iohn
.
2.7
.
C.
And
this
is
the
probation
of
a
true
faith
,
when
God
commaundeth
men
to
walke
as
it
were
in
darknesse
That
we
may
thus
obaye
let
vs
lerne
not
to
be
wise
in
oure
owne
conceite
,
but
to
trust
for
prosperouse
successe
in
confused
thinges
,
seeing
we
followe
God
our
Captaine
,
which
will
neuer
disapoynt
his
seruauntes
.
B.
Moreouer
the
Euaungelist
hath
set
downe
to
vs
the
tyme
,
the
place
,
and
other
circomstaunces
:
for
his
purpose
was
with
dilligence
and
faithfulnesse
,
seriously
to
set
forth
the
trueth
.
A.
Concerninge
the
nomber
of
those
that
sate
downe
,
ye
may
read
in
the
fouretéene
chapter
of
Mathew
,
beginning
at
the
one
and
twenty
verse
.
11
And
Iesus
toke
the
bread
,
and
when
he
had
geuen
thanks
he
gaue
to
the
disciples
,
and
the
Discipls
to
them
that
were
set
downe
:
and
likewyse
of
the
fishes
as
much
as
they
wold
.
For
the
exposition
of
this
verse
,
reade
the
fouretéenth
Chapter
of
Mathew
,
beginning
at
the
nintéenth
verse
.
12.
When
they
had
eaten
ynough
,
he
sayd
to
his
Disciples
,
gather
vp
the
broken
meate
that
remayneth
,
that
nothing
be
lost
.
B.
These
thinges
are
not
onelye
spoken
to
commende
and
set
foorth
the
myracle
,
but
also
to
declare
,
that
the
works
and
benifites
of
the
Lord
Iesu
are
most
perfect
.
For
although
the
multitude
of
people
was
fedde
to
the
full
,
yet
notwithstanding
,
there
remayned
an
ouerplus
of
the
breade
and
of
the
fishes
.
M.
By
these
wordes
also
wée
are
taught
that
the
Lord
woulde
haue
none
of
his
good
gyftes
to
be
vnprofitablely
lost
:
C.
And
herewithall
also
the
Lorde
admonisheth
and
exhorteth
his
Disciples
and
followers
to
liberalitie
and
honest
sparing
.
For
the
great
bountifulnesse
of
GOD
,
Ritches
maye
not
ryotouslye
be
spent
.
ought
not
to
prouoke
vs
to
ryot
,
prodigallitye
,
and
excesse
.
Therefore
let
them
which
haue
aboundaunce
,
remember
that
they
shall
one
daye
geue
an
account
of
theyr
excéeding
plentye
,
except
they
doe
faithfullye
imploye
the
same
to
honest
and
good
vses
.
13.
And
they
gathered
it
togeather
,
and
filled
twelue
baskets
with
the
broken
Meate
of
the
fiue
barleye
Loaues
,
which
broken
meate
remained
to
them
that
had
eaten
.
Reade
the
exposition
of
this
verse
in
the
fouretéene
Chapter
of
Mathew
,
beginning
at
the
twenty
verse
.
14.
Then
those
menne
,
when
they
had
seene
the
myracle
that
Iesus
dyd
,
sayde
,
This
is
of
a
truth
the
same
prophete
that
should
come
into
the
world
.
A.
The
other
Euangelistes
make
no
mencion
of
this
thanksegeuing
,
but
in
stéede
thereof
,
Mathewe
and
Marke
put
downe
the
number
of
those
which
had
eaten
of
the
Loaues
&
Fishes
:
of
the
which
matter
our
Euangelist
hath
made
mencion
before
alreadye
.
So
that
this
séemeth
to
bée
some
profite
that
procéeded
of
the
miracle
,
that
they
confesse
the
Messias
,
to
bée
the
aucthor
of
the
same
.
And
this
was
all
that
Christ
looked
for
.
M.
For
the
sight
and
sence
of
the
Myracle
moued
theyr
mindes
to
this
,
to
thinke
that
this
Iesus
was
not
simplye
a
Prophete
,
Den.
28.15
.
but
that
Prophete
whome
Moyses
foreshewed
should
come
.
The
which
place
no
doubte
by
reason
of
the
Publique
reading
of
the
Lawe
,
was
commonly
knowne
.
C.
But
that
knowledge
which
they
haue
conceyued
of
Christ
,
they
by
and
by
turne
amysse
to
another
ende
.
And
this
is
no
smal
faulte
in
menne
,
that
so
sone
as
God
hath
reuealed
him selfe
vnto
them
,
they
peruert
and
corrupt
his
trueth
with
lyes
:
yea
,
when
they
haue
entered
into
the
right
waye
,
they
doe
by
and
by
degenerate
from
them selues
.
R.
Now
Christ
was
counted
a
Prophete
among
the
common
people
:
because
hée
had
fed
them
,
and
had
fylled
their
bellyes
:
but
afterwarde
,
when
hée
commaunded
to
geue
vnto
Cesaer
those
thinges
which
belong
to
Cesaer
,
hée
was
a
flatterer
:
and
when
hée
bare
his
Crosse
,
hée
was
a
seducer
of
the
people
,
and
not
worthy
to
lyue
vpon
the
earth
.
For
whether
the
fortune
of
temporall
thinges
doe
inclyne
,
thyther
the
Iudgement
and
affection
of
the
waueryng
multitude
is
carryed
.
15.
When
Iesus
therefore
perceyued
,
that
they
woulde
come
and
take
him
,
to
make
him
a
King
,
he
departed
againe
into
a
Mountayne
him selfe
aloane
.
When
Iesus
perceyued
.
R.
First
of
all
,
wée
sée
by
this
déede
,
that
the
disposition
of
the
common
sort
of
people
is
suche
,
that
they
wyll
sooner
féele
the
benefite
of
theyr
bellye
,
than
of
theyr
minde
.
They
had
séene
greater
Miracles
,
and
yet
notwithstanding
,
they
neuer
gaue
vnto
him
so
magnificent
a
name
,
thus
much
could
the
fulnesse
of
the
belly
preuayle
.
And
nowe
(
being
as
yet
but
rude
and
grosse
)
they
loking
for
suche
a
Messias
as
shoulde
challenge
to
himselfe
a
worldlyke
kingdome
,
consulted
among
them selues
to
take
Iesus
and
to
make
him
a
King
,
perswading
them selues
that
they
shoulde
haue
plentye
of
all
thinges
,
stoare
of
Vitails
,
Ritches
,
pleasure
,
the
glorye
of
the
world
,
libertye
,
and
other
worldlye
commodityes
,
if
so
bée
it
were
their
chaunce
to
haue
suche
a
King.
C.
But
they
greatly
erred
,
fyrst
that
they
toke
liberty
to
them selues
,
to
make
them selues
a
King.
For
the
Scripture
appointeth
this
onelye
to
GOD
:
euen
as
it
is
sayd
in
the
Psalme
,
Psal.
2.6
.
I
haue
appointed
my
King.
Furthermore
,
what
King
woulde
they
haue
him
?
Surelye
an
earthly
King
,
the
which
was
far
disagréeing
from
his
person
.
Ioh.
18.36
.
A.
For
hée
sayth
,
My
Kingdome
is
not
of
this
worlde
.
M.
But
why
rather
dyd
they
not
consult
to
come
,
to
heare
the
worde
of
GOD
,
of
his
mouth
,
according
to
the
wordes
of
the
Prophesie
?
the
which
truelye
had
beene
more
agréeable
to
this
confession
,
This
is
of
a
trueth
the
same
Prophete
,
than
to
séeke
a
kingdome
.
Carnall
Christians
.
And
this
is
the
manner
of
carnall
Christians
,
to
neglect
that
which
pertayneth
to
the
sauing
health
of
the
inwarde
man
,
and
carefullye
to
séeke
that
which
is
earthlye
:
that
is
to
say
,
to
disdayne
and
loathe
that
which
trulye
belongeth
to
Christ
:
and
for
which
cause
hée
came
into
this
worlde
:
and
gréedelye
to
followe
that
thing
whiche
is
not
comprehended
in
the
dispensation
of
Christe
,
taken
in
hande
for
our
saluation
,
and
for
the
which
he
descended
not
into
the
earth
.
C.
Hereby
let
vs
learne
howe
daungerous
a
thing
it
is
in
Diuine
matters
,
leauing
the
word
of
God
,
to
followe
our
owne
sence
and
Imagination
.
For
there
is
nothing
but
it
doeth
corrupt
the
ouerthwart
towardnesse
of
our
minde
.
And
what
doth
the
pretence
of
zeale
helpe
,
when
as
by
our
ouerthwart
and
disordered
worshippe
,
we
are
more
iniurious
to
God
,
than
if
a
man
should
of
purpose
and
wyllingly
withstand
his
glorye
?
It
is
also
here
to
bée
noated
,
that
it
is
sayde
,
that
they
woulde
take
him
and
make
him
a
King
.
C.
For
they
meant
violentlye
,
and
against
his
wyll
to
make
him
a
King.
The
fleshe
more
busye
in
his
works
there
is
the
Spirite
.
M.
Thus
the
fleshe
is
more
vehement
in
the
wycked
and
vngodlye
purposes
thereof
,
than
is
the
Spyrite
in
those
thinges
which
are
iust
and
godlye
.
So
Iudas
laboured
,
watched
,
made
spéede
,
and
by
no
meanes
rested
,
vntyl
hee
had
most
wyckedlye
finyshed
that
whiche
hée
had
trayterouslye
taken
in
hande
:
Mat.
26.16
In
the
meane
time
the
Apostles
slepte
.
So
wée
reade
of
the
builders
of
the
Towre
of
Babilon
,
This
they
beginne
to
doe
,
Gen.
11.6
.
neyther
can
they
nowe
be
stopped
,
from
whatsoeuer
they
haue
Imagined
to
doe
.
C.
But
,
if
wée
desire
to
haue
that
honour
acceptable
to
God
,
and
to
his
Christ
,
which
we
geue
vnto
him
,
wée
must
alwayes
consider
what
it
doeth
requyre
.
And
verylye
they
which
honour
GOD
after
theyr
owne
inuencions
,
doe
after
a
sort
violently
withstande
him
,
séeing
the
foundacion
of
true
worship
is
,
obedience
.
Hee
daparted
againe
into
a
Mountaine
.
Iesus
whiche
desyred
a
farre
better
kingdome
,
and
who
came
to
this
ende
,
to
teache
vs
to
contemne
Ritches
,
pleasures
,
and
the
glorye
of
this
worlde
,
being
not
ignoraunt
what
they
went
about
,
withdrewe
himselfe
againe
out
of
the
waye
to
the
Mountayne
,
from
whence
hée
came
before
to
féede
them
.
And
hée
alone
went
priuilye
asyde
,
in
such
manner
,
that
it
might
not
bée
thought
that
he
fled
.
R.
For
his
kingdome
was
not
carnall
,
but
spirituall
,
as
it
was
notablye
discribed
before
by
the
Prophetes
.
For
the
kingdome
of
Christ
,
is
the
kingdome
of
truth
,
of
righteousnesse
,
of
peace
,
and
of
euerlasting
lyfe
.
Kingdom
of
Christe
is
not
of
this
world
For
these
are
the
Cities
and
Townes
(
if
wée
maye
so
speake
)
ouer
which
Christ
hath
the
rule
.
For
although
he
doth
rule
and
gouerne
in
the
whole
worlde
,
from
the
one
Sea
to
the
other
,
yet
notwithstanding
,
hée
doth
not
rule
according
to
the
manner
of
this
worlde
,
neyther
doth
hée
desire
such
a
kingdome
as
the
Princes
of
this
world
haue
.
Of
the
which
kingdome
ye
maye
reade
more
in
the
first
of
Luke
,
and
in
the
seuen
and
twentye
Chapter
of
Mathewe
.
And
this
is
not
to
bée
pretermitted
,
that
Christ
priuilye
conueyed
him selfe
awaye
from
those
that
would
haue
made
him
a
King
,
and
wyllinglye
offered
him selfe
to
those
that
sought
to
carrye
him
to
the
Crosse
:
Leauing
an
euident
example
behinde
him
for
those
to
follow
,
which
should
succéede
him
in
the
Crosse
.
For
hée
can
not
sincerelye
Preache
the
Gospell
,
whatsoeuer
he
bée
which
loueth
kingdome
and
glorye
among
men
.
For
the
kingdome
of
heauen
doeth
not
agrée
with
the
kingdome
of
this
world
,
no
more
than
lyght
and
darkenesse
agrée
togeather
.
A.
What
can
that
most
impudent
Antechrist
of
Rome
,
aunswere
to
this
?
Bv.
Who
through
ambicion
and
desire
to
rule
,
hath
oppressed
so
many
in
this
worlde
,
that
he
might
exalt
himselfe
aboue
all
that
is
worshipped
,
Thes.
2.4
.
boasting
him selfe
to
bée
God
.
16.
And
when
Eeuen
was
come
,
his
Disciples
went
downe
to
the
Sea
.
C.
There
is
no
doubt
but
that
Christ
went
to
hyde
him selfe
,
vntyll
the
people
were
departed
awaye
.
Wée
knowe
howe
harde
a
matter
it
is
to
pacifye
the
seditious
multitude
.
And
if
that
had
béene
openlye
attempted
which
they
had
conceyued
in
theyr
mindes
,
the
errour
thereof
woulde
nowe
haue
beene
spread
abroade
:
and
than
the
infamy
thereof
coulde
not
so
easelye
haue
béene
taken
awaye
.
R.
Hée
woulde
not
therefore
geue
any
occasion
of
sedicion
,
least
they
should
falsefye
with
open
mouth
,
haue
accused
Christ
to
bée
the
aucthor
thereof
.
C.
All
the
time
that
hee
withdrewe
him selfe
hée
was
occupyed
in
Prayer
,
as
also
the
other
Euangelistes
report
.
And
it
maye
bée
that
his
prayer
was
to
his
Heauenlye
Father
to
correct
and
amende
the
intemperaunce
of
the
people
.
B.
And
whereas
his
Disciples
went
downe
to
the
Sea
,
that
was
not
done
without
his
commaundement
.
For
he
sent
them
awaye
,
naye
,
Mat.
14.22
hée
constrained
them
to
goe
:
for
that
was
a
good
occasion
to
get
awaye
the
people
.
17.
And
gatte
vp
into
a
Shippe
,
and
went
ouer
the
Sea
,
toward
Capernaum
:
and
it
was
nowe
darcke
,
and
Iesus
was
not
come
to
them
.
M.
Whereas
Iohn
sayeth
that
the
Disciples
went
ouer
the
Sea
towardes
Capernaum
,
when
Marke
writeth
that
the
Lord
gaue
them
commaundement
to
goe
before
him
to
Bethsaida
,
it
seemeth
to
haue
no
disagréement
at
all
.
Yea
,
Mathewe
and
Marke
wryte
that
they
arriued
at
the
Lande
of
Genesar
:
the
which
also
séemeth
not
to
agrée
with
that
whiche
our
Euangelist
sayeth
here
,
that
they
went
ouer
the
Sea
toward
Capernaum
.
But
if
thou
dilligently
consider
thereof
,
thou
shalt
finde
no
disagréement
at
all
.
In
that
Marke
writeth
that
the
Lorde
commaunded
them
to
goe
before
him
to
Bethsaida
,
it
is
not
repugnaunt
,
neyther
with
that
which
Iohn
sayeth
here
,
that
they
went
to
Capernaum
,
nor
with
that
which
hée
sayeth
with
Mathewe
that
hée
arriued
at
the
lande
of
Genesar
.
For
Bethsaida
(
as
appeareth
by
Luke
)
is
euen
vpon
the
brinkes
side
of
the
desart
where
the
Lorde
fed
the
multitude
.
For
Luke
sayeth
,
that
the
Lord
went
a
part
by
shippe
into
a
desart
place
of
the
Citye
of
Bethsaida
.
Therefore
the
Lorde
commaunded
him
to
goe
before
him
towarde
Bethsaida
,
to
the
side
of
the
shoare
,
eyther
because
this
was
the
more
conuenient
place
of
passage
,
or
else
because
by
this
commaundement
,
he
intended
somewhat
else
,
which
is
vnknown
to
vs
.
That
also
which
Mathewe
and
Marke
haue
,
that
they
went
ouer
to
the
lande
of
Genesar
,
is
nothing
contrary
to
that
which
Iohn
writeth
,
that
they
went
to
Capernaum
,
because
they
speake
generallye
of
the
lande
to
the
which
they
arriued
,
and
Iohn
perticularlye
of
the
Citye
Capernaum
,
to
whiche
they
came
.
Therfore
,
there
is
no
such
disagréement
betwéene
these
places
,
as
maye
at
the
first
sight
séeme
to
be
.
And
it
was
nowe
darke
.
C.
Iohn
pretermitteth
many
Circumstaunces
,
which
the
other
haue
:
as
by
reading
them
ye
may
sée
.
18.
And
the
Sea
arose
with
a
great
wynde
that
blewe
.
This
history
is
expounded
in
the
fouretéene
Chapter
of
Mathew
,
from
the
fortye
and
eyght
verse
vnto
the
fiftye
and
thrée
verse
.
19.
So
when
they
had
rowed
about
fiue
and
twenty
or
thirty
furlongs
,
they
saw
Iesus
walking
on
the
Sea
,
and
drawing
nye
to
the
Ship
,
and
they
were
afrayde
.
B.
Because
the
Disciples
of
Christ
did
not
sufficiently
perceiue
and
knowe
the
Lordes
power
,
by
the
miracle
of
the
Loaues
,
they
were
to
be
exercised
by
this
perryll
and
daunger
of
the
Sea
.
R.
For
the
Tempest
of
the
Sea
was
not
raysed
about
the
Disciples
by
chaunce
,
but
by
the
wise
dispensation
of
Christ
,
he
being
absent
,
whereby
his
presence
might
the
more
earnestlye
bée
desired
of
his
Disciples
,
and
might
learne
howe
necessary
Christ
was
in
aduersitye
.
Afflictions
Euenso
the
godly
are
afflicted
with
Crosses
,
with
afflictions
,
and
with
calamities
,
that
they
might
with
more
feruent
prayer
call
vppon
Christ
by
faith
:
Contrarywyse
the
wicked
,
the
more
they
are
afflicted
,
the
farther
they
goe
from
God
.
For
they
do
not
acknowledge
the
Lorde
in
tribulation
,
but
Sathan
.
C.
And
it
may
séeme
very
absurd
,
that
the
Disciples
of
Christ
are
so
vexed
,
when
others
haue
quiet
sayling
:
but
so
the
Lord
oftentimes
exerciseth
his
with
greuous
perrilles
,
that
they
may
the
more
familliarlye
knowe
him
in
tyme
of
their
deliueraunce
.
A.
Reade
for
larger
matter
in
the
fouretéene
of
Mathew
,
and
in
the
sixt
of
Marke
also
.
20.
But
he
sayeth
vnto
them
,
It
is
I
,
bee
not
afrayde
.
C.
Here
S.
Iohn
setteth
before
vs
,
as
in
a
glasse
,
what
knowledge
of
Christ
it
is
we
can
conceyue
without
the
worde
,
and
what
it
bringeth
.
For
if
he
geue
vnto
vs
but
a
bare
shewe
of
his
Diuinitye
onelye
,
by
and
by
wée
fall
to
our
owne
imaginations
,
and
euery
man
maketh
to
him selfe
an
Idoll
in
stéede
of
Christ
.
After
the
error
of
the
minde
,
followeth
trembling
,
and
confused
feare
of
the
mind
.
Knowledge
of
God
commeth
rather
by
the
worde
than
by
Miracles
.
But
when
he
beginneth
to
speake
,
by
and
by
,
by
his
voyce
,
we
receiue
sound
and
perfect
knowledge
,
and
then
we
haue
ioye
in
our
mindes
and
peace
of
conscience
.
For
there
is
great
waight
in
those
wordes
.
It
is
I
,
be
not
afrayd
.
For
we
are
here
taught
,
that
we
haue
sufficient
cause
of
trust
in
the
presence
of
Christ
,
in
so
much
that
we
maye
bée
in
peace
and
safetye
.
But
this
pertayneth
to
none
,
sauing
onelye
to
the
Disciples
of
Christ
:
for
afterwarde
wée
shall
sée
that
the
wicked
,
by
the
same
voyce
were
throwne
downe
at
his
féete
.
The
voyce
of
Christ
wyll
discerne
the
wicked
from
the
Children
of
GOD
,
Iohn
.
18.6
for
hée
is
sent
a
Iudge
to
destroye
the
reprobate
and
vnbeléeuing
:
wherefore
they
can
not
abyde
his
sight
,
but
they
are
by
and
by
confounded
.
But
the
godlye
,
who
knowe
that
hée
is
geuen
to
them
for
a
mercifull
Sauiour
,
so
soone
as
they
heare
his
woorde
,
whiche
is
to
them
a
sure
pledge
,
both
of
his
Diuine
loue
,
and
also
of
theyr
saluation
,
doe
recouer
their
strength
as
it
were
from
death
to
lyfe
,
and
doe
ioyfullye
beholde
the
cléere
skye
,
after
the
stormye
tempest
,
and
doe
dwell
in
the
earth
in
peace
,
and
being
conquerers
of
all
euill
,
doe
set
his
defence
against
all
perrilles
.
21.
And
they
would
haue
receyued
him
into
the
Shippe
:
and
immediatelye
the
Ship
was
at
the
land
,
whether
they
went.
The
other
Euangelistes
saye
that
they
receyued
him
into
the
Shippe
:
the
which
our
Euangelist
doeth
not
denye
,
but
sayeth
that
by
and
by
the
Shippe
arriued
to
the
lande
whether
they
went.
The
Miracle
consisted
in
this
,
that
hée
walked
vppon
the
Sea
,
and
that
hée
made
the
Sea
calme
,
and
thyrdly
,
that
the
Ship
by
and
by
arriued
to
lande
by
the
power
of
Christ
.
Mathewe
addeth
a
fourth
part
concerning
Peter
,
in
the
fouretéene
Chapter
.
C.
Therefore
we
sée
here
,
that
the
Lorde
doeth
not
onelye
erect
and
comfort
his
Disciples
with
his
worde
,
but
also
in
very
deede
deliuereth
them
from
feare
,
allaying
the
tempest
.
M.
Let
vs
learne
therefore
by
this
example
,
to
whome
wée
are
bounde
for
this
,
that
being
so
oftentimes
tempted
,
wée
are
not
ouercome
in
temptacions
.
22.
The
daye
following
,
when
the
people
which
stoode
on
the
other
side
of
the
Sea
,
sawe
that
there
was
no
other
Ship
there
,
saue
that
one
wherevnto
his
Discyples
were
entered
,
and
that
Iesus
went
not
in
with
his
Disciples
into
the
Shippe
,
but
that
his
Discyples
were
gone
awaye
alone
.
Bv.
By
lytle
and
lytle
the
Eangelist
descendeth
to
more
nygh
occasions
of
that
most
diuine
sermon
which
the
Lord
made
in
the
schole
of
the
Capernaits
concerning
the
summe
and
briefe
Compendium
of
our
Religion
,
namelye
,
that
hée
is
the
true
Sonne
of
God
,
sent
of
the
Father
from
Heauen
into
the
world
,
to
quicken
all
mankinde
,
of
the
which
quickening
the
faithfull
that
beléeue
in
him
are
partakers
.
But
the
circumstances
which
the
Euangelist
putteth
downe
here
,
pertaine
to
this
ende
,
to
teache
that
the
multitude
perceiued
that
Christ
went
ouer
the
Lake
by
his
diuine
power
,
and
not
by
Marriners
skyll
.
That
therefore
,
which
Christ
dyd
in
walking
vpon
the
Water
,
dyd
not
onely
profite
the
Disciples
to
confirme
their
faith
,
but
was
yet
more
fruitefull
:
because
the
day
folowing
the
whole
multitude
might
easilye
gather
,
that
he
was
carried
ouer
by
his
owne
power
,
and
not
by
Shippe
.
23.
Howbeit
there
came
other
Shippes
from
Tiberias
,
nye
vnto
the
place
where
they
did
eate
bread
,
after
that
the
Lorde
had
geuen
thankes
.
After
the
Lord
had
geuen
thankes
.
C.
This
repeticion
of
thankesgiuing
is
not
in
vaine
.
For
his
meaning
is
,
that
Christ
obtained
by
Praiers
,
that
those
fewe
Loaues
dyd
suffise
to
féede
so
many
men
:
and
because
we
are
colde
and
slowe
to
Praier
,
he
doeth
twise
put
vs
in
minde
of
the
same
.
Therefore
wée
ought
the
more
to
noate
this
saying
,
because
we
sée
at
this
daye
,
a
great
part
of
the
worlde
,
lyke
brute
Beastes
,
to
giue
them selues
to
security
.
24.
When
the
People
therefore
sawe
that
Iesus
was
not
there
,
neither
his
Disciples
,
they
also
toke
Shipping
,
and
came
to
Capernaum
,
seeking
for
Iesus
.
25.
And
when
they
had
founde
him
on
the
other
side
of
the
Sea
,
they
sayd
vnto
him
,
Rabbi
,
when
camest
thou
hyther
.
Capernaum
was
not
situate
vpon
the
shoare
,
which
was
on
the
other
side
of
the
Lake
.
For
Tiberias
standeth
in
that
part
of
the
Lake
where
it
is
broadest
:
next
vnto
that
standeth
Magdalon
,
otherwise
called
Dalmanutha
:
then
Bethsaida
,
and
then
Capernaum
,
which
lyeth
at
the
mouth
of
the
Riuer
of
Iordane
.
So
that
whereas
Iohn
placeth
the
same
on
the
other
syde
of
the
Lake
:
we
must
not
so
take
it
:
as
though
Capernaum
were
set
on
the
one
shoare
,
and
Tiberias
quight
crosse
on
the
other
shoare
of
the
Lake
:
but
because
the
Lake
commeth
compasse
or
rounde
like
a
bowe
,
so
that
Tiberias
standing
towarde
the
one
corner
of
the
bowe
,
and
Capernaum
at
the
other
ende
(
notwithstanding
,
all
vppon
one
shoare
)
it
must
néedes
bée
sayde
,
because
of
the
bellye
that
commeth
in
betwéene
the
twoo
corners
,
that
the
Disciples
went
ouer
or
crosse
the
Sea
,
when
they
went
from
Tiberias
to
Capernaum
.
Therefore
according
to
the
common
manner
of
speache
,
the
Euangelist
sayeth
that
hée
went
ouer
the
Sea
,
because
they
could
not
goe
the
right
and
vsuall
waye
,
but
by
Shippe
:
For
by
lande
they
should
haue
fetcht
a
far
greater
compasse
,
by
reason
of
the
bellying
in
of
the
Sea
.
M.
Wherfore
the
multitude
sayling
through
the
same
Lake
,
had
a
quiet
and
calme
Sea
:
for
the
Euangelist
here
maketh
no
mencion
of
any
contrarye
winde
,
or
of
any
tempest
.
The
common
multytude
and
carnall
people
,
being
carried
with
hyred
Shippes
,
sayle
in
this
Sea
voide
of
feare
or
care
:
but
Christes
Ship
is
subiect
to
Tempestes
,
as
is
sayde
before
.
Rabbi
,
when
camest
thou
hyther
.
Bv.
They
aske
this
question
not
without
flatterye
,
declaring
thereby
that
they
dyd
greatlye
maruaile
at
this
his
vnwonted
manner
of
sayling
.
26.
Iesus
answered
them
and
saide
,
Verily
,
verilye
,
I
saye
vnto
you
,
ye
seeke
mee
,
not
,
because
ye
sawe
the
miracles
,
but
because
ye
dyd
eate
of
the
loaues
and
were
fylled
.
Bv.
The
Lorde
Iesus
least
he
might
séeme
,
to
receyue
,
and
to
allowe
flatterers
,
or
to
boast
of
his
owne
power
,
answereth
not
to
the
demaunde
:
B.
because
hée
knewe
that
of
vaine
curiositie
they
enquired
:
C.
but
doth
rather
reprehend
them
,
because
they
vnaduisedlye
rushe
after
him
.
For
they
were
able
to
shewe
no
true
or
lawfull
reason
of
their
déede
,
because
they
sought
for
another
matter
in
Christ
,
than
for
Christ
him selfe
.
B
:
Therefore
he
taking
occasion
of
the
Loaues
,
with
the
which
hée
filled
them
the
daye
before
by
straunge
miracle
,
hée
began
to
exhort
all
that
were
in
the
Sinagoge
to
faith
in
him
,
by
whiche
they
might
bée
filled
with
euerlasting
benefites
and
graces
.
Bv.
And
hée
conuerteth
his
whole
speach
,
to
those
thinges
which
he
thought
to
bée
farre
more
profitable
:
and
muche
more
necessarye
:
and
because
his
speache
myght
haue
the
more
credite
with
all
men
,
hée
beginneth
at
the
first
with
a
serious
affirmation
and
oathe
.
C.
And
because
men
perswade
them selues
,
that
they
do
notably
séeke
Christ
,
when
as
in
déede
they
doe
counterfaite
and
falsefye
his
whole
power
:
according
to
his
manner
,
hée
sweareth
verilye
,
verilye
,
twise
,
euen
as
though
hée
woulde
by
his
oathe
bewraye
that
vice
,
whiche
by
our
Hipocrisy
,
is
couered
and
hyd
.
Ye
seeke
mee
.
M.
For
asmuch
as
this
aunswere
of
Christ
doeth
consist
of
twoo
partes
,
first
he
openeth
to
the
Iewes
,
and
reprehendeth
the
disease
and
corruption
of
their
carnall
minde
,
because
they
séeke
him
not
,
because
of
the
signes
,
but
for
their
bellies
sake
.
Notwithstanding
,
it
can
not
bée
denied
,
but
that
they
had
respect
vnto
the
Miracle
:
yea
,
the
Euangelist
sheweth
at
the
first
,
that
they
were
moued
by
the
sight
of
the
signes
to
followe
Christ
.
But
,
because
they
abused
the
Miracles
to
another
ende
,
he
doeth
iustlye
cast
it
in
their
téeth
,
saying
:
that
they
haue
more
respect
and
regarde
to
their
bellyes
,
than
to
signes
:
euen
as
if
hée
should
deny
them
so
truly
to
profite
in
the
workes
of
God
,
as
it
became
them
.
For
this
had
béene
profite
in
déede
,
so
to
haue
acknowledged
Christ
to
bée
the
Messias
,
that
they
should
haue
submitted
them selues
to
him
to
haue
been
gouerned
and
taught
,
and
so
by
him
to
haue
aspyred
to
the
Heauenlye
kingdome
.
But
they
loked
for
nothing
more
at
his
hande
,
than
to
lyue
and
prospere
well
in
this
worlde
.
But
this
is
to
spoyle
Christ
of
his
principall
power
.
For
therefore
hée
was
geuen
of
the
Father
,
and
reuealed
him selfe
to
men
,
that
they
being
endued
with
the
holye
Ghoste
,
hée
might
frame
them
to
the
Image
of
GOD
,
and
being
endued
with
his
righteousnesse
,
hée
might
bring
vs
to
euerlasting
life
.
Therefore
this
is
the
first
thing
in
séeking
Christ
,
to
contempne
the
world
,
and
to
seeke
the
kingdome
of
God
,
and
the
righteousnesse
thereof
.
27.
Labour
not
for
the
meate
whiche
perisheth
,
but
for
that
whiche
endureth
to
euerlasting
lyfe
,
whiche
meate
the
Sonne
of
man
shal
giue
vnto
you
:
For
him
hath
God
the
Father
sealed
.
Labour
not
for
the
meate
.
M.
Christ
addeth
to
the
foresayde
reprehension
and
admonicion
,
by
which
hée
doeth
both
dehort
from
that
whiche
is
hurtful
,
and
also
exhorteth
to
that
which
is
profitable
and
necessary
:
the
whiche
is
a
manifest
token
of
a
minde
reprehending
without
mallice
.
Reprehension
and
exhortacion
must
go
togeather
.
For
they
which
for
this
cause
onely
reprehende
that
they
maye
bring
the
offendour
to
ignominye
and
shame
,
and
séeke
not
his
amendment
to
saluation
,
doe
neyther
instruct
,
teache
,
reproue
,
correct
,
nor
amende
.
But
this
Schoolemaister
of
righteousnesse
and
lyfe
,
doeth
both
reprehend
the
offendour
,
least
hée
should
bée
ignorant
of
his
faulte
,
and
then
exhorteth
him
to
amendment
,
least
bée
should
perishe
.
This
is
the
duetie
of
a
true
friende
,
of
the
which
the
Prophete
speaketh
saying
,
Psa.
141.5
Let
the
righteous
smite
mee
,
for
that
is
a
benefite
:
and
let
him
reproue
me
:
and
it
shal
be
a
precious
Oyle
,
that
shall
not
breake
my
head
.
1.
Cor.
4.14
.
And
Paule
after
reprehension
,
sayeth
,
I
wryte
not
these
thinges
to
shame
you
,
but
as
beloued
sonnes
to
warne
you
.
2.
Tim.
2.24
.
Also
in
another
place
hée
exhorteth
Timothe
,
to
reproue
others
with
patience
and
meekenesse
.
C.
Christ
therefore
teacheth
wherevnto
hée
woulde
haue
his
Disciples
bende
their
studies
,
namelye
,
to
attaine
euerlasting
life
.
But
because
according
to
our
grosse
disposition
,
wée
are
alwayes
addicted
to
earthlye
thinges
,
therefore
first
hee
errecteth
that
naturall
diesase
in
vs
,
before
hée
shewe
what
wée
must
doe
.
This
had
béene
a
simple
doctrine
,
Labour
not
for
the
meate
which
perisheth
,
but
because
hée
knewe
that
mennes
sences
were
tyed
and
bounde
with
earthlye
cares
,
first
of
all
hée
commaundeth
them
to
bée
loased
from
those
bandes
,
that
they
maye
aryse
toward
Heauen
.
Labour
is
commended
.
Ephe.
4.28
.
Thes.
2.10
.
Not
that
hée
forbiddeth
his
Disciples
to
labour
,
by
whiche
they
maye
get
theyr
daylye
lyuing
(
for
as
the
Scripture
condempneth
Idlenesse
,
so
it
commaundeth
honest
labour
)
but
admonisheth
them
lesse
to
regarde
this
earthlye
lyfe
,
than
that
which
is
heauenly
.
M.
Therefore
hee
sayeth
they
must
put
from
them
that
disordered
care
of
the
bellye
,
and
receyue
the
present
occasion
of
heauenly
foode
.
So
when
hée
sayde
to
Martha
,
Martha
,
Martha
,
Lu.
10.41
.
thou
art
troubled
about
many
thinges
:
but
one
is
necessarye
:
Mary
hath
chosen
the
better
parte
,
which
shall
not
bee
taken
from
her
:
hée
dyd
not
condemne
the
duetye
of
Hospitallity
,
and
diligence
and
entertayning
of
Ghostes
(
which
is
commended
in
Abraham
,
and
is
commended
to
vs
in
the
Apostle
)
but
that
ouermuche
care
about
worldly
thinges
:
Gen.
18.3
.
Heb.
13.2
.
by
which
it
came
to
passe
that
shée
neglected
the
present
grace
of
Heauenlye
Doctrine
,
which
Marye
more
highlye
estéemed
,
than
to
neglect
the
same
by
the
care
of
corporall
thinges
.
C.
And
Christ
here
by
a
Metaphor
calleth
all
that
pertayneth
to
newnesse
of
lyfe
,
meate
.
For
wée
knowe
that
our
Soules
are
fed
by
the
doctrine
of
the
Gospell
,
when
the
same
is
effectual
in
vs
by
the
power
of
the
holye
Ghost
.
The
Gospell
is
the
foode
of
out
soules
.
Therefore
séeing
faith
is
the
lyfe
of
the
soule
,
whatsoeuer
nourisheth
and
increaseth
fayth
,
is
verye
well
compared
to
meate
.
But
for
that
which
endureth
.
Hée
calleth
this
kynde
of
meate
incorruptible
,
and
sayeth
that
the
same
endureth
to
euerlasting
lyfe
,
to
the
ende
wee
might
knowe
that
our
soules
are
not
fed
for
a
daye
,
but
are
nourished
for
the
hope
of
blessed
immortallitye
:
for
the
Lorde
doeth
heginne
the
worcke
of
our
Saluation
,
that
he
may
profite
and
accomplishe
the
same
against
the
daye
of
his
comming
:
it
is
méete
therefore
that
wée
receyue
the
gyftes
of
the
Spyrite
,
that
they
maye
bée
pledges
and
seales
to
vs
of
euerlasting
lyfe
.
For
although
the
reprobate
hauing
once
tasted
of
this
meate
,
doe
perbrake
it
vp
againe
,
and
can
not
retaine
it
,
yet
notwithstanding
,
the
Soules
of
the
faythfull
doe
féele
his
force
abyding
in
them
,
when
they
do
perceyue
that
the
power
of
the
holye
Ghoste
in
his
gyftes
,
is
not
corruptible
,
but
euer
abyding
.
Heauenlye
things
and
earthlye
thinges
.
M.
Wherefore
they
which
haue
onelye
regarde
to
an
earthlye
lyfe
,
are
occupyed
in
earthlye
thinges
:
but
they
which
respect
an
eternall
and
heauenly
lyfe
,
are
whollye
geuen
to
euerlasting
,
and
celestiall
thinges
.
The
sonnes
of
GOD
also
vse
earthlye
thinges
,
being
endued
with
the
hope
of
euerlasting
lyfe
,
but
they
vse
them
for
the
necessitye
of
nature
,
and
so
,
that
thou
mayest
perceyue
that
they
loke
for
a
farre
better
thing
than
this
present
life
.
C.
Moreouer
,
vaine
and
wicked
is
theyr
opinion
,
whiche
by
this
worde
(
Labour
)
gather
that
wée
by
oure
workes
deserue
euerlasting
lyfe
:
for
Christ
as
is
sayde
figuratiuelye
exhorteth
menne
to
applye
them selues
to
the
meditacion
of
a
Heauenly
lyfe
,
being
most
commonly
affected
to
the
world
.
Also
Christ
him selfe
taketh
away
all
doubte
,
when
hée
addeth
,
Whiche
meate
the
Sonne
of
man
shall
giue
to
you
.
For
in
that
wée
obtayne
it
by
his
gyfte
,
Heauen
is
not
gotten
by
merites
.
no
man
getteth
the
same
by
his
owne
industrye
and
labour
.
There
is
in
these
wordes
some
shewe
of
contrarietye
:
but
the
reconciliation
is
easilye
made
,
because
the
spirituall
meate
of
the
Soule
,
is
the
frée
gyft
of
Christe
,
and
because
it
becommeth
vs
to
bende
our
whole
heart
and
minde
to
bée
partakers
of
so
great
a
benefite
.
M.
Hée
sayth
not
,
which
the
sonne
of
man
shall
obtayne
for
you
:
but
,
Whiche
the
Sonne
of
man
shall
geue
vnto
you
.
1.
Pet.
2.25
.
Therefore
the
Sonne
of
man
is
the
Lord
of
lyfe
,
and
the
Shéephearde
of
our
Soules
.
Otherwise
how
coulde
hée
geue
vnto
vs
the
meate
of
lyfe
?
But
,
to
bée
the
Lorde
of
lyfe
,
and
the
Shéephearde
of
our
soules
,
is
not
suche
a
thing
,
that
it
can
simplye
belong
to
the
Sonne
of
man
,
bee
he
neuer
so
holye
,
and
neuer
so
myghtye
,
no
nor
to
that
holye
and
mighty
Moyses
.
It
is
necessarye
therefore
that
this
Sonne
of
man
bee
endued
with
diuine
power
,
Christ
the
sonne
of
man
,
and
the
sonne
of
God
by
whiche
he
maye
geue
this
foode
of
eternall
lyfe
.
Christ
then
,
is
boath
the
Sonne
of
man
,
and
the
Sonne
of
GOD
,
that
is
to
saye
,
God
,
and
man
.
And
whereas
in
speaking
of
so
great
a
matter
,
he
calleth
him selfe
the
Sonne
of
man
,
and
not
the
Sonne
of
God
,
it
is
not
without
cause
.
For
hée
speaketh
as
the
mediatour
betwéene
GOD
and
men
,
and
frameth
him selfe
to
the
weake
capasity
of
his
hearers
.
Math.
9.6
.
So
in
another
place
he
sayeth
,
That
ye
maye
know
that
the
Sonne
of
man
hath
power
in
earth
to
forgeue
sinnes
.
For
him
hath
God
the
Father
sealed
.
C.
Hée
confirmeth
the
sentence
going
before
,
because
hée
was
sent
of
the
Father
to
that
intent
and
purpose
.
And
by
an
apte
Metaphor
hée
alludeth
to
the
auncient
and
vsuall
manner
of
sealing
:
for
what
so
euer
men
woulde
haue
confirmed
by
their
aucthority
,
they
seale
with
their
Ringes
.
Euen
so
Christ
,
that
hée
might
not
séeme
to
take
any
thing
vppon
him
,
pronounceth
that
these
duties
were
enioyned
to
him
of
the
Father
,
and
that
this
decrée
of
the
Father
,
is
made
manifest
as
it
were
by
a
plaine
and
expresse
seale
.
A.
So
that
the
Father
hath
sealed
him
,
that
is
to
saye
,
hath
annointed
him
with
the
holye
Ghost
aboue
all
his
fellowes
,
that
hée
might
bee
the
sauiour
of
all
men
,
and
the
Lorde
of
Angelles
.
This
is
hée
which
knoweth
the
Father
alone
,
and
maketh
others
also
to
knowe
him
by
sending
the
holye
Ghost
into
the
heartes
of
his
Disciples
,
the
teacher
of
all
trueth
.
C.
Herevppon
it
followeth
that
their
labour
is
not
in
vaine
,
which
commit
theyr
Soules
to
Christ
to
bée
fed
.
Let
vs
knowe
then
that
in
Christ
wée
haue
lyfe
set
before
vs
,
that
euery
one
of
vs
might
aspyre
to
the
same
,
not
by
chance
,
but
by
assured
hope
of
the
succes
.
Notwithstanding
,
wée
are
herewithall
taught
that
they
are
accounted
counterfaytes
before
GOD
,
which
geue
this
prayse
to
any
other
,
than
to
Christ
.
Whereby
it
is
manifest
that
the
Papistes
are
falsefiers
of
all
partes
of
their
doctrine
:
For
so
many
as
place
meanes
of
saluation
in
any
other
than
in
Christ
they
doe
as
it
were
cancell
and
race
this
seale
of
GOD
,
which
aloane
is
authentical
,
and
wickedlye
corrupt
the
same
.
But
wée
,
least
wée
should
fall
into
this
horrible
sinne
,
do
learne
to
serue
Christe
whollye
and
aloane
,
and
to
leaue
vnto
him
all
that
the
Father
hath
geuen
him
.
M.
The
Iewes
also
in
vaine
perswade
them selues
that
they
haue
lyfe
without
this
Mediatour
,
because
they
séeke
for
that
in
GOD
the
Father
which
hée
would
haue
sought
for
in
his
Sonne
.
The
Turkes
also
forsaking
this
Mediatoure
,
doe
admitte
the
Intercescion
of
Mahomet
and
others
.
Acts.
4.12
.
But
there
is
but
one
onelye
waye
to
the
Father
,
namelye
,
Christ
Iesus
,
and
there
is
Saluation
in
no
other
than
in
him
.
28.
Then
sayd
they
vnto
him
,
what
shall
we
do
that
we
might
worke
the
workes
of
God
.
B.
By
this
that
the
Lord
exhorted
,
to
worke
,
or
to
séeke
the
meate
which
abydeth
to
euerlasting
lyfe
,
these
men
easelye
gathered
and
vnderstoode
,
that
hée
spake
of
Spirituall
meate
:
C.
and
that
they
ought
to
haue
a
farther
regard
than
to
the
commodityes
of
this
present
lyfe
.
B.
But
they
thought
that
this
meate
might
be
gotten
by
theyr
workes
:
therefore
they
demaunded
what
they
should
doe
to
worke
the
workes
of
God
,
that
is
to
saye
,
which
might
bée
acceptable
vnto
GOD
,
and
which
might
bye
that
meate
.
C.
But
they
which
thus
demaund
are
partlye
deceyued
,
because
they
knowe
not
the
waye
,
howe
to
worke
:
for
they
doe
not
consider
that
GOD
doth
geue
vnto
vs
by
the
hand
of
his
sonne
whatsoeuer
is
necessarye
to
the
Spyrituall
lyfe
.
Fyrst
of
all
they
demaund
what
they
must
doe
:
then
,
when
they
come
to
speake
of
the
worckes
of
God
,
they
wander
they
knowe
not
whether
.
Thus
they
bewraye
theyr
ignoraunce
of
the
grace
of
God
.
M.
And
thys
errour
hath
béene
in
all
ages
,
and
tymes
,
that
men
haue
thought
to
wynne
saluation
by
their
workes
.
C.
Howbeit
these
men
séeme
here
proudlye
to
reason
with
Christ
,
as
though
he
had
reproued
them
vniustlye
:
as
if
they
shoulde
saye
,
Doest
thou
thinke
that
wée
haue
no
care
for
euerlasting
lyfe
?
What
is
that
then
which
thou
requyrest
at
our
handes
,
more
then
that
whiche
wée
doe
?
B.
Haue
wée
not
the
Lawe
of
Moyses
,
by
which
wée
are
iustified
?
and
by
which
wée
learne
what
workes
they
are
,
whiche
GOD
requireth
at
our
handes
to
bée
done
.
Doest
thou
make
a
newe
Lawe
,
by
whiche
wée
ought
to
frame
our
lyues
?
What
workes
canst
thou
recken
to
vs
,
which
are
not
comprehended
and
expressed
in
the
Lawe
of
Moyses
?
R.
Wée
are
Circumcised
,
we
offer
Sacrifices
daylye
,
wée
eate
no
Swynes
fleshe
,
wee
kéepe
the
Sabboth
daye
,
and
wée
fast
:
are
not
these
good
workes
whereby
wée
maye
bée
iustifyed
?
Doth
not
GOD
require
these
thinges
at
our
handes
by
the
Lawe
?
Wée
are
called
a
holye
people
:
but
howe
should
wée
bée
holy
,
but
by
the
righteousnesse
of
the
Lawe
?
Therefore
,
they
séeme
not
to
question
with
Christe
vppon
a
Godly
desyre
,
whiche
they
haue
to
learne
,
but
vppon
contempte
,
disdayne
,
and
presumption
,
as
though
they
were
alreadye
sufficientlye
instructed
out
of
the
Lawe
,
what
workes
God
requyreth
to
attaine
to
righteousnesse
.
A.
But
they
went
farre
astraye
,
And
therefore
.
39.
Iesus
aunswered
and
sayde
to
them
,
This
is
the
worcke
of
GOD
,
that
ye
beleeue
on
him
,
whom
hee
hath
sent
,
M.
Hée
doeth
not
onelye
aunswere
the
question
of
this
people
,
but
also
expoundeth
that
part
of
the
admonicion
,
where
hée
sayd
,
Labour
for
the
meate
which
perisheth
not
.
B.
And
here
is
a
fygure
called
Imitacion
.
For
,
because
they
asked
the
question
concerning
workes
,
and
no
workes
can
performe
that
which
they
sought
for
,
namelye
,
the
foode
of
euerlasting
lyfe
,
the
Lorde
Imitated
them
:
the
worke
hée
called
Faythe
,
which
is
an
assured
perswasion
of
the
goodnesse
of
GOD
,
and
an
vndoubted
hope
of
saluacion
from
him
,
the
which
fayth
the
inspiration
of
the
holye
Ghoste
worketh
in
the
myndes
of
the
elect
,
Verse
.
44.
which
hereafter
hée
calleth
the
drawing
of
his
Father
.
C.
Because
therefore
they
had
spoken
of
workes
,
Christ
putteth
them
in
minde
of
one
worke
,
that
is
to
saye
,
of
Fayth
:
by
which
hée
declareth
that
whatsoeuer
menne
take
in
hand
without
Fayth
,
is
vaine
and
vnprofitable
:
and
that
Fayth
onely
sufficeth
:
because
God
requyreth
this
alone
at
our
handes
,
that
we
beléeue
.
For
there
is
here
a
secréete
comparison
betweene
Fayth
and
the
workes
of
men
.
As
if
hée
should
saye
,
Men
busye
them selues
in
vaine
,
when
they
séeke
to
please
God
without
Fayth
,
euen
as
if
they
which
comming
out
of
the
waye
,
can
not
attaine
the
Goale
.
R.
For
it
is
Faith
onelye
whiche
iustifyeth
,
Faith
only
iustifieth
.
and
this
worke
aloane
God
requyreth
to
the
fulfylling
of
the
Law
.
For
fayth
apprehendeth
Christ
,
and
Christ
is
the
fulfylling
of
the
Lawe
to
righteousnesse
,
to
all
that
beléeue
.
And
hereby
wée
maye
learne
that
carnall
strength
,
mannes
wyll
,
workes
,
Rom.
10.4
and
humayne
deuises
,
the
externall
obseruation
of
the
Lawe
,
Sacrifices
,
and
the
kéeping
of
the
Sabboth
,
are
of
no
force
to
attayne
to
righteousnesse
,
but
onelye
Fayth
in
Christ
,
whiche
is
the
gyft
of
GOD
,
and
not
to
bée
gotten
by
mannes
strength
.
C.
And
yet
notwithstanding
,
this
place
is
not
against
loue
,
as
though
other
workes
were
superfluous
.
For
Fayth
neyther
excludeth
Loue
,
nor
no
other
good
workes
,
séeing
it
contayneth
all
good
workes
in
it selfe
.
For
fayth
is
called
the
onelye
worke
of
GOD
,
because
wée
possessinge
Christ
by
the
same
,
are
made
the
sonnes
of
GOD
,
that
hee
maye
gouerne
vs
by
his
spyrite
.
Because
therefore
Christe
doeth
not
seperate
from
Fayth
the
fruites
thereof
,
it
is
no
maruayle
if
hée
place
in
the
same
,
(
if
wée
may
so
speake
)
the
Helme
and
Rudder
of
the
Shippe
.
M.
But
if
this
question
had
béene
proposed
to
any
Pharisée
,
hée
woulde
haue
vsed
another
maner
of
aunswere
,
and
rather
haue
sayde
,
A.
Pharisees
.
This
is
the
worke
of
GOD
,
that
ye
bée
Circumcised
,
that
ye
bée
Purifyed
,
that
ye
kéepe
the
Sabboth
daye
,
that
ye
offer
Sacrifices
,
and
that
ye
doe
suche
lyke
workes
as
these
.
Or
if
the
same
question
had
béene
proposed
to
any
Papiste
,
hée
woulde
by
and
by
haue
aunswered
,
A.
Papist
.
This
is
the
worke
of
GOD
,
to
fast
often
,
to
Praye
muche
,
to
heare
Masses
,
to
goe
to
Confession
,
and
suche
lyke
,
with
the
which
,
vngodlye
menne
doe
daylye
more
and
more
defyle
them selues
,
not
regarding
this
onelye
worke
of
GOD
,
without
the
which
no
man
can
attayne
to
euerlasting
lyfe
.
C.
Moreouer
,
vayne
is
theyr
cauill
,
whiche
by
the
pretence
of
this
place
contend
that
wée
are
iustifyed
by
good
workes
,
séeing
that
Fayth
doeth
iustifye
,
and
seeing
the
same
is
also
called
the
worke
of
God
.
First
of
all
it
is
manifest
that
Christ
speaketh
improperlye
,
when
hée
geueth
to
Faythe
the
name
of
working
,
Rom.
3.17
.
euen
as
Paule
also
doeth
,
when
hée
compareth
the
Lawe
of
Fayth
,
and
the
Lawe
of
workes
togeather
.
Secondlye
,
when
wée
denye
men
to
bée
iustifyed
by
workes
,
wée
meane
those
workes
,
by
the
merite
whereof
men
thinke
they
maye
wynne
Gods
fauoure
.
But
as
for
fayth
it
bringeth
nothing
vnto
GOD
,
but
rather
setteth
a
man
naked
and
emptye
before
GOD
,
that
hée
maye
put
on
Christ
,
and
be
replenished
with
his
grace
.
Wherefore
fayth
is
a
passiue
worke
,
Faith
doth
not
iustifye
as
a
Meretoryous
worke
.
to
the
which
no
rewarde
maye
bée
geuen
:
neyther
doeth
it
bring
any
other
righteousnesse
than
that
which
he
receyueth
of
Christ
.
30.
They
sayde
therefore
vnto
him
,
what
signe
shewest
thou
then
,
that
we
maye
see
and
beleeue
thee
?
What
doest
thou
worke
.
What
signe
.
C.
This
wickednesse
doeth
sufficientlye
declare
howe
truelye
it
is
sayde
in
another
place
,
Mat.
12.39
This
wicked
generation
seeketh
a
signe
.
They
were
at
the
first
drawne
vnto
Christ
by
the
wonderfull
shewe
of
signes
:
and
being
amased
at
the
sight
of
a
newe
myracle
,
they
confessed
Christ
to
bée
the
Messias
,
and
vppon
hope
hereof
they
would
haue
made
him
a
King
:
and
yet
nowe
they
requyre
a
signe
,
as
of
one
whome
they
knewe
not
,
and
had
neuer
séene
before
.
Wherevpon
commeth
suche
sodayne
forgetfulnesse
,
but
because
they
béeing
vnthankefull
to
God
,
are
starke
blinde
at
the
sight
of
his
power
?
And
there
is
no
doubte
but
that
they
dyd
disdayne
and
contemne
all
the
myracles
whiche
hitherto
they
had
séene
,
because
Christ
did
not
follow
theyr
willes
,
and
because
they
did
not
finde
him
such
a
one
as
they
imagined
him
to
bée
.
If
they
had
bene
put
in
hope
of
earthly
felicitie
,
they
woulde
daylye
haue
extolled
him
,
and
without
all
doubt
haue
saluted
him
by
the
names
of
a
Prophet
of
the
Messias
,
and
of
the
sonne
of
God
:
but
now
,
because
hée
reprehendeth
them
for
that
they
were
to
carnally
addicted
,
they
thinke
it
good
to
heare
him
no
more
,
but
doe
withstande
hym
,
saying
,
What
signe
shewest
thou
that
wee
may
see
and
beleeue
thee
?
What
doest
thou
worke
.
Bv.
As
if
they
shoulde
saye
,
Thou
speakest
muche
in
thine
owne
commendation
,
as
though
thou
wert
sent
into
the
worlde
,
to
saue
and
redéeme
mankinde
.
R.
Thou
requirest
that
wée
shoulde
beleue
in
thée
as
in
the
Sauiour
sent
of
God
:
thou
sayest
that
Fayth
in
thée
is
the
worke
of
GOD
,
whereby
the
foode
of
euerlasting
lyfe
is
gotten
:
but
doest
thou
thinke
vs
so
scencelesse
and
foolishe
that
thou
speaking
these
thinges
wée
wyll
strayght
waye
beléeue
thée
,
and
reuerence
thée
alone
,
and
forsake
Moyses
,
and
the
righteousnesse
of
the
Lawe
?
By
what
signes
,
by
what
myracles
,
doest
thou
confirme
the
aucthoritye
of
thy
doctrine
.
Bv.
But
if
thou
be
that
manner
of
man
which
thou
wouldest
séeme
and
be
accounted
to
bée
,
shewe
this
vnto
vs
by
some
heauenlye
signes
,
by
which
wée
being
conuicted
as
by
inuincible
arguments
,
wée
maye
now
boldelye
receyue
thée
,
and
may
beléeue
thée
as
the
Sonne
of
GOD
,
and
Sauiour
of
the
worlde
.
B.
To
beléeue
,
here
signifyeth
wholye
to
depende
vpon
him
,
whome
thou
beléeuest
.
So
also
the
people
béeléeued
Moyses
.
Exo.
14.31
.
M.
Here
wée
sée
the
disposition
of
carnall
men
,
who
so
long
as
fayth
in
Christ
is
required
,
are
enimies
:
of
the
which
wée
haue
experience
in
manye
at
thys
daye
.
C.
For
in
the
beginning
,
Carnall
Gospeleres
because
they
perswade
themselues
that
Christ
will
be
fauorable
to
their
sinnes
,
they
earnestlye
receyue
his
Gospell
,
and
require
no
probation
of
the
same
:
but
when
they
are
called
to
denye
themselues
,
and
to
beare
the
Crosse
,
then
they
beginne
to
forsake
Christ
,
and
to
demaunde
from
whence
the
Gospell
had
his
beginning
:
to
bée
shorte
,
Christ
is
no
more
their
Mayster
so
soone
as
hée
denyeth
their
desires
.
M.
Othersome
require
myracles
as
though
the
doctrine
of
Christ
were
not
sufficiently
proued
al
readie
,
boath
by
miracles
&
also
by
the
Scipturs
.
A.
But
wisdome
is
iustified
of
hir
Chrildren
.
31.
Our
fathers
did
eate
manna
in
the
wildernesse
,
as
it
is
writen
,
He
gaue
them
breade
from
heauen
.
B.
Hereby
it
appeareth
what
these
men
sought
for
,
namely
,
that
they
might
wander
vp
and
downe
with
the
Lorde
idelly
,
and
be
fed
of
him
without
labour
,
euen
as
the
people
long
before
had
bene
fed
in
the
wildernesse
forty
yeares
with
Manna
.
C.
Therefore
our
Sauiour
Christ
gauled
them
,
when
hée
sayde
that
they
came
like
to
brute
beastes
to
fyll
their
bellyes
:
for
they
bewraye
this
theyr
grose
affection
when
they
require
such
a
Messias
as
maye
féede
them
.
M.
This
is
another
argument
of
their
witstandinge
Christe
.
They
obiect
Moyses
and
the
Fathers
,
and
they
pretende
their
aucthoritie
to
cloake
theyr
incredulitie
wythall
,
as
contrarye
to
that
fayth
which
Christ
required
to
be
in
him
.
B.
As
if
they
shoulde
saye
,
What
workest
thou
that
wée
maye
beléeue
thy
thy
wordes
.
Thou
hast
once
fedde
fiue
thousande
of
vs
,
with
fiue
Loaues
and
two
Fishes
:
but
Moyses
fedde
sixe
hundedered
thousande
of
our
Fathers
,
or
there
aboutes
with
breade
from
heauen
for
the
space
of
fortye
yeres
.
But
as
yet
thou
hast
shewed
vs
no
suche
signe
.
It
is
better
therefore
that
wée
bée
Moyses
Disciples
than
thy
Disciples
,
and
to
depende
vpon
hys
worde
than
of
thine
.
C.
But
whereas
they
extoll
the
grace
of
GOD
in
the
Manna
,
that
they
doe
verye
subtilly
,
to
ouerthrowe
the
Doctrine
of
Christ
,
by
whiche
hée
commended
the
moderate
desire
of
corporall
meate
.
For
on
the
contrarye
parte
they
doe
oppose
the
glorious
name
of
Manna
,
whiche
was
called
breade
from
heauen
,
and
Aungels
foode
.
But
the
holye
Ghost
doth
not
call
Manna
breade
from
heauen
,
although
GOD
fylling
the
bellyes
of
hys
people
as
menne
fyll
Hogges
,
gaue
them
no
better
thing
.
Therefore
they
haue
no
excuse
at
all
,
when
they
doe
wickedlye
reiect
the
spirituall
foode
of
the
soule
,
whiche
GOD
now
offereth
to
them
.
M.
For
Moyses
doeth
sufficientlye
declare
,
why
the
Lorde
did
feede
the
people
with
Manna
,
saying
,
And
hee
gaue
thee
Manna
to
eate
which
neyther
thou
nor
thy
Fathers
knewe
,
to
the
ende
hee
might
shewe
to
thee
,
that
manne
shall
not
liue
by
breade
onelye
but
by
euerye
worde
whiche
proceedeth
out
of
the
mouth
of
GOD
.
B.
Manna
is
called
the
breade
of
Heauen
and
of
Aungels
,
because
it
rayned
from
heauen
,
by
the
Ministerye
of
Aungels
.
A.
There
are
some
which
interprete
this
to
be
the
breade
of
Princes
,
or
of
greate
men
,
because
of
the
Hebrue
worde
,
whiche
in
another
place
,
signifieth
princes
,
and
noble
men
.
32.
Then
Iesus
sayde
to
them
,
verelye
,
verelye
,
I
saye
vnto
you
Moyses
gaue
you
not
that
breade
from
heauen
:
but
my
father
giueth
you
the
true
breade
from
heauen
.
Verelye
I
say
vnto
you
.
Bv.
The
Lord
knowing
well
ynough
howe
filthy
their
affections
were
,
aunswered
nothing
to
the
signe
whiche
they
required
partly
because
he
came
not
to
fill
the
bellyes
of
the
hungary
,
nor
to
playe
Pageants
before
euery
one
,
Luk.
23.9
.
(
for
the
whiche
cause
also
he
made
no
aunswere
to
Herod
)
and
partly
because
the
daye
before
he
had
shewed
so
manifest
a
signe
to
the
people
,
that
there
néeded
not
the
repeticion
of
many
wordes
.
The
Lorde
had
proued
by
that
signe
that
he
was
the
same
Prophete
,
whom
hitherto
the
Fathers
had
loked
for
.
And
the
very
same
men
whiche
in
this
place
require
a
signe
,
confessed
then
that
trueth
whiche
nowe
they
doubte
of
.
For
they
had
sayde
,
This
is
verily
that
Prophete
whiche
shoulde
come
into
the
worlde
.
Wherefore
he
faring
as
thoug
he
did
not
sée
the
rudenesse
of
the
multitude
,
their
ingratitude
,
inconstancy
,
and
their
mallice
,
goeth
aboute
by
pure
symplicity
to
bringe
them
to
true
and
perfect
knoweledge
of
the
mystery
of
Fayth
.
M.
And
because
he
knewe
that
this
people
did
to
muche
hange
vppon
Moyses
,
as
though
he
had
geuen
to
the
Fathers
those
thinges
whiche
pertayned
to
lyfe
,
and
therefore
did
not
ryghtlye
iudge
of
the
miracle
of
Manna
,
nor
truelye
vnderstande
that
celestiall
breade
,
much
lesse
desire
the
same
,
hée
vseth
an
earnest
asseueration
.
But
Christ
séemeth
to
denye
that
which
was
cited
out
of
the
Psalme
:
yet
it
is
otherwise
:
for
hée
speaketh
onelye
by
comparison
.
The
bread
of
heauen
is
called
Manna
,
which
nourisheth
the
bodye
onelye
:
but
that
is
truelye
and
properlye
iudged
to
be
the
breade
of
heauen
,
which
is
the
spirituall
nutriment
of
the
soule
.
Therefore
Christ
here
opposeth
the
worlde
against
heauen
:
because
the
incorruptible
lyfe
is
onely
to
be
sought
for
in
the
kingdome
of
GOD
.
Moreouer
truth
in
this
place
is
not
compared
with
figures
,
as
oftentymes
else
where
it
is
:
but
Christ
respecteth
what
is
the
true
lyfe
of
man
:
namelye
by
whiche
hée
differeth
from
brute
Beastes
,
and
by
which
hée
excelleth
among
creatures
.
Bv.
Moyses
truely
gaue
corporal
meate
,
which
nourished
mens
bodyes
,
and
not
their
soules
,
preseruing
the
lyfe
natural
,
but
nothing
profiting
the
lyfe
spirituall
:
neyther
came
the
same
●ut
of
heauen
but
rayned
onely
out
of
the
clowdes
.
But
my
father
giueth
you
.
C.
As
if
he
should
say
,
The
Manna
which
Moyses
gaue
did
profite
nothing
to
heauenly
lyfe
,
but
now
the
true
breade
of
heauen
is
offered
to
you
.
A.
Before
he
had
sayde
,
Which
the
sonne
of
man
shall
giue
vnto
you
:
and
nowe
hée
maketh
the
Father
rather
aucthor
of
this
gift
than
himselfe
:
but
hée
meaneth
that
the
same
is
giuen
by
his
hande
.
So
the
Antithesis
or
comparison
is
not
béetwéene
God
and
Moyses
,
but
betweene
Moyses
and
Christ
.
But
Christ
nameth
the
Father
héere
for
more
reuerence
sake
:
as
if
hée
shoulde
saye
,
Acknowledge
me
to
bee
the
Minister
of
GOD
,
by
whose
hande
hee
will
féede
your
soules
to
euerlasting
lyfe
.
Bv.
For
the
Father
sent
the
sonne
into
the
earth
,
for
thk
accomplishing
of
mans
saluation
.
So
that
no
creature
can
giue
the
true
breade
of
life
to
men
:
So
impossible
it
was
that
Moyses
shoulde
giue
the
same
by
corporall
meate
.
2.
Cor.
10
C.
But
this
séemeth
to
disagrée
with
the
doctrine
of
Paule
.
For
the
Apostle
calleth
man
spirituall
foode
.
But
wée
aunswere
,
Christ
speaketh
here
according
to
their
capasitie
wyth
whome
hée
had
to
doe
:
Rom.
4.11
neyther
is
thys
vnwoonted
and
siledome
founde
in
the
Scripture
.
Wée
sée
howe
diuerselye
Paule
himselfe
speaketh
of
circumsition
:
when
he
handeleth
the
Institution
of
the
same
,
Hée
confesseth
that
it
was
the
Seale
of
Fayth
:
but
when
hée
contendeth
with
false
Apostles
,
hée
rather
maketh
it
the
seale
of
malediction
Let
vs
here
consider
what
was
obiected
to
Christ
,
namelye
that
hée
was
not
prooued
to
bée
the
Messias
,
except
he
did
supplye
the
want
of
corporall
foode
.
Therefore
hée
doth
not
sette
before
their
eyes
,
of
what
thing
man
was
a
figure
,
but
denyeth
this
to
be
the
true
breade
with
the
which
Moyses
filled
mens
bellies
.
33.
For
the
breade
of
GOD
is
hee
which
commeth
downe
from
heauen
,
and
giueth
lyfe
to
the
worlde
.
For
the
breade
of
God
is
hee
.
Bv.
Nowe
more
playnelye
and
fully
hée
explayneth
that
whiche
hée
had
spoken
euen
nowe
concerning
the
breeade
:
C.
And
hée
reasoneth
thus
,
The
same
is
the
bread
of
heauen
,
whiche
came
downe
from
heauen
to
geue
lyfe
to
this
worlde
:
In
Manna
there
was
noe
suche
thinge
:
Therefore
the
same
was
not
the
heauenly
breade
.
Neuerthelesse
he
confirmeth
that
whiche
he
sayde
before
,
that
he
was
sent
of
the
Father
to
feede
men
after
a
farre
more
excelent
manner
then
Moyses
did
.
Manna
descended
not
from
Goddes
kingdome
Man
descended
from
the
visible
heauen
,
that
is
to
saye
out
of
the
clowdes
,
but
not
from
the
euerlastinge
kingdome
of
GOD
,
from
whence
lyfe
floweth
vnto
vs
:
wherefore
it
was
not
the
true
breade
of
heauen
,
as
was
this
breade
whome
GOD
sent
for
the
lyfe
of
the
worlde
.
He
calleth
nowe
that
the
breade
of-GOD
,
whiche
before
he
called
the
bread
of
heauen
,
not
that
the
same
proceded
from
any
other
then
from
GOD
who
sustaineth
vs
with
breade
in
this
present
lyfe
:
but
because
he
is
iudged
diuine
whiche
quickeneth
soules
to
blessed
immortality
.
B.
For
this
bread
is
GOD
,
who
alone
by
his
spirite
,
and
by
his
and
the
knoweledge
of
the
Father
feedeth
to
lyfe
:
that
is
to
saye
,
causeth
men
to
liue
for
euer
in
blisse
.
Whiche
commeth
doune
from
heauen
.
C.
In
the
descendinge
from
heauen
two
thinges
are
to
be
noated
,
firste
that
we
haue
diuine
lyfe
in
Christe
,
because
he
is
come
from
GOD
that
he
might
be
to
vs
the
authour
of
life
:
secondly
because
the
celestiall
lyfe
is
nere
vnto
vs
insomuche
that
we
shall
not
neede
neyther
to
ascende
aboue
the
cloudes
,
nor
sayle
ouer
the
sea
to
seeke
the
same
.
For
therefore
Christ
descended
to
vs
because
no
man
coulde
assende
to
hym
.
And
giueth
lyfe
to
the
worlde
.
This
place
teacheth
that
the
whole
worlde
is
dead
to
God
,
Life
onely
in
Christ
.
so
farre
forth
as
the
same
is
not
quickened
by
Christ
:
because
life
shall
neuer
be
founde
in
anye
other
than
in
him
.
So
that
here
all
manner
of
worshippe
belonging
boath
to
the
Iewes
,
and
also
to
the
Gentiles
is
reiected
,
all
the
Philosophye
and
wisdome
of
the
Gentiles
,
and
all
the
rites
and
ceremonyes
of
the
Iewes
,
with
the
whole
Lawe
,
haue
no
manner
of
power
to
quicken
:
otherwise
GOD
had
sent
his
Sonne
in
vaine
,
which
is
this
heauenlye
breade
to
quicken
and
to
saue
the
worlde
.
M.
All
men
here
for
the
most
parte
by
this
worde
(
worlde
)
vnderstande
the
elect
,
euen
as
they
doe
in
this
place
also
.
Iohn
.
3
16.
So
GOD
loued
the
worlde
that
he
gaue
his
onelye
begotten
Sonne
that
all
that
beleeue
in
him
shoulde
not
perishe
,
but
haue
life
euerlasting
.
34
Then
sayde
they
vnto
him
,
Lorde
euermore
giue
vs
thys
breade
.
C.
There
is
no
doubte
but
that
they
speake
Ironice
,
that
is
to
saye
meaning
the
contrarye
,
thereby
to
noate
Christe
of
vanity
,
because
he
boasted
that
he
woulde
geue
the
breade
of
life
,
M.
As
yf
they
shoulde
haue
sayde
,
we
are
so
farre
from
gainsaying
this
breade
of
the
which
thou
speakest
,
that
we
desire
allwayes
to
receyue
the
same
of
thee
,
that
we
may
neuer
die
,
but
liue
for
euer
.
R.
Verely
yf
thou
wouldest
euer
geue
vs
this
bread
,
we
would
then
acount
thée
to
be
that
great
Messias
,
and
woulde
worshippe
thée
for
Christ
.
For
if
thou
wouldest
performe
that
which
thou
doest
promise
,
wée
shoulde
prosper
well
,
wée
should
not
sweat
with
labour
,
but
should
liue
in
most
pleasaunt
ease
.
But
canst
thou
giue
that
to
vs
whiche
thou
thy selfe
wantest
?
Thou
promisest
breade
of
lyfe
,
and
yet
thou
wantest
boath
a
Garner
and
Wheate
to
bake
corporall
breade
with
all
:
howe
then
canst
thou
giue
vs
that
more
precious
breade
?
Bv.
After
this
manner
spake
the
woman
of
Samaria
,
Lorde
giue
me
this
water
that
I
thirst
not
,
nor
come
hither
to
draw
.
Euen
so
fleshe
and
bloode
derideth
the
Gospell
,
because
the
same
being
in
outwarde
shewe
verye
base
and
contemptible
,
promiseth
all
euerlasting
goodnesse
,
when
as
in
the
meane
time
it
suffereth
the
faythfull
to
hunger
,
to
thirst
,
to
pine
with
colde
,
to
be
banished
and
to
be
slayne
.
Mat.
27.42
.
Luk.
4.23
.
So
also
it
was
sayd
to
Christ
,
He
saued
others
but
himselfe
he
coulde
not
saue
.
And
in
another
place
,
Phisition
heale
thy selfe
.
Euen
so
wicked
men
,
when
they
reiect
the
promises
of
God
,
being
not
content
with
this
one
wickednesse
,
make
Christ
the
cause
and
aucthor
of
theyr
infidelity
.
35.
And
Iesus
sayde
vnto
them
,
I
am
the
bread
of
life
:
hee
that
commeth
to
me
shall
not
hunger
:
and
he
that
beleueth
on
me
shall
neuer
thirst
.
I
am
the
bread
of
lyfe
.
B.
The
Lorde
who
knewe
that
there
was
in
this
multitude
his
elect
whiche
hearde
him
with
fruite
,
and
that
the
Gospell
must
be
openlye
preached
to
others
also
,
that
they
might
haue
no
excuse
,
being
nothing
at
all
dismayde
with
their
wickednesse
,
rashenesse
,
and
disdaine
,
which
deryed
him
,
began
openlye
to
tell
them
,
boath
who
was
this
celestiall
breade
in
déede
,
and
also
howe
they
might
attayne
the
same
.
C.
Fyrst
of
all
hee
teacheth
that
they
haue
before
their
face
that
breade
,
which
mockingly
they
required
:
secondelye
hée
reprehendeth
them
.
But
hée
beginneth
with
doctrine
,
that
he
might
declare
them
to
be
conuinced
of
the
greater
ingratitude
.
M.
Hée
might
haue
sayde
,
I
am
the
Sauiour
and
the
quickener
:
but
there
is
more
consolation
&
swéetenesse
contayned
in
this
,
that
hée
calleth
hymselfe
the
breade
of
lyfe
.
For
first
of
all
what
other
vse
is
there
of
breade
,
than
to
féede
and
nourishe
?
Euen
so
verelye
the
Sonne
of
God
descended
to
vs
from
heauen
for
no
other
cause
,
than
that
hée
might
be
to
vs
meate
and
lyfe
:
furthermore
,
how
precious
bread
is
to
the
hungary
,
&
how
gréedely
the
same
is
sought
experience
teacheth
.
Euenso
how
gréedely
this
breade
of
lyfe
Christ
ought
to
be
sought
for
of
vs
,
it
is
declared
by
this
metaphore
of
the
breade
:
the
whiche
figure
to
teache
the
rude
and
ignoraunte
is
more
apt
and
méete
,
than
simple
and
playne
speache
.
Howbeit
wee
must
noate
,
Breade
doth
not
giue
life
.
that
by
this
worde
breade
,
the
quickening
power
of
Christ
is
not
to
be
expressed
as
wée
féele
the
same
:
for
breade
doth
not
giue
lyfe
,
but
doth
onely
nourish
and
preserue
the
same
in
that
state
in
the
which
it
is
.
But
by
the
benifite
and
goodnesse
of
Christ
,
wée
doe
not
onely
retayne
lyfe
,
but
haue
also
the
beginning
of
lyfe
:
Wherefore
this
similitude
is
improper
in
some
parte
.
But
there
is
no
absurditye
at
all
in
this
,
because
Christ
frameth
his
Oration
and
talke
by
the
circomstaunce
of
that
which
he
spake
before
.
He
that
commeth
to
me
.
M.
Now
he
sheweth
how
this
breade
may
be
taken
to
bring
lyfe
:
and
defineth
the
manner
of
eating
,
whiche
is
when
wée
receyue
the
same
by
fayth
.
For
it
doth
nothing
at
all
profite
the
vnbeléeuing
that
Christ
is
the
breade
of
lyfe
,
because
they
alwayes
abyde
empty
:
but
Christ
is
then
made
our
breade
,
when
wée
come
hungerye
vnto
him
that
hée
may
fyll
vs
.
B.
To
come
vnto
Christ
,
is
to
receyue
him
for
our
Sauiour
,
and
to
consecrate
our selues
wholy
vnto
him
.
To
whome
soeuer
it
is
gyuen
to
doe
this
,
hée
shall
not
hunger
that
is
to
saye
,
hée
shall
want
no
good
thing
.
The
very
same
also
hee
now
speaketh
by
another
allegory
.
And
he
that
beleeueth
on
me
.
In
lyke
maner
to
beléeue
in
Christ
is
to
come
vnto
Christ
,
and
to
acknowledge
him
our
Sauiour
:
but
not
to
thirst
is
to
want
no
good
thing
,
but
to
be
throughly
blessed
:
the
which
beginneth
to
be
here
in
those
,
which
haue
giuen
themselues
wholy
vnto
Christ
by
fayth
,
and
it
is
finished
,
when
this
bodye
of
ours
,
being
restored
againe
in
the
latter
daye
by
the
power
of
Christ
shall
beare
hys
Image
,
1.
Cor.
15.49
which
is
the
heauenly
Adam
.
Shall
neuer
thirst
C.
This
séemeth
to
be
added
without
reason
:
because
the
office
of
the
breade
is
not
to
quenche
thirst
,
but
to
put
awaye
hunger
.
Therefore
Christ
attributeth
more
to
the
bread
than
the
nature
therof
will
beare
.
But
in
that
hée
taketh
the
name
of
breade
onelye
,
hée
doth
it
to
this
ende
,
because
hée
had
so
made
his
comparison
with
his
heauenlye
power
,
by
which
our
soules
are
sustained
in
lyfe
:
Neuerthelesse
by
this
worde
breade
,
hée
vnderstandeth
all
maner
of
nutriment
,
and
that
according
to
the
common
maner
of
his
countrey
.
For
the
Hebrues
by
a
figure
called
Sinecdoche
(
which
is
when
parte
is
put
for
the
whole
)
vse
to
call
dinner
and
supper
,
eating
of
breade
,
and
in
the
fourtéenth
Chapter
of
Luke
.
Also
when
wée
aske
of
God
our
daylye
breade
,
wée
comprehende
drinke
,
and
the
other
necessarie
partes
of
our
lyfe
.
The
scence
and
meaning
therof
is
this
Whosoeuer
shall
come
to
Christ
,
to
receyue
lyfe
of
him
shall
be
fylled
with
all
manner
of
necessaryes
to
the
full
R.
To
this
also
the
prophetes
had
respect
,
when
they
promised
plenty
of
all
good
thinges
,
at
the
comming
of
the
Messias
:
as
when
the
Prophete
sayeth
,
They
shall
not
be
hongary
,
neither
shall
they
be
thirstie
,
neither
shall
heate
smite
them
,
nor
the
Sonne
:
For
he
that
hath
compassion
on
them
,
shall
leade
them
,
Esa.
49
.
1●
euen
to
the
Springes
of
waters
shall
he
driue
them
.
To
be
shorte
:
he
hath
all
thinges
,
whiche
by
faith
possesseth
Christe
:
For
Christ
is
the
treasure
of
all
good
thinges
:
and
on
the
contrary
parte
:
he
hath
nothing
,
although
he
possesseth
all
the
riches
of
this
worlde
,
which
hath
not
Christe
by
Fayth
.
Yf
therfore
thou
wante
,
thou
haste
not
faith
:
Yf
thou
hast
saith
thou
wantest
not
.
36.
But
I
saye
vnto
you
,
that
yee
also
haue
seene
mee
,
and
yet
ye
beleeue
not
.
M.
In
these
wordes
he
striketh
the
hardenesse
and
obstinacie
of
their
harts
by
whiche
it
came
to
passe
that
they
séeing
,
sawe
not
,
neither
yet
beleued
?
affirming
that
this
their
incredulity
was
the
cause
that
they
coulde
not
taste
the
vertue
of
this
bread
,
&
that
the
same
would
bringe
to
passe
that
they
shoulde
heare
in
vaine
whatsoeuer
was
spoken
concerning
that
bread
:
C.
For
they
doe
wickedly
reiecte
the
gyft
offered
to
them
and
therfore
he
taketh
from
them
all
excuse
.
For
excepte
he
had
declared
vnto
them
his
power
,
and
had
made
manifest
that
he
came
from
God
,
the
pretence
of
ignoraunce
might
haue
mittigated
their
falt
:
but
in
that
they
doe
reiecte
his
doctrine
whome
before
they
confessed
to
be
the
Lordes
Messias
,
it
is
extreme
disdaine
and
contempt
.
It
is
most
true
that
men
would
neuer
haue
so
wilfully
resisted
God
if
so
be
they
had
known
with
whome
they
had
to
doe
:
according
to
the
saying
of
the
Apostle
,
1.
Cor.
2.8
.
They
woulde
neuer
haue
crucefied
the
Lord
of
glory
if
so
be
they
had
knowen
him
:
but
because
the
vnbeléeuing
are
blinde
in
the
cleare
light
they
are
rightly
said
to
sée
that
which
by
and
by
vanisheth
out
of
their
sight
:
because
Sathan
darkeneth
their
myndes
.
This
is
without
all
controuersy
,
that
whereas
he
sayd
they
had
seene
,
it
ought
not
to
be
vnderstoode
of
bodily
sight
,
but
ought
rather
to
be
taken
for
wilfull
blindnesse
,
because
they
might
haue
knowen
who
he
had
béene
,
had
it
not
bene
that
they
were
lette
by
their
owne
mallice
.
B.
Therefore
he
noteth
that
whiche
he
had
saide
a
litlle
before
.
Ye
seeke
mee
,
not
because
yee
sawe
the
signes
:
For
by
the
signes
they
sawe
who
he
was
,
namely
,
the
very
sonne
of
God
:
yet
not
withstanding
they
did
not
beleeue
because
it
was
not
geuen
them
from
the
Father
,
as
straight
waye
he
sheweth
.
37
All
that
the
Father
geueth
me
,
shal
com
to
me
,
and
him
that
commeth
to
me
,
I
cast
not
awaye
.
All
that
the
father
geueth
me
.
M.
By
these
wordes
the
Lorde
declareth
,
that
it
is
no
straunge
thinge
to
hym
that
the
Capernaites
séeing
did
not
sée
,
and
beléeue
in
him
.
He
came
for
no
other
cause
into
this
worlde
,
than
for
their
sakes
whome
the
Father
had
ordained
to
euerlasting
lyfe
,
and
had
deliuered
to
him
to
be
saued
:
and
he
is
most
sertainly
sure
of
this
,
that
they
shall
come
to
him
,
and
that
he
will
reiect
none
of
them
,
but
will
willinglye
imbrace
euerye
on
of
them
,
but
as
for
other
he
will
not
regarde
them
And
thus
he
sheweth
the
cause
why
the
Capernaites
did
not
beléeue
in
hym
,
namely
,
because
they
were
not
geuen
to
hym
of
the
Father
.
C.
Therefore
lest
theyr
vnbeléefe
shoulde
derogate
any
thing
from
his
doctrine
,
he
sayth
that
the
cause
of
so
greate
obstinacie
is
,
for
that
they
are
reprobates
,
and
none
of
the
flocke
of
Christ
.
For
this
purpose
therfore
he
putteth
a
difference
betwene
the
elect
and
the
reprobate
,
that
the
aucthoritie
of
his
Doctrine
might
stande
neuerthelesse
although
many
beleued
not
the
same
.
For
the
wicked
do
detracte
from
the
worde
of
God
,
and
doe
esteeme
the
same
as
nothing
,
because
they
are
not
touched
with
the
reuerence
thereof
:
and
a
great
many
weake
and
ignoraunt
men
doe
doubte
whether
that
be
the
word
of
God
or
noe
which
is
reiected
of
the
most
parte
of
the
worlde
.
For
this
stumbling
blocke
Christ
prouideth
,
when
he
denyeth
those
to
be
his
,
which
beleue
not
.
If
to
suche
the
trueth
of
God
be
vnsauory
:
it
is
no
marueyle
but
all
the
children
of
God
imbrace
the
same
.
First
of
all
we
gather
oute
of
thys
place
,
that
the
benefite
of
faith
commeth
of
the
free
gift
of
God
the
Father
,
not
of
humaine
strengthe
.
Whomesoeuer
the
father
hath
geuen
to
the
sonne
:
come
to
the
Sonne
.
C.
Therefore
faith
is
not
in
the
wil
of
men
that
this
or
that
man
may
beléeue
without
exception
,
Fayth
is
the
gift
of
God
.
as
it
were
by
chaunce
but
God
choseth
them
,
whom
he
delyuereth
to
the
Sonne
as
it
were
from
hand
to
hande
.
For
when
he
saith
,
All
that
is
geuen
we
maye
gather
,
that
all
are
not
geuen
.
Moreouer
we
gather
that
GOD
doeth
worke
in
his
elect
with
so
greate
efficacy
of
the
Spirite
that
none
of
them
do
fall
awaye
from
him
.
For
this
worde
of
geuing
is
as
muche
as
if
Christe
had
sayde
those
whome
the
Father
hath
chosen
he
doth
regenerate
,
and
addicteth
them
to
me
in
the
obedience
of
the
Gospell
.
Bv.
They
therefore
which
beleeue
,
beleeue
through
the
grace
of
God
:
but
they
which
beleeue
not
haue
to
accuse
their
owne
wickednesse
,
and
not
to
finde
fault
with
God
.
Saluation
commeth
through
grace
.
Those
whome
the
father
will
haue
saued
,
he
geueth
to
the
Sonne
,
and
the
Sonne
receiueth
them
.
And
the
father
geueth
when
he
driueth
&
frameth
the
wills
and
affections
of
men
,
and
geueth
them
power
and
strength
to
beleue
the
word
and
miracles
of
the
lord
Christ
.
The
sonne
receiueth
when
he
frendly
entertayneth
all
those
that
come
to
him
,
and
ioyneth
them
to
him selfe
.
And
this
is
the
meaning
of
the
Apostle
when
he
sayeth
,
Rom.
8.30
Those
whome
he
hath
predestinate
,
he
hath
called
:
and
whome
he
hath
called
he
hath
iustified
:
and
whome
he
hath
iustified
he
hath
also
glorified
.
M.
Furthermore
we
must
noat
that
Christ
speaketh
heare
not
according
to
that
dyuine
maiestie
and
excelency
of
the
eternall
worde
,
to
the
whiche
nothinge
can
be
geuen
that
it
hath
not
,
but
accordinge
to
the
dispensation
of
the
mediation
,
reconcilliation
,
and
humayne
redemtion
whiche
he
had
taken
in
hande
.
For
the
Father
hath
geuen
to
his
Sonne
as
to
a
mediator
,
Reconcilor
&
Redéemer
,
out
of
that
sinfull
multitude
of
mortall
men
those
to
be
sauid
,
whome
he
hath
chosen
to
lyfe
from
euerlasting
.
A
Wee
haue
already
shewed
what
it
is
to
come
vnto
Christ
.
M.
For
we
must
not
vnderstand
that
whiche
he
here
speaketh
of
euery
one
which
commeth
vnto
hym
:
(
for
the
vnbeléeuing
Capernaites
came
vnto
him
whome
notwitstandinge
the
Father
had
not
geuen
to
him
,
otherwise
they
had
beleued
in
him
)
but
he
speaketh
of
those
which
come
to
him
as
to
the
breade
of
lyfe
,
and
to
the
knowne
Sauioure
reuealed
by
the
Father
.
Concerning
those
(
I
saye
)
he
saith
.
And
him
that
cometh
to
me
J
cast
not
awaye
.
C.
The
whiche
also
partayneth
to
the
consolation
of
the
Godly
,
that
they
maye
be
sure
that
they
haue
free
accesse
vnto
Christ
,
and
shall
be
gently
receyued
so
soone
as
they
commit
them selues
to
his
faith
and
charge
.
Wherevpon
it
foloweth
that
the
doctrine
of
the
Gospell
shal
be
helthfull
to
those
that
are
the
children
of
God
,
because
no
man
offereth
him selfe
to
be
a
disciple
vnto
Christe
,
but
he
whiche
feeleth
hym
,
and
hath
experience
that
hée
is
a
faithfull
teacher
.
A.
This
place
therefore
agreeth
with
that
whiche
wée
shall
see
hereafter
,
Ioh.
18.47
He
whiche
is
of
God
heareth
Gods
worde
:
therefore
ye
do
not
heare
because
ye
are
not
of
god
.
Agayne
,
Ioh.
10.26
.
My
sheepe
heare
my
voyce
,
and
followe
me
:
therefore
ye
doe
not
beleeue
,
Acte
.
13.48
because
ye
are
none
of
my
sheepe
.
M.
For
we
reade
that
they
beleeued
the
word
so
many
as
were
ordayned
to
euerlasting
lyfe
.
B.
They
therefore
whiche
are
abiectes
to
the
worlde
,
and
are
despised
as
duste
,
maye
be
of
good
courage
:
For
Christe
will
louingly
receiue
them
,
if
so
be
they
come
to
him
in
faith
.
For
he
casteth
none
awaye
that
come
to
him
in
faith
,
he
preserueth
his
to
the
ende
,
Ioh.
10.18
.
&
they
shall
neuer
perish
M.
For
they
are
Citizens
with
the
Saintes
,
and
of
the
housholde
of
God
,
wherfore
they
can
neuer
be
excluded
out
of
the
kingdom
of
God
.
But
seing
it
is
knowen
to
God
alone
who
they
are
that
are
geuen
to
Christe
to
be
sauid
,
and
who
not
:
Ephe.
2
(
for
the
Lorde
knoweth
who
are
his
)
yet
notwitstanding
no
man
canne
be
ignoraunt
whether
he
commeth
vnto
Christe
by
fayeth
and
with
a
desier
of
heauenly
grace
,
2.
Tim.
2.19
.
or
not
.
For
what
can
be
more
euident
and
manifest
to
our
harte
than
that
whiche
oure
harte
most
of
all
desiereth
?
2.
Cor.
13.5
.
Whervpon
the
Apostle
saith
Trye
and
proue
youre selues
whether
ye
be
in
the
Faith
or
no.
Do
ye
not
knowe
youre selues
whether
Christe
Iesus
be
in
you
?
So
that
we
are
made
sure
by
that
which
is
manifest
concerning
those
things
which
are
hidden
from
vs
,
as
whether
the
father
hath
geuen
vs
to
the
sonne
,
and
whether
the
sonne
will
cast
vs
away
or
no.
If
wée
come
to
Chist
no
doubt
we
are
geuen
to
him
of
the
Father
,
and
we
shall
neuer
be
cast
awaye
.
B.
But
seeing
none
can
be
perswaded
of
these
thinges
but
the
electe
,
(
that
is
to
say
,
such
as
are
indewed
with
Gods
Spirite
,
and
are
regenerate
)
who
are
so
farre
from
being
brought
to
security
and
slouth
by
the
preaching
of
these
thinges
that
nothing
can
so
muche
styrre
them
vp
to
the
loue
of
God
,
and
to
euery
good
worke
:
it
is
playne
ynough
that
they
know
not
what
they
saye
,
which
affirme
that
these
thinges
ought
not
to
be
openly
preached
:
Wheras
the
more
euery
one
knoweth
and
féeleth
the
loue
of
God
toward
hym
,
the
more
he
will
loue
hym
againe
.
If
the
reprobate
be
offended
with
these
thinges
it
is
no
maruaile
for
there
is
nothing
at
the
whiche
they
are
not
offended
.
38.
For
I
came
downe
from
heauen
not
to
do
that
I
will
,
but
what
he
will
which
hath
sent
me
.
This
is
a
confirmation
of
the
sentence
going
before
,
because
christ
is
not
sought
of
vs
in
vaine
.
For
faith
is
the
worke
of
God
by
which
he
declareth
that
we
are
his
and
hath
appoynted
his
sonne
to
be
the
worker
of
oure
saluation
.
But
the
sonne
,
séeketh
nothing
else
but
to
fulfill
the
will
and
commaundemente
,
of
his
heauenly
father
:
he
will
neuer
therefore
reiect
those
which
are
sent
of
the
Father
.
Wherevppon
it
followeth
that
our
faith
shall
not
be
in
vayne
.
M.
But
whereas
he
saith
that
he
doth
not
his
owne
will
,
but
the
will
of
his
Father
,
we
must
not
wickedly
stretch
the
same
as
Heretiques
do
,
but
must
simply
vnderstand
it
in
that
scence
in
the
which
it
is
spoken
.
C.
For
it
is
an
Imitacion
,
by
whiche
Christe
doth
frame
hym selfe
to
his
hearers
.
B.
For
in
very
deede
the
Sonne
hath
not
his
wil
by
him selfe
,
but
his
wyll
and
hys
fathers
wyll
are
all
one
.
Looke
what
the
father
willeth
,
the
Sonne
willeth
the
same
.
M.
Therefore
his
purpose
was
to
saye
nothing
else
,
but
that
he
is
wholye
addicted
to
the
wil
of
his
father
,
and
that
according
to
the
same
,
he
wyll
saue
those
which
come
vnto
him
,
lest
wée
shoulde
thinke
that
there
is
any
thing
done
here
by
man
.
A.
But
concerning
this
kinde
of
speache
wée
haue
spoken
before
,
in
the
fifte
Chapter
,
and
in
the
nintéene
verse
.
39.
And
this
is
the
Fathers
will
whiche
hath
sent
mee
,
that
of
all
whiche
hee
hath
geuen
mee
.
I
shall
loose
nothinge
,
but
raise
it
vp
againe
at
the
last
daye
.
And
this
is
the
fathers
.
M.
Because
it
was
obscure
and
vnknowen
to
the
people
,
what
was
that
wil
of
God
,
for
the
executing
wherof
he
sayd
he
came
downe
from
heauen
he
doeth
more
playnly
explicat
the
same
saying
.
And
this
is
the
fathers
will
.
&c.
C.
By
whiche
wordes
he
doeth
testifie
that
this
is
the
purpose
of
his
Father
that
the
faithful
maye
finde
assured
saluation
in
Christe
.
Wherevpon
it
foloweth
againe
,
that
they
are
reprobats
whiche
profite
not
in
the
doctrine
of
the
Gospell
.
Wherfore
,
yf
we
sée
that
to
manye
it
tourneth
to
their
destruction
,
there
is
no
cause
why
we
shoulde
be
discouraged
,
because
they
willingly
bring
euel
vppon
them selues
,
Let
it
suffice
vs
that
the
Gospell
shall
preuayle
alwayes
to
gather
together
the
electe
to
saluation
I
shall
loose
no
thing
.
M.
This
is
the
exposition
of
that
whiche
he
had
sayde
,
I
will
not
cast
away
So
that
our
saluation
is
so
committed
to
the
sonne
of
God
,
that
we
should
not
onely
perishe
(
if
it
were
possible
wée
coulde
perishe
)
with
our
owne
harme
,
but
also
by
his
transgression
.
Therefore
as
Christ
cannot
playe
by
collusion
and
transgresse
his
fathers
will
,
so
he
cannot
destroy
those
,
whome
he
hath
receyued
of
the
Father
to
saue
.
C.
But
he
doth
not
meane
that
he
is
the
keeper
of
oure
saluation
for
one
daye
or
for
a
tyme
,
but
that
he
hath
care
for
the
same
euen
to
the
ende
,
that
he
maye
at
the
last
bringe
vs
out
of
prison
,
euen
to
the
hauen
of
rest
and
peace
.
B.
For
,
because
in
the
last
daye
,
and
in
the
ende
of
the
worlde
,
our
consummation
is
looked
for
,
this
saying
of
our
sauioure
Christe
is
rightly
vnderstoode
of
the
last
resurrection
.
C.
And
this
promise
is
more
than
necessary
to
suche
as
are
in
misery
in
this
infirmitie
of
the
fleshe
,
the
which
euery
one
of
vs
feele
and
knowe
well
ynough
.
Euery
moment
verely
the
saluation
of
the
whole
world
might
be
made
voyde
and
of
none
effecte
,
if
so
be
the
faythfull
béeing
holden
vp
by
Christes
hand
,
did
not
boldely
looke
for
the
daye
of
resurrection
.
For
another
cause
also
he
maketh
mencion
of
the
resurrection
:
béecause
so
longe
as
our
lyfe
is
hydden
we
are
lyke
vnto
deade
men
.
For
,
what
doe
the
faithfull
dyfferre
from
the
wicked
,
but
onelye
,
that
they
being
ouerwhelmed
with
miseryes
,
The
daye
of
resurrection
●is
comfort
to
the
godly
.
and
being
as
shéepe
appointed
to
be
slaine
,
haue
alwayes
one
foote
in
the
graue
,
yea
and
are
very
nere
to
be
swallowed
vp
of
death
?
There
remayneth
therefore
one
Piller
to
hope
and
patience
,
if
so
bée
we
omitting
the
state
of
this
present
lyfe
,
doe
behold
and
consider
that
laste
daye
,
and
doe
passe
by
the
mynifolde
lettes
of
this
worlde
vntill
the
fruete
of
faith
doe
appeare
,
that
is
to
saye
the
saluation
of
our
soules
.
M.
Let
vs
also
noate
that
the
generall
resurrection
doth
depende
vpon
the
will
of
God
,
whiche
is
of
all
thinges
moste
sertaine
.
Therefore
as
impossible
it
is
that
the
will
of
God
shoulde
be
made
frustrate
,
and
that
the
perfect
saluation
of
the
sonnes
of
God
(
whiche
dependeth
vpon
Gods
will
)
shoulde
be
by
any
manner
of
meanes
hyndered
,
as
it
is
impossible
that
there
shal
be
no
resurrection
:
which
Christe
sayth
he
will
bring
to
passe
by
his
power
,
when
he
affirmeth
that
he
will
rayse
vp
the
faythfull
,
For
there
is
no
other
appoynted
to
be
the
executor
of
his
fathers
will
,
but
this
Christe
alone
,
who
shall
fully
performe
and
finish
this
oure
redemption
,
which
he
hath
purchased
with
his
deathe
in
the
ende
of
the
worlde
,
insomuche
that
so
soone
as
he
is
a
perfect
sauioure
,
we
also
shal
be
fully
and
perfectly
redeemed
.
Of
the
which
redemtion
he
speaketh
in
another
place
,
saying
.
when
ye
shall
see
these
thinges
,
looke
vp
,
and
lift
vp
your
heades
,
for
youre
redemtion
draweth
nere
.
A.
And
although
the
reprobates
shall
rise
againe
in
their
bodies
as
wel
as
the
electe
of
God
,
yet
neuerthelesse
there
shall
be
a
large
difference
betwéene
them
,
as
it
is
shewed
in
the
fift
Chapter
going
before
.
M.
Wée
are
also
admonished
that
there
is
and
end
appoynted
for
this
present
worlde
,
when
we
here
mencion
made
of
the
latter
daye
whiche
notwithstanding
mockers
,
and
contemners
of
the
word
of
God
account
for
a
fable
.
40
And
this
is
the
will
of
him
that
sent
me
,
that
euery
on
which
seeth
the
Sonne
,
and
beleeueth
one
hym
,
hath
euerlasting
life
:
and
I
will
rayse
hym
vp
at
the
laste
daye
.
M.
There
is
nothing
superfluous
in
this
repetition
,
if
so
be
thou
rightly
consider
those
thing
which
are
spoken
.
C.
He
had
sayde
that
the
office
of
defending
of
oure
saluation
,
was
committed
to
hym
of
the
Father
:
now
also
he
sheweth
the
manner
how
.
This
therefore
is
the
waye
to
obtaine
saluation
if
so
be
wée
obaye
the
Gospell
of
Christ
.
He
touched
this
euen
nowe
,
but
nowe
againe
he
doth
better
expresse
that
,
whiche
before
he
had
spoken
somwhat
obscurely
.
M.
And
he
declareth
that
they
are
geuen
to
hym
of
hys
Father
,
which
beleue
in
hym
.
R.
For
in
sauing
men
GOD
obserueth
this
order
,
and
doth
thus
manifest
that
eternall
election
,
by
whiche
he
hath
chosen
his
in
Christe
.
Fyrst
of
all
he
sendeth
his
only
begotten
Sonne
to
shewe
his
Fathers
will
,
The
manner
howe
out
saluation
is
wrought
.
he
sendeth
also
his
Aposteles
,
to
preache
concerning
the
Sonne
of
God
:
who
beinge
sent
preache
and
call
,
the
Preachers
are
harde
,
the
hearers
are
called
,
by
hering
commeth
faith
,
Fayth
iustifieth
the
beleuing
,
the
iustified
call
one
the
name
of
the
Lorde
,
and
those
callers
are
saued
and
glorified
.
For
whosoeuer
shall
call
on
the
name
of
the
Lorde
shal
be
saued
.
C.
Wherefore
yf
GOD
will
haue
those
whome
he
hath
elected
to
be
saued
by
fayth
,
Ioel.
2.32
.
and
doth
after
this
manner
confirme
and
execute
his
eternall
decree
whosoeuer
he
be
,
that
being
not
contented
with
Christe
curiously
inquireth
of
the
euerlasting
predestination
,
séeketh
all
that
in
hym
lyeth
to
be
saued
otherwise
than
God
hath
determined
.
Gods
election
of
it selfe
is
hyden
and
secrete
,
but
the
Lorde
hath
reuealed
the
same
by
that
vocation
,
wherewith
he
hath
called
vs
.
Wherefore
they
are
out
of
their
wittes
which
séeke
their
owne
and
other
mens
saluation
also
out
of
the
Labirinth
of
predestination
,
not
regarding
the
waye
of
faith
which
is
before
their
eyes
.
Naye
,
by
this
preposterouse
speculation
,
they
go
aboute
to
ouerthrowe
the
force
and
effect
of
predestination
.
For
yf
God
haue
chosen
vs
to
this
ende
,
that
we
shoulde
beléeue
,
take
awaye
faith
and
our
election
shal
be
meymed
and
vnperfect
.
And
verely
it
is
not
meete
in
the
counsayle
and
purpose
of
God
,
to
breke
the
tontinuall
and
appoynted
order
of
the
beginning
and
the
ende
.
R.
Bee
not
therefore
carefall
aboute
predestination
,
neither
be
curious
in
this
secret
which
belongeth
to
God
:
For
thou
canst
not
,
by
reason
of
the
heauinesse
of
the
eyes
,
see
by
thyne
owne
witte
into
so
high
misteries
:
But
heare
Christe
,
looke
into
Christe
,
in
whome
the
fathe
hath
opened
the
secrete
sentence
of
his
predestination
,
and
in
whome
it
was
at
the
last
reuealed
,
whiche
a
longe
tyme
laye
hid
.
For
by
Christ
we
are
assured
that
euery
one
whiche
beleeueth
is
predestinate
for
whome
he
hath
predestinate
,
Rom.
8.30
.
hym
he
hath
called
by
his
Gospell
that
he
maye
beleeue
,
and
that
he
maye
bee
iustified
by
faith
.
If
therefore
thou
shalt
finde
thy selfe
to
be
in
the
fayth
of
Christe
,
thou
shalt
finde
also
that
thou
art
elected
and
predestinated
by
God
.
C.
For
as
election
and
Godes
calling
are
inseperable
and
go
together
,
euen
so
when
God
doth
effectually
call
vs
to
the
Fayth
of
Christe
,
let
it
preuayle
so
muche
with
vs
,
as
yf
he
shoulde
confirm
his
decrée
concerning
our
saluation
with
a
sure
seale
.
For
the
testimony
of
the
Spirite
is
nothing
else
,
than
the
sealyng
of
oure
adoption
,
as
Paule
teacheth
.
Therefore
euery
mans
faith
is
a
sufficient
witnesse
,
2.
Cor.
1.22
of
Godes
eternall
predestination
:
Ephe.
1.13
.
insomuche
that
to
seeke
farther
is
greate
wickednesse
:
Because
he
doth
greate
iniurie
to
the
holy
Ghost
,
whiche
refuseth
to
subscribe
to
his
simple
testimonye
.
Seeing
,
and
beleeuing
,
Christe
opeseth
against
the
former
sentence
,
by
whiche
he
had
cast
in
the
Iewes
teeth
their
vnbelefe
,
whenas
notwithstanding
they
sawe
:
now
in
the
sonnes
of
God
is
ioyned
the
obedience
of
faith
,
with
the
scence
and
féeling
of
that
deuine
power
,
whiche
they
perceyue
to
be
in
Christ
:
Insomuche
that
Séeing
is
playnly
taken
for
knoweledge
.
For
he
whiche
playnly
knoweth
the
Sonne
,
cannot
choose
but
beleue
in
hym
.
For
he
acknowledgeth
hym
to
be
the
onely
Sauioure
,
God
,
lyfe
,
and
all
in
all
.
The
wicked
sée
and
know
him
,
but
they
do
not
throughly
see
and
playnely
knowe
hym
:
therefore
are
they
made
inexcusable
,
because
they
cannot
beléeue
God
,
or
loue
him
.
M.
And
whereas
he
made
mencion
of
eternall
lyfe
before
the
resurrection
,
his
meaning
is
that
the
faithfull
haue
already
euerlasting
lyfe
,
euen
in
this
lyfe
,
before
they
are
raysed
,
but
through
hope
,
by
whiche
they
are
saued
,
and
doe
syt
with
Christe
in
the
heauens
,
and
shall
enioye
the
same
in
very
déede
after
the
resurrection
:
as
we
sée
before
.
The
whiche
wée
must
diligently
noate
,
lest
wée
thinke
that
we
shall
get
lyfe
by
the
merites
of
oure
good
workes
strayght
after
we
haue
receyued
fayth
:
but
let
vs
be
sure
that
the
same
is
attributed
to
fayth
,
by
whiche
we
are
regenerate
into
the
dignitie
and
inherytance
of
the
Sonnes
of
God
.
41.
The
Iewes
then
murmured
at
hym
because
he
sayde
,
I
am
the
bread
of
life
which
came
downe
from
heauen
.
R.
Behoulde
here
,
I
praye
you
,
the
mutable
and
waueryng
Iudgement
of
the
people
.
A
lytlle
before
they
sought
to
honor
Christe
as
a
kinge
:
and
nowe
because
they
haue
not
their
will
and
desyer
,
they
murmure
against
hym
,
they
conteinne
,
deryde
,
disdayne
,
and
reproue
hym
of
a
lye
.
Bv.
He
had
layde
the
foundation
of
Christian
fayth
,
which
was
afterwarde
to
be
repeated
of
the
godly
,
that
it
might
the
more
firmely
abyde
in
their
myndes
?
but
that
doctrin
of
piety
is
assalted
and
withstoode
dyuersly
,
and
by
many
enemyes
:
Whereby
wée
learne
howe
the
worlde
is
affected
toward
the
preaching
of
the
Gospell
.
C.
For
the
Euaungelist
teacheth
that
the
murmuryng
aroase
here
hence
,
because
the
Iewes
being
offended
at
the
basenes
of
the
fleshe
,
did
conceyue
no
deuine
or
celestiall
thing
to
be
in
Christe
R.
They
had
required
a
signe
of
the
Lorde
whereby
he
might
proue
that
he
ought
to
be
beléeued
euen
as
Moyses
had
proued
hym selfe
by
many
greate
signes
and
wonders
,
to
be
suche
a
one
as
was
sent
of
God
,
and
whom
the
people
ought
to
obaye
and
beleeue
.
But
the
Lorde
did
not
onely
geue
vnto
them
no
newe
signe
ouer
and
aboue
those
whiche
they
had
séene
,
(
for
they
were
sufficient
ynough
)
but
also
affyrmed
that
he
was
fare
more
excelent
then
Moyses
,
and
pronounced
himself
to
be
very
God
:
because
he
preached
very
often
tymes
of
him selfe
that
he
woulde
giue
eternall
lyfe
to
those
that
woulde
beléeue
in
hym
,
and
also
that
he
would
preserue
them
from
death
and
in
the
last
daye
place
them
in
euerlasting
blisse
.
These
thinges
when
they
vnderstoode
not
,
they
began
to
murmure
against
hym
,
because
he
extolled
hym selfe
aboue
a
man
.
M.
But
this
people
haue
as
it
were
by
inheritaunce
this
peruerse
and
vntoward
disposition
that
when
faith
is
néedefull
,
they
murmure
.
And
to
murmure
is
nothing
else
than
eyther
by
impatience
,
Murmuration
.
or
by
disdayne
of
the
mynde
to
complayne
and
fynde
falte
with
those
thinges
whiche
seeme
to
be
spoken
or
done
vniustly
.
Thus
often
tymes
they
murmured
in
the
wildernesse
,
that
is
to
saye
they
complayned
of
God
and
Moyses
,
as
though
those
thinges
whiche
were
done
were
done
vniustly
.
So
to
these
men
it
séemed
that
the
Lorde
sayd
Impudently
,
I
am
the
breade
whiche
came
downe
from
heauen
.
But
wherefore
are
they
not
rather
angery
with
them selues
,
that
they
vnderstande
not
these
thinges
so
greatly
necessary
?
Why
doe
they
not
rather
murmure
amonge
them selues
that
they
loued
their
belly
so
much
?
Wherfore
doe
they
not
praye
for
the
gift
of
faith
?
why
doe
they
not
beséeche
him
more
playnly
to
instruct
them
concerning
these
things
.
This
had
béene
the
parte
of
reasonable
men
.
But
they
doe
none
of
these
things
,
but
according
to
the
disposition
of
fleshe
,
they
murmure
because
the
Lorde
sayde
that
he
came
downe
from
heauen
.
For
this
is
the
lot
of
Christes
doctrine
,
that
it
shall
sooner
finde
such
as
shall
murmure
gainst
it
,
and
contemne
and
deride
it
beefore
they
know
it
,
than
suche
as
shall
rightly
vnderstande
it
,
and
when
they
vnderstande
it
earnestlye
imbrace
it
.
42.
And
they
sayde
,
Is
not
this
Iesus
the
sonne
of
Ioseph
,
whose
Father
and
mother
wee
know
?
How
is
it
then
that
hee
sayeth
I
came
downe
from
heauen
?
Is
not
this
Jesus
.
Bv.
They
looked
for
some
mightie
,
and
victorious
Messias
,
to
raigne
ouer
them
as
did
Salomon
,
Cyrus
,
and
Alexander
:
therefore
they
dispised
the
humilitie
of
Christ
,
not
perceyuing
howe
this
base
man
discended
from
heauen
.
M.
For
they
thought
that
hée
had
so
spoken
of
his
discention
from
heauen
as
though
hée
had
denyed
himselfe
to
haue
béene
borne
in
this
worlde
among
men
,
but
euen
as
hée
was
present
before
them
to
haue
fallen
as
some
Aungell
from
Heauen
.
Herevppon
it
commeth
that
they
saye
,
Is
not
this
Iesus
the
sonne
of
Ioseph
?
As
if
they
should
haue
said
,
doth
he
think
vs
to
be
so
dule
&
scenelesse
that
wée
will
suffer
our selues
to
be
perswaded
that
hée
came
downe
from
heauen
,
séeing
we
knowe
from
whence
hée
came
,
who
he
is
,
of
what
stocke
and
kindered
,
and
with
whome
hée
was
brought
vp
:
what
rashenesse
then
is
this
that
hée
sayth
he
descended
from
heauen
,
as
though
he
spake
to
straungers
,
and
to
such
as
did
not
know
him
?
C.
They
had
therefore
a
double
let
:
The
one
was
whiche
they
fayned
to
themselues
by
a
false
opinion
,
when
they
sayde
,
This
is
the
sonne
of
Ioseph
,
whose
Father
&
mother
we
know
:
Two
●bling
●kes
to
●ewes
.
The
other
was
the
which
proceded
of
a
wrong
Iudgement
because
they
did
not
thinke
Christe
to
be
the
Sonne
of
God
,
for
that
he
descended
to
men
taking
vpon
him
our
fleshe
.
But
wée
are
to
to
wicked
,
if
so
be
wée
therefore
despise
the
Lorde
of
glory
,
because
hée
did
abase
and
emptye
himselfe
for
our
sakes
,
taking
vpon
him
the
forme
of
a
seruant
.
For
this
was
rather
a
manifest
signe
of
his
vnspeakable
loue
toward
vs
,
and
also
of
his
wonderfull
grace
.
Furthermore
the
deuine
Maiestie
of
Christ
did
not
so
lye
hidde
vnder
the
base
and
contemptible
shewe
of
the
fleshe
,
but
that
the
bright
beames
of
the
deuine
glorye
appeared
:
but
those
grose
and
scencelesse
men
wanted
eyes
to
beholde
the
same
.
Bv.
So
at
this
daye
,
when
Iesus
is
preached
,
and
the
same
crucefyed
,
when
mortification
&
regeneration
is
taught
,
the
preaching
is
contemned
of
prowde
men
,
of
couetous
,
ambitious
,
Carnall
Gospellers
follow
Christ
for
gaine
.
and
luxurious
men
,
which
crye
,
from
whence
haue
we
this
newe
doctrine
,
which
these
newe
Apostles
set
before
vs
?
Let
vs
noate
therefore
in
this
place
the
nature
of
fleshe
and
bloode
,
which
followeth
the
Gospell
so
long
as
there
is
hope
of
gaine
but
that
hope
being
taken
away
,
it
starteth
aside
.
M.
Moreouer
the
corrupt
nature
of
fleshe
and
bloode
is
,
to
stande
vppon
externall
thinges
,
and
to
iudge
after
the
outwarde
apparaunce
,
not
onely
of
the
Sonne
of
God
,
but
also
of
all
the
elect
,
of
whome
it
iudgeth
,
not
according
to
the
qualitie
of
the
minde
,
whiche
is
heauenlye
,
but
according
to
the
humility
and
basenesse
of
the
fleshe
.
It
doth
not
beléeue
that
those
,
whome
it
séeth
in
this
worlde
to
be
poore
,
Idiots
vnlearned
,
base
,
weake
,
contemned
,
abiectes
,
and
knowne
according
to
the
natiuitye
and
conuersation
of
the
fleshe
,
are
borne
of
GOD
,
and
are
sonnes
of
the
heauenlye
kingdome
.
This
thing
S.
Iohn
expoundeth
in
another
place
,
in
these
wordes
saying
,
Behoulde
what
loue
the
Father
hath
bestowed
on
vs
that
wee
shoulde
be
called
the
sonnes
of
GOD
.
1.
Iohn
.
3.1
For
this
cause
the
worlde
knoweth
you
not
,
because
it
knoweth
not
him
.
43.
Iesus
answered
and
sayde
vnto
them
,
Murmure
not
among
your selues
.
Bv.
Murmuration
against
God
and
the
truth
,
braules
,
also
and
contentions
and
strifes
in
religion
,
are
very
displeasant
to
God
,
&
the
same
are
oftentimes
gréeuously
punished
.
Wherfore
the
lord
giuing
good
aduice
to
the
multitude
,
exhorteth
them
not
so
to
murmure
and
grudge
.
C.
Notwithstanding
hée
layeth
the
blame
of
murmuration
vpon
them
:
as
if
hée
shoulde
saye
,
my
doctrine
contayneth
no
matter
of
offence
,
but
because
ye
are
reprobates
,
it
proueth
your
poysoned
mindes
,
and
is
therefore
vnsauorye
because
your
mouthes
are
out
of
taste
.
M.
The
wisedome
of
the
Lorde
is
here
to
be
considered
,
by
which
hée
is
very
circumspect
,
least
if
hée
should
hold
his
peace
at
those
things
whereat
they
murmured
among
themselues
,
they
might
thinke
that
they
had
iustly
murmured
.
Let
vs
followe
this
wise
dilligence
,
by
which
wée
must
beware
least
they
whiche
murmure
against
the
truth
murmure
not
without
reason
.
44.
No
man
can
come
to
me
,
except
the
father
which
hath
sent
mee
draw
him
:
and
I
will
rayse
him
vp
at
the
last
daye
.
No
man
can
come
to
mee
M.
Hée
repeateth
that
which
hée
had
sayd
but
in
other
wordes
.
For
hee
had
sayd
,
All
that
my
Father
giueth
mee
,
shall
come
vnto
mee
:
and
now
hée
sayth
,
No
man
can
come
vnto
me
,
except
my
Father
which
hath
sent
mee
draw
him
.
As
if
hée
shoulde
saye
,
ye
murmure
without
reason
of
this
,
that
I
sayde
,
I
came
downe
from
heauen
.
For
it
is
no
meruell
if
ye
knowe
not
mée
,
but
are
offended
at
this
humilitie
of
my
fleshe
.
Did
not
I
saye
vnto
you
that
they
shall
come
to
mée
,
whome
my
father
hath
giuen
mée
?
Why
doe
ye
not
rather
murmure
of
that
amonge
your selues
?
Nowe
I
confirme
the
very
same
vnto
you
,
namely
,
that
it
is
impossible
that
anye
man
should
knowe
who
I
am
,
from
whence
,
and
to
what
ende
I
am
come
,
except
he
be
drawne
to
me
by
grace
from
my
Father
.
R.
But
your
bellye
draweth
you
vnto
mée
and
not
my
heauenlye
father
:
It
is
no
meruell
therefore
if
ye
beléeue
not
my
wordes
.
C.
Here
Christ
openly
pronounceth
that
the
doctrine
of
the
Gospell
,
although
it
be
preached
to
all
men
alyke
,
cannot
notwithstanding
be
of
al
men
receiued
,
but
they
must
first
be
renewed
in
minde
&
in
vnderstanding
.
Fayth
therefore
commeth
not
by
the
will
of
man
,
but
by
the
will
of
GOD
.
Bv.
To
come
to
Christ
is
to
béeléeue
and
to
cleaue
vnto
Christ
,
to
receyue
Christ
,
and
to
depende
onelye
vpon
him
,
as
we
haue
hearde
in
the
fiue
and
thirtie
verse
going
before
.
C.
Hée
sayth
they
are
drawne
,
whose
mindes
God
doth
illuminate
,
and
whose
heartes
hée
bendeth
and
frameth
to
the
obedience
of
Christ
.
R.
For
GOD
draweth
in
that
order
as
before
wée
haue
described
,
For
hée
hath
chosen
some
before
the
foundation
of
the
worlde
was
layde
:
and
those
whome
hée
hath
elected
,
hée
hath
called
and
doth
call
by
Christ
through
the
preaching
of
the
Gospell
.
And
there
is
no
cause
why
thou
shouldest
faine
,
and
Imagine
to
thy selfe
any
heauenly
voyces
,
and
descentions
of
the
holye
Ghost
,
which
shoulde
happen
beside
the
preaching
of
the
Gospell
,
as
many
dreame
.
To
be
drawne
of
the
father
is
to
be
endued
with
fayth
and
with
the
holye
Ghost
,
by
which
our
heartes
are
sealed
and
confirmed
towarde
Christ
.
For
the
Father
geueth
fayth
to
whome
he
will
:
and
on
whome
he
will
he
hath
mercy
,
Rom.
9.18
.
and
whome
he
will
also
he
maketh
harde
harted
.
C.
It
is
no
violent
manner
therefore
of
drawing
whiche
draweth
a
man
with
externall
hawling
and
pulling
,
The
holye
Ghost
draweth
men
to
God
.
of
the
whiche
oure
sauiour
speaketh
here
:
and
yet
notwithstanding
the
motion
of
the
holy
ghost
is
so
effectuall
,
that
it
maketh
men
willing
in
despight
of
fleshe
and
bloud
.
Wherefore
that
is
false
and
prophane
whiche
some
saye
that
no
man
is
drawn
against
his
will
:
as
though
a
man
were
obedient
to
God
by
his
own
motion
and
will
.
For
in
that
men
willingly
obaye
God
it
commeth
of
him
,
who
frameth
their
hartes
to
his
obedience
.
A.
Therefore
mans
fréewill
is
nothing
.
And
I
will
raise
him
vp
at
the
last
daye
.
Reade
the
thirtie
and
nine
and
fourty
verses
going
before
.
45.
It
is
wrighten
in
the
Prophetes
,
And
they
shall
be
taught
of
God
.
Euery
man
therefore
that
hath
hearde
,
and
hath
learned
of
the
father
commeth
vnto
mee
.
It
is
wrighten
in
the
Pro.
M.
Because
it
might
seeme
very
straunge
that
he
so
gretly
vrged
that
no
man
coulde
come
vnto
him
except
he
were
drawne
of
the
Father
,
he
bringeth
the
prophetical
testimony
concerning
the
same
:
not
that
the
same
was
more
to
be
estéemed
in
it selfe
then
that
whiche
he
had
spoken
,
but
because
the
authority
of
the
Prophetes
was
of
greate
credite
and
estimation
with
them
.
C.
He
nameth
Prophetes
,
in
the
plurall
number
because
al
the
prophecies
were
gathered
together
into
one
body
,
in
somuch
that
all
the
Prophets
may
very
wel
be
comprehended
in
one
booke
.
But
the
place
whiche
is
here
cited
,
is
to
be
founde
in
Esay
foure
and
fiftie
chapter
and
the
xiii
.
verse
,
where
the
Prophete
speaking
of
the
repayring
of
the
Churche
promiseth
to
the
same
sonnes
,
which
shal
be
taught
of
God
.
Whereby
we
maye
easely
gather
,
that
the
Churche
can
be
no
otherwise
restoared
,
excepte
God
taking
vppon
him
the
office
of
a
teacher
,
doe
bringe
the
faithfull
vnto
him
.
B.
And
not
onely
the
Prophete
Esaye
teacheth
this
but
the
other
Prophetes
also
.
For
there
is
scarce
one
Prophet
which
hath
not
foreshewed
in
many
wordes
that
this
doctrine
of
the
Father
shall
be
,
specially
in
the
tyme
of
Christe
.
For
although
the
fathers
were
taught
and
instructed
with
this
doctrine
yet
notwithstanding
it
began
to
be
more
plentifully
bestowed
vppon
the
electe
,
so
soone
as
Christ
was
glorifyed
.
Bv.
If
any
man
desier
to
haue
farther
testimony
oute
of
the
rest
of
the
Prophetes
lette
him
rede
these
places
coated
in
the
margent
.
C
:
Ier.
31.33
Eze.
36.26
.
Ioel.
2.28
But
this
manner
of
teaching
of
the
whiche
the
Prophete
speaketh
,
consisted
not
in
externall
voyce
onely
,
but
in
the
secrete
operation
of
the
holy
ghoste
also
.
God
calleth
outwardely
&
inwardely
.
To
be
shorte
this
instruction
of
God
is
the
inwarde
illumination
of
the
harte
.
R.
Notwithstanding
wée
maye
not
hereby
take
occation
to
contemne
vocall
predication
and
externall
hearing
.
For
God
verily
teacheth
,
but
yet
by
externall
meanes
:
for
fayth
commeth
by
hearing
.
He
geueth
his
good
spirite
,
but
yet
by
the
preching
of
the
Gospell
:
he
geueth
increase
,
but
yet
by
the
planting
of
Paule
and
by
the
watering
of
Apollo
.
Wherfore
God
teacheth
,
man
ministereth
,
&
faith
receyueth
doctrine
.
God
geueth
hys
spirite
,
the
Apostle
ministereth
,
the
beléeuer
receyueth
?
and
so
those
thinges
are
ministered
and
distributed
by
the
seruice
of
the
Apostles
,
whereof
God
is
the
author
him selfe
.
This
particle
(
all
)
ought
to
be
restrayned
to
Gods
elect
which
only
are
the
naturall
Sonnes
of
the
Church
.
Euery
man
therfore
that
hath
harde
.
Bv.
Thrée
thinges
are
put
down
in
order
,
the
latter
hath
his
originall
of
the
two
firste
.
For
they
come
vnto
Christe
which
beléeue
in
Christe
,
and
they
beléeue
which
haue
learned
,
and
they
haue
learned
of
the
father
which
haue
harde
the
Father
.
To
heare
therfore
hath
the
firste
place
,
and
it
is
properly
referred
to
the
institution
or
inspiration
of
the
father
going
before
.
For
the
father
teacheth
externallye
with
his
worde
of
trueth
by
the
ministers
,
as
by
instrumentes
,
and
within
he
doth
inflame
them
by
his
holy
Spirite
.
B.
This
is
to
be
drawne
of
the
father
.
For
the
father
doth
not
draw
men
to
the
Sonne
as
a
man
woulde
drawe
a
stoane
or
a
logge
after
him
,
but
by
teaching
and
perswading
.
C.
As
Christe
therefore
at
the
fyrste
did
denie
men
to
be
féete
to
beléeue
excepte
they
were
drawne
,
euenso
now
he
pronowceth
that
the
grace
of
the
spirite
is
effecttuall
,
by
whiche
men
are
drawen
to
beléeue
of
necessitie
.
Freewil
ouerthrown
By
these
two
members
the
whole
power
of
frée
will
is
quite
ouerthrowen
,
of
the
whiche
the
Papistes
so
greately
dreme
.
For
if
wée
come
not
to
Christ
before
the
father
drawe
vs
,
wee
haue
not
so
muche
in
vs
as
the
beginning
of
fayth
,
nor
redinesse
at
all
to
obaye
.
Moreouer
if
all
doe
come
whome
the
father
teacheth
,
he
doth
not
only
geue
a
desire
to
beléeu
,
but
also
fayth
it selfe
.
Therefore
in
that
wée
willingly
obaye
,
by
the
dyrection
of
gods
holy
spirite
it
is
a
token
of
grace
,
and
of
oure
sealing
:
because
God
shoulde
not
drawe
vs
if
so
be
he
stretching
oute
hys
hande
as
it
were
,
shoulde
leaue
oure
will
in
the
midest
in
suspence
.
For
he
is
properly
sayde
to
drawe
vs
,
when
he
extendeth
the
power
of
his
spirite
to
the
full
effecte
of
fayth
.
They
are
sayde
to
heare
whiche
with
all
their
mynde
submit
them selues
to
God
speaking
within
them
,
because
the
spirit
raigneth
in
their
hartes
.
B.
Therefore
they
which
come
not
vnto
Christ
,
do
not
come
,
because
,
eyther
they
haue
harde
nothing
of
the
father
concerning
him
or
else
are
not
taught
so
that
they
haue
throughly
learned
him
.
For
the
wicked
do
learne
somewhat
that
is
deuine
but
they
learne
throughly
or
sufficiently
.
46.
Not
that
any
man
hath
seene
the
Father
,
saue
he
which
is
of
GOD
,
the
same
hath
seene
the
Father
.
M.
He
spake
to
a
carnall
people
:
therefore
by
this
adition
he
woulde
prouide
that
they
did
not
carnally
vnderstand
that
which
he
spake
concerning
his
Fathers
doctrine
,
forsomuche
as
God
is
inuisible
and
can
be
seene
of
no
man
.
C.
And
as
he
hath
hitherto
comended
the
grace
of
his
Father
,
euen
so
nowe
he
calleth
backe
all
the
Faythfull
to
him
aloane
.
For
boath
ought
to
be
ioyned
togither
:
namely
,
that
there
can
no
knowledge
of
Christ
be
had
vntill
the
Father
doth
illuminate
vs
by
his
holye
spirite
,
which
by
nature
are
blinde
:
and
yet
notwithstanding
God
is
sought
in
vaine
before
wée
haue
Christ
:
because
the
maiestie
of
God
is
so
highe
,
that
mans
scence
and
vnderstanding
cannot
reache
vnto
the
same
:
naye
there
is
no
knowledge
of
God
without
Christ
.
His
wordes
dedepending
on
that
which
goeth
before
are
thus
muche
in
effect
:
All
men
must
bée
taught
of
the
father
:
Holy
ghost
our
schole
mayster
.
the
which
teaching
must
not
be
such
that
a
man
shall
sée
the
father
in
this
fleshe
:
but
the
Children
of
God
shall
be
taught
by
the
inward
working
of
the
spirit
.
1.
Cor.
2.10
.
For
they
vpon
whome
it
breatheth
shal
search
out
the
profound
misteries
of
God
.
Mat.
11.27
To
this
effect
also
pertayneth
this
sentence
,
No
man
knoweth
the
sonne
but
the
Father
:
also
No
man
hath
seene
God
at
any
tyme
!
Ioh.
1.18
.
the
only
begotten
sonne
whiche
is
in
the
bosome
of
the
Father
,
he
hath
shewed
him
to
vs
.
C.
When
he
saith
that
the
father
is
onely
knowen
to
him
,
he
meaneth
that
this
office
properly
belongeth
vnto
him selfe
to
manifeste
him
to
men
,
whiche
otherwise
is
hidden
far
from
vs
.
47.
Verely
verily
,
I
saye
vnto
you
,
hee
that
putteth
his
trust
in
mee
hath
euerlasting
lyfe
.
R
By
thys
sentence
our
sauioure
Christe
declareth
how
we
are
made
the
disciples
of
his
father
,
namely
,
by
fayth
in
Christe
Iesus
,
by
whiche
it
commeth
to
passe
that
wée
obtayne
euerlasting
life
What
it
is
to
beléeue
in
Christe
,
wee
haue
before
declared
For
we
muste
not
immagine
a
confused
and
vaine
fayth
,
whiche
spoyleth
Christe
of
his
power
:
suche
a
faith
is
that
which
the
Papistes
haue
,
who
beléeue
of
Christe
as
they
list
them selues
:
for
therefore
we
obtayne
lyfe
by
fayth
,
because
we
knowe
that
in
Christe
all
the
partes
of
lyfe
are
contayned
.
48.
I
am
the
breade
of
life
.
M.
After
that
Christe
had
answered
those
murmurers
,
and
had
sufficiently
prouided
for
that
offence
,
which
they
hadde
taken
by
the
humilitye
of
his
fleshe
,
and
by
the
knowledge
whyche
they
had
of
hym
:
he
nowe
consequently
maketh
repetition
of
those
thinges
whiche
he
had
spoken
,
and
returneth
to
that
whiche
he
had
begonne
concerning
Manna
:
R.
shewing
by
a
notable
comparison
,
howe
muche
better
this
quickening
breade
whiche
he
offereth
is
,
than
the
oulde
Manna
.
49.
Youre
fathers
did
eate
Manna
in
the
wildernesse
,
and
are
dead
,
M.
This
verse
is
two
wayes
expounded
.
Some
vnderstande
it
generally
of
all
those
Fatheres
of
the
Iewes
whiche
did
eate
Manna
in
Moyses
time
in
the
desart
,
as
well
Godly
as
vngodly
:
insomuche
that
the
Lord
speaketh
here
in
this
place
not
of
the
death
of
the
soule
but
of
the
body
.
But
othersome
expound
it
of
the
wicked
only
,
whiche
did
eate
Manna
withoute
fayth
of
the
trueth
,
in
the
whiche
is
lyfe
,
and
therefore
are
also
deade
:
that
is
to
saye
,
they
perished
euerlastingly
.
But
it
séemeth
not
necessarye
that
wée
here
distinguishe
betwéene
the
beléeuing
and
the
vnbeléeuing
Iewes
.
C
Onelye
Christ
sayth
that
Manna
was
a
corruptible
meate
to
their
Fathers
,
M.
being
foode
not
of
the
soule
,
but
of
the
body
,
not
sempiternall
,
but
temporall
,
which
coulde
not
saue
them
from
death
.
C.
It
followeth
therefore
that
mens
soules
finde
foode
no
where
but
in
him
,
whereby
they
maye
be
fedde
into
euerlasting
lyfe
.
1.
Cor.
10.3
.
For
we
must
remember
what
was
spoken
in
another
place
,
that
there
is
no
mention
made
here
of
Manna
as
Christ
was
a
secrete
figure
:
(
For
in
that
respect
Paule
calleth
hym
spiritual
meat
)
but
here
Christ
frameth
his
speache
to
his
hearers
,
who
being
onely
carefull
for
the
féeding
of
their
bellies
,
had
no
farther
consideration
of
any
thinge
in
Manna
.
He
doth
therefore
Iustly
pronounce
that
their
fathers
are
deade
:
that
is
to
saye
,
which
were
in
like
manner
addicted
to
their
bellies
.
50.
This
is
that
breade
whiche
commeth
downe
from
heauen
that
if
any
man
eate
therof
,
hee
shoulde
not
dye
.
C.
Christ
inuiteth
and
calleth
those
to
whome
hée
speaketh
to
eate
,
when
he
sayth
that
hée
came
that
a
man
might
eate
.
For
this
kinde
of
speache
is
as
muche
as
if
he
shoulde
saye
,
that
hée
is
to
bée
eaten
of
so
manye
as
will
eate
.
Shall
not
dye
.
M.
Christians
dye
aswell
as
other
mortal
men
:
but
they
dye
onely
in
bodye
for
a
time
,
and
not
in
soule
for
euer
.
And
although
the
soules
of
the
vnbeléeuing
are
immortall
also
,
yet
notwithstanding
their
condicion
is
mortall
and
miserable
,
insomuch
that
being
aliue
in
pleasure
they
are
counted
deade
.
1.
Tim.
5.6
Euen
as
the
Apostle
speaketh
of
the
Widdow
which
liued
in
pleasure
.
For
the
lyfe
of
the
vnbeléeuing
is
not
the
true
lyfe
,
but
a
false
imagination
of
lyfe
,
and
a
mere
phantasie
,
by
which
they
thinke
themselues
to
lyue
aloane
,
when
as
indéede
they
are
starcke
deade
.
Wee
must
also
noate
the
vniuersall
formes
of
speaking
,
when
he
sayth
,
If
any
man
eate
.
For
by
this
manner
of
speache
hée
meaneth
that
hée
is
offered
to
all
men
,
insomuch
that
whosoeuer
vseth
hym
,
shall
be
preserued
in
lyfe
.
51.
I
am
the
liuing
bread
which
came
downe
from
heauen
:
If
any
eate
of
this
bread
,
he
shall
lyue
for
euer
:
And
the
breade
that
I
wyll
gyue
is
my
fleshe
:
which
I
will
giue
for
the
lyfe
of
the
worlde
.
The
Lord
doth
often
tymes
repeate
this
,
that
all
that
beléeue
in
him
shall
haue
euerlasting
lyfe
:
C.
Because
there
is
nothing
more
necessarie
to
bée
knowne
,
howe
hardelye
fayth
taketh
place
in
vs
,
and
howe
soone
it
vanisheth
awaye
againe
.
Wée
all
desire
lyfe
:
but
in
séeking
of
the
same
,
wée
foolishlye
wander
in
by
wayes
:
and
the
greater
parte
despise
the
same
when
it
is
offered
.
For
what
is
he
that
doth
not
fayne
and
promise
lyfe
vnto
hym selfe
withoute
Christe
?
And
what
is
he
that
is
satisfied
and
contented
with
Christe
aloane
?
Therfore
this
repetition
is
not
superfluouse
when
Christ
so
often
tymes
affirmeth
that
it
is
he
whiche
geueth
lyfe
to
the
worlde
.
For
he
taketh
vnto
him selfe
aloane
the
name
of
breade
,
that
he
might
remoue
out
of
oure
myndes
al
false
and
fayned
hope
of
lyfe
.
Christ
is
the
breade
of
lyfe
.
M.
What
can
the
glory
and
plenty
of
terrene
thinges
profite
,
in
the
whiche
there
is
no
life
,
yf
so
be
wée
loose
this
breade
in
the
whiche
alone
all
saluation
and
euerlasting
lyfe
doeth
consiste
.
C.
He
nowe
calleth
that
the
liuing
breade
whiche
before
he
called
the
bread
of
lyfe
,
and
all
in
one
sence
.
Afterwarde
he
sayth
it
came
from
heauen
because
in
this
worlde
(
the
figure
whereof
passeth
and
vanisheth
awaye
)
the
spirituall
and
incorruptible
lyfe
is
not
to
be
found
:
but
onely
in
the
heauenly
kingdome
of
God
.
So
often
as
he
maketh
mencion
of
this
worde
(
Eate
)
he
exhorteth
vs
to
faith
,
whiche
onely
bringeth
to
passe
that
wée
enioye
this
breade
to
lyfe
.
And
this
is
not
in
vayne
:
because
there
are
but
a
fewe
whiche
will
voutsafe
to
reache
out
theyr
hande
to
put
this
breade
to
their
mouth
:
naye
,
when
the
Lord
putteth
the
same
to
their
mouthes
they
will
scarse
taste
of
the
same
:
but
some
fill
them selues
ful
of
wynde
:
and
othersome
béeing
lyke
to
Tantalus
,
doe
hungar
and
ar
like
to
starue
with
meate
before
their
mouthes
.
And
the
breade
that
I
will
giue
.
C.
Because
this
secrete
powre
of
geuing
lyfe
,
concerning
whiche
,
he
spake
,
might
be
referred
to
his
diuine
essens
,
he
nowe
descendeth
to
the
second
degrée
,
and
teacheth
that
lyfe
is
included
in
his
fleshe
that
men
from
thence
maye
drawe
the
same
vnto
them
.
Lyfe
is
included
in
the
flesh
of
Christ
.
It
is
the
wonderfull
counsayle
of
God
verily
,
that
he
hath
set
before
vs
lyfe
in
that
fleshe
,
in
the
which
before
there
was
nothinge
but
the
matter
and
cause
of
death
And
thus
he
prouideth
for
oure
infir
:
mitie
when
he
calleth
vs
not
to
séeke
lyfe
aboue
the
clowdes
,
but
offereth
the
same
vnto
vs
in
the
earth
,
no
lesse
then
if
hée
shoulde
lyfte
vs
vp
to
the
gates
of
his
kingdome
.
Neuerthelesse
he
correcting
the
pride
of
oure
nature
,
proueth
the
humillitie
and
obedience
of
faith
,
when
he
commaundeth
suche
as
are
lyke
to
perishe
to
seeke
lyfe
in
hys
fleshe
,
whiche
in
outwarde
shewe
is
contemtible
and
base
.
B.
For
the
saluation
of
the
Sainctes
coulde
not
be
finished
,
except
he
had
geuen
hys
fleshe
for
vs
to
death
,
As
therfore
he
did
profite
and
accomplish
oure
saluation
by
death
,
and
was
truelye
made
oure
redéemer
:
euenso
the
Fayeth
of
Christe
cannot
stande
except
wée
beleeue
in
the
death
,
crosse
,
and
passion
of
Christe
.
Wherevppon
the
Apostle
testifieth
that
he
woulde
not
seeme
to
knowe
any
other
thing
,
than
Iesus
and
the
same
crucefied
.
For
the
satisfaction
of
oure
synnes
was
made
vppon
the
Crosse
,
the
which
was
the
satisfaction
of
Gods
righteousnesse
,
the
appeasing
of
the
Fathers
wrath
,
and
the
gate
of
immortalitye
.
Herevpon
to
shewe
,
howe
he
woulde
finishe
oure
saluation
,
and
with
what
fayth
we
must
eate
him
,
he
sayth
that
the
breade
which
he
will
geue
vnto
those
that
are
hys
is
his
owne
fleshe
.
C.
But
this
séemeth
not
to
belong
to
the
nature
of
fleshe
,
that
it
shoulde
quicken
and
geue
lyfe
to
mens
soules
.
I
answere
although
this
vertue
doth
come
from
some
other
thinge
then
from
fleshe
,
yet
notwithstanding
there
is
no
let
,
but
that
thys
name
maye
be
aptly
geuen
to
the
same
.
For
as
the
eternall
worde
of
God
is
the
well
of
lyfe
,
euenso
hys
fleshe
,
as
a
water
pipe
,
doth
poure
lyfe
into
vs
,
which
resteth
in
the
diuinitie
.
And
in
this
sence
,
it
is
called
liuing
or
quickening
,
because
it
doth
geue
vnto
vs
that
lyfe
whiche
it
doth
borrowe
from
another
.
M.
And
we
must
noate
that
Christ
speaketh
not
hereof
all
maner
of
fleshe
but
onely
of
his
owne
.
And
the
breade
which
I
will
giue
(
sayth
hee
)
is
my
fleshe
.
Therefore
lyfe
consisteth
not
neither
in
the
oblations
of
beastes
,
neither
in
any
mortall
mans
fleshe
,
but
only
in
the
fleshe
of
Christ
.
C.
This
word
(
Geue
)
is
dyuerslye
taken
:
the
firste
geuing
of
the
whiche
Christe
at
the
firste
made
mencion
,
is
dayly
to
be
séene
so
often
as
Christe
offereth
hym selfe
to
vs
:
In
the
second
place
he
noateth
that
donation
onely
whiche
was
made
vppon
the
Crosse
,
when
he
offered
him selfe
a
sacrifice
to
the
Father
,
and
an
oblation
of
a
swéete
smell
vnto
God
.
Ephe.
5.2
C.
For
then
he
gaue
hym selfe
to
death
for
the
lyfe
of
men
:
and
nowe
he
inuiteth
vs
to
taste
the
frute
of
hys
death
.
For
that
offering
once
offered
shoulde
nothing
at
all
profite
vs
,
except
wée
did
nowe
eate
the
same
in
the
holy
supper
.
Bv.
Therfore
when
he
sayth
that
he
will
geue
the
same
for
the
lyfe
of
the
worlde
,
his
meaning
is
this
:
I
will
geue
my selfe
too
death
,
that
the
worlde
by
my
death
may
lyue
.
For
the
worlde
is
deade
in
sinnes
but
the
sonne
of
God
dyed
in
the
fleshe
,
least
the
second
death
should
raigne
ouer
the
faithful
.
And
thus
the
sonne
of
God
doeth
quicken
.
C.
And
this
is
to
bée
noted
that
Christ
taketh
vnto
him
the
part
of
offering
vp
his
fleshe
.
Whereby
it
appeareth
what
abhomination
the
Papistes
doe
commit
,
when
they
vsurpe
that
to
them selues
in
theyr
Masse
whiche
belongeth
to
that
highe
Priest
onely
.
M.
For
it
could
bée
done
of
no
other
than
of
him
who
offered
vp
his
fleshe
to
GOD
his
Father
once
for
all
.
52.
The
Iewes
then
contended
among
them selues
,
saying
:
Howe
can
this
fellowe
geue
vs
his
fleshe
to
eate
.
Bv.
There
aryseth
againe
another
contencion
among
the
hearers
,
or
auditorye
of
Christ
,
by
reason
of
his
wordes
,
which
were
not
rightly
vnderstoode
.
M.
For
alway
those
that
are
carnall
,
carnallye
vnderstand
the
wordes
of
Christ
,
and
therfore
they
are
oftentimes
offended
,
and
being
offended
fall
to
contencion
among
them selues
.
For
it
offended
them
that
he
had
sayd
,
that
hée
would
geue
his
fleshe
for
the
lyfe
of
the
world
.
C.
And
the
Euangelist
nameth
the
Iewes
againe
,
not
for
honors
sake
,
but
rather
to
cast
in
their
téeth
theyr
incredulitye
,
for
that
they
receyued
not
the
familiar
doctrine
,
concerning
euerlasting
lyfe
:
or
at
least
because
they
do
not
modestly
,
enquire
of
a
matter
doubtfull
as
yet
,
and
obscure
vnto
them
:
for
this
is
a
signe
of
piuishe
frowardnesse
and
contempte
,
whereas
hée
sayth
that
they
contende
among
them selues
.
And
they
which
thus
contentiously
dispute
,
do
hynder
them selues
from
attayning
to
the
knowledge
of
the
truth
.
Bv.
They
murmured
before
because
the
Lord
had
sayd
,
that
hée
descended
from
heauen
,
and
that
hée
was
the
sonne
of
God
:
and
now
they
openlye
contende
because
hée
sayd
,
And
the
breade
which
I
wyl
geue
for
the
lyfe
of
the
world
,
is
my
fleshe
,
Euen
as
if
his
meaning
had
béene
that
his
fleshe
ought
to
bée
eaten
,
as
men
eate
fleshe
,
which
they
bye
in
the
Shambles
.
Therfore
they
crye
,
Howe
can
this
fellowe
geue
vs
his
fleshe
.
C
Notwithstanding
,
this
is
not
simply
to
bée
reprehended
in
them
that
they
enquire
after
the
maner
howe
:
for
then
Abraham
,
and
the
blessed
Virgin
shoulde
deserue
the
same
reprehension
.
Therefore
they
are
eyther
deceyued
by
ignoraunce
,
or
else
they
doe
amisse
,
who
forsaking
braules
and
contencion
,
(
which
the
Euangelist
onely
condemneth
)
debate
&
curiously
discusse
this
question
(
Howe
)
as
though
the
Iewes
ought
not
to
haue
enquired
of
the
manner
of
eating
.
But
verily
this
ought
rather
to
be
imputed
to
slouthfull
negligence
,
than
to
the
obedience
of
Faith
,
if
so
bée
wyttingly
,
and
wyllingly
wée
kéepe
the
knots
of
doubtfulnesse
vnknit
,
which
are
dissolued
by
the
word
of
the
Lorde
.
Wherefore
wée
may
not
onely
enquire
of
the
manner
of
eating
of
the
fleshe
of
Christ
,
but
also
apprehend
and
take
holde
of
him
so
farre
foorth
as
the
Scripture
offereth
him
vnto
vs
.
Away
then
with
that
vaine
pretence
of
humillitye
.
Wée
must
onely
obserue
this
moderation
in
the
secreete
workes
of
God
,
least
we
desire
to
know
more
than
hée
hath
set
downe
to
vs
in
his
worde
.
B.
It
is
lykelye
that
the
Iewes
tooke
holde
of
that
onelye
,
which
might
geue
them
most
easelye
occasion
to
cauill
.
For
they
dyd
not
thinke
in
verye
déede
that
the
Lord
woulde
geue
his
fleshe
to
bée
so
eaten
as
men
eate
béefe
:
yet
notwithstanding
,
they
contende
and
speake
,
euen
as
Christ
had
so
meant
.
But
this
greatlye
troubled
them
,
that
Iesus
by
his
allegoryes
affirmed
him
selfe
,
to
bée
Christ
,
to
bée
God
,
and
the
geuer
of
eternall
life
,
and
that
hée
being
the
Sonne
of
man
would
geue
the
same
fleshe
&
blood
which
they
sawe
,
and
moreouer
(
which
sounded
yll
in
their
eares
)
that
hée
woulde
geue
the
same
by
that
his
fleshe
which
he
woulde
giue
to
the
death
:
this
verily
was
that
which
troubled
them
,
offended
them
,
and
drewe
them
away
from
the
Lorde
,
and
gaue
them
occasion
to
murmure
.
Dalying
,
therefore
with
the
worde
of
the
Lorde
,
they
wrested
the
same
to
another
scence
than
hée
spake
the
same
.
53.
Iesus
therefore
sayde
vnto
them
:
verelye
I
saye
vnto
you
,
except
ye
eate
the
flesh
of
the
sonne
of
man
,
and
drink
his
bloode
ye
haue
no
lyfe
in
you
.
C.
Déepe
displeasure
moued
our
sauiour
Christ
at
this
time
to
sweare
,
when
he
saw
his
grace
with
such
prowd
contempt
to
be
reiected
.
For
hée
doth
not
vse
nowe
simple
doctrine
,
but
to
terrefie
them
mingleth
threatnings
therewith
.
For
hée
denownceth
euerlasting
destruction
to
all
whiche
shall
refuse
to
séeke
for
&
to
receyue
life
from
his
fleshe
.
Bv.
And
that
which
they
sayde
was
absurde
and
impossible
to
be
done
,
that
hée
proueth
to
be
most
necessarye
:
but
in
sounde
scence
,
and
not
in
that
carnall
and
grosse
scence
.
C.
As
if
hée
shoulde
saye
,
if
ye
contemne
my
fleshe
,
know
ye
for
a
suretie
that
there
remayneth
to
you
no
other
hope
of
lyfe
.
This
vengeaunce
hangeth
ouer
the
heades
of
all
such
as
are
contemners
of
the
grace
of
Christ
,
that
they
and
their
pride
shal
perishe
togither
.
And
they
are
to
be
vrged
with
this
precise
seueritie
,
least
they
procéede
in
flattering
themselues
.
For
if
so
be
we
threaten
death
to
the
sicke
which
despise
remedy
by
Phisicke
prouided
,
what
shall
wée
saye
or
doe
to
the
wicked
,
who
séeke
to
abolishe
lyfe
so
much
as
in
them
lyeth
?
The
flesh
of
the
sonne
of
man
.
B.
He
calleth
himselfe
here
the
sonne
of
man
,
that
hée
might
the
more
stronglye
confounde
that
false
iudgement
which
they
had
of
him
?
For
in
that
hée
appeared
to
be
a
man
and
base
in
outwarde
shewe
,
they
thought
him
to
be
madde
and
out
of
his
wittes
to
arrogate
vnto
himselfe
so
muche
.
Therefore
hée
acknowledged
himselfe
to
be
the
sonne
of
man
,
a
vile
and
abiect
man
:
but
yet
,
to
shewe
herewithall
what
laye
hidde
in
the
contemned
and
abiect
shewe
of
hys
manhod
,
he
denied
any
man
to
haue
eternal
life
,
which
did
not
eate
of
the
son
of
man
and
drinke
his
bloode
:
that
is
to
saye
,
which
had
not
Christ
liuing
in
him
,
being
assured
that
hée
is
redéemed
by
his
sacrifice
,
and
made
the
sonne
and
heyre
of
God
.
C.
The
scence
therefore
is
this
,
contemne
mée
as
yée
list
,
the
base
and
and
abiect
shew
of
my
fleshe
:
yet
notwithstanding
life
is
included
in
this
contemtible
fleshe
:
of
the
which
if
you
depriue
your selues
,
ye
shall
finde
nothing
else
where
to
quicken
you
.
It
was
a
grose
errour
of
the
Fathers
,
which
thought
that
infauntes
were
depriued
of
euerlasting
lyfe
,
except
they
giue
vnto
them
the
Eucharist
.
For
there
is
no
word
here
of
the
Sacrament
of
the
bodye
and
blood
of
Christ
,
but
Christ
goeth
forwarde
in
the
Metaphor
of
the
eating
of
hys
fleshe
,
and
of
the
drinking
of
his
bloode
,
which
he
had
begon
.
Neyther
doe
the
Bohemians
rightly
procéede
,
when
they
go
about
to
prooue
by
this
testimonie
that
the
vse
of
the
Cuppe
ought
to
be
giuen
to
all
alyke
.
As
touching
Infants
,
the
institution
of
Christ
doth
seclud
them
from
the
supper
,
because
they
cannot
as
yet
proue
&
examine
them selues
,
Infantes
ought
not
to
be
pertakers
of
the
Lordes
Supper
.
neyther
yet
celebrate
the
remembraunce
of
Christes
death
:
the
whiche
thing
the
Apostle
Paule
teacheth
to
be
necessary
for
all
those
whiche
come
to
the
communion
of
the
Supper
.
The
same
Institution
maketh
the
cuppe
as
well
as
the
breade
common
to
al
men
for
it
commaundeth
that
wée
drinke
all
of
the
same
.
Math.
26
27.
R.
Therefore
to
eate
the
fleshe
,
and
to
drinke
the
bloude
of
Christe
,
is
to
beléeue
that
Christe
suffered
for
oure
synnes
.
A.
For
hym
hath
God
made
a
reconciler
through
faith
in
his
bloud
to
declare
his
iustice
for
the
remission
of
synnes
paste
.
Rom.
10.4
Ye
haue
no
life
in
you
.
M.
His
meaning
is
that
al
they
are
deade
whiche
eate
not
this
fleshe
of
the
sonne
of
manne
and
drinke
his
bloud
A.
For
as
wée
are
all
dead
throughe
synne
,
so
thorowe
faith
in
Christe
wée
are
made
alyue
,
as
the
Scripture
teacheth
.
54.
Who
so
eateth
my
fleshe
and
drinketh
my
bloude
,
hath
eternall
lyfe
,
and
I
will
rayse
him
vp
at
the
last
daye
.
Who
so
eateth
my
flesh
M.
He
still
bouldely
repeateth
that
which
went
before
as
commonlye
they
doe
which
speake
the
truth
:
C.
and
hée
confirmeth
that
which
is
hard
to
be
béeleued
,
as
that
mens
soules
are
no
otherwise
fedde
with
his
fleshe
and
bloude
,
than
the
bodye
is
sustayned
with
meate
and
drinke
.
M.
For
hée
speaketh
more
manifestlye
than
hée
did
before
,
when
hée
expresselye
nameth
himselfe
.
Verelye
to
eate
the
Lorde
,
is
to
abide
in
the
Lorde
,
and
the
Lorde
to
abide
in
vs
.
B.
After
this
manner
also
we
doe
commonlye
in
these
words
,
to
Eate
,
to
Drinke
,
vnderstande
not
onelye
the
taking
of
meate
,
but
also
the
nutriment
,
and
sustentation
of
lyfe
whiche
procéedeth
of
the
same
.
These
words
pertaine
not
to
the
lords
Supper
.
Furthermore
by
these
wordes
of
our
Lorde
it
doth
playnely
appeare
that
all
this
place
is
vnaptlye
and
falselye
expounded
concerning
the
Supper
.
For
if
it
were
true
that
this
were
to
be
referred
to
the
Supper
of
the
Lorde
,
1.
Cor.
11.30
than
all
the
that
vnworthyly
presume
to
the
same
,
being
made
pertakers
of
the
body
and
bloude
of
Christ
,
haue
therewithall
lyfe
,
but
we
know
that
manye
eate
the
same
to
their
owne
destruction
and
damnation
.
And
verilye
it
were
verye
fonde
,
and
vntimelye
then
to
speake
of
the
Supper
,
when
as
yet
hee
had
not
instituted
the
same
.
Therefore
it
is
most
certaine
that
hée
speaketh
here
of
the
continual
eating
by
fayth
.
Notwithstanding
wée
must
confesse
that
thereis
nothing
spoken
here
which
is
not
figured
in
the
Supper
and
truelye
giuen
to
the
faythfull
:
and
therfore
Christ
made
his
holy
Supper
to
bée
as
it
were
a
seale
to
this
sermon
.
And
this
is
the
cause
why
our
Euaungelist
Iohn
maketh
mention
of
thys
Supper
.
And
J
will
rayse
him
vp
at
the
last
daye
.
M.
Hée
promiseth
euerlasting
lyfe
before
the
resurrection
,
to
the
ende
wée
might
know
that
the
faythfull
are
endued
with
euerlasting
lyfe
by
Christ
,
while
they
are
in
this
lyfe
:
euen
as
it
is
sayde
in
another
place
.
C.
And
Christ
so
often
ioyneth
the
resurrection
to
euerlasting
lyfe
,
because
our
saluation
is
hid
,
euen
vntill
that
daye
.
Therefore
what
Christ
will
giue
vnto
vs
no
man
can
féele
,
but
hee
which
hauing
ouercome
the
worlde
,
setteth
before
his
eyes
the
last
resurrection
.
55.
For
my
flesh
is
meate
in
dede
,
and
my
blood
is
drinke
in
deede
.
This
is
the
reason
why
he
whiche
eateth
the
fleshe
of
Christe
and
drinketh
his
bloode
hath
euerlasting
lyfe
.
Because
(
sayeth
hée
)
my
fleshe
is
meate
in
déede
,
and
my
bloode
is
drinke
in
déede
.
C.
As
the
body
with
hongar
doth
languishe
and
pine
awaye
,
euen
so
the
soule
doth
by
and
by
perishe
yf
so
be
the
same
be
not
fed
whith
heauenly
foode
.
For
when
he
affirmeth
that
his
fleshe
is
meate
in
dede
,
hys
meaning
is
that
those
soules
are
like
to
famishe
,
which
wante
this
meate
.
Therefore
thou
shalt
then
fynde
lyfe
in
Christe
,
if
so
be
thou
séeke
the
matter
and
substaunce
of
lyfe
in
his
fleshe
.
For
so
soone
as
wée
forsake
the
Sacrifice
of
hys
deathe
,
there
is
nothing
before
oure
eyes
but
death
,
neyther
doth
he
bring
vs
any
other
waye
to
felyng
of
hys
diuine
power
,
than
by
his
death
and
resurrection
.
M.
Therefore
he
speketh
of
the
redemption
of
mankynde
,
whiche
shoulde
be
by
hys
death
,
for
the
whiche
cause
he
intended
to
offer
his
fleshe
and
bloode
a
sacrifice
to
hys
father
for
the
remission
of
the
sinnes
of
the
whole
worlde
.
Question
But
why
doth
he
seuerally
make
mencion
of
hys
bloode
which
is
contained
in
the
fleshe
?
Aunswere
.
I
aunswere
?
Christe
in
this
had
respect
and
regarde
te
our
rudenesse
.
For
when
distinctly
he
expresseth
meate
and
drinke
by
them selues
,
he
putteth
vs
in
mynde
that
the
lyfe
whiche
he
geueth
is
perfect
and
complete
in
each
poynt
,
lest
we
shoulde
fayne
and
immagine
to
our selues
some
halfe
and
vnperfect
lyfe
:
as
yf
he
shoulde
saye
,
that
wée
shall
want
no
parte
of
lyfe
,
if
so
bée
wée
eate
hys
fleshe
and
drinke
his
blood
.
Euenso
in
the
supper
,
whiche
agreeth
with
this
doctrine
,
beinge
not
contented
with
the
signe
of
breade
,
he
ioyneth
therevnto
the
Cuppe
,
that
hauing
therein
a
doule
pledge
of
lyfe
,
we
maye
be
contented
with
hym
aloane
:
for
he
shal
finde
no
parte
of
lyfe
in
Christe
,
whiche
doeth
not
beléeue
that
Christe
alone
is
his
lyfe
.
56.
He
that
eateth
my
fleshe
and
drinketh
my
bloude
,
dwelleth
in
me
,
and
I
in
hym
.
He
that
eateth
my
fleshe
.
M.
These
words
pertayne
to
the
similitude
of
suche
as
eate
and
drinke
to
this
ende
,
that
he
might
more
amply
declare
the
premisses
.
Meate
and
drinke
is
tourned
into
the
fleshe
and
bloude
of
the
eater
and
drinker
of
the
same
,
euenso
they
abyding
in
hym
,
and
he
in
them
haue
lyfe
.
Otherwise
meate
withoute
the
eater
or
not
abyding
in
hym
that
hath
eaten
the
same
,
doth
not
nourishe
:
insomuche
that
lyfe
cannot
consist
,
yf
so
be
the
eater
,
and
the
meate
be
seperated
a
sonder
.
These
thinges
are
temporall
and
incorruptible
,
and
therefore
imperfect
to
set
forth
the
power
of
Christe
,
and
yet
notwithstanding
they
doe
after
a
sorte
set
forth
a
sertayne
Image
of
hym
,
and
doe
teache
vs
this
,
that
it
is
necessarily
required
that
he
which
will
haue
eternal
lyfe
,
must
haue
Christe
the
true
foode
of
lyfe
abyding
in
him
in
suche
wise
that
he
maye
by
no
meanes
be
seperated
.
And
whosoeuer
eateth
his
fleshe
and
drinketh
his
bloud
,
hath
Christ
abyding
in
him
,
and
he
also
in
hym
.
C.
Séeing
therefore
Christe
aloane
contayneth
lyfe
in
him selfe
,
he
prescribeth
vnto
vs
here
a
waye
howe
we
shall
inioye
the
same
,
namely
if
so
be
we
eate
his
fleshe
euen
as
yf
he
shoulde
denye
hym selfe
to
be
oures
otherwayes
then
by
eating
hym
thorowe
fayth
.
For
he
shall
neuer
come
to
the
God
Christe
whiche
neglecteth
man
.
Wherfore
yf
thou
wilt
be
pertaker
of
any
thing
with
Christe
,
thou
must
firste
of
al
take
hede
that
thou
doest
not
dispise
or
disdayne
hys
fleshe
,
Bv.
Therefore
in
these
wordes
the
misterye
of
his
Incarnation
and
passion
is
more
euidently
and
fully
expressed
:
so
that
he
eateth
the
fleshe
and
drynketh
the
bloud
of
Christe
,
whiche
with
a
firme
fayth
beleueth
that
Christe
the
true
Sonne
of
the
liuing
God
was
incarnate
,
crucefied
,
raysed
againe
,
for
him
,
that
hée
washed
vs
with
his
dloude
from
all
oure
sinnes
,
and
hath
reconciled
vs
to
God
his
father
.
Whosoeuer
beleeueth
this
,
hath
lyfe
within
hym
euen
the
quickening
spirite
of
Christe
,
the
power
of
righteousnesse
and
redemtion
:
and
so
Christe
lyueth
in
hym
,
&
he
in
Christ
.
Dwelleth
in
me
and
I
in
him
.
M.
Because
this
meate
and
drink
are
not
subiect
to
corruption
,
but
haue
alwaye
in
them
power
to
geue
lyfe
,
therefore
he
vsed
the
worde
quickening
to
this
ende
that
it
maye
agrée
with
that
whereas
he
promised
euerlasting
lyfe
to
suche
as
eate
his
fleshe
and
drinke
his
bloud
.
C.
For
this
is
as
muche
as
if
hée
had
sayde
that
this
is
the
onely
bonde
of
vnity
,
and
that
by
this
meanes
he
doeth
growe
with
vs
when
oure
fayth
doeth
rest
and
staye
it selfe
vppon
his
death
.
Bv.
This
place
therefore
of
the
Gospell
doth
agrée
with
that
of
the
Apostle
,
where
he
sayth
,
Rom
3.
we
knowe
that
a
man
is
not
iustified
by
the
workes
of
the
lawe
,
but
by
Faith
in
Christe
.
Furthermore
hereby
wée
maye
gather
that
he
speaketh
not
of
the
external
signe
of
breade
,
of
whiche
many
of
the
vnbeléeuing
doe
eate
,
who
notwithstanding
are
farre
from
Christe
.
Also
their
error
is
hereby
confuted
,
which
thinke
,
that
Iudas
did
no
lesse
receiue
the
body
of
Christe
then
the
reste
of
the
Disciples
,
seeing
that
Christe
gaue
the
bread
to
all
.
For
this
is
moste
sertayne
that
Iudas
was
neuer
a
member
of
Christe
:
and
it
is
moste
absurd
to
make
the
fleshe
of
Christe
deade
fleshe
,
and
withoute
spirite
:
also
they
are
very
foolishe
whiche
dreame
of
any
eating
of
the
fleshe
of
Christe
withoute
faithe
,
whenas
onely
faith
is
the
mouth
of
the
soule
.
A.
Therefore
where
faith
wanteth
,
Faith
the
mouth
of
the
soule
.
there
is
no
eating
of
the
fleshe
of
Christe
.
57.
And
the
lyuinge
Father
hath
sent
me
,
and
I
liue
by
the
Father
:
euen
so
hee
that
eateth
me
,
shall
lyue
by
the
meanes
of
me
.
And
the
liuing
Father
.
M.
This
particle
also
serueth
for
the
declaration
of
that
whiche
goeth
before
.
Bv.
And
that
there
might
be
no
manner
of
doubt
in
so
greate
a
misterye
of
oure
saluation
,
he
doth
yet
more
strongly
confyrme
that
whiche
hée
had
sayde
,
namely
that
his
fleshe
is
meate
in
déede
,
and
his
bloud
drinke
in
dede
:
Insomuche
that
suche
as
were
nourished
therewith
shoulde
be
without
all
perill
of
death
.
C.
Nowe
therefore
he
passeth
to
the
principall
cause
,
because
the
principall
originall
of
life
is
in
the
Father
.
And
he
preuenteth
an
obiection
:
because
he
might
séeme
to
detract
that
from
God
whiche
belongeth
to
God
,
in
making
him selfe
the
cause
of
lyfe
.
So
therefore
he
maketh
him selfe
the
author
of
lyfe
,
that
he
confesseth
that
to
bée
geuen
hym
from
another
whiche
he
ministereth
to
other
.
As
if
he
shoulde
saye
.
R.
The
father
is
lyfe
in
déede
:
so
also
am
I
the
true
lyfe
,
forsomuche
as
the
Father
hath
wholy
inprinted
hym selfe
in
me
.
I
will
not
reserue
this
lyfe
whiche
the
Father
hath
geuen
to
me
,
to
my selfe
aloane
as
a
spightfull
and
enuious
person
:
but
I
will
also
communicate
the
same
with
the
faythfull
:
that
euerye
one
which
beleeueth
in
me
may
haue
that
life
whiche
I
possesse
through
the
Father
.
For
,
For
this
cause
am
I
sent
into
the
worlde
,
that
euerye
one
which
beléeueth
in
mée
,
maye
be
pertaker
of
all
those
good
thinges
and
graces
,
which
through
the
Father
I
possesse
by
nature
.
C.
Let
vs
noate
that
hée
framed
this
occasion
also
to
their
capacity
,
with
whom
hée
spake
:
For
hée
compareth
himselfe
with
his
father
onelye
in
respect
of
hys
flesh
.
For
although
the
father
be
the
beginning
of
life
:
yet
notwithstanding
the
eternall
worde
it selfe
is
also
properlye
lyfe
.
But
the
eternal
diuinitie
of
Christ
is
not
here
handeled
because
hée
propoundeth
him selfe
as
hée
being
cloathed
with
our
flesh
manifested
himselfe
to
the
worlde
.
Whereas
therefore
hée
sayth
that
hée
liueth
by
the
Father
,
it
doth
not
belong
to
the
bare
diuinitie
,
neyther
also
doth
it
simplye
agrée
with
the
human
nature
:
but
it
is
a
title
of
the
Sonne
of
GOD
manifested
in
the
fleshe
.
Furthermore
wée
knowe
that
it
is
no
vnwonted
thing
to
Christ
,
to
ascribe
to
the
Father
whatsoeuer
is
deuine
in
himselfe
.
Bv.
It
is
also
to
be
noated
that
hée
sayth
,
shall
liue
by
the
meanes
of
me
.
Iustification
commeth
by
Grace
.
For
in
that
we
are
Iustified
,
quickened
,
and
blessed
,
it
commeth
not
by
our
owne
merite
but
by
the
mere
goodnesse
of
Christe
.
And
therefore
the
Lorde
sayth
by
the
mouth
of
the
Prophet
I
will
redeeme
thee
,
Esec
.
36.22
Three
degrees
of
life
.
not
for
thy
sake
,
but
for
my
owne
sake
.
C.
We
muste
also
noate
that
there
are
reckened
here
thrée
degrees
of
lyfe
.
The
firste
degree
hath
God
the
lyuing
Father
,
who
is
a
springing
well
,
but
secrete
and
hidden
.
The
seconde
degree
hath
the
sonne
,
who
is
as
a
conduite
pype
by
whome
lyfe
is
powred
into
vs
.
The
thirde
,
is
that
lyfe
which
we
drawe
from
hym
.
So
that
,
because
God
the
Father
in
whome
consisteth
lyfe
,
is
farre
from
vs
,
Christe
is
appoynted
as
a
meane
,
whiche
is
the
seconde
cause
of
lyfe
,
that
from
him
that
might
come
to
vs
,
whiche
otherwise
lyeth
secrete
and
hid
in
God
.
This
sentence
therefore
agréeeth
with
that
whiche
went
before
,
where
the
Lorde
sayde
,
Iohn
.
5.29
As
the
father
hath
life
in
himselfe
,
so
hath
he
geuen
to
the
Sonne
to
haue
life
in
him selfe
.
For
in
diuers
other
places
he
calleth
him selfe
lyfe
.
58.
This
is
that
breade
whiche
came
downe
from
heauen
:
not
as
youre
fathers
did
eate
manna
and
are
dead
:
hee
that
eateth
this
breade
shall
liue
euer
.
This
is
that
breade
.
M.
When
the
Iewes
obiected
vnto
Christe
the
fathers
which
were
fed
of
Moyses
by
manna
,
he
aunswered
to
the
same
thrée
thinges
,
one
was
,
that
Moyses
did
not
geue
vnto
them
bread
from
heauen
,
and
that
the
bread
whiche
the
Fathers
did
eate
in
the
desart
was
not
the
true
breade
of
heauen
,
because
the
eaters
of
the
same
were
subiecte
to
death
The
seconde
was
that
the
Father
geueth
the
true
breade
of
heauen
,
the
whiche
breade
he
him selfe
is
.
The
thirde
is
that
the
eaters
of
this
bread
haue
euerlasting
lyfe
.
Nowe
therefore
to
finishe
this
dialogue
,
he
retourneth
to
the
comparison
of
Manna
and
of
his
flesh
,
where
with
he
began
.
This
is
the
summe
of
his
wordes
,
There
is
no
cause
why
ye
shoulde
preferre
Moyses
before
me
,
because
hée
fed
youre
Fathers
in
the
wildernesse
:
séeing
that
I
haue
farre
better
meate
to
geue
vnto
you
than
that
was
:
for
I
bring
with
mée
celestiall
and
euerlasting
lyfe
.
For
that
bread
is
sayde
to
descend
from
Heauen
,
which
hath
no
earthlye
or
corruptible
taste
,
but
geueth
the
Immortallity
of
Gods
kingdome
.
This
vertue
they
felt
not
in
Manna
,
which
onely
sought
to
fyll
their
bellye
.
For
there
being
twoo
vses
of
the
same
,
the
Iewes
,
with
whome
Christ
here
disputed
,
respected
nothing
but
the
corporall
foode
.
But
the
lyfe
of
the
Soule
is
not
transitorye
,
but
groweth
more
and
moore
,
tyll
the
whole
man
bée
renued
.
Bv.
And
it
is
manifest
by
these
places
that
Faith
in
Christ
iustifyeth
all
those
that
beléeue
.
59.
These
thinges
sayde
he
in
the
Sinagogue
,
as
hee
taught
in
Capernaum
.
Bv.
Nowe
the
Euangelist
noateth
the
place
where
these
thinges
were
done
and
spoken
,
according
to
the
Historicall
manner
,
thereby
to
declare
the
vndoubted
trueth
and
certaintye
of
the
matter
,
C.
and
also
that
wée
might
knowe
that
there
were
then
many
present
when
these
thinges
were
spoken
.
Bv.
For
this
talke
and
disputacion
concerning
Faith
,
and
the
effecte
of
Fayth
,
was
in
a
great
assemblye
of
the
Iewes
,
that
is
to
saye
,
in
a
Schoole
,
Temple
,
or
Church
:
because
it
pertayned
to
the
right
instruction
of
the
whole
Chuch
,
and
of
the
vniuersall
worlde
.
C.
Hée
signifyeth
that
this
Sermon
was
made
as
of
a
graue
and
serious
matter
,
M.
and
that
Christ
was
found
of
the
Capernaites
in
the
Sinagogue
,
into
the
whiche
hée
entered
to
teache
,
that
they
might
heare
him
speaking
of
so
great
misteries
.
For
hee
woulde
teache
openlye
,
Ioh.
18.20
.
that
hée
might
haue
many
witnesses
of
his
Doctrine
.
Euen
as
hée
bouldlye
affirmed
before
the
highe
Priest
.
As
hee
taught
in
Capernaum
.
This
is
a
notable
prerogatiue
of
the
Citye
of
Capernaum
,
that
they
had
Christ
him selfe
to
bée
their
teacher
,
and
that
openlye
,
not
once
or
twyse
,
but
oftentimes
.
What
thing
more
profitable
coulde
happen
to
this
Citye
than
this
,
that
the
Sonne
of
GOD
shoulde
bée
the
teacher
of
the
same
?
It
was
iustly
sayd
to
bée
lyfted
vp
to
Heauen
.
Those
Cityes
waxe
proude
,
in
the
which
sometyme
,
certaine
notable
men
haue
lyued
,
or
else
haue
done
some
notable
thing
.
But
howe
muche
more
notable
was
that
which
happened
to
this
Citye
.
Mat.
11.23
:
But
when
it
dyd
contempne
this
singular
grace
,
and
abused
the
same
,
it
was
iustlye
sayd
to
bée
deiected
to
the
pit
of
hell
.
The
Romanistes
bragge
of
Peter
and
Paules
seate
,
and
vnder
the
pretence
hereof
haue
inuaded
and
wonne
the
gouernment
of
the
Christian
world
,
&
haue
exalted
them selues
euen
to
the
Heauens
.
Good
Lorde
,
what
woulde
they
haue
done
if
so
bée
Christ
had
taught
so
oftentimes
among
them
?
But
nowe
,
séeing
they
doe
not
retaine
the
Doctrine
of
Christ
,
and
of
his
Apostles
in
their
proper
place
,
what
else
remaineth
for
them
now
than
the
greater
condemnacion
?
All
these
Churches
whiche
haue
by
the
goodnesse
and
mercye
of
God
,
the
sound
and
wholsome
doctrine
of
the
Gospell
,
which
other
Churches
want
,
must
haue
this
example
of
the
Capernaites
alwayes
before
their
eyes
.
60.
Many
therefore
of
his
Disciples
,
when
they
had
heard
this
,
sayde
:
This
is
an
harde
saying
:
Who
can
abyde
the
hearing
of
it
.
Many
therefore
of
his
Disciples
.
M.
All
that
which
is
contained
betwéene
this
verse
,
and
the
ende
of
the
Chapter
concerneth
the
Discyples
of
Christ
.
C.
Fyrst
of
all
it
is
declared
,
that
there
were
verye
fewe
among
this
great
multitude
which
receiued
any
profite
:
naye
,
this
doctrine
was
the
occasion
that
many
whiche
professed
them selues
to
bée
the
Disciples
of
Christe
,
fell
away
.
If
the
Euangelist
had
sayd
,
that
onelye
a
fewe
had
béene
offended
,
it
had
béene
almost
a
wonder
:
but
in
that
a
great
multitude
,
ryse
and
conspire
against
him
,
what
example
shall
wee
say
it
is
?
M.
It
is
no
maruaile
therefore
if
the
rude
multitude
dyd
not
receyue
the
misticall
wordes
of
Christes
,
when
that
his
owne
Disciples
could
not
abyde
the
hearing
of
them
.
Wherefore
let
this
Historye
bée
printed
in
our
heartes
,
least
that
at
any
time
wée
trouble
Christ
when
he
is
speaking
:
and
if
wée
see
the
lyke
to
bée
in
others
at
this
daye
,
let
not
their
pryde
trouble
our
fayth
.
Bv.
Those
grosse
hearers
,
not
vnderstanding
as
yet
what
Christ
had
taught
,
murmure
against
the
Diuine
teacher
,
saying
:
Who
can
abyde
the
hearing
of
it
?
C.
But
the
hardnesse
wherewith
all
they
founde
faulte
,
was
rather
in
their
heartes
,
than
in
the
worde
.
But
thus
are
the
reprobate
wont
to
gather
togeather
,
heapes
of
stoanes
out
of
the
worde
of
GOD
,
to
throwe
at
others
.
And
when
they
resist
Christ
with
theyr
stubbornesse
,
and
hardnesse
of
heart
,
they
complaine
that
his
word
is
harde
,
which
rather
ought
to
mollifye
them
.
For
whosoeuer
humblye
submitteth
him selfe
to
the
Doctrine
of
Christe
,
shall
finde
nothing
in
the
same
intollerable
or
harde
:
but
to
the
vnbeléeuing
which
stubbornlye
withstande
the
same
,
it
shall
be
as
a
maule
or
hammer
that
breaketh
the
stoanes
,
Ier.
32.29
.
as
sayeth
the
Prophete
.
And
seeing
there
is
by
nature
the
same
hardnesse
in
euerye
one
of
vs
,
if
wée
iudge
after
our
owne
scence
of
the
doctrine
of
Christ
,
euerye
woorde
shal
be
vnto
vs
a
darke
sentence
.
Wherefore
euery
one
of
vs
must
commende
our selues
to
the
dyrection
of
the
holye
Ghoste
,
that
hée
maye
wryte
the
same
in
our
hearts
,
which
otherwyse
wyll
not
enter
in
at
our
eares
.
M.
Notwithstanding
,
for
consolations
sake
this
also
is
to
bée
noated
that
hée
sayeth
not
,
All
,
but
,
Many
of
his
Disciples
were
offended
.
Apostacy
.
Although
many
were
offended
,
yet
notwithstanding
,
some
remaine
which
are
edifyed
and
saued
through
the
grace
of
God
,
for
whose
sake
the
Ministers
of
the
worde
must
constantlye
abide
in
the
office
of
Preaching
,
although
the
number
of
them
bée
small
in
comparison
of
those
which
goe
backe
.
For
,
if
the
Aungelles
of
GOD
in
Heauen
reioyce
ouer
one
sinner
that
repenteth
,
more
than
ouer
ninety
and
nine
Iust
persons
,
and
,
if
so
bée
the
good
Shéepherd
,
leauing
nintye
and
nine
in
the
wildernesse
,
goeth
to
séeke
that
which
is
gone
astray
,
and
hauing
founde
it
,
bringeth
it
home
with
ioye
:
of
howe
great
waight
ought
the
saluation
of
a
fewe
,
yea
,
of
one
man
,
to
bée
to
the
Ministers
of
Christ
?
Let
him
therefore
reioyce
more
at
the
Fayth
,
sinceritye
,
and
constancye
of
a
fewe
whiche
are
Gods
elect
,
than
of
the
Inconstancye
of
a
greate
many
whiche
are
Reprobates
.
B.
For
wée
sée
howe
rare
a
thing
it
is
to
fynde
a
sincere
and
true
Disciple
of
Christ
,
and
howe
hard
a
thing
it
is
to
finde
any
assemblye
without
Hipocrites
.
M.
This
complaynt
whiche
the
Disciples
made
concernyng
the
hardnesse
of
the
woordes
of
Christ
,
was
full
of
arrogancye
,
contempte
,
and
rashnesse
.
For
they
ascribe
the
faulte
of
theyr
vnbeléefe
,
not
to
them selues
,
but
to
the
wordes
of
Christ
,
saying
:
Who
can
abide
the
hearing
.
Such
wisedome
,
Industrye
,
Honesty
,
and
Godlynesse
they
ascrybe
to
them selues
,
that
they
woulde
haue
no
man
to
vnderstande
those
thinges
whiche
they
them selues
vnderstoode
not
.
But
they
which
are
of
a
modest
nature
,
&
humble
disposition
,
if
they
bée
offended
in
any
matter
,
knowing
theyr
owne
Imbecillitye
,
doe
fyrst
of
all
suspect
theyr
owne
dulnesse
and
negligence
,
and
doe
rather
laye
the
faulte
vppon
this
,
than
vppon
that
whiche
they
heare
,
not
doubting
but
that
a
great
many
can
comprehend
those
thinges
whiche
they
them selues
cannot
.
61.
Iesus
knewe
in
him selfe
that
his
Disciples
murmured
at
it
,
and
he
sayde
vnto
them
:
Doeth
this
offende
you
?
B.
Iesus
,
according
to
his
wonted
clemencye
,
séeking
to
helpe
their
offence
and
fowle
errour
,
knowing
the
cogitacions
and
secréetes
of
their
hearts
,
knew
strayte
waye
also
,
what
it
was
that
drewe
away
those
his
hearers
.
C.
Christ
knewe
that
the
offence
which
the
Reprobates
had
conceyued
,
coulde
not
bée
taken
awaye
:
For
hée
doeth
not
so
much
wounde
them
with
his
doctrine
,
as
hée
doeth
detest
the
poysoned
mallice
which
laye
hyd
in
their
heartes
.
Yet
notwithstanding
,
hée
thought
hée
would
séeke
by
all
meanes
possible
,
whether
there
were
any
curable
among
those
that
were
offended
,
and
to
stoppe
the
mouthes
of
the
reste
,
saying
,
Doeth
this
offend
you
.
Hée
speaketh
thus
by
Interrogation
,
to
signifye
vnto
them
,
that
it
séemed
straunge
vnto
him
,
that
they
should
bée
offended
at
this
his
doctrine
:
and
also
that
they
might
vnderstande
that
they
were
offended
without
cause
,
C.
séeing
the
doctrine
it selfe
contained
no
matter
,
in
it
of
offence
.
M.
And
there
is
no
doubte
but
that
hée
had
this
communication
apart
from
among
the
assemblye
of
the
Sinagogue
,
as
it
is
manifest
that
hée
dyd
in
diuers
other
places
.
Otherwyse
it
had
not
béene
conuenient
that
hée
shoulde
haue
gone
about
openlye
,
in
the
foresayde
assembly
to
haue
corrected
and
reproued
his
murmuring
Disciples
.
62.
What
and
if
ye
shal
see
the
Sonne
of
man
ascende
vppe
thyther
,
where
hee
was
before
.
C.
Christ
here
séemeth
not
so
much
to
take
awaye
the
offence
,
as
hee
doeth
séeme
to
increase
it
:
notwithstanding
,
if
any
man
waye
the
cause
of
the
offence
throughlye
,
hée
shall
finde
that
it
was
in
this
,
that
they
had
conceyued
an
opinion
,
that
hée
ought
to
do
nothing
but
that
which
should
please
them
.
The
simple
and
base
condicion
of
Christ
which
they
beheld
with
their
eyes
,
was
a
let
vnto
them
,
that
they
coulde
not
geue
place
to
the
power
of
his
diuinitye
:
but
nowe
drawing
aside
as
it
were
the
curtaine
or
vaile
,
hee
bringeth
them
to
the
sight
of
his
Heauenly
glorye
.
B.
As
if
hée
shoulde
saye
,
This
offendeth
you
,
that
I
take
so
much
to
my selfe
,
that
I
attribute
so
muche
to
the
eating
of
my
fleshe
,
that
I
affirme
that
I
am
the
breade
of
lyfe
which
descended
from
Heauen
:
C.
and
because
I
am
without
honour
among
men
,
yée
despise
mée
,
and
acknowledge
no
diuine
power
to
bée
in
mée
:
But
shortlye
it
shall
come
to
passe
that
GOD
by
his
mightye
power
shall
exalt
me
from
this
contemptible
state
of
mortall
lyfe
,
aboue
the
heauens
.
For
in
the
resurrection
of
Christe
there
appeared
suche
power
of
the
holye
Ghoste
,
as
openlye
proued
him
to
bée
the
sonne
of
God
.
Also
,
when
it
is
sayde
,
Psal.
2.7
.
Thou
art
my
sonne
,
to
day
haue
I
begotten
thee
,
the
resurrection
is
set
foorth
as
a
playne
shewe
token
,
whereby
this
glorye
of
Christe
ought
to
bée
knowne
:
as
the
Apostle
Paul
doeth
interprete
the
same
.
Acts.
13.33
.
And
the
ascencion
into
Heauen
,
was
the
fulfylling
of
his
glorye
.
Ascention
of
Christ
into
heauen
confirmed
.
M.
Let
vs
here
noate
howe
the
Articles
of
the
Lordes
ascencion
is
confirmed
in
the
Faith
of
the
Sonne
of
God
,
by
which
wée
beléeue
that
this
Iesus
the
Sonne
of
man
,
is
the
Sonne
of
the
lyuing
GOD
,
whiche
came
downe
from
heauen
for
our
saluation
.
For
his
Ascention
doth
confirme
his
descention
.
His
descention
into
this
worlde
was
séene
of
no
mortall
eye
.
It
was
méete
therefore
that
his
Ascention
,
that
is
to
saye
,
his
returne
to
his
Father
,
should
bée
séene
of
such
as
shoulde
testifye
of
the
same
,
whereby
his
descencion
which
was
inuisible
might
bée
confirmed
.
Iohn
.
3.13
.
For
no
man
ascendeth
vp
to
Heauen
,
but
hée
which
came
downe
from
Heauen
,
euen
the
Sonne
of
man
which
is
in
Heauen
.
And
,
that
hée
ascended
,
what
is
it
else
but
that
he
descended
first
into
the
lower
partes
of
the
earth
.
Hée
which
descended
is
euen
the
same
also
which
ascended
aboue
all
heauens
,
Eph.
4.9
.
to
fulfyll
all
thinges
.
C.
In
that
hée
sayeth
,
hée
was
first
in
Heauen
,
it
doeth
not
properlye
agrée
to
his
humanitye
,
and
yet
notwithstanding
,
hée
speaketh
of
the
Sonne
of
man
.
But
this
is
no
vnwonted
maner
of
speaking
,
when
twoo
natures
in
Christe
doo
make
one
person
,
and
to
attribute
that
to
one
which
is
proper
to
another
.
63.
It
is
the
Spirite
that
quickeneth
,
the
fleshe
profyteth
nothing
:
The
wordes
that
I
speake
vnto
you
,
are
spyrite
and
lyfe
.
It
is
the
Spyrite
that
quickeneth
.
M.
This
parcell
contayneth
a
declaracion
of
those
thinges
at
the
which
the
Disciples
were
offended
,
because
they
séemed
harde
.
C.
For
Christ
teacheth
that
the
Iewes
receyued
no
profite
by
his
Doctrine
,
because
the
same
being
spyrituall
,
they
were
but
carnall
hearers
of
the
same
.
But
because
this
place
hath
béene
diuersly
expounded
,
first
of
all
it
is
needefull
that
wée
haue
the
true
and
proper
sence
of
the
wordes
:
whereby
wée
shal
easely
vnderstand
the
purpose
of
Christ
.
In
that
hée
denyeth
the
fleshe
to
profite
any
thing
,
some
doe
amisse
referre
the
same
to
the
Iewes
,
which
were
carnall
.
Neyther
doe
they
well
whiche
affyrme
that
the
fleshe
of
Christe
doeth
profite
vs
nothing
,
in
that
it
is
eaten
,
but
in
that
it
is
Crucifyed
:
but
wée
must
rather
eate
the
same
,
that
it
maye
profite
vs
when
it
is
Crucified
.
B.
Othersome
,
vnderstande
this
of
the
Spyrite
,
which
the
Apostles
should
receyue
after
the
resurrection
and
Ascention
of
Christ
,
affyrming
that
they
had
then
the
true
sence
of
Christes
wordes
,
when
that
most
excellent
teacher
of
the
trueth
,
had
replenished
them
with
most
ample
knowledge
of
Christ
.
But
their
opinion
séemeth
far
better
,
which
thinke
that
these
wordes
(
Aloane
)
or
(
Of
it selfe
)
ought
to
bée
ioyned
therewith
:
as
if
Christ
should
haue
sayde
,
The
fleshe
aloane
,
or
of
it selfe
profiteth
nothing
:
the
which
is
agréeable
to
the
matter
it selfe
.
C.
For
Christe
hath
simplye
respecte
to
the
manner
of
eating
.
Hée
doeth
not
therefore
so
speake
as
though
there
were
no
profite
at
all
to
bee
receyued
by
his
fleshe
:
Flesh
with
out
the
spirite
profiteth
not
.
but
onelye
pronounceth
the
same
to
bee
vnprofitable
,
if
it
bée
remoued
from
the
fleshe
.
For
whereof
commeth
it
that
the
fleshe
hath
quickening
power
,
but
because
it
is
spyrituall
?
Therefore
whosoeuer
stayeth
in
the
terrestriall
nature
of
the
fleshe
,
shall
finde
nothing
in
the
same
,
but
that
whiche
is
dead
:
but
they
which
lyft
vp
theyr
eyes
to
the
power
of
the
Spyrite
,
with
the
which
the
fleshe
is
endued
,
shall
féele
by
by
theyr
affection
and
by
the
experience
of
Fayth
,
that
it
is
not
called
quickening
in
vaine
.
Nowe
let
vs
sée
how
the
fleshe
of
Christ
is
meate
in
déede
,
and
yet
profiteth
nothing
.
Surelye
,
it
is
meate
,
because
wée
thereby
haue
gotten
lyfe
,
because
in
it
God
is
pleased
,
because
in
it
wée
haue
all
the
partes
of
saluation
complete
:
it
profiteth
nothing
,
if
so
bée
we
iudge
and
estéeme
the
same
according
to
the
nature
and
originall
thereof
.
For
the
seede
of
Abraham
,
which
of
it selfe
is
subiect
to
death
,
doeth
not
giue
lyfe
:
but
it
doeth
receyue
of
the
spyrite
to
geue
vnto
vs
.
Wherefore
it
doeth
become
vs
also
,
that
wée
maye
bée
truelye
fed
by
the
same
,
to
bring
with
vs
the
spyrituall
mouth
of
Fayth
.
The
wordes
which
J
speake
vnto
you
are
spirite
.
M.
Hée
doeth
not
speake
of
the
externall
sounde
of
these
wordes
,
but
of
the
sence
and
meaning
of
them
:
and
hée
declareth
that
hée
spake
not
carnallye
of
the
carnall
eating
of
his
fleshe
,
in
the
which
there
is
no
lyfe
,
but
spyrituallye
of
the
power
of
the
quickening
Spyrite
,
in
the
which
there
is
lyfe
.
C.
In
fewe
wordes
,
hée
teacheth
that
his
Doctrine
is
spyrituall
:
for
this
word
Spyrite
,
is
put
for
the
Adiectiue
spyrituall
.
And
that
worde
is
called
spyrituall
,
which
calleth
vs
vpwarde
,
that
(
the
holye
Ghoste
being
our
guyde
)
wee
maye
seeke
Christ
by
Fayth
,
and
not
in
carnall
sence
,
in
his
heauenlye
glorye
.
For
wée
knowe
that
nothing
of
those
thinges
which
are
spoken
,
can
bée
comprehended
but
by
Faith.
It
is
also
worthy
to
bée
noted
that
hée
ioyneth
the
Spirite
with
lyfe
.
Hee
calleth
his
worde
,
lyfe
,
of
the
effecte
:
but
he
teacheth
that
the
same
shall
geue
lyfe
to
none
,
but
to
him
,
who
spyritually
receyueth
the
same
:
for
whosoeuer
receyueth
the
same
otherwise
,
rather
draweth
to
him selfe
death
than
life
.
To
the
godly
this
is
a
most
sweete
tytle
of
the
Gospel
,
that
they
are
certifyed
,
that
the
same
is
ordained
for
them
to
saluation
:
they
are
notwithstanding
herewithall
admonished
to
shewe
them selues
méete
Disciples
.
For
the
woordes
being
receyued
by
fayth
profite
,
but
without
faith
,
profite
nothing
at
all
.
64.
But
there
are
some
of
you
that
beleeue
not
.
For
Iesus
knewe
from
the
beginning
,
which
they
were
that
beleeued
not
,
and
who
should
betraye
him
.
But
there
are
some
of
you
.
M.
The
Lorde
is
wont
to
vpbrayd
men
with
theyr
vnbeléefe
,
because
there
can
no
greater
iniurye
bée
done
to
God
,
than
for
men
to
doubte
of
his
Fayth
and
trueth
.
Christ
againe
blameth
these
men
,
because
they
being
deuoyde
of
the
Spyrite
,
doe
wickedly
depraue
and
corrupt
his
doctrine
,
and
by
this
meanes
turne
the
same
to
theyr
owne
destruction
.
For
they
might
haue
otherwise
obiected
and
sayde
,
Thou
braggest
that
thy
wordes
are
able
to
geue
lyfe
:
but
wée
sée
no
suche
thing
.
Hee
sayeth
therefore
that
they
are
a
let
vnto
them selues
.
For
vnbeléefe
(
as
it
is
alwaye
proud●
)
shal
neuer
reape
any
fruite
in
the
words
of
Christ
,
Vnbeleefe
contemneth
Christ
because
it
doeth
contemptuouslye
despise
them
.
Hée
sayeth
not
,
There
are
some
of
you
,
which
vnderstande
not
,
but
hée
sheweth
the
cause
wherfore
they
vnderstand
not
.
There
are
(
sayth
hée
)
some
of
you
which
beléeue
not
:
and
therefore
they
vnderstande
not
,
because
they
beléeue
not
.
By
fayth
wée
are
coupled
togeather
,
and
by
vnderstanding
wée
are
quickened
:
fyrst
let
vs
sticke
fast
throughe
Fayth
,
that
there
maye
bée
somewhat
to
geue
lyfe
by
vnderstanding
.
For
hée
which
stycketh
not
fast
resisteth
:
and
hée
which
resisteth
,
doeth
not
beléeue
.
For
howe
shall
he
bée
quickened
whiche
beléeueth
not
?
C.
Whereas
,
hée
sayth
onely
some
of
them
are
vnbeleeuing
,
when
as
almost
euery
one
of
them
had
his
faulte
,
hée
séemeth
so
to
saye
to
this
ende
,
least
if
there
were
any
which
as
yet
were
curable
,
they
might
thereby
bée
brought
to
dispayre
.
M.
Hée
meant
therefore
by
more
gentle
admonition
to
bring
them
to
a
better
minde
,
and
not
so
to
cast
them
of
,
that
euery
one
of
them
might
bée
made
carefull
to
obtayne
the
gyft
of
Fayth
.
For
Jesus
knewe
from
the
beginning
.
Bv.
This
the
Euangelist
putteth
downe
to
amplifye
the
aucthoritye
and
magistye
of
Christ
:
C.
Least
any
man
shoulde
thinke
that
Christ
dyd
rashlye
iudge
of
his
auditors
.
Many
professed
them selues
to
bée
of
his
flocke
:
but
their
sodaine
falling
awaye
bewrayed
theyr
hipocrisie
.
But
the
Euangelist
sayeth
that
theyr
vnbeléefe
whiche
was
vnknowne
to
others
,
was
manifest
to
our
Sauiour
Christ
.
The
which
the
Euangelist
noteth
not
so
much
because
of
Christ
,
as
for
our
sakes
,
that
wée
might
learne
not
to
iudge
,
but
in
such
matters
as
are
well
knowne
to
vs
:
For
this
which
Christ
is
here
sayde
to
knowe
from
the
beginning
,
is
proper
to
his
diuinitye
.
Moreouer
,
hée
noateth
it
for
our
sakes
,
Rash
iudgement
forbydde
.
that
wée
which
haue
not
the
knowledge
of
mennes
heartes
,
might
learne
to
suspende
our
iudgement
,
vntyll
suche
tyme
as
impietye
shall
bewraye
it selfe
by
externall
signes
,
and
so
the
Trée
may
bee
knowne
by
his
fruite
.
R.
By
this
verse
also
hée
doth
fortifye
the
imbecillity
of
the
Apostles
,
against
the
offence
which
was
to
come
by
the
treason
of
Iudas
.
For
it
is
a
great
offence
and
stumbling
blocke
to
the
weake
,
when
they
which
seeme
to
bee
gods
elect
and
chosen
doe
betraye
Christ
.
Wherefore
doth
he
Prophesie
long
before
that
Iudas
should
fall
awaye
,
that
they
might
confirme
theyr
,
Fayth
,
and
that
they
might
not
suspect
the
doctrine
of
Christ
for
the
fall
of
some
.
M.
Therefore
the
Euangelist
meant
in
this
matter
to
wynne
great
estimation
vnto
Christ
,
least
hée
might
bée
thought
to
bée
ignoraunt
of
this
wickednesse
of
him
which
shoulde
betray
him
.
R.
This
place
also
teacheth
the
feare
of
GOD
.
For
if
the
Lorde
spared
not
the
naturall
braunches
,
take
héede
that
it
come
not
to
passe
that
hée
doe
not
spare
thée
also
.
M.
Last
of
all
,
Rom.
11.21
.
it
is
here
to
bée
noated
that
there
are
certayne
degrées
of
vnbeléefe
,
and
that
one
man
,
in
whome
there
wanteth
Fayth
,
maye
bée
more
wicked
than
another
.
Hée
knewe
(
sayeth
the
Euangelist
)
who
were
not
beleeuing
,
and
who
it
was
that
shoulde
betraye
him
.
Hée
maketh
speciall
mencion
of
the
Traytour
,
as
of
a
man
,
of
most
monstrous
wickednesse
.
Hée
also
was
vnbeléeuing
,
but
his
vnbeléefe
was
not
without
notable
mallice
.
Euenso
at
this
daye
,
there
are
many
vnbeléeuers
in
the
Churche
,
but
so
,
that
one
of
them
doe
farre
excell
another
in
examples
of
vnbeléefe
.
Some
of
these
vnbeléeuers
are
supersticious
:
some
Epicures
:
othersome
are
notable
Traytours
,
insomuche
that
for
gaines
sake
,
they
are
ready
vnder
the
coolour
of
familliarity
to
betraye
the
Lordes
truth
,
the
Church
it selfe
and
all
godlynesse
.
65.
And
he
sayd
:
Therfore
sayde
I
vnto
you
,
that
no
man
can
come
to
me
,
except
it
were
geuen
to
him
of
my
Father
.
Bv.
Againe
hée
repeateth
the
cause
of
Faith
,
and
of
vnbeléefe
.
They
whiche
are
drawne
of
the
Father
beléeue
:
but
they
which
are
not
drawne
of
the
Father
,
beléeue
not
.
M.
This
hée
sayde
before
to
the
multitude
of
the
Iewes
:
but
here
hée
teacheth
that
his
Doctrine
is
generall
,
and
appertayning
to
all
those
,
which
are
voyde
of
fayth
,
and
come
not
to
the
Sauiour
.
These
Disciples
came
vnto
Christ
corporallye
,
and
corporally
followed
him
,
and
for
this
corporal
cleauing
vnto
him
,
were
counted
for
his
Disciples
,
and
they
agayne
for
theyr
partes
woulde
séeme
to
bée
his
Disciples
.
But
howe
they
dyd
followe
him
,
and
cleaue
vnto
him
in
spirite
,
(
whiche
belongeth
to
all
true
Disciples
)
,
it
is
already
declared
.
C.
Hée
sheweth
therefore
that
Fayth
is
a
verye
rare
and
singular
gyft
of
the
spyrite
of
GOD
,
least
wée
shoulde
maruayle
that
the
Gospell
is
not
generally
receyued
of
all
men
for
the
most
part
.
For
wée
haue
the
lesse
estimation
of
the
Gospell
,
because
all
the
worlde
obeyeth
not
the
same
:
for
it
commeth
into
our
mynde
howe
it
can
come
to
passe
,
that
the
greatest
part
of
the
world
should
wyllinglye
reiect
theyr
owne
saluation
.
Christ
therefore
sheweth
the
cause
why
the
number
of
the
Faithfull
is
so
fewe
,
namelye
,
because
no
man
of
him selfe
.
commeth
to
the
Father
:
for
all
men
are
blynde
vntyll
they
are
illuminated
by
Gods
holy
Spyrite
:
they
therefore
are
partakers
of
so
great
a
benefite
,
vppon
whome
the
Father
bestoweth
the
participation
of
his
spyrite
.
For
if
all
men
had
this
grace
,
the
making
mencion
of
the
same
in
this
place
should
be
out
of
tyme
,
and
farre
from
the
purpose
.
For
wée
must
noate
the
purpose
of
Christ
,
which
is
to
shewe
,
howe
that
many
beléeue
not
the
Gospell
,
because
fayth
groweth
not
,
but
by
the
séecréete
reuelacion
of
the
spirite
.
A.
But
this
verse
is
more
at
large
expounded
before
.
C.
But
hée
vseth
here
this
woorde
(
Geuen
)
for
(
Drawne
)
to
declare
that
there
is
nothing
to
moue
God
to
drawe
vs
vnto
him
,
but
his
frée
grace
and
mercye
.
For
that
which
wee
haue
by
the
gift
and
grace
of
God
,
commeth
not
by
our
owne
industrye
.
66.
From
that
tyme
,
many
of
his
Disciples
went
backe
,
and
walked
no
more
with
him
.
Bv.
Nowe
are
ioyned
to
the
former
disputacion
,
notable
examples
of
suche
as
eate
the
fleshe
,
and
drinke
the
bloode
of
Christ
,
and
of
suche
as
eate
it
not
.
For
those
which
are
starters
awaye
from
Christ
,
do
neyther
eate
nor
drinke
Christ
,
because
they
want
faith
:
but
the
eleuen
Disciples
doe
truelye
eate
and
drinke
.
For
they
doe
beléeue
in
the
Lord
Iesus
,
whome
they
doe
confesse
with
a
strong
and
liuelye
faith
.
M.
Therefore
wée
sée
no
straunge
or
vnwonted
thing
come
to
passe
,
when
many
doe
fall
awaye
from
the
kingdome
of
Christ
,
séeing
that
here
it
is
sayde
,
that
many
Disciples
forsooke
Christe
him selfe
.
Mat.
13.20
A
lyuelye
discription
of
this
matter
,
is
set
before
vs
in
the
Parrable
of
the
séede
,
which
fell
vpon
stony
ground
.
R.
Mannes
nature
followeth
Christ
so
long
as
hée
hath
any
hope
to
bée
rewarded
,
but
his
hope
being
once
frustrate
,
hée
goeth
awaye
and
forsaketh
Christ
.
C.
But
this
is
a
horrible
monster
,
that
so
gentle
&
louing
inuitacion
,
coulde
withdrawe
the
mindes
of
so
many
,
speciallye
of
such
as
had
before
geuen
theyr
names
vnto
him
,
and
were
his
familliar
Disciples
.
But
this
example
is
set
before
vs
,
as
it
were
in
stéede
of
a
glasse
,
in
the
which
wée
maye
beholde
howe
great
the
wickednesse
and
ingratitude
of
the
worlde
is
,
whiche
taketh
occasion
to
stumble
euen
in
the
very
fayre
and
plaine
way
,
that
it
might
not
come
vnto
Christ
.
That
therefore
which
was
foreshewed
concerning
Christ
,
Esai
.
8.14
ought
then
to
haue
béene
considered
in
his
doctrine
,
and
now
also
hée
must
bée
dayly
a
stoane
of
offence
.
For
here
could
neuer
bée
such
dilligent
taking
héede
,
but
that
the
Doctrine
of
Christ
must
néedes
bée
,
to
many
an
occasion
of
offence
:
because
the
reprobats
,
being
ordayned
to
destruction
,
do
sucke
poyson
out
of
most
wholsome
meate
,
and
gaule
out
of
Hony.
The
Sonne
of
GOD
truelye
obserued
that
which
was
profitable
,
and
yet
notwithstanding
,
we
sée
that
hée
offended
many
of
his
Disciples
.
Therfore
howe
muche
so
euer
many
doe
abhorre
the
pure
doctrine
,
yet
neuerthelesse
they
maye
not
suppresse
the
same
:
onelye
let
the
teachers
of
the
Churche
remember
the
admonicion
of
Saincte
Paule
,
2.
Tim.
2.15
that
the
worde
of
GOD
is
rightly
an
offence
,
and
they
shall
ouer
stride
all
stumblyng
blockes
voyde
of
feare
.
M.
Moreouer
,
Saint
Iohn
sayth
in
his
Epistle
,
They
went
out
from
vs
,
but
they
were
none
of
vs
,
●
.
Ioh.
2
.
i9
For
if
they
had
been
of
vs
,
they
had
continued
with
vs
.
It
is
necessary
that
after
this
manner
suche
as
are
proued
maye
bée
knowne
.
i.
Cor.
11.19
C.
When
the
Euangelist
sayeth
that
they
walked
no
more
with
Christ
,
hée
meaneth
that
there
was
not
a
full
Apostacye
,
but
that
they
withdrewe
them selues
onelye
from
the
fellowshippe
of
Christ
:
notwithstanding
,
hée
condemneth
them
as
Apostates
.
Whereby
wée
haue
to
learne
,
that
wée
cannot
goe
backe
the
breadth
of
one
foote
,
but
that
wée
are
readye
to
forsake
Christ
.
67.
Then
sayde
Iesus
vnto
the
Twelue
,
wyll
ye
also
goe
awaye
?
M.
Hée
maketh
no
mencion
of
those
which
had
forsaken
him
,
neyther
doeth
he
séeme
to
bée
any
whit
angery
with
them
,
but
turning
him selfe
with
great
modestye
to
the
rest
which
remayned
,
namely
,
to
the
twelue
Apostles
,
sayde
,
vnto
them
,
Wyll
ye
also
goe
awaye
?
Bv.
Hée
doeth
not
aske
this
question
as
though
hée
were
ignoraunt
what
they
thought
,
or
what
they
would
doe
,
but
hée
demaundeth
it
that
he
might
set
their
Fayth
,
and
the
profession
of
theyr
faith
,
as
an
ensample
to
the
whole
Churche
to
bée
followed
&
kept
:
M.
and
therewith
also
to
declare
that
he
doth
staye
none
of
his
Disciples
from
going
from
him
,
if
so
bée
they
bée
such
as
desyre
to
goe
from
him
,
because
this
Apostleship
requireth
such
as
come
not
compelled
,
but
voluntaryly
,
and
desyrous
of
heauenly
grace
.
C.
Hée
teacheth
also
that
there
is
no
cause
why
they
should
suffer
them selues
to
bée
drawne
awaye
by
the
lightnesse
and
inconstancye
of
other
men
.
For
hée
sheweth
him selfe
to
them
to
bée
hée
with
whome
they
shoulde
abyde
:
and
therewithal
exhorteth
them
not
to
ioyne
them selues
companions
to
Apostates
.
And
verylye
if
so
bée
the
fayth
be
builded
vppon
Christ
,
Fayth
in
Christ
neuer
shaketh
it
shall
not
depend
vppon
men
,
neyther
shall
it
shake
at
any
time
,
although
Heauen
and
earth
shoulde
seeme
to
goe
togeather
.
And
the
cyrcumstaunce
is
to
bée
noated
,
that
Christ
being
depriued
almost
of
all
his
Disciples
,
retayneth
onelye
Twelue
.
By
these
and
suche
lyke
examples
,
euerye
faythfull
man
is
taught
,
to
followe
and
serue
God
,
although
hee
haue
neuer
a
fellowe
.
M.
Let
no
man
therfore
faint
or
be
discouraged
in
this
wicked
world
,
where
verye
fewe
are
founde
whiche
cleaue
faythfullye
to
the
Lorde
,
as
though
the
Lorde
had
the
lesse
care
of
the
faythfull
,
because
they
are
both
abiect
and
fewe
in
number
,
but
rather
lette
vs
vndoubtedlye
beleeue
,
that
our
Sheepheard
Christ
Iesus
,
wyll
not
neglect
or
forget
one
of
the
least
of
his
shéepe
.
Multitud
,
doth
not
auayle
to
saluation
.
For
as
the
multitude
of
the
wicked
shall
not
saue
them
from
destruction
,
so
the
paucitye
or
smalnesse
of
number
of
the
Iuste
,
shall
nothing
let
whereby
they
may
not
bée
saued
.
M.
Also
,
because
these
were
speciallye
geuen
to
Christ
of
the
Father
,
that
Gods
election
might
take
place
,
it
was
necessarye
that
they
shoulde
abyde
and
perseuere
with
him
vnto
the
ende
.
Rom.
11.29
A
For
the
giftes
and
calling
of
God
are
suche
,
that
hee
can
neuer
repent
him
of
them
.
For
hée
is
wont
to
finishe
the
good
worke
which
hée
hath
begon
in
his
seruauntes
.
68.
Then
Symon
Peter
aunswered
him
,
Lord
to
whome
shal
we
go
?
Thou
hast
the
wordes
of
eternall
lyfe
.
Then
Simon
Peter
.
Bv.
Simon
Peter
hauing
alwayes
a
feruent
faith
and
zeale
to
Christ
Iesus
,
and
nowe
also
making
aunswere
,
not
in
his
owne
name
,
but
in
the
name
of
all
the
rest
,
cryed
out
with
great
courage
,
Lord
to
whome
shall
wee
goe
?
Thou
hast
the
wordes
of
lyfe
.
C.
This
was
the
Iudgement
of
them
all
,
except
Iudas
,
who
had
nothing
that
was
sincere
in
him
.
M.
Peter
might
haue
sayde
simplye
,
Lorde
wée
wyll
not
goe
awaye
:
but
hée
thought
it
better
to
expresse
twoo
causes
of
tarrying
,
why
hée
and
his
brethren
woulde
abide
styll
with
Christ
.
First
because
they
vnderstande
and
perceyue
that
his
doctrine
is
wholesome
,
and
of
power
to
geue
lyfe
:
Secondly
,
because
whether
soeuer
they
go
,
leauing
Christ
,
there
is
nothing
to
bée
found
but
death
.
R.
By
this
aunswere
of
Peter
,
wee
plainelye
sée
the
same
to
bée
true
which
the
Apostle
writeth
,
saying
:
The
preaching
of
the
Crosse
is
to
them
that
perrishe
foolishenesse
:
i.
Cor.
i.
18
.
but
vnto
vs
which
are
saued
,
it
is
the
power
of
God
.
C.
This
is
a
notable
commendation
of
the
Gospell
,
that
it
ministereth
vnto
vs
eternall
lyfe
:
Rom.
i.
16
.
being
the
power
of
God
to
saluation
to
euery
one
which
beléeueth
the
same
.
For
otherwise
is
lyfe
offered
to
vs
in
the
Gospell
,
when
as
God
fréelye
reconcileth
him selfe
vnto
vs
,
2.
Cor.
5.19
.
not
imputing
our
sinnes
to
vs
.
Hereby
therefore
wée
learne
,
that
wée
must
followe
our
Maister
Christ
aloane
,
and
must
cleaue
onelye
vnto
him
which
can
bring
to
vs
euerlasting
lyfe
.
Bv.
This
lyfe
is
not
founde
in
the
Philosophie
of
Plato
or
of
Aristotle
:
neyther
is
it
to
bée
founde
among
the
Pharisées
and
Monkes
.
Death
sheweth
it selfe
in
the
Institucions
of
these
men
:
death
,
deceyte
,
and
destruction
is
in
the
whole
worlde
,
and
falleth
vpon
the
pate
of
such
men
as
are
carelesse
,
and
followers
of
foolishe
thinges
:
and
hée
aloane
escapeth
death
,
deceyte
,
and
destruction
whiche
faithfullye
imbraceth
Christ
,
and
cryeth
with
Peter
,
Lorde
whether
shall
wée
goe
?
wee
wyll
abyde
with
thée
,
for
thou
hast
the
wordes
of
eternall
lyfe
:
In
thy
word
,
in
the
Scripture
,
in
the
holy
Gospel
,
and
in
thy selfe
,
is
the
light
,
the
waye
,
the
trueth
,
and
the
lyfe
.
69.
And
wee
beleeue
and
are
sure
that
thou
art
christe
the
Sonne
of
the
lyuing
God
.
M.
To
those
that
departed
,
the
Lord
sayde
,
But
there
are
some
among
you
,
which
beleeue
not
:
Verse
three
score
and
foure
.
Peter
here
on
the
contrarye
part
,
to
put
awaye
all
suspition
of
vnbeleefe
from
him selfe
,
and
from
the
rest
of
his
brethren
,
and
might
seperate
him selfe
from
the
fellowshippe
of
vnbeléeuers
,
sayeth
,
And
wée
beléeue
and
are
sure
that
thou
art
Christ
the
sonne
of
the
lyuing
God
.
In
these
words
Peter
briefly
comprehendeth
the
summe
of
Faith.
And
hée
placeth
Faith
in
the
first
place
,
because
the
obedience
of
Fayth
is
the
beginning
of
true
vnderstanding
:
yea
Faith
it selfe
is
the
true
eye
of
the
minde
.
But
strayte
after
knowledge
is
added
,
which
discerneth
Fayth
from
erronious
and
false
opinions
.
Faith
is
the
eye
of
the
minde
.
For
the
Turkes
,
the
Iewes
,
and
the
Papistes
do
beleeue
,
but
they
knowe
nothing
.
Faith
and
knowledge
tyed
togeather
.
But
Fayth
is
tyed
to
knowledge
:
because
Gods
truth
is
certainely
and
vndoubtedly
knowne
vnto
vs
,
not
suche
truth
as
mans
knowledge
is
able
to
apprehende
,
but
such
as
the
spirite
of
God
doth
seale
in
our
hartes
.
M.
Therefore
Christian
Faith
,
hath
this
propertye
aboue
all
other
,
to
knowe
that
which
it
beléeueth
,
that
which
can
neuer
bée
sayde
of
any
mannes
Fayth
,
that
euer
hath
béene
or
shal
be
in
the
worlde
,
because
theyr
Fayth
is
not
of
true
,
but
of
false
thinges
.
R.
So
that
first
of
all
wée
must
beléeue
the
woord
:
then
followeth
knowledge
,
and
the
vnderstanding
of
the
trueth
of
the
worde
.
B.
In
Peter
the
feruencye
of
Faith
,
to
confession
is
to
bée
noated
.
Charity
in
fauourable
iudgement
Charitye
also
appeareth
in
him
,
in
that
hée
Iudgeth
well
of
all
the
rest
of
his
fellowe
Disciples
.
For
looke
what
hée
him selfe
thought
of
the
Lorde
,
hée
doubteth
not
to
thinke
the
same
of
them
,
seeing
hée
aunswereth
for
them
who
were
neuer
asked
before
any
suche
question
,
saying
,
And
wée
beleeue
.
&c.
But
this
confession
séemeth
nothing
to
appertayne
to
the
present
cause
.
For
the
question
was
mooued
concerning
the
eating
of
Christes
fleshe
.
I
aunswere
Although
the
twelue
had
not
by
and
by
the
knowledge
of
all
thinges
that
the
Lorde
taught
,
yet
notwithstanding
it
is
sufficient
that
they
according
to
the
measure
of
theyr
fayth
doe
confesse
him
td
be
the
Aucthour
of
saluation
,
and
do
submit
themselues
to
him
in
all
things
.
M.
For
at
another
time
they
prayed
for
the
increase
of
their
fayth
,
saying
,
Luke
.
17.5
.
Lorde
increase
our
fayth
.
A.
Moreouer
the
aunswere
of
Peter
doth
very
well
agree
with
the
wordes
of
Christ
when
hee
sayde
,
The
wordes
which
I
speake
vnto
you
are
spirite
and
lyfe
,
And
Peter
confesseth
that
hée
hath
the
wordes
of
eternall
lyfe
:
wherevppon
there
is
no
doubte
,
but
that
Christ
is
the
Sonne
of
the
liuing
God
.
7.
Iesus
aunswereth
them
haue
not
I
chosen
you
twelue
and
one
of
you
is
a
Deuill
?
Iesus
aunswereth
them
.
M.
These
thinges
were
spoken
by
the
Lorde
to
singuler
purpose
.
Peter
being
of
a
good
nature
,
and
disposition
thought
that
all
the
rest
of
his
fellowe
Apostles
,
were
endewed
with
the
same
sinceritye
and
faythfulnesse
of
mynde
,
that
hée
was
endewed
with
,
of
the
whiche
hée
séemed
after
a
sort
to
boast
.
Hée
knewe
that
this
number
of
the
Apostles
was
singularlye
and
speciallye
chosen
from
among
the
rest
of
the
Disciples
,
by
the
Lorde
:
for
the
whiche
cause
hée
coulde
not
otherwyse
thinke
but
that
they
were
faythfull
and
sincere
whome
the
Lorde
so
speciallye
had
chosen
the
to
dignity
of
the
Apostleship
:
and
therefore
bouldlye
,
as
perswaded
not
onelye
of
his
owne
Fayth
,
but
of
the
Fayth
of
the
rest
of
his
fellowes
,
hée
fayde
,
And
we
beleeue
.
Nowe
,
the
Lord
séeking
to
take
away
this
securitye
and
perswation
,
not
onelye
from
him
,
but
also
from
the
rest
,
and
further
also
to
signifye
vnto
them
,
that
it
was
no
maruaile
,
that
among
the
multitude
of
the
Disciples
,
whiche
were
not
chosen
by
him
,
but
followed
him
of
theyr
owne
fréewyll
,
many
forsooke
him
through
theyr
vnbeleefe
,
when
as
in
that
small
number
of
the
Apostles
which
hée
had
speciallye
chosen
,
there
was
one
to
bée
founde
,
which
was
not
onelye
vnbeléeuing
,
but
also
(
whiche
was
a
great
deale
worse
)
a
Deuell
,
the
Lord
(
I
saye
)
séeking
these
thinges
,
sayeth
,
Haue
not
J
chosen
you
Twelue
,
and
one
of
you
is
a
Deuill
.
B.
The
Gréekes
call
him
the
Deuell
,
whome
the
Hebrewes
call
Sathan
.
By
this
therefore
that
he
sayde
,
that
Iudas
was
a
Deuell
,
hée
meant
,
that
hée
was
his
aduersarye
and
enemye
,
and
not
a
Disciple
,
although
he
were
chosen
with
others
into
the
number
of
the
Disciples
,
by
externall
calling
,
and
was
as
yet
among
them
.
C.
For
where
Christe
sayeth
,
that
hée
had
chosen
Twelue
,
it
is
not
referred
to
the
externall
purpose
of
GOD
,
(
for
it
is
not
possible
that
any
of
them
shoulde
fall
awaye
which
are
predestinate
to
euerlasting
lyfe
)
but
séeing
they
were
chosen
to
the
office
of
Apostleship
,
it
became
them
to
goe
before
others
in
pietye
and
holinesse
.
Therefore
hée
putteth
here
chosen
,
for
the
most
notable
and
excellent
among
the
common
sort
of
people
.
M.
Concerning
their
election
,
reade
the
thyrde
of
Marke
,
and
the
sixte
of
Luke
.
And
Mathewe
repeateth
their
names
in
order
,
in
the
tenthe
Chapter
.
And
,
when
hée
calleth
Iudas
a
Deuell
,
there
is
no
doubte
but
that
hée
meant
by
this
name
,
to
make
him
verye
detestable
.
For
they
are
deceyued
which
extenuate
the
odious
title
of
this
vyce
.
And
verylye
,
they
whiche
prophane
so
holye
an
office
,
cannot
bée
sufficientlye
hated
and
detested
.
Those
Aungelles
are
called
teachers
which
doe
verye
well
discharge
theyr
Ambassage
,
Rightlye
,
Mala.
2.7
.
therefore
hée
is
called
the
Deuell
,
which
being
chosen
into
so
honorable
an
office
,
doeth
by
his
owne
wickednesse
degenerate
from
the
same
.
There
is
also
another
reason
,
why
suche
are
called
Deuelles
,
namelye
,
because
GOD
doth
geue
more
lybertye
to
Sathan
,
to
preuayle
against
the
Reprobate
and
wicked
Ministers
,
than
against
any
other
of
the
common
sort
of
people
.
Wherefore
if
so
bée
they
which
are
chosen
to
bée
Pastours
bée
carryed
awaye
with
Deuillishe
madnesse
,
insomuche
that
they
are
lyke
vnto
brute
Beastes
,
wée
must
not
despise
the
dignitye
of
the
office
,
but
must
rather
commend
the
same
,
séeing
such
sharpe
vengeaunce
followeth
the
prophanation
of
the
same
.
Bv.
Iudas
is
here
called
the
Deuell
,
not
so
much
because
hée
was
a
Traytour
,
as
for
that
hée
made
him selfe
a
Minister
and
instrument
for
the
Deuell
to
worke
by
.
71.
He
spake
of
Iudas
Iscariot
the
Sonne
of
Symon
:
for
hee
it
was
that
shoulde
betray
him
,
beeing
one
of
the
twelue
.
M
The
Euaungelist
séeketh
dilligently
to
defende
the
innocencie
of
the
rest
of
the
Apostles
,
and
woulde
not
haue
anye
wrong
or
false
suspition
to
lyght
vpon
the
true
and
sincere
Apostles
of
Christ
.
Let
all
these
imitate
this
dilligence
which
desire
that
the
auctoritie
of
the
ecclesiasticall
ministerye
maye
stande
safe
and
sounde
.
C.
And
although
Iudas
conscience
did
accuse
him
,
yet
notwithstanding
wee
do
not
reade
that
hee
was
any
whit
mooued
So
dull
are
Hipocrites
that
they
do
not
féele
their
woundes
:
in
the
sight
of
men
they
are
so
brasen
faced
,
that
they
will
not
let
to
preferre
themselues
before
the
best
men
.
R.
We
see
therefore
howe
that
all
which
seeme
to
be
elected
are
not
elected
.
Bv.
Let
no
man
therefore
to
much
flatter
himselfe
and
be
secure
because
of
certaine
giftes
which
he
hath
receyued
.
For
hée
which
had
obtained
so
great
gyftes
that
hée
could
worke
signes
,
by
which
he
was
growne
to
wonderfull
couetousnesse
,
coulde
receyue
no
profite
,
neyther
by
benifites
,
neyther
by
giftes
,
neyther
by
the
companye
of
Christ
,
neyther
by
the
washing
of
his
feete
,
neyther
by
the
participation
of
the
table
,
neyther
by
the
kéeping
of
the
money
,
but
all
these
things
were
meanes
to
bring
him
to
destruction
.
❧
The
seauenth
Chapter
.
1.
After
these
thinges
Iesus
went
about
in
Galilee
:
for
hee
woulde
not
go
about
in
Iury
,
because
that
the
Iewes
sought
to
kill
him
.
After
these
thinges
.
B.
IN
THE
FIFTE
Chapter
going
beefore
the
Euaungelist
declareth
that
the
IEWES
went
aboute
to
kill
our
Sauiour
Christe
,
for
healing
the
man
on
the
Sabboth
daye
whiche
was
diseased
eyght
and
thirtye
yeres
,
and
because
hée
made
hymselfe
equall
with
his
Father
.
These
thinges
hée
repeateth
here
in
one
worde
,
to
shewe
the
cause
wherefore
hée
went
at
this
time
into
Galilee
.
Bv.
For
the
Lord
doth
willingly
withdrawe
himselfe
from
bloude
thirstye
men
,
and
from
conspiratours
of
murther
:
and
his
spirite
shall
rest
vpon
the
gentle
and
humble
,
and
vppon
suche
as
reuerence
his
worde
.
M.
The
Nobilitye
and
fame
of
the
land
of
the
Iewes
by
reason
of
the
Priesthoode
and
temple
séemed
to
require
,
Esay
.
66.2
.
that
Christ
should
rather
haue
gone
about
in
the
same
,
rather
than
in
Galilee
,
which
was
an
abscure
and
infamous
lande
.
Furthermore
hée
might
ronne
into
suspition
,
because
hée
shonning
the
light
,
forsooke
Iurye
béecause
of
the
Scribes
and
Phariseis
,
men
learned
in
the
Lawe
,
and
rather
desiered
to
goe
aboute
in
Galilee
among
ignoraunt
men
and
vnskilfull
of
the
knowldge
of
GOD
,
and
to
preache
his
doctrine
there
,
than
among
the
learned
in
Iurie
.
Necessarilye
therefore
the
Euaunuangelist
hath
shewed
the
reason
of
this
matter
,
declaring
that
the
malice
and
crueltie
of
the
Iewes
was
the
cause
that
the
Lorde
leauing
Iury
wente
into
Galliee
.
C.
For
hée
had
no
safe
abyding
among
the
Iewes
.
If
any
man
thinke
it
absurde
that
Christ
sought
to
hide
himselfe
,
whiche
with
a
becke
coulde
breake
and
disapoynt
the
deuises
of
hys
enimies
,
let
him
consider
what
persone
our
Sauiour
Christe
did
beare
at
his
Fathers
appoyntment
,
for
the
whiche
cause
hée
thought
it
good
to
kéepe
hymselfe
within
the
boundes
of
a
man
.
For
,
because
he
had
taken
vpon
hym
the
forme
of
a
seruaunt
,
hée
fled
and
shonned
perill
after
the
manner
of
men
,
vntill
such
time
as
his
Father
exalted
him
.
And
although
he
knewe
the
prefixed
time
of
his
death
,
yet
notwithstanding
hée
behaued
himselfe
as
a
man
subiect
to
daungers
.
Wherefore
it
became
him
not
rashlye
to
cast
himselfe
into
the
middest
of
daungers
.
But
hée
so
shonned
periles
,
that
neuerthelesse
hee
swarued
not
from
the
course
of
his
Office
no
not
the
breadth
of
a
nayle
.
For
wherfore
haue
wée
health
,
Health
●o
giuen
〈◊〉
to
〈◊〉
God
.
and
the
safetye
of
our
lyfe
,
but
onelye
to
serue
the
Lorde
?
Let
vs
therefore
take
héede
,
that
wee
loose
not
the
causes
of
lyuing
,
for
lyfe
.
B.
It
is
lawfull
for
vs
also
to
flée
from
perryll
,
so
that
wée
doe
not
hynder
the
glorye
of
God
by
our
flight
.
The
Euangelist
sayeth
not
that
the
Lorde
Iesus
dyd
forsake
Iurye
,
because
the
Iewes
were
sinners
,
for
the
Galileans
also
were
sinners
,
whome
notwithstanding
for
this
cause
he
dyd
not
disdayne
.
Moreouer
,
hée
is
oftentimes
read
to
haue
eaten
and
kept
company
with
Publicans
and
sinners
:
Crueltie
against
Christ
excludeth
the
grace
of
God
.
so
far
was
he
from
forsaking
the
Iewes
,
because
they
were
sinners
.
Not
euerye
sinne
excludeth
this
grace
of
Gods
kingdome
:
but
this
bloodthyrstinesse
and
crueltye
of
the
Iewes
excludeth
it
.
2.
The
Iewes
feast
of
Tabernacles
was
at
hande
.
C.
It
is
probable
and
lykelye
that
this
happened
the
seconde
yeare
of
Baptisme
.
B.
This
Feast
of
Tabernacles
or
Tentes
was
so
called
because
of
Israell
aboade
in
their
Tentes
seauen
dayes
,
Feast
of
Tentes
.
for
a
remembraunce
that
God
made
their
fathers
to
dwell
in
Tentes
,
when
hée
brought
them
out
of
the
lande
of
Aegipt
.
M.
This
feast
is
celebrated
from
the
fiftéenth
daye
of
the
seuenth
Moneth
,
(
which
wée
call
October
)
vnto
the
one
and
twentie
daye
of
the
same
,
as
is
to
be
séene
in
Leuitticus
.
C.
Wée
haue
shewed
before
in
the
thirtéenth
verse
of
the
seconde
Chapter
that
there
were
two
causes
which
mooued
our
sauiour
Christ
to
come
to
Ierusalem
at
the
feast
dayes
.
Leui.
23.34
But
now
the
Euaungelist
sheweth
that
Christe
so
rested
in
Galile
,
as
though
hée
woulde
not
come
at
all
to
Ierusalem
,
A.
although
hée
was
appoynted
to
ascende
thyther
:
as
wée
shall
see
hereafter
.
3.
His
Brethren
therefore
sayd
vnto
him
,
Get
thee
hence
,
and
go
into
Iury
,
that
thy
,
Disciples
also
maye
see
the
workes
that
thou
doest
.
B.
The
Euaungelist
calleth
the
Cosins
and
Kinsemen
of
our
Sauiour
,
his
brethren
,
according
to
the
manner
of
the
scriptur
.
C.
For
by
this
name
the
Iewes
comprended
all
kinsemen
,
in
what
degrée
of
bloode
soeuer
they
bée
:
Mat
i2
.
46
as
wée
haue
shewed
in
another
place
.
B.
They
therefore
whiche
did
not
béeléeue
that
he
was
the
same
whome
hée
preached
himselfe
to
be
,
admonished
him
stronglye
to
go
vp
to
Ierusalem
at
the
Feast
daye
and
there
where
all
Israell
came
together
,
to
make
himselfe
openlye
knowne
what
he
was
.
For
they
knewe
that
his
abyding
in
Galilee
was
to
shoone
the
madnesse
and
wrath
of
the
Iewes
,
which
he
had
prouoked
against
hym
by
healing
the
man
which
was
diseased
eyghte
and
thirtie
yeres
.
C.
For
Christ
was
deryded
of
those
his
kinsmen
,
because
he
fleeing
as
it
were
from
the
light
,
laye
hidde
in
an
abscure
and
base
corner
of
Iudea
.
By
the
name
of
Disciples
they
vnderstande
,
not
enelye
such
as
were
domesticall
and
his
familyare
Disciples
,
but
also
such
as
he
ment
to
get
vnto
him
from
diuers
places
of
the
whole
Nation
.
4.
For
there
is
no
man
that
doeth
any
thing
in
secrete
,
and
hee
himselfe
seeketh
to
bee
knowne
openlye
:
If
thou
doe
such
thinges
shewe
thy selfe
openlye
to
the
worlde
.
R.
These
wordes
of
Christes
Kinsemen
may
be
vnderstande
to
be
spoken
eyther
contemptuouslye
,
or
else
wisely
,
but
howsoeuer
,
yet
carnallye
.
If
they
be
wordes
of
contempt
,
then
they
haue
this
meaning
:
Why
doest
thou
glorye
and
boast
so
much
before
vs
of
thy selfe
:
if
thou
be
suche
a
manner
of
man
as
thou
braggest
thy selfe
to
be
,
why
doest
thou
not
goe
into
Iury
,
where
there
are
men
boath
mightie
,
noble
,
and
holye
,
and
also
learned
and
wise
.
If
thou
art
descended
from
heauen
,
what
néedest
thou
feare
the
threatening
of
men
?
If
thou
desire
glorye
and
prayse
,
as
wée
perceyue
greately
thou
doest
,
why
doest
thou
lurcke
in
an
obscure
corner
of
Galilee
?
Goe
thy
waye
vp
to
Ierusalem
,
and
there
thou
shalt
haue
iust
occasion
offered
thée
to
séeke
thy
prayse
and
glory
.
But
if
thou
will
haue
these
wordes
spoken
wiselye
for
good
aduice
,
than
this
is
the
scence
:
Because
nowe
the
feast
of
Tabernacles
was
at
hande
,
at
which
time
a
great
multitude
came
vp
to
Ierusalem
,
according
to
the
lawe
the
kinsemen
of
Christ
tooke
counsayle
togither
among
themselues
,
that
when
Christ
shoulde
séeme
to
handle
his
matters
fearefully
and
without
discretion
they
woulde
exhorte
hym
for
kindredes
sake
,
not
to
neglect
his
fame
,
but
to
goe
vp
with
them
at
the
feast
daye
,
wherby
hée
shoulde
confirme
his
aucthoritye
before
the
Iewes
,
which
hée
had
partelye
gotten
alreadie
by
hys
myracles
.
Neyther
did
they
onelye
séeke
his
prayse
,
but
theyr
owne
fame
also
,
which
should
come
vnto
them
by
the
glorye
of
theyr
kisemen
.
They
saye
therefore
,
Why
doest
thou
lurke
here
so
obscurelye
?
whome
doest
thou
feare
?
why
doest
thou
so
vndiscréetelye
handle
thy
businesse
?
Wée
for
the
naturall
loue
whiche
wée
owe
vnto
thée
,
earnestlye
exhorte
thée
,
that
thou
go
vp
with
vs
to
Ierusalem
at
the
feaste
daye
,
to
confirme
and
approoue
thine
aucthoritie
there
,
that
thy
glorye
may
be
more
famous
,
and
that
thou
mayest
winne
a
greater
number
of
Disciples
,
boath
by
thy
doctrine
and
also
by
thy
miracles
.
For
wée
sée
that
thou
doest
many
greate
and
wonderfull
thinges
,
but
yet
not
so
wiselye
as
thou
shouldest
,
because
thou
withdrawest
thy selfe
from
the
multitude
and
greatest
companye
of
men
,
and
lyest
hidde
in
a
corner
of
Galilee
,
where
thou
canst
haue
no
glorye
or
prayse
of
men
.
If
so
bée
the
workes
which
thou
doest
be
altogither
deuine
,
thou
shalt
not
feare
the
light
,
but
shalt
goe
with
vs
to
the
feast
,
that
thou
mayest
bée
the
more
famous
and
honorable
.
C.
For
séeing
thou
art
indued
with
so
greate
vertue
and
power
that
thou
canst
win
Fame
by
working
signes
and
wonders
,
loose
not
the
same
:
for
thou
doest
in
vaine
spende
and
bestowe
here
,
those
giftes
whiche
GOD
hath
giuen
vnto
thée
,
where
there
are
no
méete
witnesses
and
Iudges
of
the
same
.
B.
For
hée
which
woulde
haue
all
men
to
speake
fréelye
and
openlye
of
him
,
must
doe
those
noble
actes
which
hée
doth
openlye
,
and
not
in
secrete
.
Therefore
make
thy selfe
knowne
vnto
the
worlde
.
B.
Hereby
wée
perceyue
how
great
the
dulnesse
of
men
is
,
in
waying
and
considering
the
workes
of
GOD
.
For
the
kinsemen
of
our
Sauiour
Christ
woulde
neuer
haue
spoken
thus
,
except
they
had
vtterlye
contemned
and
despised
those
manifest
signes
and
proofes
of
his
deuine
power
,
which
they
ought
to
haue
receyued
&
reuerenced
with
great
admiration
.
That
whiche
wée
here
in
this
place
concerning
Christ
doth
daylye
happen
:
For
they
which
ought
to
be
friendelye
boath
for
néerenesse
of
bloude
,
and
also
for
other
causes
are
more
gréeuous
and
troublesome
to
the
children
of
GOD
than
straungers
,
oftentimes
.
For
they
are
the
instruments
of
Sathan
,
to
draw
and
entise
them
,
which
would
scincerelye
and
faythfully
serue
GOD
,
one
while
to
ambition
,
another
whil
to
couetousnesse
,
to
the
loue
of
the
worlde
,
and
to
such
lyke
.
Concerning
the
which
matter
reade
more
in
our
exposition
of
Mathew
.
But
Christ
sharpelye
repelling
suche
Sathans
,
teacheth
vs
by
his
example
,
Mat.
10.36
not
to
followe
the
foolishe
willes
and
mindes
of
brethren
.
5.
For
his
brethren
beleeued
not
in
him
.
R.
Now
in
this
place
that
appeareth
to
be
true
,
Ioh.
4.44
which
our
Sauiour
Christ
sayth
in
a nother
place
,
A
Prophet
hath
no
honour
in
his
owne
countrey
.
B.
Hereby
also
wée
learne
that
all
are
not
godlye
which
appertayne
vnto
Christ
concerning
the
fleshe
.
For
what
did
it
profit
these
men
whom
the
Euangelist
noateth
to
be
vnbeleeuers
,
that
they
were
the
Lordes
brethren
?
C
For
the
Spirite
of
Christe
doth
geue
vnto
them
a
perpetuall
noat
of
infamie
,
because
they
being
conuinced
by
so
manye
testimonies
of
workes
,
did
not
for
all
that
beleeue
.
Therfore
as
sayth
Saint
Paule
.
Whosoeuer
desiereth
to
be
in
Christ
,
must
be
a
newe
creature
.
2.
Cor.
5
.
i7
.
B.
For
in
Christ
Iesus
neyther
circumcision
auayleth
any
thing
,
nor
vncircumcision
,
but
a
newe
creature
.
C.
For
they
which
geue
them selues
wholy
vnto
God
,
are
vnto
Christe
in
stede
of
Father
,
mother
and
brethren
,
as
for
others
he
putteth
them
from
hym
.
Wherefore
to
ridiculouse
is
the
superstition
of
the
Papistes
who
in
the
virgine
Marie
,
all
other
thinges
sett
a
parte
,
only
extoll
the
honoure
of
bloude
:
as
though
Christe
did
not
reprehende
the
Woman
,
which
cryed
in
the
myddest
of
the
multitude
,
Blessed
is
the
wombe
that
bare
thee
,
Luk.
11.27
.
and
the
Paps
that
gaue
thee
sucke
.
For
Christ
aunswered
,
Nay
rather
blessed
are
they
which
heare
the
worde
of
GOD
and
keepe
it
.
B.
For
the
inwarde
man
aloane
framed
after
GOD
,
is
acceptable
vnto
GOD
,
and
bringeth
foorth
the
vndoubted
fruite
of
righteousnesse
.
M.
Let
vs
noate
also
in
this
place
,
how
that
fayth
in
Christ
is
the
onely
gift
of
GOD
,
and
commeth
not
by
anye
prerogatiue
of
fleshe
and
bloode
.
For
the
faythfull
are
borne
neither
of
bloude
,
neyther
of
the
will
of
fleshe
,
nor
of
the
will
of
man
,
but
of
GOD
.
Also
fleshe
and
bloude
reuealeth
not
the
sonne
of
God
,
Ioh.
1.13
but
the
Father
which
is
in
heauen
.
A.
Let
vs
remember
therefore
what
the
Lorde
answered
to
his
kinsemen
Iames
and
Iohn
To
sitte
on
my
right
hande
,
Mat.
i6
.
17
and
on
my
left
,
is
not
mine
to
giue
,
but
it
shall
happen
to
those
for
whome
it
is
prepared
of
my
Father
.
6.
Then
Iesus
sayd
vnto
them
,
my
tyme
is
not
yet
come
:
but
your
time
is
alwaye
readye
.
CHR.
Some
interpret
this
of
the
time
of
Christes
death
,
but
not
aptlye
.
C.
For
hée
speaketh
of
the
time
of
his
departure
and
affirmeth
that
hée
differeth
from
his
kinsemen
in
this
,
that
they
might
without
daunger
come
forth
at
all
houres
in
the
face
of
the
worlde
,
because
they
haue
the
worlde
their
friendes
:
but
he
hadde
good
cause
to
feare
,
for
that
the
worlde
was
his
enimie
:
And
hée
geueth
them
to
vnderstande
that
they
giue
euill
aduise
in
a
knowne
thing
:
as
if
hée
shoulde
saye
,
Bv.
My
time
to
goe
thither
is
not
yet
come
:
when
time
shall
serue
,
I
shal
néede
none
of
your
admonitions
:
I
know
what
&
when
to
do
euery
thing
:
howe
also
and
when
I
must
be
made
knowne
to
the
worlde
,
doth
not
depend
on
mans
counsayle
but
vpon
my
Fathers
decrée
.
M.
Ye
maye
ascende
to
Ierusalem
when
ye
will
,
but
I
haue
not
alwayes
that
libertie
,
you
néede
not
waight
your
time
,
because
ye
may
goe
when
yée
will
:
but
as
for
mée
I
must
attende
my
time
,
because
all
times
to
mée
are
not
alike
.
C.
Wée
are
also
here
taught
how
dilligentlye
wée
ought
to
beware
,
that
wee
doe
all
thinges
by
the
rule
of
Gods
worde
,
and
in
due
time
:
Bv.
and
also
to
take
héede
that
wee
doe
nothing
rashelye
,
without
warraunt
from
God
.
Hée
talketh
with
vs
in
his
worde
.
Wée
consult
therefore
with
him
when
wée
aske
counsayle
at
his
worde
,
when
wée
praye
,
and
when
wée
craue
his
holye
spirite
.
Time
ought
to
be
considered
,
according
as
ocasion
serueth
.
M.
Euerie
man
therefore
ought
to
consider
his
time
,
and
not
to
doe
any
thing
out
of
due
time
,
but
pacientlye
to
tarrye
for
the
oportunity
of
a
conuenient
time
.
The
Lorde
woulde
not
goe
with
his
Brethren
to
Ierusalem
,
because
hys
time
was
not
yet
come
.
At
another
time
hee
commaunded
Passeouer
to
be
prepared
for
him
at
Ierusalem
,
saying
,
I
will
keepe
the
Pasouer
at
thy
house
with
my
Disciples
.
And
to
his
mother
hée
sayde
,
Mat.
26.18
My
houre
is
not
yet
come
.
Let
euerye
one
of
vs
therefore
learne
by
thys
example
,
Iohn
.
2.4
.
to
frame
our selues
according
to
the
conuenientnesse
of
the
time
,
Rom
12.11
.
A.
euen
as
the
Apostle
Paule
teacheth
vs
,
but
so
notwithstanding
,
that
we
swarue
not
the
breadth
of
a
nayle
from
our
calling
.
7.
The
worlde
cannot
hate
you
,
but
mee
it
hateth
,
because
I
testifie
of
it
,
that
the
workes
thereof
are
euill
.
C.
The
worde
is
here
taken
for
men
not
regenerate
,
which
retaine
theyr
nature
and
disposition
.
Whosoeuer
therefore
are
not
regenerate
by
the
spirite
of
God
,
are
pronounced
by
our
Sauiour
Christ
to
be
enimies
vnto
him
.
And
why
?
Surely
because
they
condeme
his
workes
.
Wherefore
if
wée
will
stande
to
the
iudgement
of
Christ
,
wée
must
confesse
that
the
whole
nature
of
man
is
so
vitious
and
corrupt
,
that
there
can
procéede
from
the
same
,
no
right
,
sincere
or
good
thing
.
M.
Christ
might
haue
said
The
high
Pristes
,
Scribes
,
and
Pharisées
cannot
hate
you
:
but
they
hate
me
.
But
because
his
brethren
,
had
vsed
this
worde
worlde
before
,
saying
,
Shew
thy selfe
to
the
world
,
when
as
in
déede
they
vnderstoode
those
forenamed
persons
,
hée
also
rightly
calleth
them
the
worlde
:
but
so
that
therewithal
hée
noateth
them
of
a
worldly
disposition
.
As
if
hee
should
saye
,
yee
inuite
me
by
this
word
(
world
)
to
the
high
Priestes
,
Scribes
,
and
Pharisées
of
Ierusalem
,
to
shew
my selfe
before
them
.
Ye
truely
and
iustly
cal
them
the
worlde
:
for
they
are
nothing
else
but
worldely
.
And
because
the
worlde
loueth
that
which
is
his
owne
,
the
world
cannot
hate
you
,
which
are
worldelye
,
and
the
children
of
this
worlde
,
being
pertakers
of
corruption
and
of
worldly
wickednesse
.
R.
The
Pharises
hate
not
you
,
the
mightie
men
doe
not
persecute
you
,
because
yée
are
all
of
like
impietie
of
lyke
wicked
manners
,
ye
imbrace
their
doctrine
as
holye
:
and
whatsoeuer
they
saye
ye
accounte
it
an
Oracle
.
Wherefore
they
call
you
obedient
children
of
the
Sinagoge
:
so
farre
they
are
from
persecuting
and
hating
you
:
but
the
worlde
that
is
,
the
wise
,
mightye
,
and
holye
men
of
this
worlde
hate
me
,
not
onely
because
I
doe
disagrée
with
theyr
impietie
,
but
also
doe
reproue
,
and
reprehende
all
their
workes
,
righteousnesse
,
holynesse
,
wisdome
,
and
power
,
as
abhominable
in
the
sight
of
GOD
.
A.
For
that
which
is
highlye
estéemed
in
the
sight
of
men
is
abhominable
in
the
sight
of
God
.
Luk.
16.15
.
C.
Therefore
hée
conuinceth
them
to
be
carnall
,
when
hée
sayth
that
the
worlde
cannot
hate
them
.
R.
Christ
therefore
woulde
not
followe
the
carnal
affections
of
his
kinsemen
.
C.
Furthermore
,
by
these
wordes
the
Lorde
Iesus
doth
signifie
that
the
Gospell
cannot
be
truely
preached
,
but
that
the
whole
world
must
be
cited
as
guiltie
before
the
tribunall
seate
of
GOD
,
that
so
fleshe
and
bloode
maye
be
troden
downe
,
and
brought
to
nought
,
Iohn
.
16.
●
according
to
this
saying
,
When
the
holye
Ghost
commeth
it
shall
reprooue
the
worlde
of
sinne
.
Herewithall
also
wée
learne
that
the
pride
which
is
naturallye
ingraffed
in
men
is
so
greate
,
that
they
flatter
and
lyke
of
themselues
in
their
vices
:
For
when
they
are
reprehended
they
woulde
not
be
angerye
,
except
they
being
blinded
with
the
ouermuche
loue
of
themselues
,
did
flatter
themselues
in
theyr
euill
.
Onelye
Gods
spirite
doth
make
vs
gentle
and
méeke
to
abide
reprehention
insomuche
that
willingly
wée
offer
our selues
to
be
slaine
with
the
sword
of
the
Gospell
.
Humilitie
resteth
where
the
spirite
of
God
abydeth
.
B.
This
also
is
to
be
noted
,
that
we
cannot
haue
the
loue
and
friendeshippe
of
the
worlde
,
except
wée
giue
our
consent
to
the
euill
workes
thereof
.
For
if
so
be
wée
séeke
to
maintaine
the
glorye
of
God
aloane
,
and
do
pronounce
onelye
GOD
,
to
be
good
,
and
doe
séeke
also
to
conuince
the
worlde
of
sinne
,
by
and
by
it
persecuteth
vs
,
euen
as
afore
time
it
persecuted
Christ
.
And
to
reproue
the
worlde
,
is
not
onelye
to
inuey
against
that
groser
sorte
of
sinners
,
(
for
that
the
world
can
beare
)
but
also
to
testifie
that
the
workes
therof
are
euill
:
that
is
to
saye
,
that
it
is
wholy
voyde
of
righteousnesse
and
goodnesse
,
and
that
it
cannot
attaine
to
true
righteousnesse
but
by
Christ
.
M.
For
the
nature
of
the
worde
is
to
enter
through
euen
to
the
deuiding
a
sonder
of
the
soule
and
the
spirite
,
and
of
the
Ioyntes
and
the
marowe
,
and
discerneth
the
thoughtes
.
A.
What
pretence
soeuer
therefore
the
worlde
hath
for
the
hating
of
the
professors
of
the
gospell
,
there
can
be
no
other
cause
than
that
which
Christ
hath
foreshewed
:
namely
because
the
faithfull
doe
testify
that
the
workes
of
the
worlde
are
euel
.
Heb.
4.12
M.
The
Iewes
those
ypocrites
went
aboute
to
kill
Christ
,
as
a
transgressor
of
the
Saboth
but
there
laye
a nother
mischife
secrete
in
their
harts
,
of
the
which
not
so
muche
as
Pilat
was
ignorant
:
for
he
knowe
that
for
enuy
they
had
deliuered
him
vp
to
death
.
Euenso
they
which
at
this
daye
hate
the
Ministeres
of
the
Gospell
,
ascribe
the
cause
to
the
loue
of
the
Church
,
calling
them
enimies
and
forsakers
of
the
churh
when
as
they
themselues
are
not
louers
of
the
Churche
but
sekers
of
their
owne
vayne
glory
.
And
they
pretende
that
to
magistrats
whiche
they
knowe
they
cannot
abyde
,
calling
them
seditious
persones
,
as
though
they
them selues
wished
wel
to
magistrates
,
when
as
in
déede
no
men
are
,
nor
euer
haue
béene
greater
enemies
to
magistrates
then
they
themselues
haue
bene
.
Iohn
.
3.20
.
B.
But
they
will
not
come
to
the
true
light
of
Godes
worde
,
leste
their
euell
déedes
shoulde
bée
reproued
.
8.
Go
ye
vp
vnto
this
feaste
:
I
will
not
go
vppe
yet
vnto
this
feaste
,
for
my
tyme
is
not
yet
full
come
.
M.
There
is
no
doubte
but
that
the
Lorde
woulde
haue
instructed
them
,
and
kept
them
with
him
longar
,
yf
so
be
they
had
béene
of
a
sincere
harte
,
and
had
erred
symply
:
but
because
they
were
led
by
the
spirite
of
enuy
and
had
an
euel
opinion
of
hym
,
he
left
them
to
their
owne
counsayles
.
They
had
herde
and
séene
many
wonderfull
miracles
they
ought
to
haue
knowen
who
,
and
howe
greate
he
was
,
if
so
be
they
had
not
ben
blinded
with
mallice
:
furthermore
for
kindreds
sake
they
shoulde
haue
bene
better
affected
towardes
him
.
Iustly
therefore
he
sendeth
them
awaye
from
him
to
go
whether
they
will
.
Thus
doth
God
alwayes
deale
in
his
Iustice
with
the
vnbeléeuing
and
obstinate
insomuche
that
when
they
will
not
be
otherwise
ruled
,
he
leaueth
them
to
their
owne
immaginations
,
that
they
may
eyther
walke
in
them
or
else
tourne
to
hym
by
repentaunce
.
Heare
O
my
people
,
and
I
will
protest
vnto
the
O
Israell
,
if
thou
wilt
harken
vnto
me
let
there
be
no
straunge
God
in
thee
neither
worship
thou
any
forreine
God
.
For
I
am
the
Lorde
thy
God
,
whiche
brought
thee
out
of
the
lande
of
Egipt
:
open
thy
mouth
wide
and
I
will
fill
it
.
But
my
people
woulde
not
heare
my
voyce
,
and
Israell
would
not
obaye
me
So
I
gaue
them
vp
vnto
the
hardnesse
of
their
harte
and
they
haue
walked
in
their
owne
counsailes
.
Psal.
81.8
As
therefore
it
cannot
be
gathered
,
by
those
wordes
that
the
Lord
doth
not
care
for
the
saluation
of
his
people
,
and
doeth
reiect
the
infirme
and
weake
:
(
for
he
sayeth
afterwarde
I
woulde
my
people
had
harkened
to
me
and
Israell
had
walked
in
my
wayes
.
I
woulde
sonne
haue
humbled
their
enimies
)
so
verely
wée
must
not
here
gather
that
the
Lorde
had
not
a
care
for
the
saluation
of
his
brethren
because
he
so
lightly
sendeth
them
from
hym
,
saying
Go
ye
vp
vnto
this
feast
.
But
wée
must
rather
vnderstande
howe
vnméete
and
inconuenient
a
thing
it
is
to
constraine
wicked
and
mallicious
persons
against
their
willes
to
be
pertakers
of
that
grace
,
which
with
all
their
strength
and
might
they
reiect
and
contemne
.
Iohn
.
3.19
.
For
it
is
most
iust
that
they
shoulde
erre
and
wander
in
darckenesse
which
loue
darckenesse
more
than
light
.
9.
When
hee
had
sayde
these
wordes
vnto
them
he
aboade
still
in
Galilee
.
M.
In
that
Christ
ascended
not
to
Ierusalem
,
but
aboade
still
in
Galilee
,
when
others
went
,
it
maye
seeme
that
his
owne
conscience
did
accuse
him
,
or
else
that
he
taried
behinde
for
want
of
manly
courage
:
and
in
that
he
doth
not
go
with
his
brethren
as
he
was
wonte
to
doe
at
other
tymes
,
he
seemeth
to
bere
vnto
them
some
priuy
grudge
.
But
Christe
is
contented
paciently
to
abide
these
thinges
,
hauing
the
testimonye
of
an
innocent
conscience
,
the
whiche
also
he
declared
to
his
bretheren
,
when
hée
shewed
vnto
them
the
cause
why
he
was
hated
of
the
worlde
.
Let
vs
learne
therefore
by
this
example
,
not
to
be
muche
carefull
and
troubled
for
any
thinge
that
man
Iudgeth
of
vs
,
so
that
we
knowe
our selues
to
be
innocent
in
the
sight
of
God
,
and
do
declare
the
same
to
those
that
seeke
it
:
as
we
see
oure
Lord
and
sauioure
did
here
,
It
is
not
possible
that
we
shoulde
escape
the
sinister
and
wrong
iudgement
of
the
reprobate
in
this
worlde
,
the
which
are
euery
where
at
hande
,
whiche
waye
soeuer
we
tourne
vs
or
what
soeuer
we
leaue
vndone
.
1.
Cor.
4
Wherevpon
the
Apostle
sayde
,
It
is
a
small
matter
for
me
to
be
iudged
of
you
or
of
mans
iudgement
:
Rom
12.17
1.
Thes.
5.21
for
it
is
the
Lorde
that
iudgeth
me
.
A.
But
we
ought
not
herevpon
to
neclect
our
fame
or
good
report
:
for
we
ought
to
prouid
for
honest
thinges
in
the
sighte
of
all
men
,
and
if
it
be
possible
,
so
muche
as
in
vs
lyeth
to
lyue
peceable
with
all
men
,
and
to
obstayne
from
all
shewe
of
euell
.
But
seing
we
cannot
obaye
God
,
except
we
displease
men
,
we
must
voyde
of
care
despise
all
fauour
of
men
,
to
obaye
God
aloane
.
Gallath
.
1.
If
(
sayth
the
Apostle
)
I
shoulde
please
men
I
were
not
the
seruaunt
of
God
.
C.
For
seeing
there
is
nothing
more
miserable
then
to
be
drawne
awaye
from
Christe
,
curssed
be
that
peace
which
is
so
preciouse
vnto
vs
,
that
for
the
same
we
shoulde
renounce
Christe
.
10.
But
as
soone
as
his
brethren
were
gone
vppe
,
then
wente
hee
also
vppe
to
the
feaste
,
not
openlie
but
as
it
were
priuily
.
R.
Here
are
two
thinges
to
be
noted
.
For
in
that
Christe
went
vp
to
Ierusalem
at
the
feaste
of
Tabernacles
,
he
sheweth
obedience
of
his
Fathers
commaundement
:
and
in
that
he
ascendeth
priuily
he
sheweth
the
wisedome
of
faith
.
Exo.
23.17
.
For
it
becommeth
a
christian
man
to
fulfill
the
commaundement
of
the
Lorde
with
simple
obedience
,
and
yet
neuerthelesse
to
take
hede
with
good
aduice
that
he
tempt
not
the
Lorde
.
Rashnesse
ought
to
be
escued
.
For
Rashenesse
as
well
in
other
thinges
,
as
in
deuine
matters
,
bringeth
great
inconueniences
with
it
.
A.
He
might
haue
withstand
his
aduersaries
(
as
is
aforesayde
)
with
manifest
power
,
but
that
shoulde
haue
litle
profited
vs
.
R.
Therfore
by
this
déede
he
taught
vs
that
yf
so
be
we
at
any
tyme
be
in
lyke
perilles
,
we
shoulde
with
a
strong
fayth
fulfil
the
commaundement
of
the
Lorde
,
and
yet
in
the
meane
tyme
beware
we
tempt
hym
not
,
Luke
.
21
.
i8
.
béeing
sertaynly
perswaded
that
not
one
heare
of
oure
heade
shal
perishe
without
the
will
of
oure
heauenly
Father
.
In
that
Christe
doth
nowe
assende
,
it
is
not
repugnaunt
with
that
,
that
hée
sayde
to
his
brethren
,
that
he
woulde
not
ascende
.
For
then
he
declared
that
he
woulde
not
fulfill
theire
euell
affections
,
nor
ascende
with
them
to
the
feaste
,
of
Tabernacles
,
vntill
suche
tyme
as
the
necessitie
of
his
duty
did
constrayne
hym
openly
to
shew
hym selfe
:
but
nowe
opertunity
being
offered
he
ascendeth
aloane
withoute
the
company
of
hys
kinsemen
,
whome
he
refused
as
carnal
to
vse
in
the
businesse
of
the
Gospell
.
C.
Therefore
on
the
one
parte
the
Euaungelist
setteth
before
our
eyes
the
kynsemen
of
our
sauioure
,
who
according
to
the
common
manner
of
men
,
seeme
to
lyke
of
the
worship
of
God
,
but
yet
notwithstanding
are
frendes
to
the
worlde
,
that
is
to
saye
,
to
the
wicked
,
and
therefore
doe
walke
voyde
of
care
:
on
the
other
parte
he
setteth
before
vs
Christe
hym selfe
.
who
being
hated
of
the
world
,
commeth
priuily
into
the
Cittie
,
and
abydeth
in
Galile
,
vntill
the
necessity
of
his
office
whiche
he
had
receyued
of
his
Father
,
constrayned
hym
openly
to
shewe
hym selfe
.
11.
Then
sought
hym
the
Iewes
at
the
feste
and
sayde
,
where
is
he
.
Bv.
In
these
words
the
Euangelist
reprehendeth
the
Iudgementes
of
the
common
people
,
whiche
they
had
concerning
Christ
and
the
Gospell
,
to
the
ende
he
might
confirme
the
mindes
of
the
ministers
of
the
worde
in
lyke
discencions
lest
they
shoulde
faynt
and
be
discouraged
by
the
lyke
Iudgementes
,
and
forsake
the
trueth
.
C.
By
the
Iewes
hée
vnderstandeth
the
common
peple
,
which
béeing
nowe
accustomed
these
two
yeres
to
heare
Christe
,
required
hym
,
when
they
sawe
hym
not
as
they
were
wont
.
For
when
they
saye
,
Where
is
hee
.
they
meane
a
man
knowen
vnto
them
:
and
yet
notwithstanding
this
demaunde
,
sheweth
that
they
were
not
hitherto
well
affected
,
but
hong
alwayes
in
doubt
.
Notwitstanding
there
are
some
,
which
by
the
name
(
Iewes
)
in
this
place
,
vnderstande
not
the
people
,
but
the
Rulers
of
the
Iewes
,
the
high
Priests
,
Scribs
Pharisées
,
and
elders
of
the
people
,
béeing
euen
the
very
same
of
whome
sainte
Iohn
maketh
mencion
in
the
first
verse
going
before
saying
,
Because
the
Iewes
sought
to
kill
him
.
M.
and
they
saye
that
it
was
oprobrious
speache
whiche
the
Iewes
vsed
here
:
as
if
they
shoulde
haue
sayde
,
where
is
that
Galilean
?
Where
is
that
seducer
and
deceyuer
of
the
people
.
Where
is
that
blasphemer
?
where
is
that
enemie
of
the
Lawe
and
breake●
of
the
Sabboth
?
For
the
did
not
voutsafe
to
name
him
,
euen
as
Saule
did
to
Dauid
,
when
he
sayde
,
1.
King.
20
27.
Where
is
the
Sonne
of
Isai
?
But
the
former
exposition
is
more
probable
.
12.
And
muche
murmuring
of
hym
was
there
amonge
the
people
:
for
some
said
he
is
God
:
other
sayde
,
Naye
:
but
he
deceyueth
the
people
.
R.
Here
we
sée
the
greate
abasing
of
our
Lorde
and
sauioure
Christe
.
For
he
is
Iudge
of
quicke
and
deade
,
yet
notwithstanding
,
he
hyding
the
same
,
suffereth
him selfe
to
be
Iudged
of
the
common
sorte
of
people
.
Whereupon
there
were
diuers
Iudgementes
geuen
of
him
.
C.
For
whersoeuer
men
gathered
them selues
togeather
in
companies
,
priuy
vardits
and
iudgementes
were
geuen
of
Christe
.
Bv.
Many
of
the
common
sorte
of
people
whiche
had
heard
hys
wordes
,
and
séene
his
miracles
sayd
that
Iesus
was
a
good
man
,
and
that
his
cause
was
good
,
and
therefore
in
his
absenc
ought
not
so
to
be
misreported
of
:
on
the
contrary
part
the
Scribes
and
Pharisées
with
their
adherents
both
denyed
hym
to
be
a
good
man
,
and
also
affirmed
that
hys
cause
was
euell
.
For
they
sayde
.
He
deceiueth
the
people
.
That
is
to
say
,
he
vseth
a
new
and
vnwonted
kind
of
teaching
,
which
far
differeth
from
that
whiche
we
haue
receyued
from
oure
forefathers
.
R.
And
thus
Christe
semed
to
some
a
good
man
,
and
to
othersome
a
Seducer
of
the
people
,
and
to
some
,
suche
a
one
as
was
possessed
with
a
Douell
,
Euery
one
in
Iudging
of
Christe
declared
hys
wisedome
.
For
it
is
the
manner
of
fleshe
to
arrogate
to
it selfe
the
wisedome
of
Iudgement
.
C.
Wherefore
here
we
maye
behould
howe
greate
the
rashnesse
of
men
is
in
diuine
matters
.
In
small
matters
they
were
nothing
so
licentious
.
But
when
the
sonne
of
God
and
his
doctrine
came
in
question
,
by
&
by
they
geue
their
sensure
with
great
rashenesse
.
For
the
whiche
cause
we
ought
diligently
to
obserue
the
greater
moderation
,
lest
vnaduisedly
we
condemne
oure
lyfe
with
the
eternall
trueth
of
God
.
But
yf
the
worlde
do
account
vs
for
deceyuers
,
let
vs
then
remember
that
Christe
oure
Mayster
was
so
called
,
in
the
meane
tyme
,
lette
vs
shewe
oure selues
to
bée
true
teachers
.
M.
Here
also
wée
muste
consider
that
the
Seneoures
and
Rulers
of
the
Iewes
,
had
a
worse
Iudgement
of
Christe
then
had
the
common
sort
of
people
.
For
they
say
not
,
He
seduceth
vs
,
but
he
seduceth
the
people
,
that
is
,
the
vnlerned
,
the
Ignoraunt
of
Gods
Lawe
,
the
common
multitude
,
the
rude
and
simple
,
whiche
were
to
be
taught
and
instructed
,
and
not
to
bée
seduced
.
But
this
is
the
pretence
of
theyr
wickednesse
C.
Whereby
we
maye
gather
what
was
the
state
of
the
Churche
then
.
For
the
Iewes
as
hongry
and
thirsty
men
desiered
the
promised
redemtion
:
And
yet
notwithstanding
when
Christe
appeared
vnto
them
they
stoode
in
suspence
and
in
doubt
.
Herevppon
came
that
confused
murmuring
,
and
diuersitie
of
Iudgements
.
M.
And
they
whiche
shoulde
haue
brought
the
rude
and
simple
to
Christe
the
true
and
only
sauioure
of
the
world
account
him
for
a
deceiuer
,
and
doe
driue
awaye
the
people
with
feare
leste
they
shoulde
come
to
the
doctrine
of
Christ
to
be
taught
.
C.
There
raigned
therefore
in
the
whole
body
nothing
but
confusion
and
disorder
.
13
Howbeit
no
man
spake
openly
of
hym
for
feare
of
the
Iewes
.
C.
By
the
name
of
(
Iewes
)
he
meaneth
here
the
heades
of
the
people
,
to
whome
the
gouernment
was
committed
.
They
were
so
full
of
hatered
against
Christe
that
they
would
not
suffer
one
worde
to
be
spoken
of
hym
on
eyther
parte
:
not
that
they
did
mislyke
to
haue
hym
euell
spoken
of
,
but
because
they
did
perceyue
a
better
waye
,
then
yf
his
name
were
quight
forgotten
.
So
the
enemies
of
the
trueth
,
when
they
sawe
that
their
crueltie
did
not
auayle
,
they
desired
nothing
more
than
to
haue
his
name
quight
suppressed
:
the
which
alone
they
went
aboute
.
14.
Nowe
when
half
of
the
feast
was
done
Iesus
wente
vp
into
the
Temple
and
taught
.
Bv.
The
fiftéene
daye
of
the
moneth
the
feaste
of
tabernacles
began
,
and
continued
the
space
of
seuen
dayes
.
And
coniecture
is
made
that
the
Lorde
came
into
the
Temple
of
Hierusalem
the
fourth
daye
of
the
feaste
of
tabernacles
,
whiche
was
the
nintéene
daye
of
October
.
Leui.
13.36
Num.
29.
and.
2i
.
Concerninge
the
order
of
this
feste
what
thinges
were
then
done
,
Moyses
wrighteth
at
large
.
C.
But
whereas
Christ
assendeth
,
&
teacheth
in
the
Temple
he
declareth
that
he
did
not
so
feare
before
that
he
woulde
neclecte
the
doing
of
his
duty
.
For
this
was
one
cause
of
his
delaye
at
the
firste
,
that
he
might
preache
when
the
greatest
nomber
of
people
were
assembled
together
.
R.
For
yf
by
nature
he
had
feared
death
,
hee
woulde
not
haue
taught
openly
in
the
Temple
.
But
he
declareth
that
the
commaundement
of
the
Lorde
muste
be
bouldly
executed
,
without
feare
of
perill
:
Therfore
it
is
lawfull
somtime
to
auoyde
perill
,
but
yet
no
oportunity
to
doe
good
deedes
ought
to
be
omitted
.
R.
And
in
that
he
did
not
teache
before
the
feaste
was
halfe
done
,
it
proceded
of
a
wise
foresight
,
séeking
hereby
to
haue
the
greater
nomber
of
people
assembled
together
,
and
also
by
this
delaye
to
mittigate
the
anger
of
the
Phareseis
.
C.
Whereas
also
he
teacheth
in
the
temple
he
obserueth
the
auncient
manner
and
custome
.
For
when
God
gaue
so
many
ceremonies
he
did
it
not
because
they
should
only
be
occupied
in
could
and
vaine
shewes
:
but
he
gaue
them
also
doctrine
that
the
profite
of
them
might
be
knowen
:
And
after
this
manner
externall
rites
are
lyuely
Immages
of
spirituall
things
so
longe
as
they
haue
theyr
forme
out
of
the
worde
of
God
.
Eternall
rightes
are
liuelye
Images
of
spirituall
thinges
.
And
because
the
Priestes
for
the
moste
parte
,
were
at
that
tyme
dumbe
,
and
because
the
Scribes
did
falsefy
and
corrupte
the
pure
doctrine
with
their
Leuen
,
Christe
tooke
vppon
hym
the
office
of
teachinge
as
the
chéefe
high
Preist
:
euen
as
a
litle
after
he
testifieth
that
he
toke
nothing
in
hande
without
the
commaundement
of
his
heauenly
father
.
This
therfore
was
his
hower
,
this
was
his
tyme
to
sette
forth
his
Fathers
glory
Despysing
therefore
all
perill
,
he
gote
hym
into
the
chéefest
place
,
and
began
to
teache
when
the
feaste
was
halfe
spente
and
that
the
greatest
nomber
of
people
were
assembled
together
.
And
here
he
declared
his
power
who
a
little
before
shewed
his
humility
in
fleeing
.
C.
Yea
the
power
of
Christe
did
more
brightly
and
wonderfully
shyne
,
in
that
he
defended
and
preached
the
trueth
in
the
midest
of
his
armed
enemies
:
and
openly
inuayed
againste
the
Pharisaicall
traditions
.
15.
And
the
Iewes
marueiled
saying
,
Howe
knoweth
hee
the
Scriptures
seeing
that
hee
neauer
learned
.
B.
The
Iewes
hauing
no
occasion
to
speake
euell
of
the
doctrine
of
Christe
,
seeke
notwithstanding
to
bring
the
same
into
discredite
with
the
people
,
marueiling
seing
he
was
altogether
vnlearned
(
for
he
was
neuer
instructed
in
the
pharisaicall
doctrine
)
where
he
had
gotten
those
things
which
he
vttered
out
of
the
holy
scripturs
with
great
wisedome
:
as
though
he
had
don
the
same
by
the
power
of
the
Deuell
,
or
by
some
other
Magycall
Science
.
M.
They
are
therefore
deceiued
whiche
thinke
that
the
doctrine
of
Christ
was
so
receyued
,
that
it
was
had
in
esteemation
and
honoure
.
C.
For
the
Iewes
marueile
as
you
heare
that
they
might
therby
take
occasion
of
contempt
:
for
suche
is
the
ingratitude
of
men
,
that
in
deuining
and
iudging
the
workes
of
God
,
they
drawe
vnto
them selues
matter
and
occasion
of
error
.
If
God
deale
by
vsuall
meanes
and
acustomed
waies
,
those
meanes
whiche
appeare
vnto
oure
eyes
doe
kepe
vs
and
houlde
vs
backe
as
a
vale
from
behoulding
the
deuine
power
:
and
then
we
beholde
nothing
but
that
whiche
is
humayne
But
when
the
power
of
God
doth
shyne
extraordinarily
,
and
by
suche
meanes
as
are
vnknowen
to
the
moste
parte
of
men
,
wée
are
amased
insomuche
that
the
same
,
vppon
the
whiche
al
oure
sences
ought
to
be
stayed
,
passeth
awaye
as
a
dreame
or
vayne
fantasye
.
For
suche
is
oure
pryde
that
wée
nothinge
regarde
that
of
the
whiche
wée
sée
not
some
reason
.
This
was
a
wonderful
token
of
the
grace
and
power
of
God
,
that
Christe
béeing
taught
by
no
scoolemayster
,
had
notwithstanding
suche
intelligence
of
the
Scriptures
:
Naye
,
hee
whiche
was
neuer
a
Disciple
or
scoller
was
the
moste
notable
master
and
teacher
that
euer
was
.
And
for
this
cause
the
Iewes
despise
the
grace
of
God
,
for
that
it
excéedeth
their
capassitie
.
Euenso
in
lyke
manner
when
the
Apostels
did
speake
the
wonderfull
workes
of
God
,
some
saide
that
they
were
full
of
newe
Wine
,
Actes
.
2.7
.
because
they
vnderstoode
not
the
power
of
the
holy
Ghoste
.
Wherefore
wee
beeing
warned
by
these
examples
,
let
vs
learne
to
geue
vnto
god
more
reuerence
then
commonlye
we
do
in
considering
his
workes
.
R.
Here
therfore
appeareth
the
contempt
,
which
we
reade
of
in
other
places
?
Is
not
this
the
Carpentors
Sonne
,
is
not
his
mother
called
Mary
,
Mat.
13.56
and
his
brethren
,
Iames
,
and
Ioses
,
and
Simon
,
and
Iudas
?
Euenso
in
this
place
they
saye
,
Mar.
6.3
.
howe
can
this
fellowes
doctrine
be
receiued
as
holy
,
when
he
hath
receiued
no
degrée
of
scoole
?
He
is
not
oure
Rabby
,
he
is
not
our
mayster
,
how
then
shoulde
his
doctrine
be
worthie
of
credite
.
M.
Here
wee
are
admonished
that
the
doctrine
of
Christ
was
not
dispenced
,
with
humane
knowledge
,
but
with
diuine
power
.
B.
But
he
whiche
neclecteth
learning
when
he
maye
attaine
to
the
same
by
meanes
is
vnthankful
&
slouthfull
.
And
he
which
in
prouiding
ministers
to
teach
the
Church
preferreth
rudenesse
before
learning
,
contemneth
the
gift
of
God
and
is
not
mooued
with
that
spirite
,
with
the
which
Paule
was
mooued
when
he
woulde
haue
the
mistery
of
the
Gospell
to
be
committed
to
men
méete
to
teache
:
Tit.
1.9
.
and
with
the
whiche
Aquila
and
Priscilla
were
mooued
,
when
they
taught
Apollo
,
béeing
an
elloquent
man
and
mightie
in
the
Scriptures
,
that
hée
might
be
more
méete
to
teache
.
Act.
18.24
.
To
this
effecte
also
pertayneth
that
admonition
whiche
saint
Paule
geueth
to
Timothy
.
2.
Tim
3.14
For
this
is
agréeable
to
mans
nature
that
one
man
should
teache
another
.
As
therefore
no
man
will
thus
reason
,
Moyses
,
Elias
and
Christe
,
liued
for
a
tyme
contrary
to
the
condition
of
mans
nature
without
meate
,
therefore
wée
must
refuse
bodely
foode
:
and
agayne
,
the
Israelites
in
the
wildernesse
were
fed
from
heauen
withoute
tilladge
,
and
the
benefite
of
mens
labour
,
therefore
wée
muste
vse
no
laboure
,
nor
till
the
earth
:
euenso
verily
by
this
example
of
Christ
no
man
will
infer
that
the
stoody
of
holy
learning
is
to
be
despised
,
and
that
wée
lyuing
Idelly
ought
to
looke
to
be
taught
by
miracle
.
16.
Iesus
aunswered
them
and
sayde
,
my
doctrine
is
not
mine
but
his
that
sent
me
.
R.
The
Iewes
doe
extenuate
and
dispraise
the
authority
of
Christes
doctrine
,
bycause
of
his
humility
:
wherfore
Christe
challengeth
the
same
from
the
authority
of
his
father
whiche
sent
hym
brefely
remoouing
such
wicked
suspition
and
shewing
howe
he
came
by
his
learning
,
and
that
his
doctrine
proceded
neither
from
man
,
nor
from
the
Deuel
,
but
from
God
the
father
,
whose
wisdom
worde
,
and
Sonne
he
was
:
My
doctrine
(
sayth
he
)
is
not
mine
,
that
is
,
of
man
but
of
God
,
who
hath
sent
me
,
of
whose
nature
and
substaunce
I
am
.
Wherevppon
it
is
no
marueile
if
so
be
I
am
taught
and
learned
with
oute
mans
erudition
.
If
then
ye
desyer
to
heare
God
,
heare
me
:
for
I
am
the
voyce
,
the
speache
,
the
worde
and
the
doctrine
of
God
the
Father
.
C.
In
that
he
denieth
the
doctrine
of
his
Father
to
be
his
,
he
hath
respecte
vnto
the
capascitie
of
his
hearers
,
who
thought
hym
to
be
no
better
then
a
man
.
Therefore
by
concession
he
requireth
to
be
accounted
so
much
differing
from
the
Father
,
as
bringing
notwitstanding
nothing
but
that
which
the
Father
hath
commanded
him
.
R.
Wherefore
thou
haste
no
occasion
here
to
expounde
this
place
of
the
humane
nature
of
Christe
,
by
which
he
teacheth
other
matter
then
deuine
thinges
.
For
his
doctrine
doth
differ
nothing
from
the
doctrine
of
his
father
:
but
most
symply
in
these
words
he
doeth
declare
that
he
doeth
not
bring
any
forged
or
counterfeit
matter
,
but
that
which
is
deuine
,
committed
in
charge
to
him
by
the
Father
.
C.
The
summe
is
this
,
that
séeing
he
teacheth
in
the
Fathers
name
,
his
doctrine
is
not
of
man
nor
procéeding
from
man
,
so
that
the
contemners
thereof
can
not
escape
vnponished
.
Bv.
By
this
place
we
are
taught
what
doctrine
the
ministers
of
the
worde
ought
to
bring
,
not
humayne
,
but
that
which
is
diuine
not
taken
from
men
,
but
fetcht
out
of
the
word
of
God
.
For
they
are
the
messengers
and
Legates
of
the
moste
high
God
,
and
of
the
Sonne
of
God
,
Christ
Iesus
.
C.
But
that
which
the
Iewes
accounted
For
an
offence
,
Christ
teacheth
rather
to
be
a
Ladder
,
which
should
carry
them
vpwarde
to
behoulde
the
glory
of
God
.
As
yf
he
shoulde
saye
,
when
ye
see
a
teacher
not
trayned
vp
in
the
Schoole
of
men
,
knowe
ye
that
he
is
instructed
from
aboue
.
For
therefore
the
Father
of
heauen
would
haue
his
Sonne
,
rather
to
procéede
out
of
the
Handicraftes
Shop
,
than
out
of
the
scooles
of
the
Scribes
,
to
the
ende
the
originall
of
the
Gospell
might
more
manifestly
appeare
,
lest
any
man
shoulde
thinke
the
same
to
be
framed
in
earth
,
or
shoulde
faine
some
mortall
man
to
be
the
author
of
the
same
.
So
Christe
also
chose
vnto
hym
rude
and
ignoraunt
Apostles
,
and
suffered
them
for
the
space
of
thrée
yeres
to
be
in
grosse
Ignoraunce
that
he
might
bring
them
forth
in
a
moment
learned
men
,
and
as
it
were
Aungels
come
from
heauen
.
Neuerthelesse
Christ
sheweth
,
from
whence
we
must
séeke
the
authority
of
spiritual
doctrine
,
namely
from
God
aloane
.
17.
If
any
man
will
doe
his
will
,
he
shall
knowe
of
the
doctrin
whether
it
be
of
God
or
whether
I
speake
of
my selfe
.
Bv.
This
séemeth
to
be
a
very
conuenient
aunswere
to
an
obiection
that
might
be
secretly
made
.
For
the
Iewes
might
haue
obiected
,
thou
verely
sayest
that
thy
doctrine
is
deuine
and
come
from
heauen
:
but
howe
wilt
thou
proue
it
,
we
denying
the
same
?
R.
Wée
heare
thee
speak
,
but
whether
thou
speak
the
trueth
or
noe
that
we
knowe
not
.
C.
What
doest
thou
bragge
vnto
vs
of
the
worde
of
God
,
from
whome
we
doe
not
know
whether
thou
art
come
or
no
?
Why
doest
thou
tel
vs
that
thou
teachest
nothing
without
his
commaundement
,
the
which
he
will
not
graunt
thée
.
Christ
therfore
here
sayth
that
true
Iudgement
commeth
from
the
feare
and
reuerence
of
God
:
and
that
therefore
yf
their
myndes
were
endued
with
the
feare
of
God
,
they
shoulde
easily
knowe
whether
it
were
true
or
no
,
whiche
he
preached
.
By
which
also
he
ouerthwartly
nippeth
them
:
For
howe
came
it
to
passe
that
they
could
not
vnderstande
,
but
only
because
they
were
without
the
principall
poynt
of
the
true
vnderstanding
,
that
is
to
saye
,
pietie
and
desire
to
obay
God
.
Bv.
This
therefore
shall
be
a
rule
to
iudge
of
doctrine
:
A
rule
to
iudge
of
doctrine
by
.
first
wée
must
reiect
all
our
affections
,
then
we
must
beléeue
the
worde
of
God
(
for
fayth
is
true
obedience
)
R.
and
last
of
all
we
must
frame
our selues
to
the
obedince
of
Gods
word
.
The
which
if
wee
doe
,
we
shall
easily
iudge
what
is
true
,
what
is
false
,
which
is
true
religion
,
and
which
not
.
Illumination
commeth
by
faith
.
For
God
doth
illuminate
our
vnderstanding
through
fayth
.
Wherevpon
the
Apostle
Paule
sayde
,
if
anye
man
seeme
to
bee
spirituall
let
him
knowe
what
I
write
vnto
you
,
i.
Cor.
i4
.
37
.
that
they
are
the
commaundementes
of
the
Lorde
:
but
if
any
man
bee
ignoraunt
,
let
him
be
ignoraunt
.
He-which
wanteth
fayth
seeketh
not
the
will
of
God
but
his
owne
wyll
,
neyther
truely
vnderstandeth
he
anye
thing
of
matters
holy
and
deuine
.
C.
No
other
thing
than
doth
keepe
vs
backe
from
a
true
and
sincere
iudgement
,
but
our
owne
indocillitye
and
stubbornenesse
:
and
we
suffer
the
iust
punishment
of
our
hipocrisie
so
often
as
Sathan
doth
deceiue
vs
,
who
daylye
lyeth
in
wayght
to
beguile
vs
,
and
layeth
trappes
and
snares
to
entangle
vs
.
So
Moyses
teacheth
vs
that
when
false
Prophetes
doe
arise
we
are
tempted
and
proued
of
the
Lorde
.
Deut.
13.3
For
they
shall
neuer
be
deceyued
which
are
of
a
sincere
and
vpright
heart
.
R.
For
hée
which
truelye
abydeth
God
shall
easilye
vnderstande
and
knowe
,
whether
the
doctrine
whiche
is
taught
,
be
of
God
,
or
procéeded
from
some
vaine
imagination
of
Phantasie
.
Hereby
it
appeareth
how
foolish
they
are
at
this
daye
,
which
feare
the
perill
of
erring
so
much
that
they
refuse
vtterlye
to
reade
the
holy
scriptures
,
by
which
feare
they
hinder
themselues
from
all
learning
and
knowledge
:
Math.
7.7
for
it
is
not
sayde
in
vaine
,
knocke
and
it
shall
be
opened
vnto
you
.
But
let
vs
not
doubte
,
but
that
if
wée
giue
our selues
wholye
to
the
obedience
of
God
,
hée
will
giue
vnto
the
spirite
of
discretion
,
which
shall
be
euer
our
guide
and
directour
.
18.
He
that
speaketh
of
himselfe
speaketh
his
owne
prayse
:
but
he
that
seketh
his
praise
that
sent
him
,
the
same
is
true
,
and
no
vnrighteousnesse
is
in
him
.
M.
Hée
addeth
a
sertaine
argument
,
wherby
it
is
manifest
whether
hée
spake
of
God
or
of
himselfe
.
C.
For
hée
putteth
to
his
doctrine
another
noate
,
wherby
it
maye
be
knowne
whether
it
be
of
God
or
of
man
.
For
,
whatsoeuer
setteth
foorth
the
glorye
of
God
,
is
holye
and
deuine
:
but
whatsoeuer
serueth
to
the
ambition
of
men
,
and
in
extolling
them
obscureth
the
glorye
of
GOD
,
doth
not
onely
deserue
no
credite
,
but
also
ought
seuerelye
to
be
reiected
.
R.
Now
if
so
be
wée
examine
the
doctrine
of
Christ
by
this
rule
,
I
praye
you
what
did
Christ
séeke
for
in
his
doctrine
?
did
hée
not
séeke
the
saluation
of
men
and
the
glorye
of
God
his
Father
?
he
sought
not
his
owne
fame
,
or
the
prayse
of
the
people
.
Ioh.
6.15
.
If
so
be
hée
had
sought
these
thinges
,
hée
woulde
not
haue
fled
into
the
desarte
,
when
the
Iewes
woulde
haue
taken
him
and
made
him
a
King
:
Neyther
woulde
hée
willinglye
haue
offered
himselfe
to
the
Crosse
,
but
woulde
haue
forsaken
the
same
.
The
doctrine
of
the
Pope
concerning
the
supremacie
of
the
seate
of
Rome
,
and
concerning
the
superiority
aboue
all
the
kinges
of
the
earth
,
séeketh
hys
owne
prayse
:
it
is
not
therefore
of
God
.
It
shall
be
lawful
also
by
this
rule
,
to
iudge
of
the
sondrye
contentations
and
interpretations
of
the
holy
Scriptures
,
concerning
merites
,
and
the
rewarde
of
workes
,
concerning
fréewill
,
and
suche
lyke
.
For
that
doctrine
which
most
séeketh
the
glorye
of
God
,
and
deminisheth
humaine
strength
,
is
to
be
preferred
and
receyued
before
any
other
.
And
we
shall
more
glorifie
God
,
if
so
be
we
acknowledge
him
not
to
be
couetouse
and
a
sertayne
nigardly
sparer
,
whiche
geueth
nothing
withoute
price
and
rewarde
,
but
a
certaine
liberall
dispencer
which
giueth
and
bestoweth
all
his
graces
and
benifites
fréelye
:
and
we
shall
more
gloryfie
God
,
if
wée
confesse
oure
power
and
strength
to
be
nothing
(
as
in
déede
they
are
not
)
but
onely
God
to
bée
the
worker
boath
of
the
will
and
also
of
the
worke
in
vs
.
Phil.
2.13
.
Saint
Paule
also
commaundeth
that
prophecie
,
that
is
to
saye
,
Rom.
i2
.
6
.
the
interpretacion
of
the
scripture
,
shoulde
proceede
from
the
analogy
or
proportion
of
faith
.
Therefore
if
thou
bring
diuers
interpretations
of
Scripture
to
the
rule
of
fayth
,
it
shall
be
an
easie
matter
to
discerne
betwéene
them
.
C.
Hereby
also
wée
are
taught
that
no
man
can
faythfullye
discharge
the
office
of
a
Teacher
in
the
Church
,
but
he
which
béeing
voyde
of
Ambition
,
seeketh
only
to
aduaunce
the
glory
of
God
.
R.
Lastly
the
ende
of
them
is
to
bée
considered
,
which
despising
the
glory
of
God
seeke
their
owne
prayse
,
fleshe
beginneth
at
glory
and
endeth
in
contempte
:
but
Criste
beginneth
with
Chrosse
and
shame
,
and
maketh
an
ende
with
greate
glory
and
honoure
.
And
no
vnrighteousnesse
is
in
him
M.
The
Lorde
speaketh
not
here
of
euerye
kinde
of
vnrighteousnesse
(
for
no
man
setting
Christe
aside
is
perfectlye
righteous
)
but
hée
speaketh
here
of
sedusing
vnrighteousnesse
and
deceyte
:
meaning
him
to
be
vniust
whiche
intrudeth
himselfe
into
the
office
of
teaching
,
to
deceyue
,
and
to
séeke
his
owne
glorye
.
M.
Hée
sayth
not
,
And
no
vnrighteousnesse
shall
be
ascribed
vnto
him
:
but
,
And
there
is
no
vnrighteousnes
in
him
,
For
the
wicked
and
vngodly
attributed
to
Christ
himselfe
errour
and
vnrighteousnesse
,
although
hée
sought
nothing
but
the
glorye
of
GOD
,
his
Father
by
whome
hée
was
sent
:
but
there
was
no
vnrighteousnesse
in
him
.
19.
Did
not
Moses
giue
you
a
lawe
,
and
yet
none
of
you
keepeth
the
lawe
?
why
go
ye
aboute
to
kill
mee
?
They
which
haue
well
considered
of
the
Euaungelicall
histories
,
knowe
that
the
same
doe
contayne
sertaine
mixed
matters
,
the
which
the
Euaungelistes
thought
sufficient
so
to
ioyne
togither
,
that
of
those
fewe
wordes
and
actes
which
they
haue
written
,
Christ
might
be
knowne
:
neyther
were
they
curious
to
make
mention
in
order
of
all
thinges
whiche
the
Lorde
boath
did
and
spake
.
Herevppon
thou
mayst
sée
that
an
apt
and
feete
beginning
wanteth
often
tymes
in
their
writinges
,
an
ende
.
Euenso
in
this
place
the
Euangeliste
doth
not
shewe
by
a
continuall
order
the
wordes
whiche
our
Sauioure
spake
,
but
only
taketh
oute
the
principall
poyntes
of
matters
,
whiche
appertayne
to
the
sum
of
the
whoale
.
The
Scribes
and
high
Priestes
were
inflamed
with
hatered
against
hym
,
because
he
had
healed
the
man
sicke
of
the
paulsey
:
the
whiche
they
professed
they
did
of
the
zeale
and
loue
whiche
they
bare
vnto
the
lawe
.
To
refell
this
their
hypocrisie
he
bringeth
nowe
an
argument
,
not
of
the
matter
but
of
the
personne
.
For
because
they
all
licenciously
liued
still
in
their
sinnes
,
as
if
they
had
neuer
knowen
or
hearde
the
Lawe
of
God
,
here
thereby
gathereth
that
they
were
touchid
with
no
zeale
or
loue
of
Gods
Lawe
.
But
this
defence
was
not
sufficient
to
prooue
his
cause
.
For
admit
that
they
vse
a
false
pretence
to
couer
their
hatred
,
yet
notwithstanding
it
doth
not
follow
that
Christ
did
well
if
he
committed
any
thing
contrary
to
the
prescripte
Lawe
.
For
we
cannot
excuse
oure
owne
falts
by
excusing
other
men
.
But
Christ
here
Ioyneth
two
members
together
.
With
the
firste
he
striketh
the
consiences
of
his
enemies
:
and
when
they
proudly
boasted
them selues
to
bée
the
Patrones
and
defenders
of
the
lawe
he
plucked
from
their
faces
this
visor
and
hipocriticall
shewe
.
For
he
casteth
in
their
téethe
,
their
sufferaunce
in
permitting
the
Lawe
to
be
broken
at
their
pleasure
:
whereby
it
appeared
that
they
had
no
care
of
the
Lawe
.
Secondly
hee
descendeth
to
the
cause
it selfe
,
as
wée
shall
sée
anon
.
And
thus
he
bringeth
a
full
and
perfect
defence
of
his
cause
.
Therefore
the
summe
of
this
parte
is
,
that
there
is
no
zeale
or
loue
towarde
the
Lawe
in
suche
as
contemne
the
same
Wherevppon
Christe
doth
inferre
,
that
there
was
in
the
Iewes
some
other
prouocation
to
madnesse
,
in
that
they
went
aboute
to
kill
hym
.
Euenso
at
this
daye
the
Pope
,
Bishopes
,
Abbattes
,
Monkes
,
Fryers
,
and
the
whole
hellishe
rable
,
muste
be
drawen
oute
of
their
lourking
Dennes
,
so
often
as
they
withstanding
God
and
his
wholsome
doctrine
,
do
faine
that
they
doe
the
same
of
godly
affection
and
zeale
.
For
if
their
lyfe
bee
disclosed
,
wee
shall
fynde
in
the
same
nothing
but
horrible
wickednesse
coulléered
with
hipocrisie
.
M.
There
is
no
doubte
but
that
oure
sauioure
Christ
did
greatly
prouoke
and
gaule
the
myndes
of
the
Iewes
with
this
sharpe
reprehencion
.
They
did
glory
and
boast
of
Moyses
,
of
the
Lawe
,
and
of
God
:
and
yet
neuerthelesse
they
obserued
not
the
Lawe
which
was
geuen
them
,
by
whiche
notwithstanding
they
looked
to
be
saued
,
And
so
those
miserable
and
blinde
men
founde
death
in
that
,
by
whiche
they
promised
to
them selues
life
.
20.
The
people
aunswered
and
sayd
:
Thou
hast
the
Deuil
:
who
goeth
about
to
kill
thee
?
B.
Peraduenture
the
people
not
knowing
what
their
Rulers
went
about
and
practised
agaynst
the
Lorde
sayde
that
hée
had
the
Deuill
,
because
hée
complayned
that
his
deathe
was
sought
.
C.
As
if
they
shoulde
saye
,
Thou
art
madde
and
lyest
:
there
is
no
man
that
goeth
about
to
kill
thée
.
For
this
was
a
common
manner
of
speache
among
the
Iewes
,
when
a
man
was
mooued
to
furie
,
or
when
one
was
out
of
his
wittes
,
to
saye
that
hee
had
a
Diuell
.
And
verily
as
soft
and
gentle
chatisments
,
are
the
fatherlye
stroakes
of
GOD
,
euenso
when
hée
dealeth
more
hardelye
and
sharpelye
with
vs
,
hée
séemeth
not
to
strike
vs
with
his
hande
,
but
rather
to
vse
the
Deuill
the
Minister
of
his
wrath
.
M.
Notwithstanding
there
are
some
which
referre
not
this
aunswere
to
the
common
multitude
,
but
to
the
Scribes
and
Pharisees
,
the
enimies
of
Christe
:
but
the
text
is
quight
repugnaunt
to
theyr
iudgement
.
C.
For
because
the
purpose
of
the
high
Priestes
and
Scribes
was
not
knowne
as
yet
to
the
common
sorte
of
people
,
they
with
a
simple
minde
reprehended
Christ
.
These
foolish
men
therefore
attribute
it
to
madnesse
,
that
Christ
complayneth
that
his
death
is
sought
.
Hereby
wée
are
taught
to
take
dilligent
héede
,
that
wée
geue
not
our
iudgement
of
vnknowne
matters
:
and
if
so
be
it
fal
out
at
any
time
that
we
be
rashlye
condemned
by
simple
and
ignoraunt
men
,
wee
must
pacientlye
suffer
the
same
after
the
example
of
Christ
.
M.
Seeing
that
hée
which
came
to
tread
downe
the
Serpentes
heade
,
and
to
dissolue
the
workes
of
the
Diuell
,
modestlye
suffered
this
blasphemye
.
21.
Iesus
aunswered
,
and
sayde
vnto
them
I
haue
done
one
work
and
ye
all
meruaile
.
M.
He
prosecuteth
his
former
complaint
and
maketh
no
aunswere
at
all
to
the
blasphemye
.
C.
And
first
of
all
hée
sheweth
that
the
Myracle
which
hée
had
wrought
was
not
repugnaunt
with
the
lawe
of
GOD
.
M.
When
hee
sayth
that
hée
had
done
one
worke
,
hée
speaketh
of
the
restoring
of
hym
whome
hée
healed
on
the
Sabboth
day
at
the
Poole
.
C.
The
scence
and
meaning
then
is
this
I
(
yee
saye
)
am
guiltie
of
one
onely
fault
for
the
which
I
am
to
be
reprehended
ye
thinke
,
namely
for
that
I
haue
healed
a
man
on
the
Sabboth
daye
:
but
as
for
you
,
ye
doe
more
workes
euerye
Sabboth
daye
,
and
there
is
no
faultefounde
with
them
.
For
there
passed
not
one
Sabboth
daye
on
the
which
manye
infauntes
were
not
circomcised
.
By
this
example
he
defendeth
his
déede
.
In
this
,
circomcision
,
and
the
healing
of
the
paulsey
were
alyke
,
that
boath
of
them
were
deuine
workes
:
but
Christ
sheweth
that
this
his
worke
was
better
than
the
other
,
because
it
was
a
benefite
pertayning
to
the
whole
man
.
because
it
was
a
benefite
pertayning
to
the
whole
man
.
But
if
hee
had
healed
the
man
onelye
of
a
corporall
disease
,
than
this
comparison
would
not
haue
auayled
.
For
Circumcision
which
belongeth
to
soules
health
,
shoulde
haue
more
excellencye
.
Christ
therefore
ioyneth
the
spyrituall
fruite
of
the
Myracle
,
with
the
externall
benefite
done
to
the
body
.
And
therefore
hée
doth
rightlye
preferre
the
perfect
saluacion
of
the
whole
man
.
And
ye
all
maruaile
.
C.
The
maruayling
of
the
which
hée
speaketh
,
signifyeth
that
murmuring
which
rose
of
the
déede
of
Christ
,
because
they
thought
him
to
bée
more
bolde
than
was
méete
.
Superstition
in
obseruing
the
Sabboth
.
M.
In
the
which
appeareth
a
certaine
generall
supersticion
of
the
people
of
the
Iewes
,
by
which
they
iudged
simply
the
Sabboth
to
bée
broken
by
workes
:
putting
no
difference
betwéene
one
worke
and
another
,
according
to
theyr
seueral
quallityes
:
insomuch
that
they
accounted
this
myraculous
healing
of
the
man
sicke
of
the
Paulsée
,
Luk.
13.14
.
to
bee
the
breaking
of
the
Sabboth
.
The
which
they
dyd
not
onely
at
this
tyme
,
but
at
diuers
other
tymes
also
:
as
when
the
Rulars
of
the
Sinagogue
being
angrye
with
the
Lorde
for
healing
on
the
Sabboth
daye
,
sayd
to
the
people
,
There
are
sixe
dayes
for
men
to
worke
in
:
in
these
therefore
come
and
bee
healed
,
and
not
on
the
Sabboth
daye
.
This
precisenesse
came
vppon
these
wordes
of
the
Lawe
,
In
it
thou
shalt
doe
no
manner
of
worke
.
R.
But
these
miserable
men
dyd
not
perceyue
that
the
Sabboth
was
not
fulfilled
with
bodily
reste
,
for
then
vppon
the
Sabboth
daye
,
men
must
not
lye
,
stande
,
walke
,
eate
,
drinke
,
speakeheare
,
see
,
circumcise
,
nor
helpe
his
neyghbours
Oxe
,
being
fallen
into
a
Pitte
:
for
all
these
are
workes
.
But
séeing
humaine
necessitye
cannot
want
these
workes
,
therefore
the
lawe
of
the
Sabboth
hath
another
respecte
,
not
to
the
ease
and
rest
of
the
bodye
,
but
to
the
reste
of
the
Spyrite
,
the
which
is
,
when
wée
reste
from
our
nature
,
by
which
wée
were
borne
in
sinne
,
and
do
suffer
the
holye
Ghoste
,
by
a
newe
regeneration
to
fulfyll
his
workes
in
vs
:
for
he
doth
trulye
kéepe
the
Sabboth
daye
which
deuining
his
owne
strength
,
giueth
ouer
himselfe
wholelye
to
the
workes
of
GOD
.
M.
For
the
Sabis
prophaned
by
vaine
and
trifeling
workes
,
Sabboth
obserued
spiritually
.
which
are
repugnaunt
to
the
holinesse
of
the
same
.
Wherevppon
it
was
obiected
to
the
Iewes
that
it
was
better
for
their
women
to
spinne
than
to
daunce
vpon
the
Sabboth
dayes
.
But
they
were
trayned
vppe
in
those
superstitions
,
and
accustomed
in
the
same
through
the
fault
of
the
Priestes
and
Pharisées
.
This
superstitious
admiration
is
plentifull
in
the
Papacye
.
They
meruayle
if
a
Priest
marrye
with
a
lawfull
wife
,
but
they
meruaile
not
if
they
liue
libidinously
with
euerye
Harlot
.
They
meruaile
if
so
be
vppon
the
Sabboth
daye
a
man
doe
anye
necessarye
and
profitable
worke
:
but
they
doe
not
meruayle
if
all
fall
to
drinking
,
to
gamning
and
to
daunsing
.
They
meruayle
if
a
man
eate
fleshe
in
Lent
:
but
they
meruell
not
if
all
man
prouoke
GOD
to
wrath
with
sinne
.
A.
Reade
more
concerning
the
obseruation
or
breaking
of
the
Sabboth
in
oure
exposition
of
the
twelfe
Chapter
of
Mathew
,
beginning
at
the
second
verse
.
24.
Iudge
not
after
the
vtter
appearaunce
:
but
iudge
:
with
a
ryghteouse
Iudgement
.
After
he
had
ended
his
defence
,
hée
vseth
also
reprehension
,
because
they
being
caried
awaye
with
euill
affections
,
Deu.
1.16
.
iudge
not
rightlye
of
the
cause
.
R.
The
Law
commaundeth
Iudges
to
iudge
with
a
righteous
iudgement
,
and
not
to
respect
any
mans
person
,
because
the
iudgement
is
Godes
.
Of
this
Law
Christ
putteth
the
Iewes
in
minde
,
that
in
this
cause
concerning
the
breaking
of
the
Sabboth
,
Iust
iudgement
.
they
should
not
with
respect
of
persons
,
neyther
with
enuie
,
nor
with
fauour
,
iudge
but
with
iust
iudgement
,
that
is
to
say
,
the
only
cause
considered
.
Bv
,
As
if
hée
should
saye
,
in
iudging
of
my
déede
,
yée
must
not
follow
the
affection
of
anger
nor
of
hatred
,
but
equitie
,
and
the
minde
of
the
Lawe
.
Ye
shoulde
verilye
be
conuinced
of
great
iniustice
,
if
so
be
in
one
and
the
selfe
same
facte
ye
iustifie
Moyses
and
condemne
mée
:
but
your
iudgement
shall
be
iust
,
if
that
be
not
imputed
to
me
for
sinne
,
which
was
not
hurtfull
to
him
.
Furthermore
Circumcision
was
iustely
reuerenced
among
them
.
When
the
same
was
done
vppon
the
Sabboth
daye
,
they
knew
that
the
Law
was
not
broken
,
because
the
workes
of
GOD
among
themselues
doe
rightlye
agrée
.
And
why
doe
they
not
so
thinke
of
Christes
work
,
but
onely
because
a
conceyued
preiudice
of
the
person
,
possesseth
their
mindes
:
therefore
the
iudgement
shall
neuer
be
right
,
except
it
bée
moderated
by
the
truth
of
the
matter
.
For
so
soone
as
the
persons
come
in
sight
,
they
bende
their
eyes
and
scences
vppon
them
,
Preiudice
in
iudgement
.
so
that
truth
quight
vanisheth
awaye
.
R.
The
Iewes
excused
Moyses
because
of
the
aucthoritie
of
the
person
,
of
the
breaking
of
the
Sabboth
,
although
by
his
decree
,
and
by
the
decrée
of
the
Fathers
also
,
an
infaunte
might
be
circumsised
,
and
sacrifices
killed
:
and
they
accused
Christ
,
because
of
the
contempt
and
basenesse
of
the
person
,
who
by
the
same
example
of
Moses
,
had
not
cut
of
a
mannes
member
,
but
had
healed
the
whole
man
on
the
Sabboth
day
.
Therefore
Chirst
reuoketh
them
to
the
rule
of
right
iudgement
.
C.
The
which
admonicion
ought
to
take
place
in
all
causes
and
matters
,
but
most
necessarie
it
is
when
wée
haue
to
doe
with
deuine
and
heauenlye
matters
.
For
wee
are
most
easilye
drawne
from
the
same
,
by
the
hatred
or
contempt
of
men
.
M.
For
wheras
they
which
commonlye
are
counted
learned
men
are
so
greate
enimies
to
wholesome
doctrine
,
and
are
drawne
awaye
in
iudgement
,
who
séeth
not
that
this
is
the
fault
therof
,
that
they
haue
more
respect
eyther
to
the
Rulers
,
or
to
the
Bishops
,
or
to
the
persons
of
the
Princes
,
and
to
the
outwarde
shewe
of
religion
,
which
the
common
people
best
alowe
,
than
what
is
true
or
false
in
these
matters
whereabout
they
contende
.
And
it
is
to
be
noated
that
Christe
sayde
not
,
I
will
not
haue
you
simply
to
iudge
of
my
facte
:
for
I
am
the
Lorde
of
all
things
,
and
am
subiect
to
no
mans
iudgement
:
but
he
sayde
,
Iudge
not
after
the
outewarde
apperaunce
,
but
Iudge
with
a
righteouse
Iudgement
.
By
whiche
wordes
verely
he
doeth
not
refuse
to
haue
Iudgement
geuen
of
his
workes
,
but
he
requireth
that
wee
Iudge
rightly
of
the
same
.
What
Insolencie
and
pride
is
it
then
whiche
remayneth
in
the
Bishop
of
Rome
,
who
sayth
not
with
Christe
(
whose
vicar
notwithstanding
he
boasteth
him selfe
to
be
)
Iudge
not
after
the
vtter
apperaunce
of
my
dedes
?
but
simply
he
sayth
I
will
not
haue
you
to
Iudge
of
me
,
and
of
my
déedes
at
all
.
A.
So
many
Théeues
.
Robbers
&
murtherers
would
say
,
yf
it
might
be
graunted
them
.
But
Christe
doth
not
thus
although
he
were
Lord
of
all
,
but
setteth
his
workes
and
doctrine
before
the
wicked
to
bée
Iudged
,
so
that
theey
obserue
right
iudgement
As
we
shall
sée
also
hereafter
in
the
eyghtéene
chapter
.
EVS.
We
gather
also
by
this
place
that
Moyses
and
christ
doe
not
disagrée
as
the
Iewes
thought
:
Moyses
&
Christe
agree
.
nay
the
Lawe
and
the
doctrine
of
Christ
as
touching
the
Spirite
,
doe
very
well
agrée
:
A.
As
maye
also
easily
be
proued
by
sondery
places
of
Scripture
:
25.
Then
sayde
some
of
them
of
Ierusalem
Is
not
this
he
,
whom
they
goe
aboute
to
kill
.
These
thinges
shewe
howe
the
doctrine
of
truth
preached
to
the
worlde
is
receiued
,
what
troubles
soeuer
aryse
for
the
Gospelles
sake
.
For
after
the
truth
is
preached
the
wauering
and
constante
multitude
,
are
deuided
into
sondery
affections
.
M.
These
men
of
Ierusalem
of
whome
the
Euaungelist
speaketh
here
were
not
of
the
Rulers
,
Scribes
,
Phariseis
,
and
Seniours
of
the
people
,
but
of
the
Citizens
and
Indwellers
of
Ierusalem
,
to
whome
the
beginning
of
thys
lyinge
in
waight
was
knowen
,
and
who
knewe
howe
greatly
Christe
was
enuied
.
These
men
therefore
kowing
what
greate
hatred
the
Rulers
of
theyr
nation
bare
to
Christ
,
marueile
not
in
vaine
they
béeing
nowe
quiet
,
that
Christe
woulde
not
only
walke
openly
in
the
Temple
,
but
also
bouldly
preache
in
the
same
:
but
in
this
they
offende
that
they
doe
not
waye
and
consider
the
prouidence
of
God
in
a
myracle
altogether
deuine
.
Euenso
carnall
men
,
so
often
as
they
behoulde
some
straunge
worke
of
God
,
do
marueile
,
but
in
the
meane
time
there
commeth
not
into
their
minde
any
consideration
of
Gods
power
.
But
it
is
our
parte
more
wisely
to
expende
and
waye
the
workes
of
God
:
specially
when
the
wicked
notwithstanding
all
theyr
practises
hynder
not
the
race
of
the
Gospell
as
they
desyer
,
because
God
with
his
mighty
hande
doeth
caste
them
downe
.
26.
But
lo
he
speaketh
bouldly
,
and
they
saye
nothing
to
him
:
Doe
the
Rulers
knowe
in
deede
that
this
is
very
Christ
.
M.
These
Citizens
séeme
to
be
gréeued
,
that
Christe
preacheth
so
fréely
,
the
Scribes
and
Phariseis
houlding
their
peace
,
whose
lying
in
wayte
they
knewe
well
ynough
.
Here
is
to
be
noated
the
libertie
of
Christ
in
teaching
.
For
he
did
not
preache
couldly
in
the
Temple
as
some
doe
,
but
openly
,
fréely
,
and
bouldly
.
So
muste
they
speake
which
mayntayne
the
trueth
with
a
good
conscience
,
knowing
that
they
do
not
speake
their
owne
phantasies
,
nor
the
dreames
of
other
men
,
but
the
worde
and
trueth
of
God
in
the
Church
,
although
the
same
be
impugned
and
withstoode
by
wicked
Bishopes
and
Rulers
of
the
people
.
It
is
not
sufficient
to
speake
that
whiche
is
trueth
,
but
this
specially
is
required
,
that
those
thinges
be
spoken
whiche
are
true
,
that
the
same
be
spoken
truely
and
bouldely
,
not
obscurely
but
manifestlie
,
not
fearfully
,
but
constantlye
.
R.
Christe
knewe
well
ynough
the
hatred
and
liynge
in
wayte
of
the
Phariseis
,
(
for
he
sayde
before
,
Bouldnesse
in
preaching
the
truth
.
why
do
ye
seke
to
kill
me
)
and
yet
notwithstanding
hée
speaketh
before
them
voyde
of
all
feare
no
man
gaynsaying
hym
.
A.
This
bouldnesse
of
speache
he
promised
to
his
Apostlles
,
that
being
armed
by
their
example
,
so
often
as
wee
shoulde
preache
the
trueth
,
at
the
commaundement
of
Christe
,
Ephe.
6.19
.
wée
shoulde
not
consider
so
muche
before
whome
we
speake
,
as
in
whose
name
we
speake
.
Act.
4.29
.
This
bouldnesse
also
the
Apostle
Paule
desyered
to
be
geuen
hym
.
27.
Howe
be
it
wee
knowe
this
man
whence
hee
is
,
but
when
Christe
commeth
,
no
man
knoweth
whence
hee
is
.
R.
As
yf
they
had
sayde
,
we
marueile
greatly
at
the
silence
of
our
Phariseis
,
who
now
suffer
him
publiquely
&
freely
to
preache
,
whome
before
they
laye
in
wayte
to
snare
,
and
intrappe
:
peraduenture
they
them selues
are
become
Christianes
,
and
confesse
this
man
to
bée
Christ
.
But
yet
wée
cannot
thinke
that
they
are
so
farre
out
of
their
wittes
,
that
they
beléeue
this
man
to
be
Christ
.
For
some
reporte
that
Christe
shal
be
vtterly
vnknowen
when
he
commeth
insomuche
that
no
man
shall
knowe
from
whence
he
commeth
:
but
we
know
that
this
is
the
Sonne
of
Ioseph
,
and
that
his
kynsemen
dwell
in
Nazareth
.
Howe
then
can
he
be
that
Messias
promised
by
the
Prophetes
,
and
looked
for
of
the
people
?
Here
wée
sée
not
only
howe
greate
the
blyndnesse
of
men
is
when
they
come
to
Iudge
of
deuine
matters
:
Blindenes
in
vnderstanding
.
but
also
that
this
is
a
fault
naturaltally
ingraffed
in
them
,
namely
,
that
they
are
very
skilfull
and
wise
to
stoppe
and
staye
them selues
from
comming
to
true
and
perfecte
knoweledg
.
Often
tymes
by
the
crafte
and
subteltie
of
the
Deuell
it
commeth
to
passe
that
there
ar
stombling
blockes
,
whiche
driue
many
awaye
from
Christe
:
but
if
the
waye
were
neuer
so
playne
and
euen
,
yet
notwithstanding
,
euery
man
woulde
make
a
stombling
blocke
to
hym selfe
.
So
longe
as
the
Rulers
of
the
people
were
alienate
from
Christ
,
onely
their
Incredulitie
was
a
lette
to
this
people
:
nowe
that
impediment
béeing
taken
awaye
,
they
fayne
vnto
them selues
a
newe
cause
,
that
they
might
not
come
to
the
Fayth
.
Yea
,
when
it
was
méete
that
they
shoulde
be
monished
by
the
example
of
the
Rulers
,
they
are
so
farre
from
following
that
which
is
right
that
they
willingly
stomble
in
the
firste
steppe
.
Euenso
men
are
wonte
to
fall
awaye
,
which
beginne
well
,
except
the
Lord
do
directe
their
stoppes
euen
till
the
ende
.
They
tooke
occasion
of
offence
hereof
,
B.
because
all
thinges
whiche
were
in
the
Loede
,
were
so
humble
and
base
,
that
nothing
séemed
worthy
of
admyration
,
and
because
all
men
knewe
from
whence
he
was
.
Hereby
wée
are
taught
what
a
daungerouse
thing
it
is
to
rent
and
wrest
the
Scriptures
,
and
so
to
deuide
Christ
him selfe
,
that
halfe
of
that
which
belongeth
vnto
hym
is
not
Iudged
his
.
God
promised
a
deliuerer
to
come
of
the
séede
of
Dauid
:
and
Christe
in
diuers
places
challengeth
this
to
him selfe
.
Therfore
it
was
méete
,
that
it
shoulde
be
God
manifested
in
the
fleshe
,
whiche
shoulde
bée
the
Redéemer
of
his
Churche
.
Mich.
5.2
So
Mycheas
nameth
the
place
where
Christe
shoulde
be
borne
:
but
by
and
by
after
hée
prophesieth
of
more
high
degrée
,
but
yet
the
same
to
be
secrete
and
hid
.
B.
Herevppon
therefore
they
looked
for
Christe
to
bée
suche
a
one
as
his
comming
should
be
vnknowen
,
and
whose
power
and
workes
shoulde
be
from
the
beginning
of
the
worlde
.
But
these
miserable
men
,
respecting
nothing
in
Christe
,
but
that
whiche
might
be
séene
,
rashly
gather
that
he
was
not
the
same
whiche
was
promised
.
R.
Esay
.
42.1
Esay
.
53.3
.
Esay
.
62.11
Zach.
9.9
Dan.
9.26
.
They
shoulde
haue
red
the
reste
of
the
Prophets
,
whiche
foreshewed
many
thinges
concerning
the
humilitie
of
oure
sauioure
Christe
.
C.
Let
vs
learne
therefore
so
to
behoulde
the
humilitie
of
Christ
in
the
fleshe
,
that
the
same
humilitie
whiche
the
wicked
despise
,
maye
bring
vs
to
his
heauenly
glory
.
So
Bethlehem
where
he
was
appoynted
to
be
borne
man
,
shall
be
a
gate
to
vs
where
wée
maye
enter
into
the
euerlasting
Kingdome
of
God
.
28.
Then
Cryed
Iesus
in
the
Temple
as
he
taught
,
saying
,
yee
boath
knowe
me
,
and
whence
I
am
ye
knowe
,
and
I
am
not
come
of
my selfe
,
but
hee
that
sent
mee
is
true
whome
ye
knowe
not
.
Then
cryed
Jesus
.
M.
Nowe
the
Euaungelist
addeth
the
wordes
of
Christe
,
by
whiche
he
aunswered
to
the
Iudgement
of
the
Citizens
of
Ierusalem
concerning
hym
.
Bv.
Shewing
who
,
and
from
whence
he
is
:
the
which
he
doeth
with
a
more
loude
voyce
,
that
not
only
they
whiche
were
nere
,
but
also
all
that
were
in
the
Churche
might
playnly
heare
.
For
that
place
was
verie
féete
to
preach
forth
the
glory
of
God
.
C.
But
he
doeth
with
sharpe
wordes
inuey
against
their
rashnesse
,
because
they
proudly
pleasing
them selues
in
their
false
opinion
,
excluded
them selues
from
the
knowledge
of
the
trueth
.
As
if
hee
shoulde
saye
,
ye
knowing
all
thinges
knowe
nothing
.
And
verily
,
there
is
not
a
worse
plague
,
then
when
the
perswation
of
a
little
knowledge
which
men
haue
,
doth
so
bewitche
them
,
that
they
carelesly
reiecte
whatsoeuer
they
in
their
owne
sence
vnderstand
.
He
speaketh
Ironice
,
or
meaning
the
contrary
when
he
sayeth
.
Ye
both
know
me
,
and
whence
I
am
ye
know
.
B.
For
he
meaneth
that
they
are
deceiued
,
and
that
they
know
not
the
same
whereof
they
boasted
,
namely
from
whence
he
was
.
And
J
am
not
come
of
my selfe
.
C.
Hée
opposeth
that
which
is
true
,
against
the
false
opinion
whiche
they
had
conceyued
.
As
if
hée
shoulde
saye
,
While
ye
fasten
youre
eyes
so
stedfastly
vppon
the
earth
,
ye
thinke
also
that
ye
ought
so
to
looke
vppon
mée
:
and
so
yée
despise
me
as
a
base
Sonne
of
the
earth
.
But
God
shall
testifie
that
I
came
from
heauen
.
Wherefore
,
how
soeuer
ye
reiecte
me
God
will
accknowledge
mée
to
bée
hys
Sonne
.
M.
This
is
a
very
familliar
saying
of
Christ
,
by
whiche
he
testifieth
that
the
Father
sent
hym
,
to
the
ende
we
might
knowe
that
there
is
nothing
in
him
but
that
whiche
is
deuine
.
But
he
that
sent
me
is
true
.
C.
He
calleth
God
true
,
in
that
sence
in
the
whiche
the
Apostle
calleth
hym
faythfull
.
If
we
be
vnbeleeuing
(
sayth
he
)
he
abideth
faithfull
who
cannot
denie
hym selfe
.
For
his
meaning
is
,
2.
Tim.
2.13
that
the
credite
of
the
Gospell
is
neuer
a
white
the
lesse
,
howesoeuer
the
worlde
goeth
about
to
frustrate
the
same
:
and
that
Christe
abydeth
whole
,
howesoeuer
the
wicked
go
aboute
to
deuide
hym
,
and
to
detract
from
hym
,
because
the
trueth
of
God
doth
alwaye
abyde
sounde
,
and
like
it selfe
.
Christe
séeeth
hym selfe
to
bée
contemned
,
and
therefore
hée
beareth
not
with
them
,
but
mightely
withstandeth
their
arrogancie
.
With
this
inuincible
and
heroicall
fortitude
all
the
faithfull
ought
to
be
indued
:
yea
our
Fayth
shall
neuer
be
stable
and
firme
,
except
wée
make
a
scorne
of
the
peruerse
frowardenesse
of
the
wicked
,
when
they
rebell
against
Christe
.
But
specially
it
is
mete
that
Godly
teachers
being
hereby
incouraged
shoulde
goe
forwarde
in
defending
wholesome
doctrine
,
yea
though
the
whole
worlde
striue
againste
the
same
.
So
Ieremy
,
so
Esay
,
and
so
Paul
thought
it
sufficient
to
set
God
only
againste
the
raging
worlde
.
R.
Also
this
trueth
of
God
maye
bée
referred
to
the
promises
,
which
the
Scriptures
testifie
to
be
made
of
God
concerning
Christe
.
For
Christ
was
sent
of
God
,
Rom.
15.8
for
the
trueth
of
God
to
confirme
the
promises
made
vnto
the
Fathers
.
Whome
ye
knowe
not
.
C.
He
declareth
that
it
is
no
marueile
yf
he
were
not
knowen
to
the
Iewes
,
Knowledg
of
God
commeth
by
Christ
.
which
knewe
not
God
.
For
this
is
the
true
beginning
of
wisedome
to
haue
respecte
vnto
God
.
R.
To
knowe
God
,
is
not
to
haue
the
Law
or
to
know
the
Lawe
,
or
to
speake
and
glory
of
God
:
but
knowe
Christ
through
faith
,
is
truly
to
knowe
God
.
For
Christ
is
the
face
,
forme
,
Image
,
worde
,
and
purpose
of
God
the
Father
.
Reiecting
therefore
Christ
,
they
doe
glory
of
God
the
Father
in
vayne
,
as
wee
shall
sée
hereafter
.
29.
But
I
knowe
hym
:
for
I
am
of
hym
,
and
he
hath
sent
me
.
C.
He
declareth
,
that
he
is
not
thus
boulde
rashly
or
withoute
cause
.
And
by
his
example
he
teacheth
vs
that
we
ought
not
lightly
to
vse
the
name
,
and
to
boaste
of
the
same
as
of
the
patron
and
reuenger
of
oure
cause
.
For
there
are
many
to
boulde
in
boasting
of
Gods
authoritie
:
yea
those
men
which
boast
their
owne
inuencions
for
deuine
oracles
,
wil
vse
nothing
sooner
to
condemne
the
Iudgementes
of
all
other
men
then
the
name
and
authoritie
of
God
.
But
by
these
wordes
of
Christe
we
are
taught
to
beware
of
vayne
confidence
:
Vaine
confidence
is
to
be
estewed
.
and
wée
muste
then
bouldly
stryue
against
men
when
the
truth
of
God
is
manifest
vnto
vs
:
and
when
we
are
sure
that
God
standeth
on
oure
side
.
M.
Therfore
Christ
speaketh
of
the
sure
&
vndoubted
knowledge
of
God
,
of
the
whiche
he
aloane
maye
truely
boaste
.
R.
Because
no
man
hath
séene
God
at
any
time
,
but
his
onely
Sonne
,
which
is
in
the
bosome
of
the
father
,
Iohn
.
1.18
.
Mat.
11.27
who
hath
shewed
him
vnto
vs
.
For
no
man
knoweth
the
Father
but
the
Sonne
and
he
to
whom
the
Sonne
will
reueale
hym
.
For
J
am
of
him
By
this
place
may
be
gathered
the
celestiall
originall
of
Christ
.
M
,
And
that
he
is
the
true
Messias
.
Bv.
For
he
was
not
sent
of
God
as
other
prophetes
were
but
as
the
Sauiour
of
the
whole
world
,
and
the
true
Mediatour
betwéene
God
and
man
.
30.
Then
they
sought
to
take
hym
:
but
no
man
layed
handes
on
hym
,
because
his
houre
was
not
yet
come
.
C.
There
wanted
neyther
will
,
neyther
dilligence
,
nor
power
to
hurte
oure
sauioure
Christe
.
Howe
then
commeth
it
to
passe
that
in
so
greate
mallice
and
spight
they
are
astonied
,
euen
as
if
their
handes
and
their
féete
were
bound
.
The
Euaungelist
sheweth
the
cause
hereof
,
saying
.
Because
his
howre
was
not
yet
come
.
By
whiche
wée
are
admonished
,
that
Christe
was
protected
and
defended
by
God
againste
their
force
,
and
outragious
crueltie
,
And
with
all
he
taketh
away
the
offence
which
might
come
by
the
crosse
,
because
there
is
no
cause
why
wee
shoulde
be
troubled
when
we
heare
that
Christe
was
not
caried
to
Death
at
the
will
and
pleasure
of
men
,
but
was
appoynted
to
be
made
such
a
sacrifice
by
the
decrée
and
will
of
his
Father
.
Bv.
Therfore
Godes
deuine
protection
and
prouidence
is
here
commended
vnto
vs
,
to
the
whiche
whosoeuer
wholy
committeth
himselfe
,
shall
go
forwarde
voyde
of
all
feare
in
the
Lordes
businesse
.
C.
For
hereof
is
gathered
a
generall
doctrine
.
For
howsoeuer
wée
liue
from
day
to
day
yet
notwithstanding
with
GOD
euery
mans
houre
of
death
is
appoynted
.
It
is
a
matter
Incredible
,
that
wée
béeing
subiecte
to
so
many
casualties
and
haps
to
so
many
iniuries
of
men
,
and
of
wilde
beastes
,
and
béeing
besette
with
so
many
sickenesses
and
diseases
,
should
notwithstanding
bée
withoute
the
gonshote
of
all
daungers
,
except
it
be
when
it
is
Gods
pleasure
to
call
vs
:
but
wée
muste
fight
and
striue
continually
against
oure
distruste
.
And
firste
of
all
we
must
note
here
what
doctrine
we
heare
,
then
the
ende
wherevnto
it
tendeth
,
and
thirdly
the
exhortation
that
is
taken
of
the
same
that
casting
all
our
cares
vpon
God
,
we
maye
followe
oure
vocation
,
and
not
swarue
from
oure
dutie
through
anye
feare
.
Neuerthelesse
,
lette
no
man
passe
hys
boundes
.
For
it
is
not
méete
that
the
truste
of
Gods
prouidence
,
shoulde
be
extended
farther
than
God
hymselfe
hath
commaunded
.
B.
Wherefore
lette
vs
only
seeke
to
set
forth
the
Glory
of
God
,
and
as
for
other
thinges
he
will
care
for
,
neyther
shall
any
thing
happen
to
vs
before
oure
houre
be
come
:
and
then
whatsoeuer
happeneth
shal
be
for
oure
saluation
:
Concerning
the
whiche
reade
the
one
and
twentie
chapter
of
Luke
,
the
eyghteene
verse
.
R.
This
if
we
beléeue
whensoeuer
any
affliction
aryseth
,
wée
will
not
dispayre
,
we
will
not
séeke
for
vayne
helpe
,
we
will
attempt
no
euell
but
will
patiently
abide
the
hand
of
the
Lorde
,
looking
for
Helpe
from
aboue
.
Neyther
is
there
any
cause
why
thou
shouldest
distruste
that
God
will
deale
otherwise
with
thée
than
hee
hath
done
with
Christ
.
Gen.
45.8
.
●
kin.
24.5
Psal.
18
25
4.
kin
6.14
Act.
9.25
Act.
12.8
For
looke
howe
the
heade
fareth
so
shall
the
members
,
As
it
as
to
be
sene
in
Ioseph
,
in
Dauid
,
in
Elizeus
,
in
Paule
,
in
Peter
,
and
many
other
mo
.
31.
Many
of
the
people
beleeued
on
him
and
sayde
,
when
Christe
commeth
,
will
he
do
moe
miracles
than
these
that
this
man
hath
done
?
Many
of
the
people
beleeued
.
Bv.
This
also
pertayneth
to
consolation
,
that
as
the
wicked
are
multiplyed
from
daye
to
daye
,
euenso
godly
,
simple
,
and
good
men
shall
neuer
be
wanting
to
beléeue
the
Gospell
.
C.
Christe
might
haue
séemed
to
preache
to
deafe
and
obstinate
persones
:
yet
notwithstanding
the
Euaungelist
sayth
,
that
there
followed
some
fruite
.
M.
Because
the
Kingdome
of
God
cannot
be
preached
withoute
fruite
.
C.
Therefore
howsoeuer
some
do
fret
and
fume
,
some
deride
,
and
othersome
Cauill
,
whereof
diuers
discencions
maye
aryse
,
yet
notwithstanding
,
the
preaching
of
the
Gospell
shall
not
bée
vnprofitable
,
Wherefore
the
séede
must
be
sown
,
and
we
must
patiently
abide
,
vntill
continuance
of
tyme
bring
forth
fruite
.
When
Christ
commeth
B.
These
men
hauing
the
séede
of
God
might
haue
séene
great
thinges
in
the
Lorde
,
namely
such
great
signes
and
myracles
,
as
greater
could
not
be
:
herevppon
also
they
knewe
Christ
hymselfe
,
beeing
nothing
offended
at
his
humilitie
,
at
his
stocke
and
kindred
,
or
at
his
conuersation
.
C.
But
because
they
rather
depended
vppon
miracles
than
leaned
to
doctrine
,
and
were
not
as
yet
fully
perswaded
that
Iesus
was
Christ
the
sonne
of
God
,
this
worde
(
beleeued
)
is
improperly
vsed
,
that
is
to
saye
,
because
they
weare
redy
to
heare
him
,
and
shewed
them selues
apt
to
be
taught
of
him
as
of
a
master
,
such
preparation
of
faith
is
called
fayth
.
Therefore
in
that
the
holy
Ghoste
voutsafeth
to
call
a
smale
sparke
of
good
affection
by
so
honorable
a
title
,
we
ought
thereby
to
be
incouraged
,
and
not
to
doubte
but
that
the
least
faith
shal
be
acceptable
vnto
God
.
M.
Here
we
sée
that
one
and
the
selfe
same
preaching
of
the
Gospell
,
doth
profite
the
simpler
sort
to
instruction
,
but
to
the
other
it
geueth
matter
of
contradiction
.
In
like
manner
the
signes
and
miracles
of
oure
sauioure
Christe
were
sette
before
all
mens
eyes
to
be
seene
,
by
the
sight
and
diligent
consideration
whereof
the
elect
beléeued
on
hym
.
B.
But
the
Reprobate
coulde
behoulde
nothing
in
Christe
but
base
and
contemptible
thinges
,
whereat
they
were
offended
.
32.
The
Pharise
is
heard
that
the
people
murmured
suche
thinges
concerning
him
,
and
the
Phariseis
and
highe
Priestes
sent
seruauntes
to
take
him
.
M.
The
more
that
the
glory
of
christ
did
declare
it selfe
to
the
people
,
the
more
the
mallice
,
the
spight
,
and
furie
of
the
Pharisées
increased
,
for
the
Phariseis
were
appoynted
as
Scoutes
to
seeke
all
occasion
to
suppresse
Christe
.
In
the
former
place
or
roome
the
Euangelist
nameth
them
aloane
:
after
hée
ioyneth
with
them
the
high
Priestes
,
with
whome
also
they
tooke
parte
.
There
is
no
doubte
but
that
as
these
Phariseis
were
the
most
zelous
obseruers
of
the
Lawe
,
so
were
they
the
most
zelous
enemies
of
al
other
vnto
Christ
:
but
because
they
were
not
able
aloane
to
oppresse
Christe
,
they
referred
the
matter
to
the
whole
order
of
Priesthoode
.
So
that
they
which
otherwise
were
enemies
and
at
contention
betwéene
them selues
,
doe
nowe
by
the
helpe
of
Sathan
agrée
together
,
and
conspire
among
themselues
againste
the
Sonne
of
God
.
A.
Euen
as
we
reade
of
Herode
and
Pilate
,
when
Christe
was
brought
before
them
to
bee
Iudged
:
Luk.
23.12
.
for
then
they
were
made
friends
betwéene
whome
before
there
was
hartburning
and
grudge
.
Bv.
And
it
greatly
gréeued
the
high
Priestes
,
that
the
people
neglecting
the
Religion
of
the
Phariseis
,
and
as
it
were
despising
those
holy
men
,
followed
Christe
and
his
doctryne
which
was
quight
repugnaunt
to
the
doctrine
of
the
Phariseis
.
Therefore
the
wicked
Iewes
,
mynding
to
stay
this
rumore
concerning
Christe
,
suborned
publique
soldiers
whiche
might
bring
hym
bounde
.
M.
In
the
whiche
we
maye
noate
the
nature
of
wicked
Hipocrites
.
At
the
first
when
they
sought
to
kyll
Christ
,
they
pretended
the
breaking
of
the
Sabboth
:
when
as
notwithstanding
,
the
breaking
of
the
Sabboth
:
did
not
offende
them
,
but
the
obscuring
of
their
owne
name
.
But
so
soone
as
they
heare
this
rumoure
of
the
people
concerning
Christ
,
they
were
in
such
a
rage
that
they
went
aboute
openly
to
laye
violent
hand
on
hym
.
So
impietie
,
somwhile
seketh
to
shed
innocent
bloud
priuily
:
but
when
it
hath
not
successe
,
then
it
openly
bursteth
forth
.
So
Saule
at
the
firste
laye
priuily
in
wayte
to
destroye
Dauid
:
1.
Kin.
i8
.
i●
but
when
his
rage
was
more
hoat
,
he
began
with
open
warre
and
persecution
to
séeke
his
death
Thus
also
are
Hipocrites
woont
to
behaue
them selues
,
who
in
the
Churche
séeke
not
Christe
,
but
eyther
the
estimation
of
their
owne
name
,
eyther
gayne
,
eyther
kingdome
,
or
else
the
impunitie
of
offences
,
who
at
the
firste
,
pretended
the
zeale
of
God
but
are
so
mad
at
the
laste
,
that
all
men
maye
see
,
what
it
is
they
looke
for
,
and
what
offendeth
them
.
C.
Moreouer
yf
so
be
the
Phariseis
were
so
whoat
,
&
so
carefully
diligent
,
to
defende
the
corrupt
state
of
the
Churche
howmuche
more
vehement
ought
we
to
be
in
defending
the
kingdome
of
Christe
For
the
madnesse
of
the
Papistes
is
no
lesse
at
this
daye
,
to
extinguishe
the
gospell
.
M.
Last
of
all
it
appeareth
how
prepostourous
the
Iudgement
,
and
how
peruerse
the
counsaile
of
the
reprobate
is
.
The
multitude
murmure
and
Christ
is
commaunded
to
be
taken
.
Why
doe
they
not
rather
instruct
the
murmuring
multitude
in
the
truth
,
or
reprehende
them
?
But
this
is
the
maner
of
the
worlde
being
voyde
of
the
spirite
of
God
.
After
this
manner
the
vpper
Captaine
commaunded
Paule
to
be
caryed
vp
into
the
Castle
,
and
bade
that
he
shoulde
be
scourged
,
and
examined
,
that
hée
might
know
wherefore
they
cryed
so
on
hym
:
Act
22.24
.
whereas
rather
hée
ought
to
haue
stopt
the
mouthes
of
those
impudent
Dogges
,
which
continually
barcked
at
the
little
flocke
of
Christ
.
33.
Then
sayde
Iesus
vnto
them
,
yet
am
I
a
little
while
with
you
and
then
go
I
vnto
him
that
sent
mee
.
Bv.
When
Iesus
knew
what
they
priuilye
went
about
,
he
declared
vnto
them
in
certaine
darcke
sentences
,
boath
that
their
conspiracies
shoulde
be
vayne
,
and
also
that
hée
woulde
in
a
shorte
time
of
his
owne
frée
will
offer
vp
hys
bodye
to
the
death
of
the
crosse
for
the
redemption
of
the
whole
worlde
:
and
so
vnder
a
sertaine
hydden
and
darke
speache
,
hée
declareth
vnto
them
the
mistery
of
the
dispensation
,
that
hee
should
shortly
dye
,
after
that
ascende
into
heauen
,
and
so
to
come
from
thence
to
iudge
hys
enimies
.
C.
There
are
some
which
thinke
these
wordes
to
be
spoken
,
to
the
asassemblye
of
people
which
were
present
:
and
other
some
to
the
seruauntes
which
were
sent
to
take
Christe
.
But
there
is
no
doubt
but
that
Christ
properly
speaketh
to
his
enimies
,
which
sought
hys
destruction
.
For
hée
derydeth
theyr
practises
,
because
in
vaine
they
take
them
in
hande
,
vntill
the
time
came
which
his
Father
had
decréeed
.
As
if
hée
shoulde
saye
,
M.
I
séeme
to
you
to
be
intollerable
,
and
therefore
you
seeke
with
all
your
might
and
mayne
to
destroye
mée
.
Be
quiete
a
while
,
for
I
meane
not
to
be
with
you
verye
longe
.
R.
There
is
no
cause
why
you
shoulde
be
carefull
so
take
awaye
my
lyfe
,
least
I
shoulde
escape
your
handes
.
For
séeing
I
am
so
welcome
vnto
you
,
as
smoake
to
your
eyes
,
and
thornes
to
your
féete
,
I
meane
not
to
trouble
you
wyth
my
presence
any
long
time
.
M.
Onely
a
lyttle
while
I
will
be
troublesome
vnto
you
.
R.
For
I
will
go
vnto
him
that
sent
mée
.
Bv.
I
will
not
flée
from
you
,
but
will
willinglye
offer
my selfe
to
the
death
,
when
the
time
shall
come
,
that
by
the
crosse
and
death
,
I
shall
enter
into
the
glorye
of
the
Father
,
and
shall
possesse
the
kingdome
ouer
all
creatures
.
By
these
wordes
hée
declareth
that
neyther
his
lyfe
nor
his
death
was
at
their
will
,
but
that
there
was
a
time
appoynted
to
him
of
his
father
,
Luk.
13.3
●i
which
must
néedes
be
fulfilled
.
A.
Euen
as
hée
made
aunswere
to
certaine
in
another
place
,
Go
yee
and
tell
that
Foxe
,
Behould
I
cast
out
Deuilles
,
and
heale
the
people
to
daye
and
to
morrowe
,
and
the
thirde
daye
I
shal
bee
perfected
.
I
go
vnto
him
that
sent
mee
C.
By
these
wordes
hée
declareth
that
death
cannot
destroy
him
,
but
rather
that
so
soone
as
hée
hath
put
of
his
mortal
bodye
,
hée
will
declare
himselfe
to
be
the
sonne
of
God
,
by
the
glorious
triumphe
of
his
resurrection
.
Moreouer
,
herevpon
is
to
be
gathered
a
generall
admonicion
.
For
Christ
is
presentlye
with
vs
,
so
often
as
hée
calleth
vs
by
the
preaching
of
the
Gospel
,
to
the
hope
of
saluation
.
Ephe.
2.17
.
For
the
preaching
of
the
Gospell
is
not
in
vaine
called
the
discention
of
Christ
vnto
vs
.
If
so
be
wée
will
take
holde
of
his
hande
when
hée
reacheth
the
same
vnto
vs
hée
will
leade
vs
vnto
his
Father
:
and
so
long
as
wée
shall
bée
Pilgrimes
in
this
worlde
,
hée
will
not
onely
shewe
himselfe
to
bee
nere
vnto
vs
,
but
will
also
for
euer
dwell
within
vs
.
But
if
wée
neglect
his
presence
,
hée
looseth
nothing
thereby
but
wée
loase
his
presence
,
whereby
wée
shall
be
left
without
God
and
lyfe
.
34.
Yee
shall
seeke
mee
and
shall
not
finde
mee
:
and
where
I
am
thither
can
yee
not
come
.
C.
This
is
a
gréeuous
threatning
against
the
mockers
and
contemners
of
hys
trueth
.
They
sought
to
kill
Christ
,
but
Christ
here
in
an
ambiguous
and
darcke
signification
of
the
word
,
derideth
them
:
because
shortelye
it
woulde
come
to
passe
that
they
should
séeke
him
after
another
manner
,
namelye
to
finde
some
helpe
and
comfort
in
theyr
miserye
and
destruction
.
As
if
hée
shoulde
saye
,
Yée
cannot
suffer
and
abide
my
presence
for
a
little
time
:
but
it
will
shortelye
come
to
passe
that
yée
shall
séeke
mée
in
vaine
:
because
I
being
farre
from
you
,
not
onelye
in
bodye
,
but
also
in
power
will
looke
for
your
destruction
from
heauen
.
R.
For
there
are
greate
calamities
hanging
ouer
your
heades
,
yée
shall
perish
boath
in
body
and
in
soule
.
Then
in
desire
of
the
Messias
yée
shall
lift
vp
your
handes
vnto
heauen
,
then
you
shall
crye
vnto
God
,
and
hée
shall
not
heare
you
.
C.
For
here
the
sorrowfull
sig●
of
the
wicked
are
noated
,
when
as
they
béeing
constrayned
by
necessitye
flée
vnto
God
.
But
then
also
séeking
,
they
doe
not
séeke
:
for
their
vnbeléefe
and
hardenesse
of
heart
,
doth
driue
them
from
God
They
would
desire
God
to
bée
theyr
deliuerer
:
but
by
theyr
impenitencie
and
hardenesse
of
hearte
,
they
kéepe
backe
theyr
deliueraunce
.
Example
hereof
wée
haue
in
Esau
,
Gen.
27.
●
who
for
the
losse
of
his
birthright
was
not
onelye
sorrowfull
,
but
also
outragious
angerye
:
but
in
the
meane
time
hée
was
so
farre
from
the
right
waye
of
séeking
benediction
,
that
the
same
offended
him
,
and
vexed
hym
much
more
.
Thus
God
is
woont
to
take
vengeaunce
one
the
reprobate
fer
their
contempt
of
hys
grace
,
that
eyther
they
being
afflicted
with
sharpe
punishments
,
or
helde
with
the
féeling
of
theyr
miserye
,
or
being
driuen
into
some
straightes
,
complaine
crye
,
and
howle
:
but
without
profite
:
because
they
being
alwayes
lyke
vnto
themselues
;
retayne
theyr
former
wickednesse
:
and
therefore
doe
not
truelye
séeke
God
.
Therefore
the
wicked
shall
at
the
length
know
Christ
,
Vengeance
for
the
contempt
of
Christ
.
and
wishe
for
saluation
of
him
,
but
in
vaine
:
euen
then
when
deserued
vengeaunce
lighteth
vppon
him
.
This
vengeaunce
the
Iewes
felt
often
,
but
especially
when
they
were
destroyed
by
Titus
:
then
they
woulde
haue
séene
but
one
daye
of
the
Sonne
of
man
,
and
woulde
willinglye
haue
imbraced
his
worde
,
but
all
to
late
.
C.
Hereby
wée
learne
that
Christ
must
be
receyued
in
time
,
when
hée
standeth
before
vs
as
present
:
lest
wée
loase
the
occasion
to
enioye
him
:
because
the
gate
being
once
shut
,
Mat.
25.10
.
wée
shall
séeke
to
enter
in
vaine
.
And
the
Prophet
sayth
:
seeke
the
Lorde
while
hee
maye
be
founde
,
Esay
.
55.6
.
call
vppon
him
while
hee
is
nigh
.
Therefore
wée
must
runne
to
GOD
wyth
spéede
,
while
it
is
his
good
pleasure
,
Esay
.
49.8
as
sayth
the
same
Prophet
:
because
wée
knowe
not
how
long
the
Lorde
wyll
suffer
our
sluggishnesse
.
35.
Then
sayde
the
Iewes
among
them selues
:
whither
will
he
goe
that
wee
shall
not
fynde
him
?
will
he
goe
vnto
the
dispersed
among
the
Gretians
,
and
teache
the
Gentilles
.
Bv.
The
grosse
Iewes
not
vnderstanding
those
greeuouse
threatninges
of
the
Lorde
,
construe
his
wordes
I
cannot
tell
howe
.
C.
For
this
the
Euaungeliste
addeth
,
to
shewe
howe
great
the
dulnesse
of
the
people
was
.
Euenso
the
wicked
are
not
only
deafe
to
heare
the
worde
of
God
,
but
also
make
a
ieste
and
scorne
of
horrible
thretninges
,
euen
as
yf
they
heard
a
tale
or
some
vayne
thing
Christ
had
very
expresly
spoken
of
the
Father
by
name
:
but
they
staye
them selues
and
haue
only
respect
to
the
earth
,
neyther
doe
they
thinke
that
he
spake
of
any
thing
else
,
than
of
his
going
into
a
straunge
countrie
.
Will
he
go
vnto
the
dispersed
among
the
Greekes
.
R.
By
the
dispersed
,
here
,
among
the
Grecians
maye
bée
meant
,
the
Israelites
.
C.
that
we
maye
vnderstande
,
that
Christ
,
came
not
to
the
vncircumcised
,
but
to
the
Iewes
whiche
were
dispersed
through
diuers
partes
of
the
worlde
.
For
this
worde
(
dispersed
)
will
not
aptly
agrée
and
appertayne
to
those
that
were
borne
and
doe
inhabite
their
natiue
countrie
,
but
it
doth
very
well
appertayne
to
the
Iewes
whiche
are
ronagates
and
banished
men
.
So
Peter
writeth
his
firste
Epistle
to
those
that
were
despersed
throughout
Pontus
,
Galacia
,
Cappadocia
,
Asia
,
and
Bithinia
.
And
Iames
saluteth
the
twelue
tribes
which
were
dispersed
.
The
which
manner
of
speach
was
taken
out
of
Moyses
and
the
prophetes
.
Therefore
the
sence
and
meaning
of
these
wordes
is
this
.
R.
Will
he
goe
to
those
other
Iewes
which
dwell
not
in
this
Region
,
but
in
Gréece
.
Will
he
goe
ouer
the
Sea
to
the
Iewes
whiche
dwell
we
wote
not
where
.
It
maye
be
that
they
went
aboute
to
vexe
our
sauiour
Christ
with
this
mock
.
If
this
be
messias
,
will
he
establishe
the
seate
of
his
kingdome
in
Gréece
,
when
as
the
Lord
hath
assigned
the
Lande
of
Canaan
for
the
same
?
But
howesoeuer
they
meane
,
we
sée
that
they
are
nothing
mooued
with
the
seuere
threatning
of
Christe
.
Moreouer
concerning
these
dispersed
Iewes
,
the
Euaungelist
hath
spoken
in
hys
twelueth
Chapter
,
the
twentie
verse
.
The
exposition
of
the
thirtie
sixe
verse
following
is
included
in
this
thirtie
fiue
verse
.
37.
In
the
laste
daye
,
that
greate
daye
of
the
feaste
,
Iesus
stode
and
cryed
,
saying
,
If
any
man
thirste
,
let
him
come
vnto
mee
and
drinke
.
B.
This
last
daye
,
was
the
eyght
daye
of
the
feaste
of
Tabernacles
,
which
was
the
Principall
daye
,
on
the
which
it
is
lykely
:
that
the
greater
nomber
of
people
did
assemble
them selues
together
,
and
came
into
the
temple
,
where
Iesus
taught
.
C.
Let
vs
noate
that
Christe
was
not
so
terrefyed
by
any
of
the
conspiracies
of
the
Iewes
,
that
he
forsooke
his
office
,
but
as
his
perilles
increased
so
did
his
fortitude
and
courage
encrease
that
he
might
still
more
bouldly
go
forwarde
.
This
thing
boath
the
circumstaunce
of
the
tyme
,
and
the
assemblie
of
people
and
the
bouldnesse
in
crying
,
doe
testifie
.
For
it
is
lykelye
that
then
the
seruantes
and
souldiers
which
were
sent
forth
to
take
him
,
were
ready
to
laye
handes
on
hym
.
Bv.
Therefore
in
the
greatest
assemblies
and
in
the
moste
daungerouse
perilles
Iesus
commeth
fourth
in
the
middest
,
and
with
a
constant
mynde
geueth
Testimony
to
the
trueth
teaching
by
his
example
,
what
is
the
office
of
the
seruauntes
of
Christe
,
and
of
the
ministers
of
Churches
.
C.
Furthermore
we
must
noate
that
he
withstoode
their
violent
rage
which
were
of
greate
force
by
the
mightie
power
and
defence
of
God
only
.
Bv.
He
stoode
,
constantly
to
defende
a
seriouse
and
moste
graue
matter
,
appertayning
to
all
men
.
M.
At
other
tymes
for
the
most
parte
he
was
wont
to
sit
and
teache
.
Now
,
because
the
ende
of
the
feaste
was
come
,
and
because
that
solemne
and
Catholique
Sermon
of
Israell
was
to
be
dissolued
,
he
is
more
feruent
,
and
doth
with
a
strong
and
serious
crye
,
commend
to
the
people
which
were
ready
to
depart
,
that
which
they
should
carry
home
with
them
more
déepely
to
consider
and
to
ruminate
.
Bv.
For
his
crying
now
,
was
not
only
a
playne
and
sencible
speache
,
but
also
a
loude
voyce
,
thereby
declaring
that
the
matter
was
so
great
,
that
all
men
ought
to
geue
eare
to
the
same
.
C
,
This
also
is
very
profitable
for
vs
,
that
the
Euangelist
bringeth
in
christ
crying
here
with
full
mouth
,
that
all
which
thirst
should
come
vnto
him
,
For
herby
wée
gather
that
not
one
or
two
are
called
with
some
softe
voyce
secretly
,
but
that
this
doctrine
is
so
openly
proclaimed
to
all
men
,
that
no
man
can
be
ignorant
of
the
same
,
but
he
which
willingly
stoppeth
his
eares
,
and
will
not
heare
so
loude
and
shrill
a
crye
.
Jf
any
man
thirste
.
M.
Christ
comprehendeth
the
whole
summe
of
our
saluation
,
in
a
Parabolicall
kynde
of
speache
.
For
Christ
speaketh
not
of
bodily
thirste
,
which
is
quenched
with
water
,
but
of
the
thirste
of
soules
,
and
of
heauenlye
grace
.
For
the
thirste
of
soules
is
that
gredye
desier
of
heauenly
grace
,
Thirste
which
belongeth
to
soules
.
by
which
consciences
burthened
with
sin
are
afflicted
and
troubled
.
C.
Therefore
he
exhorteth
all
to
the
participation
of
his
goodnesse
,
so
that
they
knowing
and
feeling
their
owne
nede
desyer
to
be
holpen
,
For
we
are
all
nedy
,
bare
and
voyde
of
goodnesse
,
but
the
feling
of
that
nede
,
doth
not
mooue
al
men
to
séeke
for
remedy
.
Herevppon
it
commeth
to
passe
that
many
not
once
moouing
their
foote
,
doe
miserably
perishe
:
naye
,
many
féele
not
their
néede
,
vntill
the
Spirit
of
God
with
his
heate
doe
cause
a
hongar
and
thirst
to
arise
in
their
hartes
.
Therefore
the
office
of
the
holy
ghoste
is
,
to
make
vs
to
desier
his
grace
.
Hée
rather
calleth
those
that
thirste
than
the
hongary
.
Bv.
For
wée
can
worse
abyde
thirste
than
hongar
,
because
the
heate
whiche
is
within
vs
,
whereby
the
thirst
is
kindled
,
doth
more
vex
and
bite
vs
than
drynesse
,
whereby
hongar
dyeth
,
and
is
more
weakened
.
Very
well
and
conningly
therefore
is
the
affliction
of
a
troubled
conscience
oppressed
with
sinne
thus
described
.
Morouer
there
is
nothing
that
doth
so
much
recreate
and
refreshe
a
man
pyning
and
withering
awaye
with
thirste
,
as
doeth
cleare
water
drawen
out
of
a
liuely
spring
:
euenso
that
Ioye
of
the
minde
whiche
the
faithfull
man
receiueth
by
the
consolation
of
the
Gospell
,
cannot
be
sufficiently
expressed
in
wordes
.
C.
There
is
no
doubt
also
but
that
he
alludeth
to
the
place
of
the
Prophete
All
ye
that
thirste
come
vnto
the
water
.
&c.
Esay
.
55.1
.
For
that
which
the
Prophete
there
attributeth
to
God
,
was
necessary
to
be
fulfilled
in
Christe
,
Euen
as
the
blessed
virgine
Mary
soong
,
that
the
riche
and
full
he
sente
empty
awaye
.
Therefore
he
calleth
all
men
directly
vnto
hym
:
as
if
he
shoulde
saye
,
that
he
aloane
is
sufficient
to
quenche
the
thirste
of
all
men
:
and
that
they
are
deceyued
which
séeke
for
the
leaste
drop
from
any
other
to
quenche
their
thirst
.
M.
For
he
sayth
not
,
if
any
man
thirste
,
let
hym
Apostles
:
but
,
let
him
come
to
mee
.
And
hée
sayeth
not
,
If
any
man
thyrst
,
let
him
goe
to
my
Father
:
from
whome
notwithstanding
,
wée
haue
euerye
good
thing
comming
downe
from
the
Father
of
lyghtes
.
Iam.
i.
17.
Because
Christ
speaketh
here
as
the
onelye
Mediatour
betwéene
God
and
man
,
whome
the
Father
hath
sent
into
this
worlde
,
that
wée
might
al
receyue
of
his
fulnesse
,
grace
for
grace
:
to
whome
wée
haue
testimony
from
heauen
,
saying
:
This
is
my
well
beloued
Sonne
,
Mat.
17.5
.
in
whome
I
am
well
pleased
,
heare
him
,
hée
whiche
commeth
vnto
him
,
commeth
vnto
God
himselfe
.
A.
For
hée
is
the
onely
waye
to
the
Father
,
euen
as
he
him selfe
testifyeth
,
saying
,
No
man
commeth
to
the
Father
,
Ioh.
14.6
.
but
by
mee
.
C.
Let
no
man
therefore
complayne
as
vncertayne
what
hée
shoulde
doe
to
obtaine
saluation
.
Christ
the
well
of
lyfe
,
calleth
here
all
men
to
him
,
saying
:
If
any
man
thyrst
,
let
him
come
to
mee
,
and
hee
shall
drinke
.
To
the
which
exhortacion
hee
addeth
this
promise
,
And
drinke
.
By
these
wordes
Christ
declareth
that
hée
is
not
a
drye
spring
,
but
a
déepe
and
bottomlesse
well
:
which
geueth
drinke
plentifullye
to
all
men
,
Wherevpon
it
followeth
that
our
desyre
shall
not
bée
in
vayne
,
if
so
bée
we
séeke
for
that
of
him
,
which
is
wanting
in
vs
.
M.
Seeing
therefore
we
haue
Christ
the
true
well
of
lyfe
,
let
vs
take
héede
that
we
do
not
frame
to
our selues
voide
Sesternes
,
which
wyll
holde
no
water
to
quenche
our
Thyrst
,
euen
as
the
Lord
casteth
the
people
in
the
téeth
by
the
Prophete
Ieremy
.
Ier.
2.
i3
.
And
the
Apostle
saith
,
If
any
man
sinne
,
wee
haue
an
aduocate
with
the
Father
,
Iesus
Christ
the
righteous
,
and
hee
is
the
propiciation
for
our
sinnes
,
i.
Ioh.
2.
i.
and
not
onely
for
our
sinnes
,
but
for
the
sinnes
of
the
whole
world
.
38.
Hee
that
beleeueth
on
mee
,
as
sayeth
the
Scripture
,
out
of
his
bellye
shall
flowe
Ryuers
of
water
of
lyfe
.
M.
Nowe
Christ
sheweth
howe
those
that
are
a
thyrste
,
shoulde
drinke
of
the
well
of
water
of
lyfe
,
teaching
,
that
to
come
,
and
to
drinke
,
is
to
beléeue
.
Euen
as
hee
sayeth
in
another
place
,
He
which
commeth
vnto
mee
shall
not
hungar
:
Ioh.
6.35
.
and
hee
which
beleeueth
in
mee
shall
neuer
thyrst
.
Also
it
is
sayde
,
I
wyll
powre
water
vppon
the
thyrstye
,
and
flooddes
vppon
the
drye
ground
:
Esai
.
44.3
I
wyll
poure
my
Spyrite
vpon
thy
seede
,
and
my
blessing
vppon
thy
buddes
.
C.
Therefore
wée
must
come
in
Fayth
,
and
not
with
our
féete
.
For
to
beleeue
in
Christ
,
is
to
imbrace
him
so
,
as
the
Gospell
setteth
him
foorth
vnto
vs
,
full
of
wisdome
,
vertue
,
righteousnesse
,
puritye
,
lyfe
,
and
all
other
giftes
of
the
spirite
.
As
sayeth
the
Scripture
.
Bv.
There
is
some
contencion
among
the
Interpretours
,
wherevnto
this
parcell
(
As
)
ought
to
be
referred
.
Some
restrayne
it
to
the
former
member
,
namely
,
to
the
worde
(
Beleeueth
:
)
as
if
hée
should
haue
sayd
,
The
scripture
teacheth
to
beléeue
in
me
:
for
it
testifyeth
of
mée
.
Therefore
,
hée
that
beléeueth
in
me
,
as
the
scripture
teacheth
,
out
of
his
belly
shal
flowe
Ryuers
of
water
of
lyfe
.
But
it
is
extended
to
the
whole
sentence
.
Furthermore
,
Christ
doeth
not
here
name
any
certaine
place
of
Scripture
:
but
taketh
his
testimony
out
of
the
commen
Doctrine
of
the
Prophetes
.
For
so
often
as
the
Lorde
promising
the
aboundaunce
of
the
spirite
,
doth
compare
the
same
to
lyuing
water
,
Water
of
lyfe
is
Christ
.
hee
hath
speciall
respect
to
the
kingdome
of
Christ
,
and
thyther
directeth
the
mindes
of
the
faithfull
.
Therefore
what
Prophesies
soeuer
there
bée
extant
,
concerning
lyuing
waters
,
they
are
fulfilled
in
Christ
:
because
hée
aloane
hath
opened
and
reuealed
to
vs
the
hydden
treasures
of
God
.
They
are
worthy
therefore
to
perishe
miserablye
,
who
being
called
gently
and
louingly
of
Christ
,
wander
else
where
.
Out
of
his
bellye
shall
flowe
Riuers
.
Bv.
By
this
hée
meaneth
the
plenty
and
abundaunce
of
al
giftes
and
good
works
.
C.
For
in
him
he
teacheth
is
stoare
and
sufficient
,
to
fyll
vs
.
The
Metaphor
in
shewe
séemeth
harde
,
when
hée
sayth
that
Ryuers
of
water
of
lyfe
,
shal
flowe
out
of
the
bellye
of
the
faithfull
:
notwithstanding
the
scence
and
meaning
,
is
plaine
inough
,
that
the
beléeuing
shall
neuer
want
any
spyrituall
goodnesse
.
Hée
calleth
that
the
water
of
lyfe
,
which
in
springing
shal
neuer
decrease
or
waxe
drye
,
as
is
sayde
before
.
The
bellye
of
the
inwarde
man
,
is
the
conscience
of
the
heart
.
And
by
floodes
,
hée
meaneth
the
manifolde
Graces
of
the
Spyrite
,
which
are
necessary
to
the
spyrituall
life
of
the
Soule
.
To
bée
short
,
here
is
promised
vnto
vs
as
well
the
perpetuity
of
the
giftes
of
the
spyrite
,
as
the
plentye
of
the
same
.
39.
(
But
this
spake
he
of
the
Spyrite
,
which
they
that
beleeue
on
him
should
receyue
:
for
the
holye
Ghost
was
not
yet
there
,
because
Iesus
was
not
yet
glorifyed
.
)
But
this
spake
hee
.
M.
Because
the
woordes
of
Christ
were
to
the
ignoraunt
obscure
and
darke
as
Parabolicall
,
therefore
it
séemed
necessarye
to
the
Euangelist
to
expound
the
same
.
C.
The
name
of
water
is
sometyme
geuen
to
the
Spirite
,
because
of
cleanesse
,
because
it
belongeth
vnto
him
to
purge
our
fylthinesse
:
but
in
this
place
and
in
such
lyke
,
there
is
not
al
one
manner
of
speache
,
and
that
because
,
we
are
voide
of
all
humour
&
moystnesse
of
life
,
vntil
such
time
as
the
spirite
of
god
doth
water
vs
with
his
spiritual
and
heauenlye
dewe
.
And
here
is
a
figure
called
Synecdoche
,
because
all
the
partes
of
life
are
comprehended
vnder
this
one
worde
of
water
,
whereby
also
wée
gather
,
that
whosoeuer
are
not
regenerate
by
the
spirite
of
Christ
,
are
to
bée
counted
for
dead
men
,
although
they
séeme
to
them selues
to
haue
lyfe
.
For
the
holye
Ghost
was
not
yet
.
M.
These
wordes
shewe
the
cause
wherefore
it
was
sayde
,
Which
they
should
receyue
,
and
not
rather
:
Which
they
that
beleeue
haue
receyued
:
Because
(
sayeth
hée
)
The
holye
Ghost
was
not
as
yet
.
Bv.
Hée
speaketh
not
here
of
the
essence
of
the
holye
Ghost
,
which
is
coequall
and
coeternall
with
the
Father
and
the
Sonne
.
M.
For
it
is
written
,
By
the
worde
of
the
Lorde
,
the
Heauens
were
made
,
and
all
the
powers
of
them
,
Psal.
33.6
.
by
the
breath
of
his
mouth
.
And
the
whole
Scripture
of
the
olde
Testament
doeth
testifye
no
lesse
of
him
than
of
Christ
the
worde
of
God
.
Neyther
doth
hée
speake
simplye
concerning
his
working
and
giftes
in
the
faithfull
,
as
though
before
Christ
was
gloryfied
,
the
holye
Ghost
dyd
not
worke
in
the
mindes
of
the
Godlye
,
as
well
in
the
tyme
of
the
olde
Testament
,
as
of
the
Newe
:
when
as
he
manifestlye
declared
himselfe
in
the
Prophetes
,
in
the
Patriarkes
,
in
the
Godlye
Kinges
,
and
in
all
those
godlye
men
which
began
to
cleaue
vnto
Christ
,
whether
they
were
Apostles
or
others
,
&
that
many
wayes
.
C.
But
the
Euangelist
doeth
deny
that
the
same
grace
of
the
spirite
,
which
after
the
resurrection
of
Christ
was
shed
out
vppon
〈◊〉
was
openlye
geuen
,
so
long
as
Christ
was
in
this
worlde
vnder
the
hum●●●
base
forme
of
a
seruaunt
.
And
hys
forsaketh
comparatiuelye
:
as
when
the
new
Testament
is
set
against
the
olde
,
God
promiseth
his
spirite
to
the
faythfull
,
as
if
hée
had
neuer
geuen
the
same
to
the
Fathers
.
Then
verilye
the
Disciples
receiued
the
first
fruites
of
the
spirite
:
for
whereof
came
Fayth
,
but
of
the
Spirite
?
R.
And
dyd
not
the
Apostles
cast
out
Deuelles
,
by
the
power
of
the
holye
Ghost
,
and
confesse
Christ
to
bée
the
Sonne
of
GOD
,
before
the
Crosse
?
And
the
confession
of
Fayth
is
a
worke
of
the
holye
Ghost
,
and
not
of
fleshe
.
C.
Therefore
the
Euangelist
doeth
not
deny
,
but
that
the
grace
of
the
Spyrite
was
geuen
before
the
death
of
Christ
to
the
Children
of
God
:
but
hee
affirmeth
that
the
same
was
not
yet
so
manifest
and
euident
as
it
should
bée
afterwarde
.
For
this
is
the
principall
ornament
,
and
bewtye
of
the
kingdome
of
Christ
,
that
hée
gouerneth
his
Church
by
his
holye
spyrite
.
But
hée
tooke
then
the
iust
and
solemne
possession
of
his
kingdome
,
when
hee
was
exalted
to
the
right
hande
of
his
Father
.
It
is
no
maruayle
therefore
if
hée
deferred
the
full
exhibition
of
his
Spirite
,
vntyll
that
time
.
Regeneration
the
feuite
of
the
spirite
.
But
it
may
bée
demaunded
here
,
whether
hée
meane
the
visible
graces
of
the
Spyrite
,
or
regeneration
,
whiche
is
the
fruicte
of
Adoption
.
I
aunswere
,
The
holye
Ghost
appeared
(
which
was
promised
at
the
comming
of
Christ
)
in
those
visible
gyftes
,
as
in
a
glasse
:
notwithstanding
,
properlye
hée
speaketh
here
of
the
power
of
the
holy
Ghost
,
by
which
wée
are
borne
againe
in
Christ
,
and
are
made
newe
creatures
.
40.
Many
of
the
people
therefore
when
they
hearde
this
saying
,
sayde
,
Of●
trueth
this
is
the
●●●phete
.
Bv.
Here
is
repeate●●
〈◊〉
the
truth
of
the
Gospell
is
receyue●●
the
world
,
For
those
thinges
which
hée
had
spoken
euidentlye
and
plainlye
,
made
the
multitude
diuerslye
affected
,
in
the
which
were
both
good
and
simple
,
and
also
wicked
and
peruerse
hearers
.
C.
Wherevpon
some
thinking
one
thing
,
and
some
another
,
there
roase
contencion
among
the
people
.
And
there
are
reckened
vp
thrée
sortes
of
hearers
of
Christ
.
Thre
sorts
of
hearers
of
Christ
.
The
first
sort
confessed
Iesus
to
bée
a
true
Prophete
:
whereby
wée
gather
that
they
dyd
not
abhorre
his
doctrine
:
but
howe
light
and
friuolous
this
confession
was
,
it
appeareth
thereby
,
that
they
alowing
the
teacher
,
neyther
vnderstoode
nor
felt
,
what
hée
meant
or
spake
.
For
they
could
not
trulye
imbrace
Christ
as
a
Prophete
,
but
they
must
also
acknowledge
him
to
bée
the
Sonne
of
God
,
and
the
aucthour
of
theyr
saluation
:
notwithstanding
,
in
this
they
doe
well
,
that
they
thinke
some
diuine
power
to
bée
in
Christ
,
which
causeth
them
to
reuerence
him
.
For
being
thus
apte
to
bée
taught
they
might
easely
haue
attayned
to
Faith
,
as
is
sayde
in
another
place
.
41.
But
other
sayde
,
this
is
christ
.
But
some
sayde
,
shall
christ
come
out
of
Galilee
.
But
other
sayde
.
C
:
These
dyd
better
,
which
plainlye
confessed
Christ
.
M.
For
they
séeme
to
profite
better
in
the
doctrine
of
Christ
than
others
,
and
to
bée
better
instructed
and
learned
in
the
holye
Scriptures
than
others
.
Bv.
For
they
acknowledge
him
to
bée
the
true
Messias
promised
before
in
the
Lawe
and
the
Prophetes
:
which
was
a
true
confession
.
For
it
comprehendeth
the
whole
sum
of
al
the
Christian
fayth
,
and
the
Reuelacion
thereof
is
sayde
to
depende
,
not
of
fleshe
and
blood
,
Mat.
16.17
but
of
the
spyrite
of
God
.
But
some
sayde
,
shall
Christ
.
C.
The
thirde
sorte
resist
,
being
euyl
and
vnbeléeuing
,
and
corrupted
with
the
Leuen
of
the
Pharisees
,
which
do
not
onely
thinke
and
speake
otherwise
than
dyd
the
other
,
but
also
goe
about
to
destroye
the
good
séede
that
was
conceyued
in
the
heartes
of
the
good
.
M.
Here
we
sée
howe
the
confession
of
the
trueth
,
is
strayte
waye
subiect
to
the
confession
of
such
as
erre
.
The
sincerer
sort
,
sayd
,
This
is
Christ
:
these
by
and
by
gainsaye
them
,
not
simplye
,
saying
:
Hee
is
not
Christ
,
but
going
subtillye
about
to
proue
that
hée
is
not
Christ
,
neyther
can
bée
.
This
confession
therefore
of
Christian
Fayth
,
was
no
sooner
vttered
,
but
it
was
withstoode
and
gainesayde
.
This
lot
belongeth
to
the
Doctrine
of
the
trueth
for
euer
,
against
the
which
it
is
necessarye
that
wée
confirme
and
fortifye
our
consciences
.
C.
But
least
these
wicked
men
might
seeme
rashlye
to
reiect
Christ
:
they
arme
them selues
with
testimonye
of
Scripture
,
which
although
they
wrest
amis
against
Christ
,
yet
notwithstanding
it
hath
some
shewe
of
trueth
.
In
this
onelye
they
are
deceyued
,
that
they
make
Christ
to
bée
of
Galilee
.
But
wherevppon
commeth
this
ignoraunce
but
of
contempt
?
For
if
it
had
not
béene
greuous
to
them
to
enquyre
,
Christ
had
appeared
vnto
them
gloryous
vnder
boath
titles
,
being
borne
in
Bethleem
,
and
the
sonne
of
Dauid
.
But
such
is
our
nature
:
In
trifeling
matters
wee
are
ashamed
to
bée
ignoraunt
,
but
as
for
Heauenlye
matters
wee
make
no
account
of
them
.
B.
This
scruple
also
offended
Nathanaell
:
but
because
hée
sought
the
trueth
,
hée
went
neuerthelesse
to
the
Lord
without
the
sight
of
any
signe
,
to
heare
what
hee
taught
or
promised
.
But
these
men
had
séene
so
many
signes
,
and
had
heard
so
many
Sermons
plainly
Preached
,
by
which
if
they
had
béene
of
God
,
without
all
doubte
they
woulde
haue
beene
so
addicted
to
him
,
that
they
woulde
neuer
haue
thought
of
the
place
of
his
byrth
,
or
or
haue
asked
the
Lorde
concerning
the
same
.
But
they
dyd
onely
aske
to
withstande
the
trueth
,
and
not
to
learne
.
Therefore
by
the
iust
Iudgement
of
God
,
they
knewe
not
where
the
Lorde
was
borne
,
which
was
to
them
an
occasion
of
offence
.
Beholde
howe
men
,
of
the
Scriptures
them selues
,
which
leade
vs
by
the
hand
to
Christ
,
make
a
let
and
staye
,
that
they
come
not
vnto
him
.
M.
It
is
no
newe
thing
therefore
that
the
Aduersaries
of
the
truth
at
this
day
,
doe
falselye
bring
the
testimonies
of
the
Scriptures
,
against
the
Doctrine
of
the
Gospell
.
This
is
the
olde
subtiltye
of
Sathan
,
to
bring
that
to
a
contrarye
sence
,
Knowledg
of
scripture
not
sufficient
without
application
which
was
geuen
of
God
to
testifye
of
the
trueth
.
But
it
is
not
inough
to
vnderstand
the
places
of
Scripture
in
them selues
,
except
also
wee
knowe
very
well
,
wherevnto
they
are
applied
.
42.
Sayth
not
the
Scripture
,
that
Christ
shal
come
of
the
seede
of
Dauid
,
and
out
of
the
Towne
of
Bethlehem
,
where
Dauid
was
?
43.
So
was
there
discencion
among
the
people
because
of
him
.
44.
And
some
of
them
woulde
haue
taken
him
,
but
no
man
laid
handes
on
him
.
C.
By
this
example
wée
are
taught
that
it
ought
not
to
séeme
wonderfull
vnto
vs
at
this
day
,
if
so
be
men
be
deuided
among
themselues
by
contencions
.
Wée
sée
that
there
rose
a
Scisme
by
the
words
of
Christ
,
and
that
not
among
the
Gentiles
,
which
were
alienate
from
the
fayth
,
but
in
the
middest
of
the
Churche
of
God
,
and
in
the
beginning
of
the
Church
.
Shall
therefore
the
doctrine
of
Christ
be
blamed
as
the
aucthor
of
troubles
?
Bv.
Shall
it
therefore
follow
that
Christ
is
the
aucthour
of
dissention
,
and
sedition
.
They
rather
are
to
he
counted
the
aucthours
of
strifes
,
who
being
Rebelles
to
God
,
and
disobedient
to
the
truth
,
doe
procéede
to
defende
their
lyes
,
imaginations
,
and
errors
,
against
the
manifest
and
knowne
truth
.
C.
Yea
,
howsoeuer
the
whole
worlde
be
troubled
,
so
precious
is
the
truth
of
God
,
Contentions
amonge
Gods
people
.
that
it
is
to
be
wished
that
at
the
least
it
may
be
receiued
of
a
fewe
.
Theris
no
cause
therefore
why
our
consciences
shoulde
be
troubled
,
when
wée
sée
that
they
which
woulde
be
counted
the
people
of
God
,
doe
diuerslye
contende
among
themselues
.
Wée
knowe
what
Christ
himselfe
hath
foreshewed
,
Mat.
10.35
.
namelye
,
that
he
came
to
bring
into
the
world
fyer
,
sworde
,
diuision
,
and
seperation
.
C.
Howbeit
wée
must
noate
that
discentions
haue
not
properlye
their
beginning
of
the
Gospell
:
for
there
can
be
no
firme
agréement
but
in
the
certaine
truth
.
Whereas
therefore
they
haue
peace
among
themselues
,
which
are
ignoraunte
of
God
,
that
commeth
rather
of
dulnesse
and
scencelesnesse
in
vnderstanding
,
then
by
true
consent
.
To
be
shorte
what
contencions
soeuer
doe
arise
when
the
Gospell
is
preached
,
the
first
cause
and
originall
of
them
is
in
men
:
but
then
as
awaked
out
of
a
dreame
they
begin
to
mooue
&
stir
.
R.
For
Christe
which
is
the
Prince
of
peace
,
Esay
.
9.5
cannot
be
the
aucthor
of
discention
:
But
men
being
impacient
at
the
preaching
thereof
,
are
troubled
by
theyr
owne
infidelitye
.
A.
Wherefore
the
whole
blame
of
discention
is
to
be
layde
,
neyther
vpon
Christ
nor
vpon
his
doctrine
,
but
vpon
the
depraued
and
corrupt
nature
of
man
.
44.
And
some
of
them
woulde
haue
taken
him
,
but
no
man
laid
handes
on
him
.
C.
By
these
wordes
the
Euaungelist
declareth
,
that
Christ
was
not
onelye
contemned
of
them
,
but
also
cruellye
assalted
:
as
supersticion
is
alway
cruell
.
Also
wée
sée
that
the
will
and
deuises
of
wicked
men
is
brought
to
naught
,
except
the
will
and
consent
of
the
Lorde
be
ioyned
therewith
.
For
wée
must
ascribe
it
to
the
prouidence
of
God
,
that
theyr
practises
are
made
voyde
.
For
because
Christes
houre
was
not
yet
come
(
as
it
is
sayd
before
)
by
the
power
and
might
of
his
heauenly
Father
hée
ouercame
all
perilles
.
A.
Reade
the
thirtie
verse
of
this
Chapter
going
before
.
45.
Then
came
the
seruauntes
to
the
highe
Priestes
and
Pharisies
,
and
they
sayde
vnto
them
,
why
haue
ye
not
brought
him
?
Bv.
Nowe
Iohn
retourning
to
that
which
he
began
a
little
before
to
speake
concerning
the
seruauntes
of
the
highe
Priestes
,
addeth
,
what
was
done
to
the
Souldiours
,
whome
they
had
sent
foorth
to
take
Iesus
.
M.
No
doubt
there
was
a
counsayle
called
and
gathered
togither
,
and
thys
retourne
of
the
Souldiours
was
gréedelye
looked
for
.
For
lyke
rauening
Wolues
they
gaped
for
the
Lordes
death
,
PAR.
hoping
to
satisfie
their
rauenous
desyre
and
cruell
hatred
,
with
the
innocent
bloude
of
Christ
:
but
the
Souldiours
bring
not
Christ
.
And
they
sayde
vnto
them
M.
They
doe
not
tarrye
to
heare
what
the
Souldiours
woulde
saye
,
but
because
they
see
them
to
retourne
emptie
handed
and
with
lost
laboure
,
they
are
not
able
to
abide
and
refraine
anye
longer
,
but
burst
foorth
,
and
being
disapoynted
of
their
hope
,
they
reason
the
matter
with
them
why
they
brought
not
hym
bounde
whome
they
commaunded
to
be
brought
:
saying
,
Why
haue
ye
not
brought
him
.
M.
By
these
words
they
declare
that
they
looked
for
nothing
lesse
,
then
their
voide
retourne
,
and
therefore
doe
meruaile
how
it
commeth
to
passe
that
they
bring
him
not
.
C.
Here
wee
maye
behoulde
how
blinde
the
arrogancie
of
the
wicked
is
.
They
haue
in
suche
admiration
and
estimation
their
power
,
by
whiche
they
excell
in
the
worlde
,
that
they
are
not
afearde
prowdelye
to
contemne
all
lawe
and
equitie
:
and
if
any
thing
happen
otherwise
than
they
desire
,
than
they
woulde
confounde
boath
Heauen
and
earth
.
M.
For
this
kinde
of
Tyrauntes
,
Tyraunts
.
as
they
desire
nothing
else
than
to
extorte
and
obtaine
at
the
handes
of
their
subiectes
whatsoeuer
they
will
or
desire
,
without
consideration
of
equitie
and
Lawe
:
euenso
they
can
abide
nothing
lesse
,
than
not
to
be
obayed
in
all
thinges
and
that
it
shoulde
so
come
to
passe
that
the
thing
whiche
they
commaund
should
not
be
fulfilled
.
This
one
thing
,
they
still
obiect
that
the
superiors
must
be
obayed
:
as
though
God
were
not
aboue
all
,
whose
will
all
mortall
men
ought
to
followe
.
M.
So
Pharao
obiected
to
the
Midwiues
that
they
had
not
fulfilled
his
commaundement
.
Exod.
1.18
Ioh.
19
.
i0
A.
Pilate
set
his
aucthoritie
before
Christ
,
when
he
made
him
no
aunswere
.
M.
Also
these
reuerende
Lordes
sayde
vnto
the
Apostles
,
after
the
resurrection
of
Christ
,
Did
not
wee
straitelye
commaunde
you
that
ye
shoulde
not
teach
in
this
name
?
Act.
5.28
.
And
behoulde
yee
haue
fylled
Hierusalem
with
your
doctrine
,
Act.
4
and
intende
to
bring
this
mans
bloude
vpon
vs
.
C.
The
high
Priestes
in
demaunding
why
Christ
is
not
brought
vnto
them
,
doe
so
farre
extol
theyr
power
,
that
they
woulde
haue
nothing
to
withstand
their
commaundement
.
A.
They
enquire
,
they
complayne
,
they
are
out
of
their
wittes
,
nothing
considering
the
mightie
hand
of
the
Lord
by
which
hee
is
woont
to
protect
and
defende
his
seruauntes
.
M.
Euenso
at
this
daye
Kinges
and
Princes
in
theyr
Edictes
complaine
,
that
they
haue
hitherto
in
vaine
set
foorth
so
manye
Edictes
.
Thankes
be
to
God
which
so
defendeth
the
cause
of
his
truth
,
the
confusion
of
humaine
arrogancie
,
that
euerye
where
,
yea
in
the
verye
courtes
of
Princes
,
there
are
some
founde
,
which
wil
not
obay
wicked
commaundements
but
will
rather
make
them
frustrate
.
B
,
being
surelie
perswaded
,
that
they
ought
rather
to
obaye
God
then
men
.
Act.
5.29
46.
The
seruaunts
aunswered
:
Neuer
man
spake
as
this
man
doeth
.
R.
As
the
heart
of
the
King
is
in
the
hande
of
God
,
Pro.
2i
.
i●
that
hée
maye
turne
the
same
which
way
it
pleaseth
him
:
euenso
the
practises
and
counsayles
of
theyr
Ministers
,
are
in
the
hande
of
God
,
neyther
can
they
doe
anye
other
thing
than
that
which
the
Lord
wil
suffer
them
.
For
the
Ministers
of
the
high
Priests
in
this
place
intended
and
purposed
to
take
Iesus
,
and
for
that
cause
went
foorth
from
the
high
Priestes
:
but
when
they
intended
to
doe
most
,
theyr
heartes
fayled
them
insomuch
that
they
coulde
not
laye
handes
on
him
:
that
we
might
learne
in
aduersitye
to
truste
vnto
God
,
being
assured
that
our
aduersaries
can
doe
nothing
vnto
vs
,
but
that
which
shal
please
the
Lorde
,
and
which
shall
tourne
to
our
profite
.
So
he
preserued
Iacob
from
the
crueltie
of
Laban
.
Gen.
31.24
C
,
In
lyke
manner
also
we
must
consider
the
power
and
efficacie
of
the
worde
of
God
,
which
is
wont
to
mooue
and
strike
not
only
the
godly
,
but
also
the
wicked
.
These
men
confesse
that
they
were
striken
and
tamed
onely
by
the
worde
of
Christe
,
and
yet
for
all
that
they
doe
not
repent
,
neyther
doe
they
geue
that
due
and
lawfull
honours
which
belongeth
to
the
worde
of
God
.
If
it
be
true
that
neuer
man
spake
after
that
manner
,
why
doeth
not
the
deuine
power
which
they
were
constrayned
to
féele
,
so
affect
their
hartes
,
that
they
geue
them selues
wholy
vnto
God
?
But
thus
verely
ought
that
saying
of
the
Prophete
to
be
fulfilled
,
Esay
.
11.4
.
He
shall
beate
downe
the
wicked
with
the
breath
of
his
mouth
.
And
we
shall
sée
hereafter
,
that
by
the
voyce
of
Christe
only
,
Iohn
.
18.6
.
they
whiche
sought
his
death
were
so
confounded
,
that
they
fell
downe
backward
to
the
ground
,
euen
as
if
they
had
béene
beaten
downe
with
Clubbes
.
Let
vs
knowe
therefore
that
there
is
so
greate
force
and
power
in
the
doctrine
of
Christe
,
that
it
doth
also
terryfye
the
wicked
,
Suche
soldyers
as
these
were
,
wée
may
behould
many
at
this
day
are
,
who
although
they
be
constrayned
whether
they
will
or
noe
to
wonder
at
the
doctrine
of
the
Gospell
,
yet
notwithstanding
are
so
farre
from
submitting
them selues
vnto
Christe
,
that
they
abyde
still
in
the
tents
of
his
enemies
:
and
other
some
which
are
farre
worse
,
being
in
the
fauour
of
the
wicked
,
doe
rayle
&
speake
euyll
of
the
Gospell
,
although
their
conscience
beare
them
wytnesse
that
the
same
is
of
God
,
47.
Then
aunswered
them
the
Pharisees
,
Are
yee
also
deceyued
.
Bv.
The
wonderfull
counsayle
of
God
appeared
in
the
former
example
of
the
Souldiers
.
For
he
conuerteth
the
practises
and
counsailes
of
the
high
Priestes
to
their
owne
confusion
and
subuersion
,
when
as
hée
discouraged
the
souldiours
with
the
onely
word
of
Christ
.
For
the
Pharisées
sought
all
that
euer
they
coulde
to
subuert
the
Doctrine
of
Iesus
,
and
to
bring
him
out
of
credite
with
all
men
:
But
their
practise
and
counsaile
hauing
contrary
successe
,
they
doe
confirme
and
set
foorth
his
aucthoritye
,
when
they
séeke
by
all
meanes
to
extinguishe
the
same
.
Neuerthelesse
,
their
impietye
increaseth
more
and
more
.
So
that
they
being
nothing
moued
with
the
aunswere
of
the
Souldiours
,
but
rather
more
inflamed
with
anger
,
hatred
and
pride
,
do
exclame
,
saying
,
Are
ye
also
deceyued
.
M.
Here
let
vs
noate
the
lot
of
Christes
doctrine
.
The
force
and
power
seducing
is
attributed
to
the
same
,
and
in
suche
wise
that
they
which
were
not
sent
to
heare
,
but
to
take
Christ
,
should
bée
deceyued
by
hearing
.
So
at
this
daye
many
Papistes
are
very
wary
and
circumspect
,
that
they
off
heare
not
the
pure
and
sincere
Doctrine
of
the
Gospell
.
For
(
saye
they
)
it
is
so
pernicious
and
ready
to
seduce
,
that
if
thou
heare
the
same
but
once
,
thou
art
by
and
by
seduced
.
A.
Wherevpon
also
the
persecutours
of
Christ
,
commaund
the
professours
of
the
Gospell
,
which
are
caried
to
death
,
to
haue
their
tongues
cut
out
of
their
heads
,
least
in
the
middest
of
the
flaming
fire
they
should
win
some
,
by
the
open
confession
of
Christ
Iesus
.
And
it
is
no
maruaile
if
they
bée
so
angrye
at
their
tongues
,
séeing
they
could
not
resist
them
being
directed
by
the
holy
Ghost
:
according
to
the
assured
promise
of
Christ
,
Luk.
21.15
I
wyll
geue
vnto
you
a
mouth
and
wisedome
,
the
which
all
your
enemies
shall
neuer
bee
able
to
resist
.
But
the
foolishe
and
madde
men
are
afrayde
of
themselues
in
vayne
.
M.
For
if
the
wicked
man
heare
the
Doctrine
of
Christ
an
hundred
times
,
he
shall
not
bée
taken
:
naye
,
if
hée
come
without
a
malicious
heart
against
the
same
,
and
come
not
with
a
minde
to
heare
and
to
be
taught
,
he
shall
retourne
againe
as
he
came
.
This
is
the
glory
of
the
trueth
which
the
wicked
go
aboute
to
beare
men
in
hand
,
that
it
is
the
doctrine
of
erroure
.
A.
But
so
many
as
are
ordained
to
euerlasting
life
doe
beléeue
,
and
are
gathered
into
the
shepefoulde
of
Christe
.
48.
Doth
any
of
the
Rulers
,
or
Phariseis
beleeue
on
him
.
The
Phariseis
doe
so
blame
their
Ministers
and
souldyers
,
that
notwithstanding
they
maye
haue
them
still
at
their
commaundement
.
For
by
these
wordes
they
signifie
that
it
is
an
absurd
thing
that
they
should
not
stand
,
though
the
common
multitude
did
fall
.
But
let
vs
sée
what
argument
they
haue
to
bere
vp
them selues
why
the
should
so
proudly
contemne
Christ
.
He
hath
(
saye
they
)
the
common
and
rude
sort
of
people
on
his
syde
:
but
as
for
the
chéefe
Rulers
and
Magistrates
they
are
agaynste
hym
.
They
name
the
phariseis
for
that
they
excelled
others
in
knoweledge
and
in
holynesse
,
so
that
they
were
counted
the
Princes
of
Princes
.
M.
But
firste
of
all
they
testifie
against
them selues
that
they
beléeue
not
in
the
Sonne
of
God
,
when
as
they
shoulde
haue
béen
the
first
of
all
other
,
whiche
should
haue
imbraced
Gods
truth
.
Thus
these
miserable
men
glory
and
boaste
in
that
,
in
the
which
they
ought
rather
to
be
sorrowfull
.
C.
For
although
this
obiection
which
they
make
vnto
the
souldyers
séeme
to
haue
some
coller
,
seeing
the
rulers
and
Gouernours
of
the
Church
ought
to
haue
their
authority
(
as
the
Lawe
commaundeth
)
in
this
notwithstanding
these
men
offended
,
Deut.
17.8
because
they
arrogating
to
them
selues
the
cheefest
authority
,
would
not
be
subiect
to
God
.
God
in
déede
committed
Iudgement
to
the
high
Priest
:
but
yet
he
would
not
haue
him
to
pronounce
the
same
withoute
his
Lawe
.
What
authoritye
soeuer
therefore
Pastoures
haue
,
it
dependeth
vppon
the
worde
of
God
that
euery
man
from
the
highest
to
the
lowest
maye
abide
in
his
calling
,
and
God
only
maye
haue
the
prayse
,
It
commeth
often
times
to
passe
that
the
wicked
beare
Rule
in
the
Church
:
wherfore
we
muste
take
héede
that
wee
attribute
nothing
vnto
men
,
when
they
depart
from
the
worde
of
God
.
We
sée
that
all
the
Prophetes
almoste
were
thus
molested
and
troubled
:
for
to
ouerthrow
their
doctrine
,
these
greate
titels
of
high
Pristes
,
of
Princes
,
and
of
the
Church
was
obiected
vnto
them
.
The
Papistes
vsing
the
same
weapons
at
this
day
,
are
no
lesse
outragious
than
were
the
aduersaries
of
Christ
and
of
the
Prophetes
in
oulde
time
.
This
is
horrible
and
fearfull
blyndnesse
that
a
mortall
man
dare
presume
to
sette
himselfe
againste
God
.
But
to
suche
madnesse
hath
Sathan
brought
them
that
esteeme
more
their
owne
Ambition
,
than
they
doe
the
truth
of
God
.
Neuerthelesse
it
is
oure
parte
to
geue
that
reuerence
to
the
word
of
God
,
which
maye
obscure
and
extinguishe
the
glory
of
the
world
,
and
maye
driue
awaye
the
vayne
smoake
of
the
same
.
For
it
should
goe
euell
with
vs
yf
so
be
our
saluation
shoulde
depende
vppon
the
will
and
plesure
of
Princes
:
and
to
vnstable
shoulde
that
Fayth
be
,
which
should
eyther
stand
of
fall
at
their
becke
.
M
,
Here
also
we
sée
howe
harde
a
matter
it
is
for
them
to
beléeue
the
Gospell
of
Christe
,
which
haue
rule
and
gouernment
in
the
Church
of
God
and
are
famouse
by
the
meanes
of
doctrine
.
Wherefore
that
whiche
these
men
bringe
against
the
doctrine
of
Christ
doth
greatly
make
for
the
same
.
For
the
same
is
more
to
be
approued
because
suche
come
not
to
the
same
,
rather
than
if
they
did
imbrace
it
.
And
this
is
manifeste
that
it
serueth
not
worldly
glory
and
estimation
but
the
glory
of
God
:
otherwise
this
kinde
of
men
would
haue
béene
the
firste
that
shoulde
haue
imbraced
the
same
.
For
it
is
verye
incom
Therefore
we
must
haue
respecte
not
vnto
men
but
vnto
god
who
can
deceiue
no
man
.
49.
But
this
common
people
which
know
not
the
Lawe
are
cursed
.
C.
The
fyrste
parte
was
Pride
,
because
they
bearing
them selues
bould
vp
on
the
titell
of
the
Priesthoode
,
woulde
haue
all
men
to
be
subiect
vnto
them
:
The
seconde
is
contempt
or
disdaine
,
for
that
they
despise
the
reste
as
of
noe
price
,
euen
as
they
are
alwayes
contumeliouse
to
others
,
which
haue
to
much
lyking
of
them selues
:
and
alwayes
the
contempt
of
oure
brethren
followeth
the
ouermuch
loue
of
our selues
.
Which
knowe
not
the
Lawe
.
M.
But
if
thou
consider
well
,
the
common
people
came
nerer
the
true
knowledge
of
the
Lawe
,
than
did
these
rulers
and
Phariseis
.
If
thou
haue
respect
vnto
their
life
,
no
doubt
it
was
more
conformable
to
the
Rule
of
the
Lawe
:
If
thou
haue
respecte
to
theyr
fayth
thou
shalt
fynde
that
they
were
more
obedient
to
the
Lawe
of
God
then
the
other
were
.
For
it
is
the
principall
poynt
of
the
Lawe
to
knowe
synne
,
and
to
imbrace
the
grace
of
God
propounded
and
offered
in
Christe
.
Furthermore
if
so
be
this
people
were
Ignoraunt
of
the
Lawe
,
whose
falt
was
it
?
Was
not
the
falte
in
the
Rulers
and
Phariseis
?
For
it
was
their
partes
to
instruct
and
feede
the
people
of
God
with
the
word
of
God
and
of
the
prophetes
:
but
when
Christe
their
chéefe
and
moste
excelent
teacher
came
,
he
founde
them
(
as
they
them selues
confesse
)
ignoraunt
of
the
lawe
of
God
.
Therefore
they
bring
this
testimonye
concerning
the
ignoraunce
of
the
people
against
themselues
.
So
also
let
vs
answere
those
which
at
this
day
saye
,
ignoraunce
in
the
people
is
thorow
the
Priestes
negligence
.
The
rude
and
vnlearned
multitude
followeth
this
newe
doctrine
,
by
which
ignoraunt
men
are
seduced
.
If
so
be
the
people
of
Christ
,
be
rude
,
vnlearned
,
and
ignoraunt
of
the
holye
Scriptures
,
and
is
therefore
seduced
,
why
haue
not
you
that
be
Maysters
and
teachers
of
the
Churches
,
better
instructed
and
taught
them
?
Why
haue
you
taken
from
them
so
many
yeres
the
reading
of
the
Scriptures
,
and
doe
also
at
this
daye
depriue
them
of
the
same
,
by
fire
and
sworde
?
C.
There
is
also
another
cause
why
they
pronounce
the
people
to
bée
accursed
.
They
pretende
the
ignoraunce
of
the
Lawe
:
but
there
was
another
cause
,
namely
,
for
that
they
thought
there
was
no
hollinesse
but
in
their
owne
order
.
Euen
as
at
this
daye
the
popish
shaueling
Priestes
,
boasting
themselues
aloane
to
be
of
the
Churche
,
do
contemne
the
laye
people
(
as
they
call
them
)
euen
as
if
they
were
prophane
.
But
GOD
to
beate
downe
thys
madnesse
and
pryde
,
doth
preferre
the
humble
contemned
,
before
those
that
are
so
highly
exalted
.
And
wée
must
noate
here
that
they
boast
of
the
knowledge
of
the
Lawe
,
by
which
they
did
not
instruct
men
in
godlinesse
,
and
in
the
feare
of
God
,
but
of
that
knowledge
,
by
which
they
onelye
were
counted
méete
interpretors
of
the
Lawe
,
Knowledg
Gods
lawe
doth
sane
,
tifie
vs
.
and
to
aunswere
doubtes
and
obiections
:
It
is
verye
true
that
they
are
accursed
whiche
are
not
taught
and
instructed
in
the
Lawe
of
God
,
Psal.
19.9
.
the
knowledge
whereof
doth
truely
sanctifie
vs
:
but
this
knowledge
is
not
restrayned
to
a
fewe
,
that
they
being
puffed
vp
with
a
wicked
trust
and
confidence
,
might
deuide
themselues
from
other
men
:
but
it
doth
generallye
belong
to
all
the
Children
of
God
,
that
from
the
leaste
to
the
greatest
,
all
maye
be
vnder
the
obedience
of
fayth
.
51.
Nicodemus
sayth
vnto
them
,
(
hee
that
came
to
Iesus
by
night
,
and
was
one
of
them
)
51.
Doeth
our
Lawe
iudge
any
man
before
it
heare
him
,
and
knowe
what
he
hath
done
?
Bv.
Although
a
fewe
of
the
Rulers
claue
vnto
the
Lord
Christ
,
yet
notwithstanding
it
was
méete
that
the
words
of
these
Rulers
which
spake
against
Christ
,
should
bée
conuinsed
of
a
lye
:
the
whiche
was
done
by
this
demaunde
of
Nicodemus
.
C.
And
this
man
the
Euangelist
discribeth
vnto
vs
to
bée
indifferent
,
whiche
neyther
seriouslye
durst
take
vppon
him
the
defence
of
Godly
Doctrine
,
nor
yet
could
abyde
that
the
trueth
should
bée
oppressed
.
When
he
sayth
that
hée
came
by
nyght
,
that
is
partly
to
his
commendacion
,
and
partly
to
disprayse
.
If
he
had
not
loued
Christ
,
hée
neuer
durst
to
haue
set
him selfe
against
the
fury
and
rage
of
the
wicked
.
For
hée
knewe
if
a
man
dyd
but
mutter
or
hisse
,
hée
was
by
and
by
hated
and
in
daunger
.
Therefore
in
that
hée
durst
cast
foorth
one
worde
,
though
to
small
effecte
,
he
bewrayeth
certayne
small
sparkes
of
Godlinesse
which
were
in
his
heart
:
M.
for
whereas
hee
sayeth
generallye
that
no
man
ought
to
bee
iudged
,
he
doeth
not
plainelye
defende
,
neyther
the
Doctrine
of
Christ
nor
his
Fayth
,
for
feare
of
eiection
and
excommunication
.
C.
The
Euangelist
therefore
meaneth
by
these
wordes
,
that
hée
sauoured
as
yet
of
his
night
and
priuy
lurking
,
and
that
he
was
not
a
true
Disciple
of
Christ
.
Hée
sayth
that
he
came
once
to
Christ
in
the
night
,
but
yet
that
hée
stoode
styll
among
the
enemies
of
Christ
,
and
retayned
his
place
.
This
is
the
more
dilligentlye
to
bée
noated
,
because
many
at
this
daye
,
whyle
they
pretende
that
they
are
lyke
to
Nicodemus
,
thinke
by
this
couller
,
that
they
maye
dallye
with
God
,
and
escape
vnpunished
.
But
graunt
that
whiche
they
desyre
,
namelye
,
that
they
differ
nothing
from
Nicodemus
,
what
doeth
such
example
I
praye
you
,
helpe
them
.
Nicodemus
denyeth
that
Christ
ought
to
bée
condempned
before
he
bée
heard
.
Thus
muche
maye
bée
sayd
for
a
Théefe
or
Murtherer
.
For
this
is
a
common
saying
:
Better
it
is
that
the
guyltye
should
bée
set
at
lybertye
,
than
that
the
innocent
should
bée
condemned
.
Furthermore
,
to
helpe
the
person
of
Christ
,
hée
quite
forsaketh
his
Doctrine
.
What
now
shall
wée
fynd
here
worthy
to
commende
him
for
a
Godlye
and
faythfull
man
?
But
wée
shall
frame
this
example
far
more
profitable
to
another
ende
,
namelye
,
that
the
Lorde
doeth
often
bring
to
passe
,
that
the
Doctrine
which
séemed
to
bée
loste
,
doeth
by
lytle
and
lytle
take
roate
,
then
after
processe
of
tyme
,
Ioh.
19.39
.
spring
foorth
,
and
last
of
all
,
floorishe
and
bring
foorth
fruite
:
euen
as
dyd
the
Fayth
of
Nicodemus
,
after
the
death
of
Christ
.
B.
Moreouer
,
although
hée
durst
not
here
openlye
defende
the
Lord
,
yet
notwithstanding
,
it
came
to
passe
by
this
interruption
and
disturbing
of
them
,
that
this
present
pestilent
counsayle
was
dissolued
,
as
wée
shall
sée
anon
.
R.
Wée
must
also
noate
that
among
so
many
notable
Pharisées
,
there
was
but
one
onely
Nicodemus
:
so
small
is
the
number
which
beléeue
.
52.
They
aunswered
and
sayde
vnto
him
,
Art
thou
also
of
Galilee
?
Searche
the
Scriptures
and
see
:
for
out
of
Galilee
aryseth
no
Prophete
.
They
aunswered
.
Bv.
The
Pharisées
being
wholy
blinded
with
enuye
and
impietye
,
according
to
their
manner
fall
to
sclaunder
furiously
crying
.
Art
thou
also
of
Galilee
.
M.
Reprochefully
they
called
al
those
which
imbraced
Christ
,
Galileeans
,
C.
as
though
he
could
haue
no
man
to
hould
of
his
side
,
except
he
were
of
that
barbarous
and
base
corner
of
Galilee
.
Iulian
the
Apostata
learned
his
lesson
of
the
Pharisees
.
Bv
they
thought
that
Christ
shoulde
come
out
of
Galilée
,
wherevppon
in
great
contempt
they
called
him
a
Galilean
.
Out
of
this
Deuillishe
Schoole
,
Iulian
the
Apostata
learned
that
reprochefull
Lesson
,
wherby
hée
called
Christe
him selfe
and
all
Christians
by
the
name
of
Galileans
.
But
that
myserable
Catife
felte
him
no
impotent
Galilean
,
but
a
most
mightye
King
,
by
that
iust
vengeaunce
whiche
hee
cast
vpon
him
:
at
which
tyme
he
was
constrained
to
crye
,
Thou
hast
ouercom
.
And
verylye
,
Christ
shall
ouercome
for
euer
,
raygning
in
the
middest
of
his
enemyes
.
C.
And
whereas
wée
sée
the
Pharisées
to
be
so
violently
moued
against
Nicodemus
,
we
maye
noate
thereby
the
furious
hatered
with
the
which
they
were
inflamed
against
Christ
.
And
yet
notwithstanding
he
dyd
not
plainly
take
vppon
him
the
defence
of
Christ
,
but
onely
affirmed
that
hee
ought
not
to
bee
condempned
before
he
were
heard
.
Thus
deale
the
Papistes
at
this
day
,
who
will
not
suffer
any
man
so
muche
as
to
open
his
mouth
in
the
defence
of
the
Gospell
,
but
they
wyll
by
and
by
exclame
that
hée
is
an
heretique
.
M.
The
Pharisées
make
no
aunswere
to
Nicodemus
concerning
the
rashnesse
in
iudging
,
but
doe
reprooue
him
as
one
ignoraunt
of
the
Scriptures
.
As
if
they
shoulde
saye
,
Séeing
thou
art
a
Pharisee
,
and
of
our
order
,
art
thou
not
ashamed
to
set
thy
minde
vpon
the
dregges
and
filthynesse
of
the
Galileans
,
as
do
the
multitude
which
are
ignoraunt
of
the
Lawe
,
and
are
accursed
.
Bv.
No
scripture
promised
vnto
vs
that
a
Messias
shall
come
out
of
Galilée
:
yea
so
vnfortunate
is
Galile
that
it
hath
brought
forth
vnto
vs
fewe
or
none
that
haue
béene
notable
Prophetes
so
small
hope
there
is
to
looke
for
the
Messias
the
Prince
of
all
Prophetes
,
to
come
out
of
the
same
.
M.
If
thou
bee
ignoraunt
of
this
,
Searche
the
scripture
and
see
.
And
thou
shalt
not
fynde
that
any
one
Prophete
hath
come
out
of
that
base
and
barbarous
nation
.
Thus
these
blinde
men
thought
that
they
had
sufficientlye
aunswered
Nicodemus
.
But
what
reason
I
praye
you
hath
their
obiection
concerning
Galilée
.
For
admit
that
there
came
neuer
any
Prophete
out
of
Galile
,
howe
doth
it
followe
thereof
that
Christ
is
not
a
prophet
,
although
he
were
borne
in
Galilée
,
as
he
was
not
.
But
they
are
blynde
and
quite
out
of
their
wyttes
.
Furthermore
doth
not
the
Prophet
saye
that
this
notable
benefite
was
bestowed
vpon
the
Galileans
:
Esay
.
9.
i.
Galilee
among
the
Gentilles
,
a
people
whiche
walked
in
darkenesse
sawe
great
light
.
Mat
4.
●5
The
which
was
fulfilled
when
Christ
by
the
Preaching
of
his
worde
visited
this
people
,
as
Mathew
expoundeth
the
same
.
R.
If
so
bée
they
woulde
truely
haue
knowne
Christ
,
they
shoulde
first
of
all
haue
loked
vpon
his
Doctrine
,
then
vppon
his
workes
.
For
in
Iudging
of
Doctrine
we
must
not
haue
respect
to
the
person
,
to
the
countrey
or
to
the
apparell
of
the
Prophete
or
Apostle
,
or
minister
,
but
to
his
worde
and
Doctrine
,
whiche
these
men
dyd
not
.
M.
But
thus
they
framed
their
priestlyke
argument
.
There
hath
not
rysen
a
Prophete
out
of
Galilée
,
therefore
there
shall
neuer
any
ryse
.
If
there
neuer
ryse
any
thence
:
then
Iesus
is
not
a
Prophete
.
Thus
also
doe
the
Bishops
of
Rome
reason
,
Apoca.
i8
.
6
The
seate
of
Rome
neuer
fell
:
therefore
it
shall
neuer
fall
.
But
Saint
Iohn
denyeth
this
consequence
.
53.
And
euery
man
went
to
his
owne
house
.
C.
Nowe
followeth
the
ende
and
issue
of
all
this
platforme
.
If
anye
man
consider
with
himselfe
what
the
kingdome
of
the
Priesthood
was
at
that
time
how
great
their
madnesse
,
and
also
how
great
their
preperation
,
and
on
the
other
part
,
how
naked
,
bare
,
vnprouided
,
and
destitude
of
all
mans
help
Christ
was
,
there
is
nothing
to
be
seene
but
destruction
.
M.
The
Pharises
and
hye
Prists
conspired
tegether
,
consulted
,
gaue
commaundementes
,
sent
foorth
Souldiers
,
and
yet
for
all
that
,
did
not
onely
bringe
nothinge
to
passe
,
but
also
retourned
home
more
troubled
then
before
.
C.
Therfore
,
in
that
so
stronge
a
conspiracy
of
it selfe
came
to
nothinge
,
and
all
they
as
waues
of
the
Sea
brake
them selues
with
their
owne
violence
and
force
:
who
seeth
not
that
they
were
scattered
by
the
mighty
hand
of
God
?
Bv.
For
there
is
no
counsaile
against
the
Lorde
.
Pro.
2●
M.
And
this
is
a
lyuely
Image
of
those
counsailes
,
and
assembles
,
which
are
not
gathered
together
in
the
Lorde
.
Esa.
4●
A.
For
onely
the
counsell
of
the
Lorde
shall
stande
,
and
his
wyl
shal
be
doone
.
C.
For
the
Lorde
is
neuer
changed
,
but
is
alway
lyke
hymselfe
.
So
that
so
often
as
he
wyl
he
shall
frustrate
the
deuises
of
his
enemies
,
who
although
they
haue
all
thinges
at
hand
&
are
redy
to
bring
their
purpose
to
passe
,
yet
notwithstandinge
shall
departe
with
losse
of
their
labour
:
And
we
haue
often
times
sene
that
whatsoeuer
the
enimies
haue
practized
to
destroye
the
Gospell
,
hath
bene
by
the
wonderful
grace
of
God
by
and
by
made
frustrate
and
voyde
.
M.
And
the
knowledg
of
Christ
more
famouse
and
manifest
to
all
men
.
❧
The
eyght
Chapter
.
1.
JESVS
went
vnto
mount
Oliuet
.
R
THIS
HISTOry
concerning
the
adulterous
woman
,
contained
betwen
this
and
the
twelue
verse
,
C.
was
not
knowne
to
the
Gréeks
:
whervppon
many
thinke
that
it
was
borrowed
from
some
other
place
,
and
here
inserted
.
But
because
it
hath
bene
alwayes
receaued
of
the
Lattine
Churches
,
and
is
found
in
the
most
auncient
bookes
of
the
Greeks
,
and
containeth
nothing
vnworthy
of
the
Apostolicall
spirite
,
B.
the
same
also
maye
be
reade
with
great
fruite
.
R.
Eusebius
in
his
Ecclesiasticall
Historye
,
in
the
laste
chapter
of
his
thirde
booke
,
saith
that
the
same
is
wrighten
after
the
Hebrues
.
But
whatsoeuer
he
was
that
wright
this
story
,
it
was
worthye
to
be
kept
from
perishinge
,
For
it
teacheth
very
notably
that
al
men
how
righteous
so
euer
they
seeme
to
be
in
outward
shewe
,
are
equalye
and
as
much
before
the
Iudgment
of
God
,
vngodly
and
subiect
to
sinne
,
as
the
manifest
wicked
.
Vnto
mount
Oliuet
.
B.
The
Lorde
being
in
Ierusalem
often
times
went
aside
into
this
mountayne
to
praye
,
and
that
moste
commonly
in
the
night
,
for
in
the
daye
tyme
he
taught
in
the
temple
,
preaching
vnto
the
people
the
grace
of
his
heauenly
Father
.
Luk.
21.37
For
there
was
no
other
thinge
that
became
him
better
,
or
was
more
profitable
for
men
,
seeing
the
knowledge
of
the
father
and
of
him
is
euerlasting
life
.
Iohn
.
17.3
.
Concerning
prayer
and
his
going
aside
to
praye
,
reade
the
sixst
verse
of
the
sixst
chapter
of
Mathewe
.
2.
And
early
in
the
Morning
he
came
againe
into
the
temple
,
and
all
the
people
came
to
hym
:
and
he
sate
downe
and
taught
them
.
And
early
in
the
morning
.
M.
The
Euaungelist
here
commendeth
vnto
vs
boath
the
diligence
of
the
Lorde
and
of
the
people
.
He
sayth
not
simply
,
he
came
agayne
into
the
Temple
but
he
sayth
,
Early
in
the
morning
hee
came
againe
into
the
Temple
.
And
hée
noateth
the
dilligence
of
the
people
when
he
sayth
.
And
all
the
people
came
to
him
.
The
Euaungelist
Luke
more
plainly
sayeth
.
And
all
the
people
came
to
him
into
the
Temple
,
Luk.
21.38
.
to
heare
him
.
Bv.
Therfore
let
slouthful
and
ydell
men
be
ashamed
of
their
negligence
,
to
whome
it
is
swéete
and
plesaunt
to
sléepe
in
the
manifest
daylight
,
and
doe
seldome
or
neuer
enter
into
the
Church
or
Congregation
of
the
Godly
.
Let
boath
the
teacher
and
the
Disciple
learne
,
that
the
morning
tyde
is
the
moste
apte
and
conuenient
tyme
to
atchiue
great
matters
,
and
to
laboure
in
deuine
and
holy
thinges
.
M.
The
Popishe
Canons
and
monkes
doe
rushe
early
into
their
Temples
,
but
not
with
that
minde
&
to
that
end
that
Christ
did
.
Christ
went
to
sée
those
Shéepe
,
which
he
had
begon
to
féede
,
early
in
the
morning
:
but
what
these
men
séeke
in
theyr
Temples
,
the
whole
world
knoweth
.
And
he
sate
downe
and
taught
them
.
Bv.
He
sheweth
that
the
Churche
hath
not
a
more
excelent
Treasure
than
the
doctrine
of
Godlynesse
and
that
there
is
no
Ministery
or
seruice
in
the
Churche
more
acceptable
than
teaching
.
Teaching
most
acceptable
seruic
to
God
.
In
that
Christe
taught
sytting
,
the
maiestie
of
his
doctrine
is
expressed
.
Howbeit
,
wée
reade
not
that
he
alwayes
taught
sitting
,
as
wée
sawe
in
the
seauenth
Chapter
going
before
,
the
seauen
and
thirtie
verse
.
A.
But
it
maketh
no
matter
whether
hée
that
teacheth
sitte
or
stande
,
so
that
hée
bouldely
preache
vnto
the
people
of
God
wholesome
doctrine
.
3.
And
the
Scribes
and
Pharisees
brought
vnto
him
a
woman
taken
in
adulterye
,
and
when
they
had
set
hir
in
the
midest
.
C.
The
Euaungelist
,
meaneth
that
this
matter
was
deuised
among
the
Scribes
and
Pharises
of
set
purpose
,
to
intrap
and
snare
our
sauiour
Christ
.
B
,
They
saw
that
the
Lorde
was
wonderful
pittifull
&
gentle
toward
sinners
,
and
therefore
they
hoped
that
he
woulde
set
this
adulterouse
woman
at
lybertye
contrary
to
the
Law
of
Moyses
,
and
so
to
geue
vnto
them
occasion
to
be
reuenged
on
hym
as
a
breaker
of
Gods
lawe
.
C.
Hée
meaneth
the
Pharisées
,
because
they
were
principall
in
the
order
of
the
Scribes
.
M
,
But
what
was
the
cause
why
they
brought
the
Adulterouse
Woman
aloane
and
not
the
Adulteror
,
Leni
.
20.10
Deut.
22.22
séeing
the
Lawe
was
made
as
well
for
adulterouse
men
as
for
adulterous
women
that
boath
might
be
put
to
death
?
It
is
not
sertaine
whether
they
tooke
the
man
with
the
woman
,
or
no
:
and
if
they
did
take
them
boath
together
,
why
did
they
not
aswel
bring
him
as
her
,
but
onely
because
they
brought
the
woman
aloane
to
the
Lord
for
some
euell
purpose
.
But
if
we
behoulde
the
corruption
of
this
present
age
,
we
shall
finde
it
moste
euident
,
that
at
this
day
whoremongars
,
and
adulterouse
men
escape
frée
,
for
the
moste
parte
,
and
the
women
only
are
punished
specially
if
the
men
be
of
anye
countenaunce
,
substaunce
,
or
greate
parentage
.
So
that
the
weaker
vessell
is
ponished
and
the
strongar
goeth
frée
.
Adultery
ponished
with
death
in
the
oulde
Lawe
.
This
inequalitie
the
Lawe
of
God
doeth
not
approue
,
which
appoynteth
as
well
the
man
as
the
woman
taken
in
adultery
to
be
punished
by
death
.
4.
They
sayde
vnto
him
,
Mayster
this
woman
was
taken
in
adultery
,
euen
as
the
deede
was
doing
.
B.
They
salute
hym
by
the
name
of
mayster
:
but
with
the
same
affection
&
mind
,
that
they
had
,
Mat.
22.16
when
they
demaunded
of
him
the
question
concerning
tribute
:
that
is
to
saye
,
they
call
him
Mayster
,
whose
Disciples
they
woulde
not
be
.
This
is
the
manner
of
ypocrits
to
carry
a
shewe
of
that
whiche
is
not
in
them
.
A.
But
not
euery
one
that
sayth
Lorde
,
Lord
,
shall
enter
into
the
Kingdome
of
heauen
,
Mat.
7.21
but
he
whiche
doeth
the
will
of
my
Father
whiche
is
in
heauen
.
5
Moyses
in
the
Law
commanded
vs
,
that
suche
shoulde
be
stoned
:
But
what
sayest
thou
.
M.
The
Phariseis
knewe
the
Law
and
also
how
to
cite
the
same
in
another
bodies
cause
,
and
when
they
saw
it
serue
for
their
purpose
.
They
knewe
also
what
ponishement
the
Lawe
layed
vpon
Sinners
when
other
mens
synnes
came
into
Iudgement
:
but
when
they
them selues
offended
againste
the
Lawe
,
then
ther
was
not
so
much
as
mention
made
of
the
same
.
But
the
Lawe
doeth
not
only
commaunde
this
,
that
the
haynouse
offender
should
be
ponished
,
neither
was
the
Lawe
only
made
to
this
ende
,
that
we
might
knowe
when
other
men
sinne
and
when
they
are
to
be
condemned
:
but
it
doth
also
commaund
that
no
man
oppresse
the
Innocent
:
and
(
as
Nicodemus
sayde
)
that
no
man
be
Iudged
before
his
cause
be
hearde
,
and
furthermore
it
was
geuen
to
this
end
that
euery
man
might
behoulde
in
the
same
as
in
a
glasse
,
the
deformitie
of
synnes
,
and
the
corruption
of
mans
nature
.
But
ypocrites
which
desier
only
to
Iudge
othermen
,
are
blynde
in
theyr
owne
synnes
,
but
more
quicke
of
sight
than
Linceus
in
behoulding
other
mens
faltes
.
Linceus
a
man
who
coulde
see
shippes
on
the
Sea
.
130.
miles
from
him
&
could
nomber
them
&
also
could
see
through
a
stoane
wall
as
some
write
.
C.
Furthermore
their
dishonesty
was
so
greate
in
seking
occasion
to
cauill
,
the
whiche
also
they
bewraye
with
their
owne
mouth
.
For
they
saye
that
they
haue
a
manyfeste
commaundement
in
the
Lawe
:
Wherevppon
it
muste
needes
followe
that
they
deale
maliciously
in
séeking
and
demaunding
of
the
same
,
as
of
a
doubtfull
matter
,
But
their
purpose
was
to
constraine
Christe
to
forsake
his
office
of
preaching
that
he
might
seeme
to
be
a
man
wauering
and
inconstant
.
R.
They
cyte
the
Law
out
of
the
twenty
chapter
of
Leuitticus
,
where
it
is
sayde
And
the
man
that
commiteth
adultery
with
another
mans
wife
because
he
hath
committed
adultery
with
his
neighbours
wife
,
Leui.
20
.
i0
.
the
adulterer
and
the
adulteresse
,
shall
boath
die
the
death
.
But
the
Lawe
doeth
not
therefore
punishe
the
synnes
and
offences
of
men
,
as
though
the
punishement
of
the
sworde
were
a
satisfaction
for
sinne
:
Ponishment
of
the
Lawe
doth
not
satisfie
for
sinne
.
(
for
the
death
of
Christe
onely
,
hath
made
satisfaction
for
sinne
)
but
offendours
ar
punished
by
the
sword
for
examples
sake
,
that
the
people
might
feare
to
offende
?
and
leste
in
tyme
sinne
and
wickednesse
might
be
counted
for
vertue
and
righteousnesse
.
For
the
sin
that
is
left
vnpunished
is
not
knowen
to
be
sinne
.
If
any
man
obiecte
the
déede
of
Phinees
the
which
is
commended
to
come
as
it
were
from
a
deuyne
zeale
,
Sin
vnpunished
.
is
not
known
for
sinne
.
and
is
sayd
to
tourne
away
the
wrath
of
God
from
the
Children
of
Israel
:
I
aunswere
that
the
dede
of
Phinees
was
not
a
satisfactorious
punishment
of
sinne
,
Num.
25.
(
for
no
punishment
sauing
the
onely
ponishment
of
Christe
Iesus
hath
satisfied
for
sinnes
)
but
by
this
cruell
stabbing
(
as
it
maye
séeme
)
of
Phinees
,
the
rest
of
the
Israelites
were
made
afearde
to
committe
Whordome
with
the
Daughters
of
Moab
and
Idolatry
with
Baal
peor
,
that
knowing
their
Impiety
they
might
repent
:
by
which
repentaunce
the
wrath
of
the
Lorde
is
pacefied
.
Wherefore
Phinehes
is
sayde
by
hys
facte
to
haue
appeased
the
Lordes
wrath
not
that
any
death
is
so
cruel
which
may
satisfie
for
sinne
,
but
because
hereby
the
people
was
brought
into
the
right
waye
and
to
repentaunce
:
Magistrats
appese
the
wrath
of
God
by
ponishing
sin
.
by
whiche
the
Lord
is
pleased
yf
so
be
it
procéede
from
fayth
.
So
euery
faithfull
Magistrate
,
by
punishing
with
the
sworde
horryble
offences
,
and
by
their
punishmentes
drawing
the
wicked
people
to
repentanc
is
sayde
to
appease
the
wrath
of
the
Lorde
,
and
to
take
awaye
sinne
.
6.
This
they
sayde
to
tempte
hym
,
that
they
might
accuse
him
.
But
Iesus
stouped
downe
,
and
with
his
finger
hee
wrote
on
the
ground
.
This
they
sayde
to
tempte
.
M.
The
Euaungeliste
nowe
expresseth
with
what
minde
the
Scribes
and
Phariseis
brought
the
adulterouse
woman
vnto
Christe
,
namely
,
not
to
admonishe
him
or
to
make
him
circomspecte
,
but
to
tempte
,
to
accuse
,
and
to
destroye
hym
.
All
temtation
or
tryal
is
not
euell
.
For
God
tempteth
his
seruantes
:
one
fréend
is
tempted
of
another
:
the
childe
is
tryed
by
the
Father
,
Temtation
generaly
is
not
euell
.
the
Wyfe
by
her
Husbande
,
the
Seruaunt
by
his
Master
,
not
that
they
might
be
hurt
by
triall
,
but
rather
that
they
might
thereby
be
profited
.
The
Deuill
also
tempteth
,
Mat
4.3
.
i
Thes
35.
wherevpon
also
he
is
called
a
temptor
in
the
Scripture
.
M.
Also
enemies
vse
to
tempt
,
not
to
profite
thereby
,
but
to
hurte
,
and
to
destroye
.
This
kynde
of
temtation
is
wicked
and
playne
Deuelishe
.
Therefore
the
lord
hath
exhorted
vs
to
beware
of
those
which
tempt
with
an
euell
minde
,
when
as
he
willeth
vs
not
only
to
be
Innocent
as
doues
,
but
also
wise
as
serpentes
.
Mat.
20
i6
R.
Therefore
,
because
Christe
preached
him selfe
to
be
gentle
and
lowly
in
hart
:
Mat
xi
.
26.
Mat.
9.5
.
Lu.
7.48.50
and
because
also
they
had
hearde
him
say
so
often
tymes
Go
thy
waye
thy
faith
hath
saued
thee
:
on
the
one
side
they
sett
before
him
this
sinfull
woman
,
on
the
other
syde
,
the
Lawe
,
C.
to
the
ende
they
might
catche
Christe
in
a
trippe
by
the
prouidence
of
the
Lawe
.
For
it
was
not
méete
to
absolute
any
whome
the
Lawe
condemned
.
If
he
shoulde
subscribe
to
the
Lawe
,
he
might
seeme
after
a
sort
to
bée
contrary
to
him selfe
.
R.
And
so
they
had
taken
occasion
to
discredyt
him
with
the
people
,
and
to
conuince
him
of
a
lye
as
one
which
preached
many
thinges
concerning
remission
of
sinnes
,
whiche
notwithstanding
hée
did
not
performe
.
But
Iesus
stouped
downe
.
PAR.
Iesus
,
who
by
his
deuine
wisedome
knewe
the
secrete
thoughtes
of
the
harte
,
so
deluded
the
mallice
and
subteltie
of
his
aduersaries
,
that
he
deliuered
the
synfull
woman
oute
of
the
hands
of
those
that
went
about
to
stoane
her
and
yet
notwithstanding
did
not
discharge
her
of
punishment
,
lest
he
might
séeme
to
offende
against
Moyses
and
the
pollityke
Lawes
:
and
againe
that
hée
might
not
condemne
the
cause
of
his
comming
into
this
worlde
which
was
to
saue
sinners
.
M.
What
it
was
that
Christe
wroate
because
the
euaungelist
himselfe
doth
not
shewe
,
as
we
cannot
define
,
so
we
maye
not
to
curiously
searche
after
the
same
.
Bv.
It
séemeth
to
some
that
hée
wroate
these
wordes
vppon
the
ground
Ye
are
earth
,
and
ye
Iudge
of
the
earth
.
M.
Othersome
thinke
that
hee
wroate
the
very
same
whiche
he
aunswered
afterwerde
in
wordes
.
Many
thinke
that
he
wroate
some
more
secrete
matter
,
as
many
of
their
haynouse
sinns
which
tempted
him
.
Bv.
Some
thinke
that
the
Lord
vsed
here
only
the
Iesture
of
his
bodye
:
which
boath
he
and
manye
other
wise
men
often
tyme
vsed
.
C.
And
some
running
to
allegories
,
think
that
by
this
meanes
the
difference
betweene
the
Lawe
and
the
Gospell
was
noated
,
because
Christe
woulde
not
write
in
tables
of
stoane
,
but
in
man
,
which
is
dust
and
earth
.
But
to
omitte
all
these
we
must
rather
saye
that
Christe
vsed
this
Iesture
,
to
shewe
that
he
so
litle
regarded
theyr
wordes
,
that
he
would
scant
vouchsafe
to
geue
eare
vnto
them
.
Euen
as
If
one
,
when
another
is
telling
a
tale
,
shoulde
with
his
finger
drawe
lines
vpon
a
wall
,
or
shoulde
tourne
his
backe
,
or
by
some
suche
like
sygne
,
shoulde
declare
that
he
geueth
little
heede
to
that
which
is
spoken
.
Euenso
at
this
day
when
sathan
by
many
waies
goeth
about
to
draw
vs
from
the
right
order
of
teaching
,
we
ought
in
contempt
to
omitte
many
thinges
which
he
obiecteth
vnto
vs
.
The
Papistes
doe
séeke
to
weary
vs
so
much
as
they
maye
with
many
vaine
Cauills
:
in
discussing
of
the
whiche
if
so
be
Godlye
teachers
shoulde
busily
occupie
them selues
they
shoulde
begine
to
weaue
Penelopes
webbe
.
Penelope
a
woman
who
to
delay
her
louers
desiered
his
liberti
til
she
had
wouen
a
web
which
being
grated
her
,
shee
did
euer
onwea●e
that
in
the
nighte
whiche
shee
had
wouen
in
the
daye
.
Suche
delayes
therefore
,
whiche
doe
nothing
hinder
the
race
of
the
Gospell
are
wisely
neglected
,
7.
So
when
they
continued
asking
hym
,
he
lifte
vppe
hym selfe
,
and
sayde
vnto
them
,
lette
him
that
is
amonge
you
withoute
sinne
,
caste
the
first
stoane
at
her
.
So
when
they
continued
.
Therefore
they
did
not
vrge
him
once
only
,
but
diuerse
tymes
,
and
required
an
aunswere
to
the
propounded
question
.
They
gathered
that
the
Lorde
did
feare
the
snare
which
was
layed
to
catche
,
and
that
he
coulde
not
make
an
aunswere
without●
perill
Herevppon
they
doe
more
vehemently
and
Instantly
vrge
hym
to
aunswere
.
For
they
thinke
it
impossible
that
he
shoulde
escape
.
If
hée
aunswered
but
a
litle
.
Bv.
When
they
thus
abused
the
Lordes
gentlenesse
,
and
as
conquerers
triumphed
ouer
hym
,
and
went
aboute
to
wreste
as
it
were
an
answer
out
of
his
mouth
,
the
Lorde
erected
and
lifted
vp
him selfe
.
M.
O
how
greedy
,
think
you
they
were
nowe
to
receaue
the
wordes
from
his
mouth
,
when
they
sawe
that
he
lifted
vp
him selfe
and
began
to
open
his
mouthe
to
geue
them
an
answer
:
Surely
,
the
Wolfe
was
neuer
more
greedye
of
his
pray
.
What
then
was
his
answer
?
Let
him
that
is
among
you
without
sinne
.
R.
A
moste
wise
answer
,
by
whiche
Christ
neyther
findeth
falt
with
the
sentence
of
the
Lawe
concerning
Adulterie
nor
yet
retracteth
his
doctrine
concerning
remission
of
sinnes
.
M
:
His
aduersaries
looked
for
another
manner
of
aunswere
.
But
Christ
speaketh
according
to
the
manner
and
custome
of
the
Lawe
.
For
the
Lorde
God
commaunded
that
the
witnesses
,
by
whose
testimonie
Iudgement
was
geuen
,
should
by
their
owne
handes
stoane
the
malefactors
and
offenders
,
Deut.
i7
.
7
because
men
shoulde
haue
the
greater
conscience
in
geuyng
testimonye
.
For
many
men
rashly
take
vpon
them
an
oath
to
ouerthrowe
their
brother
,
because
they
doe
not
consider
that
a
mortal
wounde
is
geuen
vnto
them
by
theyr
tongue
.
Howbeit
in
this
,
the
wordes
of
Christ
differ
from
the
prescripte
of
the
Lawe
because
there
God
simply
admonisheth
that
no
man
ought
to
be
condemned
by
witnesse
but
he
,
whome
the
witnesses
will
kill
with
their
owne
handes
:
but
here
,
Christe
requireth
perfect
Innocencie
to
be
in
the
witnesses
,
to
the
end
that
no
man
might
take
vpon
him
to
conuince
another
of
any
crime
,
but
suche
a
one
as
shoulde
be
pure
and
perfect
and
without
all
faulte
himselfe
.
And
that
wiche
he
spake
then
to
a
fewe
,
we
must
vnderstand
as
spoken
to
vs
all
,
namely
,
that
whosoeuer
accuseth
another
,
must
sette
before
him selfe
the
Lawe
of
Innocencie
:
otherwise
we
doe
not
persecute
the
offence
,
but
are
rather
enemies
to
the
personnes
of
men
.
M.
But
this
place
séemeth
to
be
suche
that
it
taketh
awaye
quight
from
among
men
all
vse
of
magistrates
,
of
Lawes
,
and
of
punishmentes
.
C.
For
what
Iudge
can
there
be
found
whose
concience
doth
not
accuse
him
in
some
matter
or
other
?
Question
What
witnesse
can
there
come
forth
but
he
hath
one
falt
or
another
?
He
séemeth
therefore
to
remooue
all
witnesses
from
the
Barre
,
and
all
Iudges
from
the
tribunall
seate
.
M.
Moreouer
yf
so
be
he
shoulde
cast
the
first
stoane
at
the
adulterous
woman
whiche
was
without
sin
,
why
than
did
not
Christe
him selfe
this
,
when
as
beside
him
there
neuer
liued
any
man
in
the
worlde
,
which
was
not
a
sinner
:
Heb.
7.26
.
He
shoulde
therefore
haue
done
that
him selfe
which
he
aunswered
to
others
in
wordes
:
because
hée
was
seperated
from
among
synners
,
and
had
no
synne
,
neyther
was
there
any
guile
founde
in
hys
mouth
.
1.
Pet.
2.22
.
C.
I
aunswere
.
This
is
not
a
precise
and
simple
interdict
and
prohibition
by
which
Christe
forbiddeth
synners
to
doe
their
office
in
correcting
and
punishing
other
mens
offences
,
Aunswere
.
but
he
onely
reprehendeth
ypocrites
,
who
being
to
seuere
and
cruell
Iudges
of
other
men
,
do
quietly
passouer
their
owne
synnes
.
No
mans
sinnes
therefore
shal
be
a
lette
vnto
them
,
but
that
he
maye
correct
other
mens
faltes
,
and
punish
them
also
so
often
as
nede
shal
require
,
so
that
he
hateth
as
well
in
him selfe
as
in
another
,
that
thing
which
is
to
be
condemned
.
Yea
euery
man
ought
to
beginne
here
,
and
to
aske
his
conscience
,
and
to
be
a
witnesse
and
Iudge
against
him selfe
,
before
hee
come
to
other
men
.
And
so
it
shall
come
to
passe
that
wée
shall
warre
agaynst
synnes
withoute
hatred
agaynst
anye
man
.
Bv.
In
these
wordes
therefore
due
correction
and
the
autority
of
the
sworde
against
offenders
is
not
taken
awaye
?
only
the
mallice
of
the
Pharisées
and
Elders
,
is
reproued
,
and
restrayned
.
They
woulde
séeme
to
be
iust
before
men
,
and
the
maintayners
of
the
Lawe
when
as
notwithstanding
they
were
trasgressors
of
the
same
,
and
had
neyther
loue
nor
zeale
to
obserue
and
kéepe
the
same
.
Wherefore
the
Lorde
did
so
frame
his
answere
that
he
did
boath
admonish
them
of
their
synnes
and
also
brouht
the
Adulterouse
woman
to
repentaunce
.
R.
To
the
same
effecte
also
we
reade
that
he
aunswered
in
another
place
to
some
,
which
tould
him
of
the
Galileans
,
whose
bloud
pilate
mingled
with
their
sacrifices
:
Think
ye
(
sayth
he
)
that
those
Galileans
which
suffered
those
thinges
were
greater
sinners
than
the
other
Galileans
:
Luke
.
i3
I
tell
you
naye
,
but
except
ye
repent
ye
shall
all
in
like
manner
perishe
.
A.
We
sée
therfore
that
this
is
the
drift
of
Christe
to
bring
men
to
repentaunce
:
the
which
cannot
be
except
there
go
before
a
seriouse
knowledge
of
synne
to
the
which
he
sought
here
to
bryng
his
aduersaries
.
8.
And
agayne
hee
stouped
downe
and
wrote
one
the
grounde
.
By
this
Iesture
he
declared
that
they
had
the
aunswere
whiche
they
deserued
.
For
euen
as
they
were
carefull
to
make
this
obiection
vnto
Christe
,
so
by
this
his
aunswere
they
were
not
cleane
put
oute
of
doubte
seeing
they
sought
for
nothing
else
but
to
haue
occasion
to
accuse
and
to
destroye
Christe
.
R.
Furthermore
Christe
vsed
this
Iesture
againe
,
to
the
ende
that
otherwise
busiyng
him selfe
,
he
might
bring
them
to
a
consyderation
of
that
whiche
he
had
spoken
.
9.
And
when
they
heare
this
,
(
being
accused
of
their
own
consciences
)
they
went
oute
one
by
one
,
beginning
at
the
eldest
euen
to
the
laste
:
and
Iesus
was
left
aloane
,
and
the
woman
standinge
in
the
midest
.
And
when
they
heard
this
.
M.
The
Euaungeliste
in
fewe
words
,
but
yet
very
playnly
and
euidently
,
describeth
the
confusion
of
the
aduersaries
of
Christ
the
Scribes
&
Phariseis
.
For
they
came
to
this
ende
and
purpose
that
they
might
insnare
Christe
to
the
death
with
their
traps
,
or
if
this
fayled
,
to
discredite
him
quight
with
the
people
.
The
first
they
obtayned
not
:
for
hée
aunswered
not
against
the
Lawe
of
Moyses
,
as
they
thought
hée
woulde
haue
done
:
as
for
the
other
(
contrarye
to
theyr
expectation
)
they
themselues
sustayned
,
with
shame
ynogh
.
R.
For
the
moste
breefe
and
pithie
sentence
of
Christe
did
not
onely
enter
into
their
eares
:
but
also
pearsed
euen
the
bottom
of
theyr
hart
.
M.
And
their
conscience
no
doubt
was
so
greatly
wounded
with
this
aunswere
of
Christe
that
at
the
firste
they
were
quight
dumbe
and
had
nothing
to
reply
againe
,
for
it
had
bene
to
shamfull
if
they
had
denyed
them selues
to
be
sinners
,
and
againe
reprochefull
to
their
estimation
and
name
if
so
be
they
had
acknowledged
the
same
séeing
they
were
counted
of
all
men
iust
and
holy
:
and
fearing
leste
they
shoulde
when
he
had
lifted
vp
him selfe
agayne
haue
harde
more
than
they
wolde
willinglye
heare
,
by
and
by
,
while
hée
was
wryting
vpon
the
grounde
agayne
,
they
withdrewe
them selues
secréetelye
,
one
by
one
,
out
of
the
Temple
,
tyl
they
were
all
gone
:
Bv.
and
the
more
honourable
that
any
of
them
was
among
the
common
people
,
the
more
haste
he
made
,
that
he
might
not
bée
one
of
the
last
.
For
this
is
meant
by
these
wordes
.
Beginning
at
the
eldest
,
euen
to
the
last
.
C.
Hereby
it
appeareth
howe
great
the
force
of
an
euyll
conscience
is
:
for
these
wicked
Hipocrites
purposing
with
theyr
cauilles
to
delude
Christ
:
so
sone
as
they
were
wounded
in
conscience
,
but
with
one
word
as
it
were
,
fled
away
.
With
this
Maule
the
pride
of
Hipocrites
must
bée
beaten
downe
,
to
the
ende
they
maye
bee
brought
before
the
iudgement
seate
of
God
.
Howbeit
,
it
maye
be
that
they
being
made
ashamed
before
men
,
it
shall
preuaile
more
with
them
than
the
feare
of
God
.
Notwithstanding
,
this
is
much
that
they
willingly
acknowledge
them selues
to
bee
guyltie
,
in
starting
awaye
with
shame
.
Furthermore
wée
haue
here
to
noate
how
farre
this
feeling
of
sinne
differeth
from
repentaunce
,
with
the
whiche
the
Scribes
were
touched
.
For
wee
must
bee
so
moued
by
the
Iudgement
of
God
,
that
wee
must
not
séeke
for
starting
hoales
,
to
shonne
the
sight
of
the
Iudge
,
but
must
rather
goe
dyrectly
vnto
him
,
Heb.
4.
and
craue
pardon
,
that
we
maye
finde
helpe
in
tyme
.
And
Iesus
was
left
alone
.
M.
This
is
not
to
bée
vnderstoode
,
that
Iesus
was
so
lefte
aloane
in
the
Temple
with
the
Woman
,
that
not
so
muche
as
one
man
aboade
with
him
styl
,
séeing
that
this
cause
befell
in
the
greate
assemblye
of
People
:
C.
But
that
all
the
Scribes
,
which
brought
the
Adulterous
woman
,
were
no
more
troublesome
vnto
him
.
M.
For
not
one
of
them
remayned
beside
to
whome
this
cause
appertayned
.
B.
For
they
were
all
worthye
so
to
bée
confounded
with
shame
,
that
they
should
straite
way
draw
them selues
out
of
the
sight
of
others
.
This
dyd
the
secréete
efficacye
of
the
spirite
of
wisdome
in
Christ
bring
to
passe
:
C.
to
the
ende
wée
might
not
doubte
,
but
that
we
shall
be
able
to
ouercome
all
the
practises
of
our
enemyes
,
if
so
be
wée
wyll
suffer
our selues
to
be
gouerned
of
the
same
spirite
.
But
therefore
it
commeth
to
passe
that
wée
are
oftentymes
oppressed
,
because
we
neglecting
their
lying
in
wayte
,
are
nothing
carefull
to
take
counsayle
:
or
else
trusting
to
our
owne
wisedome
doe
lytle
consider
,
howe
necessarye
for
vs
the
gouernment
of
the
spyrite
is
.
Lastly
,
when
it
is
sayd
that
the
Woman
aboade
with
Christ
,
let
vs
learne
by
this
example
,
that
there
is
nothing
better
for
vs
,
than
to
be
brought
as
guylty
before
his
tribunall
seate
,
so
that
we
obedientlye
submit
our selues
to
his
iudgement
.
Luk.
9.56
.
A.
For
the
Sonne
of
man
came
not
to
destroye
mennes
lyues
,
but
to
saue
them
.
10.
When
Iesus
had
lyft
vppe
him selfe
,
and
sawe
no
man
but
the
Woman
,
hee
sayde
vnto
her
,
Woman
where
are
those
thine
accusars
?
Hath
no
man
condempned
thee
?
PAR.
When
Iesus
by
his
diuine
pollicye
and
wisedome
,
had
geuen
those
rauening
and
cruell
wolues
the
repulse
,
hée
speaketh
to
the
sinnefull
Woman
,
and
that
which
he
doeth
,
he
doeth
verye
surcumspectly
.
First
he
asketh
where
are
her
accusars
,
when
as
notwithstanding
,
he
knewe
well
inough
that
they
were
fled
awaye
with
great
shame
and
confusion
.
Bv.
Hée
meaneth
therefore
that
they
being
wicked
and
vngodly
,
and
hauing
their
owne
conscience
accusing
them
,
distrusted
their
owne
cause
.
M.
Furthermore
,
as
not
knowing
that
shée
was
yet
vncondemned
,
he
demaunded
farther
saying
.
Hath
no
man
condemned
thee
.
When
as
no
doubt
he
was
ignoraunt
of
none
of
these
thinges
.
But
his
purpose
was
by
these
demaundes
,
boath
to
comfort
the
woman
,
and
also
to
make
manifest
vnto
the
standers
by
,
howe
vaine
the
Wisedome
and
pollicie
of
man
is
against
the
trueth
.
11.
Shee
sayde
,
no
man
Lorde
.
And
Iesus
sayde
,
neyther
doe
I
condemne
thee
:
Go
and
sinne
no
more
.
no
man
Lord.
M
,
The
Lorde
demaunded
of
her
two
thinges
:
but
she
only
aunswered
to
the
latter
,
not
greatly
regarding
where
her
accusers
were
.
She
affirmed
that
she
was
condemned
of
no
lawful
Iudge
the
which
the
Lord
knew
wel
ynough
:
&
in
déede
the
custome
was
not
,
noe
more
than
it
is
at
this
daye
,
that
condemnation
shoulde
goe
before
accusation
:
and
the
accusers
them selues
were
gone
for
shame
.
But
it
was
necessarie
that
this
aunswere
should
be
hearde
because
of
the
people
whiche
stoode
by
,
leste
Christe
might
séeme
to
resist
the
Iudgement
of
the
Lawe
.
Neither
doe
I
condemne
thee
.
C.
We
haue
not
here
the
symple
absolution
of
Christe
put
downe
,
but
that
he
sent
awaye
the
woman
free
.
And
noe
marueile
for
he
woulde
do
nothing
but
that
whiche
shoulde
become
his
persone
R.
As
if
he
shoulde
saye
,
I
leaue
to
the
Magistrate
his
authoritie
,
but
seeing
he
hath
left
thée
vncondemned
,
neyther
wil
I
condemne
thee
:
for
therefore
am
I
come
,
to
remitte
sinnes
,
My
office
is
to
saue
and
not
to
destroye
.
C.
For
hee
was
sent
of
the
Father
to
gather
together
the
lost
Sheepe
.
Therefore
béeing
mindfull
of
his
calling
,
he
exhorteth
the
woman
to
repentaunce
and
,
comforteth
her
with
the
promise
of
Grace
.
M.
He
sayth
not
,
Neither
shall
any
man
condemne
thée
because
he
woulde
not
abrogate
the
office
of
the
Lawefull
Iudge
.
C.
Therefore
they
whiche
gather
herby
that
adultery
is
not
to
be
punished
by
death
,
by
the
same
reason
it
is
necessarie
that
they
graunt
,
that
an
inheritaunce
ought
not
to
be
deuided
,
because
Christ
would
not
make
him selfe
an
Arbiter
or
vmpire
in
that
businesse
betwéene
to
brethren
.
Yea
,
lette
euerye
wickednesse
be
exempted
from
the
punishementes
of
the
Lawe
,
Luk.
12.13
.
yf
so
bée
Adulterers
maye
escape
vnpunished
,
then
open
the
gate
to
treason
,
to
murther
,
to
rapine
and
theft
.
Doth
not
the
Adulteresse
in
bringing
forth
a
bastarde
,
doth
she
not
,
(
I
saye
)
boath
robbe
the
name
of
the
stocke
and
familie
,
and
also
transferre
and
carrie
the
heires
right
,
which
commeth
by
laufull
inheritaunce
vnto
others
which
are
straungers
?
This
must
néedes
bée
the
roote
of
all
euell
,
when
the
wife
which
is
geuen
to
her
husbande
,
to
his
greate
reproche
geueth
her selfe
to
be
defyled
,
wherby
she
breaketh
the
holy
couenant
of
God
,
without
the
which
there
can
bée
no
holinesse
in
this
worlde
.
M.
Therfore
this
saying
of
Christe
ought
not
to
be
taken
for
a
defence
of
Adultery
,
as
though
the
same
ought
to
be
vnpunished
among
Christians
.
Bv.
As
though
the
Lorde
Iesus
tooke
vppon
him
the
defence
of
Adulterers
,
and
minded
by
the
preaching
of
the
gospell
,
to
defende
and
mayntayne
Adulteries
.
But
this
is
popishe
Diuinity
,
namelye
,
that
Christ
in
this
place
brought
the
Lawe
of
grace
,
by
which
impunitye
is
geuento
Adulterers
.
And
going
about
by
all
meanes
possible
to
pull
out
of
the
heartes
of
all
menne
the
grace
of
Christ
,
the
whiche
the
Doctrine
of
the
Gospell
commendeth
vnto
vs
euerye
where
,
they
onelye
in
this
place
preache
foorth
in
some
tune
the
Lawe
of
grace
.
And
why
do
they
this
but
onely
because
they
maye
defyle
other
mennes
wyues
,
and
escape
vnpunished
?
And
all
this
commeth
of
their
Deuillishe
singlenesse
and
vowed
chastitye
,
who
thincke
it
not
expedient
to
haue
a
lawfull
Wife
.
But
let
vs
noate
that
Christ
so
remitteth
mennes
sinnes
,
that
yet
notwithstanding
,
hée
doeth
not
subuerte
and
ouerthrowe
Pollitique
order
,
Iudgementes
and
punishments
appointed
by
Lawes
.
Bv.
For
the
offices
of
the
Iudge
and
of
the
Preacher
are
discrepaunt
.
R.
Not
that
the
offices
of
the
Gospell
,
and
of
the
sworde
,
are
contrarye
within
them selues
,
but
because
the
one
is
Ciuill
,
respecting
outwarde
peace
,
the
other
Diuine
,
administering
true
peace
of
conscience
.
Bv.
If
therefore
the
Magistrate
had
lawfullye
condempned
Adulterye
,
Christe
woulde
not
haue
absolued
the
same
.
Hée
absolued
her
from
sinne
if
shée
repented
:
but
hée
tooke
not
awaye
the
punishment
and
publique
example
.
Euen
as
also
hée
receyueth
the
penitent
and
faithfull
Théefe
into
the
fauour
and
grace
of
GOD
,
Luke
.
23.
but
yet
dyd
not
delyuer
him
from
the
punishment
which
hée
had
deserued
for
theft
.
Goe
and
sinne
no
more
.
M.
Our
Sauiour
Christ
doeth
not
here
vpbrayde
the
sinnefull
Woman
,
neyther
doeth
hée
exaggerate
the
fylthinesse
of
her
faulte
,
but
quietlye
sendeth
her
awaye
from
him
with
fewe
and
gentle
woordes
.
For
her
minde
was
vexed
and
troubled
.
Of
suche
there
must
alwayes
a
consideracion
bée
had
,
least
by
hipocriticall
seueritye
,
wée
bring
heauye
and
troubled
mindes
in
to
the
pitte
of
desperacion
.
But
thou
must
deale
otherwyse
if
thou
haue
to
doe
with
a
styfnecked
and
ostinate
sinner
.
Bv.
Notwithstanding
least
any
man
shoulde
thinke
that
the
same
free
remission
of
sinnes
,
was
a
geuing
of
libertye
to
sinne
,
he
by
and
by
addeth
a
restraint
from
sinne
.
C.
Hereby
wée
gather
what
is
the
ende
of
the
grace
of
Christe
:
namelye
,
that
the
sinner
,
gods
grace
leadeth
vs
to
repentaunce
.
being
reconsiled
to
God
,
maye
worshippe
and
serue
the
aucthour
of
his
saluation
in
innocensie
and
holynesse
of
lyfe
.
R.
For
the
Gospel
remitteth
sinnes
,
not
because
it
is
lawfull
to
sinne
,
but
to
the
ende
wée
might
repent
and
walke
in
newenesse
of
lyfe
.
C.
Romm
.
6.
For
by
the
same
worde
of
GOD
,
when
pardon
is
offered
vnto
vs
,
wée
are
called
to
repentaunce
.
Bv.
They
therefore
which
are
receyued
into
the
grace
and
fauour
of
GOD
,
and
whose
sinnes
are
forgeuen
them
,
must
take
héede
that
they
take
not
vnto
them selues
libertye
:
and
being
taken
out
of
the
handes
of
their
enemies
,
let
them
sée
that
they
serue
GOD
their
delyuerer
,
in
holinesse
and
righteousnesse
before
him
all
the
dayes
of
theyr
lyfe
.
M.
And
in
that
,
that
Christ
sayeth
not
,
Gooe
thy
waye
,
and
committe
no
more
Adulterye
,
but
,
Goe
thy
waye
and
sinne
no
more
,
wée
are
taught
howe
necessarye
,
Innocency
,
Righteousnesse
,
and
holynesse
,
is
to
those
that
repent
:
in
so
muche
that
wée
shoulde
not
onelye
abstayne
from
sinnes
,
but
also
from
all
shewe
of
euell
.
C.
Finallye
althoughe
this
exhortacion
hath
respecte
to
the
tyme
following
,
1.
The.
5.22
yet
notwithstanding
it
humbleth
sinners
,
by
putting
them
in
mynde
of
their
lyfe
alreadye
past
.
12.
Then
spake
Iesus
agayne
vnto
them
,
saying
,
I
am
the
lyght
of
the
worlde
:
hee
that
followeth
mee
doth
not
walke
in
darkenesse
,
but
shall
haue
the
lyght
of
lyfe
.
B.
Because
all
Godlynesse
and
saluacion
dependeth
vppon
this
,
that
we
acknowledge
the
Lorde
,
to
bée
one
Christ
and
onely
Sauiour
,
he
alwayes
in
all
his
Doctrine
exhorted
men
vnto
the
same
,
that
hée
might
prouoke
his
hearers
to
beléeue
in
him
,
and
myght
perswade
them
that
at
his
handes
,
lyfe
,
and
all
thinges
else
was
to
bée
sought
for
.
Herevppon
hée
called
him selfe
the
bread
which
geueth
lyfe
vnto
the
world
.
Iohn
.
6.51
.
For
hée
vsed
Allegories
and
parrables
for
the
common
sorte
of
people
,
that
they
might
the
better
remember
that
which
was
spoken
.
Herevpon
also
in
the
Chapter
going
before
hée
called
all
those
vnto
him
which
thirsted
,
and
promysed
that
all
they
which
would
come
vnto
him
,
shoulde
neuer
thirst
.
By
all
these
thinges
he
taught
that
euerlasting
lyfe
,
and
the
holy
Ghost
,
which
worketh
in
al
men
,
teacheth
all
thinges
,
sanctifyeth
,
and
profiteth
all
thinges
,
shall
be
geuen
to
him
which
receyueth
Christ
,
with
a
sure
and
vndoubted
Faith.
Nowe
he
calleth
him selfe
lyght
,
the
which
whosoeuer
followeth
hée
can
not
erre
.
This
holy
Ghost
is
that
lyght
of
lyfe
,
lyghting
all
men
to
that
which
is
profitable
for
them
,
leaste
any
man
shoulde
stumble
in
this
worlde
,
or
least
hée
should
goe
astraye
in
the
darkenesse
of
fleshelye
desyres
,
and
of
carnall
iudgement
.
C.
And
this
is
a
glorious
title
of
Christ
,
when
hée
is
called
the
light
of
the
world
.
Christ
the
light
of
the
world
.
For
séeing
wée
are
all
blinde
by
nature
,
there
is
set
before
vs
a
reméedye
,
by
which
,
we
being
deliuered
out
of
darknesse
,
maye
attaine
to
the
true
lyght
.
And
this
benefite
is
not
offered
to
one
or
twoo
aloane
:
for
Christ
preacheth
him selfe
to
bée
the
lyght
of
the
whole
worlde
:
that
there
might
bée
no
difference
,
betwéene
Iewe
or
Gentile
,
betwéene
Circumcised
,
and
vncircumcised
,
betwéene
learned
and
vnlearned
,
or
betwéene
bonde
and
frée
.
M.
Furthermore
,
if
Christ
onlye
be
the
lyght
of
the
worlde
,
then
the
whole
worlde
is
in
darkenesse
,
subiecte
to
the
Kin●dome
of
Sathan
,
insomuch
that
neyther
mans
reason
,
nor
strength
hath
any
lyght
in
it
,
except
it
receyue
the
same
from
Christ
.
Otherwyse
,
it
were
but
vayne
and
superfluous
to
geue
lyght
vnto
lyght
.
C.
Therefore
without
Christ
there
is
not
one
sparke
of
true
light
.
There
maye
appeare
some
shewe
of
bryghtnesse
,
hut
it
is
lyke
to
a
sodayne
flashe
,
which
doeth
nothing
else
but
dasell
the
eyes
.
Bv.
Moreouer
,
the
Lorde
promised
in
the
Scriptures
long
before
that
hee
woulde
geue
this
lyght
:
as
,
whan
it
is
sayde
,
The
Lorde
hath
sworne
in
truth
to
Dauid
,
and
he
wyll
not
shrinke
from
it
,
saying
:
Psa.
132.11
Of
the
fruyte
of
thy
bodye
,
wyll
I
sette
vppon
thy
throane
.
If
they
sonnes
keepe
my
couenaunt
,
and
my
testimonies
that
I
shall
teache
them
,
there
sonnes
also
shall
sytte
vppon
thy
throne
for
euer
.
For
the
Lorde
hath
chosen
Zion
,
and
loued
to
dwell
in
it
,
saying
:
This
is
my
rest
for
euer
,
here
wyll
I
dwell
for
I
haue
a
delight
therein
.
There
wyll
I
make
the
horne
of
Dauid
to
bud
:
for
I
haue
ordayned
a
lyght
for
myne
annoynted
.
To
this
promyse
the
Prophetes
had
oftentimes
respect
,
as
is
to
bée
séene
in
dyuerse
places
:
As
in
Esay
,
where
the
father
sayth
I
haue
geuen
thee
to
bee
light
to
the
Gentilles
,
3.
Kin.
11.36
3.
Kin.
15.4
.
2.
Cor.
21.7
Esay
.
49.6
that
thou
mightest
bee
my
saluation
to
the
worldes
ende
.
Wherevnto
that
Iust
man
Simeon
afterwarde
alluding
sayth
that
Iesus
was
geuen
to
be
a
light
to
the
Gentilles
.
Luk.
2.32
.
C.
Furthermore
we
must
noate
that
the
partes
of
illumening
,
are
not
restrayned
to
the
parson
of
Christe
.
For
although
he
be
farre
from
our
bodely
syght
,
yet
notwithstadding
he
doth
daily
illumen
vs
by
the
doctryne
of
his
Gospell
,
and
by
the
secret
power
of
his
holy
Spirite
.
Notwithstanding
,
we
haue
not
yet
a
ful
definition
of
this
light
,
except
we
learne
that
we
are
illumined
by
the
Gospel
,
and
by
the
Spirite
of
Christe
,
to
the
ende
we
maye
knowe
that
in
hym
is
hydden
the
well
of
all
knowledge
and
wisedom
,
Therefore
as
Sathan
is
sayde
to
be
the
Prince
of
darcknesse
,
Sathan
is
the
Prince
of
darcknes
because
the
works
that
he
worketh
in
the
Children
of
vnbeléefe
,
are
euell
and
corrupt
,
insomuche
that
by
them
the
wicked
fall
headlong
as
it
were
blynded
into
distruction
:
So
Christ
Iesus
is
set
before
vs
as
the
true
Sonne
of
righteousenesse
,
that
by
the
benefite
of
his
light
,
we
maye
be
illumined
in
the
midest
of
the
darckenesse
of
this
worlde
,
and
maye
be
brought
to
eternall
life
.
A.
And
by
what
reason
the
name
of
light
maye
agrée
with
the
Law
,
with
the
apostells
also
,
and
with
the
faithfull
we
haue
shewed
in
the
eyght
verse
of
the
fyrst
Chapter
.
Hee
that
followeth
mee
.
C.
Here
is
the
exhortation
of
Doctryne
,
whych
the
promise
strayght
after
added
,
confirmeth
.
For
when
we
heare
that
they
are
out
of
the
daunger
of
erring
which
committe
them selues
vnto
Christe
to
be
gouerned
it
is
méete
that
we
shoulde
be
stirred
vp
to
followe
:
Whervnto
he
himselfe
draweth
vs
,
as
it
were
by
reaching
out
his
hande
vnto
vs
.
This
large
and
greate
promise
also
ought
very
muche
to
mooue
vs
that
wée
which
direct
our
eyes
vnto
Christ
,
are
sure
to
walke
in
the
right
waye
without
erring
,
through
the
middest
of
darcknesse
.
M.
Therefore
it
is
not
ynough
that
Christe
is
the
light
of
the
worlde
,
that
we
might
not
walke
in
darcknesse
,
but
it
is
necessarye
that
wée
follow
him
.
They
which
tourne
themselues
another
waye
,
and
which
followe
not
this
light
,
but
are
enimies
to
the
same
,
as
they
are
not
illumined
by
the
beames
thereof
,
so
necessarily
they
walke
in
darckenesse
.
Neyther
is
it
sufficient
to
know
the
same
that
darckenesse
maye
be
shunned
,
but
wee
must
also
walke
in
it
.
For
hée
sayth
not
,
Hée
which
knoweth
me
,
walketh
not
in
darckenesse
,
but
,
which
followeth
me
.
He
doth
not
by
and
by
walke
in
the
light
which
knoweth
the
light
:
he
doth
not
by
and
by
followe
Christ
,
the
light
of
truth
,
which
hath
receyued
the
knowledge
of
Christ
R.
To
followe
Christ
in
this
place
,
is
to
beléeue
in
Christ
.
Bv.
For
by
faith
that
light
is
receyued
,
and
Christ
is
made
our
light
shining
in
our
heartes
.
Some
in
this
worlde
followeth
one
thing
,
and
some
a nother
,
as
honours
,
riches
,
pleasures
,
and
I
cannot
tell
how
many
such
kinde
of
vanities
.
But
those
whiche
are
wise
followe
Christe
by
whome
they
receyue
greate
profite
.
For
they
whyche
followe
hym
shall
not
walke
in
darkenesse
,
shall
not
wallowe
in
wickednesse
,
which
are
called
the
workes
of
darckenesse
,
but
shall
haue
the
light
of
life
.
Iohn
.
6
.
4●
R.
For
hée
which
beléeueth
in
mée
(
sayth
our
Sauiour
)
hath
euerlasting
lyfe
.
C.
Therefore
the
faythfull
shall
walke
most
constantlye
vntill
they
come
to
the
marke
.
For
this
to
them
is
an
euerlasting
lyfe
.
Wherefore
there
is
no
cause
why
wée
shoulde
feare
to
faynt
in
the
myddest
of
our
iourney
,
séeing
that
hée
leadeth
vs
vnto
life
.
And
it
is
no
meruayle
if
there
bée
suche
grose
and
palpable
darckenesse
of
errors
and
suspicions
in
the
worlde
,
when
as
there
are
so
fewe
which
beholde
Christ
.
B.
For
hée
which
beléeueth
not
in
Christe
,
nor
followeth
thys
lyght
,
as
hée
wanteth
this
his
spirite
,
so
it
is
necessary
that
he
walke
in
darkenesse
:
that
is
to
saye
,
that
he
followe
carnall
reson
,
the
bonde
seruaunt
of
euill
desires
,
whereby
hée
followeth
alwayes
that
which
is
hurtefull
.
For
what
hurtfull
thing
is
it
which
he
followeth
not
,
God
set
aside
.
13.
The
Pharisees
therefore
sayde
vnto
him
:
thou
beareste
recorde
of
thy selfe
:
thy
recorde
is
not
true
.
PAR.
The
Phariseis
being
swallowed
vp
of
the
manifest
light
of
the
truth
and
blinded
therewith
,
neyther
féele
nor
sée
the
light
,
nay
,
they
renew
the
contention
,
and
begin
anew
altrication
against
Christ
:
by
which
notwithstanding
the
doctrine
and
truth
of
the
Gospell
is
rather
more
manifested
than
obscured
.
These
men
feared
leaste
the
people
forsaking
them
,
woulde
haue
followed
Iesus
,
by
whiche
they
knewe
that
theyr
auchoritye
shoulde
not
a
little
decaye
:
yet
notwithstanding
they
coulde
not
hitherto
by
any
reasons
refell
and
confute
the
true
doctrine
of
Christ
,
and
his
mightie
and
wonderfull
déedes
.
They
fall
therefore
nowe
againe
to
their
woonted
cauilles
,
to
proue
if
peraduenture
they
myght
bring
the
rude
and
simple
people
to
haue
Iesus
in
suspicion
of
arrogancye
,
and
vaine
boasting
.
C.
They
obiect
a
common
saying
,
That
no
man
is
to
be
trusted
in
hys
owne
cause
.
As
if
they
shoulde
saye
,
R.
Thou
commendest
thy selfe
:
but
that
commendation
or
testimonye
which
a
man
geueth
of
himselfe
,
is
of
no
aucthoritie
or
credite
.
It
is
the
parte
of
an
arrogant
man
,
and
not
of
one
that
speaketh
the
truth
,
to
boast
and
commende
hymselfe
:
wée
beléeue
not
thine
owne
testimonye
.
But
proue
out
of
the
worde
of
GOD
,
that
thou
art
the
verye
same
whome
thou
preachest
thy selfe
to
be
,
and
wée
will
beléeue
thée
.
Doeste
thou
thinke
vs
to
be
so
scencelesse
,
that
wée
will
by
and
by
receyue
thy
worde
as
deuine
?
We
are
Doctors
of
the
Lawe
:
wherefore
except
thou
proue
thy
preaching
by
the
Lawe
,
wée
will
not
beléeue
thée
,
but
wyll
exclude
thée
out
of
the
Sinagoge
as
a
lying
heritique
.
Behoulde
here
wyth
what
security
and
bouldenesse
,
impietye
,
and
hypocrisie
,
obiect
vnto
the
Prince
of
godlynesse
and
truth
,
the
lye
.
M.
The
malice
of
the
Pharisées
could
not
be
at
rest
.
Esay
57.20
For
the
hearte
of
the
wicked
is
as
the
boyling
Sea
,
that
cannot
rest
,
whose
waters
cast
vppe
myre
and
dyrte
.
The
more
the
brightnesse
of
this
light
dyd
reueale
it selfe
in
Christ
,
the
more
this
wicked
kinde
of
men
,
was
inflamed
with
malice
.
It
gréeued
them
much
that
the
temptation
by
the
Adulterous
woman
had
no
better
successe
.
They
retourne
therefore
to
the
fight
,
and
contention
,
euen
as
flyes
to
the
flame
of
a
burning
Candle
.
C.
And
rashlye
they
say
that
hée
speaketh
in
vayne
,
except
hée
bringe
better
proofe
then
hys
owne
wordes
:
M
séeing
it
is
written
,
Let
another
man
prayse
thee
,
Pro.
27.2
and
not
thy
owne
mouth
:
a
straunger
,
and
not
thy
owne
lippes
.
A.
But
willinglye
they
were
ignoraunt
that
Christ
had
sayde
vnto
them
,
Iohn
.
5.34
I
receyue
not
testimonye
from
man
:
but
I
speake
these
thinges
that
yee
might
bee
saued
.
M.
Wée
are
taught
therefore
in
this
place
,
that
it
is
no
meruayle
if
so
bée
the
Preachers
of
the
truth
are
accounted
as
lyers
of
the
wicked
&
Children
of
the
Deuill
,
when
as
these
Doctors
durst
openlye
wyth
such
boldenesse
resiste
the
truth
it selfe
.
But
lette
this
one
thing
suffice
,
Deut.
18.
i9
That
God
one
day
wil
take
vengance
of
those
which
despise
the
doctrine
of
his
Prophete
,
whome
hée
sendeth
vnto
them
.
14.
Iesus
aunswered
and
sayde
vnto
them
,
though
I
beare
recorde
of
my selfe
,
yet
my
recorde
is
true
:
for
I
knowe
whence
I
came
,
and
whether
I
goe
:
but
ye
can
not
tell
whence
I
come
,
and
whether
I
goe
.
Bv.
Christ
by
this
demonstracion
plainelye
proueth
that
hée
is
the
sonne
of
God
,
and
verye
God
him selfe
,
and
that
the
Doctrine
of
the
Gospell
is
most
certaine
:
C.
also
that
this
testimonye
hath
credite
and
aucthoritye
inough
,
because
hée
is
no
priuate
personne
taken
from
among
the
common
sort
of
men
,
but
a
farre
more
excellent
person
.
M.
Hée
doth
not
denye
but
that
he
testifyeth
of
him selfe
:
but
hée
denyeth
that
his
testimony
is
false
.
And
this
he
doth
by
making
a
distinction
.
C.
For
when
hée
sayeth
hée
knoweth
from
whence
he
came
,
and
whether
he
would
goe
,
he
exempteth
him selfe
from
the
common
number
of
men
.
The
sence
and
meaning
therefore
is
this
:
Although
euery
man
is
suspected
in
his
owne
cause
,
and
although
it
bée
prouided
by
lawes
that
no
man
speaking
in
his
owne
cause
should
bée
credited
,
yet
notwithstanding
this
can
take
no
place
in
the
Sonne
of
God
,
which
is
aboue
the
whole
worlde
.
For
hée
is
not
to
bée
reackenedin
the
order
of
menne
,
but
hath
this
priueledge
from
the
Father
,
to
gouerne
all
men
with
his
worde
aloane
.
B.
Here
thou
séest
that
the
Lord
sayd
by
immitacion
or
concession
,
●●hn
.
5.31
If
I
testifye
of
my selfe
,
my
testimony
is
not
true
.
For
,
because
hée
knewe
from
whence
hée
came
,
and
whether
hée
would
goe
,
(
that
is
to
saye
that
hée
was
the
sonne
of
GOD
,
and
the
euerlasting
woord
of
the
Father
,
which
tooke
vppon
him
our
humane
nature
,
whiche
also
hée
woulde
shortlye
after
extoll
and
aduaunce
into
the
glorye
of
his
Father
)
knowing
these
thinges
,
hée
coulde
not
but
speake
that
whiche
was
most
true
,
that
is
to
saye
diuine
,
and
coulde
testifye
nothing
of
him selfe
,
but
that
which
was
in
lyke
manner
most
true
.
But
the
Iewes
knewe
neyther
of
them
boath
:
and
therefore
they
coulde
not
beléeue
the
true
testimonye
whiche
hee
gaue
of
him selfe
.
C.
For
Christ
in
these
woordes
testifyeth
that
hee
had
not
his
beginning
of
the
worlde
,
but
that
he
came
from
God
:
and
therefore
not
méete
and
right
,
that
his
Doctrine
,
whiche
is
Diuine
,
should
bée
subiect
to
mans
Lawes
.
But
because
he
then
had
vpon
him
the
fourme
of
a
seruaunt
,
and
was
humble
and
méeke
,
hée
was
despised
:
for
the
which
cause
he
putteth
them
in
minde
of
the
glorious
Resurrection
whiche
hée
should
haue
:
which
in
déede
was
a
manifest
shewe
and
proofe
of
his
hydden
and
vnknowne
Diuinitye
at
the
first
.
When
hée
sayeth
,
that
hee
knoweth
and
they
knowe
not
,
he
geueth
vs
to
vnderstande
,
that
his
glorye
is
nothing
diminished
by
their
vnbeléefe
.
B.
As
for
example
,
If
so
bée
an
Ambassadour
shoulde
come
from
the
Emperoure
,
promisyng
greate
benefytes
vnto
vs
in
the
name
of
the
Emperoure
,
if
wée
wyll
obeye
his
commaundementes
:
and
wée
denying
to
beléeue
him
,
hée
should
saye
,
I
know
from
whence
I
came
,
and
whether
I
gooe
:
I
am
sure
that
I
am
the
Emperours
Ambassadour
,
sent
for
those
consideracions
which
I
haue
declared
vnto
you
,
to
him
also
I
wyll
returne
,
and
shew
him
how
I
haue
done
my
businesse
,
and
wyll
receyue
the
condigne
reward
of
my
labours
.
Therefore
what
thinges
soeuer
I
testifye
of
my
Ambassage
they
are
true
:
but
you
which
knowe
not
from
whence
I
came
,
and
whyther
I
goe
,
refuse
to
geue
credite
vnto
mée
.
M.
By
this
place
also
Christ
declareth
,
that
the
Iewes
had
falselye
boasted
before
,
saying
:
Wee
knowe
from
whence
this
fellowe
is
:
but
when
Christ
shall
come
,
no
man
shall
knowe
whence
he
is
.
15.
Yee
Iudge
after
the
fleshe
:
I
iudge
no
man
.
Ye
Iudge
after
the
fleshe
.
C.
This
place
maye
bée
expounded
twoo
manner
of
wayes
,
eyther
that
they
iudged
of
him
after
the
wicked
sence
and
vnderstanding
of
their
fleshe
,
or
else
that
they
iudged
of
him
according
to
the
outwarde
shewe
of
his
person
.
For
fleshe
is
sometyme
taken
for
the
outwarde
shewe
of
man
:
and
boath
sences
doe
verye
well
agrée
with
this
place
,
because
whether
the
affections
of
the
fleshe
beare
rule
,
or
whether
the
beholding
of
the
person
doe
preuaile
in
Iudgement
,
there
neyther
trueth
,
nor
equitye
take
place
.
Notwithstanding
,
the
sence
seemeth
to
be
more
certayne
,
if
so
be
we
make
here
a
comparison
betwéene
the
fleshe
and
the
spyrite
:
as
if
hee
should
therefore
deny
them
to
bee
lawfull
and
meete
Iudges
,
because
they
were
not
guided
by
the
spirite
.
As
if
hée
should
saye
,
Yee
iudge
of
my
woordes
and
deedes
after
your
wicked
affections
,
hauing
no
part
of
the
Spyrite
of
GOD
in
you
:
therefore
ye
erre
.
RV
.
And
this
is
the
onely
cause
,
why
menne
erre
and
iudge
amisse
of
Diuine
matters
.
I
iudge
no
man
.
A.
Some
distinguishe
thus
,
that
he
iudgeth
not
as
man
iudgeth
:
othersome
referre
it
to
the
tyme
,
because
hée
being
in
earth
,
tooke
not
vppon
him
as
yet
the
office
of
a
Iudge
.
C.
But
more
rightlye
it
is
ioyned
with
the
sentence
following
:
that
the
sence
may
bee
thus
:
Christ
Iudgeth
not
:
and
if
he
doe
iudge
,
his
iudgement
is
fyrme
and
authenticall
,
because
it
is
diuine
.
So
that
the
formar
parte
,
where
he
denyeth
that
hée
iudgeth
,
ought
rather
to
bée
restrayned
to
the
cyrcumstaunce
of
this
present
place
.
For
that
hée
might
the
better
conuince
his
enemies
of
pride
,
hée
vseth
this
comparison
,
because
they
vsurped
to
them selues
lycence
to
Iudge
preposterously
,
and
yet
neuerthelesse
coulde
not
abyde
him
teaching
simplye
,
and
abstayning
from
the
office
of
a
Iudge
.
16.
And
if
I
also
iudge
,
my
iudgement
is
true
:
for
I
am
not
aloane
,
but
I
and
the
Father
that
sent
me
.
C.
This
is
a
correction
of
the
formor
verse
,
least
hée
might
seeme
vtterlye
to
forsake
his
right
.
If
I
iudge
(
sayth
hée
)
my
iudgement
is
true
:
that
is
to
saye
,
it
deserueth
aucthoritie
.
And
hereof
commeth
the
aucthoritie
,
because
hée
doth
nothing
but
at
the
commandement
of
his
Father
.
R.
For
hee
is
the
Sonne
of
God
:
and
therefore
his
testimonye
is
the
testimony
of
God
,
and
his
commendation
is
the
commendation
of
God
.
For
these
wordes
,
I
am
not
aloane
.
is
asmuch
as
if
he
shoulde
denye
hymselfe
to
be
from
among
the
number
of
men
,
but
rather
to
be
considered
with
that
person
which
the
father
had
put
vppon
him
.
But
why
doeth
hée
not
rather
defende
and
maintaine
his
deuinity
,
the
which
hée
might
truely
and
iustely
haue
done
:
Namely
because
his
diuinitie
laye
hyd
vnder
the
vayle
of
his
fleshe
,
he
placeth
before
them
his
father
,
to
the
ende
it
might
be
the
more
manifest
:
notwithstanding
to
this
effect
tendeth
his
oration
,
that
whatsoeuer
he
did
or
taught
might
be
thought
to
be
deuine
.
17
,
And
it
is
also
writen
in
youre
lawe
that
the
Testimonie
of
two
men
is
true
.
M.
Because
he
taulked
with
those
whiche
boasted
very
muche
of
the
zeale
and
knowledge
of
the
Lawe
,
he
citeth
the
testimonie
of
the
Law
,
lest
he
might
séeme
to
arrogate
to
him self
more
then
was
right
and
méete
.
This
place
is
to
be
found
in
the
seuenteene
and
ninetene
Chapters
of
Deutronomium
.
R.
Not
that
the
testimonie
of
two
men
is
alwayes
true
,
but
because
it
is
to
be
counted
for
true
.
M.
For
otherwise
the
testimony
of
two
may
be
false
,
as
is
to
be
séene
in
the
twentie
one
Chapter
of
the
thirde
booke
of
Kings
,
and
in
the
twentie
sixe
of
Mathewe
,
and
the
syxst
of
the
Actes
.
C.
But
the
argument
of
Christe
at
the
firste
syght
maye
séeme
infirme
and
weake
because
no
man
is
to
be
admitted
a
witnesse
in
his
owne
cause
.
But
we
must
remember
howe
we
sayde
euen
nowe
,
that
Christ
ought
to
bee
exempted
from
among
the
common
sorte
of
men
:
because
he
is
neyther
a
priuate
man
,
neither
handeleth
his
owne
pryuate
busynesse
.
M.
Wee
muste
also
noate
that
he
sayde
not
here
,
But
I
and
the
Father
which
begotte
me
,
leste
hée
shoulde
make
the
Iewes
to
haue
a
suspition
of
Ioseph
,
whome
the
moste
part
of
men
thought
to
be
his
father
:
Mat.
13.55
.
but
hée
sayde
,
I
and
my
father
which
sent
mee
,
to
admonishe
them
that
he
spake
of
god
his
heauenly
Father
,
by
whom
he
was
sent
into
this
worlde
.
C.
In
that
he
putteth
a
difference
betwéene
hym
and
his
father
,
he
frameth
him selfe
to
the
capascitie
of
his
hearers
,
and
that
for
his
office
sake
,
because
he
was
then
the
minister
of
the
Father
:
and
therefore
he
maketh
hym
the
author
of
all
his
doctrine
,
as
also
he
did
very
often
at
other
times
.
19.
Then
sayde
they
vnto
him
:
where
is
thy
Father
?
Iesus
aunswered
,
ye
neyther
knowe
mee
nor
yet
my
father
:
yf
ye
had
knowne
mee
ye
should
haue
knoen
my
father
also
.
Where
is
thy
father
.
M.
Because
the
Lorde
had
the
second
tyme
made
mention
of
the
father
by
whome
he
was
sent
,
and
had
made
hym
the
author
of
all
those
thinges
whiche
he
spake
or
did
,
and
sayde
that
he
was
not
aloane
,
but
that
he
had
the
father
with
him
,
the
Phariseis
demaunded
of
him
where
his
Father
is
.
C.
And
there
is
no
doubt
,
but
that
in
the
way
of
skoffing
they
demande
this
question
.
R.
as
if
they
should
say
,
thou
doest
apeale
to
the
testimony
of
thy
Father
:
but
where
or
who
is
that
thy
Father
of
whome
thou
speakest
so
much
?
Wée
knowe
thy
Father
Ioseph
the
Carpenter
,
but
hée
is
a
man
which
is
a
lyer
as
well
as
thou
.
M.
Doest
thou
so
muche
regarde
him
,
that
for
his
sake
,
beinge
a
man
,
and
a
Galilean
,
wée
shoulde
giue
more
credite
vnto
thy
testimonies
,
than
to
Moyses
.
R.
Moreouer
the
testimonies
of
the
father
concerning
the
Sonne
are
to
be
suspected
,
because
the
Iudgements
of
fathers
for
the
moste
parte
whiche
they
haue
of
theire
children
,
are
corrupt
with
blynde
loue
.
C.
So
that
by
these
wordes
they
deny
that
they
haue
anye
suche
estimation
of
the
Father
,
that
for
his
sake
they
shoulde
geue
any
credit
to
the
Sonne
.
And
herevpon
it
commeth
that
Christ
is
so
presumtuously
contemned
at
this
daye
,
because
fewe
consyder
that
he
is
sent
of
God
.
Ye
neither
know
mee
nor
my
Father
.
M.
In
these
wordes
the
Lord
casteth
his
aduersaries
in
the
téeth
with
their
Ignoranceth
,
and
voutsafe
not
to
make
them
a
direct
aunswere
.
They
enquired
after
the
Father
:
and
yet
neuerthelesse
they
hauing
the
sonne
before
their
eyes
in
séeing
sawe
not
.
This
therefore
was
the
iust
punishment
of
pride
and
wicked
ingratitude
,
that
they
which
famyliarly
despised
the
Sonne
of
God
béeing
familiarly
offered
vnto
them
,
should
neuer
come
to
the
father
.
For
how
should
any
mortall
man
assend
vnto
the
height
of
God
,
except
he
bée
lifted
vp
a
loft
by
his
hande
.
But
GOD
in
Christe
hath
caste
downe
him selfe
into
the
base
estate
of
men
,
that
he
might
reache
vnto
vs
his
hande
.
They
which
after
this
manner
reiect
God
approchyng
vnto
them
,
are
they
not
worthy
to
be
expulsed
oute
of
heauen
?
Therefore
the
Lord
doth
rightly
make
aunswere
not
only
of
the
knowledge
of
the
father
but
also
of
the
knowledge
of
him selfe
saying
,
Ye
neither
knowe
mee
nor
my
father
.
R.
As
yf
he
shoulde
saye
,
ye
enquire
after
the
Father
,
to
whose
testimony
I
haue
appealed
,
as
though
ye
had
sufficient
knoweledge
concerning
mée
.
R.
But
when
ye
beléeue
not
in
mee
yee
cannot
knowe
my
father
.
For
no
man
hath
sene
God
at
anye
tyme
:
The
only
bogotten
Sonne
which
is
in
the
bosome
of
the
father
hath
reueled
him
vnto
vs
.
Wherefore
yf
ye
will
knowe
the
Father
beléeue
in
me
.
For
Christ
is
onely
knowen
by
faith
.
And
he
which
knoweth
Christ
knoweth
the
father
.
For
Christ
is
the
very
expresse
Image
of
the
Father
,
insomuche
that
in
Christ
aloane
we
haue
the
whole
expresse
will
of
God
.
C.
Moreouer
as
they
are
depriued
of
all
true
knowledge
,
which
forsaking
Christ
striue
to
ascende
into
heauen
,
euen
so
whosoeuer
directeth
his
mind
and
all
his
sences
vnto
Christ
,
shall
be
led
the
ryght
waye
vnto
the
Father
:
for
the
Apostle
truly
sayth
,
that
we
do
euidently
looke
God
in
the
face
vnder
the
person
of
Christ
by
the
glasse
of
the
Gespell
.
This
verely
is
an
vnspeakable
reward
of
the
obedience
of
fayth
,
2.
Cor.
3.18
.
that
hée
which
humbleth
him selfe
before
Christ
,
doth
ascend
aboue
the
heauens
,
euen
to
those
mysteries
which
the
Aungells
doe
addore
.
20.
These
wordes
spake
Iesus
in
the
Treasurye
as
hee
taught
in
the
Temple
:
and
no
man
layde
hands
on
hym
,
for
hys
hower
was
not
yet
come
.
M.
These
wordes
containe
the
discription
of
the
place
,
whiche
the
Euangeliste
addeth
to
make
the
story
of
more
credite
and
to
the
ende
we
maye
knowe
that
Christ
spake
these
wordes
,
in
a
greate
assembly
of
men
.
Bv.
For
the
Treasury
was
a
large
and
frequented
place
in
the
temple
,
where
the
giftes
that
were
geuen
to
the
temple
were
kepte
and
the
holye
oblations
layed
vppe
.
Of
this
place
the
other
Euaungelists
also
haue
made
mention
.
Mat.
27.6
.
Mar.
12.41
Luk.
21.1
.
The
meaning
therfore
of
the
Euaungelist
is
that
the
Lorde
preached
and
taught
,
not
in
an
obscure
place
but
openly
in
the
temple
otherwyse
howe
vnnecessary
was
it
to
make
any
mencion
of
the
Treasury
.
C.
C.
And
herewithal
he
commendeth
vnto
vs
the
wonderful
power
of
God
,
in
that
they
were
constrayned
to
suffer
and
beare
with
Christe
openly
teaching
in
the
Temple
,
whome
a
litle
before
they
sought
to
kill
.
For
séeing
they
had
authoritie
in
the
temple
,
insomuche
that
they
might
doe
all
thinges
there
as
they
listed
,
they
might
with
lifting
vppe
of
their
finger
only
haue
cast
Christ
out
of
the
Temple
.
Wherefore
hée
presuming
to
take
vppon
him
the
office
of
teaching
,
why
doe
they
not
by
and
by
laye
violent
hand
on
hym
?
We
sée
therefore
that
God
caused
hym
to
be
heard
and
defended
him
with
hys
power
,
that
the
sauage
bestes
might
not
touche
hym
,
he
béeing
in
the
midest
of
them
.
For
his
hower
was
not
yet
come
.
R.
This
is
so
often
repeated
for
our
consolation
.
C.
to
the
ende
we
might
learne
,
that
we
liue
and
die
at
the
will
and
pleasure
of
God
,
and
not
of
men
.
R.
And
maye
be
sure
that
not
one
heare
of
our
head
can
perishe
withoute
the
good
will
and
pleasure
of
God
.
Luk.
2i
.
i6
Concerning
the
which
matter
,
reade
the
seuenth
Chapter
going
before
and
the
thirtye
verse
.
21.
Then
sayde
Iesus
agayne
vnto
them
,
I
goe
my
waye
,
and
ye
shall
seeke
mee
,
and
shall
die
in
your
sinnes
:
whether
I
go
thither
canne
ye
not
come
.
Then
sayde
Iesus
againe
.
M
The
Euaungelist
here
geueth
vs
to
vnderstande
,
that
the
Lorde
had
respect
to
a
sertayne
deede
and
purpose
of
the
Iewes
going
before
,
wherehe
was
mooued
to
obiecte
these
thinges
vnto
them
concerning
his
departure
that
is
to
say
,
because
he
knewe
the
mind
and
purpose
of
the
Iewes
,
who
went
aboute
to
take
him
,
he
maketh
mention
here
of
his
departure
,
C.
and
séeing
that
he
doth
nothing
preuaile
with
the
obstinate
,
he
denounceth
vnto
them
destruction
.
And
this
is
the
ende
of
all
those
which
reiecte
the
Gospel
.
For
the
same
is
not
preached
in
vaine
,
but
must
nedes
be
eyther
the
sauoure
of
life
vnto
lyfe
,
or
else
of
death
vnto
death
as
sayth
the
apostel
.
B.
2.
Cor.
2
.
i6
In
the
words
going
before
he
had
said
that
he
shoulde
be
vnto
his
Disciples
the
lyght
of
lyfe
,
shewing
what
successe
they
shall
haue
whiche
folowe
him
,
that
is
to
saye
they
shall
knowe
Christe
,
but
in
these
wordes
he
sheweth
what
shall
bée
theyr
rewarde
which
reiecte
him
,
namely
they
shall
dye
in
their
synnes
.
C.
For
the
summe
of
his
words
is
,
that
the
wicked
shall
féele
at
the
length
howe
muche
to
their
incommodity
they
haue
reiected
Christ
willingly
offering
him self
vnto
them
:
but
all
to
late
when
they
shall
haue
no
time
and
space
to
repente
.
For
séeing
it
is
he
aloane
which
must
deliuer
vs
from
iniquitie
in
the
whiche
we
are
borne
,
it
must
néedes
be
that
they
dye
in
their
synnes
which
take
hym
not
to
bée
their
deliuerer
.
M.
He
sayde
therefore
.
I
goe
my
waye
As
yf
he
shoulde
saye
,
why
take
ye
suche
secret
counsayle
howe
to
take
me
and
to
destroye
me
?
I
will
shortly
departe
,
I
will
not
tarry
long
with
you
,
but
will
ease
you
of
this
trouble
.
C.
Wherfore
to
the
ende
he
might
the
more
terrefye
them
with
the
nerenesse
of
the
punishment
,
he
only
sheweth
that
the
Gospell
shal
be
preached
vnto
them
but
a
shorte
tyme
,
and
that
yf
they
did
let
passe
that
occasion
,
they
shoulde
haue
the
lyke
acceptable
tyme
and
dayes
of
grace
.
Euenso
also
at
this
daye
when
Christe
knocketh
at
our
gate
,
we
muste
goe
for
the
strayght
waye
to
méete
him
,
leste
he
beeing
wearye
of
our
slouth
,
doe
withdraw
hym selfe
from
vs
.
And
verely
the
experience
of
many
ages
hath
taught
vs
how
greatly
this
departure
of
Christ
is
to
be
feared
.
M.
This
also
is
here
to
be
noated
that
Christe
offered
hymselfe
to
the
deth
willingly
,
the
which
he
declareth
when
he
sayth
I
goe
my
waye
,
The
wicked
Iewes
vsed
violence
at
the
death
of
Christ
but
yet
he
did
not
so
depart
out
of
this
worlde
as
do
they
which
are
depriued
of
this
lyfe
by
violent
death
agaynst
theire
wiles
but
farre
otherwise
of
his
owne
accorde
and
voluntarie
will
retourning
to
his
Father
againe
.
And
thus
standeth
it
withall
the
Godly
The
worlde
knoweth
not
what
iniurie
to
doe
vnto
them
,
and
vseth
all
manner
of
violence
against
them
at
what
tyme
it
doth
as
it
were
banish
them
from
lyfe
:
but
they
ar
not
banished
from
life
againste
their
wiles
,
Violence
in
death
speedeth
the
godly
to
the
kingdome
of
heauen
.
but
are
ordaned
for
that
place
whether
they
goe
:
and
they
are
so
farre
from
being
hurte
by
anye
violence
,
that
by
the
same
they
are
rather
hastned
and
spéeedely
caryed
to
the
place
wherevnto
they
are
in
the
waye
.
C.
When
Christe
sayth
.
And
yee
shall
seeke
mee
.
He
meaneth
not
that
he
shall
be
sought
of
them
by
the
right
and
true
waye
of
faith
,
but
sheweth
howe
carefully
men
shall
by
all
meanes
séeke
their
deliueraunce
,
when
they
ar
brought
vnto
gréeuouse
straightes
.
For
the
vnbeeleeuing
would
haue
god
to
be
fauourable
vnto
them
,
and
yet
they
cease
not
to
flée
from
him
.
God
calleth
them
,
Faith
and
repentance
is
the
waye
whereby
wee
haue
accesse
to
God
.
and
they
haue
accesse
vnto
hym
in
fayth
and
repentaunce
but
they
resiste
God
with
the
hardenesse
of
theyr
harte
and
being
ouer
come
with
desperation
frette
and
fume
againste
him
.
But
yf
so
be
their
conuersation
had
béene
true
and
vnfained
,
they
had
not
soughte
hym
in
vaine
:
because
he
hath
not
promised
in
vaine
that
he
will
heare
the
synner
so
often
as
he
cryeth
and
sygheth
vnto
him
.
E●chi
18.28
22.
Then
sayde
the
Iewes
,
will
he
kill
him selfe
,
because
he
sayth
,
whether
I
go
thether
canne
ye
not
come
.
Bv.
The
Iewes
according
to
their
manner
deride
and
scorne
those
thinges
which
they
vnderstand
not
.
C.
and
procéede
not
only
in
secure
contempt
,
but
also
in
peruerse
péeuishnesse
:
for
they
mocke
and
scoffe
at
that
which
he
hadde
sayde
,
that
they
coulde
not
followe
hym
to
the
place
whether
hée
went
.
As
If
they
shoulde
saye
,
If
he
kill
him selfe
,
we
confesse
that
we
cannot
follow
him
,
because
it
is
not
lawefull
.
Bv
,
For
it
maye
be
that
he
will
kill
hym selfe
béeing
desperately
mynded
.
C.
For
they
did
both
nothing
esteme
the
absence
of
Christ
&
also
thought
them selues
to
excell
him
in
all
thinges
.
And
therefore
they
wyll
hym
to
goe
so
farre
as
he
woulde
.
Bv.
Thus
doth
the
wicked
and
detestable
presumtion
and
bouldnesse
of
wicked
men
,
dally
and
iest
in
diuine
matters
.
C.
This
verely
is
horrible
dulnes
:
but
so
doth
Sathan
bewitch
the
reprobate
that
they
cast
them selues
headlong
into
the
midest
of
the
fier
of
Godes
wrath
.
Do
wee
not
sée
the
same
furye
in
many
at
this
daye
,
whose
consciences
hauing
no
sence
and
feeling
at
all
,
doe
scofe
and
deryde
,
all
that
they
heare
spoken
of
the
horrible
Iudgement
of
God
.
23
And
hee
saied
vnto
them
,
yee
are
from
beneath
,
I
am
from
aboue
:
ye
are
of
this
world
,
I
am
not
of
this
world
.
And
he
sayd
vnto
them
.
M.
Christ
doeth
so
aunswere
vnto
their
secréete
whispering
,
that
hée
declareth
boath
wherefore
,
they
can
not
come
to
the
place
whether
hée
is
going
,
and
also
wherefore
hée
sayd
,
that
they
should
dye
in
their
sinnes
.
Ye
(
sayeth
he
)
are
from
beneath
.
C.
Because
they
were
not
worthye
to
bée
taught
,
hée
onelye
minded
shortlye
and
sharpelye
to
reprehende
them
:
pronouncing
in
this
place
that
they
doe
not
vnderstande
his
Doctrine
,
because
they
were
farre
from
the
Kingdome
of
God
.
Bv.
As
if
hée
should
saye
.
The
cause
of
your
errour
and
blindnesse
is
,
for
that
ye
are
quite
voyde
of
the
holye
Ghoste
,
and
are
of
this
worlde
:
that
is
to
saye
,
ye
are
earthlye
and
carnall
,
and
sauour
whollye
of
this
world
:
But
I
am
from
aboue
,
and
am
not
of
this
worlde
,
that
is
to
saye
,
I
teache
spirituall
,
heauenly
,
and
not
worldly
thinges
.
Except
therefore
as
newe
borne
ye
chaunge
youre
mindes
,
ye
shall
neuer
vnderstande
any
whitte
of
my
Philosophy
.
C.
For
vnder
these
wordes
,
worlde
,
and
,
from
beneathe
,
he
comprehendeth
all
that
men
haue
by
nature
:
For
Sinne
,
Death
,
Affliction
,
Glory
,
Pompe
,
Ritches
,
Power
,
and
such
lyke
carnall
thinges
,
are
from
beneathe
,
and
of
this
worlde
.
C.
And
thus
he
putteth
discrepaunce
and
difference
betwéene
his
Gospell
,
and
the
wisedom
and
vnderstanding
of
mannes
minde
:
because
the
Gospell
is
heauenlye
wisedome
,
and
our
minde
stayeth
it selfe
vppon
the
earth
.
So
that
noane
shal
be
a
méete
Disciple
for
Christ
,
but
such
as
he
hath
conformed
by
his
spyrite
.
And
herevppon
it
commeth
that
Fayth
is
so
seldome
founde
in
the
worlde
,
because
naturally
all
mankinde
is
alienated
from
Christ
,
Faith
syldom
found
in
the
world
.
except
those
whom
hée
lyfteth
vp
by
speciall
grace
of
his
holye
Spyrite
.
R.
For
no
man
can
attayne
to
those
thinges
,
which
belong
to
the
kingdome
of
Heauen
,
that
is
to
saye
,
to
righteousnesse
,
to
Fayth
,
to
reioysing
in
the
holye
Ghost
,
and
to
eternall
felicity
,
by
his
owne
reason
and
strength
,
but
by
the
power
of
Christ
.
M.
Moreouer
,
Christ
doeth
not
deny
in
himselfe
the
Natiuitye
of
the
fleshe
,
when
hée
sayeth
,
that
he
is
not
of
this
world
,
but
the
communion
and
partetaking
of
sinne
and
of
corruption
,
which
commeth
through
sinne
,
&
the
sugiestion
of
Sathan
.
In
this
sence
hée
denyeth
his
Apostles
to
bée
of
this
worlde
,
because
he
exempteth
them
by
the
grace
of
his
spyrite
,
from
the
spottes
and
pollusions
of
this
worlde
.
A.
In
lyke
manner
all
the
Godlye
though
they
bee
in
this
worlde
,
Ioh.
i5
.
19
.
mixte
with
wicked
and
vngodlye
men
,
yet
notwithstanding
,
they
are
not
sayde
to
be
of
this
worlde
,
because
GOD
hath
taken
them
out
of
this
present
wicked
world
,
Phili.
3.20
.
and
their
conuersation
is
heauenly
.
24.
I
sayde
therefore
vnto
you
,
that
you
shall
dye
in
your
sinnes
.
For
if
ye
beleeue
not
that
I
am
he
,
ye
shall
dye
in
your
synnes
.
J
sayde
therefore
vnto
you
.
M.
The
ioyning
togeather
of
these
sentences
doe
manifestlye
declare
,
that
so
many
as
are
of
this
worlde
,
are
subiect
vnto
death
.
For
hée
sayth
not
simplye
,
I
sayde
vnto
you
,
that
ye
shall
dye
but
I
sayde
therefore
vnto
you
that
ye
shall
dye
.
Wherefore
?
Because
yee
are
of
this
worlde
.
For
he
hath
respecte
to
the
declaration
doing
before
.
So
Paule
sayth
that
the
worlde
is
subiect
to
damnation
,
saying
,
when
we
are
Iudged
of
the
Lorde
we
are
corrected
,
1.
Co.
11
.
i2
leste
wee
sholde
be
condemned
with
the
worlde
.
That
you
shall
die
in
youre
sinnes
.
C.
Nowe
he
putteth
the
plurall
number
(
Sinnes
)
whereas
he
vsed
before
the
synguler
nomber
(
Sinne
)
but
in
the
same
sence
,
sauing
that
in
the
former
place
his
purpose
was
to
noate
that
vnbeléefe
is
the
well
spring
and
cause
of
all
euelles
:
not
because
Incredulitie
only
is
sinne
or
deathe
,
because
the
same
aloane
maketh
vs
guiltie
before
God
of
eternall
death
but
because
it
doth
draw
vs
awaye
from
Christe
,
and
doeth
depriue
vs
of
his
grace
,
by
which
we
ought
to
séeke
for
deliueraunce
from
all
oure
synnes
.
In
that
therefore
the
Iewes
through
obstinate
mallice
do
reiect
the
medicine
they
geue
vnto
them selues
a
mortall
wounde
:
and
herevppon
it
commeth
to
passe
that
they
heape
on
sinne
vppon
another
.
M.
Furthermore
,
by
this
place
wée
maye
gather
that
death
is
due
vnto
sinne
as
the
Scripture
in
diuers
places
teacheth
.
Death
reward
of
sin
Rom.
6.22
.
1.
Cor
i5
.
We
maye
also
gather
that
oure
destruction
commeth
of
our
owne
sinnes
and
not
of
the
sinnes
of
other
men
.
It
maye
bee
that
we
maye
bee
made
pertakers
of
other
mens
synnes
,
and
so
also
of
theyr
punishmente
,
but
he
which
is
free
from
sinne
and
doth
not
dot
defyle
hym selfe
with
other
mens
sinnes
is
also
frée
from
the
rewarde
of
sinne
,
Rom.
6.23
.
that
is
to
say
death
.
For
the
Soule
whiche
hath
synned
shall
dye
:
E●ec
.
i8
.
4
.
the
sonne
shall
not
beare
the
Iniquitie
of
the
Father
nor
the
father
the
iniquitie
of
the
Sonne
,
the
righteousnesse
of
the
Iust
man
shal
be
vppon
him
,
and
the
wickednesse
of
the
vngodly
vpon
them
,
Yf
ye
beleue
not
that
I
am
hee
.
What
?
he
hath
added
nothing
.
And
because
he
hath
added
nothing
it
is
muche
which
he
hath
commended
.
For
they
looked
that
he
shoulde
haue
declared
what
he
was
and
yet
notwithstanding
he
did
not
shewe
the
same
.
C.
There
is
therefore
in
this
manner
of
speache
a
greate
emphacis
and
force
,
because
all
those
thinges
which
the
Scriptures
attributed
to
the
Messias
are
to
be
vnderstoode
.
Notwithstanding
the
summe
and
principall
poynt
is
the
repayring
of
the
Church
,
the
beginning
whereof
is
the
light
of
fayth
whereof
duly
spring
righteousnesse
and
newenesse
of
lyfe
.
Some
of
the
Fathers
haue
drawne
amis
this
thing
to
the
deuine
essence
of
Christe
and
do
Ioyne
that
with
him
which
is
wrighten
in
Exodus
I
am
that
I
am
,
Exod.
3
when
as
he
speaketh
heare
of
the
dutie
which
he
oweth
toward
vs
.
This
sentence
is
worthy
to
be
noated
:
for
men
do
,
neuer
sufficiently
consider
the
euelles
in
the
wich
they
are
ouerwhelmed
:
and
although
they
are
constrayned
to
acknowledge
their
destruction
,
yet
notwithstanding
neglecting
Christe
,
they
séeke
for
vaine
remedies
.
Wherefore
wee
must
here
noate
,
that
vntill
the
grace
of
Christ
which
is
our
deliuerer
,
doe
reueale
it selfe
,
all
kinde
of
wickednesse
doth
abounde
.
25.
Then
sayde
they
vnto
him
,
who
arte
thou
?
And
Iesus
sayth
vnto
them
,
Euen
the
verye
same
thing
,
that
I
sayde
to
you
from
the
beginning
.
Who
art
thou
?
Bv.
Bv.
Wonderfull
liberty
of
questioning
,
or
rather
carnall
lycence
is
graunted
to
the
enemies
of
Christ
:
and
much
more
wonderfull
doeth
the
patience
and
long
suffering
of
our
Sauiour
Christe
appeare
in
all
these
thinges
.
M.
Those
thinges
in
the
worde
of
the
Lorde
which
concerned
the
Iewes
,
they
styll
dissembled
,
as
that
they
should
dye
in
their
sinnes
:
but
those
thinges
which
appertained
to
Christ
him selfe
,
or
to
his
Father
,
they
malliciouslye
prosecuted
.
R.
For
hee
sayde
before
,
If
yee
beleeue
not
that
I
am
:
therefore
importunatelye
they
enquire
who
he
is
,
when
as
before
hée
sayde
that
hée
was
the
breade
of
lyfe
,
the
light
of
the
world
,
and
had
hytherto
taught
,
that
hée
was
the
sonne
of
God
:
M.
In
so
muche
that
they
sayde
,
thou
testifyest
of
thy selfe
,
but
thy
testimony
is
not
true
.
They
had
heard
therfore
inough
whome
hée
had
sayde
him selfe
to
bée
,
if
so
bée
they
woulde
haue
beléeued
his
wordes
.
So
that
they
doe
not
aske
with
this
minde
and
purpose
,
to
knowe
who
hée
was
:
but
to
intrappe
and
snare
him
againe
.
Bv.
For
they
had
séene
and
heard
many
thinges
,
whereby
they
might
haue
knowne
who
he
was
,
if
so
bee
their
vnbeleefe
and
hardnesse
of
heart
(
whiche
is
the
roote
of
all
euell
)
had
not
let
them
.
Maliciouslye
therefore
,
and
of
the
contempte
of
the
person
of
Christ
,
they
aske
him
,
Who
art
thou
?
M.
As
if
he
shoulde
saye
,
Thou
sayest
that
wee
shall
dye
in
our
sinnes
,
except
we
beléeue
that
thou
arthe
.
Whome
makest
thou
thy selfe
?
Whome
shal
we
thinke
thée
to
bée
?
As
though
we
were
ignoraunt
who
thou
art
.
Thus
are
wée
wonte
to
speake
contemptouslye
to
those
,
whome
wée
thinke
doe
too
much
exalt
them selues
aboue
their
state
,
and
who
forgetting
their
owne
imbecillitie
and
weakenesse
waxe
too
proude
,
that
we
maye
saye
,
Who
art
thou
?
A.
All
the
Godlye
oughte
so
long
as
they
are
in
this
worlde
to
prepare
them selues
againste
suche
questions
as
these
bée
,
whiche
declare
nothing
but
contempte
,
after
the
example
of
Christ
arming
them selues
with
patience
:
and
not
to
bée
vnmindefull
of
the
woordes
of
the
Apostle
,
where
hée
sayth
,
The
worlde
knoweth
not
you
because
it
knoweth
not
him
.
For
if
Christ
were
vnknowne
vnto
the
world
,
what
maruaile
is
it
if
so
bée
his
Disciples
,
whome
he
hath
chosen
out
of
the
worlde
,
are
neither
knowne
nor
beloued
of
the
same
?
From
the
beginning
.
M.
M.
This
aunswere
of
Christ
to
many
menne
séemeth
obscure
,
and
is
diuerslye
expounded
of
Interpreters
.
Some
vnderstand
it
so
as
if
Christ
had
called
him selfe
the
beginning
:
Bv.
but
it
is
put
aduerbiallye
,
and
is
in
stéede
of
this
whiche
we
saye
,
At
the
firste
:
As
if
he
should
haue
sayde
,
I
did
not
sodainlye
arise
:
but
am
come
forth
in
the
middest
,
euen
as
I
was
promised
long
before
.
And
whatsoeuer
I
nowe
speake
,
it
is
agréeing
with
that
whiche
hath
béene
spoken
in
all
ages
.
To
be
shorte
,
this
aunswere
consisteth
of
twoo
partes
:
for
by
this
word
beginning
,
he
comprehendeth
all
that
time
,
since
the
which
the
Lawe
of
GOD
was
geuen
to
the
Fathers
.
In
saying
also
that
he
spake
from
the
begnning
,
hée
ioyneth
his
present
doctrine
with
the
auncient
Prophesies
,
and
teacheth
that
it
dependeth
vpon
them
.
Whervpon
it
followeth
that
the
Iewes
had
no
other
cause
of
their
ignoraunce
,
than
this
,
that
they
beléeued
not
neyther
the
Prophetes
nor
the
Gospell
:
for
euerye
where
Christ
onely
is
set
before
their
eyes
.
They
fained
them selues
to
bee
the
Disciples
of
the
Phrophetes
,
and
to
haue
respecte
to
the
eternall
couenant
of
GOD
,
and
yet
they
reiected
Christe
whiche
was
promysed
from
the
beginning
,
and
offered
him selfe
before
them
.
26.
I
haue
many
thinges
to
saye
,
and
to
iudge
of
you
:
yea
,
and
hee
that
sent
mee
is
true
:
and
I
speake
to
the
worlde
those
things
which
I
haue
heard
of
him
.
R.
Nowe
he
vseth
a
commination
or
threatening
against
the
contemners
and
deriders
of
his
worde
.
C.
Because
that
hee
sawe
that
hée
lost
his
labour
,
hée
prosecuteth
the
matter
no
further
,
but
onely
pronounceth
that
GOD
wyl
bée
a
reuenger
of
that
Doctrine
whiche
they
contemne
:
because
hée
is
the
authour
of
the
same
:
as
if
hée
should
say
,
Yf
so
bée
I
woulde
accuse
you
,
your
mallice
and
wickednesse
geueth
mée
occation
inough
:
Bv.
I
might
cast
in
your
téeth
many
hainous
offences
,
but
because
I
knowe
that
ye
woulde
bée
thereby
the
worse
,
C.
I
wyll
nowe
omit
them
.
But
my
Father
whiche
hath
geuen
mée
aucthoritye
to
teache
,
will
doe
his
office
,
and
wyll
defende
his
word
from
the
wicked
contempt
of
men
.
Bv.
For
GOD
is
the
euerlasting
and
infallible
trueth
.
C.
To
the
same
ende
almost
partaineth
the
saying
of
Christ
,
which
that
of
the
Apostle
Paule
doeth
,
where
hée
sayth
,
2.
Tim.
2.13
If
we
bee
vnfaithfull
,
he
abideth
faythfull
,
he
cannot
deny
him selfe
.
In
fyne
he
threatneth
the
vnbeléeuing
with
the
iudgement
of
GOD
,
whiche
discreedite
his
worde
,
because
it
is
necessarye
that
he
defende
his
trueth
.
And
this
is
the
true
stabillitye
of
our
Faith
,
when
we
make
God
aloane
sufficient
to
establishe
the
aucthoritye
of
his
doctrine
,
although
the
whole
worlde
doe
reiect
the
same
.
Whosoeuer
they
bée
that
presuming
of
this
defence
,
shall
faithfullye
serue
Christ
,
they
maye
bouldlye
conuince
the
whole
worlde
of
a
lye
.
And
I
speake
to
the
worlde
.
As
if
he
should
say
,
Those
things
which
I
haue
heard
of
GOD
,
with
whome
I
was
before
I
came
into
the
world
,
I
speake
nowe
in
the
worlde
:
that
nowe
the
contempt
of
my
Doctrine
maye
redounde
to
the
Ignominy
of
my
Father
.
Therefore
the
Gospell
is
the
worde
and
reuelation
of
GOD
,
vttered
by
the
mouth
of
the
sonne
of
GOD
to
the
worlde
.
The
which
veryly
is
a
great
commendacion
of
the
Doctrine
of
Christ
,
or
of
the
Gospell
,
the
lyke
whereof
a
man
shall
seldome
fynd
:
wherefore
it
deserueth
to
bée
written
in
the
heartes
of
the
Godly
in
goulden
letters
.
C.
Hée
sayeth
therefore
that
hée
bringeth
forth
nothing
but
that
whiche
hée
hath
receyued
of
the
Father
,
who
enioyned
vnto
him
his
office
.
Moreouer
,
by
his
example
he
prescribeth
a
common
Lawe
to
the
whole
Church
,
that
no
man
might
bée
hearde
,
but
he
which
speaketh
out
of
the
mouth
of
God
.
M.
For
if
Christ
hath
spoken
nothing
in
this
worlde
,
which
hée
hath
not
heard
of
GOD
the
Father
by
whome
he
was
sente
,
what
mortall
man
maye
teache
any
Doctrine
in
the
Churche
,
which
is
not
come
from
God
.
They
therefore
are
sincere
teachers
in
the
Churche
whiche
can
truely
saye
,
Those
thinges
which
we
haue
hearde
of
the
Lorde
,
whose
Ministers
we
are
,
wée
speake
in
the
worlde
:
the
reast
are
to
be
shunned
and
auoyded
as
workers
of
iniquitye
and
seducers
.
C.
Wherefore
,
as
he
noateth
the
peruerse
arrogancy
of
men
,
which
intrude
them selues
without
the
word
of
God
,
so
hée
instructeth
&
armeth
with
inuincible
constancy
all
Godlye
teachers
which
are
assured
of
their
calling
,
that
hauing
God
theyr
Captaine
and
defender
they
maye
bouldly
withstande
all
mortall
men
.
27.
Howbeit
they
vnderstoode
not
that
he
spake
to
them
of
his
Father
.
M.
These
wordes
are
put
downe
by
the
Euangelist
in
stéede
of
a
Parenthisis
,
to
noate
the
dull
vnderstanding
of
the
hearers
:
As
if
he
shoulde
saye
,
The
Iewes
being
blinde
and
deafe
,
and
therefore
wanting
theyr
common
sence
,
vnderstande
not
as
yet
,
that
Christe
spake
these
thinges
of
his
heauenly
Father
.
C.
Hereby
it
appeareth
howe
dull
of
vnderstanding
they
are
,
whose
myndes
Sathan
possesseth
.
There
coulde
bée
nothing
more
euident
,
than
for
them
to
be
cited
before
the
Tribunall
seate
of
GOD
:
but
they
are
starke
blynde
:
the
which
happeneth
dayly
to
other
enemyes
of
the
Gospell
.
M.
It
is
no
maruayle
therefore
if
so
bée
the
Ministers
of
the
worde
are
not
of
many
men
easelye
vnderstoode
in
matters
of
wayght
,
seeing
we
see
here
that
the
same
happened
to
Christ
him selfe
.
C.
Neuerthelesse
,
suche
blindnesse
in
menne
oughte
to
make
vs
afearde
.
Bv.
For
suche
is
the
dull
vnderstanding
of
all
those
,
which
bring
not
sincere
myndes
to
the
Preaching
of
the
Gospell
.
28.
Then
sayd
Iesus
vnto
them
,
when
ye
haue
lyft
vp
an
high
the
Sonne
of
man
,
then
shall
ye
knowe
that
I
am
hee
,
and
that
I
doe
nothing
of
my selfe
:
but
as
my
Father
hath
taught
me
,
euenso
I
speake
these
thinges
.
When
ye
haue
exalted
.
M.
The
Lorde
knewe
that
whatsoeuer
hée
spake
or
wrought
,
dyd
so
lytle
preuayle
with
the
vnbeléeuing
Iewes
,
that
they
neyther
beléeued
nor
knewe
who
hée
was
,
and
that
they
sought
onely
to
deliuer
him
vp
to
death
,
as
though
by
this
detestable
déede
they
should
greatly
helpe
their
Kingdome
?
the
which
should
bring
vnto
them
vndoubted
destruction
,
and
that
then
especially
it
should
bée
manifest
that
they
had
wickedlye
behaued
them selues
toward
the
Sonne
of
God
.
This
thing
the
Lorde
threatning
sayth
,
Then
shall
ye
knowe
.
C.
As
if
yée
shoulde
saye
,
All
your
sences
are
nowe
as
if
they
were
bewitched
,
and
therefore
ye
vnderstande
none
of
those
thinges
which
I
speake
:
but
the
tyme
shall
one
daye
come
,
when
ye
shall
knowe
that
a
Prophete
of
GOD
was
among
you
and
spake
with
you
.
M.
Yee
bende
your selues
whollye
to
kyll
mee
,
and
ye
thinke
that
all
my
Doctrine
,
and
my
name
also
maye
bée
suppressed
,
if
I
bée
slaine
:
but
the
contrarye
shall
appeare
,
O
miserable
men
.
Yee
shall
exalt
and
Crucifye
mée
,
but
ye
shall
bée
so
farre
from
obtayning
that
which
ye
loke
for
,
that
then
ye
shal
know
that
I
haue
not
lyed
vnto
you
,
but
that
he
is
the
very
same
,
whome
a
litle
before
ye
could
not
abide
to
knowe
.
And
in
this
sence
the
woordes
of
Christ
seame
to
containe
a
threatening
eyther
of
those
thinges
whiche
happened
after
hée
was
Crucifyed
(
as
when
the
Sunne
was
darkened
,
the
Rockes
rente
)
or
else
of
those
thinges
which
happened
after
his
resurrection
,
and
the
sending
of
the
holye
Ghost
,
by
the
Preaching
of
the
Apostles
,
and
the
wonderfull
workes
of
God
whiche
then
were
done
.
For
then
they
were
constrayned
whether
they
would
or
no
to
acknowledge
the
power
of
God
so
mightely
shewing
it selfe
:
euen
as
we
reade
,
that
they
sayd
:
What
shall
we
doe
to
these
men
,
for
a
manifest
signe
is
done
by
them
,
Acts.
4.16
.
and
is
openly
known
to
all
those
that
dwell
in
Ierusalem
,
and
wee
cannot
denie
it
.
But
that
it
bee
noysed
noe
further
among
the
people
:
let
vs
threaten
and
charge
them
that
they
speake
henceforth
to
no
man
in
this
name
.
C.
Or
else
this
commination
maye
be
extended
further
,
that
by
the
same
they
might
be
precisely
called
of
Christ
to
the
Iudgement
seate
of
the
most
high
Iudg.
For
so
must
the
wicked
contemners
of
Gods
worde
be
delt
withall
.
But
this
is
to
late
and
vntimely
a
knowledge
of
the
which
Christe
here
maketh
mencion
when
the
wicked
béeing
drawen
to
punishment
,
doe
acknoweledg
God
against
their
willes
to
be
their
Iudge
,
whome
quietly
they
ought
to
reuerence
.
For
hée
doth
not
promise
vnto
them
repentaunce
,
but
pronounceth
that
when
they
are
stricken
with
a
newe
and
vnwonted
horror
sodainelye
of
the
wrath
of
GOD
,
they
shall
be
awaked
out
of
the
slouth
and
securytye
in
the
whiche
they
now
sléepe
.
Gen.
3.7
.
So
Adames
eyes
were
opened
,
insomuch
that
being
ashamed
,
he
sought
in
vaine
to
hyde
himselfe
,
knowing
that
he
was
in
the
middest
of
destruction
.
Howbeit
that
knowledge
which
Adam
had
,
being
of
it selfe
vnprofitable
,
by
the
grace
of
God
tourned
to
his
benifite
.
But
the
reprobates
being
ouerwhelmed
with
desperation
,
haue
their
eyes
opened
onlye
to
this
ende
,
that
they
may
behoulde
their
owne
destruction
.
And
GOD
bringeth
them
to
this
kinde
of
knowledge
,
by
diuers
meanes
.
For
oftentimes
they
being
driuen
thervnto
with
scourges
,
doe
learne
that
GOD
is
their
enimie
:
sometime
vsing
no
torment
hée
vexeth
them
in
minde
,
and
oftentimes
hée
suffereth
them
to
sléepe
,
vntill
hée
take
them
quight
and
cleane
out
of
thys
worlde
.
By
these
wordes
(
Lyft
vp
)
Christ
noateth
his
death
.
B.
For
the
Iewes
lifted
vp
the
Lorde
when
they
thought
that
they
had
giuen
hym
the
greatest
fall
by
the
most
shamefull
deathe
of
the
Crosse
.
For
by
that
deathe
they
ended
his
seruile
and
paynful
office
that
so
the
father
might
exalt
his
abased
Sonne
to
his
right
hande
C.
For
thereby
afterwarde
it
came
to
passe
that
Christ
ascended
out
of
the
Sepulcher
into
the
kingdome
of
heauen
.
The
which
also
we
at
this
daye
muste
hope
for
.
For
whatsoeuer
the
wicked
take
in
hand
to
oppresse
Christ
in
his
doctrine
and
Church
,
shal
not
only
appeare
in
despight
of
their
téeth
but
also
he
shall
tourne
their
wicked
practises
to
the
greter
furtheraunce
of
his
Kingdome
.
That
I
am
hee
.
This
is
not
referred
to
the
deuine
essence
of
Christ
,
but
onely
to
his
office
the
which
also
doeth
more
euidently
appeare
by
the
order
of
the
texte
,
where
he
denyeth
hym selfe
to
doe
any
thinge
without
the
commaundement
of
his
father
.
For
this
is
as
muche
as
if
hee
shoulde
saye
that
he
is
sent
of
God
,
and
that
hée
doth
faythfully
discharge
his
office
.
A.
I
doe
nothing
of
my selfe
.
Reade
the
ninetéene
verse
of
the
fifte
Chapter
going
before
.
29.
And
hee
that
sent
mee
is
with
mee
:
the
father
hath
not
left
mee
aloane
:
for
I
doe
alwayes
those
things
that
please
him
.
C.
Agayne
he
boasteth
of
GOD
,
by
whose
ayde
and
helpe
he
dyd
all
thinges
and
who
neuer
forsooke
him
,
least
he
shoulde
labour
in
vayne
,
and
without
profyte
,
as
if
he
had
sayd
that
the
power
of
the
Spyrite
of
GOD
was
ioyned
with
his
office
.
It
is
meete
that
all
Godlye
teachers
be
endued
with
this
trust
,
and
not
to
doubt
but
that
the
hande
of
God
,
wyll
be
nere
vnto
them
,
so
that
they
with
a
pure
conscience
shewe
them selues
to
bée
suche
Ministers
,
as
he
woulde
haue
them
to
bée
.
For
GOD
hath
not
appointed
them
by
his
worde
to
beate
the
Ayre
:
but
by
the
secreate
efficacye
of
his
spyrite
,
hée
geueth
successe
vnto
his
worde
,
and
also
defendeth
them
with
his
power
,
that
theyr
enemies
being
put
to
the
foyle
,
they
maye
bée
able
to
stande
against
the
whole
worlde
.
And
,
if
they
consider
themselues
and
theyr
goodes
,
they
must
needes
fall
euerye
houre
.
Therefore
the
onelye
waye
to
stand
is
,
if
they
bée
perswaded
that
they
are
holden
vp
by
the
hande
of
God
.
For
I
doe
alwayes
those
thinges
.
M.
These
woordes
haue
a
double
vnderstanding
:
eyther
to
bée
vnderstoode
that
hée
sayde
▪
that
therefore
the
Father
hath
not
left
him
aloane
,
because
hée
alwayes
dyd
those
thinges
which
pleased
him
:
or
else
,
that
hée
sayde
,
that
for
so
much
as
hée
alwayes
dyd
those
thinges
whiche
pleased
his
Father
,
it
might
certaynelye
bée
gathered
that
hée
was
with
him
,
and
that
he
left
him
not
alone
.
Bothe
these
constructions
are
true
:
for
the
Father
leaueth
not
those
alone
,
which
doe
alwayes
those
thinges
which
please
him
:
and
hereby
wée
maye
haue
an
assured
iudgement
that
God
is
with
vs
,
if
so
bée
we
continuallye
doe
those
thinges
which
please
him
.
C.
Wherefore
if
we
desyre
to
haue
experience
of
the
same
presence
of
God
,
wée
must
confourme
our selues
wholly
vnto
his
wyll
and
gouernment
.
For
if
so
bée
our
sence
and
reason
,
haue
any
rule
at
all
,
because
the
blessing
of
GOD
shal
be
wanting
,
all
our
studies
and
labours
shall
haue
euyll
successe
.
And
if
so
be
we
séeme
to
haue
good
successe
for
a
tyme
,
yet
notwithstanding
the
ende
at
the
leangth
shal
be
starke
naught
.
M.
Many
,
boast
of
the
presence
of
the
grace
of
GOD
,
and
thereby
go
about
to
iustifye
all
kynd
of
errours
,
because
the
presence
of
the
holye
Ghoste
is
in
the
Churche
,
whiche
wyll
not
suffer
the
same
to
erre
.
But
howe
much
better
were
it
hereby
to
proue
the
presence
of
the
holye
Ghoste
,
namelye
,
by
theyr
Godly
and
vertuous
lyfe
in
the
Churche
?
C.
Furthermore
,
when
Christ
sayth
,
that
hée
is
not
left
alone
,
he
doeth
after
a
sort
complaine
of
the
vnbeléefe
of
his
countreye
menne
,
amongst
whome
hée
founde
almost
noane
,
which
woulde
bée
his
Disciples
.
Notwithstanding
,
hée
sheweth
that
hée
accounteth
this
one
thing
sufficient
for
him
that
hée
hath
God
his
reuenger
.
So
wée
at
this
daye
ought
to
bée
of
good
courage
,
and
not
to
fainte
because
the
faythfull
are
fewe
in
number
.
For
although
the
whole
worlde
withstande
our
Doctrine
,
yet
notwithstanding
we
are
not
alone
.
Hereby
also
appeareth
howe
foolishe
the
boasting
of
the
Papistes
is
,
who
setting
God
asyde
,
boast
of
their
multitude
.
Papistes
boast
of
multitude
.
A.
As
though
the
inuinsible
and
euerlasting
trueth
of
GOD
▪
might
bée
oppressed
by
the
contempt
and
multitude
of
men
.
Therefore
it
is
muche
better
to
heare
the
voyce
of
Christ
with
his
lytle
flocke
,
and
to
followe
him
,
than
to
imbrace
the
doctrine
of
Antichrist
,
with
the
greatest
part
of
the
world
.
30.
As
hee
spake
these
wordes
many
beleeued
on
him
.
Bv.
Christ
hytherto
taught
moste
plainelye
,
both
that
his
Doctrine
was
deuine
,
sure
,
and
infallible
,
and
also
that
hée
was
the
Sonne
of
GOD
,
the
lyght
and
sauiour
of
the
worlde
,
sent
of
the
Father
,
to
illuminate
,
iustifye
,
and
saue
all
them
which
beléeue
in
him
.
And
this
playne
and
effectuall
doctrine
of
the
Lorde
,
wanted
not
her
fruite
in
the
Churche
.
For
although
the
greatest
parte
of
the
people
,
and
the
whole
flocke
of
the
Pharisees
withstoode
the
Lorde
,
yet
notwithstanding
,
many
of
all
sortes
of
men
beleeued
on
him
.
The
which
verylye
is
the
ende
of
all
these
thinges
whiche
hytherto
haue
béene
disputed
of
,
namelye
,
that
wée
also
might
beléeue
in
Christ
Iesus
,
the
true
sonne
of
the
lyuing
God
,
the
Messias
,
the
lyfe
,
and
lyght
of
the
whole
worlde
.
C.
Therefore
when
all
hope
is
past
,
there
aryseth
some
fruite
among
so
many
lettes
.
B.
For
there
are
Bées
neuer
wanting
,
which
sucke
hony
out
of
the
flowers
of
Gods
worde
,
howesoeuer
the
Spiders
drawe
poyson
out
of
the
same
.
M.
Let
vs
learne
therefore
how
that
open
contencion
with
the
Aduersaryes
,
concerning
Religion
,
wanteth
not
fruite
.
if
so
bée
rayling
and
taunting
bée
shunned
,
and
all
thinges
dyrected
and
disposed
to
the
setting
foorth
of
the
trueth
,
and
to
this
example
of
Christ
.
For
although
the
mindes
of
the
obstinate
aduersaries
receyue
no
profit
,
who
séeke
not
to
know
what
is
true
,
and
what
false
,
but
onelye
hunt
after
theyr
owne
priuate
honour
and
gayne
,
yet
notwithstanding
,
great
profite
may
redoune
to
those
,
which
are
sincere
,
and
indyfferent
hearers
of
the
controuersye
.
Wee
haue
had
experience
of
these
thinges
in
our
tyme
in
many
places
.
Wherevppon
our
Aduersaryes
,
when
suche
disputacions
should
bée
concerning
Religion
,
cause
them
to
bée
holden
in
secréete
without
any
publyke
,
auditory
,
taking
diligent
heede
,
least
any
of
the
common
sorte
of
people
,
shoulde
heare
any
thing
of
the
same
.
As
therefore
they
are
not
to
bée
commended
or
allowed
,
which
with
impudent
reproches
,
and
rayling
,
more
lyker
players
,
than
Diuines
,
doe
not
beutifye
the
cause
of
Christ
,
but
defourme
it
,
doe
not
manifest
it
,
but
obscure
it
,
doe
not
commende
it
,
but
make
the
same
more
odious
:
euen
so
theyr
mallice
is
to
bee
detested
,
whiche
eyther
altogeather
denye
serious
,
sober
,
Godlye
,
and
moderate
inquisition
,
and
discussing
,
publikelye
to
bée
had
,
concerning
the
controuersies
of
our
Religion
,
or
else
do
so
limmite
,
and
bounde
them
,
that
they
serue
nothing
to
the
knowledge
of
the
trueth
,
leaste
by
any
meanes
the
myserable
Church
might
bée
holpen
.
C.
Moreouer
,
the
Euangelist
here
improperlye
speaketh
of
Fayth
,
which
was
onelye
a
certayne
preparacion
to
Fayth
:
for
hée
commendeth
them
no
farther
,
than
that
they
were
proane
and
ready
to
receyue
the
Doctrine
of
Christ
:
to
whiche
also
appertayneth
the
next
admonicion
.
31.
Then
sayde
Iesus
to
the
Iewes
which
beleeued
on
him
:
Yf
ye
continewe
in
my
woorde
,
then
are
yee
my
verye
Disciples
.
Then
saide
Jesus
.
Bv.
Our
Lorde
and
sauiour
,
leauing
the
wicked
Raylers
,
and
gently
turning
to
those
that
beléeued
,
taught
them
verye
notablye
,
what
was
néedefull
,
and
what
they
should
doe
.
M.
This
example
speciallye
pertayneth
to
the
ministers
of
the
worde
,
that
they
also
might
séeke
with
all
theyr
power
diligently
to
teach
,
and
to
confyrme
in
the
Faythe
of
the
Gospell
of
Christ
,
those
whome
they
knowe
to
bée
newly
come
to
the
doctrine
of
the
Gospell
.
In
this
businesse
the
Apostle
dilligently
applyed
hym selfe
as
a
thing
most
necessarye
to
be
done
:
calling
it
wateringe
,
taking
a
similitude
of
young
plantes
,
which
are
often
tims
sette
in
the
ground
in
vayne
,
yf
so
be
the
dilligence
of
wateryng
be
not
adioyned
therevnto
.
If
ye
continue
in
my
worde
.
B.
It
is
likely
that
there
were
Ipocrites
(
as
most
commonly
it
is
séene
)
among
those
whom
the
Lorde
Iudged
to
he
beléeuers
.
Therefore
to
noate
these
and
to
confirme
those
which
had
truelye
beléeued
,
the
Lord
sayde
,
If
ye
continue
in
my
worde
,
then
are
ye
my
very
Disciples
.
As
if
he
should
saye
?
ye
haue
nowe
hearde
the
worde
and
beleued
:
if
therefore
ye
perceuere
in
the
fayth
of
this
word
,
and
suffer
not
your selues
to
bee
remoued
from
the
faith
,
eyther
by
the
power
of
this
worlde
,
or
by
the
offence
of
my
crosse
,
I
will
acknowledge
you
for
my
true
dicsiples
,
for
they
are
not
true
Disciples
which
one
while
beleeue
and
within
a
litle
while
after
when
some
offence
or
persecution
aryseth
,
go
awaye
.
Perseueraunce
.
C.
Here
therefore
firste
of
all
Christe
teacheth
,
that
it
is
not
sufficient
,
if
so
bee
a
man
begine
well
,
except
he
procéede
and
perseuere
vnto
the
ende
.
And
for
this
cause
he
exhorteth
those
which
haue
tasted
of
his
doctrine
,
to
the
perseueraunce
of
fayth
,
when
he
pronounseth
those
to
be
his
very
Disciples
,
whiche
take
déepe
roote
in
his
worde
,
and
abide
in
the
same
.
R.
For
he
which
abideth
to
the
ende
the
same
shal
be
safe
.
Mat.
10.22
.
C.
Therefore
by
this
noate
,
he
putteth
a
difference
béetwéene
hipocrites
and
his
true
disciples
because
they
which
haue
falsely
boasted
of
fayth
,
do
by
and
by
faint
in
the
midest
of
theyr
race
:
but
the
faithfull
constantly
goe
foreward
to
the
goale
.
Therfore
we
must
endeuour
our selues
to
bée
constaunt
,
that
we
may
be
counted
the
true
Disciples
of
Christ
.
R.
To
this
effect
partayneth
the
parrable
of
the
seede
,
which
Christ
propoundeth
in
another
place
,
where
the
sundrye
and
dyuers
condicions
of
such
as
receyue
the
Gospell
,
is
manifestly
declared
.
Mat.
13.3
.
M.
But
by
this
notable
exhortacion
,
Three
thinges
to
be
noted
.
thrée
thinges
necessary
to
be
knowen
are
signifyed
:
The
fyrst
is
,
whereof
Fayth
in
Christ
doeth
come
.
The
seconde
is
,
what
we
must
beleue
concerning
Christ
:
&
the
thyrd
is
,
in
what
,
fayth
in
Christ
is
to
bée
continued
and
confyrmed
:
If
(
sayth
he
)
yee
abyde
in
my
worde
.
Therefore
they
had
alreadye
ioyned
them selues
to
his
word
:
so
sone
as
they
beganne
to
beléeue
,
they
conceyued
fayth
by
the
hearing
of
the
worde
of
the
Lord
,
as
the
Euangelist
also
taught
,
when
hée
sayde
,
Rom.
10.17
As
hee
spake
these
thinges
many
beleeued
on
him
.
So
the
Apostle
sayth
,
that
fayth
commeth
by
hearing
,
and
hearing
by
the
worde
of
God
.
Secondly
,
if
so
bée
fayth
commeth
by
hearing
of
the
worde
of
the
Lord
,
and
if
it
bée
our
part
to
abyde
in
the
same
,
and
that
we
ought
not
to
beléeue
any
other
thing
,
than
the
verye
same
which
is
set
before
vs
by
the
worde
,
whereby
we
conceyue
Faith
,
and
in
beleeuing
,
the
whiche
wée
abyde
:
howe
foolishe
are
they
which
at
this
daye
saye
they
knowe
not
,
what
they
ought
to
beléeue
,
and
what
not
?
If
so
be
they
were
abyding
in
the
word
of
the
Lorde
,
they
should
knowe
what
to
beléeue
:
But
because
they
haue
already
applyed
their
eares
and
mind
to
humane
doctrine
,
it
commeth
to
passe
that
they
being
ignoraunt
of
Gods
truth
,
are
caryed
about
with
euery
winde
of
doctrine
:
the
which
the
Apostle
forbiddeth
.
Thirdlye
,
this
also
is
manifest
,
Eph.
4.14
.
in
what
,
Christian
fayth
ought
to
bée
maintayned
and
confirmed
,
when
he
sayeth
,
If
ye
abyde
in
my
worde
.
So
that
wée
must
abyde
in
that
,
from
whiche
we
haue
conceyued
our
fayth
.
Wée
are
begotten
by
the
worde
of
truth
through
fayth
,
and
by
the
same
wée
are
strengthned
and
confirmed
.
So
the
Apostle
sayeth
,
that
some
are
ordained
teachers
,
Euangelistes
,
Iam.
1.18
.
i.
Pe
1.23
.
and
Shéepheards
,
that
not
onely
wee
might
come
to
the
vnitye
of
Fayth
,
but
might
also
bée
confyrmed
in
the
same
,
Ephe.
2.13
.
and
may
growe
vnto
a
perfecte
man
.
Wherevppon
it
followeth
that
they
which
abyde
not
in
the
word
of
Christ
,
but
are
caryed
about
with
sundry
strange
doctrines
,
dispersed
by
offences
,
and
are
quite
drawne
awaye
from
the
trueth
by
the
Crosse
,
by
threatninges
,
and
persecutions
,
are
not
the
true
Disciples
of
Christ
Iesus
.
Concerning
these
Saint
Iohn
sayeth
,
They
went
from
vs
,
1.
Ioh.
2.19
.
but
they
were
not
of
vs
.
It
is
great
glorye
to
bée
a
Disciple
of
Christ
,
whiche
is
the
Sonne
of
the
lyuing
God
.
Some
doe
boaste
that
they
haue
béene
the
Disciples
of
Socrates
,
of
Pythagorās
,
and
of
Aristotle
:
but
these
were
menne
,
and
erred
them selues
,
and
led
others
also
into
errour
.
But
Christ
is
the
trueth
and
the
lyght
of
the
worlde
:
whosoeuer
followeth
him
walketh
not
in
darkenesse
,
but
shall
haue
the
lyght
of
life
.
M.
Wherefore
they
which
obiect
vnto
vs
the
loue
of
Christ
toward
his
Church
,
as
to
his
Spouse
,
and
doe
thereby
gather
that
it
can
not
bee
that
hée
shoulde
forsake
the
same
,
and
suffer
the
same
to
fall
into
errour
:
and
doe
also
pretend
that
auncient
Fayth
of
the
Church
of
Rome
,
and
of
the
Apostolicall
doctrine
,
Rom.
1.8
.
of
the
which
Paule
maketh
mencion
(
replenished
at
this
daye
withall
supersticions
,
errours
,
and
false
worshippinges
,
and
Ecclesiasticall
tyranny
,
)
doe
reason
as
if
it
were
sufficient
to
the
retayning
of
the
trueth
,
that
Christ
abydeth
all
one
for
euer
,
and
is
not
chaunged
,
and
because
the
Church
of
Rome
long
agoe
receyued
the
Apostolicall
Fayth
,
and
requireth
not
of
the
Faythfull
,
that
they
also
should
abyde
in
Christe
and
in
his
worde
,
when
as
the
Apostle
him selfe
sayth
,
that
there
should
come
a
defection
and
Apostacy
in
the
Church
.
2.
The.
2.3
.
But
rather
let
them
proue
vnto
vs
that
the
Church
of
Rome
,
hath
constantlye
aboade
vnto
this
daye
in
the
worde
of
the
Lorde
,
and
in
the
Doctrine
of
the
Apostles
.
32.
And
ye
shall
knowe
the
trueth
,
and
the
trueth
shal
make
you
free
.
Bv.
But
how
dyd
they
beléeue
,
when
as
yet
they
knewe
not
the
trueth
?
Question
Verylye
,
Fayth
leaneth
to
the
trueth
,
and
apprehendeth
the
same
:
therefore
they
are
not
ignoraunt
of
the
trueth
which
beléeue
.
I
aunswere
:
C.
Hée
sayeth
that
they
shall
knowe
the
trueth
,
Aunswere
.
whiche
come
to
any
knowledge
of
the
same
.
As
yet
they
were
verye
rude
and
scarce
entered
,
to
whome
Christ
here
speaketh
:
therefore
it
is
no
maruaile
,
if
so
bée
he
promise
vnto
them
more
large
vnderstanding
of
his
doctrine
:
but
it
is
a
generall
sentence
.
Bv.
For
the
knoledge
of
Christians
hath
degrées
and
steppes
,
and
the
knowledge
of
the
trueth
increaseth
in
processe
of
tyme
,
as
maye
bée
gathered
by
many
other
places
of
scripture
.
C.
Wherefore
howe
greatlye
soeuer
any
of
vs
haue
profited
in
the
Gospell
,
wée
must
styll
procéede
and
goe
foreward
daylye
.
And
Christe
vouchsafeth
to
geue
this
rewarde
vnto
the
constancye
of
his
Disciples
,
that
hee
maketh
him selfe
more
famillyarlye
knowne
vnto
them
.
For
hée
it
is
which
ingraueth
his
word
into
our
heartes
,
by
his
holye
spyrite
:
he
it
is
,
which
daylye
dryueth
awaye
the
clowdes
of
darknesse
out
of
our
mindes
,
whiche
obscure
the
brightnesse
of
the
Gospell
.
Therefore
to
the
ende
the
trueth
may
appeare
vnto
vs
at
the
full
,
we
must
seriouslye
and
constantly
cleaue
vnto
the
same
.
M.
Let
vs
also
noate
to
whome
the
trueth
is
here
promised
,
not
to
all
,
but
onely
to
the
true
Disciples
of
Christ
:
and
they
are
the
electe
,
which
are
geuen
to
Christ
of
God
the
Father
:
concerning
whome
,
reade
the
seuen
and
thirtye
verse
of
the
sixt
Chapter
going
before
.
The
Reprobate
therefore
haue
no
hope
to
knowe
and
vnderstande
the
trueth
,
although
they
beare
the
name
of
Christ
,
and
are
vnder
the
profession
of
his
faith
,
and
are
learned
and
wyse
,
according
to
this
worlde
.
The
secreate
of
the
Lord
is
reuealed
to
them
that
feare
him
.
The
Apostle
sayeth
that
this
trueth
is
the
misterye
of
GOD
in
Christe
Iesus
,
Psa.
25.14
the
whiche
is
hydden
from
this
worlde
,
Ro.
16.25
.
that
is
to
saye
,
from
the
wisedome
,
reason
,
and
vnderstanding
of
all
fleshe
.
And
for
this
cause
it
can
not
bée
that
any
other
should
loke
for
this
knowledge
of
the
truth
,
than
they
which
are
the
true
and
vnfained
disciples
of
Christ
,
the
which
knowledge
is
gotten
no
otherwyse
than
by
the
reuelacion
of
Iesus
Christ
in
the
holye
Ghost
.
Bv.
Trueth
in
this
place
is
opposed
or
compared
with
the
shadowes
of
the
Lawe
.
And
that
is
trueth
,
Trueth
defyned
.
according
to
the
Hebrewe
phrase
,
which
is
the
most
perfect
essence
of
any
thing
,
and
the
verye
absolute
perfection
it selfe
of
a
matter
.
Therefore
to
such
as
perseuere
the
Lord
in
processe
of
time
,
wyll
open
all
the
misteryes
of
pyetie
,
and
of
the
kingdome
of
God
,
geuing
vnto
them
all
knowledge
and
vnderstanding
,
which
maye
seeme
to
appertaine
to
true
Godlinesse
.
And
the
trueth
shall
make
you
free
.
M.
This
place
is
excellent
and
worthy
to
bée
noated
.
The
Lorde
promiseth
to
his
true
Disciples
,
which
abyde
in
his
worde
,
fréedome
by
the
trueth
which
they
shall
certainely
knowe
,
and
so
hée
commendeth
the
knowledge
of
the
Gospel
,
of
the
fruite
whiche
we
receyue
thereby
,
or
of
the
effect
.
Bv.
The
trueth
(
I
saye
)
which
is
the
Sonne
of
God
Christ
Iesus
,
is
the
delyuerer
of
the
worlde
:
or
Faythe
it selfe
,
whiche
cleaueth
vnto
the
euerlasting
trueth
,
maketh
vs
frée
,
if
so
be
we
be
the
Disciples
of
Christ
perseuering
in
his
worde
.
C.
This
is
an
incomparable
benefite
:
wherevpon
it
followeth
that
there
is
nothing
better
than
the
knowledge
of
the
Gospell
.
All
menne
féele
the
yoake
of
bondage
and
seruitude
,
and
doe
confesse
the
same
to
bée
a
myserable
thing
:
seeing
then
the
Gospell
doeth
delyuer
vs
from
the
same
,
it
followeth
that
the
same
is
the
treasure
of
the
most
happye
and
blessed
lyfe
.
Nowe
let
vs
consider
what
liberty
it
is
which
Christe
here
noateth
vnto
vs
.
Bv.
Hée
speaketh
of
the
libertye
of
mennes
mindes
,
whiche
altereth
not
the
state
of
Fortune
,
setting
the
bodye
free
from
the
Lawe
and
bondage
of
the
Maister
:
but
it
deliuereth
the
minde
from
sinne
,
Freedome
of
the
minde
.
from
wicked
and
worldly
desyres
,
from
the
Tyranny
of
the
Deuell
,
from
the
feare
of
death
,
from
the
seruitude
of
humane
constitucions
,
and
from
the
yoake
of
the
Lawe
.
C.
Wherefore
séeing
we
obtaine
that
libertye
by
the
benefite
of
the
Gospell
,
it
maye
thereby
appeare
that
wée
are
by
nature
the
seruauntes
of
sinne
.
Wee
must
also
noate
the
manner
of
delyueraunce
.
For
so
long
as
wée
are
ruled
by
our
sence
and
reason
,
wée
are
bondmen
to
sinne
:
but
when
the
Lord
doeth
regenerate
vs
by
his
spyrite
,
hée
doeth
make
vs
frée
,
that
being
loused
from
the
miserable
bondes
of
Sathan
,
wee
maye
wyllinglye
serue
the
Lord
in
holynesse
and
righteousnesse
al
the
dayes
of
our
lyfe
.
C.
But
regeneracion
commeth
of
faith
:
whereby
it
apeareth
that
freedome
commeth
of
the
Gospell
.
Now
let
the
Papistes
bragge
of
theyr
fréewyll
:
wée
knowing
our
owne
seruitude
and
bondage
,
wyll
glorye
in
no
other
than
in
Christ
.
R.
Christ
therefore
teacheth
in
this
briefe
sentence
,
after
what
manner
wee
are
brought
into
the
libertye
of
Gods
children
:
Fyrst
,
we
must
here
Christ
:
Secondly
,
we
must
beléeue
,
that
is
to
saye
,
we
must
abyde
in
his
worde
,
and
endure
temptacion
,
and
abyde
the
Lordes
leysure
:
thirdlye
,
we
must
be
Disciples
of
Christ
.
For
he
which
beleeueth
,
in
Faith
heareth
the
worde
of
God
:
he
which
heareth
the
woorde
of
GOD
,
hee
is
a
disciple
of
GOD
:
Fourthly
,
we
must
knowe
the
trueth
.
The
worde
is
the
trueth
:
and
hée
whiche
beléeueth
the
worde
,
hée
truely
beléeueth
the
verity
.
Lastly
,
we
must
be
frée
.
And
we
must
noate
that
libertye
hath
his
degrées
according
to
the
manner
of
his
Faith.
Rom.
8.23
.
Wherefore
Paule
being
frée
,
grooned
styll
,
looking
for
the
full
and
perfect
delyueraunce
.
33.
They
aunswered
him
,
we
bee
Abrahams
seede
,
and
were
neuer
bonde
to
any
man
:
howe
sayest
thou
,
Ye
shall
bee
made
free
?
C.
This
aunswere
was
confusedly
made
vnto
Christ
,
and
that
by
suche
as
were
contemners
,
and
not
beléeuing
.
And
this
manner
is
muche
vsed
in
the
scriptures
,
so
often
as
mencion
is
made
of
the
bodye
of
the
people
,
generallye
to
ascribe
vnto
all
menne
,
that
thing
which
belongeth
onelye
to
one
parte
.
M.
The
vnbeléeuing
Iewes
therefore
brake
foorth
into
the
middest
▪
and
there
also
gayne
sayde
Christ
,
where
there
was
nothing
that
appertayned
vnto
them
.
Bv.
They
swelled
with
the
nobillitye
of
theyr
auncetours
according
to
the
fleshe
:
but
they
vnderstoode
not
that
the
Lorde
spake
of
the
libertye
of
the
minde
.
C.
They
coulde
not
abyde
that
they
being
a
chosen
and
holye
people
,
shoulde
be
brought
into
bondage
.
For
what
had
the
adoption
&
couenaunt
profited
them
,
by
which
they
were
segregated
or
seperated
from
other
Nations
,
vnlesse
they
had
beene
counted
the
children
of
God
?
Therfore
they
thinke
that
they
haue
iniurye
done
vnto
them
,
when
liberty
is
offered
vnto
them
,
as
a
benefite
comming
of
fauour
and
grace
.
M.
Therfore
to
the
end
they
might
styrre
vp
the
myndes
of
the
simple
against
Christ
,
they
accuse
him
to
bée
a
sclanderer
of
the
aucthour
of
the
whole
Nation
,
as
though
he
made
bothe
him
and
his
posteritye
contemptible
with
the
vyle
yoake
of
seruitude
.
Such
spite
and
disdaine
Sathan
also
vseth
,
when
he
obiecteth
to
the
ministers
of
Christ
,
whiche
preache
the
Gospell
,
the
contempt
of
the
Saintes
,
as
though
they
dyd
abase
and
discredite
euery
saint
,
by
exhorting
menne
to
repose
their
trust
onely
in
Christ
.
Hée
knoweth
that
the
Saintes
among
Christians
are
in
great
estimation
,
and
that
they
are
worshipped
of
some
for
gaine
,
and
of
other
some
by
simple
ignoraunce
:
and
therefore
neyther
part
can
abyde
that
the
Saintes
shoulde
bée
contemned
.
For
this
cause
to
hynder
the
race
of
Gods
worde
,
he
rayseth
vp
certaine
Pharisées
whiche
crye
that
the
Saintes
are
to
bée
worshipped
:
whome
notwithstanding
these
Euangelists
contemne
.
And
neuer
were
bonde
to
any
man
.
C.
It
maye
séeme
verye
absurde
that
they
denye
them selues
to
haue
béene
at
any
tyme
in
seruitude
,
séeing
they
were
so
oftentymes
oppressed
of
other
Tyrauntes
,
and
were
subiect
at
that
tyme
to
the
Empyre
of
Rome
.
Hereby
wée
maye
easely
perceiue
how
foolishe
and
vaine
their
boasting
was
,
and
impudencye
also
in
lying
:
notwithstanding
,
here
was
some
pretence
or
collour
,
because
the
vniust
domination
or
rule
of
the
enemies
was
no
let
,
but
that
by
right
they
might
abyde
free
.
R.
For
they
séemed
to
haue
respect
vnto
these
notable
promises
:
as
where
it
is
sayde
,
I
haue
made
thee
a
Father
of
many
Nations
.
Gen.
17.5
.
I
wyll
make
thee
to
grow
exceedinglye
,
and
wyll
make
Nations
of
thee
:
Yea
Kinges
shall
proceede
of
thee
.
Also
,
Ge.
22.17
.
Thy
seede
shall
possesse
the
gate
of
his
enemies
:
And
in
thy
seede
shall
all
the
Nations
of
the
earth
be
blessed
.
C.
But
in
this
first
of
all
they
erred
that
they
dyd
not
consider
that
the
right
of
their
adoption
was
founded
vpon
the
Mediatour
onely
.
For
howe
came
the
séede
of
Abraham
to
be
frée
,
but
onelye
because
it
was
exempted
from
the
common
seruitude
of
mankinde
,
by
the
especiall
grace
of
the
redéemer
?
Abrahams
seede
free
by
Christ
.
The
other
error
also
is
lesse
tollerable
,
that
for
so
muche
as
they
being
bastards
woulde
,
not
withstanding
bée
reckened
among
the
children
of
Abraham
,
and
dyd
not
consider
that
it
was
the
onelye
regeneration
of
the
Spyrite
,
which
maketh
them
the
Lawfull
Sonnes
of
Abraham
.
And
this
faulte
hath
béene
to
common
and
generall
in
all
Ages
,
to
referre
to
the
oryginall
of
the
fleshe
,
the
extraordinarye
giftes
of
God
,
and
to
ascribe
vnto
nature
those
remedies
which
God
appointeth
to
correct
the
same
.
34.
Iesus
answered
them
,
Verilye
,
verily
,
I
say
vnto
you
,
that
whosoeuer
commytteth
sinne
,
is
the
seruaunt
of
sinne
.
C.
Here
he
vseth
an
argument
of
the
contraries
.
They
boasted
themselues
to
be
frée
:
but
he
proueth
them
to
be
the
seruauntes
of
sinne
,
because
they
being
subiecte
to
the
desyres
of
the
fleshe
dooe
sinne
daylye
.
Bv.
Ye
thinke
your selues
(
sayth
hée
)
to
bee
verye
frée
,
but
in
déede
ye
are
seruauntes
.
For
this
is
most
certaine
that
hée
is
a
seruaunt
to
that
thing
wherevnto
hée
is
become
obedient
:
ye
shewe
your selues
obedient
to
sinne
:
therefore
ye
are
the
seruauntes
of
sinne
,
and
so
by
consequent
the
Deuell
is
your
Lorde
and
Maister
:
for
hée
ruleth
here
ouer
suche
as
are
subiect
to
sinne
.
And
it
is
maruaile
that
men
are
not
conuinced
and
constrained
by
their
owne
experience
,
to
laye
aside
all
Pride
,
and
to
learne
to
humble
them selues
.
Also
it
is
too
common
a
thing
at
this
day
that
the
more
a
man
is
ouerwhelmed
with
sinne
,
the
more
stoutly
he
braggeth
and
boasteth
of
frée
wyll
.
It
is
not
true
Captiuitye
nor
true
seruitude
,
if
so
be
a
man
be
borne
a
seruant
of
a
Handmayde
,
or
be
taken
in
the
warre
,
or
doeth
by
Lawe
sell
him selfe
into
anothers
power
,
or
if
he
bée
shut
into
close
prison
:
but
hée
is
a
Captyue
whiche
is
vnder
the
power
of
sinne
and
the
Deuyll
.
R.
And
such
Captiues
and
seruaunts
are
all
men
by
theyr
owne
nature
:
Rom.
5.12
.
Because
by
one
man
sinne
entered
into
the
whole
worlde
:
and
so
by
synne
,
death
came
vppon
all
,
For
by
Adam
all
his
posteritie
,
became
subiect
to
sinne
to
affliction
,
death
,
hell
,
and
to
the
cruell
tyrannye
of
the
Diuell
.
And
the
Lawe
and
right
of
Sinne
is
to
kill
(
for
the
wages
of
sinne
is
death
)
the
Lawe
of
death
is
to
condemne
,
the
Lawe
of
afflictions
is
to
bring
trouble
and
misery
,
and
the
power
and
aucthoritye
of
Sathan
is
to
destroye
.
To
these
powers
Adam
hath
made
vs
and
all
our
strength
subiect
,
by
hys
obedience
.
And
this
is
so
greate
captiuitye
and
seruitude
,
as
greater
cannot
be
deuised
.
For
whosoeuer
is
in
this
seruitude
and
bondage
,
hée
can
doe
nothing
with
a
frée
will
,
hée
hath
no
peace
of
conscience
,
hée
hath
no
rest
,
howe
frée
soeuer
he
bée
in
bodye
.
Out
of
this
Captiuitye
no
Captiue
coulde
euer
deliuer
another
.
Man
captiued
to
sinne
.
Wherefore
Christ
the
Sonne
of
GOD
descended
from
Heauen
,
and
was
made
man
,
and
by
his
Crosse
,
Death
,
and
Resurrection
,
hath
deliuered
vs
from
the
Lawe
and
power
of
sinne
,
leaste
the
same
shoulde
kyll
vs
:
from
the
power
of
death
,
least
the
same
shoulde
condemne
vs
:
from
the
power
of
afflictions
,
least
they
shoulde
trouble
vs
,
and
bring
vs
to
miserye
:
and
from
the
power
of
Sathan
,
least
he
should
destroy
vs
.
And
hee
hath
restored
vs
to
righteousnesse
,
Christ
hath
made
vs
free
.
to
ioye
,
to
lyfe
,
and
into
the
fauour
of
the
most
mightye
GOD
,
and
hath
made
vs
the
Sonnes
of
GOD
,
whiche
were
before
the
bondeslaues
of
Sathan
.
Also
this
true
libertye
,
must
not
bée
drawne
to
carnall
and
to
humaine
desires
,
but
to
faith
and
loue
,
which
are
twoo
workes
of
the
holye
Ghost
setting
vs
at
libertye
.
Wherefore
Faith
is
the
Rular
,
and
Mistres
in
Sinnes
,
in
afflictions
,
in
death
,
and
in
hell
.
Faith
ouercommeth
sinne
.
For
it
teacheth
that
we
are
so
deliuered
from
them
,
that
they
haue
no
power
at
all
in
vs
,
neyther
can
destroy
or
condemne
vs
.
Moreouer
,
the
reliques
of
sinne
are
purged
awaye
by
faith
,
and
in
stéede
of
sinnes
,
the
righteousnesse
of
GOD
which
is
Christ
,
is
set
:
In
so
muche
that
whatsoeuer
true
fayth
commaundeth
,
being
dyrected
to
the
worde
,
which
is
Christ
,
it
cannot
chose
but
bee
righteousnesse
,
howe
muche
so
euer
it
séeme
outwardlye
to
bée
sinne
.
Faith
is
the
mistres
in
the
libertye
of
spirituall
thinges
.
Nowe
as
Fayth
is
the
Mistres
in
the
liberiye
of
spirituall
thinges
,
so
charitye
is
the
Ladye
,
in
the
libertye
of
corporall
thinges
,
as
of
Foode
,
Apparell
,
Moneye
,
and
suche
kinde
of
earthlye
benefites
.
In
these
thinges
wée
must
be
so
frée
,
as
charitye
wyll
suffer
.
For
although
by
the
Lawe
and
libertye
of
Faith
,
all
externall
thinges
are
frée
,
yet
notwithstanding
.
the
vse
of
this
libertye
is
left
vnto
the
dispensation
of
Charity
:
as
all
meates
by
the
Lawe
of
Fayth
are
frée
.
For
all
thinges
are
cleane
:
and
that
which
entereth
into
the
mouth
of
a
man
doeth
not
the
defile
the
man
:
notwithstanding
charitye
dispenseth
the
vse
of
this
libertye
.
T
it
i.xv.
Mat
xv
.
xi
.
i.
Cor
8
13.
Charity
is
the
mistres
of
corporal
thinges
.
Wherevppon
the
Apostle
Paule
sayth
,
If
so
bee
meate
offende
my
brother
,
I
wyll
neuer
eate
fleshe
.
Also
hée
sayth
,
I
maye
doe
all
thinges
,
but
all
thinges
are
not
expedient
.
For
wée
muste
haue
respecte
vnto
charitye
.
So
also
the
whole
earth
,
all
heauen
,
and
the
whole
Sea
,
and
all
thinges
in
them
,
are
frée
by
Faith.
For
the
earth
is
the
Lordes
and
the
fulnesse
of
the
same
,
and
wée
are
the
Lordes
.
Wherefore
the
whole
earth
is
frée
for
vs
,
and
oures
also
:
but
charitye
dispenseth
the
vse
of
this
libertye
,
which
wyll
not
suffer
mée
to
benefite
my selfe
to
the
iniurye
and
hurte
of
my
neighboure
.
For
charitye
stealeth
not
,
deceiueth
not
,
playeth
not
the
Tyraunt
,
neyther
offendeth
our
neighbour
in
worde
:
but
if
so
bée
it
standeth
in
néede
of
any
thing
that
is
our
neyghbours
,
it
séeketh
to
winne
the
same
by
intreatye
,
and
for
money
,
taking
nothing
without
the
good
wyll
of
our
neighbour
.
Brieflye
by
Faith
we
are
called
into
the
most
excellent
libertye
of
the
Children
of
GOD
,
and
by
charitye
wée
are
called
into
the
seruice
of
our
neigboure
:
as
the
Apostle
sayeth
,
Owe
nothing
to
any
man
but
this
,
that
yée
loue
one
another
.
C.
This
therefore
is
the
purpose
of
Christ
,
Rom.
xiij
.
8
to
shewe
that
all
are
subiecte
to
sinne
,
whome
he
deliuereth
not
,
insomuche
that
they
are
seruauntes
,
euen
from
their
birth
,
taking
the
contagion
and
infection
of
Sinne
of
the
corrupt
nature
.
Wée
must
also
noate
the
comparison
betwéene
nature
and
grace
,
vpon
the
which
Christ
here
standeth
:
whereby
it
shall
easilye
appeare
that
men
are
spoyled
of
libertie
,
except
they
recouer
the
same
from
some
other
.
Bv.
To
this
effect
partayneth
the
whoale
sixt
Chapter
almost
of
the
Epistle
of
Saint
Paule
to
the
Romaynes
,
where
hée
speaketh
of
this
seruitude
of
sinne
.
C.
Moreouer
this
seruitude
is
so
voluntarye
,
that
they
which
necessarily
synne
,
are
notwithstanding
not
constrained
to
synne
.
M.
To
synne
here
noateth
and
sygnifyeth
not
the
symple
acte
,
but
the
verye
purpose
,
indeauoure
,
and
meditation
of
a
corrupt
minde
,
and
the
wickednesse
of
depraued
and
defiled
nature
,
although
the
worke
of
syn
follow
not
,
and
is
not
as
yet
come
into
action
:
insomuch
that
the
Reprobates
maye
be
sayde
to
synne
euen
as
euell
trées
are
sayde
to
bring
foorth
euyll
fruite
.
Ver.
37.
Also
of
the
good
Trée
wée
saye
in
the
Winter
,
This
Trée
bringeth
forth
good
fruite
.
Iohn
13.27
So
these
Iewes
to
whome
Christe
made
aunswere
in
this
place
,
dyd
then
commit
the
sinne
of
murther
,
not
in
acte
,
but
in
thought
,
meditacion
,
and
purpose
,
when
they
spake
these
thinges
vnto
the
Lorde
.
For
they
sought
to
kyll
him
,
as
he
shortlye
after
sayde
vnto
them
,
Ye
seeke
to
kyll
mee
,
So
the
Lorde
sayde
to
Iudas
in
the
time
of
the
Supper
,
That
thou
doest
,
doe
quickly
.
And
what
was
the
miserable
wretche
then
doing
?
In
action
he
was
at
Supper
,
but
in
thought
and
minde
,
he
was
betraying
the
Lorde
.
The
Lord
speaketh
not
of
that
which
hée
dyd
in
action
,
but
of
that
which
hée
dyd
in
heart
,
and
in
minde
:
and
yet
notwithstanding
the
Lorde
sayde
not
,
That
whiche
thou
wylt
doe
,
but
,
That
which
thou
doest
do
quicklye
.
So
to
fulfill
the
Lawe
and
the
commaundementes
,
is
taken
in
the
Scriptures
for
a
desire
to
doe
the
Lawe
and
the
commaundementes
.
Therefore
to
committe
sinne
,
is
not
simplye
to
sinne
,
but
to
haue
a
desire
to
sinne
,
although
sinne
be
not
finished
in
act
.
Euen
as
to
doe
good
is
not
simplye
to
doe
good
in
act
and
deede
,
but
to
haue
a
desire
to
good
,
although
the
good
worke
come
not
alwayes
in
act
.
Moreouer
although
boath
the
elect
and
the
reprobate
doe
sinne
,
yet
not
withstanding
the
elect
doe
not
committe
sinne
but
the
reprobate
onely
.
For
they
which
are
of
God
,
as
they
haue
séede
of
God
in
them
,
euen
so
they
detest
synne
from
their
hearte
,
and
that
which
they
detest
,
they
cannot
studiouslye
meditate
and
fynishe
.
This
matter
Saint
Iohn
very
notably
handleth
in
his
fyrst
Epistle
.
The
which
notwithstanding
fauoureth
not
the
secte
of
the
Annabaptistes
,
which
by
these
places
goe
about
to
proue
,
that
a
Christian
man
symplye
cannot
synne
,
affirming
also
because
they
will
bee
counted
true
Christians
,
that
they
are
cleane
without
sinne
,
and
that
they
can
by
no
means
synne
:
the
which
is
a
most
subtill
practise
of
Sathan
in
them
,
that
hée
maye
bring
the
weake
mindes
of
the
godlye
,
whiche
doe
féele
the
force
of
synne
in
them selues
,
to
desperation
.
But
there
is
no
mencion
of
sinne
made
here
generally
,
but
of
a
willing
desyer
and
meditation
to
synne
,
as
we
haue
sayde
.
35.
And
the
seruaunt
abideth
not
in
the
house
for
euer
:
but
the
Sonne
,
abydeth
euer
.
Bv.
Now
followeth
the
denouncing
of
punishment
belonging
to
seruauntes
,
vnder
the
similitude
taken
from
lawes
,
and
pollitique
gouernment
.
As
the
seruaunt
,
though
for
a
tyme
hée
rule
and
gouerne
,
is
not
neuerthelesse
the
master
of
the
house
,
but
is
thrust
out
of
the
Doores
,
or
chaunged
at
the
pleasure
of
his
Lorde
:
euenso
the
bondeseruaunt
of
sinne
,
though
for
a
time
he
playe
the
Hipocrite
,
and
counterfaite
pietye
,
and
séeme
to
haue
God
fauourable
vnto
him
,
is
notwithstanding
,
in
due
tyme
excluded
from
the
presence
of
God
,
and
fellowshippe
of
Sayntes
:
for
the
house
figureth
the
fellowshippe
of
God
,
and
of
the
Saintes
.
C.
Whervpon
it
foloweth
that
there
is
no
libertye
perfecte
and
perpetuall
,
but
that
which
is
gotten
by
the
Sonne
of
God
.
By
this
meanes
Christ
reproueth
the
Iewes
of
vanitye
,
because
they
bragge
of
a
counterfaite
shew
,
as
if
they
had
the
thing
it selfe
.
For
wheras
they
were
the
carnall
progeny
of
Abraham
,
they
were
nothing
but
counterfaites
.
They
had
aucthority
in
the
Church
of
God
,
but
such
authoritie
as
Ismael
vsurped
to
him selfe
for
a
short
time
the
seruaunt
exalting
him selfe
against
the
true
and
lawfull
Sonne
.
The
summe
is
this
,
whosoeuer
boaste
themselues
to
be
the
sonnes
of
Abraham
doe
nothing
else
but
make
a
certaine
colored
and
counterfayte
shewe
.
36.
If
therefore
the
Son
make
you
free
,
then
arre
you
free
in
deede
.
M.
Christ
speaketh
here
,
of
hymselfe
,
but
in
the
thirde
person
.
Bv.
As
if
hée
shoulde
saye
,
Whosoeuer
trulye
desireth
to
be
frée
,
and
to
be
the
heyre
of
euerlasting
lyfe
,
let
him
séeke
to
be
made
frée
by
me
which
am
the
Sonne
of
GOD
:
that
is
to
saye
,
Let
him
beléeue
mée
,
and
abyde
in
my
wordes
:
and
the
truth
shall
make
him
frée
.
C.
By
these
wordes
hée
declareth
that
the
power
of
freedome
belongeth
to
hym
aloane
,
and
that
all
other
being
borne
seruants
are
not
made
frée
,
but
by
hys
grace
onelye
.
For
whatsoeuer
he
hath
proper
by
nature
,
hée
giueth
vnto
vs
by
adoption
,
when
we
are
by
faith
ingraffed
in
his
body
,
and
are
made
his
members
.
Therefore
our
goodnesse
commeth
by
the
fréedome
of
Christ
:
Freedome
commeth
by
Christ
.
but
yet
we
obtaine
the
same
by
fayth
.
Which
also
bringeth
to
passe
that
Christ
doth
regenerate
vs
by
his
holye
spirite
.
M.
This
clause
(
in
déede
)
reiecteth
all
the
fréedome
that
commeth
by
fleshe
and
bloud
,
because
the
same
is
not
true
libertie
.
So
that
libertie
is
sought
in
vain
without
Christ
,
For
he
geueth
vnto
vs
his
Spirite
whereby
wée
béeing
free
follow
with
willing
mindes
those
thinges
that
belong
vnto
God
,
which
only
is
true
libertie
.
For
what
doth
it
profite
in
fleshe
to
the
rule
the
whole
worlde
,
and
in
mind
to
be
the
seruaunt
of
death
?
For
so
long
as
concupiscence
beareth
any
rule
inv
vs
,
as
it
bringeth
vs
to
synne
,
so
also
it
leadeth
vs
to
death
.
For
the
reward
of
sinne
is
death
,
Rom.
6.26
.
Iam.
1
Rom.
8.13
.
Also
S.
Iames
saith
Lust
when
it
hath
conceiued
bringeth
forth
sinne
and
Sinne
,
when
it
is
finished
,
bringeth
forth
death
.
And
the
Apostle
Paule
sayth
,
yf
ye
liue
according
to
the
fleshe
ye
shall
dye
,
37.
I
knowe
that
yee
are
Abrahams
seede
but
yee
seeke
means
to
kill
mee
,
because
my
worde
hath
noe
place
in
you
.
Bv.
Now
our
sauioure
Christ
doth
more
strongly
confute
the
swelling
and
vaine
glory
and
boasting
which
was
in
the
Iewes
by
which
they
boasted
them selues
to
be
the
seede
,
that
is
to
saye
,
the
posteritie
of
Abraham
.
As
if
hée
shoulde
say
,
Admitte
I
shoulde
graunt
vnto
you
this
thing
in
the
which
yée
so
greately
glory
,
what
notwithstandyng
doth
it
profite
them
to
be
called
the
Children
of
Abraham
,
which
rage
and
fume
against
God
and
his
ministers
:
who
being
mooued
with
wicked
hatered
against
the
trueth
are
swiftly
caried
to
shedde
innocente
bloud
.
R.
Ye
are
in
déede
the
posteritie
of
Abraham
but
not
the
true
&
spirituall
,
but
the
carnall
seede
:
the
which
maye
manifestlye
appeare
hereby
,
for
that
ye
go
about
to
kill
mée
,
beléeuing
not
my
word
.
For
so
were
the
carnall
sonnes
of
Abraham
woont
to
persecute
the
spiritual
.
B.
These
thinges
he
spake
spiritually
to
those
hipocrites
and
enimies
the
Iewes
which
beléeued
not
in
him
.
Gala.
4.29
Howbeit
hée
ment
by
these
wordes
to
declare
vnto
those
men
also
,
that
God
nothing
regardeth
the
libertie
of
the
fleshe
.
Hée
taught
that
boath
true
libertie
and
nobillitie
,
must
be
estéemed
and
iudged
by
workes
,
and
that
it
is
nothing
to
be
borne
after
the
flesh
of
Abraham
if
the
spirite
of
Abraham
be
not
also
adioyned
there
vnto
,
whereof
followeth
both
the
lyfe
and
purpose
of
Abraham
.
C.
When
hée
sayth
that
they
sought
to
kill
him
,
because
his
worde
had
no
place
in
them
,
hée
meaneth
not
that
they
were
simplye
murderers
,
but
that
they
were
driuen
to
suche
made
outrage
and
outragious
madnesse
,
by
the
hatred
of
GOD
and
his
truth
:
which
is
muche
more
worse
.
For
then
the
murder
is
not
onely
committed
against
men
but
also
against
God
.
R.
And
because
the
Iewes
were
carnall
,
they
beléeued
not
the
worde
of
Christ
,
which
cannot
bée
comprehended
by
humaine
reason
but
by
fayth
onelye
.
M.
Therefore
the
preaching
of
the
worde
of
God
,
doth
reueale
the
qualitie
of
the
hearers
,
&
discerneth
the
elect
from
the
reprobate
.
Euen
as
it
is
sayd
,
hereafter
,
He
that
is
of
God
heareth
Gods
word
:
ye
therfore
heare
not
because
ye
are
not
of
God
.
Furthermore
the
worde
of
God
must
be
heard
not
only
with
our
corporall
eares
,
but
must
also
be
receyued
inwardelye
into
our
heartes
.
For
although
thou
heare
the
worde
of
God
,
and
vnderstande
the
same
,
except
thou
followe
it
and
bring
it
to
effect
,
it
cannot
be
truely
sayd
,
that
it
hath
place
in
thée
.
Euen
so
the
worde
of
Christ
,
hath
then
truely
place
in
vs
,
when
the
same
hath
place
in
our
hearte
,
and
worketh
in
vs
his
effect
,
that
is
to
saye
,
the
worde
of
fayth
to
beléeue
,
the
wordes
of
doctrine
to
vnderstande
,
the
wordes
of
admonition
to
follow
,
the
wordes
of
consolation
to
comfort
,
the
wordes
of
pacience
to
beare
,
and
so
of
the
rest
.
Also
the
worde
of
God
worketh
by
degrées
insomuche
that
the
worde
of
GOD
taketh
place
in
some
,
more
than
in
othersome
,
according
to
the
measure
of
fayth
,
which
God
giueth
to
euerye
man
.
Bv.
Wée
sée
also
that
vnbeléefe
,
is
the
verye
welspring
of
all
wickednesse
:
and
there
it
taketh
place
,
where
the
worde
of
GOD
is
excluded
.
38.
I
speake
that
which
I
haue
seene
with
my
Father
:
and
ye
doe
that
whiche
yee
haue
seene
wyth
your
Father
.
C.
He
gathereth
an
argument
of
the
contraries
,
that
they
are
boath
enemies
vnto
God
,
and
the
Children
of
the
Deuell
,
which
resist
his
doctrine
.
I
(
saith
he
)
bring
forth
nothing
but
that
which
I
haue
learned
of
my
Father
.
Howe
commeth
it
to
passe
then
that
the
worde
of
God
doth
so
greatly
offende
you
,
but
because
my
Father
doeth
not
fauoure
you
.
R.
My
heauenly
Father
is
true
.
Nowe
séeing
my
father
hath
wholy
expressed
hym selfe
in
me
,
I
cannot
but
speake
the
truth
.
I
haue
learned
no
other
thing
of
my
Father
,
of
whome
I
was
borne
before
all
worldes
and
from
euerlasting
.
I
sayde
that
I
am
the
light
of
the
worlde
,
and
that
I
came
to
saue
the
faithful
,
that
I
am
the
Welle
and
the
bread
of
lyfe
:
these
thinges
are
no
lyes
:
for
so
my
Father
taught
me
to
speake
,
because
I
am
-
his
naturall
Sonne
.
But
ye
doe
that
which
yée
haue
seene
with
your
Father
.
His
desire
is
to
kil
,
to
enuie
and
to
slay
,
the
which
thinges
also
yée
doe
.
C.
Hée
sayth
that
hée
,
speaketh
,
and
that
they
,
doe
,
because
hée
executed
the
office
of
a
teacher
,
and
they
furiouslye
went
a
boute
to
extinguishe
hys
doctrine
.
Some
traslate
it
,
And
doe
yee
that
.
&c.
As
if
Christ
shoulde
haue
sayde
,
Goe
to
shewe
your selues
to
bee
the
Children
of
the
Deuill
by
resisting
mée
:
for
I
speake
nothing
but
out
of
the
mouth
of
GOD
.
M.
Let
vs
here
learne
by
euident
and
certaine
noates
,
to
put
a
difference
betwéene
the
Children
of
God
,
and
the
Children
of
the
Diuell
,
the
which
shall
bee
verye
easie
,
if
so
bee
wee
well
vnder
stande
the
nature
of
those
two
Princes
.
The
Elect
are
taught
of
the
Lorde
,
and
doe
gréedelye
imbrace
and
obserue
hys
worde
which
is
the
truth
.
The
Children
of
the
Deuill
imbrace
lyes
,
and
séeke
with
all
their
might
to
extinguish
the
light
of
the
truth
,
and
to
kill
the
preachers
of
the
Gospell
.
The
which
thing
they
learne
of
their
father
the
Deuill
,
Luk.
8.12
.
who
wholly
endeuoreth
him selfe
to
pulle
the
word
out
of
the
hearts
of
men
,
lest
in
beleeuing
they
shoulde
be
saued
.
39.
They
aunswered
and
sayde
vnto
him
:
Abraham
is
our
father
.
IESVS
sayth
vnto
them
:
If
ye
were
Abrahames
children
,
yee
woulde
doe
the
works
of
Abraham
.
They
aumswered
.
Bv.
They
did
smell
well
ynough
that
the
Lorde
thought
their
Father
to
be
the
aucthor
of
wickednesse
the
diuell
himselfe
:
now
therefore
with
subtill
questions
,
they
goe
about
to
draw
out
somewhat
out
of
the
aunswere
of
the
Lorde
which
shoulde
be
against
the
Patriarke
Abraham
,
that
thereby
they
might
stir
vp
the
people
to
destroy
Iesus
as
a
calumniator
and
slaunderer
of
the
holye
Patriarke
.
M.
Therefore
they
so
frame
their
aunswere
,
that
they
doe
not
so
much
defende
theyr
owne
estimation
as
the
estimation
of
Abraham
,
as
though
the
Lord
had
deminished
the
same
when
hée
sayde
,
And
yee
doe
that
which
yee
haue
seene
with
your
Father
.
As
if
they
shoulde
saye
,
Take
héede
what
thou
sayest
:
Our
Father
is
Abraham
,
a
man
most
holye
and
acceptable
vnto
GOD
,
R.
which
is
an
absolute
example
for
vs
all
to
leade
our
liues
.
Why
then
doest
thou
speake
euill
of
him
as
though
hée
had
taught
vs
that
which
were
wicked
?
Doest
thou
thinke
that
it
is
lawfull
for
thée
to
slaunder
all
good
men
at
thy
pleasure
without
punishment
?
Wée
will
not
suffer
such
thinges
.
As
wée
doe
nothing
that
is
euill
,
euen
so
our
Father
Abraham
hath
taught
vs
nothing
that
is
euell
.
Bv.
Wee
therefore
desyer
to
knowe
of
thée
whether
Abraham
did
any
thing
at
any
time
which
became
not
a
good
,
a
Iust
,
and
a
holy
man
to
doe
.
C.
This
altrication
doth
euidently
declare
,
howe
proudly
they
contemned
all
the
reprehensyons
of
Christe
.
Still
they
arrogate
this
vnto
them selues
that
they
are
the
Children
of
Abraham
:
and
not
only
in
that
sence
that
they
came
of
the
progeny
of
Abraham
,
but
also
that
they
were
a
holy
people
,
the
inheritaunce
of
God
,
and
the
children
of
God
.
But
this
truste
was
wholy
in
the
fleshe
,
and
carnall
,
quight
voyde
of
true
Faith
:
Euenso
in
lyke
manner
all
ypocrites
so
soone
as
they
haue
gotten
some
cloake
,
they
obstinately
resist
God
,
as
though
he
could
not
see
into
their
hartes
.
If
ye
were
Abrahams
children
.
M.
The
inuincible
truth
wanteth
not
true
and
euident
argumentes
to
defend
it selfe
,
and
to
confute
the
contradiction
of
the
wicked
,
Here
Christe
conuinceth
the
vnbeléeuing
Iewes
to
be
none
of
the
children
of
Abraham
,
C
And
more
euedently
putteth
a
difference
betwéene
the
true
and
the
vnlawfull
children
of
Abraham
.
For
he
taketh
from
all
those
whiche
are
vnlyke
to
Abraham
,
euen
the
very
name
.
It
commeth
often
times
to
passe
that
the
Children
ar
vnlike
in
manners
their
Parentes
,
who
begat
them
,
but
Christ
speaketh
not
here
of
carnall
ofspring
:
but
only
denyeth
them
to
bee
counted
for
the
children
of
Abraham
before
god
which
do
not
retayne
by
fayth
the
grace
of
adoption
.
For
seeing
the
Lorde
promised
to
the
séede
of
Abraham
to
be
their
God
,
all
the
vnbeléeuing
which
reiected
this
promise
did
cut
of
them selues
from
the
stocke
of
Abraham
.
The
Carnall
stocke
of
Abraham
was
not
altogether
vnprofitably
and
of
no
moment
,
if
so
be
trueth
were
Ioyned
to
the
same
,
For
Gods
election
resteth
in
the
séede
of
Abraham
,
but
yet
frée
,
that
they
might
be
reckoned
the
heires
of
lyfe
whome
hee
sanctifieth
with
his
holy
Spirite
.
M.
But
séeing
the
Fayth
of
Abraham
is
so
greatly
commended
,
Question
that
it
shoulde
be
as
an
example
for
all
other
beléeuers
to
followe
:
why
doth
Christe
rather
propounde
his
workes
then
his
fayth
?
For
he
sayth
not
,
If
ye
weare
the
children
of
Abraham
ye
would
haue
the
Fayth
of
Abraham
but
if
ye
were
the
Children
of
Abraham
ye
woulde
doe
the
déedes
of
Abraham
.
I
aunswere
:
Because
Abrahams
fayth
was
not
deade
and
voyde
,
Aunswere
.
but
liuely
and
effectuall
,
the
Lord
speaketh
not
of
the
workes
of
Abraham
which
were
done
without
faith
,
but
he
maketh
mencion
of
the
workes
of
Abraham
as
of
frutes
witnesing
and
declaring
his
faith
because
he
purposed
by
manifest
Argument
to
prooue
that
his
aduersaries
were
degenerate
from
the
pietie
of
Abraham
.
For
if
they
had
had
the
fayth
of
Abraham
,
they
would
haue
declared
the
same
by
such
workes
as
differeth
not
from
the
pietie
of
Abraham
.
A
good
trée
is
knowen
by
good
frute
.
40.
But
nowe
yee
goe
aboute
to
kill
mee
,
a
man
that
hath
toulde
you
the
truth
which
I
haue
heard
of
God
:
this
did
not
Abraham
.
C.
By
the
effect
he
declareth
that
they
are
not
the
children
of
Abraham
,
because
they
resiste
God
.
For
what
notable
thing
is
commended
in
Abraham
,
but
the
obedience
of
Fayth
?
This
therefore
is
noate
of
difference
,
so
often
as
wee
must
put
a
difference
betwéene
Straungers
and
the
Sonnes
of
God
.
For
vain
titelles
howsoeuer
the
world
do
estéeme
of
them
,
are
of
no
estimation
with
God
M.
Christ
might
haue
obiected
many
other
workes
to
the
Iewes
which
they
had
committed
,
whereby
they
declared
them selues
to
be
degenerate
and
vnlaufull
children
.
For
Abraham
was
liberall
but
they
were
couetouse
:
Abraham
was
sounde
and
perfect
:
but
they
were
ypocrites
Abraham
worshipped
God
aright
,
but
they
made
the
howse
of
the
Lordes
worshippe
,
a
denne
of
théeues
:
they
deuoured
widdowes
howses
,
which
Abraham
neuer
did
.
Christ
I
saye
,
might
haue
obiected
some
of
these
thinges
:
but
leauing
all
these
thinges
he
only
obiecteth
this
,
that
they
went
aboute
to
kill
him
.
For
this
was
such
a
haynouse
dede
that
no
other
was
comparable
vnto
the
same
.
Wherevpon
also
in
the
parable
of
the
vinyarde
which
was
let
out
vnto
the
husband
man
in
the
latter
ende
of
the
same
it
is
sayde
that
they
went
about
,
to
kill
the
Sonne
which
the
Father
sent
vnto
them
as
the
heire
of
the
vinyarde
.
Mat.
21.38
.
Furthermore
we
are
taught
by
this
place
that
the
mynde
and
purpose
to
doe
any
worke
is
accounted
for
the
worke
it selfe
?
yea
if
thou
consyder
well
,
the
intent
to
doe
any
euell
thing
is
worse
then
the
worke
it selfe
:
and
the
intent
to
doe
any
good
worke
is
better
then
the
worke
it selfe
.
Intent
to
kil
is
worse
than
slauter
it selfe
.
Better
is
the
desyer
to
doe
good
to
those
that
are
in
misery
,
then
the
almes
dede
it selfe
:
and
the
Intent
to
kill
is
worse
than
the
murder
it selfe
:
The
Almes
dede
maye
be
so
done
that
it
maye
displease
God
concerning
the
which
reade
the
fyrst
of
Mathewe
.
A
murderouse
déede
maye
be
so
done
,
that
it
maye
please
God
,
as
may
appeare
in
the
Leuites
,
in
Phineis
,
in
Iehu
and
so
refused
that
God
maye
be
displeased
for
the
not
dooing
of
it
,
as
wee
maye
sée
in
Agag
.
Amalech
,
whome
Saule
kept
aliue
,
Exod.
32
29
Num.
25.7
4.
Kin.
10.
1.
Kin.
15
8.
3.
King.
20.42
.
&
in
Benadab
king
of
Asciria
,
whome
Achab
sent
a
way
aliue
.
But
the
desire
and
intent
to
doe
good
cannot
displease
God
,
euen
as
the
desyer
to
kill
cannot
please
him
.
A
man
that
hath
tould
you
the
truth
.
This
oure
Sauioure
Christe
addeth
to
shewe
the
wicked
Ingratitude
of
the
Iewes
and
to
make
it
openly
knowen
that
they
are
the
Children
of
the
Deuell
because
they
were
such
sworne
and
mortall
enemies
to
true
and
wholesome
doctrine
.
This
did
not
Abraham
M.
What
?
Did
not
Abraham
kill
a
man
?
We
reade
that
he
slue
fower
kinges
and
deliuered
his
kinsman
Lotte
out
of
their
handes
.
But
the
simple
mening
of
Christes
wordes
is
,
that
Abraham
was
not
so
cruell
as
to
kill
an
Innocent
man
:
Gen.
14
:
15
and
that
he
was
not
so
vnthankful
as
to
kill
one
which
instructed
him
in
the
truth
,
and
so
wicked
,
as
to
kill
the
Ambassodoure
of
God
,
as
did
his
posteritie
.
41
Yee
doe
the
dedes
of
your
father
.
Then
sayde
they
to
hym
,
we
be
not
borne
of
fornication
,
wee
haue
on
father
,
euen
God
.
M.
We
maye
behoulde
here
great
moderation
in
our
sauioure
Christ
.
As
yet
he
spareth
them
,
not
by
and
by
openly
affirming
that
the
Deuill
is
their
Father
,
the
whiche
notwithstanding
he
afterwarde
did
,
when
they
did
not
onely
malapertly
saye
that
they
were
the
sonnes
of
Abraham
,
but
also
the
children
of
God
.
Let
vs
also
immitate
this
modesty
,
that
so
long
as
it
maye
be
done
with
the
glory
of
God
,
we
may
spare
the
wicked
,
and
to
take
héede
that
we
do
not
styrre
and
mooue
them
so
much
as
wee
maye
.
But
rather
let
vs
with
méekenesse
instruct
them
,
yf
at
any
time
it
may
please
God
to
geue
vnto
them
repentaunce
,
and
grace
to
knowe
and
beeléeue
the
truth
.
We
bee
not
borne
of
fornication
.
Bv.
These
men
styll
obstinately
goe
forewarde
to
mayntaine
their
nobillitye
,
speciallye
when
they
perceiued
by
the
order
of
Christes
woordes
,
that
hée
assigned
the
Deuyll
to
bée
theyr
Father
.
Therefore
nowe
on
the
contrarye
parte
,
they
doe
not
onelye
boast
themselues
to
bée
the
children
of
Abraham
,
but
also
the
children
of
God
.
C.
Howbeit
they
accounted
it
all
one
thing
to
be
the
children
of
Abraham
,
and
the
children
of
GOD
.
But
in
this
they
dyd
greatlye
erre
,
that
they
imagined
God
to
bée
tyed
and
bound
to
the
séede
of
Abraham
.
For
thus
they
reason
:
God
chose
the
séede
of
Abraham
to
him selfe
:
therefore
séeing
wée
come
of
the
séede
of
Abraham
,
we
must
néedes
be
the
children
of
God
.
Now
we
sée
how
they
thought
,
that
they
receyued
holynesse
,
euen
from
their
Mothers
wombe
,
because
they
came
of
a
holye
stocke
.
Moreouer
,
they
goe
about
to
proue
them selues
to
be
the
Church
of
God
,
because
they
had
their
originall
of
the
holy
Fathers
:
euen
as
at
this
daye
the
continuall
succession
from
the
Fathers
,
doeth
puffe
vp
the
Papistes
,
and
make
them
too
swelling
prowd
.
With
suche
delusions
Sathan
beguileth
them
,
that
they
might
deuide
GOD
from
his
worde
,
the
Church
from
the
Faith
,
and
the
kingdom
of
Heauen
from
the
spirite
.
But
if
so
be
the
aunswere
of
Christ
were
auailable
to
refell
the
Iewes
,
it
is
of
no
lesse
force
to
conuince
them
at
this
daye
.
For
Hipocrites
wyll
alwayes
falsefye
the
name
of
God
:
but
they
shall
neuer
bring
to
passe
,
but
that
they
shal
be
accounted
lyers
,
of
suche
as
leane
to
the
iudgement
of
Christ
.
M.
We
sée
here
that
the
wycked
aduersaryes
of
Christ
knew
well
inough
that
the
impietye
of
false
worship
was
spirituall
whoredome
,
and
that
the
same
was
filthye
,
and
to
be
detested
of
the
people
of
God
,
and
therefore
they
would
not
séeme
to
be
pertakers
of
the
same
.
By
the
which
wordes
,
they
chalenge
to
themselues
,
both
pietye
and
also
the
true
worship
of
God
.
Therefore
it
is
no
rare
and
vnwonted
thing
,
that
Hipocrites
being
farre
from
all
true
sincere
pietye
,
and
from
the
worship
of
God
,
shoulde
chalenge
vnto
them selues
both
of
them
.
These
men
were
so
blynde
that
they
had
no
consideration
of
their
parents
which
came
betwéene
Abraham
and
them
,
béeing
by
the
testimony
of
the
Scripture
Idolaters
:
but
considered
only
the
firste
originall
of
their
nation
,
and
boasted
of
the
couenaunt
which
God
once
made
with
them
.
So
boulde
also
are
the
Papistes
at
this
daye
who
although
they
be
the
posteritie
of
Idolaters
,
and
Idolaters
them selues
,
yet
neuerthelesse
because
of
the
pure
beginninges
of
Christiamisme
,
and
the
signe
of
Gods
couenaunt
,
doe
saye
euen
as
these
Iewes
did
,
we
ar
not
borne
of
fornication
.
42.
Iesus
sayde
vnto
them
,
if
God
were
your
father
,
truelye
ye
woulde
loue
me
:
for
I
proceded
forth
,
and
came
from
God
:
neyther
came
I
of
my selfe
,
but
he
sent
mee
.
Bv.
Christ
refelleth
this
wicked
,
bould
,
and
impudent
bosting
of
the
Iewes
,
and
for
certaine
causes
conuinceth
them
of
a
lye
.
M.
And
he
reasoneth
of
the
nature
of
true
Sonnes
after
this
manner
,
C.
Whosoeuer
is
the
sonne
of
God
,
knoweth
and
loueth
his
firste
begotten
sonne
:
but
you
hate
mée
:
therefore
there
is
noe
cause
why
you
shoulde
boaste
youre
selues
to
be
the
children
of
God
.
This
place
is
dilligently
to
be
noated
that
there
is
no
pietie
,
no
feare
of
God
,
where
Christ
is
reiected
.
False
and
counterfayte
religion
,
boldelye
boasteth
of
God
:
but
,
what
agréement
can
they
haue
with
the
Father
,
which
disagrée
with
the
only
sonne
?
what
knowledge
of
GOD
is
this
,
where
his
liuely
image
is
reiected
?
In
vaine
therfore
doe
the
Iewes
,
in
vaine
doe
the
Turkes
boaste
of
the
true
worshippe
of
God
,
when
as
with
obstinate
minde
they
reiect
al
knowledge
of
the
sonne
of
God
.
C.
When
Christ
sayth
that
hée
came
from
God
,
hée
giueth
the
Iewes
to
vnderstande
that
they
cannot
obiect
anye
thing
vnto
him
,
which
is
contrarye
to
the
will
and
pleasure
of
God
:
and
that
no
terrestriall
or
humaine
thing
can
be
founde
in
his
doctrine
and
office
.
For
he
doth
not
speake
here
of
deuine
essence
(
as
some
thinke
)
but
of
his
office
.
43.
Why
doe
yee
not
knowe
my
speache
?
euen
because
ye
cannot
know
my
word
.
Hée
addeth
another
argument
wherby
hée
euidently
proueth
that
they
are
not
the
Children
of
God
,
C.
and
withal
casteth
in
their
téeth
their
obstinacye
,
which
was
such
that
they
coulde
not
abyde
to
heare
him
speake
.
Herevppon
hée
gathereth
that
they
were
caried
headelonge
with
diuelishe
mallice
and
outrage
.
As
if
hée
should
say
,
M.
They
which
are
the
true
Sonnes
of
GOD
cannot
be
ignoraunt
of
the
voice
of
their
Fathers
house
.
Bv.
If
therefore
yée
be
the
Sonnes
of
God
,
what
I
praye
you
is
the
cause
why
ye
know
not
my
voyce
He
speaketh
vnto
you
by
mée
.
Children
commonly
know
their
parentes
voyce
,
euen
as
shéepe
know
the
voyce
of
their
shéepehearde
.
But
seeing
yée
knowe
not
my
doctrine
,
which
appertayneth
to
my
father
,
it
is
out
of
all
controuersie
that
yée
are
none
of
my
Fathers
Children
.
44.
Yee
are
of
your
father
the
Deuill
,
and
the
lustes
of
youre
Father
will
ye
doe
:
hee
was
a
murderer
from
the
beginning
,
and
aboade
not
in
the
truth
:
because
there
is
no
truth
:
in
in
him
.
When
he
speaketh
a
lye
,
hee
speaketh
of
his
owne
for
hee
is
a
lyer
and
the
Father
of
the
same
thing
.
Ye
are
of
the
father
.
M.
Thus
farre
foorth
hee
hath
proued
that
they
are
neyther
the
Sonnes
of
Abraham
,
nor
the
sonnes
of
God
,
the
which
they
falsely
chalenged
to
them selues
:
and
now
consequentlye
he
sheweth
who
is
their
true
father
.
C.
And
that
which
before
he
had
spoken
obscurelye
,
he
now
openly
discouereth
,
namely
,
that
they
are
the
children
of
the
Deuyll
.
The
Deuil
a
murderer
But
we
must
vnderstand
here
the
Antithesis
or
comparison
,
that
they
could
not
be
such
mortal
enemies
to
the
son
of
god
,
except
they
had
a
father
,
whiche
were
a
perpetuall
enemy
to
God
.
M.
As
if
he
should
say
,
Now
ye
pretende
God
to
be
your
father
,
when
as
indeede
ye
are
neither
the
true
sones
of
Abraham
nor
of
God
:
in
one
word
I
wyl
shew
you
who
is
youre
father
whome
you
expresse
euen
as
his
very
sonnes
,
boath
in
disposition
and
in
manners
,
yea
,
who
are
such
as
I
finde
you
to
be
,
whome
soeuer
you
fayne
your selues
to
be
,
and
whatsoeuer
you
would
be
accounted
of
in
this
world
,
ye
haue
the
Deuell
to
your
Father
.
C.
And
hee
calleth
them
the
children
of
the
Deuill
,
not
because
they
did
imitate
him
,
but
also
because
by
his
impulsion
they
were
caried
to
warre
against
Christ
.
For
as
wée
are
called
the
sonnes
of
GOD
,
not
onelye
because
wée
are
lyke
vnto
him
,
but
also
because
hée
doth
gouerne
vs
by
his
holy
spirite
,
and
because
Christ
doth
liue
and
growe
in
vs
that
hée
might
make
vs
lyke
vnto
the
Image
of
his
Father
:
so
againe
the
Deuill
is
sayd
to
be
their
Father
whose
mindes
hée
blindeth
,
and
whose
heartes
hée
instigateth
and
pricketh
forwarde
to
all
vnrighteousnesse
:
in
whome
also
he
ruling
mightely
excerciseth
his
tirannye
.
M.
The
Maniches
haue
abused
this
place
and
such
like
,
insomuch
that
they
haue
made
two
beginnings
,
one
of
euill
thinges
,
and
the
other
of
good
thinges
:
C.
But
in
vaine
.
For
as
when
the
Scripture
calleth
vs
the
Children
of
God
,
the
same
doeth
not
belong
to
the
originall
of
substaunce
,
but
to
the
grace
of
the
spyrite
,
which
doeth
regenerate
vs
to
newnesse
of
lyfe
:
euen
so
this
saying
of
Christ
,
doeth
nothing
appertaine
to
the
originall
of
substaunce
but
to
the
corruption
of
nature
,
the
cause
and
originall
whereof
is
the
fall
of
man
.
In
that
therefore
menne
are
borne
the
children
of
the
Deuyll
,
we
must
not
impute
the
same
to
the
creacion
,
but
to
the
wickednesse
of
sinne
.
Christ
proueth
this
of
the
effecte
,
because
they
are
proue
of
their
owne
accorde
and
mynde
to
followe
the
Deuyll
.
M.
After
this
manner
he
calleth
Iudas
the
Deuyll
,
as
wée
hearde
before
in
the
sixte
Chapter
,
verse
thrée
scoore
and
ten
,
not
in
that
he
was
a
man
,
but
in
that
hée
was
a
Traytour
.
A.
And
Saint
Iohn
sayeth
in
his
Epistle
,
that
Caine
was
of
that
wicked
,
because
he
slewe
his
brother
.
1.
Iho.
3.12
And
hée
affirmeth
him
which
sinneth
to
bée
of
the
Deuyll
.
All
which
thinges
are
spoken
,
not
in
respect
of
the
creation
,
but
in
respect
of
imitation
least
any
man
shoulde
referre
the
same
,
vnto
the
naturall
and
substanciall
originall
.
He
was
a
murderer
from
the
beginning
.
C.
Christ
expresseth
what
those
desires
are
,
which
the
vngodly
of
their
owne
accorde
and
mind
followe
and
he
repeateth
two
kindes
,
namely
Crueltie
and
liyng
in
the
which
thinges
the
Iewes
weare
too
lyke
to
the
Deuell
.
In
that
he
sayth
,
He
was
a
murtherer
,
he
geueth
vs
to
vnderstande
that
he
sought
mans
destruction
.
For
so
soone
as
man
was
created
,
Sathan
had
a
wicked
desier
to
hurt
him
insomuch
that
he
went
about
with
all
his
might
to
destroye
hym
,
Bv.
and
working
error
and
rebellion
in
our
parents
Adam
and
Eue
he
slue
all
mankinde
.
The
same
also
within
a
while
after
armed
Caine
to
destroye
his
brother
Abell
.
And
dayly
throughout
the
whoale
world
he
stirreth
vp
wicked
and
vngodly
men
to
murther
.
For
he
reioyceth
in
bloud
,
in
warres
,
in
theft
,
and
in
the
destruction
of
men
:
and
only
because
hee
enuieth
the
felicitie
and
happinesse
of
others
.
But
Christ
meaneth
not
here
the
beginning
of
the
creation
,
as
though
God
had
endewed
the
Deuell
with
a
desier
to
hurte
,
but
he
condemneth
the
wickednesse
of
Sathans
nature
whiche
he
hath
taken
to
him selfe
.
M.
Neyther
ought
it
to
séeme
absurd
to
any
man
that
the
Deuell
is
sayde
to
be
the
autor
of
death
,
when
as
notwithstanding
the
Apostle
séemeth
to
attribute
the
same
to
our
firste
parent
,
saying
,
As
by
one
man
sinne
entereth
into
the
worlde
,
and
by
sinne
Death
.
&c.
For
these
two
went
together
,
namely
the
Temptor
,
and
the
Obayer
of
Temptacion
.
Sathan
was
the
Temptor
and
perswador
to
transgression
and
sinne
by
enuie
mixing
with
the
same
a
lye
:
yet
notwithstanding
hée
had
fayled
of
his
purpose
,
if
so
be
Adam
had
not
harckned
to
his
perswasion
,
and
transgressed
Gods
commaundement
,
Therefore
as
touching
that
enuie
of
the
Deuell
the
roote
of
euell
temtation
,
and
also
as
touching
the
lye
of
perniciouse
perswasyon
,
it
is
truely
attributed
to
the
Deuell
that
hée
is
the
firste
author
of
death
:
againe
,
as
touching
the
assent
of
Adam
,
and
the
transgression
of
Gods
commaundement
,
it
is
rightly
by
the
Apostle
ascribed
to
Adam
that
he
was
the
author
of
synne
and
death
to
all
his
posteritie
,
insomuch
that
there
is
no
disagréement
at
all
here
betwene
Christ
and
the
Apostle
.
As
for
example
,
if
so
bee
amonge
the
enemies
besieging
a
Cittie
one
of
them
doe
with
sertaine
false
perswasyons
perswade
and
intice
one
of
the
principall
Cittizens
to
betraye
the
Cittie
vnto
them
,
insomuche
that
he
harkeneth
therevnto
,
whereby
be
boath
betrayeth
his
Countrey
,
and
also
maketh
the
Cittie
to
be
sacked
and
destroyed
:
boath
the
perswading
enemie
,
and
also
the
betraying
Cittizen
which
contemning
the
false
perswasions
of
the
enemie
might
haue
kepte
his
fayth
whiche
he
did
owe
vnto
his
countrey
,
are
rightly
sayd
to
be
the
aucthours
of
this
destruction
.
Euenso
the
mortalitie
of
mankinde
is
aptly
referred
to
the
mallice
and
enuie
of
the
Deuell
,
but
yet
not
without
the
falt
of
our
parentes
.
And
aboade
not
in
the
trueth
.
C.
These
wordes
playnly
expresse
a
chaung
and
alteration
to
the
worse
:
and
therefore
Sathan
is
a
lyer
,
not
from
the
creation
:
but
because
he
fell
from
the
trueth
.
Therefore
in
that
he
is
a
lyer
,
it
is
not
because
he
hath
bene
alwayes
by
nature
an
ennemy
to
the
truth
,
but
because
he
fell
voluntarily
from
the
same
.
Bv.
God
made
the
Deuell
good
in
the
beginning
,
for
all
his
workes
are
good
.
He
did
set
him
in
the
trueth
,
from
the
which
hée
coulde
neuer
haue
fallen
,
except
he
had
sometyme
stoode
in
the
same
.
Of
hym
was
required
by
the
moste
Iust
God
,
Fayth
,
or
fidilitie
,
thankefulnesse
,
and
the
acknowledging
of
God
the
Creatour
who
had
geuen
him
strength
to
perseuer
yf
he
had
woulde
:
for
he
might
haue
stande
yf
he
had
woulde
.
But
through
his
owne
falte
and
wickednesse
he
aboade
not
in
the
trueth
-
that
is
to
say
in
the
puritie
in
the
which
he
was
made
.
For
by
Infedilitie
he
fell
.
C.
This
discription
of
Sathan
is
very
profitable
for
vs
that
euery
man
maye
learne
to
béeware
of
his
subtill
snares
,
1.
Pet.
5.8
and
to
resist
him
.
For
he
goeth
about
continually
like
a
roaring
Lyon
séeking
whome
he
may
deuoure
and
he
hath
a
thousand
wayes
to
deceiue
.
AVG.
We
haue
not
red
that
the
Deuell
hath
at
any
time
vsed
any
externall
armoure
to
kill
a
man
,
neyther
that
hée
hath
playde
the
murderer
with
his
hand
but
he
hath
vsed
lying
and
pernicious
perswasion
.
M.
This
is
the
worse
and
moste
Deuelishe
kinde
of
murther
,
when
the
body
is
not
only
killed
with
the
sworde
but
also
when
both
soule
and
body
,
with
a
blasphemouse
lye
against
the
worde
of
God
,
is
made
subiect
not
only
to
Temporal
but
also
to
euerlasting
death
.
C.
So
much
the
more
therefore
it
behooueth
the
Faithfull
to
be
armed
with
spirituall
armoure
to
fighte
,
and
to
be
sober
and
watche
.
M.
Therefore
the
Apostle
when
he
feared
this
kinde
of
murther
sayde
,
I
feare
leste
by
any
meanes
,
that
as
the
serpent
beguiled
Eue
through
his
subteltie
,
2.
Cor.
11.3
.
euenso
your
mindes
shoulde
be
corrupted
from
the
singlenesse
that
is
toward
Christ
.
For
the
serpent
had
the
false
Apostles
Ministers
of
this
murder
,
by
whose
dilligence
he
sought
to
bryng
to
passe
that
thing
whiche
he
had
begon
in
the
beginning
to
the
destruction
of
mankind
:
such
false
Aposteles
he
hath
alwayes
had
among
the
Gentiles
,
among
the
Iewes
,
and
amonge
the
Christians
.
C.
Therefore
yf
Sathan
cannot
put
of
this
affection
,
there
is
no
cause
why
we
shoulde
he
troubled
as
at
some
newe
or
straunge
thing
,
when
we
sée
diuers
errors
to
spring
vp
:
for
Sathan
sendeth
forth
his
Instrumentes
to
trouble
and
to
deceiue
the
worlde
.
And
it
is
noe
marueile
yf
so
be
Sathan
séeke
so
dilligently
to
ouerwhelme
the
light
of
the
trueth
:
for
it
is
the
onely
lyfe
of
the
soul
Therefore
he
vseth
lying
as
a
mortall
darte
to
destroye
the
soule
.
Because
there
is
no
truth
in
him
.
C.
This
is
a
confirmation
taken
of
the
effecte
.
For
,
because
Sathan
hateth
,
the
trueth
,
and
cannot
abide
the
same
but
fauoreth
altogether
of
lyes
.
Christe
gathereth
therevpon
that
he
was
taken
and
quight
tourned
awaye
from
the
trueth
.
R.
Neither
is
it
repugnaunt
to
this
sentence
of
Christ
,
Iob.
1.10
.
Math.
4.6
.
when
we
reade
that
Sathan
hath
sometime
spoken
the
truth
as
when
he
sayde
,
Thou
haste
blessed
the
worke
of
his
hands
,
and
his
substance
is
increased
in
the
Land
.
Also
it
is
writen
he
shall
geue
his
aungeles
charge
ouer
thee
.
Again
.
Thou
art
Christ
the
Sonne
of
God
.
Luk.
4.41
.
Act.
16.17
.
Moreouer
These
men
are
the
seruauntes
of
the
moste
high
God
whiche
shewe
vnto
vs
the
waye
of
saluation
:
These
(
I
saye
)
and
such
like
sentences
are
nothing
repugnaunt
with
these
wordes
of
Christ
.
For
it
is
one
thinge
sometime
to
speake
the
trueth
:
and
another
thing
to
haue
the
truth
within
one
:
Euenas
it
is
one
thing
sometime
to
tell
a
lye
,
and
another
thing
to
bée
a
continuall
lyar
.
The
trueth
is
in
them
,
which
do
not
onely
sometime
speake
that
whiche
is
true
,
but
do
loue
the
trueth
,
and
doe
speake
those
thinges
which
they
speake
for
the
loue
which
they
owe
vnto
the
truth
.
A
man
shall
finde
some
whiche
speake
the
trueth
,
not
for
the
Loue
they
beare
to
the
trueth
,
but
for
the
loue
either
of
glory
or
of
gayn
,
or
else
for
the
hatred
which
they
beare
to
some
man
.
Of
those
it
cannot
bee
sayde
that
the
trueth
is
in
them
.
Although
therefore
Sathan
sometime
speaketh
the
truth
,
yet
notwithstanding
the
trueth
is
neuer
in
him
:
because
hee
speaketh
the
same
to
no
other
ende
,
then
to
deceiue
and
to
destroy
.
Wherevppon
Christ
suffered
hym
not
to
speke
though
he
spake
the
truth
.
Luk.
4.41
.
Paule
also
would
not
suffer
the
spirit
of
Southsaying
,
Act.
16.17
though
he
confessed
the
truth
.
For
that
is
a
daungerouss
trueth
which
bringeth
credite
to
a
mortall
lye
.
No
heretique
or
false
apostle
at
any
tyme
got
credite
and
fauoure
among
men
by
mere
lies
:
but
in
mingeling
some
trueth
with
his
doctrine
,
he
hath
deceiued
the
minde
of
the
simple
.
When
he
speaketh
a
lye
.
Bv.
First
,
this
place
teacheth
that
the
falte
of
a
lye
is
not
to
be
layde
vpon
God
the
author
of
nature
,
but
it
commeth
rather
of
deprauation
and
corruption
:
C
,
Secondly
,
that
the
Deuell
is
accustomed
to
lye
,
and
that
he
canne
do
nothing
else
but
deceiue
.
For
he
is
a
lyar
and
the
Father
of
the.
The
deuell
by
his
owne
nature
is
a
lyar
not
that
he
was
so
created
of
God
:
but
as
he
hath
by
his
owne
infidilitie
gotten
the
same
.
Insomuch
that
he
is
the
father
of
lying
because
he
is
alienated
from
God
in
whome
aloane
all
trueth
abydeth
and
from
whome
the
same
doth
flow
as
from
a
springing
well
.
R.
For
Sathan
is
not
the
Father
of
Lying
and
the
author
of
the
same
because
God
is
by
hym selfe
(
as
Marcion
dreameth
)
but
because
hée
aboade
not
in
the
trueth
:
Lyes
come
of
Sathan
.
for
he
hauyng
forsaken
the
trueth
,
the
lye
succéeded
of
his
owne
accorde
in
stede
of
the
same
.
Bv.
Sathan
therefore
is
the
welspring
,
original
,
and
beginning
of
lying
,
of
eror
,
of
Sinne
,
and
of
all
euell
,
euen
as
on
the
contrary
parte
,
God
is
the
welspring
of
all
truth
and
the
truth
it selfe
.
45
And
beecause
I
tell
you
the
truth
therefore
ye
beleeue
mee
not
.
M.
He
retourneth
vnto
that
whiche
he
obiected
vnto
them
before
saying
,
Why
doe
yee
not
knowe
my
speache
:
Because
ye
cannot
heare
my
worde
.
When
therefore
he
had
opposed
him selfe
against
the
Deuell
,
as
the
teacher
of
trueth
,
he
addeth
by
and
by
,
Because
I
tell
you
the
trueth
therefore
yee
beleue
me
not
:
To
declare
that
they
hated
his
doctrine
for
no
other
cause
,
than
for
that
he
spake
the
truth
:
otherwise
if
hée
had
spoken
lyes
they
woulde
haue
beléeued
hym
.
Bv.
This
he
spake
that
by
the
similitude
and
lykenesse
of
their
manners
and
disposition
he
might
prooue
the
Iewes
neyther
to
be
the
children
of
Abraham
nor
the
Children
of
God
,
but
of
Sathan
.
C.
Because
séeing
they
had
no
cause
to
resist
,
but
onely
for
that
they
hated
and
coulde
not
abide
the
trueth
,
they
openly
declared
them selues
to
bée
the
children
of
Sathan
.
M
,
In
this
place
wée
sée
that
the
truth
to
reprobate
men
is
the
cause
of
vnbeléefe
,
which
contrarywise
to
the
elect
is
the
cause
and
foundation
of
faith
.
Neyther
doth
Christ
simply
vpbrayde
the
Iewes
with
this
that
speakinge
the
truth
they
woulde
not
beléeue
:
but
for
that
they
did
not
beléeue
because
hee
spake
the
trueth
and
no
lye
.
So
in
humayne
matters
nothing
commeth
more
often
to
passe
than
this
,
that
men
geue
hede
and
credite
to
such
as
tell
the
moste
false
and
vayne
thinges
,
but
when
they
shoulde
beleeue
the
trueth
,
the
greatest
parte
of
men
,
beléeue
not
,
and
al
because
the
trueth
is
set
before
them
,
being
redy
to
receyue
a
false
lye
.
If
so
be
Micheas
had
tould
King
Achab
a
lye
,
the
king
woulde
easily
haue
beléeued
him
:
but
because
he
vttered
the
truth
,
the
king
could
scarce
abide
to
here
him
.
Bv.
So
that
heare
the
nature
and
disposition
of
the
Children
of
the
Deuell
is
described
.
3.
Kin.
22.8
.
These
are
lyke
to
their
Father
in
quallitie
,
in
worde
,
and
in
deede
:
they
feare
not
God
,
they
detest
and
abhorre
all
faith
,
truth
,
and
puritie
,
they
despise
and
contemne
the
worde
of
God
,
they
followe
Rapine
,
murther
,
and
bloudshed
,
they
are
enemies
to
all
men
,
and
good
&
profitable
to
none
,
but
to
such
onlye
by
whome
they
looke
to
haue
greater
profite
and
aduauntage
agayne
,
by
hipocrisie
they
hide
and
discouer
all
thinges
.
Whosoeuer
frameth
and
ordereth
hym selfe
by
this
glasse
,
searching
out
the
grounde
of
his
harte
,
and
iudging
of
his
owne
wordes
,
and
déedes
,
he
shall
thereby
learne
whether
he
bee
the
Childe
of
God
or
the
childe
of
the
Deuell
.
For
so
many
as
haue
hated
the
truth
,
and
are
indued
with
the
spirite
of
lying
,
and
are
ready
to
lye
,
are
of
the
Deuell
:
and
contrariwise
they
whiche
are
true
,
and
which
speake
the
trueth
from
their
hart
are
endued
with
the
spirite
of
God
,
And
who
hateth
not
to
haue
fellowship
with
the
deuell
.
Againe
,
who
doth
not
greatly
estéeme
and
desyer
to
haue
fellowshippe
with
God
.
Wherefore
let
vs
detest
this
deuelish
vice
,
that
is
,
this
aptnesse
and
readines
of
lying
,
and
with
oure
whoale
harte
let
vs
loue
the
trueth
:
let
vs
consider
that
true
religion
is
prooued
and
declared
by
godlynesse
,
and
not
by
titelles
.
Therefore
it
doth
not
profite
vs
to
be
called
in
name
,
Christians
,
except
we
be
Christians
in
déede
.
A.
Iudas
béeing
aduanced
to
the
dignitie
of
an
Apostle
,
loued
lyes
more
than
trueth
,
and
therefore
Christe
who
knoweth
not
howe
to
lye
,
called
hym
a
deuell
.
For
the
wicked
ypocrite
was
more
lyke
the
father
of
lyes
,
than
the
Father
of
trueth
.
46.
Which
of
you
doth
reprooue
me
of
syn
?
And
if
I
speake
the
trueth
why
doe
yee
not
beleeue
me
?
Bv.
As
hipocrisie
is
euer
like
it selfe
,
and
hath
alwayes
one
cloake
or
other
for
it selfe
,
so
heare
the
Iewes
consyderyng
them selues
:
thought
thus
secretly
in
them selues
,
We
want
not
lawefull
causes
whereby
we
maye
refuse
to
béeleue
thy
preaching
.
M.
For
in
that
wée
doe
not
beléeue
thée
,
it
is
not
because
wée
cannot
here
the
truth
,
and
are
of
the
Deuell
,
as
thou
sayest
of
vs
:
but
because
thou
art
a
seducer
,
not
preaching
the
trueth
,
but
withstanding
vs
.
To
this
secrete
obiection
Christe
aunswereth
by
this
Interrogation
,
C.
whiche
procéedeth
of
faith
and
trust
.
For
when
he
knewe
that
his
enemies
coulde
reproch
hym
with
nothing
,
he
tryumpheth
ouer
them
as
victor
.
And
yet
notwithstanding
he
doth
not
saye
that
he
is
frée
from
their
slaunders
.
For
although
they
had
no
occasion
to
speake
euell
yet
neuerthelesse
they
ceassed
not
to
rayle
on
Christ
:
but
he
knewe
that
he
had
not
deserued
the
same
.
And
the
gréeke
worde
,
Elegcheim
,
sygnifieth
to
conuince
,
which
is
when
a
man
is
not
onely
reprooued
of
some
falte
,
but
also
playnly
conuinced
to
be
giltie
of
the
same
.
But
this
defence
is
not
referred
to
the
perfect
Innocencie
of
lyfe
,
by
which
as
he
was
the
Sonne
of
God
he
excelled
all
other
men
but
it
ought
to
be
restrayned
to
the
circomstaunce
of
the
place
:
as
yf
a
man
shoulde
saye
,
that
no
man
could
obiect
any
matter
against
hym
to
prooue
hym
not
to
bee
a
faythfull
Minister
of
God
,
i.
Cor:
4.
euen
as
the
apostle
also
boasteth
that
hée
knoweth
naught
by
him selfe
.
For
this
Appollogy
or
defence
is
not
extended
to
to
the
whoale
lyfe
,
but
is
a
defence
of
his
doctrine
onely
and
Apostleshippe
.
Euenso
Christ
here
defendeth
rather
the
cause
of
his
doctrine
then
of
his
person
.
A.
As
yf
he
shoulde
saye
,
If
in
all
my
office
I
shewe
my selfe
a
faythfull
minister
of
God
,
ye
haue
nothing
to
cloake
your
incredulytie
with
all
,
and
to
excuse
the
same
.
For
I
teache
truely
,
I
shewe
the
wyll
of
my
father
vnto
you
no
terrestriall
or
humaine
thing
can
be
founde
in
my
doctrine
,
therefore
ye
cannot
conuince
the
same
of
a
lye
.
Wherefore
If
I
tell
you
the
trueth
why
doe
ye
not
beeleue
me
?
If
so
be
ye
cannot
Iustely
speake
euell
of
my
doctrine
,
why
do
yee
refuse
to
beléeue
the
same
.
R.
By
this
place
we
learne
,
that
we
ought
to
beléeue
him
that
speaketh
the
trueth
without
all
contradiction
.
Certaine
of
the
Iewes
refused
to
heare
Christ
,
because
hée
Preached
without
Ecclesiasticall
authority
:
othersome
,
because
none
of
the
Pharisées
and
Rulers
heléeued
on
him
:
many
could
not
abide
to
heare
him
,
because
he
was
a
Galilean
:
and
the
reast
could
not
awaye
with
his
doctrine
,
because
he
regarded
not
the
decrées
and
customes
of
the
Fathers
.
But
the
Lorde
the
aucthor
of
trueth
,
vrgeth
against
all
these
thinges
,
shewing
that
hée
knoweth
no
reason
that
shoulde
staye
any
man
from
beléeuing
the
truth
.
Wherefore
then
doe
not
menne
in
our
time
séeke
the
trueth
?
to
what
purpose
doe
they
séeke
for
so
many
excuses
?
If
those
thinges
bée
not
true
whiche
the
Ministers
doe
teache
,
let
them
be
confuted
by
euident
argumentes
:
if
they
bée
true
,
why
bée
they
not
quietly
receyued
?
One
sayth
this
doctrine
is
new
:
another
sayth
that
it
is
Scismaticall
:
another
sayth
that
it
appertayneth
to
the
Pope
to
refourme
doctrine
:
others
obiect
the
Fathers
,
others
the
counsailes
,
others
Ecclesiasticall
ordinaunces
,
and
some
séeke
to
set
custome
against
the
Gospell
.
But
what
néede
these
delayes
?
Let
them
saye
simplye
,
This
doctrine
is
not
true
:
but
let
them
proue
it
also
.
If
they
be
not
able
so
to
doe
,
why
doe
they
not
subscribe
vnto
the
trueth
?
Ye
shall
heare
the
cause
,
47.
Hee
that
is
of
God
,
heareth
Gods
words
:
yee
therefore
heare
them
not
,
because
ye
are
not
of
God
.
B.
That
is
to
saye
,
He
which
hath
the
spirite
of
God
,
he
which
is
elected
of
God
,
he
heareth
the
worde
of
God
,
and
receyueth
the
same
by
Faith.
C.
Now
Christ
,
more
vehementlye
inueyeth
against
the
Iewes
,
being
assured
of
the
trueth
of
his
doctrine
.
For
theyr
impietye
was
not
obscure
,
when
they
were
so
obstinate
in
reiecting
the
word
of
God
.
He
had
shewed
that
nothing
coulde
bée
obiected
vnto
him
,
which
he
had
not
taught
out
of
the
mouth
of
God
:
he
concludeth
therefore
that
they
haue
noe
felloweshippe
with
God
,
because
they
here
not
.
R
,
As
if
he
shoulde
saye
,
Therefore
ye
doe
not
beléeue
because
ye
are
not
the
children
of
God
,
but
the
Children
of
lying
Sathan
.
Yée
are
not
borne
of
God
:
and
Therefore
it
is
no
merueile
yf
ye
receiue
not
my
wordes
which
am
the
Sonne
of
God
.
For
he
which
is
of
God
heareth
gods
worde
:
1.
Cor.
44.
but
he
which
is
of
Sathan
contemneth
the
truth
of
Gods
worde
.
Bv.
There
is
therfore
no
other
cause
,
why
ye
heare
not
the
words
of
God
which
I
speak
,
neyther
receiue
nor
beléeue
them
,
than
this
because
ye
are
not
borne
of
God
but
of
the
Deuell
.
M.
To
be
of
God
in
this
place
,
is
not
to
be
borne
or
regenerate
by
the
Spirit
and
word
of
God
:
but
to
be
elected
and
predestinate
to
lyfe
before
the
Creation
of
the
worlde
,
Act
●3
.
●
wherevpon
also
the
christian
faith
is
called
the
fayth
of
the
elect
.
And
they
are
sayde
to
haue
beléeued
so
many
as
were
foreordayned
vnto
lyfe
.
So
that
although
they
are
by
nature
blinde
,
and
the
children
of
wrathe
,
yet
notwithstanding
when
the
time
of
their
calling
commeth
,
they
receyue
that
grace
of
the
holye
Ghoste
,
whiche
some
call
the
preuenting
spyrite
,
and
their
hartes
are
opened
,
that
they
maye
receyue
the
séede
of
Gods
worde
,
through
the
which
,
being
apprehended
by
Faith
,
they
are
iustifyed
and
regenerated
.
Example
of
this
wée
haue
in
the
Mayde
that
wrought
purple
,
of
whome
Luke
testifieth
in
the
actes
of
the
Apostles
.
C.
By
this
place
therefore
wée
are
taught
,
that
there
is
not
a
more
manyfest
sygne
of
a
reprobate
mynde
,
than
whan
a
man
cannot
beare
the
doctrine
of
Christ
,
although
otherwyse
in
the
shewe
hée
séemeth
to
bee
an
Aungell
:
Whereas
,
if
so
bée
wée
willingly
imbrace
the
same
,
wée
haue
as
it
were
a
visyble
sygne
of
our
election
.
For
hee
which
hath
the
worde
,
hath
God
him selfe
:
but
he
whiche
reiecteth
the
same
,
depriueth
him selfe
both
of
lyfe
,
and
also
yf
righteousnesse
.
Wherefore
we
ought
to
feare
nothing
more
,
than
least
we
fall
into
this
horrible
Iudgement
.
A.
For
it
is
no
light
commination
where
with
Christ
threatneth
the
Iewes
,
saying
:
The
kingdome
of
God
shal
be
taken
from
you
,
Mat.
21.43
and
geuen
to
a
Nation
that
wyll
bring
forth
better
frute
of
the
same
48.
Then
aunswered
the
Iewes
and
sayde
vnto
him
:
Saye
we
not
well
that
thou
art
a
Samaritane
and
hast
the
Deuell
?
M.
This
aunswere
of
the
highe
Priestes
,
Scribes
,
and
Phariseis
,
containeth
an
impudent
&
malicious
sclaunder
.
C.
More
and
more
they
bewraye
how
that
they
are
bewitched
of
Sathan
:
who
being
plainlye
conuinced
,
yet
notwithstanding
are
not
afrayde
to
rushe
foorth
,
euen
through
the
middest
of
desperation
.
B.
Thus
is
conuicted
impietye
wont
to
fare
:
when
it
is
not
able
to
aunswere
to
the
trueth
,
then
it
falleth
to
rayling
and
sclaunder
.
They
were
manifestly
proued
to
be
the
children
of
the
Deuell
:
therefore
they
reply
againe
without
any
shew
of
truth
,
that
the
Lorde
was
a
Samaritane
,
and
had
the
Deuell
:
Meaning
by
this
double
sclaunder
to
declare
that
Christ
was
a
detestable
man
,
and
lead
with
an
euyll
spyrite
.
Because
the
Iewes
accounted
the
Samaritanes
for
Apostatas
,
and
corrupters
of
the
Lawe
,
so
often
as
they
intended
to
defame
any
man
,
they
woulde
call
him
a
Samaritane
.
Nowe
therefore
because
they
had
no
greater
cryme
wherwithall
they
might
defame
Christ
,
they
rashlye
and
without
iudgement
vse
that
common
reproche
.
R.
As
if
they
should
saye
,
What
?
Darest
thou
defende
the
trueth
of
thy
doctrine
before
vs
,
séeing
thou
art
worse
than
any
Heretique
or
Apostata
?
For
thy
doctrine
is
the
doctrine
of
Sathan
,
and
not
to
GOD
:
thou
speakest
of
the
Deuell
,
and
not
out
of
the
mouth
of
God
.
For
we
are
holy
people
,
a
Priestlye
stocke
,
a
holye
Nation
,
and
suche
a
Nation
to
whome
God
hath
whoally
geuen
him selfe
:
but
thou
according
to
the
manner
of
the
Samaritanes
,
pronouncest
vs
not
to
bée
of
God
:
it
must
néedes
be
therefore
that
thy
false
doctrine
is
of
Sathan
.
Bv.
The
lyke
reproches
and
sclaunders
they
cast
foorth
at
this
daye
,
who
are
gréeued
at
the
Preaching
of
the
Gospell
.
For
they
call
the
Preachers
of
the
Gospell
,
Apostataes
,
sedicious
personnes
,
Scismatikes
,
workers
by
Deuelles
,
Seducers
,
and
such
lyke
:
R.
least
the
wicked
and
vngodly
might
séeme
to
haue
no
cause
of
their
vnbeléefe
.
49.
Iesus
aunswered
,
I
haue
not
the
Deuell
:
but
I
honour
my
Father
,
and
ye
haue
dishonoured
mee
.
C.
Séeing
the
twoo
opprobries
,
with
the
which
Christ
was
sclaundered
,
tended
to
one
ende
,
Christ
refelleth
them
vnder
one
,
when
hee
sayth
that
he
séeketh
the
honour
of
his
Father
.
For
he
must
needes
bee
gouerned
by
the
Spirite
of
God
,
and
must
also
be
the
faithfull
seruaunt
of
God
,
which
doth
truly
and
sincerelye
honour
him
.
M.
Let
vs
here
noate
the
most
honest
modestye
,
best
beséeming
a
man
that
is
graue
and
innocent
.
The
Lord
Iesus
coulde
not
more
modestlye
and
simplye
defende
his
doctrine
,
than
by
this
simple
,
plaine
,
and
manifest
deniall
.
But
they
which
wyll
vse
this
simplicitye
of
denying
in
putting
awaye
such
crimes
as
are
layde
to
theyr
charge
,
must
winne
fyrst
,
and
get
credite
to
themselues
by
the
innocensie
of
theyr
lyfe
:
otherwise
they
shal
be
farre
from
this
example
of
Christ
.
In
time
past
honest
and
graue
menne
haue
béene
beléeued
without
an
oathe
:
but
nowe
our
innocensie
shall
hardlye
winne
credite
by
many
oathes
.
B.
Christ
therfore
helde
him selfe
simplye
content
that
hée
had
withstoode
the
sclaunder
,
sauing
that
with
all
hée
put
them
in
the
mynde
of
the
iudgemente
which
hong
ouer
their
headdes
,
when
hée
sayeth
:
But
J
honour
my
father
,
and
yee
haue
dishonoured
mee
.
C.
By
which
wordes
hée
ioyneth
his
,
and
his
Fathers
glorye
togeather
:
As
if
hée
shoulde
saye
,
I
arrogate
nothing
to
my selfe
that
shall
not
turne
to
the
glorye
of
my
Father
:
for
in
me
his
maiestye
shyneth
,
whose
power
and
rule
I
haue
.
Séeing
therefore
I
am
so
euell
intreated
of
you
,
ye
are
contumeliouslye
against
God
him selfe
.
M.
We
are
taught
here
to
looke
for
nothing
but
ignominye
and
shame
at
their
handes
,
whose
glorye
and
Hipocrisie
,
we
ouerthrowe
through
the
zeale
of
maintayning
the
woorde
and
glorye
of
God
.
Wée
knowe
well
inough
this
saying
of
Christ
,
Math
i0
.
25
If
so
be
they
haue
called
the
Maister
of
the
house
Belzebub
,
howe
much
more
wil
cal
the
seruants
so
.
Whosoeuer
therefore
is
not
prepared
to
beare
and
suffer
all
manner
of
reproche
,
shal
manifestlye
declare
that
he
is
not
led
by
the
spyrite
of
Gods
children
.
50.
I
seeke
not
my
owne
praise
:
there
is
one
that
seeketh
and
iudgeth
.
M.
For
they
might
haue
obiected
vnto
him
ambition
,
saying
:
C.
This
gréeueth
thée
that
thou
art
not
honourablye
intreated
of
vs
:
and
therefore
thou
doest
so
vehemently
inueye
against
vs
.
Thou
séeketh
praise
in
this
world
,
thou
wouldest
be
counted
greate
:
&
yet
thou
wouldest
séeme
to
be
a
carefull
séeker
of
the
glory
of
god
.
They
might
(
I
say
)
haue
obiected
these
thinges
,
except
he
had
protested
that
he
was
not
lead
by
the
priuate
affection
of
his
fleshe
,
to
seeke
his
owne
honour
,
but
rather
the
honour
and
praise
of
God
.
There
is
one
that
seeketh
and
Iudgeth
.
M.
This
clause
containeth
a
comminacion
,
least
they
should
thinke
that
this
their
sclaunder
should
escape
vnpunished
.
R.
For
he
affirmeth
that
God
wyl
take
vengeaunce
of
this
iniury
.
C.
As
if
he
should
saye
,
Ye
sclaunder
my
doctrine
,
as
if
the
same
procéeded
and
came
from
the
Deuell
:
thinke
ye
that
ye
shall
escape
vnpunished
for
this
?
For
séeing
my
doctrine
is
the
doctrine
of
God
,
ye
doe
not
onely
sclaunder
me
,
but
God
my
Father
also
.
Wherfore
he
shall
defend
his
owne
glorye
,
which
ye
sclaunder
and
séeke
to
discredite
.
I
,
as
I
doe
not
séeke
my
owne
praise
,
so
I
am
not
a
reuenger
of
my
owne
reproche
.
B.
Therfore
I
wyll
not
presently
take
vengeaunce
on
the
same
:
A.
but
notwithstanding
my
Father
wyl
not
suffer
the
contumely
of
his
doctrine
to
escape
vnpunished
:
Deut.
i8
.
i9
R.
euen
as
also
he
him selfe
hath
promised
.
C.
Moreouer
,
though
there
be
great
difference
betwéen
vs
and
Christ
,
let
notwithstanding
euerye
one
know
for
a
suerty
,
that
if
he
séeke
the
glorye
of
God
with
his
whole
heart
,
he
shall
receyue
great
prayse
of
God
:
for
wee
shall
alwayes
finde
this
sentence
most
true
,
Hee
which
honoureth
me
,
wyll
I
aduaunce
to
honour
.
If
he
bée
not
onelye
contempned
among
men
,
but
also
sclaundered
and
reproched
,
let
him
patientlye
wayte
for
the
comming
of
the
Lorde
.
M.
Furthermore
,
Pacience
in
aduersity
so
the
faithful
ought
to
behaue
them selues
in
bearing
iniurye
done
vnto
them
,
that
thereby
they
maye
put
the
reprobate
in
minde
of
the
iudgement
of
GOD
,
and
also
declare
theyr
innocencye
.
1.
Kin.
24.13
Thus
wée
reade
that
Dauid
dyd
.
Let
the
Lorde
(
sayth
he
)
bee
a
Iudge
,
to
Iudge
betweene
thee
and
mee
.
And
so
Christ
in
lyke
manner
in
this
place
.
Wherevpon
the
Apostle
Peter
hath
written
of
him
,
1.
Pet.
2.23
.
Which
when
he
was
reuiled
,
reuiled
not
againe
:
when
he
suffered
,
he
threatned
not
,
but
committed
the
vengeaunce
to
him
that
Iudgeth
righteouslye
.
51.
Verilye
,
verilye
,
I
say
vnto
you
,
if
a
man
keepe
my
saying
,
hee
shall
neuer
see
death
.
Verily
,
verily
,
I
saye
.
Bv.
The
contencion
being
ended
at
the
last
,
the
Lorde
returneth
to
that
againe
,
from
whence
hée
was
digressed
,
repeating
againe
the
sum
of
the
Gospell
,
that
is
to
say
,
of
our
saluation
,
the
which
hytherto
,
he
had
so
often
times
inculcated
in
that
his
disputacion
.
And
there
is
no
doubte
but
that
he
knewe
some
to
bée
curable
in
that
multitude
,
and
also
that
othersome
were
not
enemies
to
his
doctrine
.
Therefore
his
purpose
was
,
so
to
terrifye
the
mindes
of
the
wicked
,
that
notwithstanding
hee
might
leaue
matter
of
consolation
to
the
Godlye
,
or
that
hee
might
allure
those
vnto
him
which
as
yet
were
not
lost
.
Wherfore
although
the
greater
parte
doe
forsake
the
worde
of
God
,
yet
notwithstanding
a
Godlye
teacher
ought
neuer
to
bée
so
muche
occupied
in
reproouing
the
wicked
,
but
that
he
maye
also
dispence
to
the
Children
of
GOD
the
doctrine
of
Saluation
,
and
maye
séeke
also
to
bring
suche
as
are
not
altogeather
vncurable
,
to
a
good
and
Godlye
minde
.
M.
So
that
,
because
he
had
begonne
to
commende
his
worde
,
he
returneth
to
the
same
commendacion
of
his
worde
:
Bv.
and
he
beginneth
with
an
oath
,
that
our
Faith
might
bée
the
more
confirmed
,
and
that
there
might
bee
no
occation
of
doubting
.
M.
So
farre
is
the
Lorde
from
repenting
him
of
that
which
he
had
most
trulye
spoken
,
that
he
repeateth
and
affirmeth
the
same
again
.
As
if
he
should
saye
.
Although
ye
make
account
of
me
as
of
a
Samaritane
,
and
a
Demoniake
,
although
ye
attribute
my
sayinges
to
the
Deuyll
,
yet
notwithstanding
,
I
am
the
verye
same
,
whose
wordes
are
the
words
of
lyfe
,
insomuch
that
I
dare
bouldlye
affirme
,
that
he
shal
neuer
sée
death
,
which
kéepeth
my
word
:
I
saye
,
which
kéepeth
it
,
and
not
whiche
onelye
readeth
it
,
heareth
it
,
or
knoweth
it
.
And
he
kéepeth
the
worde
of
Christ
which
receyueth
the
same
by
Faith
,
and
layeth
vp
the
same
in
his
heart
,
out
of
the
which
hée
expresseth
boath
wordes
and
déedes
.
C.
For
Christ
requireth
suche
Disciples
,
as
not
onely
heare
his
wordes
,
or
professe
with
the
mouth
that
they
lyke
of
his
doctrine
,
but
such
as
kepe
and
laye
vp
the
same
as
a
most
precious
treasure
.
M.
To
bée
shorte
,
To
kéepe
the
worde
of
the
Lorde
,
is
euen
the
same
which
he
sayd
before
,
namelye
,
to
abide
in
his
worde
.
Bv.
This
parte
,
Faith
quicneth
mans
soule
.
(
If
a
man
)
comprehendeth
all
mortall
men
,
and
excludeth
none
,
of
what
age
,
sexe
,
or
condicion
soeuer
he
be
of
.
Hee
shall
not
see
death
.
C.
Because
so
soone
as
Faith
hath
quickened
the
soule
of
man
,
death
can
wounde
and
kyll
no
more
.
B.
And
the
Faithfull
by
the
vndoubted
hope
of
the
blessed
Resurrection
,
when
they
dye
,
are
rather
sayde
to
sléepe
than
to
dye
,
in
the
meane
time
being
in
soule
,
in
euerlasting
lyfe
and
blisse
with
the
Lorde
.
For
what
else
is
the
meaning
of
this
which
Christ
sayth
,
Hee
shall
neuer
see
death
:
but
,
because
he
sawe
another
death
,
from
the
which
he
came
to
deliuer
vs
:
that
is
to
saye
,
the
seconde
death
,
Death
euerlasting
.
euerlasting
daath
,
death
of
hell
fyre
,
the
death
of
dampnation
,
with
the
Deuell
and
his
aungelles
?
that
is
death
in
déede
.
M.
Therefore
,
neuer
to
sée
death
,
is
nothing
else
,
but
to
haue
euerlasting
lyfe
.
So
that
we
may
noate
and
learne
here
,
that
Faith
is
the
way
to
Immortallity
,
Bv.
And
that
Christians
doe
truely
lyue
,
and
neuer
dye
,
although
in
this
worlde
they
be
more
lyke
to
dead
men
than
to
liuing
men
,
and
to
dye
in
body
like
other
men
.
A.
For
the
saying
of
Christ
,
here
is
moste
true
,
to
the
whiche
also
agréeeth
this
place
:
Euery
one
which
liueth
and
beleeueth
in
me
shall
neuer
die
.
Ioh.
11.26
.
52.
Then
sayde
the
Iewes
vnto
him
,
now
knowe
we
that
thou
haste
the
Deuell
.
Abraham
is
deade
and
the
Prophetes
:
and
thou
sayest
:
if
a
man
keepe
my
sayinges
,
hee
shall
neuer
taste
of
death
.
M.
Leauing
that
whiche
the
Lorde
had
obiected
for
the
defence
of
his
doctryne
,
the
Iewes
agayne
according
to
their
maner
craftely
wrest
those
things
which
they
thought
might
serue
theire
tourne
to
cauell
.
C
For
the
reprobate
abyde
still
in
their
senclesnesse
,
and
are
no
more
touched
or
mooued
with
promises
than
with
threatnings
:
insomuch
that
they
can
neyther
be
allured
nor
drawen
vnto
Christ
.
They
doe
falsely
interprete
the
wordes
of
Christ
,
when
they
transferre
his
spirituall
doctrine
to
the
body
.
M.
Christe
spake
of
that
very
and
euerlasting
death
of
Hell
fyer
,
of
the
death
of
body
and
soule
together
.
C.
For
this
death
none
of
the
Faithfull
shall
sée
because
they
beeing
borne
of
incorruptible
séede
,
in
dying
to
liue
,
because
they
béeing
ioyned
to
Christe
their
head
,
cannot
be
extinguished
by
death
,
because
death
to
them
is
a
passage
into
the
heauenly
kingdome
,
and
because
the
spirite
dwelling
in
them
,
as
lyfe
for
righteousnesse
sake
.
But
these
men
,
béeing
carnall
,
vnderstand
no
deliueraunce
from
death
,
but
that
which
openly
appeareth
in
the
body
and
do
cauill
at
the
wordes
of
Christ
,
as
if
he
had
spoken
only
of
the
death
of
the
body
.
C.
And
this
falt
is
to
common
and
generall
in
the
worlde
,
many
making
no
account
almost
of
the
grace
of
Christ
,
because
they
onely
carnally
iudge
of
the
same
.
Therefore
lest
we
doe
the
lyke
,
we
must
awaken
oure
mindes
,
that
they
maye
féele
the
spirituall
lyfe
in
the
midest
of
death
.
A.
The
which
shall
come
to
passe
yf
fo
bee
by
true
fayth
wée
kéepe
the
word
of
the
Lord
Iesu
.
53.
Art
thou
greater
then
oure
Father
Abraham
,
whiche
is
dead
?
And
the
Prophetes
are
dead
:
whom
makest
thou
thy selfe
.
M.
Here
it
appeareth
how
these
maliciouse
men
went
about
to
make
Christ
to
be
hated
and
enuied
of
the
people
,
by
making
mencion
againe
of
Abraham
and
the
Prophetes
as
though
Christ
had
spoken
somewhat
that
had
béene
repugnaunt
to
Abraham
and
the
Prophetes
.
This
therefore
was
another
falte
in
them
that
they
went
about
by
the
shyning
brightnesse
of
Abraham
and
of
the
Saintes
;
to
obscure
the
glory
of
Christe
But
as
the
brightnesse
of
the
sunne
doth
obscure
and
darken
al
the
starres
,
euenso
Christ
:
with
his
excéeding
shyne
and
glory
doth
make
all
the
glory
of
Saintes
to
vanishe
awaye
,
therefore
they
deale
vniustely
and
preposterously
in
comparing
the
seruauntes
with
the
Lorde
:
and
they
are
iniuriouse
also
to
Abraham
and
the
Prophetes
,
in
abusing
their
name
against
Christ
.
M.
Abraham
verely
,
was
great
before
God
,
and
so
were
the
Prophets
:
but
yet
for
al
this
why
might
not
he
come
after
them
,
which
was
much
more
greater
then
they
.
C.
But
this
wickednesse
hath
béene
almost
in
all
ages
,
and
is
also
to
be
founde
at
this
daye
,
that
the
wicked
renting
and
deuiding
the
workes
of
GOD
,
doe
make
him
as
were
contrarye
to
himselfe
.
God
manifested
and
declared
his
name
by
the
Apostles
and
Martires
:
the
Papists
make
Idoles
to
themselues
of
the
Apostles
and
Martires
,
which
they
set
in
Godes
seate
.
Doe
they
not
by
this
meanes
make
vnto
themselues
of
the
graces
of
God
,
instrumentes
to
ouerthrowe
the
power
of
God
:
For
how
little
shall
remayne
for
GOD
and
Christ
,
if
so
bée
the
Saintes
maye
haue
that
which
the
Papistes
so
liberallye
giue
vnto
them
:
Wherefore
wée
must
knowe
that
the
whole
order
of
Goddes
kingdome
is
confounded
,
Saintes
at
infeeiour
to
God
.
except
the
Prophetes
,
Apostles
,
and
Saintes
,
bee
farre
inferiour
vnto
Christ
:
and
verely
wée
cannot
speake
more
reuerentlye
and
honorably
of
the
saintes
,
than
when
wée
make
them
inferiour
vnto
Christe
.
B.
The
argument
of
the
Iewes
was
,
that
not
onelye
they
which
beléeued
Abraham
and
the
Prophets
were
deade
,
but
also
Abraham
and
the
Prophtes
themselues
:
and
therefore
that
the
Lorde
spake
without
reason
,
in
preferring
hymselfe
before
the
holye
Fathers
and
the
Prophettes
.
54.
Iesus
aunswered
,
If
I
honour
my selfe
,
my
honour
is
nothing
:
it
is
my
Father
that
honoreth
me
,
which
ye
saye
is
your
God
.
C.
Before
hée
maketh
aunswere
to
the
foresayde
vnequall
comparison
,
hée
sheweth
that
hée
séeketh
not
his
owne
glorye
:
and
so
hée
preuenteth
their
cauill
.
For
Christ
in
that
hée
was
a
man
did
not
gloryfye
himselfe
,
but
God
dyd
glorifie
him
.
B.
Therefore
hée
speaketh
thys
by
Immitation
or
by
concession
,
as
hée
spake
many
thinges
before
.
C.
And
hée
sheweth
that
hée
desireth
no
glorye
,
but
that
which
the
Father
giueth
into
hym
-
M.
Here
a
common
place
maye
bee
handeled
concerning
the
vanitie
of
glory
which
carnall
men
séeke
in
this
worlde
This
glorye
the
Lorde
sayth
is
nothing
though
hee
shoulde
séeke
the
same
.
If
so
be
the
glorye
of
Christ
were
nothing
,
if
he
had
glorified
himselfe
,
I
pray
you
what
mortall
man
will
you
shewe
me
,
which
may
attaine
the
true
and
perfyte
glorye
,
in
glorifying
himselfe
?
Therefore
that
is
true
glorye
which
is
giuen
to
God
.
Jt
is
my
father
which
honoureth
mee
.
Bv.
That
is
to
saye
,
my
Father
testifyeth
mée
to
be
suche
a
one
,
as
I
affirme
my selfe
to
bée
.
And
hée
testifyeth
the
same
by
Oracles
,
by
signes
,
by
myracles
,
and
by
many
argumentes
.
Therefore
I
arrogate
nothing
vnto
my selfe
by
ambition
:
and
in
that
I
exalte
my selfe
aboue
the
Patriarkes
and
Prophetes
,
and
doe
promise
lyfe
and
immortalitye
,
I
doe
so
exalte
my selfe
and
promise
,
as
the
sonne
of
GOD
.
By
these
wordes
wée
are
taught
,
that
when
God
glorifyeth
hys
Sonne
,
hée
will
not
suffer
that
the
world
shall
contemne
him
,
and
escape
vnpunished
.
But
the
faythfull
may
be
encouraged
reuerently
to
worship
Christ
by
these
voyces
sounding
from
heauen
,
Psal.
2.12
.
Psal.
96.8
.
Phil.
2.10
.
Math.
17.5
Gen.
49.10
Kisse
the
sonne
.
Let
all
the
Angelles
worship
him
.
Let
euery
knee
bow
to
him
.
Heare
him
.
The
people
shall
be
gaehered
vnto
him
55.
And
yet
ye
haue
not
knowne
him
,
but
I
know
him
:
and
if
I
say
I
know
him
not
,
I
shall
be
a
lyer
lyke
vnto
you
:
but
I
know
him
and
kepe
him
saying
.
M.
Because
he
knew
that
his
aduersaries
boasted
and
bragged
of
the
knoweledge
of
God
,
whenas
notwithstanding
they
were
voyde
of
the
same
.
C.
Hée
wresteth
from
them
the
false
pretence
of
the
name
of
God
.
Bv.
As
if
he
shoulde
saye
,
As
by
false
Religion
ye
worship
God
,
so
ye
falsly
chalenge
to
your selues
the
knowledge
of
him
.
He
is
spirituall
but
ye
sauoure
nothing
but
that
whiche
is
carnall
.
C.
By
this
place
we
learne
,
what
is
the
lawfull
profession
of
faith
,
namely
that
which
procéedeth
from
true
knoweledge
:
and
wherof
commeth
that
knowledge
but
of
the
word
.
Therefore
whosoeuer
bosteth
of
the
name
of
God
without
the
worde
of
God
,
they
doe
nothing
else
but
lye
.
But
I
knowe
him
.
Christ
opposeth
or
setteth
the
truste
of
his
conscience
against
the
peruerse
péeuishnesse
of
his
aduersaries
.
And
thus
ought
all
the
seruauntes
of
God
to
bee
minded
,
and
to
houlde
them selues
contented
with
this
,
that
they
haue
God
on
their
syde
,
yea
though
the
whoale
world
ryse
vp
against
them
.
Thus
Inuincible
stoode
all
the
Prophetes
and
Apostles
a
,
gainste
the
Terrible
assaultes
of
the
worlde
.
But
where
the
perfecte
knowledge
of
God
is
wanting
,
nothing
maye
staye
and
vphoulde
vs
.
And
if
I
saye
J
knowe
him
not
Bv.
As
if
he
shoulde
say
,
I
am
constrayned
to
speake
these
things
with
so
great
an
oath
.
C
For
the
necessitie
of
my
office
forceth
mée
to
speake
,
because
silence
is
a
false
betraying
of
the
trueth
.
A
notable
place
by
which
we
are
taught
that
God
doeth
reueale
hym selfe
vnto
vs
to
this
ende
,
that
wée
might
professe
the
fayth
of
the
harte
with
the
mouth
so
often
as
néede
requireth
.
And
this
ought
not
a
litle
to
terrifie
vs
,
that
they
which
dissemble
to
please
men
,
and
doe
eyther
deny
Gods
trueth
,
or
doe
counterfeyte
the
same
with
wicked
deuises
are
not
lightly
reprehended
,
but
are
sent
to
the
Children
of
the
Deuell
.
56
,
Youre
Father
Abraham
was
glad
to
see
my
daye
,
and
sawe
it
,
and
reioyced
.
C.
Nowe
He
maketh
aunswere
to
that
which
they
had
obiected
concerning
Abraham
,
and
he
graunteth
to
them
in
worde
only
,
that
which
before
he
had
denyed
,
namely
that
Abraham
was
theyr
Father
,
shewing
that
Abraham
was
saued
by
fayth
.
Bv
As
If
he
shoulde
saye
Ye
thinke
that
your
Father
Abraham
is
dead
.
And
I
séeme
vnto
you
to
speake
that
which
is
wicked
,
in
affirming
that
they
which
kéepe
my
worde
shall
liue
for
euer
and
neuer
dye
:
but
I
saye
truely
that
Abraham
lyueth
,
and
that
all
his
lyfe
tyme
he
desireth
nothing
more
then
to
se
my
kingdome
florishe
:
he
desyered
me
béeing
absent
,
and
ye
despise
me
beeing
present
.
C.
That
which
Christ
speaketh
heare
of
Abraham
aloane
,
belongeth
to
al
the
Saintes
.
But
yet
this
Doctrine
hath
more
wayght
and
force
in
the
Person
of
Abraham
,
because
he
is
the
Father
of
the
whoale
Church
.
This
worde
(
Daye
)
in
this
place
,
signifieth
the
time
of
Chistes
kingdome
,
from
the
which
,
Christ
hauing
taken
vpon
him
our
fleshe
appeared
vnto
the
worlde
,
to
fulfill
the
office
of
a
redéemer
.
Some
will
haue
it
to
signifie
eternitie
,
and
othersome
the
Crosse
of
Christ
.
And
this
place
nothing
disagréeeth
with
that
,
where
it
is
sayde
,
Many
Kings
and
prophetes
desiered
to
see
those
daies
which
ye
see
,
and
haue
not
seene
them
:
because
,
Luk.
10.24
séeing
faith
,
in
the
behoulding
of
Christ
hath
his
degréese
,
it
came
to
passe
that
the
oulde
Prophetes
behoulde
Christ
a
farre
of
,
euen
as
he
was
promised
vnto
them
:
&
yet
notwithstanding
he
might
not
bée
seene
present
:
as
hée
reuealed
hymselfe
familiarly
to
men
when
he
descended
from
heauen
.
Let
all
the
godly
learne
heare
by
the
example
of
Abraham
,
to
staye
them selues
vppon
Christ
aloane
,
and
alwayes
to
haue
respect
vnto
him
,
that
they
maye
haue
continuall
occasion
of
reioysing
with
a
godly
Father
.
57.
Then
sayde
the
Iewes
,
thou
art
not
yet
fiftie
yeres
oulde
,
and
haste
thou
seene
Abraham
.
M.
The
promises
of
God
séeme
foolishe
to
humayne
reason
.
The
Iewes
againe
according
to
their
wonted
mallice
,
make
no
aunswere
to
those
thinges
which
concerning
them selues
,
but
are
so
geuen
to
cauill
,
that
they
take
hould
only
of
those
thinges
out
of
the
wordes
of
Christ
,
which
might
haue
any
shewe
to
serue
their
tourne
to
cauill
.
C.
They
go
aboute
to
confute
the
saying
of
Christ
by
an
Impossibilitie
,
because
hee
made
him selfe
equal
in
age
to
Abraham
which
was
dead
many
yeres
before
and
he
him selfe
not
yet
fiftie
yeres
of
age
.
For
although
Christ
was
not
as
yet
fowre
and
thirtie
yeres
oulde
,
yet
notwithstanding
they
graunt
vnto
him
mo
yeres
lest
they
might
séeme
to
deale
with
him
to
exactly
and
precisely
.
As
yf
they
shoulde
saye
,
Thou
verely
canst
not
make
thy selfe
so
oulde
,
that
thou
canste
Boaste
thy selfe
to
be
fiftie
,
Bv.
Behould
therefore
thy
great
impudencie
in
lying
,
séeing
all
men
knowe
howe
that
Abraham
dyed
many
yeres
agoe
.
58.
Iesus
sayde
vnto
them
:
verely
,
verely
,
I
saye
vnto
you
,
before
Abraham
was
I
am
.
M.
That
which
the
Iewes
did
falsely
discredite
as
vnreasonable
and
as
a
monsterouse
lye
,
Christ
himselfe
constantly
mayntayneth
.
C.
And
because
the
vnbéeleuing
and
Carnall
Iudged
after
the
aspect
and
apperaunce
only
,
Hée
putteth
them
here
in
mynde
,
that
he
hath
somewhat
greater
and
higher
than
humayne
shewe
and
reason
,
the
whiche
being
hidden
from
the
vnderstanding
of
the
fleshe
,
is
beheld
with
the
eyes
of
Faith
only
.
Therefore
by
these
wordes
.
Christ
exempteth
hym selfe
from
the
common
sorte
of
men
and
chalengeth
to
him selfe
a
deuine
and
heauenly
power
,
the
sence
and
féeling
whereof
hath
béene
shedde
forth
vppon
all
ages
euen
from
the
béeginning
of
the
worlde
.
Also
this
place
agréeeth
with
that
saying
of
the
Apostle
,
Christ
yesterdaye
,
to
daye
,
and
for
euer
,
Heb.
13.8
For
he
was
knowen
to
be
a
mediatoure
from
the
beginning
in
whome
God
the
father
should
be
pleased
.
In
that
notwithstanding
the
grace
of
the
mediator
hath
béene
shewed
forth
in
all
ages
this
dependeth
vpon
his
eternall
diuinitie
.
So
that
this
saying
of
Christ
containing
a
notable
commendation
of
the
deuine
essence
.
CHR.
And
the
verbe
of
the
present
tence
or
time
,
maketh
it
of
the
more
wayght
.
For
it
signifieth
that
the
same
state
was
equall
&
alike
from
the
beginning
to
the
ende
.
B
,
Therfore
that
which
hée
saieth
here
,
signifieth
the
same
,
Iohn
.
1.1
that
this
place
doth
,
In
the
beginning
was
the
word
.
59.
Then
tooke
they
vp
stoanes
to
cast
at
him
:
but
Iesus
hyd
him selfe
,
and
went
out
of
the
Tempell
.
M.
They
perceiued
that
the
Lorde
spake
that
of
him selfe
,
which
,
as
it
was
not
humayne
,
so
it
sette
forth
the
glory
of
his
diuinity
.
And
therefore
to
make
him
to
be
suspected
as
a
blasphemer
of
God
,
they
begyne
to
cast
stoanes
at
hym
.
C.
And
it
is
very
lykely
that
they
dyd
this
,
Leu.
24.16
.
as
though
Christ
ought
to
haue
bene
stoaned
according
to
the
prescript
of
the
Lawe
.
Whereby
we
maye
gather
howe
greate
the
madnesse
of
a
rashe
zeale
is
.
Seale
with
out
knowledge
.
M.
After
that
these
men
had
contended
a
while
in
wordes
,
they
tourne
them
at
the
last
to
stoanes
,
to
vniust
force
,
and
to
bloody
murther
,
by
which
they
make
an
ende
of
their
disputacion
.
This
hapned
not
only
to
Christ
,
Act.
7.
but
also
to
Stéephen
,
and
before
Christe
and
Stephen
,
to
the
Prophetes
:
and
after
that
to
the
rest
of
the
preachers
of
Christ
.
But
Iesus
hid
him selfe
.
C.
There
is
no
doubt
but
that
Christ
by
his
secrete
power
deliuered
him selfe
but
yet
notwithstanding
vnder
the
form
and
shewe
of
humilitie
.
For
he
woulde
not
declare
hys
diuinitie
at
the
full
,
but
left
somewhat
to
his
humayne
infirmitie
.
M.
And
he
teacheth
that
we
ought
to
flée
the
mallice
and
crueltie
of
the
wicked
rather
than
to
resist
violence
with
force
.
R.
And
that
all
Lawfull
meanes
ought
to
be
sought
for
,
rather
then
that
God
should
be
tempted
.
And
hee
went
out
of
the
Temple
.
M.
This
is
moste
sure
,
that
,
Christe
will
not
abyde
in
their
Temples
whiche
go
aboute
to
extinguishe
the
doctrine
of
trueth
,
and
to
shed
the
bloud
of
the
teachers
,
C
Thehefore
the
wicked
Priests
and
Scribes
hauing
put
Christ
to
flight
in
whome
al
the
fulnesse
of
the
deitie
dwelt
:
kept
the
possession
of
the
external
temple
,
But
yet
they
are
farre
deceyued
in
thinking
that
they
haue
a
temple
voyd
of
God
,
Euen
so
at
this
daye
the
Pope
and
his
Prelates
when
they
haue
warred
against
Christ
,
and
prophaned
the
Church
foolishely
boast
in
the
counterfeyte
shewe
of
the
Church
.
❧
The
ninth
Chapter
.
1.
And
as
Iesus
passed
by
,
he
saw
a
man
which
was
blinde
from
his
birth
.
And
as
Iesus
passed
by
.
C
IN
this
chapter
the
Euangelist
describeth
the
restoaring
of
the
blynde
man
to
hys
sight
,
mixing
there
with
the
Doctrine
which
commendeth
the
frute
of
the
miracle
.
B.
The
tyme
was
come
for
the
Lorde
to
reueale
his
power
more
openly
.
And
looke
howe
much
this
serued
for
the
saluation
of
the
Godly
,
so
much
also
it
serued
for
the
destruction
of
the
wicked
:
but
yet
thus
farre
forth
the
glorye
of
God
was
to
be
reuealed
to
the
wicked
,
that
thereby
they
might
be
the
more
blinded
.
M.
As
Christ
passed
by
he
sawe
thys
blinde
man
,
not
at
aduenture
,
or
by
chaunce
,
but
by
the
deuine
prouidence
of
GOD
.
Which
was
blinde
from
his
birth
.
B.
This
circumstaunce
is
added
,
apartelye
that
the
greatnes
of
the
thing
might
be
considered
,
the
newnes
also
and
truth
of
the
miracle
,
and
partelye
to
set
forth
vnto
vs
a
misterye
,
putting
vs
in
minde
that
we
are
all
borne
blinde
,
and
corrupted
with
original
sin
.
AVG.
For
al
mankinde
is
that
blinde
man
.
For
this
blindenesse
was
in
the
first
man
by
reason
of
sinne
,
from
whome
wée
all
haue
our
originall
,
not
onelye
of
death
,
but
also
of
iniquitie
.
Bv.
Furthermore
the
Lord
dyd
the
more
dilligentlye
behoulde
him
,
because
hée
considered
with
himselfe
,
as
hée
was
God
,
that
this
was
the
same
GOD
by
whome
the
glorye
of
GOD
shoulde
bée
greatly
manifested
.
2.
And
his
Disciples
asked
hym
,
saying
,
Maister
,
who
didde
sinne
,
this
man
or
his
Father
and
Mother
,
that
hee
was
borne
blinde
.
M.
The
Disciples
were
moued
hereby
to
aske
this
question
,
because
they
sawe
that
the
Lorde
did
so
dilligentlye
behoulde
this
blinde
man
.
Bv.
So
soone
as
calamities
appeare
,
wée
iudge
them
by
and
by
to
be
punishmentes
for
sinne
,
C.
because
the
Scriptures
testifieth
that
all
gréefes
and
vexations
,
to
the
whiche
mankinde
is
subiect
,
doe
come
of
synne
.
Bv.
For
so
the
friendes
of
Iob
reasoned
R.
affirming
that
afflictions
are
alwaies
the
paines
and
punishmentes
of
sinnes
.
C.
But
here
men
doe
erre
thrée
wayes
.
For
séeing
euerye
one
is
a
seuere
Iudge
,
and
a
narrowe
searcher
of
other
mens
faultes
,
verye
fewe
vse
the
same
seueritie
and
sifting
of
themselues
.
If
so
be
my
brother
be
in
aduersity
and
trouble
:
by
and
by
I
acknowledge
the
iudgement
of
God
:
but
if
God
laye
a
more
heauie
burthen
vpon
my
owne
shoulders
,
I
winke
and
will
not
sée
my
owne
sinnes
.
But
in
waying
and
considering
punishmentes
,
euerye
man
ought
to
begin
at
himselfe
,
and
to
spare
none
lesse
than
himselfe
.
The
seconde
errour
is
in
too
much
rigour
:
because
so
soone
as
any
of
vs
are
touched
with
the
hande
of
GOD
wée
interpret
the
same
to
be
Goddes
deadelye
hatred
,
and
so
wée
heape
sinne
vpon
synne
,
and
doe
almost
dispayre
of
hys
sauing
health
:
but
contrariwise
in
extenuating
our
synnes
,
wée
scarce
haue
any
knowledge
or
féeling
of
our
synne
,
when
we
haue
committed
a
gréeuous
and
heynous
offence
.
Thirdely
wée
offende
when
without
respect
wée
condemne
all
those
whome
God
exerciseth
with
the
Crosse
.
Sinne
is
the
original
of
affliction
It
is
most
certaine
that
al
miseries
take
their
originall
and
beginning
at
synne
:
but
yet
God
afflicteth
his
seruauntes
for
diuers
causes
For
as
hée
doth
not
take
vengeaunce
on
some
mens
synnes
in
this
worlde
,
Affliction
commeth
for
diuers
causes
.
but
deferreth
the
punishmentes
vntill
another
lyfe
,
that
hee
may
then
vse
them
with
more
seuerity
:
euen
so
oftentimes
hée
dealeth
more
hardlye
with
his
faythfull
seruaunts
,
not
because
they
haue
committed
greater
synnes
than
other
men
,
but
to
mortefie
in
them
the
concupisences
of
the
flesh
.
Yea
sometime
not
respecting
their
synnes
,
hée
only
tryeth
their
obedience
,
or
else
exerciseth
their
pacience
.
Euen
as
we
sée
that
the
holye
man
Iobe
was
afflicted
,
that
by
his
aduersytie
,
his
godlinesse
might
bée
the
better
knowne
.
Wherefore
there
are
two
thinges
here
to
be
noated
:
the
first
is
,
that
iudgement
doth
often
times
beginne
at
the
house
of
GOD
:
and
that
hee
ouerpassing
the
wicked
doth
seuerelye
punishe
hys
seruauntes
,
and
doth
more
sharpelye
scourge
in
correcting
the
vices
of
his
Churche
.
The
second
is
,
that
there
are
diuers
endes
why
he
aflicted
men
.
For
he
suffered
Peeter
and
Paule
to
be
executed
by
the
cruell
tormenter
no
lesse
then
yf
they
had
béene
wicked
théeues
.
Whereby
we
gather
that
in
the
punishmentes
of
men
the
causes
of
the
same
,
cannot
be
well
discerned
.
M.
Moreouer
this
so
absurd
a
question
of
the
disciples
came
of
the
common
opinion
at
that
time
,
namely
,
that
the
soule
of
this
blynd
man
had
sinned
before
in
some
other
man
,
by
the
desert
whereof
he
was
blind
in
body
from
his
natiuitie
.
C.
For
it
euedently
appeareth
by
other
places
of
Scripture
that
the
reiterated
or
second
generation
which
Pithagoras
taught
,
was
beléeued
and
receiued
of
them
.
Hereby
wee
sée
what
a
déepe
Labyrinth
the
curiosity
of
men
is
,
specially
when
presumtuouse
bouldnesse
is
ioyned
therewith
.
They
sawe
some
to
be
borne
Lame
,
some
sqinte
eyed
,
and
some
starke
blinde
,
and
other
some
monsterouse
in
body
:
Nowe
when
they
ought
to
haue
reuerenced
the
Iudgementes
of
God
,
they
woulde
in
these
workes
haue
sene
a
manifest
cause
,
and
they
alleaged
that
,
of
the
which
wée
spake
euen
nowe
.
And
the
Iewes
are
not
ashamed
at
this
daye
to
maintayne
in
their
Sinagoges
such
a
foule
errour
,
for
a
diuine
and
heauenly
oracle
.
By
the
which
example
we
are
taught
,
dilligently
to
take
hede
lest
yf
we
passe
the
bonds
of
sobrietie
in
searching
out
the
Iudgementes
of
God
,
the
wandering
error
of
the
minde
doe
carry
and
cast
vs
into
horrible
confusion
.
Psal.
119
137
Let
vs
rather
saye
thus
,
Thou
O
Lord
art
Iust
,
and
thy
Iudgementes
are
true
,
although
we
cannot
comprehende
them
.
M.
Furthermore
the
Disciples
had
hearde
the
Lorde
saye
vnto
the
Lame
man
,
Iohn
5
.
i4
Behoulde
thou
art
made
whoale
,
see
thou
sinne
no
more
,
lest
a
worse
thing
happen
to
thee
.
For
where
did
they
learne
to
ascribe
such
greuouse
diseases
of
siners
to
their
desertes
.
And
they
seeme
here
to
haue
the
same
opinion
of
this
man
,
or
of
his
parentes
C.
Ezee.
i8
.
20
For
although
the
Innocent
childe
is
not
punished
for
the
Fathers
offence
but
the
soule
which
hath
sinned
shall
dye
yet
notwithstanding
that
denunciation
is
not
voyde
,
when
the
Lorde
casteth
the
sinnes
of
the
Parentes
vppon
the
Childrens
backes
,
and
taketh
vengeaunce
vnto
the
thirde
and
fourth
generation
.
Exod.
20
Therefore
the
wrath
of
God
resteth
often
tymes
vppon
one
family
many
ages
.
And
as
he
blesseth
the
posteritie
of
the
Faythfull
for
their
sakes
,
so
he
reiecteth
the
wicked
ofspring
,
by
his
iust
Iudgement
casting
boath
the
fathers
and
their
children
together
into
lyke
destruction
.
Neither
canne
any
man
by
this
meanes
complayne
that
he
is
vniustly
punished
for
another
mans
synne
:
because
where
the
grace
of
the
Spiryte
is
wanting
,
from
euel
birdes
,
euel
egges
must
nedes
come
.
This
made
the
Apostles
to
doubt
,
whether
the
Lord
had
punished
ye
or
noe
the
Sinnes
of
the
Parentes
vpon
their
Sonne
.
3.
Iesus
aunswered
:
Neyther
hath
this
man
sinned
,
nor
yet
his
Father
and
mother
:
but
that
the
workes
of
GOD
shoulde
bee
shewed
on
him
.
R.
What
,
did
not
the
blynde
man
sinne
when
as
he
was
conceiued
in
sin
,
and
seing
no
man
liuing
shal
be
Iustefied
in
his
sight
.
Did
not
his
Parentes
synne
,
who
notwithstanding
,
beleued
not
in
Christ
.
Question
The
Scripture
sayeth
All
haue
gon
out
of
the
waye
,
all
are
become
vnprofitable
there
is
none
that
doth
good
no
not
one
.
M
,
I
aunswere
?
Aunswere
.
The
sence
and
meaning
of
this
aunswere
,
of
Christ
dependeth
vppon
the
Disciples
demaunde
,
which
did
not
symply
aske
,
whether
that
blynde
man
or
his
Parentes
had
sinned
but
whether
this
blinde
man
had
not
by
his
owne
sinne
before
he
was
borne
,
deserued
to
be
blinde
:
boath
which
to
haue
spoken
had
béene
very
absurde
.
But
the
Lord
declareth
vnto
them
the
true
cause
wherefore
this
man
was
borne
blinde
.
C.
Neyther
doeth
he
symply
deliuer
hym
and
his
Parentes
from
all
blame
but
onely
denyeth
the
cause
of
the
blindnesse
to
be
sought
in
the
synne
.
As
yf
Hée
should
saye
.
The
speciall
cause
why
this
man
was
borne
blind
was
,
that
occasion
might
bee
geuen
to
set
forth
the
glory
of
God
,
and
not
eyther
his
sinne
or
the
sinne
of
hys
Parentes
.
M.
For
this
man
was
appoynted
from
euerlasting
,
to
minister
occasion
by
his
blindnesse
to
the
Sonne
of
God
,
to
manifest
the
workes
of
his
Father
:
the
which
manifestation
appertayneth
to
the
glory
of
God
.
R.
Christ
therefore
teacheth
that
although
all
men
are
sinners
yet
notwithstanding
all
afflictions
come
not
by
the
merite
and
desert
of
synnes
.
For
God
afflicteth
men
for
diuers
respectes
:
sometime
he
punisheth
them
for
their
sinnes
,
and
sometime
he
afflicteth
them
for
his
glory
.
Psal.
i30
.
If
hee
haue
respect
to
synnes
,
and
to
the
desert
of
Iniquitie
,
there
is
no
punishment
so
great
with
the
whiche
we
are
not
Iustly
afflicted
,
so
many
of
vs
as
haue
had
our
originall
from
Adam
.
For
if
the
Lorde
be
extreame
to
marke
what
is
done
amisse
,
who
shal
be
able
to
abide
it
.
But
yf
he
haue
respect
vnto
his
glory
,
he
afflicteth
not
for
synne
,
but
to
the
setting
forth
of
his
glory
.
So
he
afflicted
Ioseph
,
and
the
Israelites
in
Egipt
,
that
he
might
be
honored
in
affliction
:
that
is
to
say
that
God
might
be
openly
known
to
bee
a
helper
and
deliuerer
in
trybulations
.
C.
So
that
when
we
knowe
not
the
causes
of
afflictions
,
we
must
not
bée
to
curiouse
,
leste
we
be
boath
iniuriouse
vnto
God
,
and
also
towardes
oure
Bretheren
.
R.
Furthermore
,
we
must
noate
,
that
calamities
do
not
happen
vnto
vs
by
chaunce
,
but
by
the
will
of
God
,
that
at
the
length
he
maye
bée
glorified
.
Wherefore
hée
which
reiecteth
the
crosse
through
impatience
,
reiecteth
the
glory
of
God
.
But
that
the
workes
of
GOD
.
C.
Hée
doth
not
saye
,
one
worke
but
workes
in
the
plurall
nomber
.
For
so
long
as
this
blynde
man
was
blynde
,
Gods
seueritie
was
to
bée
séene
in
hym
,
whereby
others
might
learne
to
feare
and
to
humble
them selues
.
Afterward
followed
the
benefite
of
deliueraunce
,
in
the
which
the
wonderfull
goodnesse
of
God
did
appeare
.
Wherefore
Christe
by
these
wordes
went
aboute
to
make
his
Disciples
to
hope
for
the
syght
of
the
Miracle
:
but
yet
he
admonisheth
them
generally
,
that
this
cause
ought
to
séeme
Iust
and
lawefull
ynough
in
this
worlde
when
God
setteth
forth
his
name
.
And
there
is
noe
cause
why
men
shoulde
dispute
with
God
,
séeing
he
hath
made
them
instrumentes
of
his
glory
eyther
waye
,
whether
he
bée
mercifull
or
seuere
.
4.
I
muste
worke
the
workes
of
hym
that
sente
mee
,
while
it
is
daye
:
The
nighte
commeth
when
no
man
can
worke
.
B.
He
calleth
the
present
tyme
the
daye
:
and
that
rightly
For
he
was
that
bright
Sonne
of
righteousnesse
whiche
shined
with
the
bright
beames
of
doctrin
and
of
the
workes
of
eternall
lyfe
,
And
he
calleth
that
time
in
the
whiche
hee
shoulde
by
his
Fathers
decrée
,
cease
from
suche
workes
and
Doctrine
,
the
night
.
That
night
came
to
the
Iewes
,
when
they
were
forsaken
both
of
him
,
and
also
of
his
Apostles
.
C.
Hée
borroweth
therefore
the
similitude
,
of
the
common
custome
of
life
.
For
when
the
Sunne
riseth
,
man
also
aryseth
to
his
labour
,
and
shortlye
after
goeth
to
his
rest
againe
:
as
you
maye
reade
in
the
Psalme
.
Psa.
104.22
And
herevppon
also
we
maye
gather
a
generall
rule
,
namelye
,
that
the
race
and
course
of
euerye
mannes
lyfe
,
is
,
as
it
were
a
daye
.
Wherefore
,
as
the
shortnesse
of
the
light
doeth
prouoke
the
labourers
to
dilligence
and
industrye
,
least
the
night
should
ouertake
them
before
they
finishe
theyr
worke
:
euenso
,
when
we
beholde
that
we
haue
a
short
time
of
lyfe
geuen
vnto
vs
,
wee
shoulde
hée
ashamed
of
idlenesse
.
To
be
short
,
so
soone
as
God
shineth
by
vocation
,
that
is
,
so
soone
as
God
beginneth
to
call
,
we
must
not
delaye
the
time
.
least
oportunity
faile
vs
.
Gala.
6
.
i0
,
A.
While
we
haue
time
,
(
sayeth
the
Apostle
)
let
vs
doe
good
.
Also
Christe
sayeth
,
Iohn
.
i2
.
35
.
Whyle
yee
haue
lyght
,
walke
in
the
lyght
,
least
the
darkenesse
comprehende
you
.
R.
For
so
long
we
haue
the
daye
,
as
the
worde
is
presentlye
Preached
vnto
vs
.
5.
So
long
as
I
am
in
the
worlde
,
I
am
the
lyght
of
the
worlde
.
C.
This
is
spoken
by
a
figure
called
Occupatio
.
For
it
might
séeme
absurde
,
that
Christ
doeth
prefixe
vnto
him selfe
a
tyme
of
working
,
least
as
though
hée
shoulde
bée
in
perryll
to
bée
ouertaken
and
preuented
with
the
night
as
other
men
are
.
For
hee
compareth
him selfe
to
the
Sonne
,
whiche
illuminateth
the
earth
with
his
brightnesse
,
yet
notwithstanding
,
when
it
setteth
,
it
maketh
daye
to
ceasse
.
Therefore
he
geueth
them
to
vnderstande
,
that
his
death
shal
be
as
it
were
the
Sunne
setting
,
not
an
obscuring
or
extinguishing
of
his
light
,
but
a
depriuing
of
the
worlde
of
the
syght
of
the
same
.
Neuerthelesse
,
he
teacheth
that
when
he
was
made
manifest
in
the
fleshe
,
then
the
daye
of
the
worlde
was
perfectlye
light
and
shyning
.
It
is
verye
true
,
that
Christ
hauing
fulfilled
and
discharged
his
office
,
hath
wrought
no
lesse
mightelye
by
his
ministers
,
than
he
dyd
by
him selfe
when
he
was
in
the
worlde
.
For
Paule
also
doeth
properlye
applye
this
to
the
time
of
his
Preaching
,
namelye
,
howe
that
God
,
which
in
the
beginning
commaunded
the
light
to
shyne
out
of
darkenesse
,
dyd
then
shyne
in
the
face
of
Christ
by
the
Gospell
.
And
nowe
also
Christe
doeth
no
lesse
shyne
in
the
worlde
,
2.
Cor.
4.6
than
he
dyd
when
he
was
conuersaunt
among
menne
.
The
whiche
is
most
true
,
but
it
letteth
not
,
but
that
he
ought
to
execute
that
by
him selfe
,
whiche
was
committed
to
him
of
the
Father
,
at
what
tyme
hée
was
manifested
in
the
fleshe
to
that
ende
Also
it
letteth
not
but
that
his
corporall
presence
,
might
be
the
true
and
singular
lyght
of
the
world
,
the
brightnesse
wherof
hath
appeared
in
all
ages
.
For
from
whence
had
the
Fathers
in
olde
tyme
light
,
&
how
also
haue
we
light
at
this
daye
,
but
by
the
bright
beames
of
Christe
offered
?
Wherevppon
it
followeth
,
that
whosoeuer
haue
not
Christ
to
be
their
directoure
,
they
wander
as
it
were
blinde
men
,
groping
in
the
darke
,
confusedlye
and
without
order
.
A.
You
maye
reade
more
concerning
the
lyght
Christ
,
in
the
first
Chapter
,
in
the
thirde
,
and
in
the
eyght
Chapters
going
before
.
6.
Assone
as
he
had
thus
spoken
,
hee
spatte
on
the
grounde
,
and
made
claye
of
the
spittle
,
and
he
anointed
with
the
claye
the
eyes
of
the
blinde
.
Bv.
Hée
ioyneth
to
his
wordes
the
déede
,
declaring
by
the
verye
worke
,
that
hée
is
the
light
and
the
illumination
of
the
whole
worlde
.
But
,
by
a
newe
and
wonderfull
meane
hée
openeth
the
eyes
of
the
blinde
.
For
hee
whiche
anointeth
or
wypeth
a
mans
eyes
with
claye
,
doeth
after
a
sorte
encrease
his
blindnesse
.
Who
woulde
not
haue
thought
that
eyther
hée
had
mocked
the
poore
man
,
or
else
that
lyke
a
madde
man
,
hée
had
dallyed
&
played
with
himselfe
.
But
by
this
meanes
hée
thought
hée
woulde
trye
the
Fayth
and
the
obedience
of
these
menne
,
that
he
might
bée
an
example
for
all
men
to
followe
.
For
this
is
a
true
experiment
and
tryal
of
Faith
,
when
a
godlye
minde
being
content
with
the
simple
worde
of
GOD
,
doeth
promise
that
vnto
him selfe
,
whiche
otherwise
séemeth
incredible
.
The
readinesse
of
obedience
followeth
Faith
at
the
harde
héeles
,
insomuche
that
hée
wyllinglye
submytteth
him selfe
vnto
God
,
whiche
is
perswaded
that
hée
will
be
vnto
him
an
assured
guide
and
staye
.
R.
Christ
might
haue
healed
him
with
his
worde
onelye
,
as
hee
healed
certayne
others
,
but
hee
thought
good
to
heale
after
this
manner
,
that
he
might
trye
the
Fayth
and
the
obedience
of
the
blinde
man
.
C.
and
might
therewithall
declare
,
that
as
at
the
first
,
man
was
made
of
claye
,
so
in
opening
mennes
eyes
hee
vsed
claye
,
shewing
that
power
in
part
of
the
bodye
,
which
the
Father
declared
in
the
whole
workmanshippe
of
man
.
Or
it
maye
bee
that
hee
purposed
to
declare
by
this
signe
,
that
it
was
no
more
harde
for
him
to
open
the
eyes
of
the
blinde
,
than
to
wipe
of
claye
or
dyrt
from
any
man
.
7.
And
sayde
vnto
him
:
Goe
washe
thee
in
the
Poole
of
Syloe
,
(
which
by
interpretacion
is
as
muche
to
say
as
sent
,
)
He
went
his
waye
therefore
and
washed
,
and
came
againe
seeing
.
B.
The
Lorde
to
open
the
eyes
of
this
blinde
man
,
vsed
those
thinges
,
in
the
whiche
no
man
coulde
haue
thought
any
suche
power
at
all
to
haue
béene
,
but
woulde
rather
haue
Iudged
it
to
be
the
worke
of
his
power
.
Bv.
Furthermore
he
declared
that
the
elements
are
not
to
be
despised
,
although
saluacion
and
iustification
come
not
by
them
,
which
by
his
institucion
serue
for
a
misterye
.
Of
the
whiche
kinde
is
the
Water
in
Baptisme
,
and
the
Breade
and
Wine
in
the
Lordes
Supper
,
and
such
lyke
.
B.
For
he
alone
bringeth
all
thinges
to
passe
by
his
power
.
Therefore
in
that
he
vouchsafeth
to
vse
certaine
Creatures
in
this
worke
,
hee
doeth
it
not
to
finishe
the
worke
,
but
to
honoure
his
Creatures
,
the
which
he
admitteth
to
the
Ministerye
of
his
goodnesse
,
and
to
the
working
with
his
power
.
C.
But
he
commaundeth
to
washe
in
the
Poole
of
Siloe
,
paraduenture
to
caste
the
Iewes
in
the
teeth
with
this
,
that
they
them selues
were
in
the
faulte
that
they
felte
not
the
present
power
of
God
:
Esai
.
8.6
.
euen
as
also
the
Prophete
Esaye
reproueth
the
men
in
his
tyme
,
for
that
they
refused
the
softe
running
waters
of
Syloh
,
and
desyred
the
strong
and
mighty
Riuers
.
And
this
also
seemeth
to
bee
the
cause
why
Elizeus
commaunded
Naaman
the
Syrian
to
washe
in
Iordan
.
Hi●
.
The
Poole
of
Siloh
,
was
at
the
foote
of
mount
Sion
,
which
dyd
not
breake
and
spring
forth
continuallye
,
but
onely
at
certaine
howres
,
and
on
certaine
dayes
,
and
came
through
certaine
hoales
and
guttes
of
the
harde
Rocke
,
with
a
great
roaring
noise
.
C.
And
the
Euangelist
vppon
good
consideration
addeth
the
interpretacion
of
the
worde
,
because
that
fountaine
or
spring
being
nere
vnto
the
Temple
,
dyd
dayly
put
the
Iewes
in
minde
of
Christ
to
come
:
whome
notwithstanding
being
offered
vnto
them
,
they
despised
.
Bv.
And
the
Lordes
minde
was
to
declare
,
that
he
was
that
promised
Messias
which
was
sent
,
and
the
most
plentifull
and
wholsome
well
of
all
goodnesse
and
felicitie
,
of
the
which
,
whosoeuer
dronke
shoulde
neuer
thirste
:
euen
as
it
is
sayd
before
.
Hee
went
his
waye
and
washed
.
M.
The
blind
man
dyd
not
fall
away
from
Christ
,
when
hee
sawe
that
his
eyes
were
annointed
with
claye
,
neither
dyd
he
deryde
the
commaundement
of
Christ
,
when
he
was
sent
to
the
Poole
of
Syloh
:
but
as
there
he
gaue
place
vnto
the
worke
of
Christ
,
euenso
here
hée
wyllinglye
obeyed
his
commaundement
:
although
all
these
thinges
séemed
ridiculous
to
humaine
reason
,
yet
notwithstanding
he
whollye
submitted
him selfe
vnto
Christ
.
C.
If
any
man
obiecte
and
saye
that
the
blinde
man
knewe
not
who
Christ
was
,
that
he
might
geue
vnto
him
that
due
honour
whiche
belonged
to
the
sonne
of
GOD
:
that
is
verye
true
:
but
,
because
he
dyd
beléeue
that
he
was
sent
of
God
,
and
submitted
him selfe
vnto
him
,
nothing
doubting
but
that
he
was
true
and
iuste
,
he
dyd
beholde
and
sée
nothing
in
him
,
but
that
which
was
diuine
:
yea
,
in
that
he
hauing
so
small
knowledge
of
Christe
,
gaue
and
submitted
him selfe
whollye
vnto
him
,
his
Faith
and
ready
obedience
,
deserueth
the
more
praise
.
Bv.
Wherefore
if
we
simplye
beléeue
the
worde
of
God
,
and
contemne
not
the
Sacramentes
of
the
Lorde
,
he
wyl
geue
and
performe
vnto
vs
all
that
hée
hath
promised
.
A.
For
he
is
Faithfull
,
2.
Tim.
2.13
.
hée
knoweth
not
howe
to
lye
,
and
he
cannot
deny
him selfe
.
8.
So
the
neyghboures
,
and
they
that
had
seene
him
before
,
when
he
was
blind
,
sayde
:
Is
not
this
he
that
sate
and
begged
?
Bv.
Here
the
Euangelist
sheweth
howe
this
miracle
was
made
knowne
,
first
to
the
common
sort
of
people
,
and
after
that
to
the
Rulars
.
M.
The
blind
man
after
he
was
restored
to
his
sight
,
returned
first
of
all
from
the
Poole
of
Syloh
,
to
his
friendes
and
acquaintance
with
great
ioye
.
For
his
Parentes
were
alyue
in
that
Citye
,
as
ye
shall
sée
anon
.
And
herevppon
came
the
occasion
of
reuealing
and
publishing
this
miracle
.
For
if
he
had
aboade
among
straungers
,
and
those
which
knewe
him
not
,
the
miracle
of
his
illuminacion
had
styll
remained
vnknowne
.
C.
Howbeit
,
the
blind
man
was
not
onelye
knowne
to
his
neyghbours
,
but
also
to
many
of
the
inhabitauntes
of
the
Citye
,
because
hée
was
wont
to
syt
begging
at
the
Gate
of
the
Temple
:
and
such
among
the
common
sort
of
people
dyd
the
more
beholde
him
.
B.
And
thus
we
sée
,
howe
all
thinges
serue
the
Lorde
.
For
in
this
,
that
this
man
was
a
beggar
,
it
serued
somewhat
to
the
setting
forth
of
the
glorye
of
God
:
for
herevpon
it
came
that
he
was
known
to
many
,
and
so
hée
was
knowne
more
and
more
.
9.
Some
sayde
,
this
is
he
:
other
sayde
,
he
is
lyke
him
:
Hee
him selfe
sayde
,
I
am
euen
hee
.
C.
As
impietye
is
cunning
and
expert
inough
in
obseuring
the
workes
of
God
:
many
thought
that
it
was
not
the
same
man
,
because
in
him
the
vnwonted
and
wonderfull
power
of
God
was
to
be
séene
:
euenso
the
more
bright
that
the
maiestie
of
the
workes
of
God
is
,
the
lesse
credite
and
faith
it
hath
among
men
.
But
their
doubting
was
a
helpe
and
furtheraunce
to
allowe
and
confirme
the
Gospell
:
because
hereby
it
came
to
passe
,
that
by
their
proclayming
of
it
,
the
blind
man
dyd
the
more
set
forth
the
grace
of
Christ
.
Bv.
In
whome
we
maye
behoulde
the
nature
and
disposition
of
suche
as
are
illuminated
by
Christ
.
These
men
with
him
geue
testimony
vnto
the
trueth
,
they
do
simply
and
truely
set
forth
the
workes
of
the
Lorde
,
and
they
doe
expreslye
confesse
Christ
.
M.
Also
,
no
Christian
whiche
is
made
partaker
of
the
grace
of
Christ
by
repentaunce
,
ought
to
deny
what
he
was
before
his
conuersion
,
but
to
confesse
him selfe
,
howe
euill
soeuer
he
hath
béen
,
to
the
glory
&
praise
of
the
grace
of
Christ
.
Math.
9.9
So
Mathewe
is
not
ashamed
to
confesse
that
he
was
a
Publicane
before
his
conuersion
.
Paule
also
in
diuers
places
of
his
Epistles
,
maketh
mencion
of
his
condicion
before
his
conuersion
,
that
he
might
the
more
largely
commend
the
grace
of
Christ
.
i.
Cor.
15.9
Galat.
i.iij.
Acts.
22.4
.
Acts.
26.9
At
this
daye
,
they
whiche
from
base
estate
,
and
as
it
were
from
the
dunghill
are
aduaunced
to
honour
,
doe
notablye
dissemble
their
former
condition
,
whereby
they
deserue
to
be
restored
to
the
same
againe
.
10.
Therefore
sayde
they
vnto
him
,
howe
are
thine
eyes
opened
.
M.
They
which
thus
demaunde
,
doe
testifye
so
farre
forth
of
the
miracle
of
illuminacion
,
that
they
declare
,
that
they
sée
not
howe
it
is
possible
that
the
eyes
of
one
that
is
borne
blinde
,
shoulde
bée
opened
,
and
so
by
demaunding
,
they
set
forth
the
glorye
of
Christ
,
wyll
they
,
nyll
they
.
11.
Hee
aunswered
and
sayde
:
The
man
that
is
called
Iesus
made
claye
,
and
annointed
mine
eyes
,
and
sayde
vnto
mee
,
Goe
to
the
Poole
Syloe
and
washe
.
And
when
I
went
and
washed
,
I
receiued
my
sight
.
R.
Hée
simplye
openeth
the
matter
as
it
was
,
I
went
,
and
washed
,
and
I
sée
:
After
faith
commeth
health
,
and
after
health
commeth
the
confession
of
the
name
of
Christ
.
C.
This
good
successe
and
happye
fruite
of
obedience
teacheth
vs
,
to
set
all
lettes
&
Impediments
aside
,
and
bouldlye
to
goe
forward
whether
soeuer
the
Lorde
calleth
vs
:
and
let
vs
not
doubte
,
but
that
whatsoeuer
wée
take
in
hande
shall
haue
prosperous
successe
,
if
so
bée
we
bée
lead
and
guided
by
him
.
13.
Then
sayde
they
vnto
him
,
Where
is
he
?
He
sayd
,
I
cannot
tell
.
Bv.
This
argueth
that
the
blinde
man
had
not
as
yet
séene
Iesus
,
neyther
knewe
him
by
his
Face
or
countenaunce
.
M.
For
Iesus
dyd
not
abyde
in
that
place
,
vntyll
the
blinde
man
returned
from
the
Poole
of
Syloe
with
his
eyes
opened
:
Bv.
but
as
he
dyd
verye
often
at
other
times
,
so
here
also
,
so
soone
as
he
had
sent
him
to
the
Poole
,
he
went
apart
,
that
by
his
example
hée
might
teache
vs
humilitie
and
modesty
.
M.
He
had
done
the
worke
of
his
Father
after
the
which
he
departed
.
13.
They
brought
to
the
Pharisees
,
him
that
a
lytle
before
was
blinde
.
C.
The
narration
whiche
nowe
followeth
doeth
declare
,
that
the
wicked
are
so
farre
from
profiting
by
the
worde
of
God
,
that
the
more
they
are
vrged
by
the
power
thereof
,
the
more
they
spewe
out
theyr
conceyued
poyson
.
The
restoring
of
the
sight
to
the
blinde
man
,
ought
verilye
to
haue
mollefied
stoany
heartes
:
but
the
Pharisées
being
astonished
at
the
newnesse
and
greatnesse
of
the
thing
,
should
haue
stayed
so
long
vntyl
they
had
tryed
and
found
whether
it
were
a
Diuine
worke
or
no
:
but
the
hatered
of
Christ
made
them
so
rashe
madde
,
that
by
and
by
they
condemne
that
whiche
they
heard
to
bée
done
by
him
.
Bv.
Therefore
so
soone
as
the
miracle
of
Christ
was
knowne
to
the
common
sort
of
people
,
it
was
also
knowne
to
the
Rulars
.
C.
And
the
Euangelist
nameth
the
Pharisées
,
not
because
other
sectes
were
fauourable
vnto
Christ
,
but
because
this
secte
was
more
boulde
and
stoute
,
to
defende
the
present
state
,
than
the
rest
.
For
hipocrisie
is
alwaye
cruel
and
prowde
.
Hipocrisy
euer
cruell
and
proude
And
it
is
vncertaine
,
with
what
minde
they
brought
this
blind
man
to
the
Phariseis
.
B.
Some
thinke
,
that
they
desired
to
tell
them
that
the
Lorde
whome
they
so
persecuted
,
was
not
an
euil
man
,
hauing
done
so
great
a
miracle
.
C.
It
may
bée
also
that
many
flatterers
to
please
the
Phariseis
,
sought
to
obscure
and
ouerthrowe
the
glorye
of
the
miracle
.
Othersome
thinke
it
more
likelye
that
the
greater
part
of
the
common
people
,
suspending
their
iudgement
,
would
haue
the
Rulars
and
gouernours
to
bée
Arbiters
and
Iudges
of
the
matter
.
In
the
meane
time
they
being
wyllingly
blinde
in
the
bright
Sunne
shine
,
bring
darkenesse
to
them selues
,
to
obscure
his
light
.
This
is
the
preposterous
religion
of
the
common
sort
of
people
,
which
adoreth
and
reuerenceth
the
wicked
tirants
of
the
Churche
,
vnder
the
pretence
of
diuine
reuerence
:
but
as
for
God
they
contemne
both
in
wordes
and
workes
,
or
at
least
haue
no
regarde
at
all
vnto
him
.
Bv.
They
produce
therefore
him
,
who
was
restored
from
blindnesse
to
sight
,
and
set
him
before
the
Rulers
of
the
people
,
in
the
court
of
the
high
Priest
,
or
in
the
Temple
or
Sinagogue
.
14.
And
it
was
the
Sabboth
daye
,
when
Iesus
made
the
claye
,
and
opened
his
eyes
.
B.
The
circumstaunce
of
the
tyme
also
dyd
make
verye
muche
to
the
farder
setting
forth
of
the
miracle
.
For
then
men
were
at
rest
,
and
resorted
to
the
Temple
,
before
the
which
it
is
lykelye
that
this
blinde
man
dyd
sit
.
C.
But
Christ
of
purpose
dyd
chose
the
Sabboth
day
,
which
should
geue
occasion
of
offence
vnto
the
Iewes
.
Hée
had
experience
inough
before
in
the
lame
man
,
whome
he
healed
,
that
this
worke
also
should
be
in
daunger
of
reproofe
.
Why
then
doeth
hée
not
auoyde
the
offence
(
which
hée
might
easelye
haue
done
)
but
because
he
woulde
make
the
mallicious
doinges
of
his
enemies
serue
,
to
set
forth
the
power
of
God
?
The
Sabboth
daye
was
vnto
them
as
it
were
a
whetstoane
,
to
prouoke
them
to
enquyre
more
narrowlye
of
the
whole
matter
.
And
what
profite
had
they
by
their
dilligent
inquirye
of
the
matter
,
sauing
that
the
trueth
of
the
miracle
,
dyd
more
euidentlye
appeare
?
By
this
example
wée
are
taught
,
that
,
to
the
ende
we
maye
followe
Christ
,
the
enemies
of
Christ
must
bee
exasperated
and
prouoked
:
&
that
they
do
vtterly
erre
,
which
do
so
winne
the
world
vnto
Christ
,
that
they
condemne
al
offences
:
when
as
rather
Christ
wittinglye
and
wyllinglye
prouoked
his
enemies
.
Therefore
wée
must
remember
the
rule
whiche
hée
prescribeth
vnto
vs
in
another
place
,
namelye
,
howe
that
we
must
not
followe
the
blinde
leaders
of
the
blinde
.
Mat.
15
.
i4
M.
The
state
of
the
Pharisées
was
most
corrupt
,
they
thyrsted
after
the
innocent
blood
of
Christ
,
and
sought
only
after
their
owne
prayse
.
B.
It
is
no
maruaile
therefore
if
so
be
this
miracle
could
not
moue
them
,
to
haue
a
better
iudgement
of
Christ
.
15.
Then
againe
the
Pharisees
also
asked
him
:
how
he
had
receiued
his
sight
?
He
said
vnto
them
,
He
put
clay
vppon
myne
eyes
,
and
I
washed
and
do
see
.
Bv.
Although
the
Pharisées
were
alreadye
certifyed
of
the
whole
order
of
the
miracle
,
by
them
which
brought
the
blinde
man
vnto
them
,
yet
notwithstanding
,
againe
they
demaunde
of
the
man
,
how
he
was
restored
from
his
blindnesse
to
sight
:
the
which
their
demaunde
was
not
without
the
prouidence
of
God
.
For
so
Mauger
all
the
enemies
of
Christ
,
the
power
of
Christ
was
plainlye
and
plentifully
preached
.
C.
The
people
had
hearde
before
this
confession
,
out
of
the
blind
mans
mouth
:
and
nowe
also
the
Pharisees
are
made
witnesses
of
the
same
,
who
coulde
obiect
that
this
rumour
was
rashlye
raysed
vp
of
the
common
sort
of
people
without
any
ground
,
and
no
lesse
rashly
receyued
.
Bv.
Therefore
as
trueth
is
euer
simple
and
manifest
,
so
also
it
is
frée
.
Herevpon
it
came
to
passe
,
that
the
blinde
man
setting
all
feare
aside
,
declared
the
whole
matter
without
dissimulation
or
staye
,
euen
as
he
had
done
before
.
16.
Therefore
sayd
some
of
the
Pharisees
,
This
man
is
not
of
GOD
,
because
hee
keepeth
not
the
Sabboth
day
.
Other
sayde
,
howe
can
a
man
that
is
a
synner
,
doe
such
miracles
?
And
there
was
a
stryfe
among
them
.
Therefore
sayde
some
of
the
Pharisees
.
C.
First
of
all
,
they
omitting
the
question
of
the
fact
,
dispute
about
the
Lawe
onely
.
For
they
doe
not
deny
but
that
Christ
restored
sight
to
the
blinde
man
,
but
they
finde
faulte
in
the
circumstance
of
time
,
and
do
deny
that
to
be
the
worke
of
God
,
by
which
the
Sabboth
is
broken
.
But
first
they
shoulde
haue
demaunded
and
sought
whether
the
breaking
of
the
Sabboth
,
were
a
Godlye
worke
or
no
?
What
dyd
let
them
that
they
coulde
not
sée
this
,
but
only
because
they
being
blinded
with
mallice
,
and
with
a
wicked
affection
,
sawe
nothing
?
Moreouer
,
they
were
sufficientlye
alreadye
taught
of
Christ
,
that
those
benefites
which
GOD
gaue
vnto
men
,
were
no
more
a
breaking
of
the
Sabboth
.
than
was
Circumcision
.
Ioh.
7.22
.
And
the
wordes
of
the
Lawe
do
commaunde
men
onelye
to
ceasse
from
their
owne
workes
,
and
not
from
the
workes
of
God
.
Bv.
Therefore
they
shew
their
vnthankeful
caueling
,
Exo.
20.
●
.
spiteful
and
vngodly
mind
.
C.
For
they
haue
no
cause
at
all
to
erre
,
but
because
they
woulde
wyllingly
erre
.
Euenso
the
Papists
,
ceasse
not
to
impudentlye
to
obiect
their
vaine
cauilations
,
notwithstanding
,
that
they
haue
béene
answered
a
hundred
times
.
Bv.
We
haue
also
here
an
example
of
false
Religion
,
whiche
thinketh
the
Sabboth
to
bée
broken
,
by
well
doing
.
Other
said
how
can
a
man
M.
Here
we
sée
that
some
of
the
Pharisées
were
not
so
mallicious
as
other
some
were
,
neither
were
so
great
enemies
to
Christ
as
others
were
.
C.
Euenso
we
sée
also
at
this
day
,
that
the
good
are
oftentimes
mixt
with
the
bad
.
That
is
a
synner
.
C.
This
word
(
Sinner
)
in
this
place
,
as
in
many
other
places
also
,
is
taken
for
wicked
person
,
Mar.
2.16
.
and
contemner
of
God
.
Wherfore
doth
your
Maister
eate
with
Publicans
and
sinners
?
that
is
to
saye
,
with
wicked
and
naughtye
men
,
which
haue
an
yll
name
.
For
by
the
breaking
of
the
Sabboth
,
the
enemies
of
Christ
gathered
,
that
he
was
a
prophane
man
,
and
voyde
of
all
Religion
.
On
the
contrarye
parte
these
men
which
were
Indifferent
,
and
Iudged
more
vprightly
,
thinke
him
to
be
Godlye
and
religiouse
,
which
was
indued
with
singuler
power
of
God
to
worke
miracles
,
Howebéeit
this
séemeth
not
to
bee
a
sufficient
Argument
:
For
sometimes
God
suffereth
false
Prophetes
to
worke
miracles
:
Miracles
wrought
by
false
Prophetes
.
And
we
know
that
Sathan
lyke
an
Ape
Immitateth
the
workes
of
God
,
to
deceiue
the
simple
as
it
is
writen
in
Deuteronomie
,
chapter
thirtéene
and
in
the
seuenth
of
Mathewe
.
C.
Although
therfore
these
men
do
wel
,
in
speaking
so
reuerently
of
miracles
,
in
the
which
appeareth
the
power
of
god
yet
notwithstanding
they
shew
no
great
reason
why
Christ
shoulde
be
thought
to
be
the
Prophete
of
God
,
For
the
Euangelist
would
not
haue
their
aunswere
to
be
taken
for
an
Oracle
:
only
he
setteth
forth
the
wicked
contumacie
of
the
wicked
enemies
of
Christ
,
who
séeking
maliciously
to
cauill
in
the
manifest
workes
of
Christ
,
would
not
stay
,
no
not
a
litle
,
though
they
were
admonished
.
And
there
was
a
strife
among
them
.
M
,
Againe
there
aryseth
a
discencion
for
the
trueth
of
Christ
among
them
,
who
ought
to
be
as
one
body
.
C.
A
most
wicked
and
daungerouse
euell
is
a
Scisme
in
the
Church
of
God
.
How
commeth
it
to
passe
then
that
Christe
soweth
discorde
among
the
teachers
of
the
Church
?
Aunswere
herevnto
is
easely
made
,
that
Christ
had
no
other
respect
,
then
that
by
reaching
out
his
hande
to
all
men
,
hée
might
bring
them
vnto
God
the
Father
but
the
discencion
rose
of
their
own
mallice
,
who
had
no
minde
to
approche
to
God
the
Father
.
Therfore
al
they
do
deuide
the
Church
by
Scisme
,
Scisme
deuideth
the
church
.
which
cannot
abide
to
geue
place
to
the
trueth
of
God
.
And
it
is
better
for
men
to
disagrée
among
them selues
,
then
for
all
generally
to
departe
from
godlynesse
.
Wherfore
so
often
as
discencions
do
aryse
,
we
must
consyder
the
originall
of
them
.
M.
For
they
do
amisse
which
at
this
daye
blame
the
gospel
as
the
cause
of
discencion
and
diuision
.
CHR.
For
all
Scisme
is
not
by
and
by
euell
,
euen
as
al
concord
is
not
alway
good
.
For
we
must
Iudge
of
the
trueth
by
the
causes
.
But
concerning
this
matter
reade
the
tenth
of
Mathewe
,
beginning
at
the
thirtie
fowre
verse
.
17.
They
spake
vnto
the
blind
man
againe
What
sayest
thou
of
him
,
because
he
hath
opened
thine
eyes
:
Hee
sayde
,
hee
is
a
Prophete
.
Bv.
Lest
the
daunger
of
the
Scisme
and
strife
should
be
more
encreased
and
spred
abroad
the
wicked
do
subtily
break
of
the
attrication
.
C.
But
the
more
dilligent
enquiry
that
they
make
,
the
more
mightely
doth
the
power
of
God
declare
it selfe
.
For
they
do
,
euen
as
if
on
should
goe
about
to
put
out
the
flame
with
the
breath
of
his
mouth
.
Therefore
so
often
as
we
sée
the
wicked
to
séeke
all
meanes
to
oppresse
Gods
truth
,
there
is
no
cause
why
we
should
be
afeard
,
or
to
careful
for
the
successe
:
because
by
that
meanes
they
do
most
of
all
kindle
the
lyght
.
Bv.
By
this
question
they
doe
as
it
were
supplye
an
aunswere
,
and
doe
prescribe
vnto
him
what
he
should
saye
,
as
thus
,
Because
he
hath
opened
mine
eyes
on
the
sabboth
daye
,
he
hath
broken
the
Sabboth
daye
:
and
a
breaker
of
the
Lawe
cannot
be
the
friende
of
God
.
By
this
aunswere
they
might
haue
stopte
the
mouthes
of
those
,
which
had
conceiued
some
meane
and
indifferent
opinion
concerning
Christ
,
as
thus
:
What
talke
you
of
the
power
of
Iesu
,
séeing
that
he
hath
such
an
euill
opinion
of
him
,
which
hath
felt
his
power
▪
C.
But
the
Lorde
in
this
thing
disapointed
them
:
for
in
that
a
rude
and
ignorant
man
,
voide
of
al
feare
,
nothing
regarding
theyr
threateninges
,
affirmeth
Christ
to
be
a
Prophet
,
we
must
nedes
impute
the
same
to
the
grace
of
God
:
that
this
trust
maye
bée
as
it
were
another
miracle
.
Wherefore
if
he
which
as
yet
knew
not
the
Sonne
of
God
,
dyd
so
bouldlye
and
fréelye
confesse
Christ
to
be
a
Prophets
,
how
are
they
to
be
discommended
,
which
through
feare
,
doe
eyther
deny
him
,
or
else
holde
their
peace
,
when
they
knowe
that
he
sitteth
at
the
right
hande
of
the
Father
,
and
shall
come
from
thence
to
bée
the
Iudge
of
the
whole
worlde
?
Therefore
seeing
this
blinde
man
dyd
not
quenche
this
sparke
of
knowledge
,
we
must
endeuour
our selfe
that
a
true
and
perfect
confession
maye
shine
out
of
the
full
brightnesse
which
hath
illuminated
our
heartes
.
Bv
,
Wherefore
although
the
blinde
man
had
not
attained
to
the
full
knowledge
of
Christ
,
yet
notwithstanding
,
he
being
in
great
perrill
,
plainelye
confesseth
the
trueth
,
concerning
his
opinion
which
he
had
conceiued
of
the
Lorde
.
For
the
Hebrewes
call
a
Prophete
,
a
man
of
God
,
a
holye
man
,
a
true
and
faithfull
man
.
M.
Howe
farre
therefore
doth
he
differre
from
those
which
sayde
,
This
man
is
not
of
God
,
for
he
kéepeth
not
the
Sabboth
.
And
yet
notwithstanding
they
were
called
the
most
holye
and
learned
men
,
and
were
the
heads
and
Rulars
of
the
people
:
but
as
for
this
man
he
was
a
base
beggar
,
an
Idiot
,
and
one
ignorant
of
the
Scriptures
.
A.
Thus
,
that
which
is
precious
in
the
sight
of
men
,
Ioh.
16.15
.
is
an
abhomination
in
the
sight
of
God
.
18.
But
the
Iewes
dyd
not
beleeue
the
man
,
howe
that
hee
had
beene
blinde
and
receyued
his
syght
,
vntyll
they
called
the
Father
and
Mother
of
him
that
had
receiued
his
syght
.
Bv.
The
Pharisées
being
disapointed
of
their
hope
,
and
not
knowing
also
howe
to
bring
theyr
purpose
to
passe
,
are
madde
angrye
and
in
chafe
with
themselues
,
not
knowing
which
waye
to
turne
them
:
notwithstanding
at
the
leangth
they
finde
out
a
newe
waye
,
by
which
they
geue
assaulte
a
freshe
against
the
trueth
.
C.
It
is
maruayle
that
the
Euangelist
sayeth
,
that
they
dyd
not
beléeue
the
myracle
which
Christ
had
shewen
.
If
any
man
asked
a
reason
why
they
dyd
not
beléeue
,
there
is
no
doubte
but
that
they
were
voluntarilye
blinde
.
For
what
dyd
kéepe
them
from
the
sight
of
the
euident
worke
of
GOD
,
which
was
before
their
eyes
,
naye
,
what
dyd
let
them
,
being
plainely
conuinced
,
why
they
dyd
not
beléeue
that
which
they
sawe
to
bée
true
,
but
onelye
the
inwarde
mallice
of
theyr
heartes
,
whiche
dyd
so
blinde
them
,
that
they
could
not
sée
,
and
also
the
effectual
working
of
Sathan
.
The
same
also
Paul
teacheth
to
bée
fulfilled
in
the
doctrine
of
the
Euangelist
,
saying
:
1
▪
Cor.
4.
iij
If
the
Gospell
bee
hyd
,
it
is
hyd
to
them
that
are
loste
:
In
whome
the
GOD
of
this
worlde
,
hath
blinded
the
mindes
of
them
which
beleeue
not
.
&c.
Wée
being
warned
by
such
examples
,
let
vs
learne
not
to
bring
lets
and
staies
to
our selues
,
to
driue
vs
from
the
fayth
.
M.
They
commaunde
the
Parentes
of
the
blinde
man
to
bée
called
,
hoping
it
woulde
come
to
passe
that
they
being
made
afeard
,
they
would
deny
him
which
was
blinde
,
eyther
to
be
their
sonne
,
eyther
denye
him
to
be
borne
blynde
,
or
else
woulde
one
waye
or
other
obscure
the
miracle
of
Christ
.
R.
But
the
more
they
sought
to
obscure
it
,
the
more
they
made
the
same
to
bée
knowne
.
For
the
wyll
and
worke
of
God
is
euer
wont
to
hynder
the
subtile
practises
of
the
wicked
.
Gods
wyll
cannot
bee
resysted
.
It
was
the
wyll
of
GOD
that
Ioseph
should
bée
Lord
ouer
his
brethren
:
wherevppon
this
his
will
preuayled
against
the
wicked
practises
of
his
brethren
,
so
hardly
can
the
wil
of
God
be
restrained
.
Gen.
37.28
Bv.
The
same
may
be
sayde
of
Mardochaeus
,
whome
Aman
hated
to
the
death
.
For
the
more
that
Aman
sough
to
deiecte
him
,
the
more
highlye
dyd
God
séeke
to
exalt
him
.
Hes.
iij.v.
And
thus
,
Trueth
is
verye
lyke
vnto
the
Palme
Trée
,
the
which
,
the
more
it
is
pressed
downe
,
the
more
strongly
it
ariseth
.
It
commeth
to
passe
therefore
by
the
Inquisition
of
the
Phariseis
,
that
all
the
circumstaunces
of
the
miracle
,
are
more
exactlye
discussed
,
than
if
no
Inquisition
at
all
had
béene
made
.
For
that
whiche
hytherto
séemed
obscure
,
doubtfull
,
and
not
suffcientlye
proued
,
is
nowe
made
most
euident
and
manifest
,
and
without
all
doubte
and
controuersie
.
C.
The
Euangelist
calleth
those
which
were
the
Rulers
of
the
people
,
the
Iewes
by
a
figure
called
Sinecdoche
.
19.
And
they
asked
him
saying
:
Is
this
your
sonne
,
whome
yee
say
was
borne
blind
?
Howe
doth
he
nowe
see
then
?
M.
It
séemeth
that
these
woordes
were
seuerely
spoken
and
by
aucthority
.
As
if
they
shoulde
saye
,
Take
héede
what
ye
reporte
:
ye
bable
and
prate
muche
concerning
one
,
whome
ye
saye
is
your
Sonne
which
was
borne
blinde
,
and
which
hath
nowe
receiued
his
sight
:
doe
ye
knowe
him
?
If
this
bée
he
,
tell
vs
howe
it
is
possible
that
he
shoulde
receyue
his
sight
.
Bv.
They
demaunde
thrée
thinges
,
the
first
is
,
whether
there
Sonne
were
blinde
,
secondlye
,
whether
hée
were
borne
blinde
,
and
thirdlye
,
howe
he
receiued
his
sight
.
C.
They
doe
subtillye
include
more
in
this
their
question
,
that
they
might
take
awaye
all
occasion
of
aunswere
:
according
to
the
wonted
manner
of
all
such
as
are
oppressours
of
the
trueth
.
20.
His
Father
and
Mother
aunswered
them
and
sayde
,
We
know
that
this
is
our
sonne
,
and
that
hee
was
21.
borne
blinde
:
But
by
what
meanes
hee
nowe
seeth
,
we
cannot
tell
:
or
who
hath
opened
his
eyes
,
cannot
we
tell
:
he
is
olde
inough
,
aske
him
,
let
him
answere
for
him selfe
.
C.
The
Parentes
of
the
blinde
man
,
aunswere
onelye
to
the
one
halfe
of
the
captious
question
whiche
the
Pharisées
propounded
vnto
them
.
They
affirme
him
to
bée
their
sonne
,
and
to
bée
borne
blinde
also
:
wherevppon
it
followeth
that
hée
dyd
not
naturallye
sée
,
but
by
miracle
:
but
the
thirde
thing
,
whiche
was
,
howe
he
receiued
his
sight
,
they
cleane
omit
because
that
was
obious
vnto
the
eares
of
the
Phariseis
,
Bv.
referring
that
vnto
their
Sonne
,
saying
:
Hee
is
olde
inough
,
aske
him
.
But
by
this
theyr
vngodly
silence
,
they
bewraye
their
ingratitude
.
For
verylye
,
they
receiuing
so
notable
a
benefite
,
shoulde
haue
béene
whollye
moued
to
set
forth
his
name
.
But
being
made
afearde
,
they
bury
so
muche
as
i●
them
lyeth
the
grace
of
God
:
sauing
that
they
appoint
their
Sonne
to
testifye
the
same
for
them
,
which
should
both
with
lesse
enuye
,
and
also
with
greater
Faith
declare
the
whole
matter
as
it
was
done
.
But
yet
for
all
this
,
the
holye
Ghost
,
by
the
mouth
of
the
Euangelist
,
condemneth
their
softnesse
,
in
that
they
dyd
not
that
which
became
them
.
Howe
much
lesse
excuse
then
shall
they
haue
,
whiche
by
trayterous
denial
do
quite
and
cleane
ouerthrowe
Christ
with
his
Doctrine
,
with
his
miracles
,
with
his
power
,
and
with
his
grace
.
22.
Suche
wordes
spake
his
Father
and
Mother
,
because
they
feared
the
Iewes
:
For
the
Iewes
had
decreed
already
,
that
if
any
man
did
confesse
that
he
was
Christ
,
he
should
be
excommunicate
,
out
of
the
Sinagogue
.
Bv.
In
these
wordes
Saint
Iohn
rendereth
a
reason
why
the
Parentes
dyd
not
aunswere
to
the
third
question
of
the
Phariseis
:
not
because
they
knewe
not
the
aucthour
,
and
manner
of
the
benefite
bestowed
on
theyr
Sonne
,
vut
rather
because
they
being
afearde
,
durste
not
confesse
before
the
Phariseis
the
vndoubted
trueth
.
M.
Therefore
they
knewe
more
than
they
confessed
.
That
whiche
they
them selues
had
done
,
they
fréelye
and
without
perrill
confesse
(
for
they
had
begotten
and
brought
forth
a
blinde
man
)
but
that
which
Christ
had
done
,
they
dare
not
confesse
.
Therefore
this
is
a
frée
confession
of
the
blindnesse
whiche
is
in
men
,
before
the
cruell
Phariseis
:
but
of
the
illuminacion
which
Christ
worketh
,
not
so
.
Both
are
true
:
but
both
haue
not
their
true
confession
in
this
worlde
.
Thou
mayest
confesse
without
daunger
the
euill
that
commeth
of
men
,
as
,
that
thou
wast
borne
in
sinne
:
but
the
grace
&
goodnesse
that
commeth
by
Christ
,
whereby
this
euill
is
taken
awaye
,
the
Pharisaicall
tiranny
wyll
not
suffer
thée
fréelye
to
confesse
.
For
the
Iewes
had
decreed
alreadye
.
Excommun●cation
is
auncient
.
B.
Hereby
it
maye
easilye
bée
gathered
,
that
it
beganne
now
to
bée
reported
,
that
Iesus
was
Christ
.
C.
Furthermore
this
place
teacheth
vs
,
that
the
custome
and
manner
of
excommunication
hath
béene
euer
of
olde
time
.
For
excommunication
was
not
then
first
of
all
inuented
,
but
nowe
that
excommunication
which
was
vsed
long
before
against
Apostataas
,
and
contemners
of
the
lawe
for
a
punishment
,
was
vsed
and
conuerted
against
the
Disciples
of
Christ
.
It
hath
not
therefore
béene
the
corruption
of
one
time
,
or
age
,
that
the
sacred
institucions
of
GOD
haue
béene
corrupted
by
men
.
The
whiche
also
hath
béene
among
Christians
:
For
it
can
scarsly
be
expressed
,
what
barbarous
tyrannye
the
false
Bishoppes
haue
exercised
in
subduing
the
people
,
insomuche
that
one
durste
scarse
to
mutter
against
them
:
and
wée
sée
also
at
this
daye
what
crueltye
commeth
by
this
thunderbolt
of
excommunication
,
against
all
the
worshippers
of
God
.
But
wée
bouldlye
contemne
excommunication
,
when
it
is
vsed
at
the
wyll
and
pleasure
of
men
,
contrarye
to
the
institucion
of
the
same
.
R.
For
as
there
is
a
double
communion
,
so
there
is
a
double
excommunication
:
the
one
is
internall
,
the
other
is
externall
.
The
internall
communion
consisteth
of
one
holy
Ghost
,
of
one
faith
,
of
one
Christ
:
and
of
one
Lorde
which
is
Father
of
all
.
The
internall
excommunication
is
that
,
when
man
through
infydelitye
agréeth
not
with
the
Godly
in
one
spirite
,
in
one
fayth
,
and
in
one
Christ
,
howe
Godlye
outwardlye
soeuer
hee
séeme
to
bée
.
The
externall
communion
,
is
the
communion
of
the
word
and
Sacraments
.
The
externall
excommunication
is
the
depriuation
of
those
thinges
.
Nowe
the
wicked
man
which
sayeth
in
his
heart
,
there
is
no
God
,
is
alway
excommunicated
:
howbeit
he
is
not
subiecte
to
mans
iudgement
,
if
so
bée
he
bée
not
an
offence
vnto
the
Churche
by
the
fruites
of
impietye
.
Mat.
18.17
1.
Cor.
5.11
.
For
if
so
bee
he
doe
offend
the
Church
of
the
Lord
with
the
filthynesse
of
his
facts
,
he
ought
to
be
cast
out
.
But
if
any
man
be
cast
out
of
the
Church
for
the
word
of
God
,
or
for
the
confession
of
Christ
by
excommunication
,
it
is
a
blessing
and
not
a
curse
:
Deu.
23.5
.
for
Baalam
also
cursed
the
people
of
God
,
but
the
Lord
turned
the
same
into
blessing
.
A.
Moreouer
,
though
the
right
of
excommunication
,
was
so
notably
corrupted
in
the
olde
Church
,
yet
notwithstanding
Christ
by
his
comming
,
woulde
not
haue
the
same
to
bée
cleane
taken
away
,
but
restored
the
same
to
his
puritye
,
that
it
might
remaine
with
vs
styll
.
Euenso
at
this
daye
,
though
in
the
Papacye
,
this
holy
discipline
of
the
Church
bée
profaned
and
abused
,
yet
notwithstanding
,
we
ought
rather
dilligently
to
restore
the
same
to
the
former
integritye
,
than
quite
and
cleane
to
abolishe
it
.
There
was
neuer
any
thing
so
well
begunne
in
the
worlde
,
but
that
by
the
wickednesse
of
men
,
the
same
hath
béene
corrupted
.
Sathan
should
haue
to
much
libertye
graunted
him
,
Good
things
corrupted
ought
not
to
be
cleane
taken
awaye
.
if
so
bée
euerye
thing
might
be
frustrate
,
and
cleane
taken
awaye
,
which
is
corrupted
.
For
then
shoulde
we
haue
no
Baptisme
,
no
Supper
of
the
Lorde
,
neyther
any
Religion
:
no
part
of
the
which
he
hath
left
frée
from
corruption
.
I.
In
this
place
also
we
maye
noate
howe
yll
the
worlde
can
suffer
and
abide
true
righteousnesse
.
What
greater
innocencye
,
at
any
tyme
,
what
greater
modesty
,
what
greater
homage
and
seruice
towardes
al
men
at
all
times
coulde
be
seene
,
than
was
in
Christ
.
And
yet
notwithstanding
the
Potentates
and
Rulars
of
the
worlde
,
coulde
with
suche
hatered
persecute
him
,
that
they
iudged
all
those
vnworthye
of
theyr
companye
,
whiche
testifyed
any
goodnesse
to
come
from
him
,
though
neuer
so
truelye
,
and
all
vnder
the
pretence
of
righteousnesse
,
and
of
the
loue
of
God
,
Wherefore
then
shoulde
we
bée
troubled
when
the
worlde
hateth
vs
,
and
casteth
vs
out
of
his
Sinagogues
?
E.
Wée
ought
rather
to
reioyce
and
bée
glad
:
because
wée
being
not
forsaken
of
Christ
,
holde
fast
the
hope
of
euerlasting
lyfe
.
23.
Then
againe
called
they
the
man
that
was
blynde
,
and
sayd
vnto
him
,
Geue
GOD
the
prayse
:
wee
knowe
that
this
man
is
a
Synner
.
E.
The
Phariseis
are
verye
carefull
and
dilligente
to
obscure
and
hynder
the
glorye
of
GOD
in
Christ
.
For
as
Sathan
neuer
resteth
,
but
alwayes
goeth
séeking
whome
hée
may
deuoure
,
so
the
wicked
being
the
instrumentes
of
Sathan
,
doe
continuallye
séeke
to
hynder
the
glory
of
Christ
,
and
to
hurt
the
godlye
.
M.
These
Iewes
had
laboured
in
vaine
,
in
calling
and
in
examyning
the
Parentes
of
the
blind
man
.
For
they
failed
so
much
of
theyr
purpose
,
that
they
more
confirmed
this
miracle
,
than
they
obscured
the
same
.
Wherefore
they
returne
to
the
former
practise
,
subtillye
séeking
to
defame
the
aucthour
of
this
miracle
,
and
for
that
cause
,
they
call
before
them
againe
the
man
whiche
had
béene
blinde
,
after
they
had
sent
awaye
his
Parentes
.
C.
And
there
is
no
doubte
but
that
they
being
ashamed
called
the
blynde
man
,
whom
at
the
first
they
found
to
firme
and
constant
.
Thus
,
the
more
vehementlye
they
striue
against
God
,
the
more
they
entangle
and
insnare
them selues
.
Bv.
They
séeke
nowe
by
another
way
,
to
drawe
this
man
from
the
confession
of
the
trueth
,
that
is
to
saye
,
by
fayre
speaches
,
and
by
the
pretence
of
the
glorye
of
God
.
C.
For
they
exhorte
him
by
a
speciall
preface
to
geue
the
glory
vnto
God
:
but
by
&
by
they
forbyd
him
imperiously
,
that
he
aunswere
according
to
the
reason
of
his
owne
minde
.
Geue
God
the
prayse
.
R.
They
vsed
this
solemne
forme
of
speache
,
when
they
required
any
man
to
sweare
,
as
is
to
bée
séene
in
the
ninetéene
Chapter
of
the
seuenth
booke
of
Iosephus
.
R.
By
these
wordes
they
gaue
him
to
vnderstand
that
no
small
dishonour
was
done
vnto
GOD
,
if
so
bée
any
man
by
his
name
went
about
to
deceyue
.
And
verilye
so
often
as
any
of
vs
shall
sweare
,
this
preface
ought
to
come
into
our
mindes
,
that
the
trueth
maye
bée
no
lesse
precious
vnto
vs
than
the
glorye
of
God
.
But
we
sée
that
Hipocrites
,
when
they
pretende
the
greatest
reuerence
of
God
,
they
doe
not
onelye
dissemble
,
but
also
impudentlye
deceiue
:
for
wickedly
they
go
about
to
make
the
blind
man
to
swere
vpon
their
wordes
,
to
the
manifest
dishonour
of
God
.
B.
For
by
the
name
of
sinner
they
meant
,
that
the
Lorde
sought
to
transgresse
the
Lawe
of
GOD
:
As
if
they
shoulde
saye
,
It
is
plaine
that
hée
is
a
dishonest
and
wicked
person
.
M.
And
they
speake
vppon
their
aucthoritye
,
when
they
saye
,
Wee
knowe
.
As
if
they
shoulde
saye
,
It
is
not
méete
that
any
man
shoulde
thinke
otherwyse
than
we
thinke
,
whiche
haue
skill
and
knowledge
of
all
thinges
.
Let
it
therefore
satisfye
thée
,
that
we
so
thinke
.
After
the
same
maner
also
at
this
day
,
our
Bishoppes
and
Phariseis
,
taking
vpon
them
the
aucthoritie
of
Magistrats
,
doe
bouldly
pronounce
what
they
lust
,
as
though
they
hauing
the
keyes
of
knowledge
,
ought
to
be
beléeued
whatsoeuer
they
speake
,
as
when
they
saye
,
Wée
knowe
that
this
Doctrine
sauoureth
of
Heresie
,
wée
knowe
that
these
,
and
these
men
are
Heretiques
.
C.
Thus
God
reuealeth
the
wicked
counsailes
of
the
wicked
,
howsoeuer
they
goe
about
with
diuers
coullers
and
fayned
shadowes
to
couer
the
same
.
25.
Hee
aunswered
and
sayd
,
whether
he
be
a
sinner
or
no
,
I
cannot
tell
:
one
thing
I
am
sure
of
,
that
whereas
I
was
blind
,
now
I
see
.
M.
The
Euangelist
doth
not
in
vaine
vse
so
great
dilligence
in
putting
downe
vnto
vs
in
wryting
the
aunsweres
of
this
blinde
man
.
For
they
are
such
,
that
no
man
can
choose
but
maruaile
more
at
the
light
and
sight
of
the
internall
man
,
than
of
the
externall
man
.
The
Phariseis
had
sayde
,
Wee
knowe
that
this
man
is
a
sinner
,
that
is
to
saye
,
a
wicked
and
lewde
person
.
What
therefore
sayest
thou
?
Geue
the
glorye
vnto
God
,
confesse
the
trueth
.
To
these
wordes
the
blind
man
aunswered
.
Whether
he
be
a
sinner
or
no.
C.
The
which
wordes
ought
to
be
expounded
ironice
,
(
that
is
to
saye
,
meaning
that
hée
was
iust
)
that
he
might
more
sharpely
gaule
them
.
A
little
before
he
had
confessed
him
to
be
a
Prophet
:
when
hée
sawe
hée
profited
nothing
,
suspending
his
iudgement
of
the
person
,
he
propoundeth
the
matter
it selfe
.
For
hée
woulde
not
swarue
one
whit
from
the
true
testimonye
concerning
him
.
Therefore
this
graunting
vnto
them
doth
not
want
a
scorne
and
mocke
,
as
if
hée
shoulde
saye
,
Bv.
Whether
Iesus
bée
a
wicked
man
or
no
,
it
maketh
no
matter
vnto
mée
,
it
is
not
my
parte
to
iudge
him
:
this
one
thing
I
can
trulye
testifie
,
the
which
also
I
haue
found
true
by
experience
,
that
whereas
before
I
was
blinde
,
I
now
sée
.
M.
Wherefore
that
which
ye
require
at
my
handes
to
be
done
,
I
cannot
doe
with
a
good
conscience
,
by
which
I
am
constrayned
to
thinke
of
him
as
of
a
notable
Prophet
,
and
not
as
of
a
sinner
and
an
enemie
to
God
:
and
as
I
am
constrained
to
thinke
of
him
.
so
also
I
will
Iudge
and
speake
of
him
.
This
blinde
man
was
moued
nether
with
threatninges
,
nor
with
faire
woordes
,
but
doth
constantly
and
bouldely
proclayme
that
which
gréeued
the
aduersaries
,
and
which
they
woulde
,
if
they
had
coulde
,
haue
taken
out
of
the
heartes
and
mouthes
of
all
men
.
M.
Therefore
this
man
although
hée
were
a
laye
man
and
vnlerned
,
could
not
abide
,
vnwisely
rashly
,
to
subcribe
and
agrée
against
his
owne
conscience
to
the
opinion
of
the
Rabbines
and
Pharisées
.
Bv.
Thus
the
simple
truth
of
the
Gospell
,
by
imbecillytie
and
weakenesse
ouercommeth
the
strong
&
mighty
thinges
of
thys
worlde
.
26.
Then
sayde
they
to
him
againe
,
what
did
hee
to
thee
?
Howe
opened
he
thine
eies
.
M.
Now
the
Pharisées
retourne
to
the
straight
examination
of
the
worke
of
Christ
,
with
the
which
they
began
at
the
first
.
And
because
they
thought
they
had
gotten
a
simple
man
,
and
an
Idiot
before
them
,
whom
they
might
easilye
beguile
with
theyr
crafte
and
subtiltie
,
they
examine
him
by
certaine
shorte
Interrogatories
,
that
hée
aunswering
the
lesse
circumspectly
,
might
be
by
them
intrapped
,
and
that
they
might
thereby
get
occasion
to
blame
and
reprehende
the
facte
of
Christ
,
whereby
they
might
depriue
him
of
the
glorye
of
the
miracle
.
C.
Verilye
,
séeing
wée
sée
the
wicked
to
be
so
busy
&
careful
to
bring
their
wicked
actions
about
,
wée
may
be
ashamed
of
our
slouth
and
negligence
,
in
handeling
the
worke
of
Christ
so
negligentlye
.
27.
Hee
aunswered
them
,
I
toulde
you
yere
while
,
and
yee
did
not
heare
:
wherfore
would
ye
heare
it
againe
:
Will
ye
also
be
his
Disciples
?
C.
Séeing
the
enimies
of
Christ
sought
occasion
by
all
meanes
to
speake
euill
of
him
,
and
to
darcken
and
obcure
the
myracle
,
the
Lorde
doth
notablye
frustrat
their
deuises
,
without
the
quayling
of
the
blinde
mans
constancye
:
for
hée
doth
only
persist
in
his
constancy
,
but
doth
also
freely
and
seuerely
reprehend
them
,
for
that
they
sought
to
ouerwhelme
the
truth
which
was
sufficientlye
knowne
vnto
them
.
For
hée
casteth
in
their
téeth
their
péeuishe
hatred
of
Christ
.
Bv.
As
if
hée
shoulde
say
,
I
declared
to
you
euen
nowe
the
acte
,
and
the
manner
also
most
truelye
how
the
fame
was
done
:
the
which
yée
haue
hearde
,
and
no
doubt
doe
vnderstande
the
same
:
to
what
ende
then
shoulde
I
nowe
repeate
the
same
againe
,
except
ye
therefore
make
suche
dilligent
enquirie
,
that
when
ye
exactlye
know
the
matter
,
ye
also
will
be
his
Disciples
.
The
whiche
hée
spake
ironice
,
skorning
the
madnesse
of
the
blinde
Doctors
.
C.
For
by
these
wordes
he
meaneth
that
although
they
were
conuicted
a
hundred
times
,
they
were
so
malicious
that
they
woulde
neuer
giue
place
.
This
verelye
is
greate
boldenesse
,
that
a
contemptitible
and
base
man
,
yea
a
very
Begger
,
durst
take
vpon
him
so
carelesly
to
prouoke
against
him
the
wrath
and
displeasure
of
the
high
Priestes
.
If
so
small
a
beginning
of
Fayth
onelye
,
when
it
is
come
to
the
battayle
,
made
him
so
boulde
,
what
excuse
shall
they
haue
,
which
being
great
Preachers
of
the
Gospell
holde
theyr
peace
,
and
are
starcke
dumbe
,
being
out
of
all
daunger
and
perill
.
28
Then
rated
they
him
and
sayde
,
Bee
thou
his
Disciple
,
wee
are
Moises
Disciples
.
Bv.
The
Pharisées
being
greatly
moued
and
displeased
with
the
boldenesse
of
the
Begger
,
aunswered
nothing
,
but
onely
rated
and
reprooued
hym
.
The
Euanngeliste
doth
not
expresse
and
name
the
reproches
and
tauntes
which
these
holy
men
vsed
against
this
blinde
man
.
M.
But
it
is
like
,
that
whatsoeuer
the
furious
madnesse
of
anger
might
moue
them
to
speake
,
that
they
vttered
against
him
,
in
great
displeasure
.
And
amongst
many
this
was
one
,
that
they
called
him
a
forsaker
of
the
Lawe
.
For
in
their
iudgement
hée
coulde
not
be
a
disciple
of
Christ
,
but
he
muste
forsake
the
Lawe
of
Moyses
.
Setting
these
two
as
one
repugnaunt
to
the
other
:
C.
Euen
as
doe
the
Papistes
at
this
daye
,
who
let
not
to
oppose
and
sette
the
mother
Church
agaynste
the
Gospell
of
Christ
.
2.
Cor.
3
.
i7
A.
Thus
hipocrites
are
wont
to
rent
and
teare
God
,
when
they
collerably
pretend
his
name
.
If
so
be
Christ
be
the
soule
of
the
Lawe
,
as
Paule
teacheth
,
what
shall
the
Lawe
be
,
being
seperated
from
hym
but
a
dead
body
?
By
this
example
we
are
taught
that
God
is
not
truly
heard
of
any
man
but
of
him
which
geueth
attentiue
héede
vnto
his
voyce
,
and
vnderstandeth
what
he
speaketh
and
what
he
meaneth
.
R.
Wherefore
we
haue
the
nature
of
wicked
hipocrisie
very
well
depaynted
to
vs
in
these
wordes
.
For
hipocrisy
boasteth
of
God
,
boasteth
of
the
Fathers
,
obseruing
nothing
lesse
than
the
word
of
God
and
the
fathers
.
So
also
the
Phariseis
professed
them selues
to
be
the
Disciples
of
Moises
,
and
yet
beléeued
not
the
word
of
Moyses
,
Deu.
i8
.
i5
For
thus
he
writeth
A
prophete
will
I
raise
vp
from
among
youre
bretheren
,
M.
Séeing
therefore
Moyses
was
only
A
scoolmayster
directing
hys
Disciples
vnto
Christe
,
if
so
be
they
had
béene
his
very
Discipls
,
they
would
haue
nowe
forsaken
Moyses
,
and
cleaued
vnto
Christ
.
But
they
woulde
neyther
be
the
Disciples
of
Moyses
,
nor
yet
the
Disciples
of
Christ
.
29.
Wee
are
sure
that
God
spake
vnto
Moises
:
as
for
this
fellowe
,
wee
knowe
not
from
whence
hee
is
.
As
if
they
should
saye
,
There
is
no
cause
why
we
should
make
him
our
mayster
,
Moyses
is
our
mayster
and
teacheth
vs
,
whome
we
are
sure
that
God
hath
sent
,
approuing
the
same
by
many
and
sondry
signes
:
but
from
whence
this
fellow
is
come
,
we
knowe
not
:
naye
,
séeing
hée
is
lewde
and
wicked
,
we
coniecture
and
gather
that
hee
is
not
sente
of
God
at
all
.
C.
This
therefore
which
they
saye
,
that
they
knowe
not
Christ
from
whence
hée
is
,
is
not
referred
to
his
countrey
or
natiue
place
,
but
to
the
Prophetical
office
.
For
they
alledge
that
they
haue
noe
knowledge
of
this
vocation
,
that
they
might
receyue
him
as
a
Prophete
sent
of
God
.
M.
They
boast
that
they
know
howe
that
God
spake
vnto
Moyses
,
but
it
was
also
required
that
they
shoulde
knowe
what
God
spake
vnto
Moyses
,
and
that
they
shoulde
not
onelye
knowe
it
but
also
shoulde
imbrace
it
with
Fayth
,
and
obedience
:
and
shoulde
imbrace
not
suche
parte
thereof
as
pleased
them
,
but
euerye
whit
of
it
:
and
shoulde
interpret
the
fame
not
after
their
owne
scence
and
imagination
,
but
according
to
the
true
scence
of
the
Spirite
.
If
they
had
done
these
thinges
they
had
not
reiected
Christ
.
Let
them
noate
and
marke
this
clause
,
which
graunt
that
the
scriptures
of
boath
testamentes
haue
the
aucthorytie
of
the
worde
of
God
:
and
yet
for
all
that
doe
little
regarde
those
thinges
that
are
contayned
in
them
,
except
it
be
so
farre
forth
as
they
serue
for
their
tourne
.
That
which
Nicodemus
spake
differeth
farre
from
this
saying
of
the
Phariseis
,
which
affirme
that
they
know
not
from
whence
the
Lord
came
.
For
hée
sayde
,
Wee
know
that
thou
art
a
teacher
sent
from
God
.
For
no
man
can
doe
these
signes
which
thou
doest
except
God
were
with
him
.
30.
The
man
aunswered
and
sayd
vnto
them
:
This
is
a
merueilous
thing
,
that
yee
wotte
not
from
whence
he
is
,
and
yet
hee
hath
opened
mine
eies
.
Bv.
As
they
disputed
,
the
fayth
of
thys
Begger
increased
,
God
increasing
grace
in
his
harte
:
whereby
hée
bouldely
contemning
all
his
aduersaries
,
and
despising
all
perilles
(
as
all
the
faythfull
are
wont
to
doe
)
publikelye
toke
vpon
him
(
when
the
matter
so
required
)
to
defend
the
cause
of
our
sauiour
and
of
the
truth
,
and
to
confute
the
corrupt
toyes
ond
tryfles
of
the
Scribes
and
Pharisées
.
M.
Concerning
Moyses
hée
aunswereth
nothing
at
all
:
(
for
they
made
mention
of
him
besyde
the
purpose
)
but
hée
aunswereth
to
those
thinges
,
where
they
sayde
that
they
knewe
not
from
whence
Iesus
was
,
and
that
hée
was
a
sinner
.
C.
Therefore
hée
ouerthwartlye
robbeth
them
,
for
that
they
being
nothing
mooued
with
so
notable
a
myracle
,
fayne
that
the
calling
of
Christ
was
vnknowne
vnto
them
:
as
if
hée
should
saye
that
it
was
not
méete
that
so
notable
a
proofe
of
the
deuine
power
,
shoulde
be
nothing
regarded
,
and
that
the
vocation
of
Christ
so
confirmed
and
approued
,
shoulde
notwithstanding
haue
no
credite
with
them
.
Bv.
I
meruayle
(
sayth
hée
)
that
yée
know
not
from
whence
Iesus
mine
illuminator
came
.
R
,
I
can
hardly
be
perswaded
to
beléeue
that
ye
knowe
not
from
whence
hée
is
,
when
his
workes
declare
that
hée
was
sent
of
God
.
C.
Also
the
more
hée
vrgeth
their
grose
dulnesse
and
malice
,
the
more
hée
reasoneth
of
the
nature
of
God
.
31.
For
we
bee
sure
that
GOD
heareth
not
sinners
:
but
if
anye
man
bee
a
worshipper
of
GOD
,
and
obedient
vnto
hys
will
,
hym
heareth
hee
.
Bv.
As
if
hée
shoulde
saye
,
Euen
now
yée
obiected
vnto
mée
that
Iesus
was
a
wicked
and
lewde
person
.
Tell
me
I
praye
you
,
whether
GOD
heareth
godlye
or
vngodlye
and
wicked
men
.
All
men
saye
that
GOD
heareth
the
prayers
of
the
godlye
,
and
refuseth
the
prayers
of
the
wicked
.
The
godlye
by
fayth
knowe
God
,
by
fayth
they
call
vpon
GOD
,
and
by
fayth
they
giue
thankes
vnto
God
,
and
obey
his
wyll
.
But
God
hearde
the
prayer
of
Iesu
:
for
I
haue
receyued
my
syght
.
Therefore
Iesus
cannot
be
a
wicked
and
vngodlye
man
.
C.
They
are
deceyued
whiche
thinke
that
this
begger
spake
according
to
the
opinion
of
the
common
sorte
of
people
.
For
this
worde
(
Sinner
)
here
also
sygnifyeth
,
as
it
did
a
little
before
,
a
wicked
and
vngodlye
man
.
And
this
the
scripture
teacheth
alwaye
,
that
God
heareth
none
but
such
as
call
vpon
him
with
a
true
and
syncere
hearte
.
For
séeing
that
Fayth
onelye
maketh
vs
to
haue
accesse
vnto
God
,
Faith
maketh
vs
to
haue
ac●esse
vnto
God
.
it
is
most
certaine
that
the
wicked
cannot
come
vnto
him
:
yea
hée
testifieth
,
that
he
doth
abhore
theyr
prayers
,
euen
as
hée
doth
boath
their
sacrifices
.
For
hée
inuiteth
the
Children
of
God
vnto
him
by
a
singuler
priuiledge
,
Esay
.
1i
.
xi
and
it
is
the
Spirite
of
adoption
onely
which
cryeth
in
our
heartes
Abba
,
Rom.
8
.
i5
.
Galat.
4.5
Father
.
To
be
shorte
no
man
is
apt
to
praye
vnto
GOD
but
hée
which
hath
his
hearte
purged
by
fayth
.
But
the
wicked
as
they
prophane
the
holye
name
of
God
in
their
prayers
,
euen
so
they
deserue
rather
to
be
punished
for
their
sacriledge
,
Psa.
50
.
i6
.
than
to
obtaine
anye
thing
that
appertayneth
to
theyr
soules
health
.
As
wée
are
taught
in
the
fyfteth
Psalme
.
Therefore
this
Begger
doth
not
reason
amis
,
that
Christ
came
from
God
,
because
hée
hearde
and
graunted
hys
petitions
.
32.
Sence
the
worlde
began
was
it
not
heard
that
anye
man
opened
the
eyes
of
one
that
was
borne
blind
.
C.
Hereby
this
begger
doth
amplyfie
the
excelencye
of
the
miracle
,
because
so
farre
as
euer
any
man
coulde
remember
,
the
lyke
déede
was
neuer
hearde
of
to
bée
done
by
any
man
.
Wherevppon
it
followeth
,
that
they
are
wicked
and
vnthankefull
,
which
doe
willinglye
w●ncke
at
the
manifest
workes
of
God
.
M.
And
very
warelye
and
wyselye
he
sayth
not
,
From
the
beginning
of
the
worlde
,
the
eyes
of
one
that
hath
béene
borne
blinde
,
haue
not
bene
opened
,
but
,
From
the
beginning
of
the
worlde
it
hath
not
beene
hearde
&c.
For
he
doth
not
dispute
whether
God
euer
opened
the
eyes
of
one
that
was
borne
blynde
:
but
hée
sayth
that
it
was
neuer
hearde
that
any
man
did
suche
a
déede
.
For
this
is
the
drifte
of
his
argument
,
that
by
this
straunge
and
vnwonted
myracle
,
by
which
a
man
opened
the
eyes
of
one
that
was
borne
blinde
,
it
was
euidently
prooued
,
that
this
man
was
of
God
.
Wherevppon
also
he
addeth
,
saying
,
33.
If
this
man
were
not
of
God
,
hee
coulde
doe
nothing
.
C.
Therefore
he
gathereth
that
he
is
sent
of
God
,
because
he
was
indued
with
so
greate
power
of
the
spyrite
of
God
,
to
winne
credite
to
himselfe
and
to
his
doctrine
.
M.
By
these
wordes
therefore
he
confoundeth
that
which
the
Phariseis
had
spoken
,
This
man
is
not
of
God
,
for
hee
keepeth
not
the
Sabboth
daye
.
34.
They
aunswered
and
said
vnto
him
,
Thou
art
altogither
borne
in
sinne
,
and
doest
thou
teache
vs
?
And
they
cast
him
out
.
They
answered
&
said
.
Bv.
The
Phariseis
were
out
of
all
hope
that
this
begger
might
eyther
bée
corrupted
,
or
made
afearde
,
whereby
he
might
cease
from
preaching
of
Iesu
:
furthermore
our
Rabbines
and
doctors
were
ashamed
,
that
a
begger
and
ydyot
had
stopt
theyr
mouthes
.
Wherevpon
,
they
come
to
the
extremitye
,
and
laste
poynt
:
the
which
is
the
cruell
contempt
of
all
order
,
of
doctrine
,
and
admonition
,
and
the
condemnation
and
execration
of
the
truth
.
Prou.
18.3
For
when
the
wicked
commeth
,
then
commeth
contempt
:
and
with
the
vile
man
reproche
.
C.
And
there
is
no
doubt
but
that
they
alluded
vnto
his
blindenesse
:
euen
as
it
is
the
manner
of
prowde
men
to
vexe
such
as
are
in
myserye
and
calamitye
.
As
if
they
shoulde
saye
,
Thou
vile
begger
,
and
impudent
Knaue
,
darest
thou
be
so
bolde
as
to
teache
vs
,
our
Doctors
,
&
our
Rabbines
.
Our
labour
is
to
séeke
out
,
and
to
teache
that
which
wée
desire
,
and
it
is
thy
parte
to
hearken
vnto
our
commaundementes
:
wée
ought
to
be
heard
,
and
it
becommeth
thee
to
houlde
thy
peace
:
wée
are
holye
men
,
but
thou
art
a
miserable
sinner
.
Bv.
For
by
thy
wickednesses
and
heynous
offences
,
thou
hast
prouoked
Gods
vengeaunce
to
light
vppon
thée
,
thou
vile
wretche
,
insomuch
that
thou
being
stricken
with
blindnesse
hast
béene
iustlye
punished
of
God
,
who
hath
openly
plagued
thée
,
and
hath
marked
thée
as
one
abhominable
,
and
for
al
men
to
take
héede
of
.
R.
And
darest
thou
being
suche
a
one
dispute
with
vs
concerning
the
holinesse
of
religion
and
of
Fayth
?
M.
And
art
thou
so
impudent
,
that
thou
art
not
afeard
in
our
presence
to
reason
of
deuine
matters
,
euen
as
if
thou
wert
a
holy
,
iust
,
and
learned
man
,
and
wée
but
ydiotes
and
sinners
?
R.
Auaunt
with
thy
madnesse
thou
grose
Knaue
,
whome
it
beséemeth
not
to
talke
with
vs
.
C.
Therefore
they
doe
scorne
and
reproche
hym
,
euen
as
if
hee
had
brought
a
marke
and
shewe
token
of
his
wickednesse
,
euen
from
his
mothers
wombe
.
For
diuers
of
the
Scribes
were
perswaded
that
mens
soules
,
so
soone
as
they
were
departed
this
life
,
went
into
newe
boddyes
,
and
in
them
suffered
punishment
for
their
former
offences
.
Herevpon
these
men
thought
that
this
man
which
before
was
blind
,
was
then
defiled
with
his
sinnes
.
This
preposterouse
opinion
ought
to
teache
vs
to
beware
that
we
alwayes
measure
not
mens
synnes
with
the
scourges
,
and
punishmentes
of
God
,
as
we
hearde
before
in
the
second
verse
.
M.
Let
vs
also
noate
the
Pride
of
these
Doctoures
and
Rabbines
.
This
blinde
man
had
with
modestie
rendered
a
reason
of
his
opinion
concerning
Christ
,
by
which
hée
beléeued
that
he
came
as
a
Prophete
sent
of
God
,
vnto
the
which
he
was
prouoked
by
the
demaundes
of
the
Pharisées
:
also
hée
aunswered
that
which
was
agréeable
with
the
opinion
of
all
good
men
concerning
GOD
,
contayning
nothing
in
it
which
was
eyther
arrogantlye
spoken
,
or
impertinent
to
the
cause
,
of
the
which
he
was
demaunded
:
and
yet
notwithstanding
the
Pharisées
condemne
thys
modestye
of
impudency
,
because
it
was
boath
frée
,
and
also
repugnaunt
to
theyr
mallice
,
as
though
he
had
béene
so
arrogant
that
he
woulde
haue
taken
vppon
him
to
haue
taught
godly
&
learned
men
in
matters
concerning
faith
.
To
many
such
Doctors
the
Church
of
Christ
hath
at
this
day
,
who
iudge
it
to
be
great
impudencye
,
if
any
simple
and
ignorant
man
,
though
he
be
asked
,
doe
fréelye
vtter
hys
opinion
before
them
,
concerning
matters
of
Fayth
.
They
iudge
it
to
be
contumelious
to
their
dignitie
and
order
:
as
though
they
were
such
as
ought
onely
to
be
hearde
,
and
that
others
also
ought
not
to
be
hearde
,
and
as
though
God
were
not
woonte
to
giue
to
vnlearned
and
simple
men
more
fayth
,
feare
of
him
,
and
religion
,
than
to
these
greate
Doctors
:
wherehy
he
might
suppresse
the
pryde
of
men
.
C.
Wherefore
seing
GOD
ought
alwayes
to
be
hearde
,
by
whomsoeuer
hée
speaketh
vnto
vs
,
let
vs
learne
not
to
condemne
them
,
that
GOD
maye
alwayes
fynde
vs
apt
to
be
taught
and
méeke
,
although
he
shoulde
vse
the
moste
vile
man
in
the
whoale
worlde
to
teach
vs
.
For
there
is
no
greater
plague
,
than
when
our
eares
are
stopt
with
disdayne
lest
we
shoulde
voutsafe
to
heare
hym
,
who
admonisheth
vs
for
our
profite
.
And
they
caste
him
out
.
R.
Behoulde
how
impietie
is
prouoked
by
the
confession
of
the
name
of
Christ
:
and
what
fruite
hipocrisy
bringeth
forth
béeing
rightly
mooued
.
For
one
while
procéeded
from
the
Phariseis
,
hatred
,
another
while
enuie
,
somwhile
deceite
,
another
time
,
anger
,
somtime
rayling
and
reproche
,
and
another
while
contempte
of
their
neighboure
,
to
be
shorte
,
what
wickednesse
doeth
not
come
of
Infidelitie
,
Christ
the
authoure
of
all
goodnesse
being
reiected
?
Bv.
They
cursse
and
excommunicate
the
constant
Confessoure
of
Christ
,
they
declare
hym
to
be
an
heritique
,
a
wicked
person
,
and
one
vnworthy
to
be
hearde
,
and
not
to
be
vsed
in
familliaritie
and
frendshippe
,
by
good
men
.
M.
But
what
had
hee
done
worthy
of
reproche
and
what
was
he
?
In
their
Iudgement
he
was
altogether
borne
in
sinne
:
he
beganne
also
in
their
presence
to
teach
and
to
deuine
.
But
verely
they
knewe
well
ynough
before
they
called
him
the
second
tyme
,
that
he
was
borne
blinde
,
and
also
that
he
was
a
begger
.
Wherefore
then
doe
they
call
suche
a
one
before
them
againe
.
Verely
they
hoped
to
haue
abused
his
simplicitie
.
Euenso
our
Doctours
and
Rabbines
,
when
they
sée
oportunitie
,
call
before
them
ignoraunt
and
vnlearned
men
:
but
when
they
sée
that
striue
against
their
purpose
,
they
contumeliously
reiect
them
.
C.
But
as
concerning
the
manner
of
obiection
,
although
it
may
be
that
by
violence
they
cast
him
out
of
the
Temple
or
Sinnagoge
,
yet
notwithstanding
the
meaning
of
the
Euaungelist
seemeth
to
be
,
that
they
excommunicated
him
,
and
so
their
election
bare
a
countinaunce
of
Lawe
and
equity
.
And
this
doth
better
agrée
with
the
text
:
because
if
hée
hadde
bene
cast
foorth
by
contumelye
and
reproche
onelye
,
it
was
not
of
so
great
waight
,
that
the
same
shoulde
haue
come
by
fame
vnto
Christ
.
Bv.
Therefore
because
they
had
excommunicated
him
they
hoped
that
none
woulde
here
a
man
so
excommunicated
or
beléeue
his
wordes
and
testimonies
which
was
accursed
.
C.
But
we
are
taught
by
this
example
,
howe
friuilouse
and
vayne
the
curse
of
the
enemies
of
Christe
is
,
and
howe
litle
it
ought
to
bée
feared
.
If
so
be
wée
bée
cast
forth
of
that
congregation
in
the
which
Christ
raigneth
,
we
must
account
it
a
horrible
Iudgment
against
vs
,
because
we
are
geuen
to
Sathan
,
and
because
wée
are
banished
from
the
kingdome
of
the
Sonne
of
god
.
But
we
ought
willingly
and
of
oure
owne
accorde
to
flée
from
that
place
where
Christ
doth
not
gouerne
by
his
word
and
holy
Spirite
,
although
no
man
doth
expell
vs
:
so
farre
we
ought
to
be
from
fearing
that
cruel
Iudgement
,
which
the
wicked
exercise
against
the
seruauntes
of
Christ
.
R.
The
godly
beleeuing
in
Christ
must
be
as
the
excrementes
and
of
stouringes
of
this
worlde
.
35.
Iesus
heard
that
they
had
excommunicate
hym
:
and
when
he
had
founde
him
,
hee
sayde
vnto
him
,
Doest
thou
beleeue
on
the
Sonne
of
God
?
M.
The
Euangelist
here
speaketh
simply
and
according
to
the
common
manner
of
speache
saying
,
when
Iesus
had
hearde
that
the
Phariseis
had
cast
forth
or
excommunicate
this
blind
,
man
,
and
when
he
had
founde
him
.
&c.
and
he
meneth
that
this
eiection
and
excommunication
of
the
blind
man
was
by
and
by
knowen
abroade
.
Also
,
whereas
hée
sayth
that
the
Lorde
founde
the
blynd
man
,
doth
it
more
to
describe
vnto
vs
what
happened
abroade
,
than
to
declare
that
the
Lord
did
séeke
after
the
blynd
man
of
purpose
to
finde
hym
.
If
so
be
the
blinde
man
had
béene
kept
still
in
the
Sinagogue
,
it
was
to
be
feared
lest
hee
,
being
drawen
by
little
and
little
from
Christ
,
shoulde
haue
fallen
into
the
same
destruction
with
the
wicked
.
Now
christ
méeteth
with
hym
out
of
the
temple
as
he
wandereth
abroade
:
he
receiueth
and
imbraceth
him
whome
the
Priestes
had
caste
forth
:
he
erecteth
him
whome
they
had
cast
downe
:
and
offereth
lyfe
vnto
him
which
was
geuen
to
death
.
Of
the
lyke
we
haue
had
experience
in
oure
tyme
.
For
when
Luther
and
suche
lyke
reproued
in
the
beginning
the
grosser
sorte
of
abuses
of
the
Pope
,
he
had
small
,
or
almost
no
féeling
at
all
of
pure
Christianisme
.
But
after
the
Pope
had
thondered
out
his
curses
agaynst
them
,
and
when
they
were
cast
forth
of
the
Sinagogue
of
Rome
by
terrible
Bulles
,
Christ
reached
forth
his
hande
vnto
them
,
and
made
him selfe
fully
knowen
vnto
them
.
Thus
we
sée
that
there
can
be
nothing
better
for
vs
than
to
be
farthest
from
the
enemies
of
Christ
,
that
he
maye
approch
more
nere
vnto
vs
.
C.
For
to
be
eiected
of
the
Phariseis
is
to
be
ioyned
vnto
Christ
.
Therefore
they
which
suffer
anye
reproche
or
euill
for
the
truthes
sake
of
Christ
,
are
most
speciallye
honoured
of
GOD
.
For
as
hée
which
spendeth
his
money
for
Gods
sake
,
shall
finde
them
,
and
hee
which
hateth
his
soule
doth
most
of
all
loue
the
same
:
euen
so
hée
which
suffereth
reproch
for
Gods
sake
,
is
much
honoured
of
God
.
Bv.
Yea
it
is
necessarie
,
that
they
bée
first
condemned
and
cast
foorth
of
the
companye
and
congregation
of
infidels
,
which
will
or
desire
to
be
receyued
of
Christ
,
and
to
be
in
the
number
of
his
Disciples
.
For
except
thou
departe
from
Antechrist
and
from
the
wicked
,
Christ
will
neuer
receyue
thée
,
and
the
congregation
of
the
saintes
will
not
acknowledge
thée
,
For
whome
the
Phariseicall
pride
reiecteth
,
Christ
receyueth
and
imbraceth
.
For
to
be
secluded
from
the
communion
and
felowshippe
of
the
wicked
,
is
to
be
ioyned
vnto
Christ
:
and
to
be
condemned
of
those
which
séeking
to
establish
false
righteousnesse
,
doe
resist
the
true
righteousnesse
of
God
,
is
to
be
approued
:
also
to
be
reproched
and
abased
by
those
which
seeke
theyr
owne
glorye
,
to
obscure
the
glorye
of
Christ
,
is
great
prayse
and
glorye
:
and
to
receyue
cursynges
of
the
accursed
,
is
to
be
blessed
of
Goo
.
Bv.
Let
them
therefore
reioyse
and
be
glad
in
Christ
,
whome
the
wrath
of
the
Byshoppes
of
Rome
hath
cursed
for
receyuing
the
Gospell
.
For
the
Lorde
will
tourne
his
cursyng
into
blessing
.
Doest
thou
beleeue
on
the
sonne
of
God
.
M.
Christ
doth
not
aske
to
learne
as
though
he
were
ignoraunt
of
his
minde
,
but
to
teache
this
man
and
the
heareres
which
stoode
by
,
the
true
manner
of
iustification
.
C.
And
because
hée
speaketh
vnto
a
Iewe
,
who
knowing
the
doctring
of
the
Lawe
from
his
Childehoode
,
had
learned
that
God
had
promised
a
Messias
,
hée
exhorteth
him
to
followe
him
,
and
to
giue
his
name
vnto
him
.
Howbeit
hée
vseth
a
more
honorable
name
,
Mat.
22.42
than
they
were
wont
then
to
vse
.
For
the
Messias
was
onely
counted
the
Sonne
of
Dauid
.
36.
Hee
aunswered
and
sayde
:
who
is
the
Lorde
,
that
I
might
beleeue
on
him
?
Bv.
The
blinde
man
not
knowing
Iesus
as
yet
by
his
face
,
yet
notwithstanding
hauing
an
earnest
desyer
to
knowe
him
,
he
asketh
him
,
Who
is
that
sonne
of
God
:
C.
By
which
aunswere
it
appeareth
that
he
was
apt
and
ready
to
be
taught
,
although
as
yet
,
he
knewe
litle
or
nothing
concerning
Christ
.
As
if
he
should
saye
.
M.
I
am
ready
so
soone
as
he
shal
be
declared
vnto
me
to
imbrace
him
.
He
calleth
him
,
Lorde
,
according
to
the
manner
of
his
country
,
which
called
the
better
sort
of
men
Lordes
.
And
we
must
noate
that
the
blind
man
desiereth
to
bée
taught
of
the
Prophete
Christ
:
for
now
he
was
perswaded
that
Christ
was
sent
of
God
.
Wherefore
he
doeth
not
rashely
béeleue
his
doctrine
.
37.
And
Iesus
sayde
vnto
him
,
Thou
haste
boath
seene
hym
,
and
it
is
hee
whiche
talketh
with
thee
.
R.
That
fayth
which
is
conceiued
by
myracles
is
not
a
true
faith
:
but
that
which
commeth
by
the
hearing
of
the
word
of
God
,
is
the
true
Faith.
For
miracles
doe
not
bring
fayth
,
but
doe
only
confirme
that
fayth
which
was
conceiued
before
by
the
worde
.
Wherefore
that
the
blynd
man
which
was
now
restoared
to
his
syght
,
might
truely
béeleeue
,
Christ
creapeth
into
his
harte
by
his
worde
,
whereby
he
might
be
made
a
beleuer
as
one
borne
of
newe
seede
which
is
immortall
.
Iesus
woulde
be
acknoweledged
of
him
for
Christ
,
that
from
this
beginning
of
Fayth
he
might
bring
him
to
more
ful
and
perfect
knowledge
of
him
.
Bv
For
fayth
hath
his
degréese
and
his
increasinges
.
M.
The
Preterperfectence
semeth
here
to
bée
put
for
the
present
tence
.
For
before
this
time
this
blinde
man
had
not
séene
the
Lorde
.
Furthermore
we
must
noate
that
the
knowledge
of
Christ
is
not
denyed
to
those
that
aske
the
same
seriously
and
with
their
whoale
heart
,
and
which
are
ready
to
beléeue
,
although
in
the
sight
of
the
worlde
they
bée
neuer
so
base
and
abiecte
.
38.
And
hee
sayde
,
Lorde
I
beleeue
,
and
hee
worshipped
him
,
Lorde
J
beleeue
.
Bv.
As
if
he
shoulde
saye
,
I
beléeue
that
thou
art
the
Sonne
of
God
:
and
I
repose
my
whoale
trust
and
confidence
in
thée
.
M.
Here
wée
sée
that
the
true
knowledge
of
the
Sonne
of
God
whiche
is
conceiued
by
his
word
,
doth
not
onely
beget
faith
,
but
also
the
confession
of
Fayth
.
This
blynd
man
doth
not
saye
,
what
I
thinke
of
thee
I
will
kéepe
to
my selfe
but
by
and
by
before
them
al
which
were
present
setting
all
shame
aside
and
feare
,
he
confesseth
hys
Fayth
boath
in
word
and
in
worke
.
And
he
worshipped
him
.
C.
It
may
be
demaunded
whether
hée
gaue
vnto
Christ
diuine
worshippe
or
no.
The
word
which
the
Euaungelist
vseth
,
sygnifieth
nothing
else
but
a
sertayn
veneration
declared
by
the
bowing
of
the
knée
,
or
by
such
lyke
outward
signes
.
Notwitstanding
it
is
lykely
that
some
rare
and
vnwonted
kinde
of
worshippe
is
heare
noated
,
as
that
this
blind
man
gaue
much
more
honor
vnto
Christ
than
belonged
eyther
to
a
man
or
to
a
Prophete
.
Bv.
For
although
we
reade
often
tymes
in
the
Scriptures
,
that
men
haue
worshipped
men
,
that
is
to
saye
,
that
they
haue
done
their
obeysaunce
and
dutifull
curtesey
:
yet
notwithstanding
here
the
circumstaunces
do
proue
that
this
place
ought
to
be
vnderstode
of
that
odoration
which
belongeth
to
the
Sonne
of
God
only
.
C.
Although
therefore
the
blind
man
had
not
profited
so
farre
,
that
hée
knewe
Christ
to
be
God
manifested
in
the
fleshe
:
being
perswaded
notwithstanding
that
Iesus
was
the
Sonne
of
God
,
he
,
as
one
rauished
of
his
wittes
by
admiration
,
prostrated
him selfe
before
him
.
M.
This
place
,
playnely
ynough
proueth
the
diuinitie
of
our
sauiour
Christ
,
seing
he
requireth
men
to
beléeue
in
him
,
and
suffereth
hym selfe
at
diuers
times
to
be
worshipped
.
Bv.
Let
the
Iewes
and
Turkes
prate
with
the
Arians
at
their
pleasure
,
deniing
Iesus
which
was
borne
of
Mary
to
bée
the
Sonne
of
GOD
.
The
trueth
which
cannot
lye
,
the
moste
mightie
myracles
,
which
cannot
be
denyed
,
and
the
power
which
sencibly
worketh
in
the
Faythfull
,
testifie
Iesus
the
Sonne
of
Mary
,
to
be
the
true
and
natural
Sonne
of
God
,
M.
coessential
with
the
father
,
and
coequall
with
him
in
Diuinitie
maiestie
and
honoure
.
39.
Then
Iesus
sayde
vnto
him
,
I
am
come
to
Iudgement
in
this
worlde
,
that
they
which
see
not
might
see
?
And
that
they
which
see
might
bee
made
blinde
.
I
am
come
to
Iudgement
.
C.
Christ
in
this
place
calleth
that
Iudgement
by
which
he
restored
things
confounded
and
dispersed
into
their
due
and
Lawful
order
.
Notwithstanding
he
geueth
vs
to
vnderstand
that
this
was
done
by
the
wonderfull
counsayle
of
God
,
and
contrary
to
the
sence
and
vnderstanding
of
men
.
And
verely
there
séemeth
nothing
more
contrary
to
humaine
reason
,
than
that
they
should
be
blinded
from
the
light
of
the
worlde
which
sée
.
This
therefore
is
one
of
Gods
secrete
Iudgementes
,
by
which
he
casteth
downe
the
pride
of
men
.
B.
And
he
alludeth
to
that
sight
which
hée
had
geuen
to
the
blynd
man
.
As
if
hée
should
saye
,
As
I
haue
made
thée
béeing
starck
blind
to
see
in
body
:
so
I
geue
vnto
thée
&
to
others
also
(
which
thos
wise
men
of
this
worlde
contemne
in
diuine
matters
as
blinde
)
the
eyes
of
the
Spirite
,
that
ye
maye
sée
,
vnderstand
,
loue
,
and
possesse
those
thinges
,
whiche
yée
neuer
sawe
,
and
which
seeing
ye
would
not
sée
and
which
thinges
also
make
you
blessed
for
euer
.
Thus
those
wise
men
which
haue
séene
many
things
vnknowen
to
the
common
sorte
of
people
,
and
doe
think
that
as
yet
they
shal
sée
more
,
by
the
shining
brightnesse
which
I
teache
(
because
they
béeing
borne
of
the
Deuel
want
the
eyes
of
the
Spirite
)
doe
I
bereue
of
all
knoweledge
of
the
trueth
,
that
they
maye
misse
of
all
vnderstanding
of
that
which
is
right
,
and
that
they
being
starcke
blinde
maye
stumble
and
be
broken
vpon
mée
whiche
am
the
head
corner
stoane
immoouable
vpon
whome
also
I
my selfe
will
fall
at
the
Laste
and
grind
them
al
to
Poulder
.
C.
Also
we
must
noate
,
that
the
blindnesse
of
the
which
mention
is
made
here
,
commeth
not
so
much
of
Christ
as
it
doth
by
the
falte
and
corruption
of
men
.
For
he
doeth
not
properly
blynde
any
man
by
his
owne
nature
:
but
because
the
reprobate
doe
desyer
nothing
more
than
to
extinguish
his
light
,
it
is
necessary
that
the
eyes
of
their
mindes
which
are
infected
with
mallice
and
wickednes
be
darckened
and
shut
vp
by
the
light
offered
vnto
them
.
In
fine
,
forsomuch
as
Christ
by
his
owne
nature
is
the
light
of
the
worlde
,
this
is
accidentall
that
some
by
his
comming
be
made
blynd
.
By
the
waye
of
graunting
he
calleth
those
which
sée
,
Ironicée
vnbeléeuing
:
béecause
they
béeing
blinde
,
do
thinke
them selues
very
quicke
syghted
and
wise
,
and
béeing
puffed
vp
with
this
truste
they
will
not
voutsafe
to
heare
the
voyce
of
God
:
and
without
Christe
the
wisedome
of
the
fleshe
hath
a
gloriouse
shewe
:
because
the
worlde
doth
not
knowe
what
it
is
to
bée
wise
in
déede
.
Therefore
Christ
sayeth
that
they
do
sée
which
deceiuing
themselues
and
others
vnder
the
foolish
truste
of
wisedome
,
are
caried
awaye
with
their
owne
sence
and
do
make
account
of
their
owne
Immaginations
as
of
wisedome
.
Such
,
so
soone
as
Christe
appeareth
in
the
brightnesse
of
his
Gospell
,
are
blind
not
only
because
their
foolishnesse
is
vncouered
which
before
laye
hid
vnder
the
darckenes
of
Infidelity
but
also
because
they
béeing
plunged
by
the
Iuste
vengeaunce
of
God
in
déeper
darckenesse
,
doe
loose
that
litle
light
which
was
left
vnto
them
.
Wée
are
all
borne
blynde
:
but
yet
for
al
that
in
the
darckenesse
of
corrupt
&
defiled
nature
,
there
appeareth
still
sertain
sparckes
,
that
men
maye
differ
from
brute
beastes
.
Nowe
yf
proude
reason
béeing
puffed
vp
with
truste
and
confydence
of
it selfe
,
do
refuse
to
submit
it selfe
vnto
God
,
it
shall
seeme
to
be
wise
without
Christe
:
but
the
bryghtnes
of
Christ
at
the
length
shall
make
the
same
foolishnesse
:
because
then
the
vanitie
of
mans
minde
doeth
begin
to
appeare
when
heauenly
wisedome
doth
reueale
it selfe
.
But
our
Sauioure
Christ
had
a
farther
matter
to
expresse
in
these
wordes
.
For
ypocrites
be
fore
Christ
doth
shine
,
do
not
so
obstinately
resist
and
withstande
God
:
but
so
soone
as
the
Light
doth
shine
more
nerely
,
they
doe
make
open
warre
againste
God
.
This
wickednesse
and
Ingratitude
bringeth
to
passe
that
their
blindnesse
is
doubled
,
and
that
God
which
before
had
but
taken
awaye
the
light
from
their
eyes
,
doth
nowe
thruste
them
oute
altogether
Now
let
vs
noate
the
summe
of
this
place
,
which
is
that
Christ
came
into
the
worlde
,
to
illuminate
the
blynde
,
to
bring
those
quight
and
cleane
oute
of
their
wittes
which
séeme
wise
in
their
owne
conceites
.
M.
It
is
no
merueile
therefor
yf
the
Phariseis
saw
not
that
which
this
blind
man
sawe
,
when
they
sayde
that
Christe
was
of
God
,
whome
the
blinde
man
,
and
simple
Idiots
,
in
the
sight
of
the
world
,
knewe
to
come
from
God
:
because
by
the
iust
Iudgement
of
God
those
wise
men
are
blinded
by
the
comming
of
Christe
,
and
those
which
sawe
not
,
of
blind
,
are
made
to
sée
.
C.
And
in
the
former
place
Christ
made
mencion
of
illumination
,
because
this
is
the
proper
cause
of
his
comming
.
For
he
came
not
to
Iudge
the
worlde
,
but
rather
that
the
worlde
might
be
saued
by
him
.
Ioh.
3.17
Also
this
vengeaunce
or
iudgement
is
not
restrained
to
the
person
of
Christ
,
as
though
he
did
not
dayly
bring
this
to
passe
by
the
Ministers
of
the
Gospell
.
For
the
whiche
cause
we
ought
to
take
the
more
héede
lest
any
of
vs
by
our
vayne
and
mad
opinion
bring
this
horrible
punishement
vpon
vs
.
But
experience
doth
teache
how
truly
Christe
hath
vttered
this
sentence
.
For
wée
doe
sée
that
many
are
stricken
with
the
spirite
of
giddinesse
and
madnesse
for
no
other
cause
,
but
only
for
that
they
cannot
abyde
the
rysing
sonne
of
righteousnes
.
The
wicked
in
the
tyme
of
the
Lawe
receiued
this
punishment
:
for
the
Prophete
was
sent
to
blynd
the
people
,
Esay
.
6.9
.
that
séeing
,
they
might
not
sée
.
40.
And
some
of
the
Phariseis
whiche
were
with
him
hearde
these
words
,
and
saide
vnto
him
,
Are
wee
blinde
allso
.
Bv.
Thys
beggar
was
made
an
example
for
them
whiche
in
déede
were
starke
blynde
:
notwithstanding
they
acknowledge
their
blindnesse
and
Ignoraunce
and
are
illuminated
by
the
grace
of
Christ
.
And
the
Phariseis
are
made
an
example
,
which
thought
them selues
Iuste
and
holye
,
séemed
in
their
owne
conceite
wise
ynough
:
and
therfore
they
came
not
vnto
Christ
.
For
the
which
cause
they
aboade
in
blindnesse
and
in
the
darckenesse
of
erroures
and
sinnes
:
euen
as
the
Euaungelist
sheweth
afterwarde
in
playne
wordes
.
C.
They
perceyued
that
they
were
wounded
by
that
saying
of
Christe
:
and
yet
notwithstanding
they
séeme
not
to
bée
of
the
worste
:
because
the
open
and
sworne
enemies
of
Christ
did
so
abhorre
Christ
that
they
could
not
abyde
to
ioyne
them selues
vnto
him
.
But
these
coulde
abide
to
heare
Christe
,
but
yet
withoute
profite
:
because
no
man
can
bée
a
néere
disciple
of
Christ
,
but
he
which
forsaketh
him selfe
:
from
the
whiche
these
men
were
very
farre
.
M.
They
would
not
séeme
to
be
blinde
though
they
were
starcke
blynd
.
For
they
would
neither
be
reckoned
among
them
whome
béeing
blind
the
Lord
made
to
sée
,
nor
amongest
others
which
saw
,
whom
the
Lord
made
blind
.
Wherefore
(
because
they
were
puft
vp
with
Pride
)
they
thinking
that
they
shoulde
receiue
greate
iniury
,
yf
so
bée
they
were
reckoned
among
the
blynd
,
burst
forth
and
saye
.
Are
wee
blinde
also
.
C.
As
if
they
should
saye
,
Canst
thou
not
make
thy selfe
famouse
but
by
our
reproche
?
Is
this
to
be
suffered
that
thou
shouldest
get
honoure
to
thy selfe
by
our
contumely
?
And
whereas
thou
dooest
promise
light
to
the
blinde
:
get
thée
hence
and
auaunt
with
thy
goodnes
:
for
wée
wil
not
bée
illuminated
of
thée
vpon
this
condition
,
that
wée
shoulde
graunt
vnto
thee
,
that
we
haue
béene
hitherto
blind
.
M.
Doest
thou
thinke
no
better
of
vs
than
thou
doest
of
the
common
vnlearned
sorte
of
people
?
Doest
thou
think
vs
to
be
blind
men
lyke
vnto
other
vnskilfull
persons
,
séeing
we
haue
the
key
of
knowledge
,
and
are
the
masters
and
teachers
of
other
men
?
Thou
camest
to
geue
sight
(
thou
sayest
)
vnto
the
blinde
:
but
thou
art
a
seducer
of
the
blinde
.
Thou
seducest
the
blinde
vnlearned
multitude
:
but
thou
canst
not
so
deceiue
vs
which
are
not
blind
.
Hereby
wée
maye
sée
that
hipocrisy
is
alwaye
proude
and
spightfull
.
It
is
a
noate
of
pride
that
they
standing
in
their
owne
conceite
would
haue
no
parte
of
their
estimation
deminished
:
and
it
is
a
token
of
spight
,
that
when
their
disease
was
discouered
they
were
more
offended
at
Christ
euen
as
if
he
had
more
déepely
wounded
them
.
Hereof
commeth
the
contempte
boath
of
Christe
and
also
of
his
grace
which
he
offereth
.
In
this
word
also
there
is
contained
(
we
)
a
great
emphasis
and
force
:
thereby
declaring
,
that
although
all
others
were
blinde
,
yet
they
tooke
it
in
euell
parte
that
they
should
be
reckoned
among
the
common
sort
.
This
is
a
faulte
to
common
in
those
which
excell
others
,
who
béeing
dronken
with
disdayne
doe
almost
forget
them selues
that
they
are
men
.
41.
Iesus
saide
vnto
them
,
if
yee
were
blinde
,
he
should
haue
noe
sinne
:
but
nowe
yee
saie
,
we
see
:
therefore
youre
sinne
remaineth
.
M.
The
Lorde
doeth
so
beate
the
Phariseis
with
their
owne
rod
that
he
condemneth
vpon
them
their
owne
mouth
,
and
proueth
that
to
be
true
which
he
had
spoken
.
C.
Howebeit
these
wordes
haue
a
double
meaning
and
vnderstanding
eyther
that
ignoraunce
did
somwhat
mittigate
their
falt
:
except
they
being
plainly
conuinced
did
séeke
to
resist
the
truth
:
or
else
that
the
disease
of
Ignorance
was
curable
in
them
,
yf
so
be
they
did
acknoledge
him
.
The
wordes
of
Christ
hereafter
confirme
the
former
sentence
,
where
Christ
sayth
,
Iohn
.
i5
,
22
If
I
had
not
come
and
spoken
vnto
them
,
they
had
had
no
sinne
▪
&c.
But
because
it
followeth
in
the
text
,
But
nowe
they
saye
that
they
see
,
this
semeth
better
to
agrée
,
if
we
saye
that
he
is
blind
,
who
knowing
his
owne
blindnesse
,
seketh
remedy
for
the
disease
.
And
then
this
shal
be
the
summe
,
If
ye
knewe
your
euel
,
it
should
not
be
altogether
incurable
:
but
nowe
because
you
thinke
your selues
whoale
,
yée
abide
desperate
.
M.
They
were
therefore
blinde
(
wherevpon
in
another
place
he
calleth
them
blind
leaders
of
the
blind
)
but
not
as
were
the
Idiots
and
simple
sorte
:
Mat.
i5
.
i4
.
otherwise
he
would
haue
sayde
as
he
sayth
here
They
should
haue
had
no
sinne
,
yf
so
be
they
had
béene
blind
and
Ignorant
of
the
sacred
Scriptures
,
as
were
the
vnlearned
.
C.
Notwithstanding
when
he
sayeth
that
they
which
are
blind
haue
no
sinne
he
doth
not
therby
excuse
Ignoraunce
,
as
though
it
were
no
synne
:
only
he
geueth
vs
to
vnderstande
that
the
disease
maye
haue
a
remedy
when
the
same
is
felt
in
time
:
because
when
the
blind
man
commeth
to
be
restoared
to
his
sight
,
the
Lorde
is
ready
to
helpe
.
R.
As
if
Christ
shoulde
haue
sayde
,
if
so
be
you
knewe
your
blindnesse
,
the
synne
of
vnbeléefe
would
not
abide
in
you
,
but
puttinge
awaye
infidellitie
yee
woulde
beleeue
in
mée
:
but
because
yee
doe
not
knowe
your
blindnesse
,
therefore
ye
abide
vnbeléeuing
.
C.
For
they
are
incurable
who
hauing
no
feeling
of
their
synnes
despise
the
grace
of
God
.
R.
Therefore
that
is
horrible
blindnesse
to
be
Ignoraunt
of
our
blindnesse
,
euen
as
not
to
knowe
our
sickenesse
is
almost
a
disease
incurable
:
the
which
we
may
behould
in
mad
men
.
And
as
the
firste
step
to
recouer
helth
is
to
acknoweledge
our
Infirmitie
,
euenso
the
first
steppe
to
Fayth
is
,
to
knowe
our
impietie
and
Ignoraunce
.
i.
Ioh.
i
,
8
To
this
effecte
appertayneth
that
which
saint
Iohn
hath
writen
in
another
place
saying
,
If
we
confesse
our
sinnes
he
is
faithfull
and
Iuste
to
forgeeue
vs
oure
sinnes
,
and
the
bloud
of
Iesus
Christ
his
sonne
shall
cleanse
vs
from
all
Iniquitie
.
B.
Wée
sée
also
here
playnly
that
hée
condemneth
this
synne
,
namely
the
refusall
and
contempte
of
the
trueth
when
men
knowe
the
same
:
wherevpon
there
is
no
doubt
but
that
they
shall
haue
pardon
&
remission
with
saint
Paule
which
sinne
only
by
ignoraunce
and
either
neglect
the
trueth
or
else
persecute
the
same
.
The
truth
shal
be
knowen
at
the
length
to
the
reprobate
,
in
suchwise
that
they
them selues
shall
saye
they
sée
,
and
shall
haue
all
collers
and
pretence
of
Ignoraunce
taken
awaye
from
them
.
Suche
also
were
these
Phariseis
.
They
had
heard
those
thinges
of
the
Lord
,
and
saw
such
thinges
in
him
,
that
their
mindes
were
constrayned
to
acknoweledge
him
to
be
a
Prophete
of
God
:
and
yet
for
all
this
Sathan
did
so
carry
them
,
that
they
did
persecute
hym
with
mortall
hatered
.
Therfore
their
sinne
remained
,
Sinne
against
the
holye
ghost
.
without
pardon
or
remission
:
they
hauing
synned
agaynst
the
holy
Ghost
,
setting
them selues
so
openly
against
the
words
and
déedes
of
the
Lord.
Bv.
We
haue
also
here
a
sure
and
infallible
Iudgement
of
the
trueth
,
pronounced
against
the
maintainers
of
frée
will
.
For
yf
these
men
were
blynd
,
that
is
to
say
,
if
they
knewe
their
seruitude
,
infirmity
,
and
corruption
by
sinne
,
they
shoulde
be
illuminated
by
the
grace
of
Christ
:
but
now
because
they
sée
,
that
is
,
because
they
boast
of
the
strength
of
the
fleshe
,
and
do
not
only
magnifie
the
grace
of
Christ
,
blyndnesse
and
syn
remaineth
in
them
.
And
hée
sayth
plainly
,
Your
synne
remayneth
.
For
in
saintes
also
there
is
synne
:
but
it
is
taken
awaye
,
it
is
not
imputed
it
doth
not
remaine
:
in
the
wicked
only
there
remaineth
sinne
and
damnation
.
M.
There
is
therfore
a
passing
synne
and
a
remaining
synne
.
To
this
effect
parteyneth
this
saying
,
He
which
beleeueth
in
the
Sonne
,
hath
euerlasting
lyfe
:
but
hee
which
beleeueth
not
the
Sonne
,
shall
not
see
life
but
the
wrath
of
God
abydeth
on
him
.
Let
vs
therfore
beléeue
in
the
Sonne
of
God
,
let
vs
confesse
vnto
him
our
sinnes
,
that
we
being
illuminated
by
him
,
and
absolued
from
our
sinnes
,
wée
may
come
at
the
last
to
that
light
which
no
man
can
attaine
vnto
.
❧
The
tenth
Chapter
.
1.
Verely
,
verely
,
I
saye
vnto
you
,
hee
that
entereth
not
in
by
the
Doore
into
the
Sheepefoulde
,
but
clymeth
vp
some
other
way
,
the
same
is
a
Theefe
and
a
Robber
.
Verily
,
verily
,
J
saye
vnto
you
.
M.
BECAVSE
the
Priestes
,
Scribes
,
and
Pharisées
,
did
not
onely
submitte
themselues
vnto
Christ
,
but
also
did
chaleng
vnto
themselues
power
and
aucthoritie
ouer
the
people
of
God
,
euen
as
if
they
had
bene
their
true
pastours
and
guides
:
and
therefore
coulde
not
abyde
that
the
vnlearned
multitude
shoulde
beléeue
in
Christ
,
and
shoulde
follow
him
,
as
shéepe
doe
theyr
sheapehearde
:
the
Lorde
doth
verye
well
boath
to
the
confusion
of
false
pastours
,
and
also
to
the
confirmation
of
the
simple
,
propounde
all
this
whole
matter
after
the
manner
of
a
Prouerbe
,
by
which
hée
doth
describe
what
difference
there
is
betwéene
true
and
false
pastours
,
whiche
take
vpon
them
the
office
of
féeding
the
Shéepe
.
C.
And
because
the
fewnesse
and
small
number
of
the
faythfull
,
might
muche
discredite
hys
doctrine
,
hée
goeth
about
to
proue
that
not
all
which
vsurpe
office
in
the
Churche
are
to
be
reckoned
in
the
number
of
Pastours
and
sheepe
:
Shepe
and
the
Sheaphearde
.
but
that
the
true
Pastours
are
discerned
from
reprobates
:
and
the
true
shéepe
from
those
that
bee
counterfaytes
by
thys
marcke
,
if
so
be
that
hee
bee
the
onelye
scope
,
and
the
beginning
and
ending
of
all
thinges
.
This
admonition
is
necessary
for
all
ages
and
times
,
but
especially
for
this
our
age
.
For
there
is
not
a
more
pestilent
plague
to
the
Church
,
than
when
wolues
créepe
in
vnder
the
cloake
of
pastoures
.
Christ
doth
plainly
here
deny
them
to
be
counted
for
pastoures
,
which
boast
that
they
ought
so
to
be
taken
and
accounted
of
or
that
they
ought
to
be
nombered
among
the
shéepe
,
which
glory
in
externall
signes
.
He
speaketh
here
of
the
Iudaicall
Church
:
and
in
this
poynt
there
is
noe
greate
difference
betwéene
that
and
oures
.
He
that
entereth
not
in
.
R.
Christ
doeth
not
by
naked
and
bare
wordes
euen
at
the
first
teach
that
he
is
a
shepheard
,
but
by
this
parable
suspendeth
the
mindes
of
his
auditoures
,
that
afterwarde
by
the
exposition
of
the
same
he
might
make
that
which
in
the
beginning
they
heard
not
without
admiration
and
a
desier
to
knowe
,
to
sinke
deper
into
their
mindes
.
C.
But
they
doe
foolishly
which
discus
very
curiously
euery
part
of
this
parable
Let
it
therefore
suffice
and
satisfie
to
hould
this
summe
,
namely
,
that
forsomuch
as
Christ
maketh
his
Church
like
vnto
a
shepfould
,
into
the
which
God
gathereth
all
his
shéepe
together
,
he
compareth
himself
to
a
dore
,
because
there
is
no
other
enterance
into
the
Church
than
by
him
.
Herevpon
it
followeth
that
they
are
good
Pastoures
which
lead
the
right
waye
vnto
Christ
:
they
which
geue
them selues
to
Christ
aloane
,
are
rightly
sayd
to
be
gathered
into
Gods
shepfould
,
and
to
be
of
his
flocke
.
Moreouer
,
all
this
is
referred
to
doctrine
.
For
seeing
in
Christ
all
the
treasures
of
wisdome
and
knowledge
are
hid
,
he
which
swerueth
from
him
is
neither
in
the
right
waye
nor
yet
is
like
to
enter
in
by
the
dore
.
Therefore
we
shall
easyly
know
which
is
the
true
Church
and
who
are
to
be
heard
▪
as
true
Sheapeheardes
,
if
so
be
we
despise
not
the
admonition
of
Christ
.
2.
But
hee
that
entereth
in
by
the
doore
is
the
Sheapehearde
of
the
sheepe
.
C.
If
so
be
therefore
they
whiche
are
called
Sheapeheardes
,
doe
séeke
to
draw
vs
awaye
from
Christ
,
they
are
to
bée
shunned
no
lesse
then
Woolues
and
Theeues
,
for
suche
are
not
true
shéepeheards
,
because
they
enter
not
in
by
the
Doore
.
Neyther
must
wée
haue
fellowshippe
and
societie
with
any
other
flocke
than
with
that
which
agréeth
and
abydeth
in
the
pure
faith
of
the
Gospell
.
For
this
cause
Christ
exhorteth
his
Disciples
to
seperate
themselues
from
the
vnbéeléeuing
multitude
,
and
not
suffer
themselues
to
be
gouerned
of
wicked
priestes
neyther
to
suffer
themselues
to
be
deceyued
by
vayne
and
friuolous
names
.
A.
Because
false
Prophetes
come
in
shéepes
clothing
,
being
inwardelye
rauening
Woolues
.
3.
To
him
the
Porter
openeth
,
and
the
sheepe
heare
hys
voyce
,
and
hee
calleth
his
owne
sheepe
by
name
,
and
leadeth
them
out
.
C.
This
Porter
or
Doorekéeper
is
God
,
whose
Iudgement
Christ
séemeth
to
oppose
against
the
false
opinion
of
men
in
approuing
Pastors
.
As
if
hée
shoulde
saye
,
Others
the
worlde
dothe
willingly
receyue
,
and
doth
gladlye
honor
them
:
but
GOD
who
hath
power
and
aucthoritie
,
doth
acknowledge
and
approue
no
others
than
such
as
leade
the
Shéepe
by
this
waye
.
Then
followeth
the
obedince
of
the
shéepe
.
For
they
heare
the
voyce
of
the
Porter
.
This
therefore
ought
to
be
referred
to
the
mutuall
consent
and
agréement
of
Faith
,
because
by
the
only
spirite
of
God
the
Disciple
and
the
Teacher
are
lincked
togeather
,
that
as
the
one
goeth
before
,
so
the
other
followeth
after
.
Some
notwithstanding
referre
it
to
the
priuate
knowledge
,
which
the
pastour
ought
to
haue
of
euery
one
of
his
shéepe
.
But
the
former
sen●e
séemeth
to
bée
more
firme
.
4.
And
when
hee
hath
sent
forth
his
owne
sheepe
,
he
goeth
before
them
,
and
the
shepe
follow
him
:
for
they
know
his
voice
.
C.
Hée
meaneth
that
the
shéepe
do
discerne
and
knowe
the
Sheapheards
from
wolues
,
euen
by
their
voice
.
This
is
that
spirite
of
discretion
,
1.
Ioh.
4.1
by
which
the
elect
of
God
do
iudge
and
discerne
the
truth
from
the
false
inuencions
of
men
.
A.
Wée
are
commaunded
to
proue
the
spirites
whether
they
bée
of
GOD
or
no
:
but
that
wee
maye
discerne
the
spirites
of
trueth
,
from
the
spirites
of
errour
,
it
is
necessary
that
we
haue
the
spirite
of
discrecion
,
whiche
maye
seale
the
trueth
of
God
in
our
heartes
.
C.
Therefore
the
knowledge
of
the
truth
goeth
before
in
the
shéepe
of
Christ
,
and
then
followeth
a
serious
desyre
to
obeye
:
that
they
maye
not
onely
knowe
what
is
true
,
but
also
receyue
the
same
with
their
whole
heart
,
and
may
followe
the
Sheapheard
.
5.
A
straunger
wyl
they
not
followe
,
but
wyll
flee
from
him
:
for
they
knowe
not
the
voyce
of
straungers
.
Bv.
Because
the
Faithfull
doe
neyther
knowe
nor
receyue
any
other
Doctrine
than
the
doctrine
of
Christ
,
(
euen
as
a
chast
wyfe
onely
obeyeth
the
commaundementes
of
her
husbande
)
they
doe
flée
from
him
,
which
bringeth
not
the
worde
of
Christe
,
C.
neyther
doe
they
harken
to
the
voyce
of
straungers
,
neyther
are
they
scattered
,
when
they
are
called
vpon
.
6.
This
prouerbe
spake
Iesus
vnto
them
:
but
they
vnderstode
not
what
thinges
they
were
,
which
he
spake
vnto
them
.
R.
The
wisedome
of
God
being
hyd
vnder
foolishnesse
,
can
not
bée
knowne
of
the
wisedome
of
the
fleshe
.
M.
If
any
man
demaunde
wherefore
the
Lord
vsed
a
Prouerbe
,
when
no
doubte
hée
knewe
that
his
aduersaries
vnderstoode
not
the
same
,
let
him
reade
our
annotacions
vppon
the
thirtéene
Chapter
of
Mathewe
beginning
at
the
thirtéene
verse
.
7.
Then
sayde
Iesus
vnto
them
againe
:
Verily
,
verily
,
I
say
vnto
you
,
I
am
the
doore
of
the
Sheepe
.
Bv.
When
the
Phariseis
vnderstoode
not
what
this
parable
meant
,
it
pleased
the
Lorde
to
adde
the
exposition
of
the
same
:
C.
the
whiche
if
he
had
not
done
,
all
that
he
spake
,
had
béene
allegoricall
.
Bv.
And
he
beginneth
with
an
oath
,
lest
we
should
make
any
doubt
of
the
present
doctrine
.
C.
For
that
which
was
principall
in
the
similitude
he
nowe
plainelye
expoundeth
,
Bv.
and
hée
openeth
certayne
thinges
,
by
the
coniecture
whereof
,
we
maye
easelye
open
and
dissolue
the
rest
.
C.
When
he
affirmeth
that
hée
is
the
doore
,
hée
geueth
vs
to
vnderstande
that
the
principall
part
of
all
spirituall
Doctrine
,
is
contayned
in
him
.
Wherevpon
the
Apostle
Paul
being
one
of
the
Shéepheards
,
thought
it
not
néedefull
to
know
any
thing
,
saue
Iesus
Christ
Crucified
.
And
the
wordes
of
Christ
are
in
effecte
,
as
if
hée
shoulde
haue
sayde
,
that
it
is
hée
aloan
to
whome
we
ought
to
be
gathred
.
R.
Christ
also
is
the
doore
,
by
which
the
good
Shéephearde
doeth
enter
into
the
shéepe
of
the
Church
:
hée
is
also
the
doore
by
which
euerye
Faithfull
man
entereth
into
his
heauenly
Father
,
and
by
whome
the
Father
is
reuealed
to
the
faithfull
.
Therefore
first
of
all
Christ
is
the
doore
to
the
Shéepe
of
the
Churche
,
Christ
is
the
doore
into
the
sheepefolde
.
for
the
whiche
cause
no
man
can
teache
rightlye
in
the
Churche
,
except
he
teache
Christ
truelye
,
and
excepte
he
preache
the
Gospell
of
Christ
purelye
without
mixing
the
same
with
humaine
tradicions
.
For
the
heart
of
the
Faithfull
is
not
quickened
,
neyther
receyueth
any
consolation
,
but
onelye
by
the
Gospell
of
Christ
.
C.
Wherfore
Christ
inuiteth
and
calleth
all
which
desire
saluacion
,
and
exhorteth
them
to
come
vnto
him
:
by
whiche
wordes
hee
declareth
that
they
wearye
them selues
in
vaine
,
which
forsaking
him
séeke
to
drawe
nigh
vnto
God
:
because
there
is
but
one
onelye
gate
open
to
come
vnto
him
,
all
other
wayes
and
passages
being
quite
shutte
vp
.
8.
All
,
euen
as
many
as
came
before
mee
,
are
theeues
and
robbers
:
but
the
sheepe
dyd
not
heare
them
.
All
,
euen
as
many
.
A.
This
place
hath
béene
diuerslye
expounded
,
being
restrained
of
some
to
Iudas
of
Galilee
,
and
to
such
lyke
.
C.
But
Christe
generallye
compareth
all
false
doctrines
with
the
Gospell
,
and
all
false
Prophetes
with
Godlye
teachers
.
But
yet
this
sentence
is
not
absurdlye
extended
to
the
Gentiles
,
because
whosoeuer
from
the
beginning
of
the
worlde
haue
professed
them selues
to
bée
teachers
,
and
haue
not
sought
to
gather
shéepe
vnto
Christ
,
they
haue
abused
this
tytle
to
the
destruction
of
soules
.
But
this
doth
nothing
at
al
appertaine
to
Moyses
and
the
Prophetes
,
who
sought
nothing
more
,
than
to
establishe
the
kingdome
of
Christ
.
R.
For
to
come
before
Christ
in
this
place
,
is
not
to
goe
before
Christ
in
time
,
but
to
teache
other
doctrine
beside
the
doctrine
of
Christ
.
Moises
was
before
Christ
,
the
Prophets
also
were
before
Christ
:
but
they
taught
the
Church
of
the
Lorde
by
the
Spirite
of
Christ
,
and
preached
Christ
plainelye
,
though
hée
laye
hid
vnder
shadowes
and
Tipes
.
1.
Pet.
i
,
21
.
A.
For
Peter
sayeth
that
the
spirite
of
Christ
was
in
them
:
also
hée
saieth
that
the
holye
menne
of
God
spake
being
inspired
with
the
spirite
of
Christ
2.
Pet
1
,
2i
,
R.
Wherefore
they
are
with
Christ
true
Pastours
,
because
,
they
entered
in
to
the
Church
by
the
worde
of
the
Lord
,
and
fed
the
people
of
God
in
the
pastures
of
Christ
.
C.
Therefore
we
must
noate
by
the
wordes
of
Christ
,
that
thinges
contrary
are
compared
here
together
:
but
yet
betwene
the
Lawe
and
the
Doctrine
of
the
Gospell
,
there
shal
be
so
litle
difference
and
contrarietye
found
,
that
the
Lawe
shal
appeare
to
bée
nothing
else
but
a
preparatiue
to
the
Gospell
.
To
be
short
,
Christ
testifyeth
that
all
doctrines
,
by
which
the
world
hath
béene
seduced
from
him
,
were
nothing
but
mortall
plagues
,
because
without
him
,
there
is
nothing
but
deadly
destruction
.
R.
therefore
all
the
teachers
of
humaine
tradicions
,
and
the
carnal
interpretours
of
the
Law
are
Théeues
and
murderers
:
for
with
theyr
pestilent
docttrine
they
murder
soules
.
For
they
which
beléeue
lyes
,
doe
perishe
togeather
with
the
lyes
whiche
they
beléeue
.
C.
Neuerthelesse
by
these
we
are
taught
,
Antiquitie
proueth
not
the
truth
.
how
much
God
estéemeth
of
antiquitye
,
and
how
much
also
we
ought
to
esteme
of
the
same
,
so
often
as
it
is
brought
in
,
to
contend
with
Christ
.
For
to
the
end
no
man
myght
bee
moued
herewith
,
that
in
all
ages
there
haue
béene
teachers
,
who
haue
cared
for
nothing
lesse
,
than
to
direct
&
leade
men
vnto
Christ
,
Christ
himselfe
expreslye
sayth
that
it
maketh
no
matter
how
many
such
there
haue
béene
,
or
howe
long
agoe
they
haue
béene
,
because
this
is
to
be
considred
,
that
there
is
but
one
doore
,
the
which
whosoeuer
leaueth
,
and
diggeth
vp
gates
,
and
breaketh
vp
doores
to
enter
in
,
is
a
Théefe
and
a
Robber
.
But
the
Sheepe
did
not
heare
them
.
M.
By
these
shéepe
hée
meaneth
the
elect
:
C.
and
hée
proueth
that
they
were
not
of
the
Churche
of
God
,
which
haue
béene
led
out
of
the
waye
by
false
teachers
.
First
of
all
this
is
therefore
spoken
,
lest
when
wée
behoulde
the
great
multitude
of
suche
as
go
astraye
,
wée
by
their
example
thinke
,
that
wée
also
may
go
astraye
and
perish
.
For
this
is
no
small
consolation
and
matter
of
trust
,
when
we
knowe
that
Christ
hath
alwayes
defended
his
shéepe
from
the
manifolde
lyings
in
wayght
of
woolues
and
théeues
.
A.
To
this
effect
also
pertayneth
that
which
hée
sayth
in
another
place
,
namely
,
that
false
Prophetes
,
and
false
Christes
shoulde
worke
wonders
,
so
that
many
shoulde
be
seduced
,
and
euen
the
elect
also
if
it
were
possible
.
Mat
24.24
C.
It
may
bée
,
and
often
times
it
commeth
to
passe
,
that
the
shéepe
doe
erre
and
goe
astraye
,
before
they
be
gathered
into
the
Shéepefolde
of
Christ
,
that
is
to
saye
,
before
their
calling
.
In
like
manner
it
commeth
often
times
to
passe
,
that
they
which
haue
béene
of
the
housholde
of
Fayth
,
are
straungers
for
a
time
,
and
after
a
sorte
doe
cease
to
be
sheepe
:
but
these
thinges
are
nothing
repugnaunt
with
this
sentence
of
Christ
for
thys
is
the
simple
meaning
of
Christ
that
al
the
elect
of
God
,
though
they
haue
bene
tempted
with
an
innumerable
sort
of
errours
,
are
notwithstanding
kept
in
the
obedience
of
godly
Fayth
,
least
they
shoulde
be
made
a
praye
for
Sathan
and
his
ministers
.
And
this
worke
of
God
is
no
lesse
wonderfull
,
when
hée
gathereth
togither
the
shéepe
that
for
a
time
haue
gone
astraye
,
than
if
they
shoulde
haue
remayned
shutte
vp
in
the
shéepefolde
for
euer
.
For
this
is
alwaye
and
without
exception
true
,
that
they
are
not
of
vs
,
i.
Iohn
i
,
i9
which
goe
out
from
vs
:
but
they
which
are
of
vs
doe
abyde
with
vs
to
the
ende
of
the
worlde
.
Bv.
Therefore
because
the
electe
haue
alwayes
the
marcke
of
Goddes
Children
and
of
the
Lordes
flocke
printed
in
their
heartes
,
by
and
by
they
knowe
that
the
same
which
is
sette
forth
by
false
teachers
,
procéedeth
from
another
spirite
.
These
shéepe
loue
Christ
,
desyer
christ
and
séeke
after
Christ
:
yf
any
man
therefore
preach
him
,
if
any
man
bring
hys
word
,
they
ioyfully
receiue
the
same
:
whereas
they
do
not
know
a
straungers
voyce
but
flee
from
the
same
.
They
are
straungers
which
differ
from
Christe
,
which
want
the
spirite
of
Christe
,
and
which
abhorre
the
voyce
of
Christ
,
that
is
to
saye
they
are
straungers
which
forsake
the
true
Faith.
The
Bishoppe
of
Rome
a
false
teacher
.
Wherefore
let
not
the
Bishop
of
Rome
maruel
that
we
wil
not
heare
his
voyce
:
For
he
preacheth
not
vnto
vs
Christ
the
true
Shepheard
&
in
him
all
thinges
,
but
he
preacheth
vnto
vs
him selfe
.
For
he
would
séeme
to
bée
,
and
would
be
accounted
in
déede
,
the
heade
of
the
vniuersall
Church
,
he
boasteth
him selfe
to
be
the
great
Pastoure
in
earth
,
the
vicar
of
Christ
,
which
can
bind
and
remit
our
sinnes
.
Therefore
séeing
we
are
Christes
and
doe
knowe
no
mans
voyce
but
the
voyce
of
this
our
Shepheard
,
let
that
Lycaon
,
with
his
deceyuours
,
and
false
teachers
go
to
the
place
which
hée
hath
deserued
.
Lycaon
was
a
King
of
the
Archades
who
went
about
by
murder
to
deface
the
God
Iupiter
,
as
Ouid
writeth
.
C.
But
if
so
bée
the
number
of
the
Faythfull
be
lesse
then
were
to
be
wished
,
also
if
so
be
many
out
of
a
fewe
slide
awaye
,
the
godly
teachers
haue
herewith
all
to
comforte
them selues
that
Gods
elect
which
are
the
shéepe
of
Christ
heareth
them
.
A.
He
which
knoweth
God
(
saith
saint
Iohn
)
heareth
vs
.
C.
It
is
our
partes
dilligently
to
endeuour
our selues
,
&
by
all
means
to
seke
to
bring
the
whoale
world
to
the
vnitie
of
fayth
,
if
it
might
be
:
in
the
mean
time
let
vs
be
contented
with
our
nomber
be
it
neuer
so
small
.
9.
I
am
the
doore
:
by
me
if
any
man
enter
in
,
hee
shall
bee
safe
,
and
shall
goe
in
and
out
,
and
finde
pasture
.
I
am
the
doore
R.
Twise
Christ
calleth
himselfe
the
Doore
,
not
by
superfluous
repitition
,
but
by
a
necessarye
explication
of
a
double
Doore
.
B.
For
there
is
a
Doore
of
true
pastours
,
and
another
also
for
shéepe
,
as
we
haue
declared
before
in
the
seauenth
verse
.
By
me
if
any
man
enter
.
C.
A
notable
consolation
for
the
godlye
:
For
Christ
promiseth
vnto
them
health
,
and
a
prosperous
state
.
Then
hée
expresseth
two
partes
:
the
first
is
,
that
they
shall
go
safely
whether
soeuer
it
shall
be
néedefull
:
the
seconde
is
,
that
they
shall
eate
to
their
contentation
.
By
egresse
and
regresse
,
that
is
to
say
,
by
going
out
and
comming
in
,
the
Scripture
often
times
meaneth
all
the
actions
of
mans
lyfe
.
2.
Par.
2.10
Deu
,
28.6
Psa
12i
,
8
M.
as
in
the
first
Chapter
of
the
seconde
booke
of
Cronicles
in
the
eyght
and
twentie
Chapter
of
Deuteronomie
,
and
in
the
hundered
and
one
and
twentie
Psalme
.
C.
Therefore
in
these
wordes
a
double
vse
of
the
Gospell
is
commended
vnto
vs
:
the
first
,
that
in
Christ
our
soules
shall
finde
pasture
,
which
otherwise
are
readye
to
pine
,
and
are
fedde
with
nothing
but
winde
:
the
seconde
,
that
he
will
be
a
sure
defence
and
forte
to
vs
,
against
the
inuasion
of
Wolues
and
théeues
.
R.
For
the
Gospell
,
the
wordes
of
lyfe
,
righteousnesse
,
saluation
,
lyfe
,
and
all
Gods
graces
,
are
pasture
.
And
all
these
thinges
are
found
by
fayth
in
Christ
.
If
any
man
by
reason
of
sinne
,
Faith
findeth
Pasture
.
doth
hunger
after
righteousnesse
:
If
any
man
by
reason
of
affliction
,
doe
hungar
after
consolation
:
If
anye
manne
by
reason
of
death
doe
hunger
after
lyfe
,
hée
shall
fynde
pasture
in
Christ
,
that
is
to
saye
,
righteousnesse
,
consolation
,
and
life
:
M.
he
shall
enioye
all
the
benifytes
of
the
kingdome
of
heauen
,
and
shall
be
satisfyed
at
the
full
.
A.
This
is
euen
the
verye
same
whiche
hée
expressed
at
a nother
time
,
saying
,
Ioh.
6.35
Hee
wich
commeth
vnto
mee
,
shall
not
hungar
and
hee
which
beleeueth
in
mee
shall
not
thirst
.
Bv.
Reade
also
the
thrée
and
twentie
Psalme
.
10.
A
Theefe
commeth
not
but
for
to
steale
,
kill
,
and
to
destroye
:
I
am
come
that
they
might
haue
life
,
and
that
they
might
haue
it
more
aboundantlye
.
By
a
sertaine
Antithesis
,
Christ
compareth
his
worde
and
Gospell
,
with
false
doctrine
.
C.
And
doth
as
it
were
pull
vs
by
the
eare
,
lest
falling
a
sléepe
,
the
ministers
of
Sathan
do
circumuent
vs
before
we
be
aware
.
For
our
ouermuch
securitie
bringeth
to
passe
,
that
béeing
naked
on
euery
side
we
are
in
the
daunger
of
false
doctrines
,
because
we
are
not
circumspect
and
fearfull
ynough
of
so
many
false
teachers
.
It
is
not
without
cause
therefore
that
oure
sauiour
Christ
affirmeth
that
false
teachers
,
how
smoothely
soeuer
they
insinuate
them selues
,
doe
alwayes
bring
with
them
dedly
poyson
,
to
the
ende
we
might
bée
the
more
carefull
to
driue
them
awaye
.
A.
The
like
admonition
the
Apostle
Paule
geueth
vs
,
saying
,
Take
hede
that
no
man
spoyle
you
through
vaine
Philosophy
:
Againe
he
saith
,
now
I
besech
you
brethren
,
marke
them
which
cause
deuision
,
and
geue
occasions
of
euell
,
Rom.
6
.
i7
contrary
to
the
Doctrine
,
which
ye
haue
lerned
,
and
avoyde
them
.
For
they
that
are
such
serue
not
the
Lord
Iesus
Christ
,
but
their
owne
belly
:
and
with
sweete
and
flattering
words
deceiue
the
harts
of
the
Innocentes
.
Also
he
sayeth
,
For
such
false
Aposteles
are
deceitful
workers
transformed
into
the
Aposteles
of
Christ
.
And
no
meruaile
:
For
Sathan
himselfe
is
transformed
into
an
Aungell
of
light
.
2
,
Cor
,
11.13
Therefore
it
is
no
great
thing
though
his
Ministers
be
transformed
as
the
Mininisters
of
righteousenesse
whose
ende
shal
be
according
to
their
workes
.
Bv.
These
thinges
are
applied
vnto
those
,
which
séeke
not
after
Christ
,
and
enter
not
in
by
the
dore
.
These
verely
robbe
God
and
Christ
of
his
honour
:
For
when
they
ought
to
haue
geuen
the
worde
of
God
and
the
Doctrine
of
the
Gospell
to
the
Church
,
whereby
they
shoulde
haue
learned
that
al
fulnesse
is
in
Christ
,
who
is
geuen
to
vs
of
God
to
bee
wisedome
,
righteousenes
,
sanctification
,
and
redemtion
,
they
in
stéede
of
these
did
set
before
men
,
1.
Cor.
i.
13
.
humaine
inuentions
,
the
decréese
of
the
Fathers
and
of
the
Church
,
whereby
they
might
learne
that
men
are
Iustified
by
works
and
merits
,
that
they
are
acceptable
vnto
God
by
monasticall
vowes
,
by
the
Intercession
and
worshipping
of
Saintes
,
by
the
cellebration
of
the
masse
,
by
Indulgencis
and
pardons
,
which
they
sell
for
great
sums
of
mony
,
in
the
meane
time
defrauding
and
spoyling
the
●oore
.
R.
They
repeate
the
wordes
of
the
Gospell
,
but
withal
they
adde
their
owne
inuencions
,
concerning
the
satisfaction
of
workes
,
the
merites
of
Saintes
,
the
paine
of
Purgatorye
,
and
concerning
the
toyes
of
the
Masse
,
by
which
they
deceyue
,
seduce
,
and
at
the
last
slaye
the
consciences
of
men
,
which
heare
them
.
Bv.
For
they
them selues
kyll
mennes
soules
:
as
when
they
preache
saluacion
where
no
saluation
is
:
lyfe
,
where
there
is
nothing
but
death
:
grace
,
where
there
is
nothing
but
wrath
:
kylling
the
sincere
confessours
of
the
Euangelicall
doctrine
.
And
aboue
all
thinges
they
take
from
the
Shéepe
theyr
lawfull
libertye
,
and
doe
oppresse
them
with
vniust
and
cruell
Lawes
,
shewing
them selues
in
all
thinges
to
bée
Tyraunts
and
not
Shéepheardes
.
Against
Such
Sheapheardes
the
Lord
speaking
by
the
Prophete
sayth
,
Ezec
,
34.2
zach.
xii
,
5
Woe
vnto
the
shepheardes
of
Israell
,
that
feede
them selues
:
should
not
the
Shepheards
feede
the
flockes
?
Ye
eate
the
fatte
and
cloath
ye
with
the
woll
,
ye
kill
them
that
are
fed
,
but
ye
fede
not
the
Sheepe
.
Now
let
all
those
which
at
this
daye
glory
and
boast
of
the
title
and
name
of
Pastours
try
,
and
examine
their
manners
disposition
,
wordes
and
déedes
,
and
let
them
Iudge
hereby
whether
they
bée
Shéepheardes
or
théeues
and
Murtherers
.
I
am
come
that
they
might
haue
life
.
Bv.
This
he
addeth
to
the
wordes
going
before
by
an
Antitheses
or
comparison
.
As
if
he
shoulde
saye
,
I
came
that
the
sheepe
might
haue
lyfe
and
the
same
aboundantly
and
eternally
.
And
by
life
he
vnderstandeth
al
those
benefits
which
the
faith
and
dilligence
of
Shepeheards
geueth
vnto
the
Shéepe
,
but
especially
euerlasting
lyfe
,
which
Christe
Iesus
the
Prince
of
sheapheardes
only
geueth
.
Ezec
,
34
,
i6
22.
I
will
feede
my
Sheepe
(
sayeth
the
Lorde
)
I
will
seeke
that
which
was
loste
,
and
bring
againe
that
which
was
driuen
away
and
will
binde
vp
that
which
was
broken
and
will
strengthen
the
weake
C.
This
Christe
applyeth
to
him selfe
,
and
geueth
vs
also
to
vnderstande
,
that
they
only
are
geuen
ouer
for
a
pray
vnto
Théeues
and
wolues
which
will
not
bee
with
in
the
reach
and
compasse
of
his
Shéepehooke
:
and
to
comfort
vs
the
more
he
promiseth
lyfe
,
yea
euerlasting
lyfe
to
those
which
wil
not
fal
away
from
him
.
And
verely
,
the
more
that
a
man
profiteth
in
the
faith
the
more
nere
he
commeth
to
the
fulnes
of
life
:
because
the
Spirite
groweth
in
him
which
is
life
.
Notwithstanding
there
are
some
which
referre
this
more
ample
life
,
to
that
which
immediatly
followeth
this
present
life
,
when
death
hath
neyther
place
,
nor
power
.
11.
I
ame
the
good
Sheapheard
:
A
good
Sheapheard
geueth
hys
lyfe
for
the
Sheepe
.
Bv.
Nowe
the
Lord
goeth
forwarde
to
explicate
the
rest
also
of
the
propounded
parable
.
He
had
sayd
,
He
which
entereth
in
by
the
dore
is
the
Sheapheard
of
the
Sheepe
and
strayght
after
that
he
sayd
,
I
came
that
they
might
haue
life
,
and
that
they
might
haue
it
more
aboundantly
:
and
nowe
more
plainly
he
expoundeth
all
these
thinges
and
sayth
,
I
am
the
good
Sheapheard
which
enter
in
by
the
dore
▪
and
which
do
all
thinges
lawefully
,
and
not
by
subtiltie
:
I
teach
that
truthe
and
saluation
ought
to
be
sought
there
,
where
in
deede
it
is
to
be
found
,
that
is
to
saye
with
me
which
am
the
true
liuely
,
and
most
mightie
Sonne
of
God
.
M
,
For
I
am
that
good
Shephearde
of
whom
the
Prophetes
haue
Prophesied
in
diuers
places
.
Esay
40.11
Eze.
34.23
Christ
therefore
tooke
vppon
him
the
person
of
a
Shepheard
,
and
preacheth
him selfe
to
be
the
only
Sheapheard
:
as
in
very
déede
this
honoure
and
title
belongeth
vnto
none
but
to
him
:
For
so
many
as
are
faithfull
pastoures
of
the
Church
,
because
he
raiseth
them
vp
,
hée
endueth
them
with
necessary
giftes
,
gouerneth
them
with
his
spirite
,
and
worketh
in
them
:
the
which
let
not
but
that
he
aloan
should
gouerne
and
be
the
true
pastour
of
his
Church
.
For
although
he
vseth
their
Ministery
,
yet
notwithstanding
he
ceasseth
not
to
do
the
office
and
duty
of
a
Pastoure
.
To
be
short
,
séeing
the
name
of
a
Sheapheard
doth
belong
vnto
other
men
as
well
as
to
Christ
,
wée
maye
perceiue
that
Christ
doth
communicate
his
honoure
with
his
ministers
,
insomuch
that
he
abydeth
still
as
well
their
pastoure
,
as
the
Sheapheard
of
the
flocke
.
R.
And
by
this
name
Shepherd
Christ
teacheth
with
howe
greate
care
he
féedeth
his
sheepe
.
For
the
office
of
a
sheapheard
is
very
painfull
and
carefull
as
we
maye
read
concerning
Iacob
who
sayd
,
I
was
in
the
daye
consumed
with
heate
,
Gen
,
31.4
and
with
froste
in
the
night
and
my
slepe
departed
from
mine
eyes
.
Euenso
Christ
watched
daye
and
night
for
his
flocke
.
A
good
sheapheard
geueth
his
life
.
C.
Christ
was
so
carefull
for
the
health
of
his
shéepe
,
that
he
spared
not
his
owne
life
:
wherevpon
it
followeth
,
that
they
are
to
vnthankfull
,
and
worthy
to
perish
an
hoondered
tymes
,
and
to
be
in
all
perill
and
daunger
,
which
refuse
the
custody
and
defence
of
so
gentle
and
louing
a
shepheard
.
Therefore
,
Christ
the
good
shepherde
gaue
his
life
for
his
shéepe
.
Esay
,
53.6
R.
For
hée
dyed
for
the
faithful
.
And
he
is
the
better
sheapheard
,
that
he
dyed
not
for
vs
when
we
were
Iuste
and
godly
,
(
for
we
haue
all
gone
astray
and
are
like
to
shéepe
that
are
lost
)
but
when
we
were
vniust
and
sinners
.
For
scarse
for
a
Iust
man
will
any
man
dye
,
but
paraduenture
for
a
good
man
some
would
dye
.
Rom.
5.7
So
that
God
commendeth
vnto
his
loue
that
when
as
yet
wée
were
sinners
,
1.
Pet.
3.28
Christ
was
offered
to
deth
for
vs
.
A.
Also
,
Christ
suffered
once
the
Iuste
for
the
vniust
.
Mat.
15.24
And
hée
him selfe
testifieth
that
he
is
not
sent
but
to
the
loste
shéepe
of
the
house
of
Israell
.
R.
But
why
did
this
good
shepheard
geue
his
life
for
his
shéepe
?
Surely
,
that
he
might
ouercome
the
wolfe
,
that
is
to
say
,
sathan
,
&
the
woluish
Rable
also
,
that
is
to
say
,
sinne
,
affliction
,
death
,
and
Hell.
For
all
these
are
vanquished
and
ouercome
by
the
death
of
Christ
,
and
in
stéede
of
those
are
sette
vp
righteousnesse
,
Ioy
,
life
,
and
heauen
.
12.
An
hierling
and
hee
which
is
not
the
Sheapheard
,
neyther
the
Sheepe
are
his
owne
,
seeth
the
woolf
comming
,
and
leaueth
the
Sheepe
,
and
the
woolfe
catcheth
and
scattereth
the
Sheepe
.
An
Hyerling
.
C.
Vnderstande
here
those
to
be
Hyerlinges
,
which
imbrace
pure
doctrine
,
and
which
rather
by
occasion
than
of
true
zeale
preache
the
trueth
:
Phili
i.
i5
séeking
their
belly
,
and
the
fléece
of
the
shéepe
.
C.
Such
though
they
serue
not
Christ
faithfully
yet
are
they
to
be
heard
.
For
as
Christ
would
haue
the
Scribes
and
Phariseis
to
be
hearde
,
because
they
sate
in
Moyses
Chayre
:
euenso
we
muste
so
honoure
the
Gospell
,
that
we
doe
not
disdaine
the
Ministers
thereof
,
though
they
be
not
so
good
as
they
ought
to
be
.
Hirelings
.
If
so
be
the
Church
might
be
purged
from
hyerlings
it
were
farre
better
:
but
because
it
pleaseth
God
by
this
meanes
to
excercise
the
fayth
of
the
faithfull
,
and
because
also
we
are
vnworthy
of
that
singuler
benefite
,
as
to
haue
Christ
shine
to
vs
in
good
Ministers
,
they
are
to
be
borne
withall
,
howemuch
soeuer
we
dislike
of
them
and
think
them
vnméete
.
M.
Christ
therefore
in
this
place
putteth
a
difference
betwéene
faithfull
Pastoures
,
and
hyerlinges
,
saying
that
the
good
shepherd
doth
geue
his
life
for
his
shéepe
,
but
that
the
Hyerling
doth
flée
when
hee
séeeth
the
wolfe
comming
.
Bv.
because
hée
thinketh
that
he
looseth
nothing
when
hys
flocke
perisheth
,
ouer
which
notwithstanding
the
Lord
hath
made
hym
ouerséer
.
C.
Notwithstanding
there
is
greate
difference
betwene
this
that
Christ
gaue
his
life
for
his
shéepe
,
Shepherds
and
this
,
that
other
pastoures
geue
their
liues
for
their
sheepe
.
For
we
know
that
there
were
many
after
Christ
,
which
did
not
spare
to
shed
their
blood
for
the
health
and
benefite
of
the
Church
.
The
prophetes
also
before
the
comming
of
Christ
spared
not
their
liues
.
But
in
this
the
difference
consisteth
that
Christ
gaue
his
lyfe
to
be
the
price
of
satisfaction
,
shed
his
bloud
to
pourge
our
soules
,
and
offered
vp
his
body
a
peace
offering
,
thereby
to
pacifie
the
wrath
of
his
heuenly
father
.
Nowe
in
the
ministers
of
the
Gospell
there
can
be
no
suche
cause
,
all
which
stand
in
nede
of
purgation
them selues
,
and
by
that
only
sacrifice
,
are
reconciled
vnto
God
.
But
Christ
disputeth
not
here
concerning
the
efficacie
or
fruite
of
his
death
,
that
hée
might
compare
him selfe
to
others
,
but
to
prooue
what
affection
he
bereth
toward
vs
:
and
than
that
he
might
inuite
others
to
followe
his
example
.
To
be
shorte
,
as
it
belongeth
vnto
Christ
by
his
death
to
bring
life
vnto
vs
and
to
perform
whatsoeuer
the
gospel
containeth
:
euenso
it
is
the
generall
office
of
all
Pastoures
,
to
defend
the
doctrine
which
they
preache
,
euen
with
the
sheading
of
their
blood
.
Neither
the
sheepe
are
his
owne
.
These
wordes
containe
some
difficultie
For
if
they
are
not
shepheardes
in
the
Church
of
Christ
,
whose
shéepe
are
none
of
their
owne
,
there
shal
be
neuer
a
Pastoure
in
the
Church
but
Christ
only
.
What
meaneth
then
the
Apostle
to
saye
God
hath
ordained
some
in
the
Churche
to
be
Aposteles
,
some
Euaungelistes
,
Ephe
,
4
,
i2
.
and
some
sheapheardes
and
teachers
?
Also
Christ
sayde
vnto
Peter
,
Iohn
,
2i
.
i5
.
Feede
my
sheepe
.
For
he
is
the
Pastoure
which
feedeth
,
euen
as
hée
is
the
teacher
whiche
teacheth
,
Peter
therefore
was
a
shepheard
,
although
he
fed
none
of
his
owne
but
the
shéepe
of
Christ
.
C.
But
let
vs
remember
that
they
which
are
guided
by
the
Spirite
of
God
they
count
that
their
owne
which
belongeth
vnto
the
head
:
not
to
vsurpe
power
vnto
themselues
,
but
faythfullye
to
kéepe
that
which
is
committed
vnto
their
charge
.
For
hée
which
is
truelye
ioyned
vnto
Christ
,
wil
neuer
account
that
to
bée
none
of
hys
owne
,
which
hath
béene
so
déere
vnto
him
.
Leaueth
the
sheepe
and
fleeth
.
M.
This
proofe
plainly
bewrayeth
hyerlinges
.
Because
they
haue
no
care
of
the
shéepe
and
are
not
gréeued
at
the
dispersing
of
the
flocke
:
they
flée
at
the
comming
of
the
woolfe
and
forsake
the
shéepe
.
R.
Are
all
therefore
hierlinges
whiche
in
time
of
persecution
flee
from
theire
Churches
?
Act.
9.25
M.
If
so
be
we
shall
affirme
this
we
shall
condemne
Paule
,
who
,
as
it
is
wel
knowen
left
the
faithfull
at
Damascus
,
and
fled
,
and
by
flight
,
did
escape
the
mouth
,
as
it
were
of
the
wolfe
.
C.
Thys
question
was
handeled
at
full
in
oulde
time
when
the
cruel
tirauntes
vexed
the
Church
.
Some
of
the
fathers
were
in
this
poynt
to
strayght
:
othersome
were
more
Indifferent
,
who
gaue
libertie
to
Pastoures
to
flée
in
such
wise
,
that
if
so
be
by
their
flight
,
they
might
doe
more
good
to
all
men
than
hurt
their
flocke
,
they
might
flee
.
And
they
Iudged
that
this
might
be
when
the
Church
should
not
be
left
destitude
of
able
Ministers
,
and
when
the
life
of
the
Pastoure
shoulde
be
so
assaulted
of
the
enemies
,
that
their
rage
and
madnesse
could
be
appeaced
no
wayes
else
but
by
his
absence
.
But
in
no
wise
they
would
permit
this
libertie
,
if
so
be
the
perill
were
general
and
appertaining
to
the
woale
●locke
,
Flight
in
time
of
persecution
.
and
that
it
were
thought
that
the
Pastoure
fled
more
to
saue
hys
owne
life
,
being
afraide
of
Death
,
then
to
doe
good
:
because
the
example
of
his
fléeling
in
this
order
shall
do
more
harme
,
then
his
life
shall
profite
or
doe
good
euer
after
.
M.
Therefore
it
maketh
great
matter
wherefore
,
howe
,
and
who
it
is
that
fléeeth
,
euenas
also
it
maketh
great
matter
wherefore
,
who
,
and
howe
the
shéepe
be
fed
.
For
as
he
is
not
by
and
by
a
true
shepe
heard
which
leadeth
forth
the
shéepe
vnto
Pasture
euenso
he
is
not
straight
way
a
hyerling
,
which
in
time
of
persecution
fléeth
for
a
time
.
He
which
is
a
hyerling
doth
not
only
flée
when
hee
séeeth
the
wolfe
comming
,
but
he
also
is
a
hyerling
which
in
securitie
féedeth
the
shéepe
béecause
of
his
wages
:
he
which
in
feeding
hath
the
affection
of
a
Pastour
,
is
not
made
a
hyerling
by
fléeing
,
seing
he
was
not
a
hyerling
before
.
Paule
was
not
a
Hyerling
when
he
taught
at
Damascus
and
preached
Christ
,
therefore
by
fleing
hée
was
not
made
an
hyerling
.
The
hyerling
fléeeth
for
that
cause
(
as
sayeth
Christ
)
because
he
is
a
hyerling
,
and
hath
no
care
for
the
shéepe
.
For
this
cause
Paule
did
not
slee
,
who
,
if
it
had
so
plesed
the
Lord
,
was
redy
to
dye
:
but
because
the
Bretheren
did
vrge
him
to
flée
insomuch
that
they
did
let
him
downe
in
a
Basket
ouer
the
wall
,
he
fled
that
hée
might
serue
Christ
longer
.
And
this
is
that
which
the
Lorde
sayeth
If
so
be
they
persecute
you
in
one
Cittie
flee
vnto
another
.
Mat
10.23
R
Verely
in
this
there
can
scarse
any
certaine
Rule
be
prescribed
,
when
wée
shoulde
flee
,
and
when
we
shoulde
not
flee
.
For
there
is
a
time
when
Christe
fled
?
againe
there
is
a
time
when
he
did
not
slée
;
but
willingly
went
to
méete
his
aduersaries
.
There
is
a
time
when
Paule
was
lette
downe
ouer
the
wall
in
a
basket
:
againe
there
is
a
time
when
he
sayde
,
What
doe
yee
weeping
,
and
troubling
mye
hart
?
for
I
am
not
,
onely
readye
to
be
bounde
,
but
also
to
dye
at
Hierusalem
for
the
name
of
the
Lorde
Iesu
.
For
euery
man
hath
the
appoynted
time
of
his
office
,
the
whiche
béeing
not
finished
,
hee
maye
shoonne
and
auoyde
manifeste
perielles
least
God
be
tempted
:
notwithstandinge
wée
must
so
flée
that
our
office
be
not
neglected
.
Euenas
our
sauiour
Christ
sayth
,
There
are
twelue
howres
in
the
daye
.
If
any
man
walke
in
the
day
,
he
stumbleth
not
:
because
he
seeth
the
light
of
this
worlde
.
But
if
any
man
walke
in
the
night
,
he
stumbleth
:
Ioh.
11.9
.
because
he
hath
no
light
in
him
.
Act.
20.8
Bv.
Sathan
and
his
ministers
are
the
Wolues
which
scatter
the
flocke
:
and
therefore
we
must
beware
of
them
.
13.
So
the
hierling
fleeth
,
because
he
is
a
hiereling
,
and
careth
not
for
the
sheepe
.
C.
That
is
to
saye
,
He
whiche
hath
respecte
vnto
the
fléece
,
and
not
to
the
flocke
,
howsoeuer
he
deceyue
men
in
the
quiet
state
and
tyme
of
the
Church
,
when
trouble
aryseth
,
wil
shewe
his
falsehoode
and
treacherye
.
PAR.
For
there
are
some
whiche
in
tyme
of
prosperitye
are
carefull
inough
for
the
flocke
:
but
in
tyme
of
perrill
,
they
leaue
the
flocke
to
be
dispersed
and
made
a
praye
of
the
Wolfe
.
For
they
saye
within
them selues
,
What
if
it
perishe
?
I
loose
nothing
:
my
hyer
is
sure
inough
:
and
if
any
parte
thereof
be
lost
,
I
had
rather
forgoe
the
same
,
than
to
contend
for
other
mens
cattaile
with
the
Wolfe
.
14.
I
am
the
good
sheepheard
,
and
knowe
mine
,
and
am
known
of
mine
.
M.
Hée
repeateth
this
,
to
declare
in
him selfe
the
condicions
of
the
true
and
good
Shéepheard
,
and
so
to
shewe
himselfe
to
differre
in
disposition
from
hyerlinges
.
And
I
knowe
mine
.
C.
In
these
wordes
hée
commendeth
his
loue
towardes
vs
:
for
knowledge
commeth
of
loue
,
and
bringeth
also
with
it
a
care
.
2.
Tim
2
.
i9
Ioh.
13
,
18
R.
The
Lord
knoweth
who
are
his
,
Also
it
is
sayde
,
I
knowe
whome
I
haue
chosen
.
M.
There
are
two
kindes
of
knowledge
The
one
is
,
Knowledge
of
two
sortes
,
by
which
wée
knowe
what
a
thing
is
.
By
this
kinde
of
knowledge
al
thinges
are
knowne
vnto
Christ
,
not
onlye
the
sheepe
,
but
also
the
Goates
,
the
Wolues
,
the
Théeues
,
and
the
Murderers
,
and
that
infernall
Sathan
also
.
The
other
is
that
,
by
which
wknow
such
things
as
are
our
owne
,
yea
by
which
we
knowe
them
,
kéepe
them
,
and
defende
them
.
By
this
kinde
of
knowledge
the
Reprobates
are
not
knowne
,
but
the
electe
onely
.
For
to
them
it
shal
be
sayd
,
Math
7.23
Depart
from
mee
ye
workers
of
iniquitye
.
And
againe
,
Verylye
,
verylye
,
I
saye
vnto
you
,
I
knowe
ye
not
.
Math
25.12
As
Christ
therefore
hath
a
speciall
care
ouer
his
shéepe
,
because
they
heare
his
voyce
,
and
followe
him
:
euen
so
he
geueth
vs
to
vnderstande
that
hée
hath
no
care
at
all
for
those
whiche
obeye
not
the
Gospell
:
euen
as
in
the
second
member
he
repeateth
and
confirmeth
that
whiche
he
had
spoken
before
,
namelye
,
that
he
is
in
like
manner
knowen
of
his
shéepe
.
15.
As
the
Father
knoweth
mee
,
so
knowe
I
the
Father
:
and
I
laye
downe
my
lyfe
for
the
sheepe
.
M.
There
is
a
mutuall
knowlegde
of
familliars
and
néere
friendes
.
The
heauenlye
Father
hath
a
sonne
,
whome
he
knoweth
to
bée
his
,
and
of
whome
he
is
acknowledged
againe
to
bée
the
Father
.
Euen
so
Christ
hath
shéepe
which
he
knoweth
,
and
of
whome
in
like
manner
he
is
knowne
:
C.
Insomuch
that
it
is
no
more
possible
that
he
should
forget
vs
,
than
it
is
possible
that
the
Father
shoulde
reiect
or
neglect
him
.
M.
The
father
séemed
as
though
hée
had
forsaken
his
sonne
vpon
the
Crosse
,
whome
notwithstanding
he
acknoweledged
to
be
moste
dere
vnto
him
.
Euenso
although
Christ
sometime
séemeth
to
leaue
and
forsake
his
shéepe
in
the
midest
of
afflictions
,
yet
notwithstanding
he
wil
neuer
leaue
them
in
perill
,
but
will
haue
a
continuall
care
for
them
.
C.
In
the
meane
time
he
woulde
haue
vs
to
do
our
duty
to
him
againe
,
because
as
he
doeth
bestowe
all
that
power
which
he
hath
receiued
of
the
father
to
helpe
vs
,
so
hee
woulde
haue
vs
obedient
and
seruiceable
vnto
him
againe
.
And
I
laye
downe
my
life
.
Bv.
As
if
he
shoulde
saye
,
I
haue
not
without
cause
called
the
congregation
of
the
faithfull
my
shéepe
.
For
I
haue
washed
them
with
my
bloud
,
I
haue
by
my
death
brought
them
to
life
,
and
I
haue
geuen
my selfe
for
them
,
not
redéeming
them
with
Goulde
and
Siluer
,
but
with
my
owne
lyfe
:
whereby
Iustly
I
affirme
them
to
be
mine
.
Let
them
therefore
consider
what
account
they
wyll
make
to
the
Prince
of
Sheapheardes
,
which
haue
vsed
crueltye
and
tyranny
towards
another
mans
flocke
.
M.
Christ
vseth
the
present
tence
,
to
declare
that
he
is
readye
to
suffer
death
for
his
sheepe
.
16.
Other
sheepe
I
haue
also
,
whiche
are
not
of
this
foulde
:
them
also
must
I
bring
,
and
they
shall
heare
my
voyce
:
and
there
shal
be
one
sheepefould
,
and
one
sheephearde
.
Other
Sheepe
I
haue
.
C.
There
is
no
doubte
but
that
in
speaking
these
wordes
he
had
respeect
vnto
the
Gentiles
,
Bv.
minding
to
shew
that
the
Gentiles
also
pertayned
to
the
congregation
of
Gods
people
.
But
wherefore
then
,
and
howe
,
doeth
he
call
them
other
shéepe
?
Which
are
not
of
this
foulde
.
Of
what
fould
I
pray
you
were
they
not
?
were
they
not
of
the
Shéepfoulde
of
Christ
?
No
verilye
:
but
of
the
shéepfoulde
of
the
Iewishe
Sinagogue
.
C.
For
he
calleth
the
gathering
togeather
of
the
olde
people
a
Shéepfould
,
by
which
collection
they
being
taken
from
among
other
Nations
of
the
worlde
,
grewe
to
one
bodye
,
and
the
people
of
God
.
For
God
dyd
so
seuere
the
Iewes
to
him selfe
from
among
other
people
,
that
by
Rites
and
Ceremonyes
he
dyd
as
it
were
hedge
and
fence
them
in
,
least
they
should
bée
mixed
with
the
vnbeléeuing
:
howbeit
the
doore
of
the
foulde
,
was
the
frée
couenaunt
of
God
concerning
euerlasting
lyfe
,
established
in
Christ
.
Therefore
he
calleth
them
other
shéepe
,
which
had
not
the
same
marke
,
but
were
of
another
kinde
.
The
summe
is
this
,
that
the
Pastorall
office
of
Christ
,
is
not
shut
vp
in
a
corner
of
Iewrye
,
but
is
extended
to
the
whole
worlde
.
Bv.
For
the
shéepe
of
Christ
are
not
onely
in
Iewrye
and
in
Galilee
,
but
in
all
places
of
the
worlde
.
For
as
there
are
many
wolues
within
the
Church
,
so
without
there
are
many
shéepe
.
C.
For
the
vnbeléeuing
in
them selues
can
be
thought
nothing
lesse
then
shéepe
.
Wherefore
this
doeth
appertaine
to
the
secréete
election
of
the
Father
,
because
we
are
shéepe
already
vnto
God
,
before
we
feele
him
to
be
our
sheapheard
:
euen
as
in
another
place
,
we
are
sayde
to
be
enemies
vnto
God
at
such
tyme
as
he
loued
vs
.
For
the
which
cause
also
Paule
saith
that
God
rather
knewe
vs
,
than
we
him
.
Gala.
5.10
M.
They
therefore
which
at
the
first
were
farre
from
God
,
are
made
neighboures
and
Cittezens
of
the
Saintes
,
and
of
the
houshoulde
of
GOD
,
by
Faith.
Them
also
must
J
bring
.
C.
Hée
geueth
vs
here
to
vnderstand
that
Gods
election
is
sure
,
insomuche
that
nothing
can
perishe
whiche
hée
woulde
should
bée
saued
.
For
the
secreete
counsaile
and
purpose
of
GOD
,
by
which
menne
are
ordained
to
lyfe
,
is
in
due
time
made
manifest
by
calling
:
and
this
calling
also
is
effectuall
,
when
GOD
by
his
spirite
regenerateth
to
him selfe
those
to
bée
his
children
,
which
at
the
first
were
borne
of
fleshe
and
blood
.
M.
Furthermore
Christ
challengeth
this
bringing
or
leading
of
the
shéepe
to
him selfe
,
when
as
notwithstanding
hée
doeth
the
same
by
the
Ministerye
of
the
worde
,
and
by
working
of
the
holy
ghost
.
Wherevppon
Paule
also
calleth
the
Apostles
Ministers
,
&
Ioynt-workers
,
or
fellowelabourers
of
God
.
i.
Cor.
3.9
.
Christ
therefore
bringeth
his
shéepe
by
the
ministerye
of
the
worde
,
and
by
the
operation
of
the
holye
ghoste
,
by
which
hée
inspireth
,
openeth
,
illuminateth
,
regenerateth
and
gouerneth
the
heartes
of
the
elect
.
Question
C.
Notwithstanding
,
here
it
maye
bée
demaunded
howe
the
Gentiles
were
brought
that
they
might
be
infolded
with
the
Iewes
.
For
it
was
not
méete
that
the
Iewes
shoulde
reiect
and
forsake
the
couenaunt
which
GOD
had
made
with
their
Fathers
,
that
they
might
become
Christes
Disciples
:
againe
,
it
was
not
méete
that
the
Gentiles
shoulde
bée
vnder
the
yoake
of
the
Lawe
,
that
being
ingraffed
into
Christ
,
they
might
be
associate
with
the
Iewes
.
Here
we
must
learne
the
distinction
betwéene
the
substaunce
of
the
couenaunt
,
and
external
accessions
,
Aunswere
.
or
commings
to
.
For
the
Gentiles
coulde
not
otherwise
come
to
the
Faith
in
Christ
,
than
by
imbracing
that
euerlasting
couenaunt
,
in
the
which
was
founded
the
saluation
of
the
worlde
.
Thus
were
these
prophesies
fulfilled
,
Esai
.
19.18
In
that
daye
shall
fiue
Citties
in
the
lande
of
Egipte
,
speake
the
language
of
Canaan
.
And
againe
,
In
those
dayes
shall
tenne
menne
take
houlde
out
of
all
languages
of
the
Nations
,
Zach.
8.23
.
euen
take
houlde
of
the
skirte
of
him
that
is
a
Iewe
,
and
saye
,
wee
wyll
goe
with
you
.
Also
it
is
sayde
,
that
they
shall
come
from
farre
,
and
ascende
into
mount
Sion
.
Therefore
was
Abraham
called
the
Father
of
many
Nations
,
Math.
8.
xi
.
because
there
shoulde
come
from
the
East
and
from
the
West
,
and
rest
with
him
in
the
kingdome
of
God
.
And
thus
wée
are
ioyned
to
the
Iewes
in
the
vnitye
of
Faith
,
as
touching
the
substaunce
:
but
the
Ceremonies
are
abolished
,
least
they
should
let
him
from
reaching
forth
his
hand
vnto
vs
.
And
they
shall
heare
my
voyce
.
Bv.
That
is
to
saye
,
They
shall
receyue
the
doctrine
of
the
Gospell
.
For
,
because
they
are
of
God
,
therefore
they
knowe
the
voice
of
God
.
M.
Therefore
,
as
it
is
the
office
of
Christ
to
leade
and
gouerne
vs
,
so
also
it
is
our
duties
to
obaye
him
.
The
shéepe
by
nature
heare
the
voyce
of
the
sheaphearde
:
and
the
elect
haue
the
same
propertye
,
not
by
the
benefite
of
their
first
Natiuitye
,
but
by
the
gift
of
God
.
For
he
which
before
wée
were
borne
,
chose
vs
to
life
,
the
same
also
endued
our
mindes
with
this
,
that
when
the
howre
of
our
calling
commeth
,
wee
should
heare
our
heauenly
Sheaphearde
calling
vs
,
and
should
follow
his
voyce
.
Thus
it
is
written
:
And
they
beleeued
,
Actes
.
i3
.
i4
.
so
many
as
were
foreordained
to
lyfe
.
Notwithstanding
,
we
must
take
héede
least
we
iudge
any
man
rashly
,
as
though
he
should
not
appertaine
to
the
number
of
the
elect
,
which
doth
not
come
without
delaye
,
being
called
to
the
kingdome
of
God
.
For
the
Apostle
Paul
dyd
strayte
waye
beléeue
and
obeye
the
Gospell
.
Gala.
i
,
xlij
.
It
is
most
certaine
that
they
are
Gods
elect
and
chosen
,
which
heare
the
voyce
of
this
Sheapheard
:
but
it
is
not
by
and
by
so
certaine
that
they
are
Reprobates
,
which
do
not
forth
with
heare
,
but
make
delaye
for
a
tyme
.
And
there
shal
be
one
sheapfoulde
.
Bv.
When
the
Gentiles
haue
receyued
the
Euangelicall
Faith
,
they
shal
be
associate
and
ioyned
to
the
faithfull
people
of
the
Iewes
,
and
so
of
them
bothe
there
shal
be
one
foulde
,
that
is
,
of
the
Iewes
and
Gentiles
there
shal
be
one
Church
:
One
God
,
(
sayeth
Paul
)
one
Fayth
,
Ephe.
4.4
and
one
Baptisme
.
Therfore
we
must
bée
one
,
euen
as
we
are
called
into
one
hope
.
Vnitye
of
the
Church
.
M.
Hereby
we
sée
whereof
the
vnity
of
the
Churche
of
Christ
consisteth
,
of
the
which
the
Papistes
bable
,
and
prate
so
muche
at
this
daye
.
They
place
the
vnitye
of
the
Churche
,
in
the
Catholike
obedience
of
the
Bishop
of
Rome
:
as
though
this
were
the
true
vnitye
of
the
members
of
Christ
,
to
be
vnder
the
Bishoppe
of
Rome
,
as
vnder
the
vniuersall
heade
,
and
to
vse
these
Rites
in
the
Churche
,
which
were
brought
in
by
menne
for
filthye
lucers
sake
,
to
extinguishe
the
Gospell
.
But
wée
haue
here
a
sheaphearde
set
before
vs
,
not
the
Bishoppe
of
Rome
,
yea
,
neyther
Peter
,
nor
Paule
,
but
Christe
the
onelye
begotten
Sonne
of
God
.
Bv.
Furthermore
,
they
whiche
gather
vppon
this
place
,
that
there
shal
be
one
daye
a
mutuall
consent
and
agréement
amongst
men
,
in
the
whole
world
,
insomuche
that
none
shall
remaine
an
Infidell
or
vngodlye
,
do
erre
and
know
not
the
Scriptures
,
neyther
doe
consider
what
is
the
state
and
drifte
of
this
place
.
R.
Againe
there
are
some
whiche
gather
of
this
place
,
that
after
the
last
day
of
Iudgement
,
all
,
both
good
and
euell
,
shal
be
gathered
togeather
into
one
place
of
eternall
lyfe
:
but
the
opinion
of
these
men
is
most
foolishe
.
For
then
shall
the
shéepe
bée
seperated
from
the
Goates
,
Mat.
25.46
and
the
iudgement
of
the
shéepe
shal
be
one
,
and
the
iudgement
of
the
Goates
another
:
as
the
Scripture
plainelye
testifyeth
.
17.
Therefore
doth
my
Father
loue
mee
,
because
I
laye
downe
my
life
,
that
I
might
take
it
againe
.
B.
This
is
a
digression
,
by
which
hée
declareth
howe
hée
woulde
geue
his
life
for
his
sheepe
,
not
that
hee
ought
death
any
thing
,
but
because
he
would
wyllinglye
suffer
the
same
,
that
hée
might
take
his
lyfe
vnto
him
agayne
by
his
owne
power
.
Wherevpon
it
commeth
that
he
sayth
,
Herein
is
the
loue
of
my
Father
declared
in
mee
:
Herein
it
is
certaine
that
I
am
loued
of
my
Father
,
that
I
geue
my
life
,
to
take
it
to
me
againe
.
For
this
is
deuine
power
,
the
whiche
being
séene
in
mée
,
who
wyll
not
thinke
thereby
that
I
am
greatlye
loued
of
my
Father
?
C.
There
is
also
another
farther
cause
why
the
Father
loueth
the
Sonne
.
For
this
voice
was
not
heard
in
vaine
from
Heauen
,
This
is
my
well
beloued
Sonne
in
whome
I
am
wel
pleased
.
But
because
for
our
sakes
also
hée
was
made
man
,
and
because
the
father
loued
him
to
this
ende
,
that
he
might
reconcile
vs
vnto
him
,
it
is
no
maruaile
if
he
affirme
that
he
is
therefore
loued
,
because
our
saluacion
was
dearer
vnto
him
than
his
owne
lyfe
.
Bv.
Hereby
certainlye
,
it
is
euident
that
the
Sonne
dyed
with
the
good
wyll
of
his
Father
,
and
that
the
wyll
and
purpose
of
them
boathe
was
all
one
in
redéeming
the
worlde
.
C.
This
therefore
is
a
wonderfull
commendation
of
the
goodnesse
of
God
,
which
geueth
vs
iust
occasion
to
wonder
at
him
,
in
that
hée
doeth
not
onely
powre
out
his
loue
into
vs
,
but
also
referreth
the
same
vnto
vs
,
as
to
the
fynall
cause
.
And
verilye
Christ
had
no
néede
to
take
vppon
him
our
fleshe
,
in
the
which
hée
shoulde
bée
beloued
,
but
onelye
that
in
redéeming
of
vs
it
might
be
a
pleadge
of
his
Fatherly
mercy
.
M.
And
it
is
not
without
cause
that
the
Lorde
maketh
mencion
here
of
his
fatherlye
goodnesse
.
For
hée
went
about
to
beate
downe
the
mallice
of
the
Phariseis
,
whiche
went
about
to
perswade
the
blinde
man
,
that
Christ
was
not
of
a
God
,
but
a
sinner
:
that
therewithall
they
might
perswade
that
whatsoeuer
he
spake
or
dyd
,
was
not
acceptable
vnto
God
,
That
I
might
take
it
to
me
againe
.
C.
Because
the
hearing
of
Christes
death
might
not
a
litle
greeue
the
Disciples
,
and
might
also
greatelye
assaye
their
Faith
,
he
comforteth
them
with
the
hope
of
the
resurrection
which
should
strayte
after
followe
:
as
if
hée
shoulde
saye
,
that
he
dyd
not
dye
to
bee
swallowed
vp
of
death
,
but
that
he
might
by
and
by
after
aryse
a
conquerour
of
death
.
R.
As
if
he
shoulde
saye
,
Therefore
hath
GOD
the
Father
glorifyed
mée
aboue
all
Creatures
,
because
I
am
obedient
to
him
,
Phil.
2.8
.
to
the
death
,
euen
to
the
death
of
the
Crosse
.
For
,
because
I
haue
descended
into
the
lower
partes
of
the
earth
,
and
am
made
the
moste
abiecte
and
contemptible
performe
,
therefore
I
wyll
ascende
aboue
all
the
Heauens
,
and
God
shall
geue
vnto
mée
a
name
whiche
is
aboue
all
names
,
and
shall
greatlye
honour
me
.
M.
And
whereas
he
arose
not
straite
after
hee
had
suffered
the
death
of
the
Crosse
,
but
tarryed
vntyll
the
thirde
daye
,
it
was
done
,
to
take
awaye
the
suspicion
of
a
fayned
death
,
and
to
set
forth
the
glory
of
the
vnwonted
and
miraculous
resurrection
.
Therefore
in
these
wordes
he
declareth
,
that
his
death
was
not
after
the
common
manner
of
menne
,
but
dispensatorye
:
because
lyfe
shoulde
presentlye
followe
death
.
C.
And
it
becommeth
vs
at
this
daye
so
to
thinke
of
the
death
of
Christ
,
Resurrection
of
Christ
.
that
therewithall
we
remember
the
glorye
of
the
resurrection
.
So
we
knowe
that
he
is
lyfe
,
because
hee
hauing
fought
with
death
,
hath
mightely
ouercome
the
same
,
and
made
a
noble
triumphe
.
A.
For
by
death
hee
hath
destroyed
him
which
had
power
of
death
,
that
is
to
saye
the
Deuell
,
Heb.
2
.
i5
.
and
hath
made
them
free
which
all
their
lyfe
time
were
meere
bondslaues
.
18.
No
man
taketh
it
from
mee
,
but
I
laye
it
downe
of
my selfe
:
I
haue
power
to
laye
it
downe
,
and
haue
power
to
to
take
it
agayne
:
this
commaundement
haue
I
receyued
of
my
Father
.
No
man
taketh
it
from
mee
.
M.
If
so
bée
to
laye
downe
his
lyfe
signifyeth
nothing
else
but
to
dye
,
euen
as
to
take
awaye
the
lyfe
,
is
to
kyll
:
Howe
then
sayth
he
that
no
man
taketh
away
the
same
from
him
?
Dyd
not
the
Iewes
kyll
him
?
Yes
verilye
.
If
then
they
killed
him
,
they
also
tooke
away
his
lyfe
from
him
.
In
déede
they
tooke
it
awaye
,
but
they
dyd
not
extorte
it
from
him
by
violence
,
and
against
his
wyll
.
For
they
coulde
not
haue
taken
the
same
from
him
except
he
would
wyllinglye
haue
dyed
.
Herevppon
he
addeth
this
,
saying
:
But
J
laye
it
downe
of
my selfe
.
The
which
is
not
so
to
bée
vnderstoode
as
if
hée
woulde
kyll
him selfe
,
A.
(
as
the
wicked
Iewes
obiected
vnto
him
,
)
M.
but
because
the
laying
downe
of
his
lyfe
was
not
in
any
mannes
power
,
but
hée
him selfe
of
his
owne
accorde
layde
downe
the
same
.
C.
Therefore
hée
doeth
not
onely
deny
that
men
haue
power
in
them selues
to
kyll
,
vnlesse
hee
suffer
them
,
but
also
exempteth
him selfe
from
all
force
of
necessitye
,
But
it
is
otherwise
with
vs
,
who
of
necessitye
are
subiect
to
death
by
reason
of
sinne
:
Christ
also
him selfe
was
borne
a
mortall
man
:
but
this
was
voluntarye
submission
,
and
not
violent
constraint
.
This
therefore
pertaineth
to
the
consolacion
of
the
Disciples
,
least
when
they
shoulde
sée
him
shortlye
after
to
bée
carried
vnto
death
,
they
might
bée
discouraged
,
as
though
he
had
béene
oppressed
of
his
enemies
,
but
might
know
that
the
same
came
to
passe
by
the
wonderfull
prouidence
of
God
,
that
he
should
suffer
death
to
redéeme
the
flocke
.
And
this
is
alwayes
a
profitable
doctrine
,
that
therefore
the
death
of
Christ
was
a
satisfaction
for
sinnes
,
because
it
was
a
voluntarye
sacrifice
:
according
to
that
saying
of
Paule
,
by
the
obedience
of
one
man
,
many
became
sinners
.
I
haue
power
to
laye
it
downe
.
R.
This
is
euen
the
same
which
hée
sayde
before
,
namelye
,
that
hée
therfore
suffered
,
because
so
it
pleased
him
and
the
wyll
of
his
Father
,
not
because
eyther
Caiphas
or
Pilate
constrained
him
.
Wherevpon
it
is
sayd
,
The
Kinges
of
the
earth
,
stoode
vppe
,
and
the
Rulers
came
togeather
against
the
Lorde
,
and
against
his
Christ
.
And
of
a
truth
,
against
thy
holye
Childe
Iesus
,
whome
thou
hast
annoynted
,
boath
Herode
and
also
Pontius
Pilate
,
with
the
Gentiles
,
Acts.
4.27
and
the
people
of
Israell
,
gathered
them selues
togeather
:
for
to
doe
whatsoeuer
thy
hande
and
thy
counsayle
determined
before
to
bee
done
.
So
,
all
the
Godlye
are
afflicted
,
not
,
because
theyr
aduersaryes
can
doe
any
thing
by
their
owne
power
againste
Godlye
,
who
are
vnder
the
hande
and
most
mightye
protection
of
GOD
:
but
because
so
it
pleaseth
the
wyll
of
theyr
Father
whiche
is
in
Heauen
,
the
which
wyll
is
executed
by
the
wicked
,
to
theyr
extreame
destruction
,
but
to
the
greate
profite
of
the
Godly
.
This
commaundement
haue
I
receyued
.
M.
Hée
nowe
openeth
the
well
spring
of
his
power
:
namelye
,
his
Fathers
commaundement
.
And
by
this
commaundement
hée
vnderstandeth
that
wyll
of
God
,
and
that
eternall
counsaile
,
by
which
hée
had
determined
to
sende
his
Sonne
into
this
worlde
,
and
to
geue
him
to
death
,
for
the
redemption
of
mankind
.
C.
Of
the
which
counsayle
of
the
Father
,
hée
therefore
putteth
vs
in
minde
,
that
wée
might
knowe
that
hée
hath
so
greate
care
of
our
saluation
,
that
hée
hath
geuen
to
vs
his
onelye
begotten
Sonne
,
so
deare
and
precious
vnto
him
.
And
Christe
him selfe
whiche
came
into
the
worlde
to
shewe
him selfe
obedient
to
his
Father
,
confyrmeth
this
,
that
hée
hath
no
other
respect
in
all
thinges
,
than
to
doe
vs
good
.
M.
Therefore
Christ
in
all
thinges
shewed
him selfe
obedient
to
his
Father
.
Herevppon
it
is
sayde
,
It
is
written
in
the
volume
of
thy
booke
concerning
mee
,
that
I
shoulde
doe
thy
wyll
,
Psa.
40.8
O
my
GOD
I
am
content
to
doe
it
.
A.
And
hereafter
hée
sayth
,
The
Prince
of
this
world
commeth
and
findeth
nothing
in
mee
:
but
that
the
world
maye
knowe
that
I
loue
the
Father
,
Iohn
.
i4
.
i3
and
as
the
Father
commaunded
me
so
I
doe
.
M.
This
is
true
obedience
,
whiche
dependeth
not
onelye
of
the
déede
,
but
also
of
the
diuine
wyll
.
19.
There
was
a
discention
therefore
againe
amonge
the
Iewes
for
these
sayinges
.
B.
The
more
that
Christ
bewrayed
his
diuinitye
,
the
more
euidentlye
appeared
the
difference
betwéene
the
electe
and
the
Reprobate
.
Bv.
And
as
trueth
and
pietye
is
alwaye
lyke
it selfe
,
so
falsehood
and
impietye
,
differeth
not
a
strawe
breadth
from
it selfe
.
C.
This
was
the
fruite
of
the
Sermon
of
Christ
,
that
he
alwayes
wonne
some
Disciples
or
other
to
him selfe
:
but
because
his
doctrine
had
many
aduersaryes
,
thereof
came
the
contencion
,
that
they
whiche
at
the
first
were
as
it
were
one
bodye
of
the
Churche
,
might
bée
deuided
among
them selues
.
For
with
one
consent
all
menne
professed
that
they
worshipped
the
GOD
of
Abraham
,
and
that
they
followed
the
Lawe
of
Moyses
:
Christ
the
hande
of
vnitie
.
but
now
when
Christ
came
among
them
,
they
began
to
disagrée
for
his
sake
.
If
so
be
that
profession
had
béene
true
,
Christ
,
which
is
the
most
excellent
bond
of
Charitye
,
and
whose
office
it
is
to
gather
the
dispersed
togeather
,
woulde
not
haue
dissolued
and
broken
theyr
consent
and
agréement
:
but
by
the
lyght
of
his
Gospel
he
bewrayed
the
hipocrisy
of
many
,
who
hauing
onelye
a
false
and
counterfaite
shewe
boasted
them selues
to
bée
the
people
of
God
.
Contencions
come
by
wicked
men
.
Thus
also
the
wickednesse
of
many
men
in
these
daies
bringeth
to
passe
,
that
the
Church
is
troubled
with
dissentions
,
and
that
contencions
are
so
feruent
:
&
in
the
meane
tyme
they
which
trouble
the
peace
,
lay
the
blame
vpon
the
professors
of
the
Gospell
,
calling
them
Scismatiks
:
For
,
for
this
cause
speciallye
the
Godlye
are
offended
at
the
Papistes
,
because
their
doctrine
hath
shaken
the
quiete
state
of
the
Churche
.
But
,
if
so
bée
they
woulde
peaceablye
submitte
them selues
vnto
Christ
,
and
would
subscribe
vtno
the
trueth
,
all
contencions
&
troubles
would
strayte
waye
be
appeased
.
But
seeing
they
frete
and
fume
against
Christ
,
and
wyll
not
suffer
the
Godlye
witnesses
of
Christ
to
bée
at
reste
,
except
the
trueth
of
God
maye
lye
hyd
,
and
Christ
maye
be
banished
from
his
kingdome
,
they
falselye
obiect
the
faulte
of
Scisme
,
which
all
menne
sée
,
ought
rather
to
be
imputed
vnto
them
.
Therefore
we
must
alwayes
consider
and
sée
in
Scismatikes
,
who
they
he
which
depart
from
GOD
and
his
pure
doctrine
.
M.
And
the
Euangelist
in
saying
that
there
arose
a
contencion
again
,
sendeth
the
readers
to
those
things
which
he
hath
declared
in
the
Chapters
going
before
,
as
in
the
seuenth
and
ninth
Chapters
.
Ioh.
7.43
.
Iohn
.
9.16
.
Bv.
For
there
these
verye
same
Iewes
withstanding
the
manifest
trueth
,
doe
cause
no
small
troubles
.
20.
And
many
of
them
sayde
,
Hee
hath
the
Deuell
and
is
mad
,
why
heare
ye
him
.
M.
This
Cauill
also
the
aduersaryes
of
Christ
vsed
before
.
C.
They
doe
defame
Christ
with
the
most
odious
reproche
that
they
can
deuise
,
that
all
menne
might
abhorre
to
heare
him
.
M.
For
they
coulde
not
abyde
that
people
should
heare
him
with
delyte
and
admiration
:
for
the
whiche
cause
they
went
about
to
turne
awaye
the
mindes
of
the
simple
from
him
,
that
they
might
not
heare
him
any
more
afterward
.
C.
So
the
wicked
least
they
should
bée
constrained
to
geue
place
vnto
GOD
,
doe
furiouslye
contemne
him
,
and
doe
styrre
vp
others
also
to
the
lyke
madnesse
,
least
that
the
wordes
of
Christ
at
any
time
shoulde
bée
hearde
with
silence
and
quietnesse
.
But
the
doctrine
of
Christ
is
able
sufficientlye
to
defende
it selfe
against
all
Cauilles
.
M.
These
wicked
ones
are
verye
like
vnto
them
,
which
doe
priuitye
sclaunder
the
ministers
of
Christ
,
least
they
should
bée
hearde
.
21.
Other
sayde
,
These
are
not
the
woordes
of
him
that
hath
the
Deuell
:
Can
the
Deuell
open
the
eyes
of
the
blinde
?
Bv.
They
which
loue
the
trueth
,
constantlye
defende
the
same
,
M.
and
do
defende
Christ
against
the
sclaunder
of
the
wicked
,
by
twoo
argumentes
:
the
first
is
,
by
his
founde
and
vnblameable
doctrine
,
the
other
is
taken
of
the
present
power
of
his
miracles
.
For
he
which
hath
a
Deuell
can
not
hyde
his
madnesse
,
but
bewrayeth
the
same
both
by
wordes
and
déedes
.
For
a
man
which
is
possessed
with
a
Deuell
,
can
neyther
speake
nor
doe
those
thinges
,
which
one
that
hath
his
wittes
can
doe
.
C.
That
therefore
which
these
good
men
saye
,
is
as
muche
as
if
they
should
require
that
iudgement
might
bée
geuen
according
to
the
matter
it selfe
.
For
trueth
(
as
we
sayde
before
)
doeth
alwaye
sufficientlye
defende
it selfe
.
And
this
is
the
onelye
buckeler
of
our
Fayth
,
that
the
wicked
can
neuer
bring
to
passe
,
but
that
the
power
and
wisedome
of
God
shall
shine
in
the
Gospell
.
R.
Also
this
varietye
of
iudgementes
concerning
Christ
,
is
written
for
our
learning
,
that
wée
might
learne
the
nature
of
this
worlde
.
For
the
world
must
bée
iudged
of
Christ
:
but
beholde
nowe
it
vsurpeth
aucthority
vnto
it selfe
to
iudge
Christ
.
Howe
greate
therefore
is
the
humilitye
of
Christ
,
who
suffereth
him selfe
to
bée
iudged
of
others
,
when
hée
is
the
iudge
of
all
men
him selfe
?
M.
Christ
is
here
condempned
of
madnesse
,
when
hée
speaketh
the
wordes
of
lyfe
and
of
saluation
:
wée
are
not
better
than
hée
.
The
same
happened
to
Paule
:
Acts.
26
,
24
Thou
arte
madde
Paule
(
sayeth
Festus
)
to
muche
learning
maketh
thee
out
of
thy
wyttes
.
i.
Cor.
2
.
i4
.
So
the
doctrine
of
heauenly
wisedome
séemeth
foolishnesse
vnto
this
worlde
.
Bv.
The
rest
which
take
Christes
part
,
leaue
vnto
vs
an
example
,
that
wee
might
doe
the
lyke
in
contencions
,
which
spring
not
of
wholsome
doctrine
,
but
of
peruerse
iudgementes
of
mindes
.
M.
For
thus
we
may
auoyde
and
shake
of
the
sclaunders
of
the
enemies
of
the
trueth
.
Doeth
the
spirituall
man
ronne
a
whoring
?
Doeth
the
Vicker
of
Christ
defende
Idolatrye
?
Doth
the
Vicker
of
Christ
séeke
after
the
power
and
honour
of
this
worlde
?
Doeth
the
Vicker
of
Christ
sell
all
holye
thinges
?
Doeth
the
Vicker
of
Christ
shewe
tyranny
vppon
the
flocke
of
Christ
?
Doeth
the
Vicker
of
Christ
holde
warre
,
shedde
blood
,
and
treade
vnder
his
féete
the
Magistrates
which
are
apointed
of
God
?
22.
And
it
was
at
Hierusalem
the
Feast
of
Dedication
,
and
it
was
winter
.
Bv.
There
foloweth
now
a
notable
and
worthy
disputacion
,
wherein
Iesus
is
proued
to
bée
Christ
,
that
is
to
saye
,
the
Messias
,
and
the
blessed
Sonne
of
the
eternall
God
for
euer
.
And
this
serueth
to
the
confyrmation
of
that
which
went
before
,
by
whiche
Iesus
taught
that
hée
was
the
Shéephearde
,
the
Sauiour
,
and
the
lyfe
of
al
the
Faithfull
throughout
the
whole
worlde
.
The
feast
of
Dedication
C.
That
is
to
saye
,
the
Feast
of
innouation
,
or
renuing
:
because
the
Temple
which
was
polluted
,
The
feast
of
dedication
.
by
the
commaundement
and
aucthoritye
of
Iudas
Machabeeus
,
was
consecrated
a
freshe
:
and
then
it
was
appointed
that
euerye
yeare
there
shoulde
be
a
Feast
daye
of
newe
Dedication
,
to
put
the
people
in
minde
of
the
grace
and
fauour
of
God
,
who
had
taken
from
them
the
Tyraunt
Antiochus
.
R.
Reade
the
seconde
Chapter
of
the
seconde
Booke
of
Machabees
.
Bv.
Notwithstanding
there
are
some
which
referre
this
daye
of
Dedication
,
to
that
first
daye
,
when
the
people
returned
from
Babilon
,
of
which
mencion
is
made
in
the
sixt
Chapter
of
the
first
booke
of
Esdras
.
Reade
Iosephus
in
his
twoo
and
twentye
Booke
,
the
fouretéene
Chapter
.
But
it
maketh
no
great
matter
,
of
whiche
Dedication
,
or
Renouation
,
you
saye
that
this
was
the
Feast
daye
,
whether
of
the
first
,
or
the
last
.
And
it
was
winter
.
M.
The
reason
here
was
,
for
that
the
house
of
God
coulde
not
bée
finished
and
dedicated
in
the
Sommer
,
because
of
the
wickednesse
of
the
aduersaryes
,
insomuche
that
they
were
constrained
to
ende
the
same
in
Wynter
.
23.
And
Iesus
walked
in
the
Temple
,
euen
in
Salomons
Porche
.
C.
Christ
according
to
his
manner
went
into
the
Temple
,
that
hauing
the
greater
aucthoritye
,
his
preaching
might
bée
the
more
fruitefull
.
Bv.
Concerning
Salomons
Porche
,
reade
the
ninetéene
Chapter
of
the
third
booke
of
Kinges
.
C.
The
Euangelist
calleth
Salomons
Porche
the
Temple
:
not
because
it
was
the
Sanctuarye
,
but
a
parte
of
the
same
.
M.
Therefore
this
place
in
the
which
Christ
walked
,
belonged
not
to
the
Scribes
and
Phariseis
,
but
to
the
common
sort
of
people
.
Bv.
For
it
is
certaine
that
this
Porche
,
of
the
which
mencion
is
made
here
,
was
not
the
same
whiche
is
described
in
the
booke
of
Kinges
,
(
for
that
was
taken
away
by
the
Chaldeans
,
and
quite
ouerthrowen
)
but
the
same
which
the
Iewes
strayte
after
theyr
returne
from
theyr
exile
into
Babilon
,
builded
according
to
the
patterne
of
the
olde
.
24.
Then
came
the
Iewes
rounde
about
him
,
and
sayde
vnto
him
,
How
long
doest
thou
make
vs
doubte
?
Yf
thou
bee
Christ
,
tell
vs
plainelye
.
Then
came
the
Iewes
.
M.
No
man
néede
to
doubte
but
that
these
Iewes
were
of
the
aduersaries
of
Christ
,
&
that
they
propounded
this
question
vnto
him
subtilly
and
maliciously
.
C.
For
the
common
sort
of
people
could
without
deceypt
requyre
Iesus
to
shewe
him selfe
openlye
that
hée
was
sente
of
GOD
to
bée
a
Sauioure
:
but
these
menne
captiouslye
and
deceyptfullye
went
about
to
make
him
confesse
this
before
the
multitude
,
that
by
a
tumulte
he
might
bée
destroyed
,
or
else
that
the
Romaines
myght
laye
handes
on
him
.
M.
Beholde
therefore
howe
Christ
the
most
méeke
Lambe
is
beset
on
euerye
side
with
cruell
rauening
Wolues
,
but
,
yet
notwithstanding
,
béeing
helde
vp
with
the
diuine
prouidence
,
hée
doeth
without
feare
Preache
and
set
forth
the
trueth
.
Howe
long
doest
thou
make
vs
doubte
?
C.
They
complaine
that
they
are
suspence
and
doubte
,
and
they
affirme
that
they
are
so
desyrous
of
the
promised
redemption
,
that
they
haue
a
continuall
longing
and
desyre
for
Christ
.
And
this
seemeth
to
be
a
very
godly
affection
:
for
Christ
onelye
can
truelye
pacifye
and
quiet
our
mindes
.
Euen
as
he
him selfe
sayeth
,
Come
vnto
mee
all
yee
that
trauayle
and
are
heauy
laden
and
I
wyll
refreshe
you
.
Mat.
11.28
.
But
they
vniustlye
accuse
Christ
,
as
though
hytherto
hee
had
not
stablished
their
Faith.
For
the
faulte
was
in
them selues
,
if
so
bée
they
had
not
the
perfect
and
true
knowledge
of
him
.
But
this
is
alwaye
the
manner
of
the
vnbeléeuing
,
rather
to
wander
in
doubtfulnesse
,
than
to
be
founded
vppon
the
sure
worde
of
God
.
The
whiche
also
we
maye
beholde
at
this
daye
in
many
men
,
who
wyllinglye
shutting
theyr
eyes
,
doe
scatter
abroade
their
clowdes
of
doubting
,
thereby
to
obscure
the
cleare
lyght
of
the
Gospell
.
M.
That
which
these
men
dyd
was
nothing
else
but
mere
hipocrisye
.
For
if
so
bée
they
doubted
whether
this
were
Christ
or
no
,
why
then
had
they
conspired
alreadye
,
Iohn
.
9.
that
if
any
dyd
confesse
him
to
bée
Christ
,
he
should
be
cast
out
of
the
Temple
.
Tell
vs
plainlye
.
C.
There
meaning
is
that
he
shoulde
not
any
more
couertlye
insinuate
him selfe
.
Thus
they
accuse
his
doctrine
of
obscuritye
,
which
notwithstanding
was
plaine
and
euident
inough
,
if
so
bée
the
same
had
not
béene
preached
to
wylfull
,
deafe
,
and
blinde
men
.
M.
They
seeme
also
to
reprehende
him
,
because
he
had
sayde
that
he
was
Christ
,
but
yet
couertlye
,
not
before
the
Rulers
,
and
Doctours
,
but
before
the
rude
and
vnlearned
multitude
.
Therefore
nowe
they
require
,
that
hée
woulde
not
onelye
speake
the
same
fréelye
,
but
also
that
he
woulde
speake
the
same
vnto
them
,
namelye
to
the
Rulers
,
and
Doctours
.
C.
This
historye
also
teacheth
vs
that
we
cannot
escape
the
lyinges
in
wayte
,
and
sclaunders
of
wicked
men
,
if
so
bée
we
bée
called
to
preache
the
Gospell
.
Wherefore
wee
must
not
bée
made
a
fearde
as
with
any
newe
or
vnwonted
thing
,
when
we
sée
the
same
happen
to
vs
,
which
hath
happened
already
to
our
Maister
.
25.
Iesus
aunswered
them
I
toulde
you
,
and
yee
beleeue
not
:
the
worckes
that
I
doe
in
my
Fathers
name
:
they
beare
witnesse
of
mee
.
I
tould
you
,
and
ye
beleeue
not
.
Bv.
Christ
modestlye
maketh
aunswere
vnto
the
question
,
and
teacheth
that
nothing
hath
béene
hytherto
neglected
of
him
in
his
doctrine
,
but
that
the
whole
faulte
and
blame
of
ignorance
rested
in
them
which
were
negligent
and
disobedient
:
and
withall
he
proueth
him selfe
to
be
the
Messias
,
and
sheweth
the
cause
vnto
the
Iewes
,
why
they
dyd
not
beléeue
the
same
.
C.
Christ
doeth
not
make
semblaunt
,
as
though
he
were
Christ
,
neyther
yet
doeth
hee
teache
them
as
though
they
were
apte
to
bée
taught
:
but
doeth
rather
cast
their
mallice
in
their
téeth
,
in
the
whiche
they
were
obstinate
:
because
hytherto
they
had
profited
nothing
being
taught
by
the
worde
and
workes
of
God
.
He
imputeth
it
therefore
vnto
theyr
faulte
that
he
is
not
knowne
of
them
.
As
if
he
shoulde
saye
,
My
doctrine
of
it selfe
is
easie
inough
to
be
vnderstoode
:
but
the
faulte
is
in
you
,
because
ye
doe
maliciously
withstand
God
:
By
whose
wordes
onelye
menne
are
taught
that
I
am
Christ
:
Wherefore
séeing
ye
onely
behold
my
contemptible
shewe
and
base
condition
,
because
I
come
not
in
Kinglye
Pompe
,
as
ye
looked
for
,
it
cannot
bée
that
ye
shoulde
beléeue
my
worde
.
But
goe
to
,
bée
ignoraunt
of
my
personne
(
as
the
Lawe
commaundeth
that
no
mannes
person
shoulde
bée
knowen
in
iudgement
)
and
take
houlde
of
my
worde
,
and
iudge
according
to
my
word
and
not
according
to
the
outwarde
shewe
:
and
then
it
cannot
bée
but
that
ye
shall
beléeue
.
The
workes
that
I
doe
.
C.
Hée
speaketh
of
workes
also
,
that
hée
might
conuince
them
of
double
obstinacye
.
For
beside
his
doctrine
they
had
euident
testimonye
in
miracles
,
if
they
had
not
béene
to
vnthankfull
vnto
God
.
When
hée
addeth
,
Jn
my
Fathers
name
.
M.
Hée
geueth
vs
to
vnderstande
,
that
to
beléeue
in
Christ
,
is
also
to
beléeue
in
God
the
Father
:
and
to
reiect
Christ
,
is
to
reiecte
the
Father
.
Bv.
The
same
argument
also
hée
vsed
in
the
fifte
Chapter
going
before
.
26.
But
yee
beleeue
not
because
ye
are
not
of
my
Sheepe
,
as
I
sayd
vnto
you
.
M.
Secondlye
hée
sayeth
.
Ye
beleeue
not
.
For
vnbeléefe
is
reprehensible
,
when
men
beléeue
not
the
worde
of
the
sonne
of
GOD
,
the
most
excellent
Sheapheard
:
the
which
in
the
wordes
going
before
he
obiected
vnto
them
.
And
this
incredulitye
is
inexcusable
,
when
men
beléeue
not
the
workes
of
God
.
Euen
as
he
him selfe
wyll
declare
hereafter
in
plaine
wordes
,
saying
:
Ioh.
i5
.
If
so
be
I
had
not
come
,
and
had
not
spoken
vnto
them
,
they
had
had
no
sinne
.
&c.
But
nowe
hée
alleadgeth
a
farther
cause
why
they
beléeued
neyther
his
miracles
nor
his
doctrine
,
namelye
,
because
they
were
Reprobates
.
And
,
wée
must
noate
the
purpose
of
Christ
.
For
,
because
they
boasted
them selues
to
bée
the
Churche
of
God
,
least
their
vnbeléefe
should
derogate
any
thing
from
the
Gospell
,
hée
pronounceth
that
the
gyfte
of
Faith
is
speciall
.
And
veryly
to
the
ende
men
may
know
God
,
it
is
necessarye
that
they
first
of
all
knowe
them selues
,
Galat.
4.9
as
sayeth
the
Apostle
Paule
:
also
they
to
whome
God
hath
no
respecte
,
must
néedes
bée
alway
farre
from
him
.
M.
Whereby
we
gather
that
they
can
not
beléeue
Christ
,
Titu
.
i.i.
which
pertain
not
vnto
Christ
.
Therfore
the
fayth
in
Christ
,
is
not
the
Faith
of
Goates
,
of
Dogges
,
or
of
Swine
,
but
of
Shéepe
,
that
is
to
saye
of
the
elect
,
as
sayeth
the
Apostle
.
Bv.
The
Reprobate
haue
no
simple
disposition
and
apte
to
bée
taught
,
but
a
harde
,
variable
,
wanton
,
corrupt
,
and
peruerse
disposition
,
because
they
wyll
not
suffer
them selues
to
be
purged
and
restored
.
R.
They
are
the
Sheepe
of
Christes
which
heare
Christes
voice
.
The
Phariseis
heare
not
the
voice
of
Christ
(
for
they
knowe
his
person
,
but
not
his
worde
)
therefore
,
they
neyther
are
his
shéepe
,
neyther
beléeue
,
nor
are
saued
.
C.
If
any
man
should
murmuringlye
obiecte
and
saye
,
that
the
cause
of
vnbeléefe
resteth
in
God
,
because
it
is
in
his
power
onely
to
make
shéepe
:
we
must
aunswere
that
hée
is
frée
from
all
blame
,
séeing
men
by
their
owne
voluntarye
wickednesse
reiect
his
grace
.
God
getteth
so
muche
Fayth
vnto
him selfe
as
sufficeth
,
but
the
wyld
Beastes
are
neuer
tame
,
vntyll
suche
time
as
by
the
spirite
of
God
,
they
are
turned
into
Shéepe
.
They
whiche
are
suche
shall
séeke
in
vaine
to
laye
the
blame
of
their
madnesse
vppon
GOD
,
which
is
proper
to
their
owne
nature
.
To
bée
short
Christ
geueth
vs
to
vnderstande
that
it
is
no
maruaile
,
if
so
bee
he
haue
fewe
that
imbrace
his
Gospell
,
because
so
many
as
by
the
spirite
of
GOD
are
not
subiect
to
the
obedience
of
Faith
,
are
vntamed
and
wilde
Beastes
.
Wherefore
it
is
muche
more
vnméete
and
absurde
,
that
the
authoritye
of
the
Gospell
shoulde
depend
vppon
the
faith
of
menne
:
but
rather
let
the
faithfull
waye
and
consider
,
howe
muche
more
they
are
bounde
vnto
GOD
than
they
whiche
are
blinde
,
when
as
they
them selues
by
the
illumination
of
the
spirite
are
drawne
vnto
Christ
.
M.
Hereby
also
we
sée
that
we
must
not
by
and
by
conceale
the
trueth
before
those
which
beléeue
not
.
For
although
the
vnbeléeuing
are
vnworthy
to
heare
the
same
,
and
are
none
of
the
electe
:
yet
notwithstanding
it
is
so
appoynted
by
God
that
the
Gospell
of
grace
should
also
bee
preached
to
the
Reprobate
and
vnbeléeuing
,
not
because
there
is
any
hope
that
they
shoulde
beléeue
,
but
because
it
is
so
méete
that
the
light
of
the
trueth
shoulde
aboue
all
other
thinges
shyne
before
the
eyes
of
all
men
,
as
doeth
this
visible
Sonne
:
and
also
take
from
them
all
excuse
,
that
the
iudgement
of
God
maye
bée
iust
:
by
which
the
vnbeleeuing
shal
be
damned
.
Last
of
all
,
the
Ministers
of
the
Gospel
haue
here
wherewithall
to
comfort
them selues
,
if
so
bée
their
labour
be
not
profitable
to
all
men
.
27.
My
Sheepe
heare
my
voyce
,
and
I
knowe
them
,
and
they
followe
mee
.
M.
Christ
doeth
not
in
vaine
repeate
the
condicions
of
the
Sheepe
,
and
of
the
Pastour
.
For
this
is
a
great
consolation
in
aduersitye
,
that
Christe
is
our
Sheaphearde
,
and
that
wée
are
his
Shéepe
.
C.
Now
therefore
hée
proueth
by
the
contraries
,
that
they
are
none
of
his
shéepe
,
because
they
beléeue
not
the
Gospell
.
For
those
whome
God
hath
elected
,
he
effectuallye
calleth
:
and
so
by
Faith
the
Shéepe
of
Christ
are
proued
.
And
therefore
the
name
of
shéepe
is
geuen
to
the
Faithfull
,
because
they
submitte
them selues
to
be
gouerned
vnder
the
hande
of
the
most
mightye
Sheaphearde
,
and
forsaking
their
former
brutishe
wildenesse
,
doe
shewe
them selues
tractable
and
obedient
.
B.
By
these
wordes
Christ
plainlye
teacheth
that
all
thinges
depende
vpon
the
deuine
election
,
and
that
they
to
whome
it
is
geuen
to
be
shéepe
,
can
neuer
perishe
.
For
in
this
place
we
doe
heare
that
they
onelye
heare
the
voice
of
Christe
,
(
that
is
to
saye
,
doe
receyue
the
same
by
fayth
)
which
are
shéepe
.
Nowe
whereof
shall
it
come
that
some
are
shéepe
,
that
is
to
saye
,
capeable
of
the
doctrine
of
Christ
,
and
others
not
?
No
doubte
because
the
one
are
indued
with
the
good
spirite
of
God
,
and
the
other
not
so
.
For
the
Apostle
Paul
doeth
attribute
the
knowledge
of
diuine
thinges
,
i
:
Cor.
2
.
i4
to
such
as
are
endued
with
the
spirite
of
God
.
But
whereof
commeth
that
they
are
indued
with
the
spirite
of
God
,
and
the
other
not
?
This
verilye
is
the
cause
,
that
the
one
are
ordained
to
lyfe
,
and
the
other
to
death
:
that
the
one
are
geuen
to
the
Sonne
to
bée
saued
,
the
other
not
so
.
Let
vs
geue
therefore
this
glorye
vnto
the
Lorde
,
that
he
maye
geue
his
Spirite
,
without
the
helpe
of
oure
workes
.
The
whiche
when
hee
hath
determined
to
geue
,
we
our selues
maye
worke
therewith
to
instruct
and
teache
:
notwithstanding
,
if
he
geue
vnto
them
the
vnderstandinge
of
our
worde
by
the
same
Spyrite
,
to
whome
wée
speake
.
Bv.
Moreouer
,
in
this
place
Christ
speaketh
three
thinges
of
his
Shéepe
.
First
,
they
heare
,
not
euery
voice
,
but
my
voice
:
and
they
heare
,
not
with
the
eares
of
their
bodye
onelye
,
but
also
with
the
eares
of
their
minde
.
Secondlye
,
as
they
knowe
the
voice
of
the
Sheaphearde
,
and
receyue
their
shéepehearde
with
greate
pleasure
,
loue
him
,
and
reuerence
him
:
so
in
lyke
manner
the
Sheaphearde
knoweth
them
,
receyueth
,
saueth
,
iustifyeth
,
and
sanctifyeth
them
.
Thirdlye
,
they
doe
not
lye
Idellye
in
the
myre
,
neyther
doe
they
vnaduisedly
wander
through
the
fieldes
and
wooddes
:
but
doe
followe
the
sheephearde
,
framing
all
thinges
after
the
prescripte
example
of
the
Sheapheard
,
vppon
whome
onely
they
depende
,
vpon
whome
aloane
they
looke
continuallye
,
following
Heauenlye
and
euerlasting
thinges
,
and
contrarywise
forsaking
earthlye
and
momentary
thinges
.
This
is
the
disposition
,
these
are
the
manners
,
and
déedes
of
the
Shéepe
of
Christ
:
from
the
which
these
vnbeleeuing
Iewes
were
most
voide
.
C.
Furthermore
this
is
no
small
consolation
to
all
godlye
teachers
,
that
howe
lytle
soeuer
the
greater
part
of
the
worlde
doeth
harken
vnto
Christ
,
yet
notwithstanding
,
hee
hath
his
sheepe
,
which
hee
knoweth
,
and
of
whome
in
like
manner
he
is
knowne
.
Let
them
studye
so
muche
as
in
them
lyeth
to
gather
the
whole
worlde
vnto
the
sheapfoulde
of
Christ
:
but
when
they
haue
not
successe
according
to
their
desire
,
let
them
content
them selues
with
this
one
thing
,
that
by
their
labour
so
many
as
are
sheepe
shal
be
gathered
togeather
.
28.
And
I
geue
vnto
them
eternall
lyfe
,
and
they
shall
neuer
perishe
,
neyther
shall
any
man
pluck
them
out
of
my
hande
.
And
I
geue
vnto
them
eternall
lyfe
.
M.
So
hée
sayde
before
,
I
came
that
they
might
haue
lyfe
.
Bv.
But
all
menne
knowe
that
none
geueth
life
euerlasting
but
God
onelye
.
Therefore
it
followeth
that
Christ
is
natural
God
.
So
that
more
fullye
,
plainelye
,
and
firmelye
,
he
sheweth
him selfe
to
bee
the
true
Messias
,
the
true
Sonne
of
the
true
,
liuelye
,
and
euerlyuing
God
,
coequall
with
the
Father
in
all
thinges
:
M.
seeing
there
is
no
mortall
man
found
,
which
can
geue
this
present
lyfe
which
is
momentany
,
muche
lesse
that
euerlasting
life
which
is
without
ende
:
the
which
notwithstanding
Christ
geueth
vnto
his
shéepe
.
This
worde
(
Geue
)
excludeth
all
mannes
merites
.
And
the
present
tence
or
time
which
he
in
this
place
vseth
,
signifieth
that
the
faithfull
,
in
this
worlde
doe
receiue
the
right
and
scaling
of
euerlasting
life
by
faith
in
Christ
.
Iohn
.
17.3
A.
For
it
is
euident
that
euerlasting
lyfe
consisteth
in
the
knowledge
of
God
and
of
his
Sonne
.
And
they
shall
neuer
perishe
.
M.
Therefore
wee
receyue
from
Christ
,
not
onelye
euerlasting
lyfe
,
but
also
perpetuall
defence
and
safetye
:
who
by
his
omnipotent
power
,
deliuereth
his
from
destruction
,
and
from
all
euilles
.
M.
We
must
also
noate
that
he
sayeth
not
,
They
shall
neuer
loose
or
lacke
any
thing
,
but
,
They
shall
neuer
perishe
.
It
is
one
thing
if
any
of
our
goodes
perishe
,
and
another
thing
,
if
wée
perishe
our selues
.
Bothe
happen
to
the
wicked
and
vnbeleeuing
:
they
doe
destroye
both
their
Ritches
,
and
them selues
.
From
a
Christian
those
thinges
whiche
are
earthlye
,
maye
bée
taken
awaye
if
it
seeme
so
good
vnto
the
Lorde
:
but
hée
can
not
perishe
.
Sathan
also
hath
no
small
power
geuen
him
ouer
the
goodes
of
the
Godlye
,
A.
yea
,
Iob.
2.
and
vpon
their
bodyes
also
,
(
as
we
maye
reade
of
holy
Iob
)
M.
but
vppon
them selues
no
power
at
all
.
Howe
happy
then
are
they
which
cannot
perishe
,
although
they
loose
much
of
their
externall
goodes
?
Contrarywise
,
how
miserable
,
and
vnhappy
are
they
,
whiche
so
gréedelye
gape
after
corporall
Ritches
,
that
they
eyther
feare
or
bewayle
the
losse
of
them
,
making
no
count
at
all
,
that
they
them selues
maye
bée
saued
for
euer
.
Who
séeth
not
that
this
destruction
turneth
most
to
our
losse
,
by
which
not
our
goodes
,
but
our selues
doe
perishe
.
T.
Of
this
losse
our
Sauiour
speaketh
thus
,
What
doth
it
aduantage
a
man
if
he
winne
the
whole
world
,
and
loose
his
owne
soule
?
Neyther
shall
any
man
plucke
them
out
of
my
hande
.
Bv.
The
Sonnes
hand
in
this
place
,
is
nothing
else
but
his
power
,
his
Maiesty
,
care
,
helpe
,
and
defence
.
M.
Hée
sayth
not
,
Neither
shall
any
man
goe
about
to
take
them
out
of
my
hande
,
but
,
Neither
shall
any
man
plucke
them
out
of
my
hande
.
For
although
the
Shéepe
which
the
Father
hath
committed
vnto
Christ
,
can
not
bée
taken
from
him
,
yet
notwithstanding
they
are
subiecte
to
many
snares
and
lyings
in
wayte
.
PAR.
For
shéepe
are
simple
,
innocent
,
and
destitute
of
all
the
helpes
of
this
present
lyfe
:
Sathan
can
neuer
pull
Gods
elect
out
of
the
handes
of
Christ
.
against
these
,
the
worlde
with
all
his
power
setteth
him selfe
.
But
yet
Sathan
shall
neuer
bée
of
such
power
that
hee
shall
bée
able
to
plucke
them
out
of
the
handes
of
Christ
.
The
worlde
hath
the
aucthority
of
the
Phariseis
,
the
dignitye
of
the
Priestes
,
it
hath
armed
Kinges
,
Gouernours
,
Iudges
,
Throanes
,
Prisons
,
Chaines
,
scourges
,
Axes
,
Banishments
,
Deaths
,
and
whatsoeuer
else
to
terrifye
a
constaunt
minde
.
It
hath
on
the
contrarye
part●
pleasures
,
Ritches
,
Honours
,
Dignityes
,
and
whatsoeuer
else
to
corrupte
mindes
that
are
incorrupted
.
All
these
snares
and
baytes
the
world
vseth
,
to
plucke
the
sheepe
out
of
the
handes
of
Christe
Iesus
:
but
no
man
can
plucke
them
out
of
his
hande
.
M.
Furthermore
,
Sathan
him selfe
goeth
about
lyke
a
roaring
Lion
,
séeking
whome
he
maye
deuoure
,
and
whome
hée
maye
ouercome
by
his
temptacions
and
subtile
sleyghtes
:
to
these
are
added
sinnes
,
the
tormentes
of
consciences
,
the
horrour
of
death
,
and
hel
it selfe
.
But
none
of
these
shall
pull
the
shéepe
out
of
the
handes
of
the
sheaphearde
.
C.
This
is
the
incomparable
fruite
of
Faith
,
that
Christ
biddeth
vs
to
be
secure
,
and
sure
,
when
we
are
gathered
by
Faith
into
his
sheapfoulde
.
But
wee
must
also
noate
with
what
staye
this
certaintye
is
vphoulden
:
that
is
to
saye
,
because
he
shal
be
the
faithfull
kéeper
of
our
saluation
.
For
hee
testifieth
that
it
is
in
his
hande
.
And
if
this
wyll
not
suffice
,
heare
what
followeth
.
29.
My
Father
whiche
hath
geuen
them
me
is
greater
than
all
:
and
no
man
is
able
to
take
them
out
of
my
Fathers
hande
.
M.
Because
it
séemed
verye
rashe
that
he
shoulde
attribute
so
great
power
vnto
him selfe
,
seeing
he
appeared
to
be
no
better
then
a
man
:
hee
addeth
that
his
power
is
not
humaine
,
but
deuine
,
and
that
his
sheepe
are
not
gotten
by
humaine
strength
,
but
geuen
to
him
of
God
the
Father
,
and
that
therefore
the
whole
cause
belongeth
as
well
to
God
,
as
to
him selfe
,
and
for
this
cause
,
that
it
is
impossible
that
any
man
should
pull
the
shéepe
out
of
his
handes
,
which
his
Father
hath
geuen
him
.
As
if
hée
shoulde
saye
,
My
hande
is
my
Fathers
hande
,
and
my
shéepe
are
my
Fathers
shéepe
.
No
man
can
take
them
from
me
,
because
no
man
can
take
them
out
of
my
Fathers
hande
.
C.
A
notable
place
,
by
which
wée
are
taught
that
the
saluation
of
all
the
elect
is
no
lesse
sure
,
than
the
power
of
God
is
inuincible
.
Hereby
also
wee
gather
how
vaine
the
trust
of
the
Papistes
is
,
which
resteth
vpon
frée
will
,
vppon
their
owne
strength
,
and
vppon
the
merites
of
workes
.
Christ
hath
farre
otherwise
taught
those
that
are
his
,
that
they
may
know
that
they
are
in
this
worlde
,
as
in
the
middest
of
a
woode
,
and
in
the
handes
of
théeues
:
and
furthermore
that
they
are
naked
,
and
subiect
to
the
praye
,
and
carrye
in
theyr
owne
bosome
the
dagger
and
cause
of
death
,
that
bearing
themselues
boulde
vppon
the
onelye
custody
and
defence
of
God
,
they
maye
walke
securely
without
feare
.
30.
And
I
and
my
Father
are
one
.
M.
As
if
hée
shoulde
saye
,
I
doe
nothing
in
this
matter
,
I
haue
nothing
,
I
can
doe
nothing
,
I
giue
nothing
,
and
I
am
nothing
of
my selfe
without
my
father
.
All
that
are
mine
are
his
,
and
whatsoeuer
hee
hath
or
doth
it
is
myne
and
hée
worketh
the
same
by
mée
.
Wée
doe
all
one
thing
,
neyther
are
wée
deuided
.
But
Christ
doth
not
dispute
here
concerning
the
vnitie
of
substaunce
,
but
of
the
consent
and
agreement
whych
he
hath
with
the
Father
:
as
,
that
whatsoeuer
Christ
doeth
,
is
confirmed
by
the
Fathers
power
.
Howbeit
the
auncient
Fathers
haue
referred
this
place
to
the
deuine
substaunce
of
Christ
,
against
the
heritiques
.
31.
Then
the
Iewes
tooke
vppe
stoanes
againe
,
to
stoane
him
withall
.
C.
As
pietie
is
zealous
in
defending
the
glorye
of
GOD
,
which
the
spirite
of
God
doth
moderate
:
so
infidelitie
is
the
Mother
of
madnesse
:
and
the
Deuill
doth
so
prouoake
the
wicked
,
that
they
desire
and
seeke
nothing
but
murder
.
Bv.
The
Iewes
being
mooued
and
stirred
vp
with
the
wordes
of
Christ
,
tooke
vp
stoanes
,
as
wée
reade
that
they
dyd
at
a nother
time
,
in
the
ende
of
the
eyght
Chapter
going
before
.
Thys
successe
sheweth
with
what
minde
they
questioned
with
Christ
.
For
a
manifest
confession
,
of
the
which
they
fayned
themselues
to
be
verye
desirous
,
made
them
by
and
by
to
fall
into
outragious
madnesse
:
and
yet
notwithstanding
there
is
no
doubt
,
but
that
when
they
were
thus
violentlye
caried
to
oppresse
Christ
,
they
pretended
the
coulour
and
cloake
of
iudgement
,
Deu.
i3
.
5
Leui
24.16
as
though
they
did
the
thing
according
to
forme
of
Lawe
,
where
God
commaundeth
false
Prophetes
to
be
stoaned
to
death
.
32.
IESVS
aunswered
them
manye
good
workes
,
haue
I
shewed
you
from
my
Father
:
For
which
of
them
do
ye
stoane
mee
?
M.
To
the
ende
Christe
might
reprehande
theyr
vnspeakeable
mallice
and
madnesse
,
hee
doth
not
onely
obiect
hys
innocencye
,
but
also
(
which
is
more
)
hys
notable
and
wonderful
beneficience
shewed
towardes
them
:
C.
and
hee
doth
not
onelye
deny
them
to
haue
any
cause
why
they
shoulde
so
rage
,
but
doth
also
accuse
them
of
ingratitude
,
for
that
they
so
vnthankefullye
requighted
the
benifites
of
God
:
neyther
doth
hee
saye
that
hee
had
well
deserued
at
their
handes
for
one
or
two
workes
sake
,
but
sayth
that
hee
had
béene
benefyciall
vnto
them
in
many
thinges
.
As
if
hée
shoulde
saye
,
M.
What
cause
haue
yee
against
mee
,
whereby
I
maye
séeme
worthy
vnto
you
to
be
stoaned
to
death
?
Bv.
Malefactours
were
wont
to
be
punished
and
stoaned
to
death
:
but
as
for
mée
,
what
euell
haue
I
done
?
What
haue
I
deserued
?
which
haue
hurt
no
man
but
haue
shewed
an
innumerable
sorte
of
benefites
to
euery
one
of
you
,
and
the
same
,
from
my
Father
,
that
is
to
saye
by
my
deuyne
power
.
C.
For
his
meaning
is
,
that
God
was
the
authoure
of
those
workes
.
And
this
interrogation
is
of
greater
waight
to
pricke
their
consciences
,
then
if
he
had
spoken
by
a
simple
affirmatiue
.
To
shew
good
workes
is
an
Hebrewe
phrase
,
in
steede
of
to
doe
good
workes
the
whiche
phrase
is
often
times
vsed
in
the
holy
Scriture
,
as
when
it
is
sayde
,
Many
say
who
will
shewe
vs
anie
good
?
Psal
4.7
Psal.
60
,
5
Psal
,
71
,
20
Also
,
Thou
haste
shewed
thy
people
hard
thinges
.
Againe
,
Thou
hast
shewed
me
great
trobles
For
the
Lord
had
done
many
good
works
already
,
by
which
he
had
brought
health
vnto
men
,
and
had
thereby
shewed
what
they
ought
to
haue
looked
for
at
his
hands
namely
,
nothing
but
assured
saluation
and
euerlasting
life
.
This
he
exhorted
the
Iewes
to
beleeue
,
and
declared
that
all
his
workes
belonged
to
the
Father
,
that
they
might
assuredly
beléeue
hym
.
And
these
were
the
thinges
which
so
stirred
them
,
being
nothing
but
good
and
wholsome
workes
.
Rightly
therefore
he
déemaunded
of
them
for
which
of
his
good
workes
they
went
aboute
to
stoane
him
.
M.
It
was
extreame
Ingratitude
and
wickednesse
to
render
euell
for
so
many
benefites
,
and
to
go
aboute
to
kill
the
benefactoure
.
Psal.
35
.
i2
Of
such
vnthankfull
persons
Dauid
complaineth
saying
,
They
rendered
me
euell
for
good
.
Therefore
yf
so
be
in
like
manner
euell
shal
be
rendered
to
any
man
for
good
,
let
him
comfort
him selfe
with
the
lot
of
Christ
of
the
prophetes
and
of
the
Apostles
33.
The
Iewes
answered
him
saying
:
For
thy
good
workes
sake
wee
stoane
thee
not
,
but
for
thy
blasphemie
,
and
because
that
thou
beeinge
a
man
,
makest
thy self
God
.
R.
The
wisdome
of
this
worlde
will
not
séeme
vniustly
and
wickedly
to
persecute
Christe
and
his
Gospell
.
Wherefore
they
faine
and
Immagine
causes
against
the
Gospell
:
and
the
setters
forth
of
the
same
,
which
they
thinke
worthy
of
punishment
the
which
it
pretendeth
to
cloake
the
enuie
against
Christ
and
the
worde
of
God
.
C.
Wherefore
it
is
necessary
that
a
good
conscience
be
vnto
vs
as
a
brasen
wall
,
by
which
we
maye
strongly
repell
the
reproaches
and
sclaunders
with
the
which
we
are
misereported
of
.
For
how
soeuer
they
couler
&
cloak
their
mallice
,
&
what
ignominy
soeuer
they
bring
vnto
vs
for
a
time
,
if
we
fight
for
gods
cause
he
will
not
deny
him selfe
,
but
will
defend
and
maintaine
his
trueth
.
R.
Christe
was
accused
of
blasphemie
against
God
and
of
Sedition
against
Sesar
:
The
Prophetes
were
accused
of
defection
,
from
the
Lawe
and
of
seducing
:
The
Apostles
and
Martires
were
accused
,
partly
of
sedition
,
and
partly
of
blasphemy
against
God
.
And
so
great
wickednesse
are
spread
abroade
of
the
Godly
before
the
reason
and
wisedome
of
the
worlde
,
that
whosoeuer
killeth
them
,
he
thinketh
that
he
doth
vnto
God
good
seruice
,
as
shall
bee
sayde
in
the
sixeteenth
Chapter
following
.
M.
Here
the
enemies
of
Christe
are
constrained
to
acknowledge
his
good
workes
.
For
they
say
not
thy
works
are
euil
:
but
they
acknoweledg
that
to
be
true
which
he
sayde
,
I
haue
shewed
vnto
you
manye
good
workes
:
And
yet
notwithstanding
they
doe
not
giue
him
thankes
for
these
good
workes
:
but
theyr
mallice
had
so
blinded
them
,
that
although
they
coulde
not
condemne
the
workes
of
Christ
,
yet
neuerthelesse
they
went
about
to
stoane
him
to
death
.
Many
such
enimies
of
the
truth
there
are
at
this
daye
,
which
condemne
the
louers
of
the
Gospell
,
whose
life
and
doinges
they
cannot
condemne
.
C.
The
name
of
blasphemie
the
whiche
prophane
wrighters
vse
generaly
for
euery
kinde
of
reproche
,
the
Scripture
referreth
vnto
God
,
Blasphemy
of
two
sorts
when
hys
maiestie
and
glorye
is
defaced
.
And
there
are
two
sortes
of
blasphemie
,
as
eyther
when
God
is
robbed
of
his
proper
honour
:
(
R.
as
if
so
be
a
man
shoulde
arrogate
that
vnto
himselfe
which
is
proper
to
God
:
)
or
else
when
any
thing
is
attributed
and
giuen
to
him
,
which
his
nature
will
not
beare
.
Therefore
they
call
Christ
a
sacrilegious
and
blasphemous
person
,
because
hée
being
a
mortall
man
vsurped
to
himselfe
deuine
honour
.
And
this
was
a
true
definition
of
blasphemie
yf
so
be
Christe
had
bene
nothing
more
then
a
man
.
Onely
they
sinne
in
this
,
that
they
refuse
to
behoulde
the
diuinity
whhich
was
euident
to
be
séene
in
his
miracles
.
34.
Iesus
aunswered
them
,
is
it
not
writen
in
your
Lawe
,
I
saide
yee
are
Gods
?
Bv.
The
Lord
doth
wonderfully
temper
and
frame
his
aunswere
:
C
,
And
doeth
clere
him self
of
the
crime
which
was
obiected
vnto
him
,
not
denying
him selfe
to
be
the
Sonne
of
God
,
but
defending
the
same
to
be
truly
spoken
.
And
he
vseth
an
Argument
taken
,
not
of
the
equalles
but
of
the
lesse
to
the
more
.
The
scripture
calleth
them
Godes
to
whome
God
geueth
an
honorable
function
:
he
therefore
is
farre
more
worthy
of
this
titell
of
honour
,
whom
God
hath
chosen
,
to
excell
all
others
.
Wherevpon
it
followeth
that
they
are
euell
and
false
interpretours
,
which
doe
admit
the
fyrste
,
but
in
the
second
do
take
occasions
of
offence
B.
he
vseth
this
word
lawe
here
for
Scripture
,
which
often
times
is
called
the
Lawe
.
C.
But
the
testimony
which
our
Sauioure
Christ
bringeth
is
taken
oute
of
the
eyghtie
two
Psalme
where
the
Lord
findeth
falte
with
the
Kings
and
Iudges
of
the
earth
,
Psal.
28.6
.
Exod.
22
which
abuse
their
Rule
and
power
tyrannically
to
enioy
their
owne
pleasure
,
to
oppresse
the
miserable
,
and
to
commit
all
wickednesse
at
their
will
.
B.
That
is
to
saye
,
which
Iudge
falslye
.
C.
And
he
vpbraideth
them
that
they
were
so
forgetfull
how
and
from
whence
they
receiued
so
great
dignitie
,
and
béecause
they
prophaned
the
name
of
God
.
This
Christ
applyeth
to
the
presente
cause
,
that
they
are
honoured
with
the
name
of
Gods
,
who
are
appoynted
ministers
to
gouern
the
world
.
In
the
same
sence
also
the
Scripture
calleth
aungels
Gods
,
because
by
them
the
glory
of
God
doth
shine
in
the
world
.
35.
If
hee
called
them
Godes
,
vnto
whome
the
worde
of
GOD
was
spoken
,
and
the
Scripture
cannot
bee
broken
.
C.
By
these
wordes
oure
Sauiour
Christ
meaneth
that
Princes
are
ordered
by
the
sure
commaundement
of
God
:
Rule
appoynted
of
God
.
Whereby
we
gather
that
gouernement
and
rule
sprang
not
vp
rashelye
,
or
by
the
errour
of
men
,
but
by
the
will
and
appointment
of
God
:
because
hée
would
haue
politticall
order
among
men
,
and
gouernement
by
equitie
and
lawes
.
For
the
which
cause
Paule
calleth
them
Rebelles
vnto
God
,
which
resyst
power
because
there
is
no
power
but
the
same
is
appoynted
of
God
.
Rom.
13.
i
If
any
man
obiect
,
that
other
callinges
also
are
of
God
,
and
are
allowed
of
him
,
and
yet
for
all
that
,
Husbandemen
,
Neateheardes
,
Shoomakers
,
and
suche
lyke
are
not
called
Godes
:
we
aunswere
that
this
is
not
general
,
that
whosoeuer
are
called
of
God
to
some
kinde
of
lyfe
,
shoulde
be
called
Godes
:
but
Christ
speaketh
of
Kinges
,
whome
God
hath
aduaunced
to
a
hyer
degrée
that
they
might
rule
and
excell
.
To
be
shorte
,
we
knowe
that
magistrates
are
therefore
Gods
,
because
God
hath
committed
gouernement
vnto
them
.
M.
And
Christ
might
haue
sayde
,
If
so
be
he
call
Iudges
and
princes
Goddes
:
but
it
pleased
him
rather
to
saye
,
If
hee
called
them
Goddes
vnto
whome
the
worde
of
God
was
spoken
:
that
hée
might
also
noate
the
subiection
of
Iudges
and
Princes
,
and
might
extoll
the
maiestie
of
GOD
.
For
the
worde
of
God
in
this
place
,
is
taken
for
the
commaundementes
,
which
GOD
commaundeth
and
inioyneth
them
to
obserue
.
And
the
Scripture
cannot
be
broken
.
C
,
That
is
to
saye
,
The
doctrine
of
the
Scripture
is
inuiolable
,
insomuch
that
it
neyther
can
nor
ought
to
be
dissolued
and
broken
of
any
man
.
This
place
ought
to
be
well
noated
that
the
Scripture
may
haue
his
aucthoritye
.
M.
For
the
same
is
manye
wayes
defaced
by
wicked
men
,
and
by
the
wisemen
of
this
worlde
,
when
they
eyther
adde
vnto
the
same
straunge
and
forged
doctrine
,
or
else
corrupt
the
same
by
sinister
and
wrong
exposytions
,
drawing
it
into
a
contrarye
scence
.
But
the
Scripture
cannot
be
broken
or
made
frustrate
.
And
wherefore
,
because
it
is
giuen
by
deuine
inspiration
:
and
leaneth
not
vppon
humaine
,
but
vpon
diuine
aucthoritie
.
36.
Saye
yee
of
him
whome
the
Father
hath
sanctified
and
sent
into
the
worlde
,
Thou
blasphemest
:
because
I
sayde
,
I
am
the
sonne
of
God
.
Saye
yee
of
him
whome
the
Father
.
C.
There
is
a
certaine
sanctification
which
belongeth
to
all
the
godly
:
but
Christ
in
this
place
chalengeth
a
far
more
excelent
snactifycation
,
namely
for
that
he
is
one
chosen
out
from
amongst
all
others
,
that
in
him
the
power
of
the
Spirite
,
and
the
maiestie
of
God
maye
appeare
:
Ioh
6.27
.
Euen
as
hée
himselfe
sayeth
that
hée
was
sealed
of
the
same
Father
.
M.
Hée
sayth
not
,
Whome
the
Father
hath
begotten
,
béecause
hée
thought
it
better
to
signify
vnto
vs
that
he
hath
receyued
the
dispensation
of
mankinde
,
and
the
state
of
a
kingdome
of
hys
heauenlye
Father
,
as
hée
is
a
man
:
Wherevpon
also
hée
added
this
.
And
sent
into
the
world
.
The
Father
hath
sent
hys
Sonne
,
Iohn
●
.
i6
Esay
6i
.
i
Luk
,
4.18
not
onely
vnto
you
Israelites
,
but
into
the
worlde
.
For
so
GOD
loued
the
worlde
that
hée
gaue
his
onelye
begotten
sonne
.
So
that
this
sanctifycation
in
other
places
is
called
annoyting
.
And
thys
is
properlye
referred
to
the
person
of
Christ
,
Math
,
3
.
i6
.
as
hée
was
manifested
in
the
fleshe
.
M.
And
concerning
this
sanctifycation
,
the
aperition
of
the
Dooue
testifyed
,
which
Iohn
the
Baptist
sawe
lighting
vpon
the
heade
of
Christ
,
when
hée
baptised
him
in
Iordan
.
Therefore
the
father
hath
sanctifyed
the
sonne
,
by
whome
we
also
are
sanctifyed
,
by
whome
he
giueth
vnto
vs
the
spirite
of
sanctifycation
:
by
reason
wherof
the
Apostles
in
diuers
places
calleth
the
faithful
seruauntes
of
Christ
,
sanctified
.
Thou
blasphemest
.
C.
The
Arians
haue
wrested
this
place
to
prooue
that
Christ
by
nature
is
not
God
.
But
Christ
doth
not
here
dispute
,
who
he
is
in
him selfe
,
but
what
men
ought
to
Iudge
of
him
by
his
miracles
being
in
humain
fleshe
.
For
we
can
neuer
apprehend
his
eternall
diuinity
,
except
wee
imbrace
him
as
he
is
appoynted
a
redéemer
of
his
Father
.
Moreouer
Christ
in
this
place
did
not
plainly
testifie
who
he
was
,
but
specially
went
aboute
to
refell
and
put
away
the
sclaunder
which
his
enemies
brought
vpon
him
.
Because
I
said
J
am
the
Sonne
of
God
.
M
,
He
saide
not
,
Because
I
am
God
,
but
because
I
am
the
Sonne
of
God
,
that
he
might
beare
with
the
infirmitie
of
his
hearers
who
could
better
abyde
that
hée
shoulde
call
him selfe
the
Sonne
of
God
then
to
saye
,
I
am
God
.
37.
If
I
do
not
the
workes
of
my
Father
beleeue
mee
not
.
38.
But
if
I
doe
,
and
if
yee
beleeue
not
mee
:
beleeue
the
workes
that
ye
may
knowe
and
beleeue
that
the
Father
is
in
mee
,
and
I
in
him
.
Bv.
He
calleth
the
workes
which
he
did
the
workes
of
his
father
,
that
is
to
saye
deuine
workes
.
For
they
are
not
therefore
called
the
fathers
workes
,
because
the
Sonne
doeth
not
the
same
,
but
because
hee
doeth
them
by
the
same
power
and
vertue
,
by
the
which
he
is
equall
with
the
Father
.
If
so
be
(
sayeth
he
)
I
doe
not
such
works
as
no
man
can
doe
but
God
only
,
beléeue
mée
not
.
C.
This
is
a
kind
of
graunting
as
if
hée
should
saye
,
I
would
haue
you
bound
to
beléeue
mée
for
no
other
cause
,
then
yf
the
thing
appeare
manifest
ynough
vnto
you
:
ye
may
bouldly
reiect
mée
and
escape
vnpunished
,
if
so
be
God
hath
not
openly
testifyed
of
mée
.
M.
I
woulde
to
God
they
woulde
speake
thus
,
which
boast
them selues
to
be
Christes
vicars
and
the
Successors
of
the
Apostles
.
The
Romishe
Anticrist
sayth
in
wordes
,
I
am
the
vicar
of
Christ
and
he
so
violently
requireth
him selfe
to
be
credited
,
that
he
threatneth
to
such
as
deny
it
a
thousand
deaths
,
when
as
notwithstanding
by
his
workes
he
sheweth
him selfe
plainly
,
not
to
be
Christ
,
but
Antecriste
,
not
the
vicar
of
Christe
,
but
the
Minister
of
Sathan
.
In
wordes
hée
sayth
,
I
am
the
seruaunt
of
the
seruants
of
God
,
but
by
his
workes
he
declareth
him selfe
to
be
Lord
of
Lords
.
In
wordes
he
sayth
,
I
am
the
head
of
the
Church
but
by
his
workes
he
declareth
him selfe
to
be
the
plague
of
the
Church
,
he
would
be
counted
moste
holye
,
when
as
his
workes
shewe
him
to
bee
moste
prophane
.
What
néede
many
wordes
?
let
hym
saye
,
If
I
do
not
the
workes
of
the
vicar
of
Christe
,
of
the
seruaunt
of
the
seruauntes
of
God
,
and
of
the
moste
holye
man
,
beléeue
me
not
.
Let
the
rest
of
the
Bishopes
saye
the
lyke
,
which
woulde
be
counted
good
and
true
shepheardes
.
If
so
be
we
doe
not
the
workes
of
good
Bishopes
,
beléeue
vs
not
.
Let
vs
also
saye
,
which
boast
of
Iustification
by
faith
If
so
be
we
doe
not
the
workes
of
those
that
are
Iustified
,
and
of
those
that
béeléeue
,
then
beléeue
vs
not
.
But
if
J
doe
and
if
yee
beleeue
not
.
C.
As
if
he
shoulde
saye
,
To
the
ende
I
maye
suffer
you
to
doubte
of
my
doctrine
I
maye
not
denye
the
miracles
which
I
haue
shewed
to
be
of
God
:
therefore
yée
do
willingly
reiect
God
and
not
man
.
In
this
place
wée
are
taught
not
to
be
so
discouraged
with
the
basenesse
and
contempt
of
any
mans
person
that
we
should
refuse
to
beléeue
those
workes
,
whiche
geue
euident
testimonie
to
the
truth
.
For
often
tims
it
commeth
to
passe
,
that
God
worketh
great
thinges
,
by
simple
men
.
That
ye
maye
knowe
and.
C.
In
that
he
placeth
faith
after
knowledge
,
hée
doth
it
,
because
he
had
to
do
with
vnbeléeuers
,
who
vnlesse
they
were
wonne
and
constrained
by
experience
,
neuer
would
geue
place
vnto
God
.
For
suche
as
are
rebelliouse
and
obstinate
,
will
alwaies
knowe
before
they
beléeue
.
And
yet
notwithstanding
God
doth
so
beare
with
vs
that
by
the
knowledge
of
his
workes
hée
maketh
vs
apt
to
béeléeue
.
But
the
knoweledge
of
God
and
of
his
secrete
wisedome
,
by
order
followeth
Faith.
Because
the
obedience
of
Faith
openeth
to
vs
the
gate
of
the
kingdome
of
heauen
.
A.
Concerning
the
coniunction
of
faith
and
knowledge
,
reade
in
the
first
Chapter
going
before
beginning
at
the
sixtie
nine
verse
.
That
the
father
is
in
me
and
I
in
him
.
C.
He
repeateth
the
same
which
he
had
spoken
before
in
other
wordes
,
saying
I
and
the
father
are
one
.
M.
For
that
vnity
is
betweene
the
father
and
the
Sonne
that
the
Sonne
is
in
the
father
,
and
the
father
in
the
same
.
The
father
(
saith
he
)
is
in
me
,
that
is
to
saye
,
the
power
and
vertu
of
God
sheweth
forth
it self
plainly
in
me
,
And
I
am
in
the
father
,
that
is
to
say
,
I
do
nothing
without
the
helpe
of
God
:
insomuch
that
there
is
a
mutuall
coniunction
betwéene
me
and
my
father
.
For
he
speaketh
not
here
of
the
vnitie
of
escence
,
but
of
the
manifestation
of
the
diuine
power
,
in
the
person
of
Christ
,
whereby
it
shall
appeare
that
he
is
sente
of
God
.
A.
The
very
same
he
repeateth
in
the
tenth
verse
of
the
fowrtéene
Chapter
following
,
and
that
in
the
same
sence
.
39.
Againe
they
went
aboute
to
take
him
and
hee
escaped
oute
of
theyr
handes
.
Againe
they
wente
aboute
.
Bv.
Reason
can
take
no
place
with
mad
men
.
M.
The
Lord
coulde
not
more
plainly
and
expresly
defend
those
thinges
which
he
had
spoken
in
making
aunswer
against
the
sclaunder
which
they
had
deuised
:
but
they
were
so
far
from
yéelding
vnto
the
trueth
,
that
they
sought
to
laye
handes
vppon
the
Lorde
.
They
had
thus
behaued
them selues
often
times
before
as
we
maye
sée
in
the
fifte
and
seuenth
chapters
.
C.
But
nowe
they
goe
aboute
to
apprehend
him
,
that
they
might
drawe
him
out
of
the
Temple
to
be
stoaned
:
For
their
madnesse
was
nothing
mittigated
by
the
wordes
of
Christ
.
But
this
was
a
shamefull
thing
that
when
they
coulde
not
aunswere
his
Argumentes
,
they
should
vse
violence
and
stoanes
by
which
they
séeke
to
intercept
him
.
M.
They
haue
nowe
forgotten
that
their
like
practises
at
another
time
tooke
noone
effecte
.
But
this
is
the
nature
of
the
wicked
,
alwais
to
attempt
that
which
they
haue
falsely
conceiued
,
although
that
whiche
they
go
aboute
bée
neuer
so
often
made
frustrate
.
This
thing
appeared
in
the
Iewes
,
as
also
in
Saule
their
predecessoure
.
For
although
often
times
he
found
by
experience
,
that
he
went
about
in
vaine
to
apprehend
Dauid
,
and
had
sworne
vnto
him
that
he
would
not
persecute
him
any
more
:
yet
neuerthelesse
when
he
came
againe
to
his
ould
disposition
,
hée
sought
to
sley
Dauid
.
Esai
.
2.3
And
in
these
our
dayes
we
haue
many
of
these
examples
.
For
what
man
is
ignoraunt
,
howe
busily
the
souldyers
of
Antichrist
haue
sought
,
and
doe
dailye
séeke
to
subuerte
the
truth
of
Christ
?
To
be
short
,
this
is
a
most
firme
and
true
sentence
,
The
harte
of
the
wicked
is
lyke
the
raging
sea
,
i.
King.
22.
which
cannot
be
quiet
.
And
he
escaped
out
of
their
hands
.
B.
By
his
deuine
power
he
escaped
out
of
their
handes
which
sought
to
apprehende
him
.
At
the
first
he
was
as
it
were
shutte
vp
in
their
handes
.
For
the
Iewes
had
beset
him
on
euery
syde
to
take
him
,
fyrste
with
wordes
to
sée
yf
they
could
haue
brought
it
to
passe
:
and
then
if
they
could
not
snare
him
with
wordes
to
laye
hand
on
him
.
Therfore
Christ
,
although
he
semed
to
be
as
it
were
taken
already
,
yet
by
the
wonderful
power
of
God
escaped
out
of
their
handes
.
C.
By
which
we
are
taught
,
that
we
are
not
geuen
as
a
praye
to
the
wicked
:
whome
the
Lorde
doeth
often
times
bridell
at
his
will
and
pleasure
.
M.
Therefore
it
is
not
vnlawefull
for
the
Minister
of
Christ
,
to
séeke
to
escape
out
of
the
handes
of
the
wicked
.
40.
And
went
awaye
againe
beyonde
Iordane
,
into
the
place
where
Iohn
before
hadde
baptized
:
And
there
hee
aboade
.
M.
Christ
leauing
Hierusalem
went
ouer
Iordane
,
for
because
that
Region
,
as
a
sanctuarye
serued
for
his
securitie
and
rest
.
For
such
was
the
corruption
and
wickednesse
of
the
Cittizens
of
Hierusalem
that
the
farther
any
place
was
from
them
the
more
conuenient
the
same
was
for
Christ
:
and
againe
,
the
more
néere
,
the
more
perilouse
it
was
for
him
to
abide
in
because
of
the
wickednesse
of
the
Iewes
whenas
notwithstanding
yf
there
hadde
bene
any
place
in
the
whoale
world
féete
for
the
preaching
of
Gods
kingdome
,
Hierusalem
,
should
haue
bene
the
same
.
A.
The
Lawe
(
saith
the
Prophete
)
shal
go
forth
of
Sion
and
the
word
of
the
lorde
out
of
Hierusalem
.
i.
King.
24.
M
Euenso
the
nerer
that
a
man
is
to
the
Cittie
of
Rome
yf
he
be
a
good
man
,
the
more
he
is
in
daunger
.
C.
Christ
therefore
taught
vs
by
his
example
to
vse
occasion
.
Where
Iohn
before
had
baptised
.
Bv.
He
went
aparte
into
that
place
,
that
by
his
presence
,
he
might
bring
in
rememberaunce
the
testimonie
of
Iohn
which
he
bare
vnto
Christe
,
and
that
hee
might
drawe
many
to
Iesus
the
Sauioure
of
the
worlde
,
that
is
to
saye
,
to
him selfe
.
Wherevpon
also
it
followeth
.
41.
And
manie
resorted
vnto
him
and
saide
,
Iohn
dyd
noe
miracle
:
but
all
thinges
that
Iohn
spake
of
this
man
,
were
true
.
And
many
resorted
to
him
.
M.
As
the
light
sette
vpon
a
Candelsticke
cannot
be
hidde
,
so
the
truth
of
God
,
allthough
it
be
condemned
of
the
reprobate
findeth
many
which
followe
the
same
though
it
flée
away
.
Bv.
faithfull
Shéepe
will
neuer
forsake
their
sheapheard
.
M.
There
was
a
tipe
before
of
this
matter
in
Dauid
to
whome
he
fléeing
from
the
face
of
Saule
,
Esa.
57.20
manye
are
sayde
to
come
out
of
Iury.
.
Euenso
the
counsailes
of
the
wicked
by
whiche
they
séeke
to
extinguishe
the
trueth
,
haue
so
litle
successe
,
that
they
rather
serue
for
the
furtheraunce
of
the
same
.
A.
A
notable
example
whereof
wée
haue
here
,
and
also
in
the
storye
of
the
blind
man
.
The
which
I
would
to
God
they
would
marcke
and
consider
,
whiche
séeke
to
extinguish
the
light
of
the
Gospel
in
euerye
Cittie
.
C.
Therefore
this
concourse
of
people
here
sheweth
that
Christ
sought
not
to
be
solitarye
that
hée
might
cease
from
doing
of
his
dutie
,
but
that
hée
might
erect
the
sanctuarye
of
God
in
the
desarte
,
when
as
Ierusalem
which
was
his
proper
seate
,
had
reiected
him
.
And
verely
this
was
the
horrible
vengeaunce
of
God
,
that
when
the
temple
which
God
had
chosen
,
was
become
adenne
of
Théeues
,
the
Church
of
God
should
be
gathered
togither
in
a
prophane
place
.
Ihon
did
no
miracle
.
Bv.
Many
beléeued
in
Christ
,
being
driuen
therevnto
,
partely
by
the
doctrine
of
Iohn
,
and
partely
by
the
signes
of
Christ
but
specially
they
were
drawne
by
the
spirite
of
God
.
C.
They
gather
that
Christe
was
more
excelent
than
Iohn
,
because
hée
had
done
so
many
myracles
whereas
Iohn
had
done
no
myracle
.
Bv.
God
woulde
haue
no
miracles
done
by
Iohn
,
least
the
people
shoulde
haue
attributed
to
much
vnto
him
:
and
therfore
hée
would
haue
him
onely
to
teache
and
to
testifie
.
R.
For
as
the
bodye
of
Moyses
and
his
Sepulchre
are
hid
vnto
this
present
daye
,
Deu
34
,
6
and
that
by
the
iuste
prouidence
of
God
,
least
that
supersticicious
flesh
in
visiting
the
bodye
of
Moyses
,
shoulde
committe
Idolatrie
,
euen
so
,
for
iust
cause
Iohn
,
than
whome
otherwise
there
arose
not
a
greater
among
womens
Children
,
wrought
no
miracle
.
For
if
so
bée
the
gift
of
myracles
had
bene
ioyned
to
his
doctrine
and
holynesse
of
lyfe
,
the
people
coulde
scarce
haue
bene
drawne
from
beléeuing
hym
to
be
Christ
.
For
the
giftes
of
God
are
distributed
according
to
his
deuine
will
not
all
to
euerye
one
,
but
to
euerye
one
somewhat
:
euen
as
the
members
of
the
bodye
haue
not
all
one
action
.
Neyther
maketh
it
any
matter
before
God
to
bée
endued
with
many
giftes
:
Rom.
i2
but
to
beléeue
in
Christ
,
is
the
acceptable
worke
and
labour
.
For
fayth
is
that
onely
necessarye
gift
,
which
Iustifieth
and
saueth
:
all
other
giftes
whether
they
be
spirituall
or
corporall
,
serue
not
to
iustification
,
but
to
the
edification
of
the
Churche
.
This
is
the
cause
why
Iohn
wrought
no
myracle
.
Bv.
But
the
Lorde
would
haue
his
sonne
to
be
famous
with
myracles
.
M.
For
this
glory
was
due
vnto
Christe
,
who
also
being
glorified
wrought
greater
myracles
,
by
the
hands
of
his
seruauntes
,
than
euer
hée
dyd
by
himselfe
,
when
he
was
vpon
the
earth
.
C.
Notwithstanding
wée
must
noate
that
wée
must
not
alwaye
iudge
by
myracles
,
although
myracles
,
Ma
24
,
24
2
Thes
,
2.9
Math.
7.12
.
being
ioyned
to
doctrine
,
haue
no
small
wayght
.
But
all
things
that
Iohn
spake
.
C.
This
séemeth
not
to
be
spoken
of
them
but
added
by
the
Euaungelist
,
to
teache
that
they
were
led
by
a
double
argument
to
beléeue
in
Christ
:
because
in
very
déede
they
sawe
that
the
testimony
was
true
which
Iohn
bare
vnto
him
,
and
also
bycause
his
miracles
made
him
more
famouse
.
M.
Wée
sée
here
howe
the
hearing
of
the
worde
of
God
,
though
not
presentlye
vnderstoode
,
serueth
in
due
tyme
to
knowe
the
trueth
.
A.
The
word
of
God
séemeth
sometime
to
be
preched
in
vaine
but
at
the
length
it
bringeth
forth
fruite
in
due
time
.
42.
And
many
beleeued
on
him
there
.
M.
Where
did
they
beléeue
?
In
that
place
,
into
the
which
the
Lorde
was
fled
by
reason
of
the
maliciouse
wickednesse
of
the
Iewes
.
Therefore
these
men
were
so
disposed
,
that
so
soone
as
they
sawe
the
glory
of
the
miracles
of
Christ
,
and
were
admonished
of
the
truth
of
the
sayings
of
Iohn
,
they
were
so
litle
offended
by
that
flyght
,
that
they
did
not
only
still
beléeue
the
truth
which
Christe
preached
,
but
also
condemned
the
mallice
of
the
Iewes
.
I
would
to
God
this
present
age
had
many
such
who
knowing
the
trueth
,
would
still
retaine
the
same
in
their
hartes
againste
all
offences
and
lettes
which
the
wicked
can
obiect
.
❧
The
eleuenth
Chapter
.
1.
A
certaine
man
was
sicke
,
named
Lazarus
of
Bethany
,
the
towne
of
Mary
and
hir
sister
Martha
.
A
certaine
man
was
sicke
R.
THIS
whoale
Chapter
almost
maketh
onelye
a
discourse
of
the
raysing
vp
of
Lazarus
:
howbeit
a
shorter
discourse
myght
haue
bene
made
of
the
same
.
But
the
Euangelist
doth
not
wythout
cause
so
largely
describe
the
same
:
For
all
thinges
are
wrighten
for
our
learning
.
M.
For
amonges
the
reste
of
the
miracles
which
Christ
wrought
during
the
time
that
be
preached
,
there
was
none
more
wonderfull
than
this
:
and
therefore
hee
thought
it
necessary
to
noate
boath
the
name
and
also
the
kindered
,
and
exactly
to
describe
the
place
with
the
rest
of
the
circumstaunces
,
specially
séeing
he
knew
that
none
of
the
other
Euaungelistes
made
any
mention
of
this
miracle
.
Therefore
fyrste
of
al
it
is
worthy
to
be
noated
,
and
remembered
.
For
beside
that
Christ
in
this
miracle
left
vnto
vs
a
testimony
of
his
diuine
power
,
he
also
sette
before
vs
an
expresse
Image
,
of
our
Resurrection
in
the
end
of
the
world
,
to
the
end
we
might
knowe
the
scope
of
our
Faith
,
howe
that
Death
is
no
Death
,
and
that
Christe
is
our
resurrection
and
life
.
C.
Furthermore
this
was
as
it
were
the
latter
act
and
conclusion
for
nowe
the
time
of
his
death
approched
.
It
is
no
merueile
therefore
if
so
be
he
specially
sette
forth
his
glory
in
that
worke
,
the
memory
wherof
he
would
haue
throughly
imprinted
in
the
mindes
of
his
seruauntes
that
it
might
be
a
sertaine
sealing
of
all
those
miracles
that
were
done
before
.
Christ
had
raised
vp
other
dead
folkes
at
other
times
:
but
nowe
hée
declared
his
power
vpon
a
dead
and
putrified
carcasse
.
B.
For
the
nerer
that
the
daye
whiche
was
prescribed
vnto
the
Lorde
drue
toward
euening
in
the
which
he
should
finishe
the
office
of
a
Redéemer
,
the
more
plainly
boath
by
wordes
,
and
also
by
déedes
,
he
reuealed
who
hée
was
and
wherefore
he
came
in
the
fleshe
.
R.
And
thus
beginneth
the
hystory
.
M.
When
Iesus
was
come
ouer
Iordane
into
the
place
where
Iohn
at
the
firste
baptized
and
had
taried
there
a
while
,
a
sertaine
man
named
Lazarus
fell
sicke
.
And
to
the
end
we
might
knowe
who
this
Lazarus
was
,
Iohn
saith
,
that
hee
was
of
Bethany
the
towne
of
Mary
and
Martha
his
sisters
,
whose
Brother
he
was
.
C.
The
which
is
therefore
expressed
because
the
fame
of
Lazarus
was
more
obscure
than
the
fame
of
his
sisters
.
For
these
holy
women
were
wont
to
lodge
Christ
,
as
we
maye
reade
in
the
tenth
chapter
of
saint
Luke
.
2.
It
was
that
Marye
whiche
anoynted
the
LORDE
with
oyntmente
,
and
wyped
his
feete
with
her
heare
,
whose
Brother
Lazerouse
was
sicke
.
Bv.
Because
the
Gospell
maketh
mention
of
many
Maries
,
here
there
is
a
difference
put
betwéene
this
Mary
and
the
reste
,
namely
that
it
was
the
very
same
which
anoynted
the
Lord
.
M.
And
this
is
put
downe
here
by
Anticipation
:
B.
For
the
Euaungelist
declareth
this
anoynting
in
the
chapter
following
,
C.
Therefore
there
is
greate
Ignoraunce
in
them
,
which
immagine
this
Mary
the
sister
of
Lazerus
,
to
be
that
infamus
woman
of
whome
Luke
maketh
mention
in
his
seuenth
Chapter
,
The
making
mention
of
the
oyntment
ocasioned
this
errour
,
and
also
because
in
both
places
mention
is
made
of
Simon
in
whose
house
the
acte
was
done
:
as
though
it
were
not
manifest
that
Christ
was
often
times
anoynted
,
and
that
in
diuers
places
.
The
synfull
woman
of
whome
,
Luke
speaketh
,
anoynted
Christ
at
Ierusalem
wheare
she
dwelt
.
Also
Mary
of
Bethany
did
the
like
in
her
towne
.
And
the
pretertence
(
Anoynted
)
which
the
Euaungelist
vseth
,
ought
not
to
be
referred
to
the
time
in
the
which
the
same
was
done
,
of
the
which
the
Euaungeliste
heare
intreateth
,
but
to
the
time
in
the
which
he
wroate
:
as
if
he
shoulde
saye
,
this
is
that
Mary
whiche
afterwarde
powered
out
her
oyntment
,
for
the
which
cause
there
arose
a
murmuring
among
the
Disciples
.
Bv.
To
be
short
,
this
woman
is
sayd
to
haue
anoynted
the
Lord
,
euen
as
Iudas
is
saide
to
haue
betrayed
Christe
.
M.
Math.
i0
.
4
Moreouer
in
that
,
Lazarus
,
Mary
and
Mrtha
dwelt
together
,
we
haue
an
example
of
brotherly
amity
,
concord
,
and
agreement
.
Vnitie
of
Bretheren
pleaseth
the
Lorde
.
The
Lorde
is
delighted
with
such
vnity
of
Bretheren
and
systers
,
insomuche
that
it
was
not
in
vain
that
the
Lord
had
company
and
felloweshippe
with
this
Lazarus
,
Mary
,
and
Martha
.
It
is
a
true
saying
,
the
loue
and
vnitie
of
bretheren
is
seldome
found
.
Suche
is
the
corruption
of
oure
nature
,
that
bretheren
very
seldome
well
agrée
together
.
Very
fewe
remember
this
saying
of
Christe
,
Blessed
are
the
peace
makers
:
for
they
shal
be
called
the
,
Children
of
God
.
3.
Therefore
his
sisters
sent
vnto
him
,
saying
Lorde
beehoulde
hee
whome
thou
loueste
is
sicke
.
Therfore
his
sisters
sent
.
B.
For
they
trusted
,
that
yf
the
Lorde
had
bene
present
,
their
brother
shoulde
not
haue
dyed
:
the
which
boath
of
them
affirmed
to
the
Lorde
.
Lord
,
behould
he
whom
thou
louest
.
C
A
shorte
message
,
but
yet
notwithstanding
Christ
might
hereby
gather
what
the
two
sisters
would
haue
.
For
vnder
this
complaint
they
doe
modestly
insinuate
their
Supplication
,
that
hee
might
helpe
.
R.
Hereby
we
maye
learne
a
forme
of
prayer
.
C.
We
are
not
forbidden
to
vse
any
long
forme
of
prayer
:
notwithstanding
this
is
the
summe
,
that
we
ought
to
cast
oure
cares
and
whatsoeuer
else
disquieteth
vs
into
the
Lords
lappe
,
that
he
may
helpe
vs
.
Thus
doe
these
women
deale
with
Christ
:
they
doe
familiarly
vtter
theire
gréefe
vnto
him
,
thereby
hoping
to
haue
ease
.
B.
They
prescribe
nothing
vnto
the
Lorde
:
they
think
it
suficient
to
tell
vnto
their
louing
,
benificiall
,
and
wise
frende
,
howe
the
case
stoode
with
them
,
and
in
what
perill
they
were
in
.
C.
It
is
also
to
be
noated
that
they
haue
hope
to
obtaine
helpe
,
vpon
the
loue
of
Christe
.
M.
In
that
they
make
no
mencion
of
their
brother
neyther
doe
craue
in
expresse
wordes
that
he
would
come
and
deliuer
him
from
his
disease
,
they
so
did
vppon
truste
and
familiaritie
,
whereby
they
made
accounte
that
the
disease
of
theyr
brother
woulde
mooue
the
Lorde
to
haue
no
lesse
care
for
the
same
,
than
hée
had
for
any
thing
that
appertained
to
him selfe
.
C.
And
this
is
a
rule
alwaye
to
be
obserued
in
true
praier
.
For
where
the
loue
of
God
is
,
there
is
vndoubted
and
present
health
:
because
hée
doth
not
loue
and
forsake
.
Bv.
Therefore
these
systers
,
Humanity
toward
the
sicke
.
shewing
themselues
to
be
natural
and
louing
to
their
brother
ouer
and
aboue
the
example
which
they
leaue
vnto
vs
of
pietie
and
humanitye
,
which
wée
shoulde
showe
towarde
sicke
persons
,
doe
teache
vs
in
all
our
necessityes
,
to
runne
first
vnto
Christ
,
which
loueth
vs
all
most
intyrelye
,
to
whome
wée
must
prescribe
nothing
:
he
knoweth
when
to
helpe
,
and
to
whome
it
is
néedefull
.
R.
Let
fayth
onely
tye
God
to
necessitie
,
that
helpe
and
reléefe
may
torne
to
the
glorye
of
his
name
.
For
if
so
bée
the
time
and
the
manner
howe
,
be
prescribed
,
then
the
helpe
is
ascribed
to
humaine
wisedome
.
4.
When
Iesus
hearde
that
hee
sayde
,
This
infirmitie
is
not
vnto
death
,
but
for
the
glorye
of
God
:
that
the
Sonne
of
God
might
be
glorified
thereby
.
M.
Christ
knewe
before
that
Lazarus
was
sicke
:
but
the
Euaungelist
describing
this
matter
in
order
as
it
was
done
,
sayth
that
the
Lorde
spake
these
thinges
,
when
hée
had
hearde
the
message
which
Mary
and
Martha
had
sent
vnto
him
.
C.
And
his
purpose
was
by
thys
aunswere
to
take
awaye
all
care
from
his
Disciples
,
least
they
shoulde
be
gréeued
to
sée
him
so
secure
and
carelesse
in
the
perill
of
his
friende
.
Hée
denyeth
this
disease
to
be
deadelye
,
but
rather
affirmeth
the
same
to
be
a
meane
to
sette
forth
his
glorye
.
M.
As
if
hée
shoulde
saye
,
Lazarus
is
not
falne
into
this
sickenesse
to
dye
of
the
same
,
as
commenlye
it
hapneth
to
others
,
but
this
infirmitye
or
sykenesse
is
sent
vnto
hym
by
the
secret
purpose
and
counsayle
of
God
,
to
this
ende
,
that
GOD
maye
thereby
be
glorified
,
occasyon
being
therby
offered
to
his
Sonne
by
the
same
to
declare
hys
power
and
to
magnifie
hys
name
.
C.
And
although
Lazarus
was
deade
,
yet
notwithstanding
because
shortelye
after
,
Christ
restoared
him
to
lyfe
,
hée
hauing
respect
to
this
ishue
and
successe
,
sayth
that
it
is
not
a
sycknesse
vnto
death
.
M.
For
Lazarus
wythin
two
dayes
after
dyed
of
the
same
syckenesse
,
but
not
to
sleepe
in
death
with
other
dead
bodyes
vntil
the
day
of
Iudgment
,
but
that
he
might
be
restoared
to
life
by
the
Sonne
of
God
,
and
might
by
his
death
minister
occasyon
to
gloryfy
him
,
Therefore
the
Lorde
had
more
respect
vnto
the
consideration
and
cause
of
deth
then
to
the
death
it selfe
:
and
therefore
more
truelye
he
ascribed
this
sickenesse
to
the
cause
of
death
which
made
to
the
glory
of
God
more
then
to
death
it selfe
.
C.
Moreouer
Christ
in
this
place
properly
noated
the
glory
of
God
,
which
was
Ioyned
with
his
office
.
For
we
knowe
that
when
the
Reprobate
perishe
,
the
glory
of
God
doth
noe
lesse
shine
in
their
death
,
then
in
the
saluation
of
the
godly
.
That
the
sonne
of
God
might
be
glorified
.
Bv.
That
is
to
saye
,
he
shal
be
raysed
vp
by
my
power
,
whereby
I
shal
be
glorified
.
For
by
that
worke
many
shall
gather
that
I
am
the
true
sonne
of
the
lyuing
God
,
the
life
,
and
the
quickener
of
them
that
beléeue
.
For
it
followeth
towarde
the
ende
of
the
myracle
,
Vers.
45
Many
therefore
of
the
Iewes
,
which
came
to
Marie
,
and
had
seene
the
thinges
which
Iesus
had
done
,
beleeued
in
him
.
C.
By
this
place
wee
gather
that
God
woulde
be
so
knowne
in
the
person
of
the
sonne
that
what
honor
soeuer
God
requiereth
to
be
geuen
to
himselfe
,
shoulde
be
giuen
to
his
sonne
.
Bv.
Wherevpon
Christe
sayde
The
Father
hath
geuen
all
Iudgement
to
the
Sonne
,
Ioh.
5.23
that
all
might
honor
the
sonne
as
they
honor
the
father
.
Hee
which
honoreth
not
the
Sonne
honoreth
not
the
Father
which
hath
sent
him
.
C.
Wherefore
the
Turkes
and
Iewes
béeing
contumeliouse
vnto
Christe
,
in
vaine
professe
them selues
to
honoure
God
,
nay
by
this
meanes
they
goe
about
to
banish
God
from
them
.
5.
Iesus
loued
Martha
and
her
Sister
,
and
Lazarus
.
M.
This
the
Euaungelist
addeth
because
of
the
words
of
Mary
and
Martha
which
they
tould
by
message
vnto
the
Lord
,
saying
,
Lorde
,
behould
he
whome
thou
louest
is
sicke
.
Iesus
loued
not
only
Lazarus
but
also
his
sisters
,
Bv.
that
is
to
saye
all
this
houshoulde
and
family
which
were
Godly
disposed
.
M.
For
Christ
loued
all
men
in
that
he
came
into
the
worlde
to
be
the
sauioure
and
redéemer
of
all
men
and
not
onely
those
which
were
then
liuing
,
and
which
were
in
the
worlde
before
,
but
those
also
which
should
be
vpon
the
earth
vnto
the
worlds
ende
.
We
reade
not
that
Paule
had
any
familliarity
with
Christe
in
this
worlde
when
he
was
vpon
the
earth
:
and
yet
neuerthelesse
he
sayeth
,
Neuerthelesse
I
liue
:
Gala
,
2.26
,
yet
now
not
I
but
Christ
liueth
in
mee
,
and
the
life
which
I
nowe
liue
in
the
fleshe
I
liue
by
the
faith
of
the
Sonne
of
God
which
loued
me
and
gaue
him selfe
for
me
.
And
as
he
was
a
man
liuing
among
men
,
he
was
led
by
humane
affections
.
So
he
is
sayd
here
to
loue
this
Lazarus
,
Martha
,
and
Mary
,
and
so
also
wée
reade
that
he
loued
Iohn
the
Apostle
:
Iohn
i5
.
i4
and
so
no
doubt
,
he
loued
all
his
Apostes
and
called
them
his
friendes
.
6.
when
he
had
hearde
therefore
that
hee
was
sicke
,
hee
aboade
two
dayes
still
in
the
same
place
,
where
hee
was
.
C.
These
wordes
séeme
contrary
to
that
which
went
before
,
that
Christe
should
abyde
two
dayes
on
the
other
syde
of
Iordan
as
neglecting
the
life
of
Lazarus
and
yet
notwithstanding
is
sayde
to
loue
him
and
his
sisters
:
for
séeing
loue
causeth
care
,
he
shoulde
haue
made
haste
without
delaye
.
M.
But
this
delaye
nether
hurt
Lazarus
nor
yet
was
offensiue
to
the
Lawe
of
loue
and
frenship
,
but
〈◊〉
profyted
him
very
much
,
agréed
with
frendshippe
and
amitie
,
and
also
serued
greatly
for
the
glory
of
God
.
Lazarus
was
his
frind
,
but
more
frenly
was
the
glory
of
his
Father
.
C.
Therefore
séeing
Christe
is
the
only
mirror
of
the
grace
of
God
,
wée
are
taught
by
this
his
delaye
,
not
to
Iudge
of
the
loue
of
God
according
to
the
present
state
of
thinges
.
Béeing
intreated
,
hée
often
times
diferreth
his
helpe
,
eyther
to
make
vs
more
feruent
in
prayer
,
or
else
to
excercise
our
patience
and
obedience
.
Bv.
Let
no
man
therefore
think
much
yf
so
be
the
louers
of
true
pietie
and
godlynesse
,
be
afflicted
with
the
calamityes
of
this
worlde
,
God
faring
as
though
he
cared
not
for
the
same
:
Gen
4
.
i0
eyther
because
so
it
is
expedient
for
them
which
suffer
,
or
else
because
it
so
serueth
for
the
setting
forth
of
his
glory
.
B.
So
he
left
Abel
in
the
hande
of
his
brother
,
but
after
his
death
his
bloud
cryed
for
vengeaunce
.
Gen
39.20
So
he
left
Ioseph
a
long
time
in
the
dungeon
of
the
prison
?
but
afterward
he
aduaunced
him
to
honoure
.
So
he
left
the
Israelites
a
long
time
in
cruel
bondage
,
whome
notwithstanding
at
the
length
he
deliuered
with
a
mightie
hand
and
out-stretched
arme
.
C.
Let
the
faithfull
therefore
so
craue
helpe
at
the
handes
of
God
,
that
they
learne
to
suspend
their
desiers
,
if
so
be
at
any
time
he
be
more
slowe
to
helpe
and
deliuer
then
necessity
requireth
.
For
howsoeuer
he
stayeth
,
he
sléepeth
not
,
neyther
is
hee
vnmindfull
of
those
that
are
his
.
In
the
meane
time
let
vs
bée
sure
of
this
,
that
he
would
all
whome
he
loueth
to
be
saued
.
7.
Then
sayde
hee
after
that
to
his
Disciples
:
Let
vs
goe
into
Iewrye
againe
.
M.
The
Disciples
being
as
yet
but
weake
,
stoode
greatly
in
feare
of
the
mallice
of
the
Iewes
:
therfore
Christ
thought
good
to
make
them
strong
against
they
tooke
their
Iourney
.
For
he
knew
that
they
could
not
abide
to
heare
so
much
as
Iewry
spoken
of
.
But
he
might
haue
gone
into
Iewry
without
them
,
and
neuer
haue
tould
them
of
the
matter
:
yet
,
he
neither
would
returne
into
Iewrye
without
them
,
nor
yet
leaue
their
minds
vnprepared
for
so
perillous
a
iourneye
.
And
therefore
he
sayeth
:
Let
vs
goe
into
Iury
againe
.
C.
By
which
wordes
also
be
declareth
that
he
had
a
care
for
Lazarus
,
when
his
Disciples
thought
that
he
had
forgotten
him
,
or
at
lest
that
he
made
lesse
account
of
the
life
of
Lazarus
,
than
he
did
of
other
matters
.
M.
In
that
therfore
he
sendeth
not
his
Disciples
into
Iewry
,
but
goeth
with
them
him selfe
,
not
sending
them
alone
in
so
perillous
a
Iourney
,
he
doeth
the
duty
of
a
good
shéepheard
,
which
bringeth
not
his
shéepe
into
daunger
,
but
guideth
them
,
and
taketh
part
with
them
.
8.
His
Disciples
sayd
vnto
him
,
Maister
,
the
Iewes
latelye
sought
to
stoane
thee
,
and
wylt
thou
go
thither
again
?
Bv.
The
Disciples
greatlye
fearing
death
,
and
abhorring
perilles
,
diswaded
Iesus
from
going
againe
into
Iewrye
:
M.
the
which
notwithstanding
they
seme
not
to
doe
without
lawfull
cause
.
For
sometime
it
commeth
to
passe
,
that
for
want
of
foresight
we
fall
into
perils
:
but
it
is
great
rashnesse
,
if
we
so
do
wyttinglye
and
wyllingly
without
any
necessity
.
Bothe
these
twoo
,
namely
,
want
of
foresight
,
and
rashnesse
,
the
Disciples
in
this
place
,
séeme
to
obiecte
against
Christ
.
Want
of
foresight
,
because
he
went
before
vnto
them
of
Iewry
,
who
like
mortal
enemies
went
about
to
stoane
him
:
Rashnesse
,
because
he
would
goe
againe
into
Iewrye
,
after
by
flight
he
had
escaped
the
cruell
mallice
of
the
Iewes
.
R.
but
this
counsayle
of
the
Disciples
sprang
from
the
wisedome
of
the
fleshe
.
For
it
séemeth
foolish
to
humane
reason
,
if
so
be
a
man
put
him selfe
into
present
perilles
.
For
séeing
we
counte
him
wyse
,
whome
other
mennes
harmes
doe
make
to
beware
,
what
a
madde
man
doe
we
iudge
him
to
be
,
who
wyll
not
take
héede
by
his
owne
harmes
.
C.
Howbeit
,
whereas
the
Disciples
do
séeke
to
terrifye
Christ
,
paraduenture
they
doe
it
not
so
much
for
his
sake
,
as
for
their
owne
,
because
they
feared
them selues
.
Therefore
in
séeking
to
auoide
the
Crosse
,
and
are
ashamed
to
confesse
the
same
,
they
pretend
a
care
for
their
Maister
.
The
like
we
may
sée
daily
in
others
.
For
they
which
for
feare
of
the
Crosse
,
cease
from
doing
their
dutye
,
make
many
cloakes
and
delayes
,
to
couer
their
faulte
,
least
they
might
séeme
without
iust
cause
to
defraude
God
of
his
due
obedience
.
A.
And
nowe
hereby
apeareth
a
great
and
wonderfull
conflicte
,
betweene
the
fleshe
and
the
spirite
.
For
when
the
spirite
séeketh
whollye
to
obaye
God
,
the
flesh
with
all
his
might
rebelleth
against
the
same
:
insomuch
that
the
godly
man
,
who
onelye
séeketh
to
further
the
glorye
of
God
,
is
constrayned
to
abyde
many
assaultes
of
the
fleshe
and
the
Deuell
.
Bv.
Therfore
in
these
disciples
of
Christ
,
haue
a
patterne
of
the
infirmitye
drawing
vs
from
those
thinges
which
make
to
the
aduauncing
of
Gods
glorye
.
A.
The
fleshe
shunneth
the
Crosse
,
and
desyreth
rather
ease
and
pleasure
,
and
séeketh
by
all
meanes
to
drawe
a
man
from
the
obedience
of
God
.
R.
So
Peeter
wisely
in
his
opinion
admonished
Christ
not
to
put
him self
into
the
hands
of
the
high
Priests
:
but
Christ
sayd
vnto
him
,
Come
after
mee
Sathan
,
thou
sauorest
not
the
thinges
that
are
of
God
,
but
the
thinges
that
are
of
men
.
Mat.
i6
.
22
But
if
so
be
we
haue
no
such
externall
Sathan
,
to
drawe
vs
from
the
dooing
of
our
duty
,
we
shal
whether
we
wil
or
no
cary
an
internall
Sathan
with
vs
,
for
what
is
oure
fleshe
else
but
a
certaine
Deuell
,
who
a
thousand
wayes
disquieteth
and
troubleth
vs
.
Galat.
i
,
i7
.
A.
Euen
as
the
Apostle
writeth
,
saying
The
fleshe
lusteth
contrary
to
the
Spirite
and
the
spirite
contrary
to
the
flesh
:
these
are
contrary
one
to
the
other
,
so
that
ye
cannot
do
what
ye
would
.
The
flesh
saith
Ministers
of
Gods
at
Hierusalem
are
whipped
,
stoaned
,
burnt
,
therfore
there
is
no
going
thither
:
but
the
Spirit
sayeth
That
which
I
saye
vnto
you
in
darknesse
speake
ye
in
the
light
:
and
that
whiche
I
tel
you
in
the
eare
prech
ye
on
the
house
toppes
.
Mat
,
i0
.
27
The
fleshe
sayeth
If
so
be
you
speake
the
trueth
,
ye
shall
haue
many
enemies
for
,
Veritas
odium
parit
,
that
is
,
trueth
bringeth
hatered
:
but
if
thou
canste
dissemble
thou
shalt
easily
haue
the
fauoure
of
men
.
Iam
,
4
,
4
,
But
the
spirite
sayeth
,
Hee
that
willbee
a
friend
of
this
world
is
an
enemie
vnto
God
.
The
fleshe
sayeth
,
he
which
sheweth
him selfe
a
shéepe
,
shal
be
deuored
of
the
wolfe
.
Luke
,
2i
.
i9
,
The
Spirite
sayth
Possesse
your
soules
in
patience
The
fleshe
sayeth
,
To
confesse
Christ
before
men
is
not
without
daunger
.
Mat
,
i0
,
32
,
The
Spirite
sayth
,
Euery
one
that
acknowledgeth
me
before
men
will
I
acknowledge
before
my
father
which
is
in
heauen
.
The
fleshe
sayeth
,
Take
héede
how
thou
speak
of
the
Gospell
of
Christ
:
for
if
thou
be
caste
into
prison
for
the
same
how
canst
thou
then
defend
thy
cause
?
The
Spirite
sayeth
,
When
they
deliuer
you
vp
be
not
carefull
what
to
speak
:
Mat
,
i0
.
16
for
in
the
same
howre
it
shal
be
geuen
you
what
to
speake
.
The
fleshe
sayeth
Preach
not
the
trueth
to
euery
one
,
but
to
those
only
which
will
gladly
heare
thée
:
for
so
shalt
thou
not
come
in
daunger
.
The
spirite
sayeth
,
Behould
I
send
you
forth
as
shepe
among
wolues
.
Mat
28
.
i9
Go
ye
forth
therefore
and
teach
al
nations
.
The
fleshe
sayeth
.
The
Phariseis
expell
and
excommunicate
all
those
that
confesse
Iesus
to
be
Christe
.
The
Spirite
sayeth
,
Luke
,
6
,
22
Blessed
are
ye
when
men
hate
you
,
and
seperate
you
from
their
company
,
and
raile
on
you
and
put
out
youre
names
as
an
euell
thing
for
the
Sonne
of
manes
sake
.
The
fleshe
sayeth
,
It
is
a
hard
thing
to
fall
into
the
handes
of
men
.
The
spirite
sayeth
It
is
a
horrible
thing
to
fall
into
the
handes
of
God
.
Heb.
i0
:
3i
.
The
flesh
sayth
,
Let
a
man
looke
well
alwaye
to
him selfe
.
The
spirite
sayeth
,
He
whiche
loueth
his
life
shall
loose
it
.
Iohn
,
i2
.
25
The
fleshe
sayeth
,
The
nature
of
man
is
to
hate
nothing
more
than
the
trueth
,
to
what
ende
shall
the
same
be
preached
then
vnto
them
.
Act.
5
,
29
,
The
Spirite
sayeth
It
is
better
to
obey
God
than
men
.
The
fleshe
saith
the
worlde
is
so
obstinate
,
that
it
is
neuer
a
whit
the
better
for
the
preaching
of
the
word
.
The
spirite
sayeth
Yf
so
be
thou
admonish
the
wicked
man
to
forsake
hys
wicked
waye
,
Ezech.
33
6
and
he
conuert
not
from
the
same
,
he
shall
dye
in
his
iniquitie
,
and
thou
haste
deliuered
thine
owne
soule
.
The
fleshe
sayeth
,
It
is
a
shame
for
a
man
to
be
openly
punished
.
The
spirite
saieth
,
i
,
Pet.
4
,
See
that
none
of
you
be
punished
as
a
theefe
,
as
a
murderer
or
as
a
malefactoure
.
If
any
man
suffer
as
a
Christian
let
him
not
be
ashamed
:
but
let
him
glorify
God
on
this
behalfe
.
The
fleshe
sayeth
,
It
is
plesaunt
to
enioy
the
pleasures
and
lustes
of
the
harte
and
it
is
payne
to
mortifie
and
kill
them
.
The
Spirit
sayth
,
wo
vnto
you
ritch
men
because
you
haue
consolation
,
Luke
,
6
,
24
wo
vnto
you
which
are
full
,
for
yee
shall
honger
:
woe
vnto
you
that
laugh
,
for
yee
shall
morne
and
weepe
.
The
fleshe
sayth
,
There
is
nothing
more
precious
than
a
good
name
,
the
which
notwithstanding
is
brought
in
perill
through
the
confession
of
the
name
of
Christ
.
Luke
.
6
,
26
The
spirite
sayth
,
Wo
vnto
you
when
all
men
prayse
you
,
for
so
did
their
Fathers
vnto
the
false
Prophts
.
The
flesh
sayth
,
Hée
is
a
wise
man
and
lyke
to
come
to
promosion
that
wil
séeke
to
please
God
and
man
.
The
Spirite
sayth
,
Mat
6.24
Gal
i
,
i0
i
,
Ioh
,
2
,
xv
.
No
man
can
serue
two
maysters
.
And
againe
,
If
so
bee
I
shoulde
please
men
I
were
not
the
seruaunt
of
Christe
.
For
if
any
man
loue
the
worlde
,
the
loue
of
the
Father
is
not
in
him
.
To
conclude
,
The
flesh
sayth
,
So
many
as
haue
preached
the
worde
of
truth
vnto
men
,
haue
bene
horriblely
punished
,
and
haue
myserablelye
perished
.
Apoca
,
i4
,
i3
But
the
Spirite
sayth
,
Blessed
are
the
deade
which
dye
in
the
Lorde
:
for
they
rest
from
their
labours
.
Wherfore
feare
not
them
which
can
kill
the
bodye
,
and
cannot
kill
the
soule
,
but
feare
him
which
can
cast
boath
bodye
and
soule
into
hell
fyer
.
9.
Iesus
aunswered
,
Are
there
not
twelue
hours
of
the
day
?
If
any
man
walke
in
the
daye
,
hee
stumbleth
not
,
because
hee
seeth
the
light
of
this
worlde
.
C.
This
place
hath
bene
diuerselye
expounded
,
but
this
is
the
true
sence
and
meaning
of
the
same
.
First
of
all
the
Lorde
borroweth
a
similitude
from
the
night
and
the
daye
.
For
if
any
man
walke
in
the
darckenesse
,
it
is
no
meruayle
if
hée
stumble
,
slyppe
and
go
out
of
the
waye
:
but
the
light
of
the
sonne
in
the
daye
time
shaweth
the
waye
.
And
the
calling
of
God
is
like
the
daye
light
,
whych
wyll
not
suffer
vs
to
go
out
of
the
waye
or
to
stumble
.
Therefore
whosoeuer
obayeth
the
worde
of
GOD
,
and
taketh
nothing
in
hande
,
but
at
his
commaundement
,
hee
shall
haue
God
his
guide
and
director
,
and
vpon
truste
hereof
hée
maye
securely
and
without
feare
go
on
his
way
.
For
whosoeuer
walketh
in
his
wayes
shall
haue
his
aungelles
to
attende
vpon
him
,
and
to
kéepe
him
,
that
hee
dashe
not
his
foote
against
the
stoane
.
Christ
therfore
bearing
himself
bolde
vpon
this
defence
,
boldely
goeth
forwarde
into
Iury
,
not
fearing
to
be
stoaned
:
because
there
is
no
daunger
of
erring
,
where
God
taking
vpon
him
the
office
of
the
Sonne
doth
illuminate
our
steppes
,
and
moderate
our
course
.
B.
This
therefore
is
the
scence
and
meaning
of
that
which
Christ
sayth
,
As
there
are
twelue
hours
of
the
day
,
in
the
which
men
may
walke
and
doe
theyr
busynesse
(
for
hée
whiche
will
walke
or
doe
any
thing
in
the
night
easyly
stumbleth
)
so
haue
I
my
daye
,
which
is
ended
by
the
houres
thereof
:
therefore
in
this
daye
I
must
finish
all
those
thinges
which
my
Father
hath
committed
vnto
mée
.
This
day
now
draweth
towardes
night
and
is
almost
at
an
ende
,
the
houre
is
at
hande
,
when
I
must
go
out
of
the
worlde
to
my
Father
,
Wherefore
how
greatlye
so
euer
the
Iewes
are
my
enymies
,
I
wyll
finishe
my
workes
whyle
I
haue
day
,
and
for
this
cause
I
must
go
boath
into
Iury
,
and
also
to
Hierusalem
,
and
sette
forth
my
Fathers
glorye
:
hée
shall
take
charge
of
vs
and
defende
vs
.
The
lyke
allegorye
the
Lorde
vsed
in
the
ninth
Chapter
going
before
.
C.
By
these
wordes
wée
are
taught
,
that
so
often
as
a
man
will
followe
his
owne
counsayle
and
purpose
without
Goddes
calling
,
hys
whole
ly●e
is
nothing
else
but
a
wandering
and
straying
course
:
and
they
which
seeme
most
wise
in
theyr
owne
conceytes
,
when
they
aske
not
counsayle
at
the
Lords
mouth
,
and
haue
not
theyr
actions
guided
by
his
spirite
,
doe
like
blind
men
groape
in
the
darcke
.
R.
If
any
man
obiect
,
Why
doeth
Christ
then
somtime
flee
,
Obiection
yf
so
be
his
enemies
:
ar
able
to
do
nothing
within
the
appoynted
and
limmited
time
?
A.
Euen
as
he
plainly
declared
when
he
sayd
to
sertaine
of
the
Pharise
is
which
perswaded
him
to
shonne
the
fury
of
Herod
For
he
sayde
to
them
,
Luk.
i3
.
3i
Go
and
tell
that
fox
,
behould
I
cast
out
Deuels
and
heale
the
people
to
daye
and
to
morrowe
,
and
the
third
day
I
shall
be
perfited
.
Neuerthelesse
I
must
walke
to
daye
and
to
morrowe
,
and
the
daye
following
.
Aunswere
.
R.
I
aunswere
,
Christ
therefore
fled
because
his
office
as
yet
was
not
fulfilled
the
which
béeing
ended
,
he
willingly
deliuered
him selfe
into
the
hands
of
hys
enemies
.
And
he
fled
to
teach
vs
that
we
ought
not
to
tempte
God
,
but
to
vse
those
Iust
and
Lawfull
meanes
which
God
hath
set
before
vs
vntil
the
race
and
course
of
our
gospell
be
finished
.
That
whiche
is
spoken
of
the
ministerye
of
the
Gospell
,
ought
to
be
vnderstood
of
the
whole
life
of
euery
man
.
For
this
corporall
lyfe
is
set
and
appoynted
within
his
bounds
and
limittes
as
it
is
writen
Short
are
the
days
of
man
thou
hast
the
nomber
of
his
months
,
Iob.
i4
.
5
thou
hast
appoynted
his
bondes
which
hee
cannot
passe
.
For
if
so
be
our
hears
which
are
the
smalest
things
are
nombered
in
the
sight
of
God
,
how
much
more
are
the
dayes
and
howers
of
our
lyfe
nombered
before
God
.
Wherefore
so
long
as
a
man
walketh
within
the
compasse
of
twelue
howers
of
the
daye
,
in
the
time
of
his
appoynted
life
,
and
in
his
owne
calling
,
his
life
shall
not
be
impaired
by
any
perill
.
C.
And
this
knowledge
is
very
necessary
for
vs
:
for
the
faithful
can
scarse
moue
their
foote
to
followe
God
,
who
must
goe
before
vs
in
our
vocation
,
but
Sathan
by
and
by
casteth
in
our
way
a
houndered
stombling
blockes
and
séeketh
by
al
meanes
to
stop
vs
.
But
so
soone
as
the
Lorde
by
his
bryght
Light
willeth
vs
to
goe
forward
wee
must
goe
on
with
good
courage
,
although
we
be
beset
with
many
deaths
because
he
neuer
commaundeth
vs
to
go
forwarde
,
but
he
incourageth
vs
with
his
promise
,
that
we
maye
be
assured
whatsoeuer
we
take
in
hand
at
his
commaundement
,
shall
haue
good
successe
.
He
is
oure
Chariot
whiche
carieth
vs
without
wearinesse
,
through
all
tedious
waies
vntill
we
come
to
the
hauen
of
reste
.
In
fine
we
are
taught
that
the
eyes
of
the
Lord
are
euer
ouer
them
to
kéepe
and
preserue
them
which
are
ready
to
fulfill
his
will
and
commaundement
.
Againe
hereby
also
wee
gather
that
the
whoale
rase
of
that
mans
life
is
accursed
of
the
Lord
,
who
neglecting
his
word
followeth
his
owne
fantasy
,
and
doeth
what
hee
thinketh
good
in
hys
owne
eyes
.
Bv.
Wherfore
true
fortitude
of
the
mind
springeth
from
the
fayth
in
Christ
,
by
which
carefull
feare
is
driuen
awaye
,
and
by
the
loue
of
piette
is
quight
rooted
out
of
our
heartes
.
C.
And
Christ
here
according
to
his
wonted
manner
deuideth
the
daye
into
twelue
houres
.
For
although
the
dayes
in
sommer
and
winter
doe
differ
,
yet
notwithstanding
the
daye
hath
alwayes
twelue
houres
,
and
the
night
as
many
.
M
,
Christ
vsed
no
curiosity
in
humaine
matters
,
but
tooke
all
thinges
in
good
parte
which
common
vse
mayntayned
with
impietye
.
11.
These
thinges
said
hee
:
and
after
that
hee
saide
vnto
them
,
oure
friende
Lazarus
sleepeth
:
but
I
go
to
awake
him
out
of
slepe
.
B.
By
this
allegory
the
Lorde
gaue
his
Disciples
to
vnderstand
that
he
woulde
raise
Lazarus
from
death
wherevpon
he
did
more
rightly
call
the
death
of
Lazerus
a
sléepe
than
death
.
C.
But
greate
was
the
rude
Ignoraunce
of
the
disciples
which
vnderstoode
Christ
to
speake
of
naturall
sléepe
.
For
although
it
bée
a
metaphoricall
speache
,
yet
notwithstanding
it
is
so
commonly
vsed
in
the
Scripture
,
that
it
ought
to
haue
béene
knowne
to
all
the
Iewes
.
M.
And
hée
coulde
haue
raysed
vp
this
Lazarus
,
being
absent
and
a
great
waye
,
euen
as
he
restoared
the
Centurians
seruaunt
,
and
the
Rulers
sonne
to
health
:
but
the
consideration
of
this
myracle
did
so
require
that
hée
should
be
present
at
the
working
of
the
same
,
least
anye
occasion
might
haue
bene
giuen
to
the
wicked
to
obscure
his
glory
:
but
that
all
men
might
know
for
a
suretie
,
that
this
Lazarus
which
had
bene
deade
fowre
dayes
,
was
raysed
vp
by
his
presence
,
voyce
,
and
power
.
And
for
this
cause
,
hée
woulde
not
rayse
vp
,
neyther
the
ruler
of
the
Sinagogues
Daughter
,
nor
the
Widdowes
Sonne
being
absent
,
Math.
9
.
i5
.
Luk.
7.14
.
but
present
.
In
the
ende
of
the
worlde
also
hée
can
rayse
vp
all
mortall
men
with
hys
power
onelye
,
insomuch
that
hée
neede
not
descende
to
vs
any
more
from
heauen
:
but
the
consideration
of
his
glorye
and
maiestie
requireth
the
same
,
that
so
great
a
wonder
may
be
wrought
before
the
whoale
worlde
.
Wee
must
also
noate
that
the
Lorde
sayde
not
,
Let
vs
goe
into
Iury
againe
,
but
,
I
go
to
awake
Lazarus
out
of
sleepe
.
Hee
would
haue
his
Disciples
companions
with
him
in
his
iourney
,
but
he
woulde
not
haue
them
fellowes
with
him
in
the
miracle
.
C.
Here
also
hée
commendeth
his
power
in
this
,
that
hee
sayth
hée
will
goe
to
rayse
vppe
Lazarus
:
by
whiche
w●rdes
hée
sheweth
himselfe
to
be
Lord
of
death
,
when
hee
sayth
that
hee
rayseth
those
vp
,
whome
hee
restoareth
to
lyfe
.
Also
seeing
by
this
worde
(
sleepeth
)
hée
noateth
onelye
the
sléepe
of
the
bodye
,
some
doe
very
fondelye
drawe
the
same
to
mens
soules
.
12.
Then
saide
his
Disciples
,
Lord
if
hee
sleepe
hee
shall
doe
well
ynough
.
M.
The
aunswere
of
Christ
contayneth
two
thinges
:
Fyrst
for
what
cause
hée
must
retourne
into
Iurye
,
although
the
Iewes
were
so
cruell
:
Secondlye
what
hee
woulde
doe
in
Iurye
:
To
the
first
the
Disciples
make
no
aunswere
,
but
to
the
other
they
saye
,
If
hee
sleepe
hee
shall
doe
well
ynough
:
by
whiche
they
perswade
Christ
not
to
go
into
Iurye
.
And
yet
notwithstanding
they
doe
not
subtilly
wrest
the
wordes
of
Christ
to
theyr
owne
commoditie
:
but
because
they
thought
that
hee
had
spoken
of
a
sléepe
,
they
redilye
take
the
same
as
an
occasion
to
shoone
the
perill
.
13.
Howbeit
Iesus
spake
of
his
death
:
but
they
thought
that
hee
had
spoken
of
the
naturall
sleepe
.
M.
The
Euaungelist
addeth
the
exposytion
of
the
wordes
of
Christ
to
declare
the
rudenesse
of
hys
Disciples
,
by
which
it
came
to
passe
that
they
vnderstande
not
the
meaning
of
his
wordes
.
It
ought
therfore
to
seeme
straunge
vnto
vs
,
if
so
bée
some
at
the
first
doe
not
vnderstande
the
Metaphoricall
and
parabolicall
speaches
of
the
Lorde
,
seeing
the
same
hapened
vnto
them
,
which
ought
to
haue
vnderstoode
them
better
by
reason
of
theyr
daylye
familiaritye
and
acquaintaunce
with
the
same
.
Notwithstanding
herewithall
wée
must
consyder
,
how
that
wée
are
more
prone
and
readye
to
receyue
and
imbrace
those
interpretations
of
the
worde
of
God
which
seme
to
defende
the
imbecillitye
of
our
flesh
,
than
we
are
to
agrée
vnto
those
thinges
which
with
perill
and
danger
serue
to
the
setting
foorth
of
Goddes
glorye
.
And
herevpon
it
commeth
that
while
wée
gréedely
imbrace
those
things
which
séeme
to
agrée
vnto
our
fleshe
,
we
oftentimes
misse
of
the
true
scence
and
meaning
of
the
wordes
.
A.
When
Iesus
hymselfe
spake
of
the
excelency
of
his
kingdome
before
his
disciples
,
Math
i4
by
&
by
there
arose
a
contention
among
them
who
should
be
the
greatest
:
and
when
hee
spake
of
the
crosse
and
of
the
euilles
which
hée
should
suffer
at
the
handes
of
the
Iewes
,
they
vnderstoode
not
what
hée
sayde
.
14.
Then
sayd
Iesus
vnto
them
plainely
,
Lazarus
is
deade
.
M.
Because
they
vnderstoode
him
not
,
and
therefore
aunswered
not
to
the
matter
,
hée
speaketh
nowe
that
thyng
plainely
which
before
hée
had
spoken
obscurelye
.
C.
Great
is
the
goodnesse
of
Christ
,
in
bearing
with
so
greate
dulnesse
in
his
Disciples
.
And
verilye
hée
did
therefore
diferre
the
time
to
endue
them
with
more
ample
grace
of
the
spirite
,
that
they
being
renewed
and
chaunged
in
a
moment
,
the
myracle
myght
be
the
greater
.
M.
They
decerued
to
haue
bene
sharpely
reproued
of
the
Lord
(
no
lesse
than
was
Peter
by
him
at
a nother
time
)
but
because
this
cowardlines
was
not
in
one
or
two
of
them
aloane
,
but
in
them
all
,
Mat.
16.25
.
he
dealt
more
gentlye
with
them
,
and
instructeth
them
by
a
more
playne
and
manifest
speache
in
the
truth
,
that
they
myght
nowe
haue
lesse
cause
to
doubt
.
A.
And
this
hee
did
to
teache
vs
also
,
by
his
example
not
to
reiect
such
Disciples
as
are
yet
rude
,
ignoraunt
,
and
carnall
,
but
gentlye
to
beare
with
them
,
vntyll
suche
time
as
they
haue
attayned
to
more
knowledge
of
the
truth
.
15.
And
I
am
glad
for
your
sakes
that
I
was
not
there
,
because
yee
maye
beleeue
:
neuerthelesse
let
vs
go
vnto
him
.
C.
He
meaneth
that
this
absence
was
profitable
for
them
,
because
hys
power
shoulde
not
haue
bene
so
manifest
,
if
so
be
he
had
holpen
Lazarus
out
of
hande
.
For
the
nerer
that
the
workes
of
God
come
to
the
ordinarye
and
common
course
of
nature
,
the
lesse
glorye
they
haue
:
the
which
daily
experience
teacheth
to
be
true
.
For
if
so
be
he
reache
out
his
hand
vnto
vs
at
the
first
,
we
regarde
not
his
helpe
.
Therefore
to
the
ende
his
disciples
might
knowe
that
the
resurrection
of
Lazarus
was
verely
deuine
it
was
necessary
that
he
should
differ
the
same
that
it
might
be
paste
all
mans
helpe
.
Whensoeuer
therefore
God
doth
suffer
vs
béeing
ouerwhelmed
with
misery
,
to
ly
and
languishe
,
let
vs
knowe
that
he
doeth
it
for
our
health
.
Because
yee
maye
beleeue
.
R.
What
is
it
ye
shoulde
beléeue
?
Fyrste
,
that
I
am
that
very
Christ
,
the
Sauioure
of
the
worlde
,
which
rayse
the
dead
from
the
graue
,
that
so
ye
maye
be
confirmed
in
that
faith
,
by
that
myracle
wich
I
am
aboute
to
worke
:
Secondly
that
I
am
ready
in
the
mideste
of
afflictions
,
and
doe
care
for
your
saluation
when
as
ye
your selues
are
Ignoraunt
of
the
same
.
C.
So
that
his
meaning
is
not
,
that
this
was
the
fyrst
rudiment
and
beginning
of
faith
in
them
but
the
confirmation
of
a
faith
alredy
begon
,
as
yet
weake
and
vnperfect
.
Neuertheles
he
sheweth
that
vnles
God
had
declared
his
power
they
would
not
haue
beléeued
.
A.
Here
also
we
maye
behoulde
the
fruite
and
ende
of
miracls
.
For
miracls
tend
to
this
ende
,
that
men
may
be
won
to
the
Faith
or
at
least
may
be
confirmed
in
the
faith
.
But
lette
vs
go
vnto
him
.
M.
To
whome
?
To
Lazarus
,
to
a
dead
man
:
but
what
can
be
done
to
a
dead
man
that
one
should
take
a
Iorny
for
him
?
A
man
that
should
so
speake
,
might
seeme
to
humaine
reson
very
foolish
.
But
the
sonne
of
God
speketh
another
manner
of
thing
when
he
sayeth
Let
vs
go
vnto
him
.
The
comming
of
the
son
of
God
to
a
dead
man
is
not
in
vaine
:
for
he
bringeth
life
with
him
.
In
the
end
of
the
world
he
shal
com
to
dead
men
and
raise
them
vp
to
life
,
which
the
strength
of
mortall
men
could
neuer
doe
.
R.
Wée
see
also
howe
great
care
Christ
hath
for
those
which
are
his
,
Lazarus
is
sicke
,
Dyeth
,
and
féeleth
not
the
helpe
of
Christe
:
but
yet
neuerthelesse
Christe
speaketh
of
him
,
and
is
very
carefull
for
him
.
And
his
care
is
not
in
vaine
.
For
Lazarus
shal
be
raised
from
death
.
A.
The
life
commeth
with
spéede
to
put
death
to
flight
.
16.
Then
sayde
Thomas
whiche
is
called
Didimus
,
vnto
hys
fellowe
Disciples
,
let
vs
also
goe
,
that
wee
maye
dye
with
him
.
Then
saide
Thomas
.
R.
This
exhortation
of
Thomas
procéeded
rather
of
rashnesse
then
of
fayth
.
C.
Hytherto
the
Disciples
had
gone
aboute
,
to
withhoulde
Christe
:
and
nowe
Thomas
is
ready
to
followe
,
but
withoute
Faith.
At
least
he
doeth
not
arme
and
comfort
him selfe
with
the
promise
of
Christe
,
to
followe
him
ioyfully
and
with
a
good
courage
.
For
these
wordes
Let
vs
also
go
that
we
maye
dye
with
him
,
shewe
that
he
rather
despayred
than
beleeued
,
seeing
they
should
haue
bene
assured
of
life
.
M.
The
Lorde
sayde
not
,
I
goe
to
dye
in
Iury
,
but
I
goe
to
raise
vp
Lazarus
.
Thomas
therefore
should
haue
sayd
,
let
vs
go
that
we
maye
see
the
glory
of
God
,
rather
then
let
vs
goe
and
dye
with
him
.
Howbeit
the
pronoune
Relatiue
(
hym
)
maye
be
expounded
as
well
of
Lazarus
as
of
Christ
.
But
if
we
expound
it
of
Lazarus
,
then
is
it
spoken
Ironice
,
as
yf
he
had
sayde
,
What
shall
yt
profite
vs
to
goe
thether
except
we
cannot
otherwise
shewe
the
dutie
of
friendes
than
if
wee
dye
with
him
.
But
many
,
like
better
of
another
sence
wich
is
,
that
Thomas
refused
not
to
dye
with
Christ
.
But
this
sprang
of
rashe
zeale
,
because
he
ought
rather
to
haue
bene
encouraged
by
the
faith
of
the
promise
.
Moreouer
in
that
he
saith
Thomas
was
called
Didimus
is
not
so
to
be
vnderstoode
,
as
though
Thomas
were
his
proper
name
,
and
Didimus
his
sir
name
.
For
the
same
which
the
gréekes
call
Didimus
,
the
Hebrues
call
Thomas
.
17.
Then
went
Iesus
and
found
that
hee
had
lyen
in
his
graue
fowre
daies
allreadie
.
M.
The
Lorde
so
appoynted
his
Iorny
that
he
came
to
Bethanie
the
fowrth
daye
after
the
departure
of
Lazarus
.
It
is
likely
that
Lazarus
was
dead
too
days
before
Christ
toke
his
Iorney
,
and
that
he
spent
other
two
dayes
before
he
ended
the
same
.
He
might
haue
come
sooner
,
but
hee
rather
desyred
to
finde
him
dead
than
sicke
and
to
haue
lyen
fowre
dayes
in
the
Sepulcher
than
two
dayes
,
that
he
might
the
more
euidently
declare
his
deuine
power
:
and
therefore
he
would
not
come
vnto
Bethany
before
the
fowrth
daye
after
his
disceasse
.
18.
Bethanie
was
nie
vnto
Hierusalem
,
aboute
a
fifteene
furlonges
of
.
C.
The
Euaungelist
dilligently
prosecuteth
those
thinges
which
serue
for
the
the
sertaintie
of
the
stoary
.
He
sheweth
how
nere
Ierusalem
was
to
the
village
of
Bethanye
,
lest
any
man
should
marueile
that
many
of
his
frends
came
from
thence
to
comfort
the
Sisters
,
whome
the
Lord
would
haue
to
be
witnesses
of
the
miracle
.
For
although
they
were
mooued
herevnto
by
the
duty
of
humanitie
yet
notwithstanding
by
the
secrete
counsaile
of
God
,
they
were
gathered
there
together
for
another
ende
,
leste
that
the
resurrection
of
Lazarus
should
be
obscure
and
vnknowen
,
or
should
haue
only
domesticall
witnesses
.
Bv.
Therefore
God
by
his
wonderfull
counsaile
and
forsight
chose
this
place
,
in
the
which
the
greatest
miracles
that
euer
Christe
wrought
was
shewed
that
whether
the
Phariseis
would
or
no
,
the
very
déede
it selfe
might
proclaime
and
prooue
Iesus
to
be
the
Sonne
of
the
lyuing
God
.
C.
But
hereby
appeared
the
wicked
ingratitude
of
that
people
,
who
by
and
by
forgot
so
manifest
a
shew
token
of
the
power
of
God
done
in
so
open
and
knowen
a
place
in
so
great
an
assembly
of
men
,
and
almoste
at
the
gates
of
the
Cittie
.
Naye
,
the
Iewes
maliciously
shutting
their
eyes
would
not
sée
that
which
laye
open
before
their
eyes
to
be
seene
.
And
it
is
no
newe
thing
,
that
those
men
which
so
gréedely
desyer
miracles
shoulde
bee
dull
and
senceles
,
when
they
come
to
the
consideration
of
them
.
The
distaunce
betwéene
Hierusalem
and
Bethany
of
the
which
mention
is
made
here
,
was
lesse
then
two
miles
.
For
a
furlong
contayneth
syx
hondered
foote
,
that
is
to
saye
,
a
hoondered
and
fiue
and
twentie
paces
.
19.
And
many
of
the
Iewes
came
to
Martha
and
Marie
,
to
comfort
them
ouer
their
Brother
.
M.
what
manner
of
persones
these
Iewes
were
,
we
shall
sée
in
that
which
followeth
.
C.
Their
only
purpose
was
to
comfort
the
sisters
for
their
dead
brother
:
but
God
(
as
we
sayd
before
)
had
another
purpose
.
And
hereby
it
doth
appeare
that
the
house
of
Lazarus
and
his
sisters
,
was
very
sumptuouse
and
well
furnished
for
entertainement
.
Also
because
it
is
a
naturall
thing
,
that
the
death
of
kinsmen
and
frendes
should
cause
sorrowe
and
mourning
,
this
duty
of
the
which
the
Euaungelist
speaketh
is
not
to
be
discommended
,
except
the
same
doe
excéede
.
i.
Thes.
4
A.
Necessary
therefore
is
the
exhortacion
of
the
Apostle
when
he
willeth
the
Faithfull
not
to
excéede
in
bewaling
the
dead
.
M.
It
is
also
to
be
noated
that
the
Iewes
knowing
not
howe
to
benefite
the
dead
sought
so
much
as
they
could
to
comfort
the
liuing
.
And
this
was
the
manner
of
the
Church
of
the
faithfull
in
ould
time
at
their
funeralls
,
but
after
that
the
spyrite
of
errors
of
superstitions
,
and
of
gaine
crept
into
the
mindes
of
the
Bishopes
and
Prelates
that
which
our
Elders
vsed
to
the
consolation
of
suche
as
were
aliue
,
was
tourned
to
obsequi
and
helpe
of
the
dead
.
20.
Martha
,
as
soone
as
shee
heard
that
Iesus
was
comming
went
out
and
mette
hym
:
but
Marie
sate
still
in
the
house
.
M.
The
Euaungelist
goeth
forward
in
the
narration
of
the
history
.
And
hée
beginneth
the
story
of
Martha
:
whereby
it
doeth
appeare
that
shée
was
principall
in
the
gouernment
of
the
house
,
eyther
for
that
shée
was
the
elder
,
or
for
some
other
cause
.
In
this
Martha
we
haue
an
example
boath
of
hospitallitie
and
also
of
reuerence
.
Martha
met
Christ
boath
as
a
gheste
and
also
as
her
Lord
,
and
thus
are
wée
wont
to
goe
forth
and
méete
our
frendes
to
entertaine
and
welcome
them
frendly
.
So
Abraham
and
Lotte
met
and
entertained
their
ghestes
with
Ioy
.
So
the
Subiects
goe
forth
to
méete
with
kinges
and
Princes
.
Gen.
18
.
i
Gen
,
i9
,
i
Fyrst
of
all
therefore
let
vs
be
frendly
in
entertaining
our
frends
and
ghestes
,
and
loyall
with
reuerence
towards
our
elders
and
betters
.
C.
Notwithstanding
it
maye
be
that
Martha
went
forth
of
the
house
to
méete
Christe
that
shée
might
secretly
entertaine
him
:
because
hée
had
but
lately
escaped
out
of
perill
,
and
the
fury
of
his
enemies
was
scarsly
appeased
?
which
beeing
a
litle
mittigated
by
his
departure
into
Galile
by
the
hearing
of
hys
retourne
againe
might
haue
more
violently
burst
forth
.
But
Mary
sate
still
in
the
house
M
Mary
knewe
not
of
the
comming
of
Christ
,
the
which
yf
she
had
no
doubt
shée
woulde
haue
gone
forth
with
her
sister
to
méete
him
.
21.
Then
sayd
Martha
vnto
Iesus
,
Lorde
yf
thou
hadest
beene
here
,
my
brother
had
not
dyed
.
M.
It
besemeth
him
which
receiueth
and
entertaineth
a
ghest
,
to
vse
frendlye
words
in
saluting
and
welcomming
,
that
so
he
maye
declare
his
good
wil
and
frenly
hart
.
So
Martha
here
speaketh
vnto
the
Lorde
and
she
beginneth
with
a
complaynt
:
howebeit
by
this
meanes
shée
doeth
modestly
declare
her
mind
.
As
yf
she
should
saye
,
Thou
Lorde
by
thy
presence
couldest
haue
deliuered
my
brother
from
death
:
yea
thou
canst
do
it
yet
:
because
God
wil
deny
thée
nothing
.
And
speaking
thus
shée
doeth
rather
followe
her
affection
then
kepe
her
vnder
the
rule
of
fayth
.
For
these
wordes
,
partely
procéeded
from
Faith
,
but
the
affections
of
the
mind
were
mixt
therewith
,
which
caried
her
yond
her
bonds
,
For
in
that
she
perswaded
her selfe
that
her
brother
should
not
haue
dyed
yf
so
be
Christe
had
bene
present
,
where
learneth
shée
so
to
beleeue
?
verely
,
it
was
not
conceiued
of
any
promis
of
Christ
.
It
followeth
therfore
that
she
rather
fulfilled
hir
owne
desiers
than
obaied
Christ
It
procéeded
of
Faith
that
she
attributed
vnto
Christs
power
and
great
godnesse
:
but
in
that
she
perswadeth
her selfe
of
more
than
she
had
receiued
or
heard
of
Christ
she
passeth
the
boundes
of
faith
.
For
we
must
alwayes
obserue
the
mutuall
consent
and
agréement
betwéene
the
word
and
faith
,
lest
a
man
perswade
him selfe
of
any
thing
without
the
warraunt
of
Gods
worde
.
Moreouer
it
may
be
that
Martha
leaned
to
much
to
the
corporall
presence
of
Christ
.
Therefore
the
faith
of
Martha
being
mixt
with
immoderate
desiers
,
and
not
altogether
frée
from
superstition
,
could
not
perfectlye
shine
,
only
the
sparkes
thereof
appeare
in
these
wordes
.
Shée
reckened
Christ
among
the
men
of
God
,
whose
prayers
are
heard
and
who
obtaine
many
things
at
the
handes
of
God
.
For
yf
so
be
shée
had
had
the
true
vnderstanding
of
hys
power
shée
would
rather
haue
sayde
,
I
knowe
that
nothing
is
impossible
vnto
thée
.
But
the
Lorde
was
not
ignoraunt
of
this
imperfection
of
faith
in
Martha
and
in
others
,
neyther
did
he
seuerely
reiecte
the
same
:
but
bare
patiently
with
it
,
and
when
he
sawe
conuenient
time
increased
the
same
.
This
méeknesse
and
,
pacience
the
Apostle
set
before
vs
to
followe
,
saying
,
him
that
is
weke
in
the
faith
receiue
.
23.
Iesus
sayde
vnto
her
thy
brother
shall
ryse
againe
.
M.
The
Lord
made
no
aunswere
to
Martha
complaining
of
his
absence
.
For
he
rather
desyered
to
shewe
,
the
reason
of
his
absence
by
the
power
of
the
raysing
vp
the
dead
man
,
than
by
hys
wordes
.
C.
But
the
clemency
of
Christ
is
wonderfull
who
bearing
with
the
infirmitie
of
Martha
in
those
thinges
aforesayd
,
of
him selfe
promised
more
vnto
her
then
shée
her selfe
durst
openly
and
preciselye
aske
.
M.
As
if
Christ
should
haue
sayde
Be
of
good
cheare
I
knowe
what
thou
wouldest
haue
,
thou
shalt
haue
thy
desyer
thou
shalt
receiue
thy
brother
.
Bv.
Thou
doest
beléeue
that
I
béeing
a
good
man
and
one
in
the
fauoure
of
God
,
can
easily
obtaine
at
his
handes
what
I
will
yea
if
it
were
life
for
thy
buried
brother
,
but
I
promise
now
vnto
thée
,
that
thy
brother
shall
arise
againe
by
the
power
of
mine
which
I
haue
of
the
father
.
M.
Al
they
haue
to
noate
this
word
of
consolation
which
are
sorrowfull
for
the
departure
of
their
friendes
out
of
thys
lyfe
.
Let
them
bee
perswaded
that
they
heare
this
from
the
mouth
of
Christ
,
thy
Father
shall
ryse
agayne
,
thy
sonne
shal
ryse
againe
,
thy
brother
shal
ryse
again
,
and
thy
frend
shall
ryse
againe
.
Moreouer
in
that
he
sayth
not
plainlie
I
wyll
raise
him
vp
,
but
He
shall
rise
againe
it
is
to
be
attributed
to
modesty
and
humilitie
whiche
the
Lorde
teacheth
euery
where
.
24.
Martha
sayeth
vnto
hym
,
I
knowe
that
hee
shall
ryse
againe
in
the
resurrection
at
the
laste
daye
.
Againe
Martha
bewrayeth
the
weakenesse
of
her
faith
.
For
a
weake
faith
looketh
for
nothing
but
common
chaunce
and
fortune
:
but
true
faith
hath
not
respect
vnto
common
course
but
to
Gods
promise
.
C.
Here
therefore
the
excéeding
fearfulnesse
of
Martha
bewrayeth
it selfe
,
in
that
shée
doeth
extenuate
the
saying
of
Christ
.
We
sayde
a
litly
before
that
shée
went
farther
then
was
méete
,
when
by
her
owne
fantasy
she
immagined
a
sertaine
hope
to
her selfe
:
and
nowe
shée
is
slipte
into
the
contrary
vice
,
who
when
Christ
reched
forth
his
hand
vnto
her
,
stoode
stil
trembling
.
Wherefore
we
must
take
héede
vnto
our selues
lest
we
béeing
destitute
of
the
word
of
GOD
,
ground
our
hope
vpon
this
or
that
,
when
there
is
no
cause
:
and
againe
least
the
Lord
opening
hys
mouth
,
should
finde
our
hearts
to
cloase
and
strayght
shut
.
A.
But
we
sée
that
when
Christ
taught
Martha
she
hearde
him
not
without
some
fruite
.
M.
Faith
of
the
resurrection
derided
by
worldlings
For
firste
of
all
shée
beléeued
that
the
last
day
should
one
daye
come
.
This
faith
the
Children
of
this
world
do
deride
and
mocke
,
who
think
that
this
worlde
will
continue
and
abyde
for
euer
.
Secondly
shée
beléeued
that
the
resurrection
of
the
dead
should
bée
in
the
last
day
.
This
faith
the
Saduceis
did
not
alowe
,
neither
can
humaine
reason
comprehend
the
same
.
And
shée
doth
not
only
saye
that
the
resurrection
of
the
dead
shal
be
,
but
,
I
know
that
he
shall
rise
againe
in
the
laste
daye
,
So
Iob
speaketh
,
I
knowe
that
my
redemer
liueth
,
and
that
I
shal
rise
out
of
the
earth
in
the
last
daye
.
M.
And
of
the
faith
of
the
general
resurrection
of
all
men
,
shee
taketh
an
argument
of
the
speciall
resurrection
of
her
brother
.
After
the
same
manner
also
let
vs
gather
,
All
men
shall
ryse
againe
,
Therefore
I
also
shall
rise
againe
.
They
shall
ryse
againe
to
euerlasting
lyfe
which
beleeue
in
Christ
therefore
I
also
shall
ryse
againe
.
God
for
Christes
sake
doth
pardon
and
forgeue
the
penytent
and
beléeuing
:
therefore
also
he
will
pardon
and
forgeue
me
.
God
will
not
forsake
those
that
trust
in
hym
therfore
he
will
not
forsake
me
.
God
resisteth
the
proude
,
therefore
he
will
resist
the
pride
of
Antichrist
.
C.
By
this
aunswere
Martha
would
haue
spoken
more
then
shée
durste
hope
for
,
by
the
words
of
christ
as
if
she
should
saye
.
If
so
be
thou
speake
and
meane
of
the
last
resurrection
,
I
doubt
not
but
that
my
brother
shall
rise
againe
in
the
last
daye
,
and
vpon
trust
hereof
I
comforte
my selfe
:
but
I
know
not
whether
thou
giue
mée
to
vnderstande
some
greater
matter
yea
or
no.
25.
Iesus
sayth
vnto
hir
,
I
am
the
resurrection
and
the
lyfe
:
hee
that
beleeueth
on
mee
,
yea
though
he
were
dead
,
yet
shall
hee
liue
.
Bv.
Nowe
Christ
more
plainelye
reuealing
himselfe
,
sayth
that
he
cannot
onely
by
his
prayers
obtaine
lyfe
,
but
also
that
hée
is
the
lyfe
it selfe
of
all
that
beléeue
,
yea
the
liuing
God
,
which
can
rayse
from
the
deade
,
and
preserue
in
life
.
M.
Hée
knewe
that
Martha
hadde
not
as
yet
the
true
knowledge
of
him
and
that
therefore
shée
thought
of
the
resurrection
as
did
the
rest
of
the
Iewes
who
although
they
beléeued
that
the
same
shoulde
bée
,
yet
notwithstanding
by
whose
power
the
same
shoulde
bée
,
they
knew
not
,
because
they
wanted
the
true
knowledge
of
Christ
.
Wherefore
that
hée
might
signifie
vnto
Martha
,
that
hee
was
the
rayser
vp
and
quickener
of
deade
men
,
by
whome
the
resurrection
of
the
deade
shoulde
bée
,
and
whiche
coulde
also
at
that
present
,
restoare
hir
deade
brother
vnto
life
,
hée
sayth
,
I
am
the
resurrection
and
the
life
:
B.
that
is
to
saye
,
the
authour
of
resurrection
,
and
lyfe
,
and
that
power
of
GOD
to
rayse
and
to
quicken
.
As
if
hee
shoulde
saye
,
Why
hast
thou
respect
vnto
the
resurrection
to
come
,
concerning
the
which
thou
hast
such
an
opinion
,
as
though
it
were
not
to
be
wrought
by
my
power
?
If
thou
knewest
mée
,
thou
wouldest
also
knowe
that
I
haue
power
geuen
mée
to
rayse
vp
and
to
quicken
:
and
therefore
wouldest
nowe
desyre
mée
to
raise
vp
thy
brother
.
C.
Therefore
fyrst
of
all
Christ
affirmeth
himselfe
to
be
the
resurrection
and
and
the
lyfe
:
and
afterwarde
hée
expoundeth
boath
partes
of
the
sentence
seuerallye
.
In
the
fyrst
parte
hée
calleth
himselfe
the
resurrection
:
because
by
order
men
are
restoared
from
death
,
before
they
are
in
the
state
of
lyfe
.
And
verilye
all
mankinde
is
ouerwhelmed
in
death
.
Therefore
no
man
shall
haue
life
,
but
hee
which
is
fyrste
risen
from
death
.
So
Christ
teacheth
himselfe
to
be
the
beginning
of
life
:
and
afterwarde
hée
addeth
that
the
perpetuitie
of
lyfe
is
the
works
of
his
grace
.
And
the
exposytion
which
followeth
straight
after
,
sheweth
plainely
that
hée
spake
of
spirituall
lyfe
,
as
,
He
that
beleueth
on
me
.
Wherefore
then
is
Christ
the
resursurection
?
because
hée
doth
regenerate
the
Children
of
Adam
which
were
alienate
from
GOD
by
synne
,
that
they
may
beginne
to
leade
a
newe
lyfe
:
of
the
which
wée
haue
spoken
in
the
fifte
Chapter
going
before
.
And
the
Apostle
Paule
very
notabelye
interpreteth
this
place
,
in
the
seconde
Chapter
of
his
Epistle
to
the
Ephesians
.
Let
them
bable
then
what
they
liste
which
affyrme
that
men
are
prepared
by
the
motion
of
nature
to
receiue
the
grace
of
God
.
It
is
as
much
as
yf
they
should
saye
that
the
dead
walke
.
Faith
is
the
resurrrection
of
the
soule
.
For
wheras
men
haue
lyfe
,
breath
,
sence
,
vnderstanding
,
and
will
,
the
same
tendeth
to
destruction
because
there
is
no
part
of
the
soule
which
is
not
corrupted
and
maymed
.
And
so
it
commeth
to
passe
that
death
euerye
where
hath
the
vpper
hande
and
kingdome
.
For
the
death
of
the
soule
is
an
alienation
from
God
.
Therefore
they
which
beléeue
in
Christe
,
whereas
they
were
deade
before
,
beginne
to
liue
:
because
Fayth
is
the
spirituall
Resurrection
of
the
soule
,
and
doth
after
a
sorte
animate
the
soule
it selfe
,
that
it
maye
liue
vnto
God
,
according
to
this
saying
,
The
dead
shall
heare
the
voyce
of
the
sonne
of
God
and
they
that
here
it
shall
liue
.
It
is
a
notable
titel
of
faith
verely
,
that
Christ
powring
life
into
vs
deliuereth
vs
from
death
.
3.
King
i7
4
Kin
9.4
.
M.
And
that
whiche
Christ
testifieth
of
him selfe
,
can
belong
to
no
other
.
We
doe
reade
that
holy
men
haue
raysed
vp
some
from
the
dead
:
Rom.
i5
.
i7
i
,
Cor
i5
,
21.
as
Elias
,
and
Elizeus
.
But
yet
none
of
them
was
the
resurrection
and
the
life
,
but
Christ
only
.
26.
And
whosoeuer
lyueth
and
beleueth
in
mee
shall
neuer
dye
:
Beleeuest
thou
this
.
The
Lord
Iesus
had
spoken
two
things
which
he
orderly
expoundeth
.
He
proued
him selfe
to
be
the
resurrection
when
hée
taught
that
life
is
restoared
to
the
dead
by
faith
.
C.
Now
followeth
the
exposition
of
the
second
member
,
namely
howe
Christ
is
the
life
because
he
neuer
suffereth
the
life
which
he
hath
once
geuen
to
decaye
but
preserueth
the
same
vnto
the
ende
.
For
what
should
become
of
men
in
so
greate
fragillitie
of
the
fleshe
,
if
so
bée
they
hauing
once
gotten
life
should
bée
left
afterwarde
vnto
them selues
.
Therfore
it
must
néedes
be
that
the
continual
state
of
life
be
founded
vpon
the
power
of
the
same
Christ
,
that
he
maye
finishe
that
which
he
hath
begon
.
And
the
faithfull
are
therefore
sayde
neuer
to
dye
because
their
mindes
béeing
renued
with
the
incorruptible
séede
haue
the
spirite
of
Christ
abyding
in
them
,
by
whiche
they
liue
dayly
.
For
although
the
body
be
subiect
vnto
death
because
of
sinne
yet
notwithstanding
,
Rom
8
.
i0
the
spirite
is
life
for
righteousenesse
sake
.
2.
Cor.
4
.
i6
Yea
though
the
outward
m●n
perish
,
yet
the
inward
man
is
renued
daye
by
daye
.
And
death
it selfe
is
to
them
a
sertain
deliuerance
from
the
seruitude
of
death
.
Death
is
a
deliuerance
from
the
seruitude
of
death
.
Iohn
.
5.
R.
There
is
no
cause
therefore
whye
they
that
beléeue
shoulde
feare
and
abhorre
death
because
they
haue
passed
already
from
death
to
life
.
Beleeuest
thou
this
C.
Christ
séemeth
at
the
first
sight
to
speake
therefore
of
the
spirituall
lyfe
that
he
might
withdrawe
the
minde
of
Martha
from
her
present
desier
Martha
desiring
that
her
brother
might
be
restored
to
lyfe
.
Christ
aunswereth
that
he
is
the
author
of
a
farre
more
excelent
lyfe
because
by
his
heauenly
power
he
quickeneth
the
soules
of
the
faythfull
.
But
there
is
no
doubt
but
that
he
speaketh
of
a
double
grace
Generally
therfore
there
is
no
doubte
but
that
he
commendeth
the
spirituall
lyfe
,
which
he
geueth
to
all
those
that
are
his
:
but
hereby
he
ment
to
geue
a
tast
of
that
power
which
he
woulde
afterwarde
declare
in
raising
vp
of
Lazarus
.
M.
And
Christe
knewe
what
Martha
beléeued
,
and
what
shée
beléeued
not
:
he
doeth
not
demaund
therefore
this
question
to
the
end
he
might
learn
,
but
that
he
might
drawe
from
her
a
confession
of
that
fayth
which
he
knew
to
be
in
her
at
that
tyme
.
For
it
is
not
ynough
for
vs
to
beeléeue
with
the
hart
but
it
is
also
required
that
we
confesse
that
with
the
mouth
whiche
we
beléeue
with
the
harte
.
A.
Furthermore
Christe
saith
not
,
vnderstandest
thou
this
,
But
,
Beleuest
thou
this
.
For
the
ministers
of
God
cannot
be
vnderstoode
except
they
be
vnderstode
by
faith
.
27.
Shee
sayde
vnto
him
.
Ye
Lord
,
I
beleeue
that
thou
arte
Christe
the
sonne
of
the
liuinge
GOD
,
whiche
should
come
into
the
world
.
M.
It
séemeth
that
Martha
vnderstoode
not
the
wordes
of
Christ
,
and
that
shée
knewe
not
that
which
shée
sayde
shée
beléeued
namely
,
what
it
is
to
be
Christ
the
sonne
of
God
.
Neuerthelesse
,
there
is
no
doubte
,
but
that
shée
had
that
Faith
in
Christ
,
that
shée
doubted
nothing
at
all
of
his
wordes
.
C.
And
to
prooue
that
shée
beléeued
the
same
concerning
Christ
,
as
,
that
he
was
the
resurrection
and
the
life
,
shée
aunswereth
that
shée
beléeueth
him
to
be
Christ
,
and
the
sonne
of
God
:
as
in
déede
this
knowledge
comprehendeth
in
it selfe
the
sum
of
all
goodnesse
.
For
we
must
alwayes
consider
to
what
ende
the
Messias
was
promised
,
and
what
office
the
Prophets
alwayes
gaue
vnto
him
.
R.
And
this
confession
is
lyke
vnto
that
which
Peter
made
in
the
sixtéene
chapter
of
Mathew
.
C.
And
Martha
in
confessing
him
to
bée
the
same
which
shoulde
come
into
the
world
,
confirmeth
her
faith
by
the
Prophesinges
of
the
Prophetes
.
Wherevppon
it
followeth
,
that
we
ought
to
looke
and
hope
for
a
full
reformation
of
all
thinges
,
and
for
perfect
felicitye
at
his
handes
.
28.
And
as
sone
as
shee
had
so
sayd
,
shee
went
her
waye
,
and
called
Marye
her
Sister
secreatlye
,
saying
:
The
Maister
is
come
,
and
calleth
for
thee
.
Bv.
Thus
farre
we
hard
the
talke
betweene
the
Lorde
and
Martha
:
and
now
followeth
the
communication
betwéene
the
Lord
and
Mary
:
the
which
although
it
be
very
short
,
and
containeth
nothing
which
hath
not
béene
spoken
of
before
,
yet
notwithstanding
it
hath
circumstances
annexed
to
it
,
which
are
neither
to
be
contemned
,
nor
yet
vnprofitable
.
C.
And
it
is
likely
that
Christ
stoode
styl
without
the
village
at
the
request
of
Martha
,
least
he
should
come
among
so
great
an
assembly
of
men
.
For
shee
feared
peryll
,
because
Christ
had
but
latelye
escaped
the
snare
of
death
.
Therefore
least
the
fame
of
his
comming
shoulde
bée
spread
any
farther
,
shée
priuilye
enformed
her
sister
of
the
same
.
The
Maister
is
come
.
C.
The
name
of
Maister
sheweth
,
what
estimation
Christ
had
among
godlye
Matrones
.
Howbeit
they
haue
not
as
yet
profited
so
much
as
they
shoulde
haue
done
:
and
yet
this
was
much
that
they
had
whollye
addicted
them selues
vnto
him
as
his
Disciples
.
29.
Assone
as
shee
heard
that
,
shee
arose
quickly
,
and
came
vnto
him
.
C.
This
sodaine
and
spéedy
comming
of
Mary
to
méete
Christ
,
declareth
no
small
reuerence
.
M.
There
were
many
Iewes
present
which
came
from
Ierusalem
,
and
sate
by
very
sorrowful
,
that
they
might
comfort
her
,
ouer
her
dead
brother
.
Shée
leauing
all
these
,
so
soone
as
shée
knewe
that
Iesus
was
come
,
and
that
he
called
for
her
,
made
haste
without
delaye
to
come
vnto
him
,
and
not
in
vaine
.
For
the
Iewes
brought
nothing
with
them
but
wordes
,
with
the
which
they
could
not
satisfy
a
sorrowfull
mind
:
but
this
Christ
brought
with
him
the
resurrection
and
the
lyfe
.
30.
(
Iesus
was
not
yet
come
into
the
towne
:
but
was
in
that
place
where
Martha
mette
him
.
)
Bv.
Therefore
he
wayted
for
Mary
,
whome
he
commaunded
to
be
called
for
,
séeking
for
a
conuenient
place
to
worke
the
miracle
,
because
the
graue
was
not
farre
from
thence
:
for
the
custome
was
then
to
make
the
Monumentes
of
suche
departed
this
lyfe
,
by
the
hye
wayes
side
.
M.
And
in
this
that
the
Lorde
woulde
not
goe
into
the
house
to
ease
and
refreshe
him selfe
,
before
hée
had
fynished
the
worcke
of
the
glorye
of
GOD
,
in
raysing
vp
Lazarus
,
for
the
which
hee
came
:
wée
haue
an
example
set
before
vs
to
followe
,
that
wée
also
might
execute
and
finishe
those
thinges
which
concerne
the
glory
of
God
,
before
wée
doe
any
thing
else
:
according
to
the
saying
of
Christ
,
Fyrst
of
all
seeke
the
Kingdome
of
God
,
and
the
righteousnesse
thereof
,
Mat.
6.33
.
and
all
other
thinges
shal
be
geuen
to
you
.
He
is
scant
a
faithfull
seruaunt
to
his
Lorde
,
which
séeketh
the
refreshing
of
his
body
,
and
other
priuate
commodities
,
before
those
things
which
concerne
the
glorye
and
profite
of
his
Maister
.
A.
The
seruaunt
of
Abraham
woulde
neyther
eate
nor
drinke
,
Gen.
24.33
vntyll
hée
had
faithfullye
discharged
his
Maisters
errande
and
message
.
31.
The
Iewes
then
which
were
with
her
in
the
house
,
&
conforted
her
,
when
they
sawe
Marye
,
that
she
arose
vp
hastely
and
went
out
,
followed
her
,
saying
:
Shee
goeth
vnto
the
graue
,
to
weepe
there
.
C.
Although
by
the
sufferance
of
Christ
,
Martha
went
home
againe
,
that
shée
might
priuilye
call
her
Sister
from
the
multitude
,
yet
notwithstanding
the
purpose
of
our
sauiour
Christ
tended
to
another
ende
,
namelye
,
that
he
might
haue
them
witnesses
of
his
miracle
.
This
thing
they
thought
not
vpon
:
but
it
was
no
newe
thing
,
that
men
should
be
brought
as
it
were
out
of
darkenesse
,
by
the
secréete
prouidence
of
God
,
to
a
place
whether
they
minded
not
to
come
.
M.
For
humaine
matters
are
oftentimes
so
disposed
by
the
purpose
of
God
,
that
by
the
occasion
of
those
thinges
which
we
purpose
to
doe
,
we
fall
into
those
thinges
which
we
neuer
thought
vppon
.
C.
They
thought
that
Martha
went
to
the
graue
,
according
to
the
manner
of
those
which
séeke
occasions
to
prouoke
them
to
mourne
.
For
this
is
a
common
faulte
among
men
,
that
when
the
husbande
hath
lost
his
Wyfe
,
or
the
Wyfe
her
Husbande
,
the
Father
his
Childe
,
or
the
Childe
the
Father
,
they
by
and
by
ambiciously
séeke
by
al
meanes
possible
,
to
encrease
their
gréefe
:
And
many
practised
diuers
sleights
,
and
subtile
meanes
to
this
ende
.
Wherefore
it
was
the
dutye
of
these
men
to
fetche
backe
Marye
,
least
by
the
sight
of
the
Sepulchre
,
shée
might
be
occasioned
to
mourne
:
but
they
durst
not
deale
so
sharpely
with
her
,
but
bare
with
her
intemperate
gréefe
,
and
went
with
her
.
And
thus
oftentimes
it
commeth
to
passe
,
that
their
consolations
&
comfortes
do
lytle
auayle
,
which
doe
to
much
flatter
with
their
friendes
.
32.
Then
when
Marye
was
come
where
Iesus
was
,
and
sawe
him
,
shee
fell
downe
at
his
feete
,
and
sayeth
vnto
him
,
Lord
if
thou
haddest
beene
here
,
my
brother
had
not
beene
dead
.
M.
The
Euangelist
in
saying
,
that
Mary
fell
downe
at
the
féete
of
Christ
,
expresseth
the
singuler
affection
of
loue
and
reuerence
,
which
shée
bare
towards
him
.
R.
Shée
is
not
afeard
of
the
presence
of
the
Iewes
,
whome
shée
knewe
,
not
to
be
very
gratious
vnto
the
Lorde
,
neither
dyd
shée
regard
their
friendship
,
which
they
declared
in
comming
to
comfort
her
,
nor
yet
doeth
shée
feare
their
iudgement
:
but
as
shée
bare
a
louing
and
reuerent
heart
toward
the
Lord
,
so
shée
shewed
her selfe
in
the
sight
of
all
men
without
desemulation
.
C.
And
herby
we
gather
that
the
Lorde
was
worshipped
and
serued
in
that
house
:
far
suppassing
the
common
manner
of
men
.
For
although
men
were
wont
to
prostrate
them selues
before
Kinges
and
Princes
:
yet
notwithstanding
,
because
Christ
in
the
outward
shewe
of
the
flesh
had
nothing
that
was
Kinglye
and
glorious
,
Mary
fell
downe
at
his
feete
to
another
ende
.
The
which
she
would
not
haue
done
,
except
she
had
beene
perswaded
,
that
he
had
béene
the
son
of
God
.
Lorde
if
thou
haddest
beene
here
.
M.
Shée
vseth
the
same
wordes
vnto
the
Lord
,
which
Martha
had
vsed
before
.
C.
And
although
she
séemeth
in
shewe
to
speake
honourablye
vnto
Christ
,
yet
notwithstanding
,
we
shewed
euen
now
,
what
faulte
was
contayned
in
these
words
.
For
the
power
of
Christ
,
which
filled
and
doeth
fyll
heauen
and
earth
,
ought
not
to
be
restrayned
to
his
corporall
presence
.
33.
When
Iesus
therfore
sawe
her
weepe
,
and
the
Iewes
also
weeping
which
came
with
her
,
hee
groned
in
the
spirite
,
and
was
troubled
in
him selfe
.
Bv.
The
Lorde
aunswereth
nothing
to
the
complaint
of
Mary
:
For
he
had
reasoned
the
matter
sufficientlye
with
Martha
,
to
whome
he
had
promised
notable
thinges
,
as
that
it
woulde
come
to
passe
,
that
Lazarus
should
be
raised
from
death
to
lyfe
againe
.
Wherefore
,
the
tyme
and
occasion
was
nowe
come
,
not
to
dispute
farther
of
the
resurrection
,
but
to
performe
that
which
he
had
promised
.
B.
Furthermore
,
when
he
sawe
Marye
altogeather
in
morning
,
and
the
Iewes
to
mourne
and
wéepe
with
her
also
,
the
present
wéeping
so
moued
him
,
that
he
him selfe
wepte
also
.
B.
Thus
he
dyd
sorrow
with
those
that
sorrowed
,
and
declared
him selfe
both
to
be
a
verye
man
,
and
also
endued
with
true
loue
.
The
cause
of
such
affection
the
Euangelist
expresseth
when
hée
sayeth
,
that
hée
wept
when
he
saw
Mary
,
&
the
rest
wéeping
.
Howbeit
there
is
no
doubt
but
that
he
had
a
farther
respect
,
namelye
,
to
the
common
misery
of
mankind
:
For
hée
remembred
the
charge
committed
to
him
of
the
Father
,
and
wherfore
he
was
sent
into
the
worlde
,
namelye
,
that
he
might
deliuer
vs
from
all
euyll
.
This
,
as
he
dyd
in
very
déede
,
so
he
would
shewe
that
he
dyd
the
same
with
the
serious
affection
of
the
minde
.
Therefore
hée
going
about
to
raise
vp
Lazarus
,
Christ
lamented
the
miserye
of
mankinde
.
testifyed
with
groning
in
the
spirite
,
with
greefe
,
and
with
teares
,
that
he
was
no
lesse
affected
and
grieued
for
our
miserye
,
than
if
he
had
béene
in
the
same
him selfe
.
For
the
sonne
of
God
hauing
taken
vppon
him
our
fleshe
,
Heb.
4.
woulde
also
of
his
owne
accorde
take
vpon
him
our
affections
:
that
he
might
differre
nothing
from
his
brethren
,
but
in
sinne
onely
.
And
herein
hee
declared
him selfe
to
bée
our
brother
,
that
we
might
knowe
that
wée
had
such
a
mediatour
as
knoweth
easily
howe
to
haue
compassion
vppon
our
infirmityes
,
he
him selfe
hauing
had
experience
of
the
same
in
his
fleshe
.
If
any
man
obiect
and
saye
,
Question
Séeing
the
passions
of
menne
are
vicious
,
it
is
not
conuenient
that
the
Sonne
of
God
should
bée
partaker
of
them
with
vs
:
Wée
aunswere
,
that
there
is
great
difference
betwéene
Christ
and
vs
.
Aunsware
.
For
therefore
our
affections
are
vitious
,
because
they
excéede
and
haue
no
measure
:
but
the
affections
in
Christ
,
because
they
tended
to
the
obedience
of
GOD
,
and
did
not
excéede
,
were
without
blame
or
faulte
.
For
if
so
bée
thou
compare
his
passions
with
oures
,
thou
shalt
find
so
great
difference
betwéene
them
,
as
there
is
betwéene
fayre
springing
water
,
and
foule
dyrtye
puddle
.
Christ
greatlye
troubled
him selfe
,
and
was
much
moued
,
but
so
notwithstanding
that
he
kepte
him
felfe
within
the
compasse
of
his
Fathers
wyll
.
Bv.
To
bee
short
when
Saint
Iohn
sayeth
:
that
Iesus
groaned
in
his
spirite
,
he
meaneth
that
he
was
so
moued
in
the
bowelles
of
mercye
,
that
for
the
time
he
could
not
speake
.
This
motion
alway
goeth
before
teares
in
such
as
are
vehemently
affected
.
For
the
like
also
we
reade
of
Ioseph
,
Ge.
43.30
.
who
being
moued
with
compassion
toward
his
brother
sought
where
to
wéepe
.
34.
And
sayde
,
where
haue
ye
laide
him
?
They
saide
,
Lorde
,
come
and
see
.
M.
This
is
not
to
so
bée
vnderstoode
as
though
Christ
knewe
not
in
what
place
Lazarus
was
buryed
.
For
hée
,
who
being
so
farre
of
,
knew
without
any
mans
report
that
he
was
dead
,
how
coulde
he
also
be
ignoraunt
of
the
place
of
his
buriall
?
God
forbyd
we
should
suspect
this
in
Christ
:
from
whome
no
man
can
kéepe
him selfe
howe
secréetely
soeuer
he
bée
hyd
.
He
demaunded
therfore
this
question
,
not
to
learne
,
but
to
auoide
the
wicked
suspicion
of
the
Iewes
,
least
hee
might
séeme
to
doe
any
thing
fradulentlye
in
this
matter
.
35.
And
Iesus
wept
.
M.
These
teares
came
in
very
good
order
and
time
before
the
miracle
,
that
the
infirmitye
of
the
fleshe
might
be
ioyned
in
this
worke
with
the
power
of
God
,
that
if
so
bée
the
diuine
maiestye
shewed
in
the
raysing
vppe
of
Lazarus
should
discourage
any
from
comming
to
Christ
,
his
weeping
,
pittye
and
compassion
might
draw
them
backe
againe
:
and
also
,
that
if
so
be
any
were
offended
at
the
infirmity
of
weeping
,
he
might
be
moued
to
beléeue
in
the
Sonne
of
God
,
by
his
power
in
raysing
vp
Lazarus
.
36.
Then
sayd
the
Iewes
,
Beholde
howe
he
loued
him
.
37.
And
some
of
them
sayde
,
coulde
not
hee
whiche
opened
the
eies
of
the
blind
haue
made
,
that
this
man
also
should
not
haue
dyed
?
R.
Parte
construed
the
teares
of
Christ
to
the
best
,
and
part
to
the
worst
.
C.
And
Saint
Iohn
describeth
vnto
vs
a
double
iudgement
concerning
Christ
:
for
these
former
sort
which
sayde
,
Behold
how
he
loued
him
although
they
thought
not
so
honorably
of
Christ
as
they
shoulde
haue
done
,
as
,
attributing
nothing
vnto
him
but
that
which
was
humaine
,
doe
notwithstanding
speake
more
indifferently
and
modestly
,
of
him
than
the
other
,
who
maliciously
murmured
against
him
,
for
that
he
dyd
not
saue
and
kéepe
Lazarus
from
death
.
For
although
they
do
commend
the
power
of
Christ
,
concerning
the
which
the
other
sayd
nothing
,
yet
notwithstanding
they
do
not
the
same
without
a
certaine
reproche
.
Hereby
it
doth
euidentlye
inough
appeare
,
that
the
miracles
which
Christ
had
already
wrought
,
were
very
well
knowne
vnto
them
:
but
the
more
filthy
was
their
ingratitude
,
that
they
let
not
to
make
exclamation
against
him
,
because
in
one
part
he
ceassed
,
and
satisfied
not
their
expectation
.
After
the
same
manner
men
haue
béene
alwayes
vnthankfull
vnto
God
,
&
are
vnthankfull
styll
:
Except
he
satisfye
our
desires
in
euery
point
,
we
fall
by
and
by
to
murmuring
and
grudging
,
saying
:
Seeing
he
hath
beene
alwayes
hytherto
wont
to
helpe
,
why
doth
he
now
faile
me
?
So
we
reade
of
the
Israelites
when
they
were
in
the
desart
,
Can
God
also
geue
meate
vnto
his
people
in
the
wildernesse
?
Behold
he
stroake
the
Roche
,
so
that
water
gushed
out
withal
:
and
can
he
geue
bread
also
?
But
this
their
murmuring
prouoked
the
Lorde
to
anger
,
as
we
shal
see
,
if
we
reade
the
thrée
scoore
and
eightéene
Psalm
,
beginning
at
the
ninetéen
verse
.
38.
Iesus
therfore
againe
groaned
in
him selfe
,
and
came
to
the
graue
:
It
was
a
Caue
,
and
a
stoane
layde
vpon
it
.
C.
Because
Christ
came
to
the
Sepulchre
,
not
as
an
idle
looker
on
,
but
as
a
wrastler
,
which
prepareth
him selfe
to
trye
maisteries
,
it
is
no
maruaile
if
he
groane
againe
.
For
the
violent
tiranny
of
death
whiche
he
went
about
to
ouercome
,
was
before
his
eyes
.
M.
There
are
some
which
thinke
that
this
groaning
procéeded
of
disdaine
,
and
displeasure
,
because
the
vnbeleefe
,
of
the
which
we
haue
spoken
,
dyd
offend
him
.
But
the
former
reason
séemeth
to
bée
more
apte
:
namelye
,
because
he
had
more
regard
to
the
matter
it selfe
,
than
to
menne
.
M.
We
must
also
note
here
an
example
of
patience
.
He
aunswered
not
the
wicked
ones
,
(
as
he
might
haue
done
,
and
as
they
deserued
)
neither
dyd
he
ceasse
from
finishing
the
worke
which
hée
had
begonne
,
because
of
their
mallice
:
but
although
he
groaned
in
him selfe
for
the
cause
aforesayd
,
yet
neuerthelesse
hée
goeth
foreward
to
the
graue
of
dead
Lazarus
.
Let
vs
learne
therefore
in
this
place
,
not
to
aunswere
by
and
by
to
all
speaches
of
wicked
men
,
nor
to
ceasse
from
doing
the
worke
of
God
,
eyther
for
the
blindnesse
,
mallice
,
reproche
,
sclaunder
,
or
ingratitude
of
wicked
men
,
but
constantlye
to
goe
forewarde
,
Jt
was
a
Caue
.
A.
Concerning
the
buriall
of
the
faithfull
,
and
the
comlinesse
obserued
in
the
same
,
reade
our
exposition
vppon
the
foureteene
Chapter
of
Saint
Mathewe
,
beginning
at
the
twelfth
verse
.
C.
There
follow
diuerse
circumstaunces
in
the
raysing
vp
of
Lazarus
,
which
doe
more
set
forth
the
power
of
Christ
,
as
,
the
time
of
fowre
dayes
,
that
the
Sepulchre
had
a
stoane
layde
vppon
it
,
the
which
Christ
commanded
to
be
taken
vp
in
the
sight
of
al
men
.
For
it
foloweth
,
39.
Iesus
saide
,
take
ye
away
the
stoane
.
Martha
the
Sister
of
him
that
was
dead
,
saide
vnto
him
,
Lorde
,
by
this
time
he
stinketh
:
for
hee
hath
beene
dead
fowre
daies
.
R.
The
beginning
of
the
workes
of
God
,
as
it
séemeth
foolishe
,
so
also
it
séemeth
to
bée
childishe
.
For
,
beholde
hée
whiche
went
about
,
to
rayse
vp
a
dead
man
,
commaundeth
the
stoane
to
be
taken
away
:
as
though
by
the
same
power
of
the
worde
,
he
could
not
remoue
awaye
the
stoane
from
the
doore
of
the
Sepulchre
,
or
could
not
bring
forth
the
lyue
man
through
the
stoane
.
Why
then
doeth
he
that
which
is
greater
,
and
committeth
lesse
matters
to
others
to
be
done
?
For
afterward
he
commaunded
others
to
loose
the
napkins
that
were
tyed
about
his
face
.
M.
He
coulde
in
déede
by
the
same
power
haue
taken
away
the
stoane
,
by
which
he
went
about
to
restore
a
dead
man
to
lyfe
:
but
hée
thought
it
better
to
vse
their
labour
(
about
all
such
lyke
thinges
,
)
which
stode
by
,
reseruing
onely
vnto
him selfe
the
power
to
rayse
vp
the
dead
man
.
R.
first
,
that
so
many
as
were
present
,
might
bée
more
assured
witnesses
of
the
myracle
:
and
secondlye
to
teache
vs
to
hope
well
in
matters
that
fall
out
contrarye
to
our
expectacion
.
For
whereas
hee
commaundeth
to
take
away
the
stoane
,
it
séemeth
to
argue
some
impotencye
to
bee
in
him
:
but
the
same
impotencye
at
the
leangth
breaketh
out
and
sheweth
it selfe
mightye
force
and
power
.
Lorde
by
this
time
he
stinketh
.
The
infidelitye
of
Martha
serued
verye
muche
to
the
commendacion
of
the
miracle
.
For
so
the
Lorde
is
wont
to
turne
euell
into
good
,
not
by
our
dilligence
and
labour
,
but
by
his
most
wyse
dispensation
.
M.
This
Sister
confesseth
that
the
dead
Carkas
doth
sauour
or
stinks
:
affirming
openlye
the
same
to
haue
béene
buryed
fowre
dayes
,
that
euery
one
might
haue
the
power
of
Christ
in
greater
admiration
.
For
Gods
glorye
is
oftentimes
so
set
forth
in
vs
,
that
by
our
miserye
,
corruption
,
infirmitye
,
and
destruction
,
the
maiestye
of
Gods
power
is
made
more
manifest
.
Acts
26.
x.
i.
Cor.
i5
.
9
.
●
.
Tim
i.
13
So
Paul
,
when
he
would
commend
the
glorye
of
the
grace
of
GOD
which
was
shewed
in
him
,
with
open
mouth
confesseth
in
diuers
places
,
that
he
was
a
persecutour
,
and
an
aduersarye
to
the
grace
of
God
.
C.
Notwithstanding
,
that
which
Martha
speaketh
here
,
is
a
signe
of
distrust
,
as
is
sayde
,
because
shée
iudgeth
the
power
of
Christ
to
be
lesse
than
it
is
:
for
,
because
nothing
agréeth
lesse
with
lyfe
than
corruption
and
stincke
,
Martha
gathereth
that
there
is
nowe
no
hope
of
remedye
.
Euenso
when
preposterous
cogitacions
occupy
our
mindes
,
God
after
a
sort
is
driuen
from
vs
,
least
he
shoulde
finishe
his
worke
in
vs
.
Martha
verilye
,
dyd
so
litle
further
the
raysing
of
her
brother
,
that
for
her
,
hée
might
haue
lien
for
euer
in
the
graue
;
because
she
being
past
al
hope
of
lyfe
,
went
also
about
to
hinder
Christe
from
raysing
him
vp
:
and
yet
notwithstanding
shée
had
nothing
lesse
in
her
mind
.
This
the
imbecillitye
of
Faith
bringeth
to
passe
,
that
we
being
drawne
this
waye
and
that
waye
,
might
fight
and
contend
with
our selues
.
Martha
lyed
not
,
when
shee
sayde
,
I
knowe
that
whatsoeuer
thou
askest
of
God
,
hée
wyll
geue
it
thée
:
but
a
confounded
faith
doth
lytle
helpe
,
except
the
same
bée
put
in
vse
when
we
come
to
the
present
matter
.
Moreouer
,
in
Martha
wee
maye
beholde
howe
many
defections
of
Faith
there
be
euen
in
the
best
.
Shee
was
the
first
that
came
to
méete
Christ
:
this
was
no
small
testimony
of
pietye
,
and
yet
notwithstanding
,
shée
ceaseth
not
to
set
and
laye
stoppes
and
stayes
before
him
in
his
waye
.
Therfore
that
we
may
haue
successe
vnto
the
grace
of
God
,
let
vs
learne
to
attribute
vnto
him
farre
greater
power
,
than
our
sences
can
comprehend
.
And
if
so
bée
the
first
promise
of
God
will
not
content
and
satisfye
vs
,
yet
at
the
least
,
when
he
confirmeth
vs
the
seconde
and
thirde
tyme
,
let
vs
be
quiet
and
content
,
after
the
example
of
Martha
.
40.
Iesus
saide
vnto
her
,
saide
I
not
vnto
thee
,
that
if
thou
diddest
beleeue
,
thou
shouldest
see
the
glorye
of
God
?
M.
By
these
woordes
our
sauiour
Christ
went
about
to
erect
and
comfort
the
sorrowfull
minde
of
Martha
,
which
was
also
weake
in
the
Faith
,
and
to
direct
&
bring
her
to
this
,
that
she
woulde
with
a
stedfast
and
constant
minde
,
haue
onely
regarde
to
the
miracle
to
come
.
C.
And
withall
he
doeth
reprehend
her
distrust
,
for
that
she
had
not
conceiued
hope
by
the
hearing
of
his
promise
.
As
if
Christ
should
haue
sayde
,
Bv.
Thou
doest
obiect
the
stinke
of
the
corrupted
and
putrifyed
body
,
whereby
thou
doest
gather
with
thy selfe
that
the
stoane
shal
be
remoued
from
the
graue
in
vain
,
and
a
waye
made
for
him
to
aryse
which
shall
neuer
come
forth
.
But
the
eyes
of
the
faithfull
must
not
bée
fixed
vpon
this
earth
,
and
earthlye
substaunce
,
neither
must
their
eares
be
open
to
the
reasons
of
fleshe
,
whiche
alwaye
rebelleth
against
God
:
it
is
necessarye
to
call
to
minde
the
worde
of
God
,
to
remember
his
promises
,
haue
them
alwaies
before
thine
eyes
,
and
to
leane
and
staye
thy selfe
whollye
vpon
them
.
Remember
Martha
therefore
my
wordes
.
Hath
that
failed
which
I
sayde
vnto
thée
euen
nowe
,
that
if
thou
diddest
beléeue
,
by
the
death
of
thy
brother
,
the
glorye
of
God
should
be
declared
?
Hath
that
failed
which
I
promised
vnthée
saying
,
Thy
Brother
shall
ryse
againe
?
Therefore
the
stinke
,
putrifaction
,
and
corruption
,
neyther
doth
,
nor
can
hinder
the
glorye
of
God
any
thing
at
all
.
Onely
,
beléeue
and
thou
shalt
finde
God
true
and
omnipotent
.
C.
And
by
this
place
it
doeth
appeare
that
he
spake
somwhat
more
vnto
Martha
,
than
Iohn
in
wordes
hath
expressed
:
howe
this
same
was
the
meaning
of
Christ
when
hée
called
him selfe
the
resurrection
and
the
life
.
When
he
sayeth
.
Jf
thou
diddest
beleeue
,
thou
shouldest
see
.
His
meaning
is
not
that
the
resurrection
of
Lazarus
,
which
was
done
to
the
glorye
of
God
,
depended
vpon
the
fayth
of
Martha
:
but
he
seemeth
rather
to
meane
thus
,
that
Martha
had
not
seene
the
glorye
of
God
,
if
so
bee
she
had
beene
voide
of
faith
.
Vpon
iust
cause
therefore
he
sayeth
not
,
If
thou
beléeue
,
thy
Brother
shall
rise
againe
:
but
,
Thou
shalt
see
the
glorye
of
God
.
C
And
that
not
onely
because
faith
doeth
open
our
eyes
,
that
we
maye
beholde
the
glorye
of
GOD
shyning
in
his
workes
,
but
because
our
Fayth
maketh
awaye
for
the
power
and
goodnesse
of
GOD
,
to
offer
it selfe
vnto
vs
:
as
we
maye
reade
in
the
fowre
score
and
one
Psalme
,
beginning
at
the
eleuenth
verse
.
So
againe
vnbeleefe
stoppeth
the
accesse
vnto
God
,
and
doeth
as
it
were
kéepe
his
handes
fast
shut
:
for
the
which
cause
it
is
sayde
in
another
place
,
Iesus
coulde
shewe
no
signe
there
,
Mat.
13.58
because
of
thier
vnbeleefe
.
Not
that
the
power
of
God
is
tyed
to
the
wyll
of
menne
:
but
because
they
which
doe
withstand
the
same
by
their
wickednesse
,
so
muche
as
they
can
,
are
vnworthy
to
haue
him
reuealed
vnto
them
.
M.
He
sayeth
,
The
glorye
of
God
,
when
hee
might
haue
sayde
,
my
glorye
,
(
for
it
was
meete
that
the
Sonne
also
shoulde
bee
gloryfied
by
this
miracle
,
as
is
sayde
before
,
)
but
Christ
thought
it
better
to
vse
this
modestye
,
that
he
might
seeme
rather
to
seeke
his
Fathers
glory
,
than
his
owne
:
although
his
Fathers
glorye
and
his
,
are
alwaye
ioyned
togeather
.
41.
Then
they
tooke
away
the
stoane
(
from
the
place
)
where
the
dead
was
laide
.
And
Iesus
lyfte
vp
his
eyes
,
and
saide
,
Father
I
thanke
thee
,
that
thou
hast
heard
mee
.
Then
they
tooke
.
C.
Nowe
Martha
being
contented
with
this
seconde
saying
,
suffereth
the
stoane
to
be
moued
.
She
sawe
nothing
as
yet
:
but
because
she
heareth
that
the
sonne
of
God
doeth
not
commaunde
the
same
in
vain
,
she
willingly
obeyeth
him
.
Where
the
dead
was
layde
.
M.
The
Euangelist
thought
that
he
could
not
sufficientlye
inculcate
the
death
of
Lazarus
,
that
thereby
he
might
make
the
glorye
o●
the
power
of
Christ
,
which
is
boath
the
resurrection
and
the
lyfe
,
the
more
manifest
.
And
Jesus
lyft
vp
his
eyes
.
Christ
talketh
with
his
Father
before
he
commaundeth
the
dead
man
:
and
that
he
might
declare
that
he
talked
with
the
Father
,
he
lifted
vp
his
eyes
towardes
heauen
:
Bv.
to
the
ende
that
by
the
very
gesture
of
his
body
,
he
might
declare
to
the
standers
about
him
,
that
the
same
which
he
dyd
,
was
by
the
power
of
God
:
who
is
the
aucthour
and
geuer
of
all
good
thinges
.
C.
This
therefore
is
the
signe
of
a
good
minde
disposed
to
praye
.
For
,
if
so
bée
a
man
wyll
truly
call
vpon
God
,
he
must
be
ioyned
with
him
:
the
which
cannot
bée
,
except
he
be
lyfted
vp
from
the
earth
,
and
ascende
aboue
the
heauens
.
The
which
a
man
cannot
doe
by
lifting
vp
his
eyes
onely
,
For
the
hypocrites
also
doe
the
like
,
who
being
ouerwhelmed
in
the
fylthynesse
of
the
fleshe
,
do
séeme
by
lifting
vp
of
their
eies
and
by
wrything
of
their
faces
to
drawe
heauen
vnto
them
:
but
that
which
they
do
hipocritically
,
the
children
of
GOD
must
do
sincerely
.
Notwithstanding
he
which
lyfteth
vp
his
eyes
towarde
heauen
,
ought
by
his
cogitacion
to
include
God
there
,
who
being
in
euery
place
,
fulfilleth
both
heauen
and
earth
:
but
because
mens
mindes
cannot
be
frée
from
groase
imaginations
,
but
that
they
wyll
imagine
some
groase
and
base
thing
to
bée
in
God
,
except
it
be
when
they
are
lyfted
vp
aboue
the
worlde
,
the
scripture
calleth
vs
thither
,
and
testifieth
that
the
heauen
is
Gods
seate
.
Esay
.
66
.
i
.
But
this
lyfting
vp
of
the
eyes
is
not
such
a
ceremonye
that
true
prayer
shall
not
bée
acceptable
without
the
same
:
for
the
Publican
,
no
doubte
,
which
looked
downe
to
the
grounde
,
dyd
neuerthelesse
by
his
faith
pearce
the
heauens
:
And
yet
this
gesture
is
profitable
,
for
it
styrreth
vp
men
to
séeke
God
,
and
moueth
the
affections
.
For
there
is
no
doubte
,
but
that
Christ
when
hee
lifted
vp
his
eyes
towards
heauen
,
was
rapte
thyther
with
greate
vehemencye
.
Father
I
thanke
thee
,
that
thou
hast
heard
me
.
Bv.
The
Sonne
is
not
so
heard
of
the
Father
as
we
are
hearde
,
but
after
a
more
certaine
speciall
manner
.
For
the
Father
heareth
the
Sonne
,
that
is
to
say
,
he
is
of
the
same
wyl
and
power
that
he
is
of
.
The
Sonne
wylleth
not
any
thing
contrary
to
his
father
,
neyther
standeth
hée
in
néede
of
any
other
forreyne
,
or
,
externall
helpe
.
C.
Nowe
therefore
he
beginneth
with
thankesgeuing
,
when
as
he
had
asked
nothing
:
but
although
the
Euangelist
make
no
mencion
that
he
prayed
,
yet
notwithstanding
there
is
no
doubte
but
that
he
first
made
his
peticion
:
for
otherwise
he
coulde
not
bee
heard
.
And
it
is
verye
credible
that
among
those
groaninges
,
of
the
which
the
Euangelist
speaketh
,
he
prayed
.
Nowe
hauing
obtained
Lazarus
lyfe
,
hée
geueth
thankes
to
the
Father
.
And
in
that
hée
arrogateth
not
this
power
to
him selfe
,
but
attributeth
the
same
to
his
Father
,
as
receiued
from
him
,
he
declareth
him selfe
to
bée
the
Minister
of
the
Father
.
For
to
frame
him selfe
to
the
capacitye
of
menne
,
one
whyle
he
proouing
,
and
confirming
his
diuinitye
,
challengeth
vnto
him selfe
whatsoeuer
belongeth
vnto
God
:
another
whyle
being
contented
with
the
personne
of
a
man
,
he
geueth
the
whole
glory
of
the
diuinitye
to
the
father
.
42.
Howbeit
,
I
knowe
that
thou
hearest
me
alwaies
:
but
because
of
the
people
which
stande
by
I
sayde
it
,
that
they
maye
beleeue
,
that
thou
hast
sent
mee
.
B.
He
was
sure
already
that
his
Father
would
at
his
request
,
restoare
Lazarus
to
life
.
Therefore
that
he
might
séeme
to
doe
all
thinges
by
the
wyll
of
his
Father
,
he
gaue
him
thankes
.
C.
And
when
he
addeth
that
he
knewe
the
same
before
,
he
so
doeth
,
least
any
man
shoulde
thinke
,
that
he
was
in
so
small
fauour
with
the
Father
,
that
hée
could
not
doe
what
miracles
he
woulde
at
the
first
,
without
staye
.
Therefore
he
declareth
that
there
is
suche
a
consent
betwéene
him
and
the
father
,
that
nothing
is
denied
vnto
him
:
and
that
hee
néeded
not
to
haue
prayed
,
séeing
he
dyd
that
thing
onely
which
hée
knewe
was
commaunded
to
him
of
the
Father
:
but
to
the
ende
it
might
the
more
euidently
appeare
vnto
men
that
this
was
a
diuine
worke
in
déede
,
he
therefore
called
vppon
the
name
of
the
Father
.
B.
To
be
short
,
he
geuing
thankes
vnto
the
Father
in
the
presence
of
the
people
,
testified
that
hée
wrought
all
thinges
by
the
power
of
his
father
,
that
he
is
alwayes
heard
of
the
Father
,
and
that
his
wyll
and
the
Fathers
wyll
are
all
one
.
C.
If
any
man
obiect
and
say
,
Why
then
dyd
he
not
rayse
vp
all
those
that
were
dead
?
Wée
aunswere
,
that
God
by
his
wisedome
and
counsaile
appointed
so
many
miracles
to
be
wrought
and
no
moe
,
than
should
serue
for
the
approbation
&
confirmation
of
the
Gospel
.
That
they
might
beleeue
B.
Let
vs
knowe
that
all
the
words
and
déedes
of
our
sauiour
Christ
belonged
to
this
ende
,
that
we
might
beléeue
Iesus
to
be
the
sonne
of
God
our
sauior
.
They
which
stóode
by
,
might
in
some
sort
knowe
the
Father
,
and
yet
be
ignoraunt
of
the
Sonne
,
therefore
hée
prayeth
before
them
,
that
they
might
knowe
him
to
be
sent
of
GOD
,
and
to
wyll
his
Fathers
wyll
,
and
also
to
bée
equall
with
him
in
power
.
For
he
wrought
other
myracles
also
without
prayer
:
Mar.
9.25
.
as
when
hée
sayde
to
the
Deuell
,
Math.
8.2
.
come
forth
of
him
:
and
to
the
Leprouse
man
which
sayde
,
If
thou
wilt
thou
canst
make
mee
cleane
,
Math.
9.6
.
I
wyll
,
bee
thou
cleane
:
And
to
him
that
was
sicke
of
the
Paulsey
,
Aryse
,
take
vp
thy
bed
and
walke
:
Luk.
7.8
.
A.
In
lyke
manner
when
hée
raysed
vp
the
Widdowes
sonne
from
death
,
we
reade
not
that
he
prayed
,
but
sayde
onelye
,
Yong
man
I
saye
vnto
thee
aryse
:
Mar.
5
.
4i
.
Neyther
yet
when
he
raysed
vp
Iayrus
Daughter
.
Therefore
although
he
could
haue
raised
vp
Lazarus
with
the
wagging
of
his
finger
,
yet
notwithstanding
,
thus
it
behoued
all
thinges
to
be
done
,
because
of
the
people
whiche
stoode
by
.
43.
And
when
hee
thus
had
spoken
,
he
cried
with
a
loude
voyce
,
Lazarus
come
forth
.
M.
He
woulde
haue
all
men
heare
with
what
words
he
raysed
vp
the
dead
man
,
least
any
man
should
thinke
that
he
dyd
any
thing
supersticiouslye
,
or
by
magicall
arte
.
Furthermore
,
it
was
also
necessarye
that
they
shoulde
heare
howe
constantly
,
and
without
doubting
with
great
confidence
and
aucthoritye
,
he
commaunded
the
dead
man
to
aryse
:
and
to
this
ende
he
cryed
aloude
.
C.
And
whereas
he
toucheth
not
the
dead
body
with
his
hande
,
but
cryeth
onelye
with
a
loude
voyce
,
his
power
therein
doeth
more
manifestly
appeare
:
and
withal
he
commendeth
vnto
vs
,
the
wonderfull
and
secréete
efficacye
of
his
worde
.
For
howe
doeth
Christ
restore
lyfe
vnto
the
dead
,
but
by
his
worde
?
Wherefore
in
the
raysing
vp
of
Lazarus
,
he
vsed
a
visible
signe
of
spirituall
grace
,
the
which
wee
féele
daylye
by
the
scence
of
Faith
,
in
shewing
his
voyce
to
bée
a
quickening
voyce
.
R.
As
therefore
hée
made
the
worlde
by
his
worde
:
so
by
his
worde
he
raysed
the
dead
man
:
to
the
ende
we
might
learne
that
the
Gospell
is
the
power
of
God
to
saluation
,
to
all
that
beléeue
.
For
as
Lazarus
being
dead
in
body
,
was
brought
againe
by
the
word
to
corporall
lyfe
:
euen
so
we
being
dead
in
sinnes
,
by
the
word
receiued
,
are
restoared
into
the
euerlasting
lyfe
of
righteousnesse
.
Reade
the
fiue
and
twentye
verse
'
of
the
fifte
Chapter
before
.
44.
And
hee
that
was
dead
came
forth
bound
hande
and
foote
,
with
graue
cloathes
,
and
his
face
was
bounde
with
a
napkin
:
Iesus
sayde
vnto
them
,
Loose
him
and
let
him
goe
.
And
he
that
was
dead
.
Bv.
This
is
a
manifest
declaration
of
the
diuinitye
,
of
our
Lord
and
sauiour
Christ
,
that
his
power
is
not
voyde
and
ineffectuall
,
but
lyuely
and
quickening
.
For
nowe
he
performeth
that
in
verye
deede
which
he
had
spoken
before
,
namelye
,
that
he
is
the
resurrection
and
the
lyfe
.
For
so
sone
as
Lazarus
,
which
was
dead
and
buryed
,
heard
the
voyce
of
the
Sonne
of
God
,
he
came
foorth
sound
and
whoale
in
body
.
And
his
face
was
bound
with
a
napkin
.
C.
The
Euangelist
maketh
mencion
of
Graue
cloathes
,
and
the
napkin
,
to
the
ende
we
might
knowe
that
Lazarus
came
foorth
of
the
Sepulchre
,
euen
as
hee
was
layde
in
the
same
.
Also
the
Iewes
retaine
this
maner
of
buriall
at
this
day
,
wrapping
the
body
in
one
péece
of
Linnen
,
and
the
head
with
a
towell
or
napkin
seuerall
,
as
we
maye
reade
in
the
nintéene
Chapter
folowing
.
Graue
clothes
,
is
all
the
ritches
we
carrye
out
of
this
world
with
vs
.
i.
Tim.
6.7
.
Bv.
And
whereas
Lazarus
came
foorth
bounde
hand
&
foote
,
all
new
writers
almost
thinke
it
to
bée
done
by
a
newe
miracle
.
But
hereby
we
may
gather
and
sée
what
Ritches
wee
carrye
foorth
of
this
worlde
with
vs
,
namelye
,
our
wynding
sheete
,
and
graue
cloathes
:
according
to
the
saying
of
the
Apostle
,
Wee
brought
nothing
into
this
worlde
,
neyther
maye
we
carrye
any
thing
out
of
the
same
.
Loose
him
,
and
let
him
goe
.
C.
This
was
also
commaunded
to
bée
done
,
to
amplifye
the
glorye
of
the
myracle
,
that
the
Iewes
might
feele
with
their
handes
the
worke
of
God
whiche
they
sawe
with
their
eyes
.
R.
For
hée
whiche
had
put
awaye
death
with
the
power
of
his
worde
,
coulde
eyther
haue
made
the
grauecloathes
to
haue
fallen
of
by
their
owne
accorde
,
or
else
that
Lazarus
shoulde
haue
vnbounde
him selfe
,
but
Christ
would
haue
the
handes
of
the
standers
by
,
Auriculer
confession
.
to
be
witnesses
of
the
miracle
.
But
to
ridiculous
are
the
Papistes
,
who
vpon
this
place
ground
their
auriculer
confession
.
Christ
(
saye
they
)
would
haue
Lazarus
,
after
he
had
restored
him
to
life
,
to
be
loosed
by
his
Disciples
:
therefore
it
is
not
sufficient
for
vs
to
be
reconciled
vnto
God
,
except
the
Church
also
forgeue
,
vs
our
sinnes
.
But
wherevppon
doe
they
define
and
gather
that
the
office
of
loosing
Lazarus
was
inioyned
the
Disciples
.
We
rather
gather
by
the
text
that
it
was
enioyned
the
Iewes
,
to
the
ende
they
might
haue
all
scruple
of
doubting
taken
from
them
.
A.
Therfore
this
place
serueth
no
more
their
turne
to
auriculer
confession
,
than
doeth
that
other
of
the
tenne
Lepers
in
the
seuentéene
Chapter
of
Luke
:
the
which
also
they
haue
wickedly
abused
.
45.
Then
many
of
the
Iewes
,
which
came
to
Marye
,
and
had
seene
the
thinges
which
Iesus
dyd
,
beleeued
on
him
.
Bv.
As
in
the
former
Chapters
,
it
hath
diuers
times
appeared
howe
the
world
is
affected
at
the
workes
of
God
,
and
at
the
preaching
of
the
gospel
,
so
the
same
apeareth
to
vs
againe
in
this
present
Chapter
.
For
some
obey
Gods
calling
,
receiue
the
holy
institucion
of
God
,
and
iudge
rightly
of
Gods
workes
:
euen
as
dyd
these
men
,
who
séeing
the
wonderfull
miracle
,
beléeued
Iesus
to
be
the
Messias
.
But
other
some
beléeue
not
,
obey
not
the
workes
and
wordes
of
the
Lord
,
but
doe
rather
speake
euell
of
the
same
,
betraye
the
same
,
and
goe
about
with
all
their
strength
,
to
obscure
and
ouerwhelme
the
manifest
trueth
.
M.
Many
beléeued
,
but
not
all
,
because
all
were
not
chosen
to
life
.
C.
Therefore
Christ
dyd
not
suffer
the
miracle
which
he
had
wrought
to
be
without
fruite
:
because
by
this
meanes
he
brought
some
vnto
faith
.
For
there
is
a
double
vse
of
myracles
:
namelye
,
that
they
maye
eyther
prepare
vs
vnto
faith
,
or
else
maye
confirme
vs
in
the
same
.
The
former
vse
,
the
Euangelist
noateth
here
.
For
his
meaning
is
that
they
of
whome
he
speaketh
wondered
,
&
reuerenced
the
deuine
power
of
Christ
,
that
they
might
be
his
Disciples
:
otherwise
the
bare
miracle
could
not
suffice
vnto
faith
:
Therefore
by
the
worde
(
Beleeued
)
in
this
place
we
ought
to
vnderstande
nothing
else
,
but
the
docillitye
and
redinesse
to
imbrace
the
doctrine
of
Christ
,
as
we
haue
shewed
before
.
Therefore
the
Iewes
which
came
to
comfort
Mary
,
and
were
brought
vnto
faith
by
this
signe
,
receyued
thereby
no
small
consolation
.
46.
But
some
of
them
went
theyr
wayes
to
the
Phariseis
,
and
told
them
what
Iesus
had
done
.
M.
Here
the
nature
and
disposition
of
peruerse
and
obstinate
personnes
is
discribed
.
They
had
séene
no
other
thing
nor
lesse
than
the
rest
of
the
Iewes
,
who
began
to
beléeue
in
Christ
,
because
of
so
notable
a
miracle
:
but
when
they
had
séene
the
verye
same
,
they
were
so
farre
from
beléeuing
,
that
because
of
them
they
went
about
to
betraye
him
.
C.
In
the
which
appeareth
detestable
ingratitude
,
or
rather
horrible
madnesse
.
Whereby
we
gather
howe
blinde
impietye
is
.
The
resurrection
of
Lazarus
should
haue
mollified
their
stoany
harts
:
but
there
is
no
worke
of
God
,
which
the
impietye
of
their
poyson
,
doeth
not
infecte
and
corrupt
with
bitternesse
.
Therefore
to
the
ende
men
may
profite
by
the
miracles
of
God
,
it
is
necessary
that
theyr
heart
be
purged
:
For
whosoeuer
haue
not
the
feare
of
God
,
although
they
sée
heauen
and
earth
confounded
togeather
,
wyl
not
ceasse
by
ingratitude
to
reiect
wholesome
doctrine
.
So
a
man
maye
sée
at
this
daye
many
of
the
frantike
enemies
of
the
Gospell
to
fight
against
the
mightye
hande
of
God
:
requiring
notwithstanding
miracles
at
the
handes
of
the
Ministers
of
Gods
worde
:
but
to
no
other
ende
than
by
obstinate
resisting
to
shewe
them selues
to
bée
monsters
of
men
.
M.
A
man
shall
finde
also
many
,
who
after
the
ensample
of
these
wicked
ones
,
being
eyther
styrred
vp
by
enuye
,
or
else
moued
to
please
others
,
doe
report
those
thinges
which
in
them selues
are
good
,
and
can
not
be
blamed
,
to
wicked
men
,
that
they
maye
prouoke
them
more
and
more
to
lye
in
wayte
for
good
men
.
C.
And
they
brought
newes
of
the
myracle
vnto
the
pharises
,
because
they
were
bytter
enemies
of
the
Gospel
.
R.
They
were
the
instrumentes
of
Sathan
,
to
whome
Christ
was
the
sauour
of
death
vnto
death
,
the
stombling
stoane
,
and
the
rocke
of
offence
.
47.
Then
gathered
the
highe
Priestes
and
the
Pharisees
a
counsayle
,
and
sayd
,
what
do
we
?
for
this
man
doth
many
myracles
.
M.
The
chéefe
Priestes
and
Pharisées
,
being
in
outwarde
shewe
,
the
Prelates
and
chiefe
pillers
of
the
Iewishe
Religion
,
hearing
of
so
notable
and
wonderfull
a
myracle
,
and
hauing
regarde
to
theyr
name
,
dignitye
,
and
estimation
,
sought
meanes
and
wayes
to
hynder
the
glorye
of
Christ
,
and
to
defende
their
Lordshippe
and
gouernment
whiche
they
had
ouer
the
people
of
God
.
C.
Verylye
,
if
they
had
not
béene
more
scencelesse
than
brute
Beastes
,
they
would
haue
geuen
some
reuerence
towarde
Christe
,
after
so
notable
a
declaracion
of
his
diuine
power
:
but
nowe
they
gather
them selues
togeather
and
take
counsayle
howe
they
may
ouerthrowe
the
glorye
of
GOD
,
the
sight
whereof
ought
to
haue
made
them
abashed
,
What
doe
wee
?
Bv.
As
the
wicked
in
all
theyr
affayres
,
are
vncertayne
what
to
doe
,
amazed
,
and
confounded
,
euen
so
their
counsailes
are
not
without
greate
care
and
trouble
C.
In
these
wordes
they
seeme
to
accuse
their
owne
sleuth
and
negligence
,
as
yf
they
should
say
that
Christ
by
their
forbearaunce
,
had
more
fame
and
glory
whereas
it
laye
in
them
to
hinder
the
same
.
This
is
the
confidence
and
trust
of
the
wicked
,
by
which
they
perswad
them selues
that
they
can
do
all
thinges
:
as
though
it
were
in
their
handes
to
doe
what
they
list
.
For
this
man
doth
many
myracles
.
B.
Behoulde
here
howe
monsterouse
mad
impietie
is
.
They
acknowledge
that
he
doeth
such
signes
and
wonders
that
no
man
can
deny
but
that
he
hath
power
ouer
lyfe
and
death
:
and
yet
they
consyder
not
that
if
they
withstand
hym
they
shal
laboure
in
vaine
.
Therefore
very
obstinately
and
wilfully
they
prepare
them selues
to
oppresse
the
glory
and
power
of
God
,
which
shyned
in
the
myracles
of
Christ
.
But
God
in
the
mean
time
is
not
a
sléepe
:
for
although
he
let
them
alone
for
a
tyme
,
&
laugheth
their
foolish
arrogancie
to
scorne
,
yet
notwithstanding
at
the
length
he
powreth
vppon
them
the
full
measure
of
his
wrath
:
as
we
maye
reade
in
the
twelfe
verse
of
the
second
Psalme
.
M.
But
what
needed
they
to
gather
a
counsaile
when
as
they
had
already
not
only
among
themselues
,
but
also
by
a
publique
Edict
,
Iohn
.
9.22
condemned
the
doctrine
of
Christ
But
impietie
though
it
be
ouercome
a
hoondered
times
yet
notwithstandinge
it
will
not
geue
place
vnto
the
trueth
of
God
.
48
If
we
let
hym
scape
thus
,
all
men
wil
beleue
on
him
and
the
Romaines
shall
come
and
take
awaye
boath
oure
roome
and
the
people
.
M.
These
men
thought
that
it
was
by
their
permission
that
Christ
wrought
so
many
miracles
,
and
that
it
laye
in
their
handes
to
staye
him
from
working
the
same
.
C.
If
so
bée
Christ
had
béene
a
deceiuer
,
their
office
had
béene
to
withstand
him
,
least
shée
should
drawe
away
the
shéepe
from
the
Lordes
foulde
:
but
in
confessing
his
miracles
,
they
plainlye
inough
declare
that
they
care
not
for
God
,
whose
power
they
so
securely
and
disdainfullye
contemne
.
All
men
wyll
beleeue
on
him
.
R.
As
if
they
should
saye
,
If
so
be
we
winke
at
his
doinges
,
all
Iewry
wyl
account
him
for
a
King
and
the
Messias
.
M.
Is
faith
then
such
a
matter
,
that
it
requireth
the
high
Priests
&
Magistrats
to
fauour
the
same
?
Naye
verily
:
for
although
ye
should
go
about
by
violence
to
constraine
men
to
beléeue
in
Christ
,
yet
neuerthelesse
all
men
would
not
beléeue
in
him
.
Faith
in
Christ
dependeth
vpon
election
,
&
Gods
calling
,
which
no
mortall
men
can
restraine
.
O
ye
blind
guids
,
Faith
dependeth
on
election
and
Gods
calling
,
al
men
were
not
elected
to
this
Faith
:
and
therefore
there
was
no
cause
why
ye
should
feare
,
that
although
ye
dyd
so
suffer
Christ
,
all
men
woulde
beléeue
on
him
.
And
the
Romaines
shall
come
.
C.
These
men
to
couer
and
cl●ake
theyr
wickednesse
,
pretende
a
loue
and
care
to
wardes
the
common
wealth
,
and
profite
of
theyr
countrey
.
But
they
speciallye
feared
least
theyr
cruell
gouernement
should
decaye
:
yet
they
faine
to
bee
careful
for
the
Temple
,
for
the
worship
of
God
,
for
their
countrey
,
and
for
the
state
of
the
people
.
Before
they
confessed
that
Christe
wrought
many
Myracles
:
and
nowe
they
are
afearde
of
the
Romaines
,
as
though
the
power
of
GOD
were
not
sufficient
for
theyr
safetye
,
whiche
playnlye
declared
it selfe
in
those
myracles
.
Therfore
the
Euangelist
geueth
vs
to
vnderstande
,
that
the
cause
of
their
consultation
was
the
perill
whiche
was
at
hand
.
B.
And
this
pretence
of
the
enemies
of
Christ
,
had
some
shew
of
trueth
,
because
they
had
suffred
alredy
many
thinges
at
the
handes
of
the
Romaynes
,
for
diuers
seditions
and
rebellions
.
Therefore
they
would
haue
it
séeme
,
that
it
woulde
come
to
passe
that
all
the
people
would
beléeue
on
the
Lorde
,
and
to
receiue
him
for
Christe
and
the
Mesias
,
and
make
hym
a
King
:
&
that
then
the
Romaines
would
come
,
and
beséege
the
Cittie
,
and
carrye
away
the
people
captiue
.
Thus
impyetie
alway
findeth
somewhat
that
hath
some
shew
of
profite
,
to
beguile
the
simple
withall
.
C
But
that
is
an
vntoward
consultation
to
avoyde
perills
,
whiche
cannot
be
shunned
vnlesse
we
forsake
the
righte
course
.
Firste
we
muste
séeke
what
the
Lorde
commaundeth
,
and
what
he
wyll
haue
done
:
this
we
ought
to
do
what
successe
soeuer
we
haue
.
But
these
men
séeke
to
destroye
Christe
lest
any
inconuenience
happen
,
if
so
be
they
suffer
hym
to
procéede
as
he
hath
be
gonne
.
But
what
if
hee
be
sent
of
God
?
will
they
reiecte
the
Lordes
Prophet
to
haue
peace
with
the
Romaines
?
These
and
such
lyke
are
their
counsailes
which
do
not
truely
&
with
their
whole
harte
reuerence
and
feare
God
.
They
make
no
accoumpt
what
is
méete
and
right
to
be
done
,
because
they
hange
onely
vpon
the
ende
and
successe
.
And
this
is
one
way
to
haue
godly
deliberation
:
fyrst
to
seeke
what
is
pleasant
vnto
God
:
secondlye
to
followe
withoute
feare
what
so
euer
he
prescribeth
to
be
done
and
not
to
be
dismayde
with
anye
fere
,
though
we
be
be
set
with
thowsand
deathes
.
For
we
muste
not
frame
our
actions
according
to
euery
pu●e
of
wind
,
but
according
to
the
wyl
of
the
almighty
God
.
who
so
euer
securely
contemneth
perils
,
and
simplye
obayeth
God
,
shall
haue
at
the
length
happy
successe
.
For
aboue
the
hope
and
expectation
of
all
men
,
God
blesseth
that
constancye
,
which
is
founded
vpon
the
obedience
of
his
word
,
but
the
wary
aduice
and
diligence
of
the
wicked
and
vnbeléeuing
shall
haue
suche
euyll
successe
,
that
the
more
fearefull
they
are
,
the
more
they
ensnare
themselues
.
M.
For
such
is
the
condition
of
worldly
wisedome
,
that
séeking
to
be
wise
and
warye
,
it
gathereth
amis
and
saith
,
yf
we
suffer
this
,
and
this
,
then
this
and
that
shal
happen
But
the
chance
of
this
Die
fel
otherwise
Yf
so
be
all
men
had
beleeued
in
Christe
,
the
Romanes
had
not
come
,
but
because
through
vnbeleefe
they
rebelled
againste
God
,
and
knewe
not
the
time
of
their
visitation
:
and
afterward
they
rebelled
against
the
Romaines
,
not
for
Religion
but
for
tributs
sake
it
came
to
pas
by
the
iust
Iugement
of
God
,
that
they
were
spoyled
of
the
Romaines
,
and
loste
the
Cittie
Ierusalem
with
the
whole
countrye
.
Thus
,
is
the
wisedome
of
this
worlde
made
foolishnesse
in
Gods
matters
,
that
it
might
thereof
be
a
fearde
of
destruction
,
whereof
saluation
might
be
gotten
and
might
therby
seeke
saluation
,
wherby
nothyng
is
gotten
but
vndoubted
destruction
.
Pro.
i0
.
24
C.
And
thus
we
sée
that
to
be
most
true
which
is
spoken
by
Salomon
.
That
happeneth
to
the
wiked
man
which
he
most
of
all
feareth
.
C.
Moreouer
in
this
History
we
haue
a
liuelye
discription
of
the
forme
and
manner
of
our
age
.
They
which
desyre
to
be
counted
prouident
and
circumspecte
,
haue
alwaye
this
one
songe
in
their
mouthes
,
that
there
muste
be
alwayes
a
care
had
for
the
common
tranquillitie
,
and
that
the
nouation
which
we
seeke
,
wanteth
not
many
daungers
.
And
after
they
haue
shewed
their
spight
and
enuy
againste
vs
,
they
can
finde
no
better
way
to
withstande
all
troubles
than
to
bury
Christ
.
As
though
all
things
should
prosper
wel
with
them
,
notwithstanding
their
so
wicked
contempt
of
Gods
grace
,
when
they
séeke
to
staye
and
pacefye
troubles
,
by
abolishing
the
doctrine
of
saluation
.
But
that
which
the
wicked
feare
shall
happen
vnto
them
,
as
we
sayd
before
.
By
this
worde
(
Rome
)
it
is
vncertaine
whether
they
meane
the
Temple
or
the
country
.
In
both
they
feared
their
safety
.
For
the
Temple
beinge
ouerthrowne
the
Sacrifices
ceased
,
the
solemne
worship
of
God
,
and
the
inuocation
of
his
name
.
Therefore
if
they
had
any
care
for
Religion
,
it
was
méete
that
they
should
becarefull
for
the
Temple
.
And
this
might
nowe
moue
them
greatly
to
defend
the
state
of
the
Church
lest
they
should
be
carried
agayne
out
of
their
Land
.
They
remembred
as
yet
the
exile
of
Babilon
,
which
was
the
seuere
punnishment
of
God
.
They
gather
therefore
,
that
excepte
Christe
be
destroyed
,
the
state
of
the
Church
cannot
be
in
safety
.
49.
And
one
of
them
named
caiphas
,
being
the
hihge
Preist
that
same
yeare
,
said
vnto
them
,
ye
perceiue
no
thing
at
all
.
50.
Nor
consider
that
it
is
expedient
for
vs
that
one
man
dye
for
the
People
,
and
not
that
all
the
people
perishe
.
M.
The
auctorytie
of
this
high
Prieste
is
therfore
spoken
of
by
the
Euangelist
,
that
we
might
know
what
moued
other
to
consent
and
agrée
vnto
hym
.
He
was
the
highe
Prieste
for
the
same
yeare
.
Wherfore
he
might
easely
draw
others
vnto
his
opinion
.
C.
But
he
doth
not
call
him
the
highe
Prieste
for
the
same
yeare
,
because
it
was
a
yearely
office
onelye
:
but
because
the
same
beinge
bought
and
soulde
,
was
geuen
to
diuers
men
contrarye
to
the
prescript
of
the
Lawe
,
God
woulde
not
haue
that
honorable
office
to
be
ended
,
but
by
the
death
of
a
man
,
but
all
thinges
being
out
of
order
and
confounded
it
came
to
passe
that
the
Romaynes
at
their
owne
pleasure
placed
&
displaced
the
Priestes
.
M.
Therefore
this
highe
Prieste
according
to
his
pontificall
maiestie
thus
spake
.
Fyrste
of
all
therfore
he
condemneth
the
rest
of
ygnoraunce
and
want
of
forsight
,
in
that
they
knowe
nothing
neyther
consyder
what
was
expediente
for
the
order
of
Priesthood
,
secondly
he
geueth
his
owne
Iudgment
what
is
profitable
for
them
and
necessarye
for
them
to
doe
.
C.
And
lastely
propoundeth
vnto
them
on
only
remedy
to
be
in
safety
,
which
must
com
by
killing
an
innocent
.
Bv.
He
thinketh
it
beste
not
to
consult
longe
,
but
to
destroye
Iesus
out
of
hand
:
for
(
saith
he
)
it
is
better
that
one
sedicious
man
shoulde
perishe
,
than
that
a
great
nomber
should
(
he
beinge
safe
)
be
ouer
ronne
by
Warre
.
C.
Behould
into
what
wickednes
they
burst
foorth
,
who
without
the
feare
of
God
take
counsell
rather
of
fleshe
and
bloude
,
than
of
the
worde
of
God
.
For
the
wordes
of
Caiphas
are
as
muche
in
effecte
as
if
he
shoulde
saye
,
that
the
wrathe
of
God
muste
bée
prouoked
that
they
maye
haue
prosperous
successe
in
all
thinges
.
Wherefore
let
vs
hereby
learne
neuer
to
seperate
that
whiche
is
profitable
from
that
whiche
is
lawfull
,
when
as
we
can
looke
for
no
good
or
ioyfull
thinge
,
but
onely
from
the
blessinge
of
God
,
the
whiche
is
promised
not
to
the
wicked
and
Rebelious
,
whiche
séeke
for
helpe
from
the
Deuyll
,
but
to
the
faithfull
,
who
symplye
walke
in
his
wayes
.
A.
Wicked
therefore
and
deuilishe
is
this
counsaile
of
Caiphas
.
51.
This
spake
he
,
not
of
hym selfe
:
but
beinge
hye
Prieste
that
same
yeare
,
he
prophesied
that
Iesus
shoulde
dye
for
the
people
.
C.
The
Euangelist
speaketh
this
,
not
as
though
Caiphas
spake
by
chaunce
,
he
knewe
not
what
him selfe
:
(
for
he
spake
accordyng
to
his
owne
proper
sence
)
but
the
Euangelist
geueth
vs
to
vnderstand
that
his
tongue
was
guided
by
God
,
because
God
had
a
déeper
matter
to
vtter
by
his
mouth
,
then
came
into
his
mind
.
B.
For
he
spake
by
the
instinct
of
God
,
though
vnwittingly
.
C.
Caiphas
therfore
was
at
that
time
as
it
were
double
tounged
.
For
he
vttered
his
wicked
and
cruell
purpose
of
killing
Christe
,
whiche
he
had
conceiued
in
his
mind
.
But
God
tourned
his
tongue
another
way
,
that
in
a
doubtfull
speach
he
might
vtter
a
prophesie
.
For
God
would
haue
a
Heauenly
Oracle
to
prosede
out
of
the
pontificall
and
Priestly
seat
,
to
the
ende
the
Iewes
might
be
frée
from
excuse
.
For
although
amonge
that
great
assembly
no
mans
concience
was
touched
,
yet
notwithstandinge
they
felt
afterwarde
that
their
blindnes
was
not
to
be
forgeuen
.
And
the
impiety
of
Caiphas
did
not
let
but
his
tongue
might
be
the
instrument
of
the
holy
Ghost
:
because
God
had
more
respect
to
the
Priesthoode
which
he
had
appointed
,
than
to
the
personne
of
men
.
Num
,
2●
8
After
the
same
manner
he
blessed
his
people
by
the
mouth
of
Balaam
,
whom
he
had
endued
with
the
Spirite
of
prophesye
.
B.
For
as
God
ordayneth
and
chooseth
good
and
godly
Maiestrats
,
that
by
them
he
maye
worke
many
notable
thinges
,
euen
for
as
muche
as
he
hath
the
hartes
of
al
men
in
his
hands
,
yet
notwithstanding
speciallye
he
is
wount
to
moue
the
hartes
of
those
men
as
we
may
reade
often
times
in
the
holy
prouerbs
.
Kings
hart
are
in
the
hand
of
god
Herevppon
oftentimes
they
do
&
speake
vnwittingly
those
thinges
which
belong
to
another
manner
of
ende
,
then
they
ar
done
or
spoken
by
them
,
and
do
bring
an
other
maner
of
matter
to
passe
than
euer
they
thought
vpon
.
Wée
are
al
the
instruments
of
God
,
but
speciailye
they
which
are
in
auctorytie
:
God
therefore
worketh
muche
more
by
them
than
by
others
.
Psal
,
82
,
6
Whervpon
also
they
are
called
Godes
,
and
the
sonnes
of
the
most
highest
.
M.
Hereby
we
gather
that
the
gifte
of
prophesie
is
geuen
not
onely
to
good
men
but
also
to
the
reprobat
being
set
in
publique
office
:
Prophesye
commeth
out
of
the
mouth
of
wicked
men
sometime
.
euen
as
oftentimes
it
is
permitted
to
the
wicked
to
work
Miracles
,
as
we
may
read
in
the
seuenth
Chapter
of
Mathew
.
So
also
we
reade
of
Saule
,
i
,
Kin
,
i0
,
i0
who
beinge
annoynted
with
the
kingly
vnction
by
Samuell
,
began
to
prophesie
with
the
rest
of
the
Prophets
.
B
,
But
as
Caiphas
vnderstoode
not
his
prophisie
,
so
other
Reprobates
also
,
by
whom
God
reuealeth
his
misteries
,
vnderstande
not
those
thinges
whiche
they
speake
,
but
geue
onely
a
sounde
without
a
minde
:
whereas
the
godly
alwayes
vnderstande
so
muche
of
those
thinges
whereof
they
prophesy
,
as
is
requisit
for
their
saluation
,
and
necessary
for
the
office
which
they
discharge
.
C.
Moreouer
very
fonde
are
the
Papistes
,
and
to
ridiculous
,
who
gather
herevppon
,
that
we
muste
counte
for
an
Oracle
whatsoeuer
it
pleaseth
the
Bysshop
of
Rome
to
bable
.
First
if
we
graunt
vnto
them
,
that
whosoeuer
is
a
high
Preist
,
is
alway
a
prophete
,
yet
notwithstanding
of
necessitye
they
muste
prooue
that
the
Bysshop
of
Rome
is
created
by
the
commaundement
of
God
.
For
the
Priesthood
of
one
man
is
quight
abolyshed
by
the
comminge
of
Christe
,
neyther
doo
wée
reade
that
God
at
anye
tyme
after
that
had
appoynted
one
man
to
gouerne
the
whole
Church
.
Secondlye
,
if
we
graunt
vnto
them
that
the
office
and
honour
of
the
high
Priste
was
translated
to
the
Byshop
of
Rome
,
let
vs
see
what
it
profited
the
Pristes
,
that
they
imbraced
the
prophesie
of
Caiphas
to
subscribe
vnto
his
iudgemente
they
conspire
the
death
of
Christ
.
Be
such
obedience
farre
from
vs
,
which
should
draw
vs
to
horible
Apostacy
,
in
denying
the
sonne
of
God
.
Caiphas
blasphemeth
and
prophecieth
with
on
voyce
:
they
which
obai
his
word
do
contemne
the
prophesie
and
imbrace
the
blasphemye
.
That
the
lyke
happen
not
to
vs
,
let
vs
take
héede
that
we
heare
not
the
Romish
Caiphas
.
That
Jesus
should
dye
for
the
people
.
B.
This
prophesie
of
Caiphas
is
the
summe
of
al
prophesies
,
namely
,
that
saluation
commeth
to
the
electe
by
the
death
of
Christ
.
M.
The
Iewes
dyd
put
Christe
to
death
to
get
honor
to
them selues
:
but
Christe
dyed
that
by
his
death
he
might
redéeme
the
world
.
52.
And
not
for
the
people
onely
,
but
that
he
should
gather
together
in
one
,
the
children
of
God
that
were
scattered
abroade
.
C.
First
of
all
the
Euangelest
sheweth
that
our
saluation
doth
consiste
in
this
,
if
Christ
do
gather
vs
together
in
one
.
For
so
he
reconcileth
vs
vnto
his
Father
in
whom
is
the
well
of
life
.
Wherby
we
gather
that
mankind
was
disperced
and
alienate
from
God
,
Psal.
36.9
.
vntyll
suche
time
as
the
Children
of
God
were
gathered
together
in
one
vnder
Christ
.
Thus
the
communion
of
Saints
,
is
the
preparation
to
euerlasting
lyfe
:
because
al
they
abyde
in
death
,
whom
Christ
gathereth
not
vnto
the
Father
,
as
we
shall
sée
in
the
17.
Chapter
followyng
.
Paule
also
teacheth
that
Christe
was
therfore
sent
of
God
,
Ephe.
i.
i0
that
he
might
gather
together
what
so
euer
thinges
were
in
Heauen
and
in
Earth
Wherefore
that
we
may
enioy
the
saluation
which
Christ
hath
brought
al
disagrement
taken
away
,
we
must
be
at
one
with
God
,
with
Angels
,
and
among
our selues
.
The
cause
and
pledge
of
this
vnitie
,
was
the
death
of
Christ
,
by
which
he
brought
all
thinges
to
him selfe
:
but
we
are
gathered
dayly
by
the
Gospel
into
the
shepfould
of
Christe
.
The
Euangelist
also
meaneth
that
the
reconcillyation
which
Christ
made
is
extended
also
to
the
Gentiles
.
R.
For
euery
one
that
trusteth
in
him
shal
not
be
confounded
.
There
is
no
difference
betwéene
the
Iewes
and
the
Greeks
:
Rom.
i0
For
there
is
one
Lord
of
all
,
who
is
ryche
to
all
that
call
vppon
him
.
For
Christ
gathereth
the
dispearsed
sonnes
of
God
together
in
one
spirituall
body
,
and
not
into
a
corporall
bodye
.
For
there
is
one
faith
,
one
bodye
,
and
one
spirite
,
euen
as
ye
are
called
in
one
hope
of
your
callyng
:
one
Lord
,
one
faith
and
one
Baptisme
.
Ephe.
4.4
Therefore
althoughe
the
godlye
are
by
distaunce
of
place
farre
asunder
,
yet
notwithstanding
they
are
alwayes
gathered
tegether
into
one
in
the
Lord
,
C.
But
how
are
they
called
the
children
of
God
,
who
being
miserably
dispearced
and
in
error
,
were
the
enemies
of
God
.
Although
they
were
by
error
the
enemies
of
God
,
and
nothing
lesse
then
Sheepe
,
yet
notwithstandinge
in
harte
and
mind
,
they
were
the
Sonnes
of
God
.
Therefore
he
calleth
them
Sonnes
of
their
election
,
before
they
were
called
,
who
at
the
last
by
faith
beganne
to
be
manifested
both
to
them selues
and
also
to
others
.
A.
Concerning
the
which
reade
the
sixteene
verse
of
the
x.
Chapter
goyng
before
.
53.
Then
from
that
daye
forth
they
tooke
counsaile
tegether
to
put
him
to
death
.
Bv.
There
séemed
to
be
Iuste
and
Lawefull
cause
found
,
for
the
which
Iesus
as
the
common
troubler
of
the
whol
country
might
be
put
to
death
.
Therefore
nowe
they
séeke
occasyon
euery
howre
that
they
might
put
the
same
in
execution
whiche
they
séemed
to
haue
wysely
consulted
of
.
By
which
is
to
bée
noated
the
nature
,
bouldnesse
,
and
perseueraunce
of
the
wicked
in
a
matter
once
cruelly
begon
.
A.
For
what
greater
crueltie
and
madnesse
can
there
be
deuised
,
than
when
the
members
with
one
consente
séeke
the
destruction
of
the
heade
.
Yet
notwithstanding
wée
sée
also
at
this
daye
that
the
counsailes
of
men
tend
to
this
ende
that
the
trueth
of
God
maye
be
oppressed
(
which
al
men
ought
to
desyer
)
specially
of
those
which
haue
the
chiefe
seate
in
the
Church
.
54.
Iesus
therefore
walked
no
more
openlye
amonge
the
Iewes
:
But
wente
hys
waye
thence
vnto
a
countrie
nye
to
the
wildernesse
into
a
Cittie
which
is
called
Ephraim
,
and
there
continued
with
his
Disciples
.
Iesus
therfore
walked
no
more
openly
.
C.
The
Euangelist
sh●weth
that
Christe
fled
againe
,
when
hée
perceiued
the
fury
and
madnes
of
his
enemies
against
him
.
Notwithstanding
let
vs
note
that
he
did
not
so
flée
that
he
might
forsake
his
Fathers
calling
:
for
he
sought
nothing
else
but
to
tarry
the
appoynted
howre
of
his
death
that
he
might
then
willingly
suffer
the
same
.
M.
Moreouer
to
walke
openly
among
the
people
belongeth
vnto
them
who
walke
innocently
and
vnblamable
:
euenas
they
walke
secretlye
whose
consciences
accuse
them
and
cannot
abyde
the
light
,
but
eyther
for
shame
or
for
feare
of
the
Magistrate
lurcke
in
darcknesse
.
This
commeth
to
passe
among
that
people
wher
Iustice
and
true
Iudgment
is
shewed
:
but
where
iniustice
and
tyranny
is
exercised
,
there
it
is
otherwise
they
which
do
euel
there
,
walke
openly
,
they
which
leade
an
innocent
lyfe
,
and
liue
godly
,
are
constrained
to
walke
secretely
.
This
happened
to
Christ
the
most
holy
of
all
men
,
as
maye
appeare
in
other
places
and
that
not
among
the
Gentils
but
among
the
Iewes
that
is
to
saye
among
the
people
of
God
.
What
marueile
is
it
then
yf
so
be
it
be
not
Lawfull
for
a
Christian
to
walke
openly
among
Christians
,
for
the
tyranny
of
wicked
Princes
and
magistrates
.
A.
But
in
what
state
were
the
Iewes
then
,
when
the
true
light
of
righteousnes
forsooke
them
.
Into
a
Cittie
M.
Christ
went
not
now
into
the
wildernes
,
as
he
did
at
the
beginninge
of
his
preaching
,
but
into
the
Cittie
nere
vnto
the
desert
.
Strayght
after
Baptisme
he
wente
into
the
wildernes
but
he
did
so
at
that
time
for
another
consideration
,
Mat.
4
,
i.
as
because
of
the
conflict
which
he
should
haue
with
Sathan
the
tempter
.
But
he
at
this
time
so
shonned
the
company
of
the
wicked
,
that
he
did
not
abstaine
from
helping
others
that
were
more
sounde
,
and
from
preaching
the
trueth
.
For
he
came
not
to
dwel
among
beastes
but
among
men
,
for
whose
saluation
he
also
dyed
.
So
,
hée
sayde
not
to
his
disciples
,
Mat.
23.
If
they
persecute
you
,
flée
out
of
one
Cittie
to
the
beastes
into
the
wildernesse
,
or
the
mountaynes
but
,
flee
into
another
Cittie
,
Let
the
ministers
of
Christ
followe
this
example
in
the
tyme
of
persecution
:
Acts.
9.29
.
for
thus
did
the
Apostle
Paule
and
the
reste
of
the
Apostles
.
Which
is
called
Ephraim
C.
The
name
of
the
Cittie
which
the
Euaungelist
here
putteth
downe
vnto
vs
was
eyther
then
falsly
pronounced
,
or
else
newe
.
For
we
knowe
howe
the
language
was
altered
after
the
exile
,
into
Babylon
,
and
the
Citties
and
townes
also
:
insomuche
that
it
is
no
merueile
yf
so
bée
certaine
places
be
reckoned
vp
,
of
whose
antiquitie
we
haue
no
knoweledge
.
And
there
continued
.
C.
The
Euaungelist
here
calleth
not
all
those
his
Disciples
whiche
receiued
his
doctrine
,
but
which
daily
attended
vppon
hym
,
and
were
companions
with
hym
in
dyet
and
fare
:
A.
Whome
hée
had
chosen
from
the
time
that
he
first
began
to
teach
and
retayned
with
him
in
the
time
of
his
persecution
.
Whervpon
in
Luke
he
promised
them
a
large
reward
when
he
sayd
,
you
are
they
which
haue
abidden
with
me
in
my
temptations
.
Luk
,
22
,
28
And
I
appoynte
vnto
you
a
kingdom
as
my
Father
hath
appoynted
vnto
mee
,
that
yee
maye
eate
and
drink
at
my
table
in
my
kingdome
,
and
sitte
on
seattes
Iudging
the
twelue
tribes
of
Israell
.
55.
And
the
Iewes
Easter
was
nye
atte
hande
:
and
manye
wente
oute
of
the
countrie
vp
to
Hierusalem
before
the
Easter
to
purifie
themselues
.
Bv.
After
that
Iohn
had
declared
the
cause
,
and
frute
of
the
Lordes
passion
,
he
also
declareth
the
time
of
the
same
of
the
which
we
haue
spoken
at
large
in
the
twenty
sixe
Chapter
of
Mathew
.
Deut.
i6
,
i5
,
It
was
not
Lawefull
to
cellebrate
this
feast
but
in
the
holy
Cittie
according
to
the
prescript
Lawe
.
There
came
therefore
a
great
multitude
of
people
out
of
Galile
out
of
Palestine
,
and
out
of
all
Iewrie
and
out
of
other
partes
of
the
kingdome
of
Israell
,
to
cellebrate
this
feast
of
passouer
.
To
purifie
them selues
.
C.
This
was
not
precisely
commaunded
that
they
should
purify
them selues
before
the
feast
of
Passouer
.
Therefore
the
Euaungelist
sayeth
not
,
that
there
came
all
but
many
.
For
it
was
not
lawfull
for
any
vnclean
person
to
eate
of
the
Pascall
Lambe
.
Heb
,
9.9
M.
But
we
leauing
all
the
pury
f●yngs
and
washinges
of
the
Iewes
,
which
continued
of
right
vntill
the
time
of
reformation
(
as
the
Apostle
testifyeth
)
2.
Cor.
7
.
i
to
the
ende
we
maye
cellebrate
the
Passouer
which
is
lefte
vnto
the
people
of
God
,
i.
Cor.
5.7
let
vs
wash
our selues
from
al
filthynesse
of
the
fleshe
and
spirit
working
holynesse
with
the
fear
of
God
R.
For
Christ
our
Passouer
is
offered
.
56
,
Then
sought
they
for
Iesus
,
and
spake
among
them selues
as
they
stood
in
the
temple
,
what
thinke
ye
,
seinge
hee
commeth
not
vnto
the
feaste
daye
.
There
are
some
which
referre
these
wordes
to
be
spoken
of
the
enemies
of
Christe
who
onely
sought
to
destroye
Christ
.
C.
But
séeing
the
purpose
of
the
Euaungelist
is
to
shewe
howe
notable
the
fame
of
Christ
was
throughoute
all
Iewery
,
this
place
séemeth
rather
to
be
vnderstode
of
those
who
sought
Christe
not
for
any
euell
purpose
,
but
with
a
sertaine
Godly
desyer
,
and
desyered
to
sée
hym
personally
.
All
they
which
came
into
the
Temple
speciallye
sought
for
Christ
,
and
had
there
communication
of
hym
.
And
although
they
sought
him
after
the
manner
of
men
,
yet
notwihstanding
in
séeking
hym
they
declare
that
the
tyranny
of
the
Priestes
was
the
cause
that
he
did
not
openly
shewe
him selfe
.
57.
The
high
Priestes
and
Pharisees
had
giuen
a
commaundement
that
if
anye
man
knew
where
hee
were
hee
shoulde
shewe
it
that
they
might
take
him
.
M.
They
suspected
that
the
Lord
would
hide
himselfe
in
one
place
or
other
,
though
he
came
to
Ierusalem
:
and
therfore
by
the
vertue
and
aucthoritye
of
a
Synode
,
they
gaue
commaundement
vnto
the
Cittizens
,
that
if
anye
man
knew
where
hee
was
,
hee
shoulde
bring
them
worde
,
that
they
might
take
him
,
that
is
to
saye
,
that
they
might
bryng
the
sentence
of
their
Sinode
&
counsaile
to
effect
.
Bv.
This
vncessaunt
labour
of
the
wicked
to
bring
their
euill
purpose
to
passe
,
doth
no
doubt
condemne
our
ydlenesse
in
good
matters
.
M.
And
we
sée
here
the
abuse
of
power
.
The
aucthoritie
of
Priesthoode
verilye
came
from
GOD
,
but
not
to
the
ende
that
hée
might
make
his
subiectes
Ministers
of
vnrighteousnesse
and
betrayers
of
innocent
bloode
.
In
this
that
the
high
Priests
and
Pharisées
commaunded
the
Cittizens
that
if
any
man
knewe
where
Iesus
was
,
he
shoulde
bring
them
worde
that
they
might
take
him
,
we
may
perceyue
the
power
and
aucthoritie
of
commaunding
subiectes
.
This
the
adioyned
sentence
of
the
counsayle
confyrmed
.
Boath
of
them
were
so
greate
that
it
was
lawfull
for
no
man
to
resist
them
.
Therefore
wicked
Prelates
abuse
them
boath
,
neyther
do
they
abuse
theyr
owne
persons
onely
,
but
their
subiectes
also
.
For
so
they
make
them
,
so
much
as
in
them
lyeth
,
the
Ministers
of
murder
and
impietie
,
by
commaunding
them
to
betraye
innocent
bloode
.
M.
If
any
man
by
this
place
demaunde
whether
by
the
obedience
due
to
the
Maigstrate
,
the
subiecte
is
bounde
to
betraye
any
man
whose
death
is
sought
,
we
answer
in
few
words
.
First
it
is
not
lawful
to
betray
an
Innocent
:
Secondly
if
he
be
guiltye
and
an
offender
whose
death
is
sought
for
,
we
must
consider
what
he
is
.
If
he
be
sought
for
to
this
ende
that
he
might
be
punished
because
he
hath
offended
once
or
twise
,
let
no
good
man
be
easely
moued
to
bewray
him
:
but
if
he
be
suche
a
one
which
ought
to
be
put
to
death
as
an
open
enemy
to
the
common
wealth
,
then
let
no
good
man
if
he
know
where
he
is
,
i.
Kin.
i9
.
i2
.
be
afrayd
to
bring
him
foorth
.
A.
Consider
the
example
of
Dauid
and
of
the
Prophetes
,
i.
Kin.
i8
.
3
.
whom
that
faithfull
Ahab
in
time
of
persecution
did
hyde
in
Caues
.
❧
The
.
Xij.
Chapter
.
1.
Then
Iesus
sixe
dayes
before
the
Passouer
came
to
Bethany
,
where
Lazarus
had
beene
deade
,
whome
hee
raysed
from
death
.
THIS
HISstorye
the
Euangelist
Mathew
writeth
in
the
sixe
and
twentie
chapter
,
&
Marke
in
his
fourtéene
Chapter
But
Luke
maketh
no
mention
at
all
of
the
same
.
And
it
séemeth
that
these
three
Euangelistes
.
Mathew
,
Marke
,
and
Iohn
,
seeme
to
haue
al
one
cause
to
write
the
same
:
which
is
,
that
they
might
reueale
,
wherev●on
Iudas
Iscariot
was
mooued
to
betraye
the
Lorde
:
namelye
for
that
the
occasion
of
gaine
was
taken
from
him
(
which
hée
looked
for
by
the
precious
oyntment
,
if
so
be
the
same
had
beene
soulde
)
Sathan
so
pricking
hym
forwarde
,
that
strayght
after
the
effucion
of
this
oyntment
,
hée
being
reprooued
of
the
Lorde
went
vnto
the
Highe
Prists
,
and
made
a
bargaine
with
them
for
the
betraing
of
the
Lord
.
B.
Therefore
as
the
hower
of
the
Lords
death
approched
,
so
also
he
drew
neare
vnto
the
place
of
the
same
.
Thus
the
Spirite
of
God
,
leadeth
the
children
of
God
to
those
thinges
which
are
appoynted
them
from
aboue
,
Heb.
i2
.
in
due
and
conuenient
time
.
Only
let
vs
followe
this
our
Captaine
,
and
finisher
of
our
faith
.
C.
We
sée
also
that
their
iudgement
was
to
rash
whiche
thought
that
Christ
would
not
come
.
Wherby
we
are
taught
not
to
make
such
haste
,
but
patiently
and
quietly
to
tarry
vntill
the
oportunitye
commeth
which
we
know
not
of
.
Christ
commeth
first
to
Bethany
,
that
thrée
dayes
after
he
might
come
to
Ierusalem
.
In
the
meane
time
the
purpose
of
our
Sauiour
Christ
was
to
geue
vnto
Iudas
conuenient
time
and
place
to
betray
hym
,
that
he
might
be
a
prepared
Sacrifice
at
the
appoynted
howre
.
For
he
was
not
ignoraunt
what
should
come
to
passe
,
Iohn
.
i0
.
but
he
went
willingly
to
be
offred
.
A.
Before
,
when
his
enemies
sought
his
death
he
fled
,
because
his
howre
was
not
come
:
but
knowing
now
that
the
appoynted
time
of
his
death
was
come
,
he
willingly
offred
him selfe
to
his
enemies
,
such
an
earnest
desire
he
had
to
redéeme
mankind
.
C.
And
seing
he
came
six
dayes
to
Bethany
before
Ester
,
we
may
gether
by
Mathew
and
Marke
that
he
tarried
fowre
dayes
there
.
M.
His
purpose
was
to
erect
and
comfort
those
of
Bethany
before
his
passion
.
For
he
knew
that
they
were
in
peril
because
Ierusalem
was
so
neare
.
A.
The
Euangelist
maketh
mention
of
Lazarus
,
to
bringe
in
minde
the
late
Myracle
.
2.
There
they
made
him
a
Supper
,
and
Martha
serued
:
but
Lazarus
was
one
of
them
that
sate
at
the
Table
with
him
.
C.
What
day
they
made
him
the
feast
,
in
the
which
he
was
annoynted
of
Mary
,
Iohn
doth
not
declare
:
but
it
séemeth
that
it
was
shortlye
after
his
comming
thither
.
But
Lazarus
was
one
of
them
.
M.
This
the
Euaungelist
addeth
to
confirm
the
trueth
of
his
resurrection
.
For
by
this
feast
it
was
declared
,
in
the
which
Lazarus
sate
at
meate
with
others
,
that
Lazarus
,
and
not
a
phantasye
or
Spiryte
in
stede
of
Lazarus
,
was
come
out
of
the
graue
and
restoared
to
humayne
life
.
R.
For
this
cause
also
he
commaunded
meate
to
be
geuen
to
the
Damsell
,
whome
he
had
restoared
to
lyfe
.
Mar.
3
,
43
And
hée
hym selfe
béeing
rysen
againe
woulde
eate
with
his
disciples
to
the
ende
they
might
not
doubt
of
the
sertaintie
of
hys
resurrection
.
Luk.
24.43
Wherevppon
Peter
also
vseth
this
Argument
to
prooue
the
resurrection
of
Christ
,
Act.
i0
,
4i
as
,
that
he
did
eate
and
drinke
with
them
after
he
was
risen
agayne
,
Concerning
the
exposition
of
the
rest
of
this
stoarye
vntill
ye
come
to
the
ninth
verse
following
,
reade
our
Commentary
vppon
the
twentie
sixe
Chapter
of
Mathewe
,
beginning
at
the
seuenth
verse
.
9.
Muche
people
of
the
Iewes
therefore
had
knoweledge
that
hee
was
there
:
and
they
came
not
for
Iesus
sake
onelie
,
but
that
they
myght
see
Lazarus
also
,
whome
he
raised
from
death
.
M.
The
Lord
could
not
be
hid
in
Bethanie
a
place
boath
nere
vnto
Hierusalem
,
and
also
nowe
famouse
for
the
raysing
vp
of
Lazarus
.
Therefore
a
great
nomber
of
the
Iewes
specially
of
those
which
came
from
farre
from
all
places
thereaboute
,
for
the
feaste
at
Ierusalem
,
which
was
at
hand
,
to
be
purified
,
knowing
that
he
was
at
Bethany
went
out
of
the
Cittie
thether
that
they
might
see
boath
Iesus
and
also
Lazarus
.
C.
And
verely
the
nerer
that
the
tyme
of
Christes
death
approached
the
more
famous
it
was
méete
that
his
name
should
be
in
all
mens
mouthes
,
that
the
same
might
be
a
meane
to
bring
them
to
the
more
fulnesse
of
faith
after
his
death
,
Bv
This
people
so
litle
feared
the
Edictes
of
the
high
Priestes
,
by
which
they
forbadde
all
men
to
Ioyne
them selues
vnto
Christ
,
and
were
so
farre
from
the
obaying
of
the
same
,
that
they
did
the
more
dilligently
followe
Christ
and
enquire
after
hym
.
M.
Let
vs
knowe
therefore
,
that
the
doctrine
of
truth
is
such
,
that
althogh
wicked
Inquisytors
go
aboute
to
extinguishe
the
Gospel
,
yet
notwithstanding
the
same
doth
more
openly
and
brightly
shine
in
the
sight
of
all
men
.
For
as
it
is
light
so
also
it
loueth
to
shine
,
C.
When
the
Euaungelist
sayth
that
those
Iewes
came
not
for
Iesus
sake
only
,
but
also
to
sée
Lazarouse
,
his
meaning
is
that
they
came
to
behoulde
the
wonderful
power
of
Christ
in
Lazarus
.
10.
But
the
high
Priestes
helde
a
counsaile
,
that
they
might
putte
Lazarus
to
death
also
.
Bv.
This
is
a
rare
and
newe
example
of
vnspeakable
madnesse
,
and
beastly
cruelty
,
that
the
high
Priests
and
Pharaseis
consulted
to
kill
Lazarus
C.
This
was
outragiouse
fury
to
kill
him
whom
all
men
might
sée
to
be
raised
vp
by
the
mightie
power
of
God
.
But
this
is
that
spirite
of
madnesse
by
whiche
Sathan
prouoketh
the
wicked
so
,
that
they
will
neuer
ceasse
to
be
mad
though
God
cause
heauen
and
earth
to
fighte
againste
them
For
this
so
wicked
a
consultation
is
therefore
described
that
we
might
know
that
the
enemies
of
Christ
were
brought
to
so
great
obstinacy
not
by
erroure
and
foolishnes
,
but
by
brutish
dogged
mallice
insomuch
that
they
are
not
afeard
to
warre
agaynst
God
.
R.
For
admit
that
Christ
brake
the
Sabboth
daye
,
made
hym selfe
equall
with
God
,
and
hadde
caused
sedytyon
,
what
fault
had
Lazarus
committed
that
he
should
dye
?
Hee
was
raysed
from
death
.
But
is
it
a
faulte
to
receiue
a
benifite
.
M.
What
did
Lazarus
sauing
that
he
béeing
raysed
out
of
the
graue
,
lyued
to
the
glory
of
Christe
his
qickener
.
This
the
high
Priests
thought
suficient
cause
to
put
him
to
death
.
What
other
thinge
do
they
at
this
daye
,
which
do
not
onely
séeke
to
extinguish
the
doctrine
of
Christ
but
also
to
kill
those
,
who
by
the
same
,
are
raysed
and
quickned
as
it
were
from
death
.
11.
Because
that
for
his
sake
,
manye
of
the
Iewes
went
awaye
,
and
beleeued
on
Iesus
.
Bv.
Christ
had
wrought
many
myracls
but
neyther
the
restoaring
of
the
half
to
his
limmes
,
nor
the
geuing
of
syght
to
the
blind
nor
any
other
miracle
,
made
them
so
mad
,
as
did
this
.
For
this
was
by
nature
more
wonderful
,
and
done
after
many
other
.
And
verely
it
was
wonderfull
to
sée
and
heare
a
man
which
had
bene
deade
fowre
dayes
,
to
speake
and
walke
.
Furthermore
when
he
had
geuen
sighte
to
the
blind
man
,
he
séemed
to
haue
broken
the
Sabboth
:
but
séeing
they
had
here
no
such
occation
to
complayne
,
they
are
prouoked
against
him
that
was
healed
Moreouer
the
blind
man
was
a
beggar
but
as
for
Lazarus
he
was
a
man
of
welth
:
the
which
may
be
gathered
hereby
,
for
that
many
of
the
Iewes
came
out
of
the
Cittie
to
comfort
his
sisters
,
and
because
the
miracle
was
done
in
the
presence
of
many
,
with
admiration
of
all
men
.
Therefore
many
came
to
Christ
to
Bethanie
.
M.
And
the
high
Priestes
were
not
offended
so
much
that
many
beléeued
in
Christ
as
they
were
that
they
went
awaye
:
for
this
vexed
them
:
for
this
going
awaye
was
a
cleane
forsaking
of
the
Phariseis
.
For
they
whiche
beléeued
in
Christ
,
cast
of
their
yoake
.
At
this
day
also
the
Bishoppes
of
Rome
would
easily
be
contented
to
suffer
the
doctrine
of
the
Gospell
,
if
so
be
men
by
the
same
were
not
drawen
vnto
Christe
but
vnto
them
.
A.
But
no
man
is
to
be
reckoned
among
the
nomber
of
the
Disciples
of
Christe
,
which
will
not
followe
hys
teacher
.
For
Christes
shéepe
heare
his
voyce
and
followe
.
Therefore
that
we
maye
hould
fast
the
doctrine
of
Christ
we
must
reiecte
the
whoale
doctrine
of
Antechrist
and
forsake
his
wicked
ceremonies
.
Ioh.
i0
,
27
For
what
felloweshippe
is
there
betwéene
righteousenesse
and
vnrighteousenesse
,
what
communion
betwéene
light
and
darcknes
,
what
agréement
with
Christ
and
Belial
?
Or
what
parte
hath
a
faithfull
man
with
an
Infidell
?
Or
howe
agreeth
the
temple
of
God
with
Images
.
2
,
Cor
,
6
,
4
C.
Moreouer
seeing
Sathan
wholy
bendeth
hym selfe
to
ouerthrowe
the
workes
of
God
,
or
at
least
to
obscure
them
,
it
is
oure
partes
continually
to
thinke
vpon
them
.
12.
On
the
nexte
daye
muche
people
that
were
com
to
the
feast
when
they
hearde
that
Iesus
shoulde
come
to
Hierusalem
.
Bv.
The
glory
of
the
Lorde
Christ
increased
more
and
more
,
the
Iewes
his
enemies
,
fretting
and
fuming
in
the
meane
tyme
at
the
same
.
Concerning
the
exposition
of
the
twoo
nexte
verses
following
reade
our
Commentary
vppon
the
one
and
twentie
Chapter
of
Mathew
,
beginning
at
the
fift
,
and
eyght
verses
,
16.
These
thinges
vnderstoode
not
his
diciples
at
the
firste
:
but
when
Iesus
was
glorified
:
then
remembered
they
that
suche
thinges
were
wrighten
of
him
and
that
suche
thinges
they
had
done
vnto
hym
.
C.
Euen
as
the
séede
doth
not
springe
by
and
by
after
it
is
cast
into
the
ground
,
so
the
fruite
of
the
works
of
God
doth
not
strayght
waye
appeare
.
The
Apostles
were
the
Ministers
of
God
to
fulfill
the
prophesye
:
but
what
they
did
they
vnderstoode
not
.
They
harde
the
crye
of
the
multitude
and
that
no
confused
crye
,
but
such
a
crye
as
proclaimed
Christ
to
be
a
King
:
yet
notwithstandinge
they
knewe
not
to
what
ende
nor
what
it
ment
.
It
was
therefore
vnto
them
a
dumbe
and
vaine
shewe
,
vntil
the
Lord
opened
their
eyes
.
M.
Here
also
we
are
taught
to
obaye
the
wordes
of
Christ
,
although
we
vnderstand
not
by
and
by
to
what
end
they
tende
.
Then
they
remembered
.
C.
Here
the
cause
of
that
grosse
ignoraunce
is
noated
which
went
before
knowledge
because
they
had
not
then
the
Scripture
their
guide
and
Scoolemaistris
to
directe
their
mindes
to
righte
and
pure
consideration
.
For
we
withoute
we
haue
firste
the
worde
of
God
are
starcke
blind
,
neyther
yet
is
it
sufficient
that
the
worde
of
God
doth
shyne
vnto
vs
,
except
the
holy
ghost
doth
illuminate
our
eyes
.
This
grace
Christ
gaue
vnto
his
disciples
after
hys
resurrection
:
because
as
yet
the
ful
tyme
was
not
come
,
in
the
which
he
shoulde
powre
forth
the
riches
of
his
spirite
in
ample
manner
,
vntill
he
was
receiued
vp
into
heauenly
glory
.
And
we
béeing
taught
by
this
example
:
let
vs
learne
to
Iudge
of
all
thinges
which
pertaine
vnto
Christ
by
the
Scripture
,
and
not
after
the
scence
of
our
owne
fleshe
.
Also
let
vs
consider
that
this
is
a
speciall
grace
of
the
spirite
,
to
be
instructed
by
the
same
in
continuaunce
of
tyme
,
that
we
might
not
be
without
sence
and
vnderstanding
when
we
call
to
minde
the
workes
of
God
.
17.
The
people
that
was
with
him
,
when
hee
called
Lazarus
out
of
his
graue
,
and
raysed
hym
from
death
,
bare
recorde
.
M.
The
Euangeliste
cannot
forgette
the
miracle
of
the
raysing
vp
of
Lrzarus
C.
Therefore
he
repeateth
againe
that
which
he
had
spoken
before
,
that
a
great
many
béeing
mooued
by
the
fame
of
the
myracle
went
forth
to
mete
Christ
.
For
therefore
they
went
forth
by
heapes
,
becaus
euery
where
the
rumor
concerning
the
raysing
vp
of
Lazarus
,
was
spred
abroade
.
These
men
therefore
had
Iuste
cause
to
attribute
the
honour
of
Christe
vnto
the
Sonne
of
Marye
,
séeing
they
had
such
knoweledge
of
hys
wonderfull
power
.
M.
And
thus
we
sée
,
that
the
more
the
wicked
desyer
to
haue
the
trueth
buryed
,
the
more
God
doth
open
the
mouthes
of
the
Godly
to
the
manifestation
and
setting
forth
of
the
same
:
and
geueth
vnto
them
suche
courage
:
that
they
doe
not
onely
speake
that
which
they
knowe
to
bée
true
,
but
doe
constantly
mayntaine
the
same
.
19.
The
Phariseis
therefore
sayd
among
them selues
perceiue
ye
how
yee
preuaile
nothing
?
behoulde
al
the
whoal
worlde
goeth
after
him
.
Bv.
The
more
the
glory
of
the
Lorde
encreased
the
more
the
anger
,
wrath
and
fury
,
of
the
enemies
of
Christe
also
was
inflamed
,
notwithstanding
they
are
conuinced
and
ouerwhelmed
with
the
huge
heape
of
Christs
gloriouse
acts
,
and
by
his
euident
preaching
,
insomuch
that
as
mad
men
,
and
men
wanting
counsail
they
are
constrained
almost
to
dispayre
:
for
they
crye
with
greate
fury
and
outrage
.
Perceiue
ye
howe
ye
preuaile
nothing
.
C.
By
which
wordes
they
prouoke
them selues
to
greater
madnesse
.
For
it
is
a
sertaine
exprobration
and
reprehention
of
their
negligence
:
as
if
they
shoulde
saye
that
the
common
sorte
of
people
did
forsake
them
and
followe
Christ
because
they
were
to
slowe
and
fauorable
.
This
manner
of
speach
desperat
men
do
vse
when
they
prepare
them selues
to
doe
any
euell
.
Wherefore
yf
so
be
the
enemies
of
God
are
so
sharpe
set
to
doe
that
which
is
euell
howe
much
more
constant
ought
we
to
be
in
a
good
cause
.
The
Phariseis
by
their
owne
voyce
condemne
them selues
,
affirming
that
the
more
they
seeke
to
intrappe
,
snare
,
betraye
,
and
to
excommunicate
Christ
the
more
his
glory
encreaceth
.
Euenso
the
wicked
not
knowing
theyr
owne
Iudgement
are
condemned
.
M.
Also
we
haue
heare
to
noate
what
fruite
and
profit
the
aduersaries
of
Christe
and
of
the
trueth
maketh
their
account
to
haue
by
their
practises
,
namely
this
that
the
worlde
go
not
after
Christ
and
his
trueth
.
Christ
is
the
light
,
he
which
goeth
after
him
disdayneth
with
his
harte
the
darknesse
of
mens
traditions
and
casteth
from
him
the
yoake
of
humaine
mastershippe
.
Therefore
they
bent
their
whoal
minde
to
restraine
the
worlde
from
following
after
Christ
.
When
they
coulde
not
bring
this
to
pas
and
sawe
the
feruente
desyer
of
the
people
they
sayde
.
Behould
all
the
whoale
world
goeth
.
And
thus
doe
the
Bishopes
and
Phariseis
of
the
Antichristian
Kingdome
behaue
them selues
,
leste
the
worlde
knowing
the
truth
should
follow
Christ
But
if
it
séeme
good
vnto
the
Lord
to
set
forth
the
light
of
his
trueth
before
this
latter
and
corrupt
world
all
the
aduersaryes
that
are
shall
not
preuail
against
it
:
and
they
shall
not
only
preuaile
nothing
,
but
also
séeing
the
zeale
and
desyer
of
the
world
toward
the
truth
are
constrained
to
saye
,
Pro.
2i
,
30.
ye
sée
that
we
profite
nothing
:
behould
the
world
goeth
after
this
doctrine
.
A
For
there
is
no
wisdome
,
nor
prudence
,
nor
counsail
against
the
Lord
.
Bv.
Therefore
lette
those
miserable
wretches
be
mad
so
long
as
they
list
:
Christ
the
Lorde
doth
raine
and
shal
raigne
in
the
midest
of
hys
enemies
.
20.
There
were
sertaine
Greekes
among
them
that
came
to
worship
at
the
feaste
.
C.
Many
interprete
this
place
of
the
Barbarians
But
because
it
followeth
afterward
that
they
came
to
worship
,
we
ought
not
to
vnderstand
the
same
of
the
vncircumcised
.
For
this
was
seuerly
forbidden
by
the
Romain
Laws
and
the
officers
and
Magistrates
of
the
Romaine
Empire
gaue
strayght
charge
and
commaundement
that
no
man
leauing
the
religion
of
his
country
should
follow
Iudaisme
.
And
the
Iewes
which
were
dispersed
through
Asya
and
Greece
had
libertie
to
go
ouer
the
Sea
,
to
offer
sacryfyces
in
the
temple
.
Furthermore
the
Iewes
would
neuer
suffer
the
Gentiles
to
be
mingled
with
them
in
the
solem
worship
of
God
:
béecause
by
this
meanes
they
thought
them selues
,
their
temple
,
&
their
sacrifices
,
to
be
polluted
.
A.
For
we
know
what
happened
in
Paules
tyme
.
For
when
the
Iewes
which
were
of
Asia
sawe
him
in
the
Temple
,
they
caused
a
tumulte
,
and
layd
handes
on
him
,
crying
:
Men
of
Israell
helpe
:
this
is
the
man
that
teacheth
all
men
euerye
where
against
the
people
,
and
the
lawe
,
and
this
place
:
he
hath
also
brought
Greekes
into
the
temple
,
Acts
21.27
and
hath
polluted
this
holy
place
.
(
For
they
had
seene
before
with
him
in
the
Cittye
Trophinus
an
Ephesian
,
whome
they
supposed
that
Paule
had
brought
into
the
temple
.
)
These
Gréekes
therefore
of
whome
the
Euangelist
Sainte
Iohn
speaketh
were
Iewes
:
notwithstanding
because
they
dwelt
farre
of
on
the
other
syde
of
the
Sea
,
it
is
no
maruaile
,
if
the
Euangelist
bring
them
in
as
soiourners
,
and
straungers
,
not
knowing
any
of
those
thinges
that
were
than
done
in
Ierusalem
,
and
thereabouts
.
The
scence
therefore
and
meaning
of
this
place
is
,
that
Christ
was
receyued
and
acknowledged
for
a
King
,
not
onely
of
the
indwellers
of
Iewrye
,
which
came
out
of
the
Townes
and
Cities
at
the
feast
day
:
but
also
that
his
fame
was
spread
a
far
of
,
euen
to
the
men
that
dwelt
on
the
other
side
of
the
Sea
.
That
came
to
worship
C.
This
also
they
might
haue
done
in
their
countrey
:
but
Saint
Iohn
speaketh
here
of
solempne
worshippe
which
was
ioyned
with
sacrifices
.
For
although
Religion
and
pietie
were
not
tyed
to
the
Temple
,
yet
for
all
that
it
was
not
lawful
to
offer
sacrifices
else
where
:
neyther
had
they
in
any
other
place
the
Arke
of
the
Testimony
,
which
was
a
signe
of
Gods
presence
.
Euerye
man
daylye
spirituallye
worshipped
GOD
in
his
house
,
yet
notwithstanding
the
Saintes
whiche
were
vnder
the
Lawe
were
bounde
to
worshippe
eternallye
,
according
as
they
were
commaunded
by
Moyses
:
to
the
which
end
the
feast
dayes
were
ordained
.
Wherefore
if
these
men
came
so
farre
,
with
great
cost
,
with
labour
and
paine
,
and
not
without
peril
and
daunger
,
that
they
might
not
neglect
the
externall
profession
of
their
Godlynesse
,
what
excuse
can
we
haue
at
this
day
,
except
we
can
testifye
that
we
worship
the
true
God
at
home
at
our
house
?
The
worship
of
the
Lawe
is
at
an
ende
:
but
the
Lord
hath
appointed
Baptisme
,
his
holye
Supper
,
and
the
vse
of
prayer
,
which
he
hath
left
to
the
Church
for
the
faithful
to
exercise
them selues
therein
.
Therfore
the
neglecting
of
these
things
,
doth
declare
that
we
are
to
coulde
in
the
exercise
of
Godlinesse
.
21.
The
same
came
therfore
vnto
Philip
,
which
was
of
Bethsaida
a
Citie
of
Galilee
,
and
desired
him
saying
,
Sir
wee
would
faine
see
Iesus
.
M.
In
these
men
wee
haue
an
example
both
of
modestye
,
and
also
of
prouidence
:
of
modestye
in
that
they
doe
not
rushe
rashlye
into
the
Lordes
presence
without
his
wyll
,
but
do
séeke
to
obtaine
that
which
they
desired
by
his
good
wyll
.
This
declareth
that
they
thought
humblye
of
them selues
,
and
honourablye
of
Christ
.
Of
prudence
,
in
that
they
come
not
to
euerye
one
,
but
to
such
a
one
as
was
a
Disciple
and
familliar
friend
of
Christ
.
In
this
matter
they
vse
not
the
helpe
of
any
Pharisey
,
or
high
Priest
,
who
had
nothing
to
doe
with
Christ
.
C.
This
therefore
is
a
signe
of
reuerence
,
that
they
doe
compell
Christ
,
but
doe
seeke
to
haue
accesse
vnto
him
by
Philip.
For
reuerence
alwayes
begetteth
modesty
.
M.
By
this
example
wée
are
taught
whose
helpe
to
vse
,
if
so
bee
we
haue
a
desire
to
come
to
the
knowledge
of
Christ
.
Men
can
doe
nothing
here
,
being
without
the
spirite
and
fellowship
of
Christ
,
whether
they
bée
doctours
,
or
Maisters
,
or
high
Priestes
,
or
Pharisées
:
but
wee
must
common
with
the
true
Disciples
,
by
whose
ministerye
,
accesse
vnto
the
knowledge
and
sight
of
Christ
maye
be
gotten
.
C.
But
whereas
the
Papistes
gather
vppon
this
place
,
that
we
must
praye
vnto
the
dead
,
that
they
may
be
patrones
and
Aduocates
for
vs
vnto
the
Christe
,
and
the
Father
,
it
is
so
rediculous
and
vaine
that
it
needeth
no
refutacion
.
Prayer
to
the
dead
grounded
on
this
place
.
The
Gréekes
talke
with
Philip
face
to
face
:
but
he
which
calleth
vpon
the
dead
,
from
whome
he
is
farre
distaunt
,
doeth
he
(
I
praye
you
)
the
lyke
?
But
these
are
the
fruites
of
humaine
bouldnesse
,
after
that
the
same
hath
taken
libertie
to
passe
the
boundes
of
Gods
worde
.
The
Papistes
haue
rashly
and
without
any
good
grounde
,
deuised
the
Inuocation
of
Saintes
,
vpon
their
owne
braine
,
and
nowe
to
haue
some
false
coullour
out
of
the
worde
of
God
,
they
corrupte
and
teare
the
scripture
.
Sirre
we
would
faine
see
Jesus
.
M.
These
Gréekes
call
Philip
,
Sir
,
and
hée
refuseth
not
the
same
.
It
was
the
custome
of
those
countreyes
to
call
men
of
wealth
and
countenaunce
,
by
that
name
.
Wherevppon
also
Mary
Magdalen
called
Christ
at
the
Sepulchre
after
hée
was
rysen
,
Syr
,
when
as
notwithstanding
,
shée
tooke
him
to
bée
a
Gardiner
:
Of
the
whiche
wee
haue
spoken
in
the
fowrth
Chapter
going
before
.
Ioh.
20
,
M.
The
Apostles
dyd
not
gainesay
this
custome
,
Men
of
countenance
may
be
called
,
Syr
,
neyther
were
they
scrupulous
in
the
same
,
as
we
sée
the
Anabaptistes
to
bée
.
23.
And
Iesus
aunswered
them
,
saying
,
The
houre
is
come
that
the
son
of
man
must
be
glorified
.
A.
Many
expound
this
of
the
death
of
Christ
,
because
by
the
same
the
glorye
of
Christ
was
set
forth
.
So
that
nowe
according
to
their
mindes
,
Christ
pronounceth
the
time
of
his
death
to
bée
at
hand
.
C.
But
it
is
better
to
referre
the
same
to
the
preaching
of
the
Gospell
:
as
if
he
had
sayd
,
that
the
knowledge
of
him
must
shortly
bee
spread
through
all
the
partes
of
the
world
.
And
thus
he
salued
the
,
feare
into
the
which
he
might
bring
his
Disciples
by
his
death
.
For
he
sheweth
that
there
is
no
cause
why
they
should
bee
discoraged
,
because
the
doctrine
of
the
Gospell
shal
be
published
neuerthelesse
throughout
the
whole
world
.
And
least
this
cogitacion
of
his
glory
might
shortlye
after
vanishe
away
,
when
he
should
be
iudged
to
dye
,
hanged
on
the
Crosse
,
&
buryed
,
he
sheweth
that
the
ignominy
of
his
death
should
nothing
at
all
hinder
his
glorye
.
24.
Verilye
,
verily
,
I
saye
vnto
you
,
except
the
wheate
corne
fall
into
the
ground
,
and
dye
,
it
abideth
alone
:
if
it
dye
it
bringeth
forth
much
fruite
.
M.
The
purpose
of
our
sauiour
Christ
by
this
similitude
was
,
to
draw
his
Disciples
&
the
Gréekes
which
were
present
from
the
vaine
looking
for
earthly
glory
.
C.
He
compareth
his
death
vnto
sowing
,
the
which
when
it
séemeth
to
tende
vnto
the
losse
of
the
wheate
,
is
the
cause
of
great
encrease
and
plenty
.
And
although
this
admonicion
was
most
necessarye
at
that
instant
,
yet
notwithstanding
it
hath
a
continuall
vse
in
the
Church
.
And
first
of
all
it
is
méete
to
beginne
at
the
head
.
That
terrible
shewe
of
malediction
and
ignominy
which
appeareth
in
the
death
of
Christ
,
doth
not
onely
obscure
his
glorye
,
but
doth
take
away
the
same
quite
out
of
our
sight
.
Therfore
we
must
not
stick
in
the
death
only
:
but
the
fruite
which
the
resurrection
hath
brought
forth
must
also
be
considered
.
And
so
it
shall
nothing
hinder
but
that
his
glory
shal
apeare
and
shine
.
From
hence
also
we
must
come
to
the
members
.
For
we
do
not
only
think
that
we
do
perishe
in
death
,
Collos
3
,
3
but
we
doe
also
thinke
that
our
life
is
like
vnto
continuall
death
.
Therefore
we
shal
be
vtterly
quayled
,
except
we
haue
this
consolation
by
which
Paule
doeth
erect
vs
,
2.
Cor
4
,
i6
Though
our
outward
man
perishe
,
yet
our
inward
man
is
renued
daye
by
day
.
Let
this
therefore
be
the
continual
meditacion
of
the
Godlye
,
when
they
are
pressed
with
diuers
sorrowes
,
when
they
are
hungerye
,
naked
,
sicke
,
when
they
are
vexed
with
iniuries
:
when
they
séeme
euery
moment
to
be
swalowed
vp
of
death
,
that
this
is
the
sowing
which
in
due
time
wyll
bring
forth
her
fruite
.
B.
Therefore
that
which
Christ
speaketh
here
hath
this
scence
and
meaning
:
Ye
haue
séene
with
howe
greate
pompe
the
people
of
the
Iewes
haue
receyued
me
:
nowe
also
ye
sée
howe
these
forreyners
desyre
mée
:
therefore
learne
ye
to
séeke
for
life
and
saluation
by
death
.
For
as
a
wheate
corne
,
except
it
fal
into
the
ground
&
die
,
bringeth
forth
no
fruit
:
euen
so
I
,
vnles
I
dye
,
remaine
fruitles
.
But
when
I
am
dead
,
I
wyll
fructefye
in
the
whoale
worlde
,
by
bringing
many
vnto
my
Father
.
Then
shall
my
Gospell
bring
foorth
fruite
with
al
creatures
which
are
vnder
heauen
.
So
in
lyke
maner
your
death
shal
be
fruitefull
both
to
your selues
,
and
also
to
others
.
Therfore
bée
not
to
desirous
of
this
life
,
but
after
my
example
commit
the
same
vnto
the
wyll
of
my
Father
.
25.
Hee
that
loueth
his
life
,
shall
destroy
it
:
and
hee
that
hateth
his
life
in
this
worlde
,
shall
keepe
it
vnto
life
eternall
.
C.
Christ
ioyneth
to
his
doctrine
exhortacion
.
For
if
so
be
we
must
dye
to
bring
forth
fruite
,
we
must
patientlye
suffer
God
to
mortifye
vs
:
Bv.
For
the
faithfull
shal
neuer
come
any
other
way
to
glory
,
than
by
affliction
,
and
the
mortification
of
their
fleshe
,
séeing
Christ
the
head
of
the
faithfull
entered
not
into
his
glorye
but
by
his
Crosse
,
and
passion
.
C.
And
because
he
compareth
loue
and
hatered
togeather
,
wee
must
consider
what
it
is
to
loue
and
hate
our
lyfe
.
He
which
by
the
immoderate
desyre
of
this
present
lyfe
cannot
leaue
this
worlde
except
he
bée
constrayned
,
is
sayd
to
loue
his
life
:
but
he
which
by
contempt
of
this
lyfe
goeth
with
a
good
courage
vnto
death
,
is
sayde
to
hate
his
lyfe
Not
that
we
ought
simplye
to
hate
our
lyfe
,
which
is
iustlye
reckoned
among
the
chiefest
benefites
of
God
:
but
because
the
faithfull
ought
wyllingly
to
forgoe
the
same
,
when
it
hindereth
them
from
accesse
vnto
Christ
:
euen
as
if
a
man
shoulde
cast
from
his
shoulders
some
waightye
and
heauye
burthen
,
when
he
would
go
with
spéede
to
any
place
.
To
be
short
,
simplye
it
is
not
euyll
to
loue
this
lyfe
,
so
that
we
leade
the
same
onelye
as
pilgrimes
,
hauing
alwaye
regarde
vnto
the
worke
that
is
set
before
vs
.
For
this
is
the
lawful
meane
and
waye
to
loue
this
lyfe
,
if
so
be
we
abyde
in
the
same
,
so
long
as
it
shall
seeme
good
vnto
the
Lorde
,
and
are
readye
,
at
his
wyll
and
pleasure
to
departe
out
of
the
same
:
or
(
to
speake
brieflye
)
if
we
,
as
holding
the
same
in
our
handes
,
do
offer
the
same
as
a
sacryfice
vnto
God
.
Whosoeuer
is
otherwise
addicted
to
this
present
lyfe
,
looseth
his
lyfe
,
that
is
,
hee
casteth
the
same
into
euerlasting
destruction
.
Concerning
the
farther
exposition
of
this
place
,
reade
our
commentarye
vpon
the
nine
and
thirty
verse
of
the
tenth
Chapter
of
Saint
Mathews
Gospell
.
26.
Yf
any
man
minister
vnto
mee
,
let
him
followe
mee
:
and
where
I
am
there
shall
also
my
Minister
bee
:
Yf
any
man
minister
vnto
mee
,
him
wyll
my
Father
honour
.
Jf
any
man
minister
vnto
mee
.
A.
Because
the
Lord
meant
to
sende
foorth
his
Apostles
into
the
worlde
to
preache
the
Gospell
of
the
kingdome
of
heauen
,
by
these
wordes
he
prepareth
them
valiauntlye
and
constauntlye
to
discharge
so
notable
an
office
,
although
the
worlde
shoulde
assaulte
them
many
wayes
.
And
this
doctrine
ought
to
bee
extended
to
all
the
Ministers
of
Christe
.
C.
For
,
that
we
might
the
lesse
make
account
of
death
,
Christ
by
his
example
inuiteth
vs
willingly
to
suffer
the
same
.
We
maye
bée
ashamed
veryly
to
refuse
so
great
honour
as
to
bee
his
Disciples
:
but
verilye
he
doeth
admitte
vs
into
the
nomber
of
his
Disciples
vpon
no
other
condicion
,
than
that
we
shoulde
followe
that
waye
whiche
he
sheweth
vnto
vs
.
For
hee
is
our
guide
vnto
the
waye
of
death
.
Therefore
the
bytternesse
of
death
is
after
a
sort
mittigated
and
made
swéete
,
when
we
consider
that
we
are
in
but
the
same
condicion
of
death
,
that
the
Sonne
of
God
was
.
Wherefore
there
is
so
lytle
cause
that
we
should
forsake
Christ
,
because
of
the
Crosse
,
that
we
ought
rather
for
his
sake
to
desire
death
.
R.
This
therefore
is
agréeable
to
that
which
the
other
Euangelistes
report
out
of
his
mouth
,
If
any
man
wyll
followe
mee
,
let
him
denye
him selfe
and
take
vp
his
crosse
,
Mat.
16.24
and
followe
mee
.
To
the
same
effect
also
pertayneth
that
which
followeth
.
And
where
J
am
there
shal
also
my
minister
be
.
C.
For
he
requireth
that
his
Ministers
would
not
refuse
to
submitte
them selues
vnto
death
,
to
the
which
they
shall
sée
him
goe
before
them
.
For
it
is
not
meete
that
the
minister
or
seruaunt
shoulde
haue
any
thing
by
him selfe
,
which
his
Lorde
and
Maister
hath
not
.
Bv.
For
Christ
suffered
for
vs
leauing
vs
an
example
to
followe
his
steppes
.
i.
Pet
,
2.21
.
The
which
whosoeuer
doeth
,
he
shall
receyue
that
honour
also
which
our
sauiour
Christ
promiseth
here
,
saying
:
Jf
any
man
minister
vnto
me
,
him
wyll
my
Father
honour
.
M.
The
which
ought
to
encourage
all
the
Ministers
of
Christ
.
For
they
ought
to
consider
,
that
when
they
serue
Christ
,
they
serue
the
sonne
of
God
,
&
the
father
wyll
honour
them
,
though
not
for
their
owne
sake
,
yet
for
his
sonnes
sake
.
It
is
a
great
matter
to
minister
vnto
the
seruaunt
of
God
,
but
muche
more
is
it
to
minister
vnto
the
sonne
of
God
,
and
to
be
honoured
of
the
father
for
the
sonne
.
27.
Nowe
is
my
soule
troubled
,
and
what
shall
I
say
?
Father
saue
mee
from
this
howre
:
but
therefore
came
I
into
this
hower
.
Nowe
is
my
soule
troubled
.
C.
This
sentence
in
the
beginning
seemeth
to
differre
muche
,
from
that
which
hée
spake
before
.
For
before
he
declared
a
heroycall
fortitude
,
when
he
exhorted
his
Disciples
not
onelye
to
suffer
death
,
but
also
wyllingly
and
earnestlye
to
desire
the
same
so
often
as
néede
required
:
and
nowe
he
confesseth
his
cowardlinesse
in
fléeing
death
.
Notwithstanding
we
reade
nothing
here
which
doeth
not
notablye
agrée
:
euen
as
the
proper
experience
of
the
faithful
doth
teach
euerye
man
.
If
so
bée
such
as
are
scoffers
&
scorners
do
laugh
it
is
no
maruaile
.
For
this
cannot
be
vnderstoode
,
without
action
&
practise
.
Moreouer
it
is
profitable
for
our
saluation
,
yea
,
&
most
necessarye
that
the
sonne
of
God
should
be
so
affected
.
In
his
death
we
must
specially
consider
the
expiation
,
or
appeasing
of
his
fathers
wrath
,
by
which
he
turned
from
vs
the
wrath
&
malediction
of
God
.
The
which
he
could
not
haue
done
,
without
the
taking
of
our
gyltinesse
vpon
him
.
Therefore
it
was
méete
that
the
death
which
he
suffered
shoulde
be
full
of
horrour
:
because
hee
coulde
not
make
satisfaction
for
vs
;
without
the
sence
and
féeling
of
Gods
horrible
iudgement
.
Whereby
the
stinge
and
heauy
burthen
of
sinne
is
better
felt
and
knowne
,
the
seuere
punishment
whereof
the
heauenlye
Father
required
of
his
onely
begotten
sonne
.
Let
vs
knowe
therefore
that
death
was
not
a
sport
or
playe
vnto
Christ
,
but
that
hee
was
caste
into
extreame
tormentes
for
our
sakes
.
And
it
is
not
absurde
that
the
sonne
of
God
should
be
so
troubled
.
For
his
diuinity
being
hidden
,
and
not
manifesting
his
force
,
did
after
a
sort
sléepe
,
to
geue
place
vnto
the
sacrifice
of
pacification
.
And
Christ
him selfe
had
not
onelye
put
vppon
him
our
fleshe
,
but
also
humane
affections
.
For
these
affections
were
voluntary
in
him
:
Feare
of
●eath
in
Christ
.
because
he
was
not
constrained
to
feare
,
but
because
of
his
owne
accorde
he
made
him selfe
subiect
vnto
feare
.
Notwithstanding
,
we
must
be
sure
that
he
dyd
not
feare
fainedlye
,
but
truelye
and
in
verye
déede
.
Howbeit
in
this
,
he
was
vnlyke
to
other
men
,
that
he
had
his
affections
stayed
within
the
obedience
of
Gods
righteousnesse
:
as
we
haue
sayde
before
.
Another
profite
also
which
wée
haue
hereby
is
this
:
If
so
bée
Christ
had
béene
nothing
troubled
by
the
feare
of
death
,
what
one
amongst
vs
would
haue
thought
that
his
example
pertained
vnto
vs
?
For
we
suffer
not
death
without
the
féeling
of
griefe
and
paine
.
But
when
we
heare
that
there
was
no
stéely
strength
in
him
,
we
take
vnto
vs
courage
to
followe
him
:
neyther
doeth
the
infirmitye
of
the
fleshe
staye
vs
,
which
feareth
death
,
but
that
we
followe
our
Captaine
to
the
fight
.
Bv.
Therefore
as
he
is
man
,
hée
was
troubled
,
gréeued
,
and
afeard
of
death
.
R.
Euen
as
he
sayde
in
another
place
,
My
soule
is
sorowfull
vnto
death
.
And
what
shall
I
saye
?
Mat.
26.38
M.
In
this
place
wée
haue
an
expresse
example
of
a
troubled
minde
,
and
that
in
him
whiche
coulde
not
bée
capeable
of
so
great
perturbation
,
if
hée
had
woulde
.
A
troubled
minde
doeth
many
wayes
dispute
with
it selfe
,
one
while
in
clyming
to
this
,
another
to
that
,
vncertaine
what
to
saye
or
doe
.
C.
Here
therefore
as
before
our
eyes
we
doe
sée
,
how
much
our
saluation
cost
the
Sonne
of
GOD
,
who
being
brought
into
extreame
trouble
,
as
he
was
man
,
knew
neyther
in
wordes
nor
by
counsayle
,
howe
to
expresse
the
vehemencye
of
his
gréefe
,
and
therefore
his
last
refuge
was
to
fall
to
prayer
,
wherein
hée
desyreth
to
be
deliuered
from
death
.
Moreouer
because
he
sawe
him selfe
to
bée
appointed
by
the
eternall
purpose
of
GOD
,
to
bée
a
Sacrifice
for
sinnes
,
hee
by
and
by
correcteth
that
Prayer
whiche
hée
made
in
great
sorrowe
and
trouble
of
minde
,
that
he
might
whollye
submitte
him selfe
vnto
the
wyll
of
his
Father
.
R.
Therefore
the
spirite
prayeth
and
the
fleshe
prayeth
:
but
the
spirite
ouercommeth
the
fleshe
.
For
the
wyll
of
Christe
was
nothing
contrarye
to
the
wyll
of
his
Father
:
but
looke
what
the
Father
willed
,
the
Sonne
willed
the
same
.
Therefore
,
when
he
prayeth
to
bée
deliuered
from
death
,
it
is
neyther
properlye
the
voyce
of
the
Diuinitye
,
nor
of
the
humanitye
,
but
of
a
voluntary
emptying
and
abasing
of
himselfe
,
by
whiche
Christ
tooke
vppon
him
the
affections
of
nature
,
sinne
excepted
.
The
fleshe
prayeth
to
bée
delyuered
from
the
Crosse
,
and
cannot
wyshe
the
same
:
but
the
spirite
correcteth
and
ouer
commeth
the
same
,
saying
:
But
therefore
came
I
into
this
worlde
:
to
suffer
,
to
dye
,
and
to
bée
Crucified
.
C.
Wherefore
in
this
place
wée
must
noate
fiue
degrées
.
The
first
place
containeth
a
complaint
,
which
bursteth
foorth
of
excéeding
gréefe
and
sorrow
:
secondly
,
he
feeleth
him selfe
to
be
past
al
remedy
,
and
least
he
should
be
ouerwhelmed
with
feare
he
demaundeth
of
him selfe
what
he
should
saye
:
thirdly
he
fléeeth
vnto
the
Father
,
and
desireth
hym
to
be
his
deliueret
:
fourthlye
he
detracteth
his
prayer
whiche
he
knewe
was
againste
his
callynge
,
and
wisheth
to
suffer
any
thinge
rather
than
he
should
not
fulfill
that
which
was
enioyned
to
him
of
his
Father
:
lastly
he
beinge
contented
with
the
glory
of
God
onely
,
he
forgetteth
all
other
things
,
and
counteth
them
as
nothing
.
But
this
seemeth
to
be
vnméete
for
the
son
of
God
,
that
he
should
vnaduisedly
make
his
prayer
,
the
whiche
he
muste
by
and
by
renounce
to
obay
his
Father
.
We
confesse
verelye
that
this
is
the
foolishnesse
of
the
Crosse
,
whiche
is
a
stumbling
blocke
of
offence
.
Affections
in
Christe
were
pure
.
A.
Is
it
is
sayd
in
the
firste
Chapter
of
the
fyrst
Epistle
to
the
Corinthians
.
But
the
more
the
Lord
abaced
himselfe
,
the
more
his
vnspeakable
loue
towards
vs
is
manifested
.
Moreouer
we
must
remember
what
was
spoken
of
before
,
that
the
humaine
affections
from
the
which
he
was
not
fre
were
pure
in
hym
,
and
voyde
of
Sinne
:
the
reason
is
,
because
they
were
framed
and
tempered
to
the
obdience
of
God
.
For
there
is
no
let
,
but
the
Christe
should
feare
naturally
death
,
and
yet
notwithstandinge
desire
to
obay
God
:
but
in
diuers
respectes
Herevpon
came
the
correction
,
when
he
sayeth
,
that
therefore
he
came
into
this
howre
.
For
how
soeuer
he
feared
death
,
notwithstanding
because
he
waied
wherfore
he
was
sent
,
and
what
the
office
of
a
redeemer
required
,
he
offereth
the
horror
conceiued
of
the
sence
of
nature
,
to
his
father
to
be
corrected
,
or
rather
that
the
same
beinge
restrayned
,
he
might
make
him selfe
frée
and
at
libertye
to
excute
the
commaundement
of
God
.
Wherefore
if
so
be
the
affections
of
Christ
whiche
were
pure
from
al
sinne
,
ought
so
to
be
restrayned
that
he
might
be
obedient
to
his
Father
:
Affections
in
man
enemies
to
God
how
diligently
ought
we
to
séeke
to
suppresse
our
affections
,
séeing
there
is
not
one
of
them
but
they
are
enemies
vnto
God
.
Let
this
therefore
be
the
meditation
of
the
godly
,
to
striue
against
them selues
vntyll
they
haue
denyes
themselues
.
We
must
also
noate
howe
that
not
only
those
affections
are
to
be
brideled
which
are
contrary
to
the
will
of
God
,
but
also
which
do
hinder
the
course
of
our
calling
although
otherwise
they
are
neyther
hurtfull
nor
vitiouse
.
To
the
ende
thys
maye
more
euidently
appeare
,
we
must
place
the
will
of
God
in
the
first
degrée
?
in
the
second
degree
,
the
pure
and
sincere
will
of
man
as
the
same
was
geuen
of
God
to
Adam
,
and
as
the
same
was
in
Christ
:
In
the
last
degrée
,
our
will
which
is
infected
by
the
contagion
of
sin
.
The
wil
of
God
is
a
Rule
to
the
which
whatsoeuer
is
inferiour
to
the
same
must
bée
subiect
.
Now
the
pure
wil
of
nature
shal
not
of
it selfe
be
rebelliouse
vnto
God
:
howebeit
man
hath
many
impediments
though
he
be
framed
and
bent
neuersomuch
to
the
right
way
,
vnlesse
he
subdue
hys
affections
vnto
God
,
Christ
therfore
had
one
simple
battaile
,
that
he
might
feare
no
more
that
thing
,
which
naturally
he
feared
,
when
he
knewe
otherwise
to
please
God
:
but
we
haue
a
double
battaile
,
because
we
muste
fight
against
the
stubbornnesse
of
our
fleshe
.
Herevppon
it
commeth
to
passe
that
the
most
valiaunt
souldiers
do
neuer
get
the
victory
without
a
wound
,
Wee
must
also
learne
to
obserue
this
order
,
that
so
often
as
we
are
vexed
with
feare
,
or
opressed
with
sorrowe
,
we
by
and
by
lift
vp
our
hartes
vnto
God
.
There
is
nothing
worse
or
more
hurtful
than
to
foster
that
within
vs
which
doeth
vexe
vs
.
And
this
is
the
iust
punishment
of
slouth
and
negligence
in
all
those
,
which
will
not
come
vnto
God
.
28.
Father
glorify
thy
name
.
Then
came
there
a
voyce
from
heauen
,
saying
,
I
haue
boath
glorifyed
it
,
and
will
glorify
it
againe
.
Father
glorify
thy
name
B.
These
are
abrupt
and
broken
sentences
,
and
not
spoken
without
silence
and
consealing
of
somwhat
that
shoulde
haue
ben
vttered
,
the
which
are
often
vsed
of
such
as
haue
troubled
mindes
.
C
But
in
these
wordes
he
testifieth
that
he
preferreth
the
glory
of
his
father
before
all
other
thinges
yea
before
his
owne
lyfe
.
B.
As
if
he
shoulde
saye
,
for
this
cause
that
I
might
cause
thy
name
O
father
to
be
gloryfied
euery
where
by
my
death
I
came
into
this
howre
:
graunt
mee
of
thy
goodnes
that
this
maye
alway
come
to
passe
.
To
haue
the
name
of
God
gloryfied
,
is
to
haue
God
the
Father
hym selfe
in
many
places
preached
and
acknowledged
.
This
began
to
be
done
more
excelently
then
at
any
time
before
after
the
death
of
Christ
when
the
holy
Ghoste
was
sent
:
for
so
it
ought
to
appeare
what
the
death
of
Christe
brought
vnto
the
world
.
C.
This
therfore
is
the
true
moderation
of
our
prayers
yf
so
be
wee
so
defyer
the
glorye
of
God
that
in
them
we
prefer
them
before
all
other
things
.
I
haue
boath
glorified
it
and
will
glorify
it
.
This
is
as
much
as
if
he
had
sayde
,
I
wil
finish
that
which
I
haue
begonne
.
For
God
doth
not
forsake
the
worke
of
hys
handes
.
B.
The
father
had
glorifyed
his
name
when
he
wrought
such
notable
miracls
by
the
Lord
that
in
flesh
he
declared
the
testimonies
of
his
goodnes
:
againe
hée
woulde
glorifie
the
same
by
sending
the
Comforter
which
should
preach
the
gospell
of
grace
to
the
vttermost
partes
of
the
earth
and
should
cause
many
to
beléeue
the
same
.
Or
to
speake
more
large
,
he
glorified
it
when
Christ
was
borne
of
a
virgine
,
when
he
wrought
miracles
,
when
he
was
worshipped
of
the
Magi
guided
by
a
Starre
,
when
he
was
acknoweledged
of
the
saints
ful
of
the
holy
Ghost
when
he
was
reuealed
by
the
descending
of
the
holy
ghost
in
the
likenes
of
a
Doue
,
when
he
was
declared
by
a
voyce
sounding
from
heauen
,
when
:
hee
was
transfigured
on
the
mountain
.
And
he
will
glorify
the
same
when
Criste
shoulde
ryse
againe
from
the
dead
,
when
death
should
neuer
after
haue
any
more
power
ouer
him
,
when
he
should
be
exalted
aboue
the
heauens
and
his
glory
aboue
al
the
earth
when
he
should
power
out
the
holy
ghost
vpon
all
fleshe
,
and
by
the
preaching
of
the
Apostles
shoulde
tourne
the
wh●ale
world
vnto
him
.
Bv.
Also
the
oracle
,
or
voyce
from
heauen
,
might
thus
be
vnderstood
,
hytherto
thou
arte
my
naturall
consubstantiall
,
and
equall
Sonne
from
the
beginning
and
euerlasting
:
but
when
in
the
fulnesse
of
tyme
thou
hadest
taken
vpon
thée
mans
nature
thou
didest
loose
nothing
thereby
of
thy
deuine
maiestie
as
I
will
declare
Thou
shalte
dye
in
déede
as
man
but
hauing
ouercome
sinne
,
death
,
and
hell
,
thou
shalt
ryse
againe
as
God
and
shalt
be
worshipped
with
me
throughoute
the
whoale
worlde
.
Moreouer
because
it
was
the
purpose
of
God
to
salue
the
offence
of
the
Chrosse
&
to
take
away
the
stombling
stoane
of
the
fame
,
the
father
doth
not
only
promise
that
the
death
of
Christ
shal
be
gloriouse
,
but
doeth
also
promise
to
adourne
the
same
so
much
as
●uer
it
was
adorned
before
.
M.
Wée
haue
also
to
noate
in
this
place
that
the
prayers
of
the
children
of
God
cannot
but
be
heard
of
God
,
so
that
they
●ende
to
the
glory
of
his
name
.
29.
The
people
therefore
that
stoode
by
and
hearde
it
:
sayde
that
it
thoundered
:
other
sayde
an
Aungell
spake
to
him
.
C.
This
verily
is
wonderful
that
the
people
which
stoode
by
should
be
amazsed
at
so
manifest
a
miracle
,
Som
lyke
deafe
men
Iudged
that
to
be
a
confused
sound
which
God
spake
plainly
,
other
,
some
not
so
senceles
and
dull
,
yet
notwithstanding
diminishing
much
the
maiestie
of
the
diuine
voyce
,
faine
an
Aungell
to
be
the
aucthoure
of
the
same
.
But
the
very
same
also
is
to
be
seene
at
thys
daye
among
men
.
For
God
speaketh
playnly
ynough
in
the
Gospell
and
the
force
and
power
of
the
spirite
sheweth
it selfe
,
which
ought
to
shake
both
heauen
and
earth
,
but
the
doctrine
thereof
is
so
could
with
many
,
euen
as
though
it
came
from
a
mortall
man
only
:
to
other
some
the
word
of
God
is
stammering
speache
a
barbarouse
voyce
and
as
it
were
a
thonder
.
But
yet
that
voyce
was
not
heard
without
profite
.
For
besyde
the
apostles
there
were
some
which
did
not
interpret
much
amis
.
But
the
Euaungeliste
thought
good
to
noat
bréefely
what
is
wont
to
be
done
generally
in
the
world
:
namely
,
for
that
the
greater
parte
,
hearing
God
to
speake
plainly
and
effectually
heareth
not
.
Therefore
that
which
the
Euaungeliste
attributeth
heare
to
this
multitude
belongeth
vnto
the
same
,
but
in
parte
only
.
30.
Iesus
aunswered
and
sayde
,
This
voyce
came
not
beecause
of
mee
but
for
your
sakes
.
M.
The
hearers
thought
that
this
voyce
came
to
comfort
hym
.
He
therefore
expoundeth
vnto
them
the
cause
of
the
same
saying
,
This
voyce
came
not
because
of
me
.
C.
But
had
Christ
no
néede
of
comfort
and
confirmation
or
had
the
Father
lesse
care
for
him
than
for
vs
?
Wee
muste
houlde
this
principle
,
as
Christ
for
our
sake
tooke
vpon
hym
our
fleshe
,
euen
so
what
good
thing
soeuer
he
receiued
of
the
Father
,
the
same
was
bestowed
for
our
sake
.
Furthermore
this
also
is
true
that
the
voyce
came
from
heauen
because
of
the
people
.
For
he
had
no
néede
of
any
external
myracle
.
Also
this
is
a
secrete
reprehension
,
béecause
the
Iewes
were
as
deaf
as
a
stone
to
heare
the
voyce
of
God
.
For
seing
God
spake
for
their
sakes
their
ingratitude
is
voyde
of
excuse
seeing
they
apply
not
their
eares
to
heare
.
31.
Nowe
is
the
Iudgement
of
this
worlde
:
nowe
shall
the
Prince
of
this
worlde
be
caste
oute
M.
Christ
in
these
wordes
séemeth
to
expound
the
heauenly
voyce
,
which
had
sayd
,
I
haue
both
glorified
it
,
and
will
also
glorifie
it
againe
.
For
what
else
is
it
to
glorify
the
name
of
God
in
this
worlde
then
to
beate
downe
and
ouerthrow
the
kingdome
of
Sathan
the
Prince
of
this
worlde
.
C.
Therefore
the
Lord
hauing
ended
the
battaile
already
,
doth
triumphe
not
only
as
the
ouercommer
of
feare
,
but
also
as
the
conqueror
of
death
.
For
notably
he
setteth
forth
the
fruite
of
hys
death
which
might
haue
bene
to
the
disciples
the
cause
of
feare
and
trouble
of
minde
.
This
word
(
Iudgement
)
signifieth
in
some
mens
opinions
reformation
,
to
othersome
damnation
.
But
the
first
signification
is
best
,
as
that
the
world
shal
be
reformed
and
restoared
to
hys
lawful
order
.
For
we
knowe
that
without
Christ
there
is
nothing
but
confusion
in
this
world
.
And
although
Christ
had
begoone
already
to
erect
the
kingdome
of
God
,
yet
notwithstanding
his
death
was
the
true
beginning
of
a
princelye
state
in
déede
,
and
the
full
reformation
of
the
worlde
.
Notwithstanding
wee
must
noate
that
this
reformation
of
the
worlde
could
not
be
made
before
the
kingdome
of
Sathan
were
abolished
,
fleshe
trodden
vnder
foote
,
and
whatsoeeuer
else
was
against
the
righteousnes
of
God
.
Finally
it
was
necessary
the
mortification
should
go
before
the
renuing
of
the
world
.
Wherefore
Christ
pronounceth
that
the
Prince
of
this
world
must
be
caste
forth
because
hereof
commeth
confusion
&
deformity
that
while
Sathan
vsurpeth
tyranny
Iniquitie
doeth
abounde
.
Therefore
Sathan
béeing
caste
forthe
the
worlde
is
called
from
defection
to
bée
subiecte
to
the
gouernmente
of
God
.
B.
For
in
Iudgement
,
matters
are
wonte
to
bée
altered
and
reformed
.
Luk.
xi.xxi.
In
the
worlde
Sathan
had
quietly
exercised
his
tyranny
till
a
stronger
than
he
came
and
spoyled
him
.
C.
If
any
man
demaunde
howe
Sathan
was
caste
foorth
in
the
death
of
Christ
,
Question
who
dayly
maintayneth
warre
against
the
flocke
of
Christ
?
●unswere
.
we
aunswere
that
this
eiection
is
not
restrayned
to
any
shorte
tyme
,
but
that
the
notable
effecte
of
the
death
of
Christ
is
described
whiche
dayely
appeareth
.
A.
Therefore
we
must
dayly
fight
against
the
sondery
assaultes
of
Sathan
(
for
hée
séeketh
lyke
a
roring
Lyon
continually
whome
hé
maye
deuowre
.
)
notwithstanding
wee
must
so
fight
that
by
Christ
wée
maye
assure
oure selues
of
the
victory
.
Sathan
the
Prince
of
this
world
by
Rapine
.
Psal.
24
M
,
And
hée
is
called
the
Prince
of
this
worlde
not
because
hée
is
the
Lawefull
Prince
of
the
same
but
by
rapine
,
by
which
hée
hath
made
mankynde
subiecte
vnto
him
by
synne
.
Otherwyse
the
earth
is
the
Lordes
and
all
that
therein
is
the
compasse
of
the
worlde
and
they
that
dwell
therein
.
1.
Cor.
4.4
Ephe.
2.2
.
The
Apostle
Paule
calleth
him
the
God
of
this
worlde
,
which
worketh
in
the
children
of
vnbeléefe
by
whome
they
are
helde
captiue
to
his
will
and
pleasure
.
M.
For
his
kingdom
is
in
the
harts
of
the
vnbeléeuing
:
but
by
the
power
of
Christ
he
is
cast
out
of
the
harts
of
mortall
men
.
And
nowe
wée
must
take
héede
lest
hée
gette
enteraunce
againe
into
hys
ould
seate
.
Christ
and
the
Princes
of
this
worlde
cannot
raygne
together
Christ
béeing
let
in
,
erpelleth
Sathan
:
and
Sathan
béeing
receiued
,
Ioh.
10.16
.
Christ
departeth
.
For
there
is
no
agréement
betwéene
Christ
and
Beliall
.
32.
And
if
I
were
lift
vp
from
the
earth
,
I
will
drawe
all
vnto
mee
.
In
that
oure
sauioure
speaketh
here
so
generally
that
by
his
death
he
wil
draw
all
men
vnto
him
,
it
is
to
be
referred
to
the
sonnes
of
God
,
whiche
are
of
the
flocke
.
Also
hée
vsed
this
generall
speache
because
the
church
of
God
was
to
be
gathered
boath
out
of
the
Gentiles
and
also
out
of
the
Iewes
:
2
,
Cor.
6.16
according
to
this
place
,
There
shal
be
one
Shepheard
and
one
Shepfoulde
.
33.
This
hee
sayd
signifying
what
death
hee
should
dye
.
There
is
no
doubte
therefore
,
but
that
the
scence
and
meaning
of
this
place
is
,
that
the
Crosse
shal
be
lyke
vnto
a
Chariot
by
which
he
should
carry
all
the
faithfull
with
hym
to
his
Father
:
as
if
Christ
should
saye
.
B.
ye
shall
exalte
me
and
set
me
in
my
true
glory
when
yée
lifte
me
vp
vppon
the
Crosse
.
Ye
shall
lifte
vp
my
body
from
the
earth
,
that
it
maye
dye
with
great
Ignominy
,
and
so
ye
shall
thinke
not
only
to
caste
mée
downe
,
but
also
vtterly
to
destroye
mée
.
Of
the
which
your
purpose
ye
shall
so
faile
,
that
by
the
very
same
death
,
yée
shall
exalt
me
in
déede
from
the
earth
,
into
the
kingdome
of
heauen
to
sytte
at
the
ryght
hand
of
my
father
.
From
whence
by
sending
the
holy
Ghost
,
I
will
first
of
all
bring
that
thing
to
passe
which
ye
thinke
to
avoyd
by
killing
mée
namely
that
the
whoale
world
,
that
is
to
saye
all
mankind
,
maye
followe
mée
.
For
I
will
drawe
all
men
vnto
me
,
they
béeing
perswaded
by
my
spirite
,
that
I
am
the
sauioure
of
the
worlde
.
34
The
people
aunswered
hym
,
wee
haue
heard
out
of
the
Law
,
that
Christ
bydeth
euer
:
and
howe
sayest
thou
the
sonne
of
man
muste
bee
lifte
vppe
?
who
is
that
Sonne
of
man
.
M.
The
people
vnderstoode
that
the
Lorde
spake
of
his
exaltation
by
whiche
he
shoulde
be
put
to
death
.
Therefore
they
obiect
vnto
him
saying
.
we
haue
heard
out
of
the
Lawe
.
C.
There
is
no
doubte
but
that
there
purpose
was
maliciously
to
cauill
at
the
wordes
of
Christ
:
therefore
their
owne
mallice
blindeth
them
,
that
they
can
sée
nothing
in
the
cleare
light
.
They
saye
that
they
will
not
account
Iesus
for
Christ
,
because
hée
sayde
hee
should
dye
,
whenas
the
Lawe
promised
euerlasting
continuaunce
to
the
Messias
.
Iohn
.
8.17
As
though
boath
were
not
exppressed
in
the
Lawe
,
that
so
soone
as
Christ
was
dead
his
kingdome
should
florishe
for
euer
.
But
these
men
take
occasion
to
cauill
of
the
last
parte
.
2
Kin.
7.16
Psalm.
4.7
Psal
,
72.17
Psa.
89.30
Psa.
100.4
Psa.
127.2
.
Esai
.
9.7
Esai
.
40.8
Ezec.
37.25
M
,
Here
they
call
the
Scripture
of
the
oulde
Testament
the
Lawe
euenas
Christ
vsed
this
worde
Lawe
before
.
But
the
testimonies
of
Scripture
wherevnto
they
leaned
,
were
these
which
I
haue
coated
in
the
Margent
.
C.
But
the
originall
of
this
error
was
for
that
they
looked
for
worldelye
Pompe
to
be
in
the
Messias
and
in
his
kingdome
.
Hereuppon
it
came
to
passe
that
they
reiected
Christ
because
he
was
not
according
to
their
fantasy
and
Immagination
.
A.
But
verily
they
shoulde
fyrst
of
al
haue
consydered
this
which
Peeter
teacheth
namely
,
howe
that
the
spirite
of
Christ
which
was
in
the
Prophetes
testified
the
afflictions
that
Christ
shoulde
suffer
,
i.
Pet.
i.
xi
and
the
glory
that
should
follow
the
same
.
For
what
other
thing
did
Esay
and
Danyell
prophesy
of
:
Esay
.
53.2
Dan.
9
,
26
Therefore
the
Iewes
are
worthy
of
no
excuse
,
whiche
for
this
cause
would
not
receiue
Iesus
to
be
Christ
for
that
he
was
subiect
vnto
death
.
For
it
behooued
Christ
to
suffer
and
so
to
enter
into
his
glory
.
Luk.
24.26
Who
is
that
sonne
of
man
.
This
question
containeth
a
mocke
or
scorne
,
as
though
Christ
by
that
shorte
refutation
had
nothing
to
saye
.
Wherby
it
appeareth
howe
arrogant
Ignorance
is
.
For
it
is
as
much
as
if
they
had
sayd
goe
thy
waye
nowe
and
boast
thy self
to
be
Christ
when
as
thy
owne
confession
argueth
that
thou
hast
no
affinitie
or
symilitude
of
the
same
.
35.
Then
sayde
Iesus
vnto
them
,
yet
a
little
while
is
the
light
with
you
:
walke
while
yee
haue
lighte
,
leste
the
darckenesse
come
one
you
:
For
hee
that
walketh
in
the
darcke
wotteth
not
whether
hee
goeth
.
Bv.
He
might
in
fewe
wordes
haue
made
aunswere
by
the
distinction
of
the
two
natures
,
namely
that
one
and
the
selfe
same
Messias
is
boath
mortal
and
immortall
:
(
for
according
to
the
deuine
nature
he
is
immortall
,
and
mortall
according
to
his
humaine
nature
notwithstanding
hée
thought
it
better
in
one
worde
to
make
an
obscure
aunswere
,
and
more
plentifullye
to
exhort
them
vnto
the
Faith.
Howebéeit
by
this
aunswere
hee
did
frendly
admonishe
vs
and
sharply
reprehend
them
:
for
he
reprehendeth
them
because
they
were
blind
in
the
lighte
and
also
threatneth
to
take
shortly
his
light
from
them
.
When
he
sayeth
that
yet
a
litle
while
his
light
shall
remaine
with
them
,
hee
confirmeth
that
which
he
had
sayde
before
concerning
his
death
.
For
allthough
he
meaneth
not
the
light
of
hys
corporall
presence
but
the
lighte
of
the
Gospell
:
yet
notwithstanding
he
alludeth
vnto
his
departure
.
As
if
he
shoulde
saye
,
When
I
departe
I
will
not
ceasse
to
be
light
:
so
that
I
shall
loose
nothinge
by
your
darcknesse
.
When
he
sayeth
that
they
haue
the
light
he
geueth
them
a
priuy
nippe
,
for
that
they
béeing
wilfully
blind
forsooke
the
light
,
and
therefore
he
geueth
them
to
vnderstand
that
they
were
vnworthy
to
be
answered
,
because
they
sought
to
bring
vnto
themselues
occasion
of
error
.
As
if
he
should
saye
,
whatsoeuer
I
forshewe
concerning
the
crosse
ye
make
a
laughing
matter
at
the
same
and
despise
it
.
Wherefore
the
Gospell
shal
be
preached
vnto
you
yet
a
little
while
:
and
yée
shall
not
long
haue
Christe
with
you
which
is
the
true
light
.
For
the
time
wil
come
when
Christ
and
the
Gospell
shal
be
taken
from
you
,
and
ye
shal
be
cast
in
vtter
darckenesse
and
blindnesse
,
It
were
better
therefore
that
nowe
whyle
occasion
is
offered
you
,
yée
would
not
neglect
the
haruest
of
your
saluation
.
For
hée
which
forsloweth
the
harues●e
shall
honger
in
winter
:
but
hee
whiche
fetcheth
his
haruest
in
sommer
,
is
wise
.
Nowe
is
youre
haruest
,
nowe
ye
haue
the
light
with
you
:
sée
therefore
that
yée
so
walke
that
the
darcknesse
comprehende
you
not
,
and
when
the
nighte
is
come
ye
be
blind
.
M.
In
fine
he
sheweth
them
of
that
wherof
he
spake
in
another
place
saying
.
Mat
21
,
43
The
kingdome
of
God
shal
be
taken
from
you
and
geuen
to
a
nation
that
will
being
forth
better
fruite
of
the
same
.
C.
Furthermore
in
that
he
sayeth
that
the
light
shall
shine
vnto
them
but
a
litle
while
,
that
belongeth
to
all
the
vnbéeléeuing
,
for
the
Scripture
promiseth
that
the
Sonne
of
righteousenesse
shall
ryse
and
shine
vpon
the
Children
of
God
and
shall
neuer
sette
:
The
sonne
hereafter
shall
not
shine
vnto
you
in
the
daye
time
:
Esay
60
,
16
nor
the
moone
in
the
night
:
but
the
Lord
shal
be
youre
euerlasting
light
:
Notwithstanding
all
men
muste
walke
warely
because
darcknesse
followe
the
contempt
of
the
light
.
The
which
also
is
the
cause
why
such
darke
and
cloudy
night
hath
béene
before
this
tyme
many
ages
in
the
world
,
because
few
would
com
to
the
bright
shine
of
heauenly
wisedome
.
For
Christ
doth
shine
vnto
vs
by
hys
Gospell
,
that
we
might
follow
the
way
of
saluation
which
he
sheweth
.
Therefore
they
which
vse
not
the
grace
of
God
do
put
out
the
Light
somuch
as
in
them
lyeth
.
He
that
walketh
in
Bv.
he
sheweth
the
discommoditye
which
the
vnbeléeuing
receiue
,
and
to
terrifye
them
the
more
,
he
sheweth
how
miserable
their
condition
is
who
béeing
destitude
of
the
light
,
do
erre
all
their
life
long
:
for
they
cannot
mooue
theire
foote
withoute
falling
or
the
perill
of
stombling
.
And
Christ
nowe
pronounceth
vs
to
bee
in
darcknesse
except
hee
shine
vnto
vs
.
36.
While
ye
haue
light
beleeue
on
the
lighte
,
that
yee
maye
bee
the
children
of
the
lighte
.
These
thinges
spake
Iesus
and
departed
and
hidde
him
selfe
from
them
.
Bv.
This
exhortation
to
Faith
is
verye
graue
and
waightie
,
to
the
which
he
addeth
a
most
large
reward
.
C.
For
hee
calleth
those
children
of
the
light
,
who
béeing
the
heires
of
God
in
déede
doe
enioye
the
lyght
to
the
end
.
When
hee
sayth
,
Beleue
in
the
light
No
man
must
thereby
gather
that
the
workes
of
light
are
not
required
of
the
childeren
of
light
,
for
by
the
workes
of
light
we
are
declared
to
be
the
chidren
of
the
light
.
Bv.
To
the
which
effect
pertaineth
this
saying
of
Paul
,
ye
were
sometime
darknesse
,
but
nowe
are
ye
light
in
the
Lorde
walke
as
childeren
of
the
light
for
the
fruite
of
the
spirite
consisteth
in
al
goodnes
righteousenesse
,
and
trueth
aprouing
what
is
acceptable
vnto
the
Lorde
.
Ephe.
5.8
.
and
haue
no
fellowship
with
the
vnfruitefull
wordes
of
darcknes
.
These
things
spake
Iesus
.
C.
It
maye
séeme
straunge
why
he
withdrue
him self
from
them
who
so
ernestly
desyered
to
sée
him
.
But
by
the
other
Euaungelists
we
maye
easily
gather
,
that
the
Euaungelist
here
speaketh
of
the
enemies
of
Christ
,
whome
the
Godly
loue
and
desyer
of
good
and
simple
men
,
did
ver
and
offend
.
For
the
straungers
that
went
to
méete
with
Christ
,
followed
him
till
he
came
into
the
temple
where
he
chaunced
to
come
among
the
Scribes
and
his
auncient
enemies
.
37.
But
though
he
hadde
done
so
manie
miracls
before
them
yet
beleeued
not
they
on
him
.
M.
This
ought
not
to
be
vnderstood
only
of
that
multitude
which
had
mooued
the
question
vnto
the
Lord
concerning
the
exaltation
of
Christ
but
also
of
al
the
vnbeléeuing
and
blinded
Iewes
before
whom
the
Lord
had
done
many
miracles
C
,
Therefore
let
this
hinder
or
trouble
no
man
,
that
Christ
was
despised
of
the
Iewes
this
offence
the
Euangelist
putteth
awaye
shewing
that
he
had
many
euident
testimonies
,
whiche
broughte
authoritie
and
credit
to
him
and
to
hys
doctrine
:
but
yet
that
the
glory
and
power
of
God
which
euidently
shined
in
the
miracles
was
not
séene
and
perceiued
of
the
blind
.
M.
Moreouer
the
Euaungelist
doth
not
without
consideration
make
mention
in
this
place
of
the
vnbéelefe
of
the
Iewes
.
For
he
hath
so
ordered
his
history
that
nowe
consequently
he
commeth
to
the
declaration
of
the
death
and
passion
of
Christe
.
Beefore
therefore
he
beginneth
with
the
same
he
thought
it
necessary
to
admonish
the
reader
before
hande
why
it
came
to
passe
,
that
the
same
nation
and
people
remained
styll
so
obstinate
and
vnbeléeuing
that
they
were
not
afraide
to
crucefy
the
sonne
of
God
:
to
take
awaye
the
offence
which
might
here
come
he
layeth
the
blame
of
this
matter
vpon
the
obstinacy
of
the
Iewes
which
coulde
be
reclaimed
by
no
miracles
:
and
yet
bée
iustefyeth
Christ
who
by
many
miracles
called
them
vnto
the
faith
.
B.
Moreouer
when
the
Euangelist
sayth
according
to
his
manner
as
it
were
speaking
generally
,
They
beleeued
not
on
him
:
Iohn
.
8.30
.
hée
ment
that
very
fewe
beléeued
on
him
.
R.
For
he
affirmed
before
that
sertaine
beleeued
on
him
.
38.
That
the
saying
of
Esayas
the
Prophete
mighte
bee
fulfilled
which
he
spake
,
Lorde
who
shall
beleeue
our
saying
,
and
to
whom
is
the
arme
of
the
Lord
declared
:
C.
Because
that
thing
might
trouble
the
mindes
of
many
men
,
howe
the
Iewes
could
be
so
sencelesse
and
blinde
that
the
visible
power
of
God
could
nothinge
mooue
them
,
Iohn
of
him selfe
goeth
forward
to
shewe
that
faith
commeth
not
by
the
common
sence
and
vnderstanding
of
men
,
but
by
the
singuler
and
rare
gift
of
God
,
and
that
if
was
foreshewed
long
ago
concerning
Christ
that
fewe
or
none
should
beleeue
the
Gospel
.
B.
This
Esayas
prophesyed
it
was
mete
therfore
it
should
so
come
to
passe
,
and
that
the
prophesy
of
the
prophet
should
bee
fulfilled
.
For
he
would
not
haue
prophesied
of
the
same
except
it
had
bene
so
appoynted
of
my
father
.
Bv.
But
the
Iewes
were
not
such
obstinate
personnes
,
because
the
Prophete
dyd
foretell
that
they
should
be
so
:
but
he
therefore
foreshewed
the
same
,
because
they
should
bée
suche
.
Lord
who
shall
beleeue
.
C.
This
sentence
consisteth
of
twoo
partes
.
In
the
first
part
Esaias
speaking
of
Christ
,
and
foreséeing
that
whatsoeuer
hee
had
spoken
of
Christ
,
and
also
whatsoeuer
should
bée
spoken
by
the
Apostles
,
should
bée
reiected
of
the
Iewes
,
as
one
amazed
at
such
as
bée
in
obstinacye
,
hée
cryeth
out
,
Lorde
,
who
shall
beleeue
our
Preachinges
.
And
in
the
seconde
parte
hée
sheweth
the
cause
why
the
nomber
of
the
beléeuing
is
so
small
,
namelye
,
because
God
doeth
not
commonlye
illuminate
all
menne
,
but
bestoweth
the
grace
of
his
spirite
onelye
vppon
a
fewe
.
Wherefore
,
if
so
bée
the
obstinate
infidelitye
of
a
great
number
among
the
Iewes
ought
not
to
hynder
the
faithfull
,
although
they
be
fewe
in
number
,
no
more
ought
wée
to
bée
ashamed
at
this
daye
of
the
Gospell
,
although
the
same
hath
fewe
Disciples
.
By
this
word
arme
it
is
euident
inough
that
hée
vnderstandeth
the
power
of
God
.
The
Prophete
teacheth
that
the
arme
of
God
whiche
is
included
in
the
doctrine
of
the
Gospell
is
hydde
,
vntyll
the
same
bée
reuealed
:
and
withall
hée
testifyeth
that
all
are
not
partakers
of
this
reuelation
:
wherevppon
it
followeth
that
many
are
left
to
their
blindnesse
,
being
voyde
of
inwarde
lyght
,
who
hearing
,
heare
not
.
M.
Therefore
wee
haue
néede
of
the
Reuelation
of
the
power
of
God
to
beléeue
the
worde
of
Christ
.
The
high
Priestes
also
,
Scribes
,
and
Pharisées
sawe
the
power
of
God
shyning
in
the
workes
of
Christ
,
and
so
dyd
the
reast
of
the
wicked
Iewes
:
but
they
beléeued
not
:
because
they
sawe
the
same
,
not
as
the
power
of
GOD
,
but
as
the
power
of
Sathan
:
therefore
also
they
sayde
,
Hee
casteth
out
Deuelles
in
Belzebub
the
chiefe
of
the
Deuelles
.
Luke
.
xi.xv.
To
cast
out
Deuelles
was
a
worke
of
the
finger
of
God
,
but
the
wicked
attributed
the
same
vnto
Sathan
.
Wherfore
?
Because
they
were
destitute
of
the
reuelation
of
the
arme
of
God
:
their
eyes
were
blinded
,
and
their
heartes
were
hardened
.
The
arme
of
God
in
Christ
,
during
the
tyme
of
the
Crosse
séemed
to
be
shortened
:
but
in
his
resurrection
againe
it
declared
it selfe
to
bée
a
mightye
and
outstretched
arme
.
Therefore
we
must
praye
vnto
God
,
that
hée
wyll
reueale
his
arme
vnto
vs
in
Christ
.
R.
The
Apostle
Paule
cyteth
this
testimony
to
exhorte
the
faithfull
not
to
be
discouraged
because
of
the
multitude
of
the
vnbeléeuing
,
and
the
small
number
of
the
faithfull
,
neyther
yet
for
the
same
to
forsake
the
doctrine
of
the
Gospell
.
All
(
sayeth
he
)
obeye
not
the
Gospell
.
For
Esaias
sayeth
,
Rom.
x.
xvi
Lord
who
hath
beleeued
our
wordes
.
39.
Therfore
could
they
not
beleeue
,
because
that
Esaias
sayeth
againe
,
He
hath
blin
-
40.
ded
their
eyes
,
and
hardened
their
heart
,
that
they
should
not
see
with
theyr
eyes
,
and
least
they
should
vnderstand
with
their
heart
,
and
shoulde
be
conuerted
,
and
I
should
heale
them
.
C.
This
speache
is
somewhat
more
harde
:
because
,
as
the
wordes
importe
,
the
waye
and
power
of
beléeuing
was
quyte
stopte
vp
and
taken
awaye
from
the
Iewes
,
because
the
Prophesye
of
the
Prophete
had
appointed
them
to
blindnesse
,
before
they
had
eyther
chosen
blindnesse
or
fayth
.
I
aunswere
,
that
it
is
no
absurditye
,
if
it
coulde
not
happen
otherwyse
than
God
had
foreséene
&
appointed
.
But
wée
must
noate
that
the
simple
and
bare
forknewledge
of
God
was
not
the
cause
of
these
thinges
:
howbeit
here
we
must
not
haue
so
much
consideracion
of
the
foreknowledge
of
God
,
as
of
iudgement
and
vengeaunce
.
Neyther
dyd
God
looke
downe
&
consider
from
heauen
,
what
men
woulde
doe
,
but
he
pronounceth
what
he
him selfe
woulde
doe
:
namelye
,
that
he
woulde
stryke
the
wicked
with
blindnesse
&
giddines
,
that
he
might
take
vengeance
vpon
their
wickednesse
.
For
here
the
inferiour
cause
is
noated
why
God
woulde
haue
his
word
,
which
by
nature
is
whoalsome
,
to
bée
perillous
and
deadlye
to
the
Iewes
:
namelye
,
for
that
they
had
so
deserued
by
their
wickednesse
.
It
was
impossible
for
them
to
shonne
this
punishment
,
when
God
had
once
determined
to
caste
them
into
a
reprobate
scence
,
and
to
turne
the
light
of
his
worde
into
darkenesse
.
For
this
latter
Prophesye
is
vnlyke
to
the
first
in
this
,
because
there
the
Prophete
affirmeth
that
no
other
do
beléeue
than
those
whome
God
doeth
illuminate
according
to
his
good
pleasure
,
the
cause
whereof
doeth
not
appeare
.
For
séeing
of
right
and
equity
all
men
are
lost
and
dampned
,
God
maye
according
to
his
goodnesse
saue
whome
he
wyll
from
among
the
rest
.
But
here
hée
maketh
mencion
of
the
obduration
,
by
whiche
GOD
taketh
vengeaunce
vppon
the
wickednesse
of
an
vnthankfull
people
.
Who
so
doe
not
obserue
and
consider
these
degrées
,
doe
confounde
amisse
dyuers
places
of
the
Scripture
.
But
we
haue
expounded
this
place
of
Esaias
in
our
exposition
vppon
the
thirtéene
Chapter
of
Mathewe
,
beginning
at
the
fowretéene
verse
.
41.
Suche
thinges
sayde
Esaias
,
when
hee
sawe
his
glory
,
and
spake
of
him
.
M.
This
the
Euangelist
addeth
least
any
man
shoulde
saye
.
To
what
purpose
doest
thou
alleadge
this
place
.
The
Prophete
spake
of
the
men
in
his
time
,
and
therefore
they
serue
nothing
to
this
purpose
.
C.
This
cogitacion
Iohn
preuenteth
plainly
,
shewing
that
the
Prophet
was
sent
to
bée
a
teacher
,
not
for
one
age
,
but
rather
that
the
glorye
of
Christe
was
shewed
vnto
him
,
that
he
might
bée
a
witnesse
of
those
thinges
which
shoulde
come
to
passe
vnder
his
raigne
and
kingdome
.
For
to
what
ende
dyd
the
Propheticall
Reuelations
serue
,
but
onelye
to
delyuer
as
it
were
from
hande
to
hand
to
others
,
that
which
they
had
receyued
from
God
?
And
the
Euangelist
taketh
this
as
graunted
vnto
him
,
that
Esaias
sawe
the
glorye
of
Christ
.
Wherevppon
hee
gathereth
that
hée
applyed
his
Doctrine
to
the
state
of
his
kingdome
,
whiche
was
to
come
.
A.
As
touching
the
time
in
the
which
the
Prophete
saw
the
glorye
of
Christ
,
some
referre
it
to
that
tyme
in
the
which
Vzias
the
King
dyed
.
Esay
.
6.1
For
then
the
Prophete
sawe
the
Lorde
sitting
vppon
a
high
throane
,
and
the
skyrtes
of
his
cloathing
filling
the
Temple
,
the
Seraphins
standing
vpon
it
:
euerye
one
hauing
sixe
winges
:
with
twayne
hée
couered
his
face
,
and
with
twaine
he
couered
his
féete
,
and
with
twaine
he
dyd
flée
:
And
one
cryed
to
another
,
and
sayde
,
Holy
,
Holy
,
Holy
is
the
Lorde
of
Hoastes
:
the
whoale
worlde
is
full
of
his
glorye
.
By
this
vision
the
purpose
of
the
Prophete
was
to
shewe
a
vewe
of
the
kingdome
of
Christ
.
M.
But
this
also
maye
be
referred
to
that
which
is
contained
in
the
thrée
and
fiftye
Chapter
of
Esai
.
For
then
the
Prophete
sawe
the
glorye
of
Christ
in
the
spirite
,
when
hée
spake
of
the
arme
of
the
Lorde
.
42.
Neuertheles
among
the
chiefe
Rulers
also
,
many
beleued
on
him
:
but
because
of
the
Pharisees
they
did
not
confesse
him
,
leaste
they
shoulde
be
excomunicate
.
B.
Because
the
Euangelist
had
spoken
of
the
obstinacy
of
the
Iewes
,
because
they
could
not
beléeue
on
the
Lorde
hee
doth
very
well
ad
this
,
by
which
he
doth
shewe
that
all
were
not
so
reiected
,
but
that
many
of
the
Rulers
also
beléeued
one
the
Lorde
:
how
be
it
they
were
but
weake
as
yet
,
and
louers
of
the
glory
of
this
worlde
.
C.
A
worthie
example
verely
of
the
grace
of
God
:
for
impietie
hauing
once
gotten
the
vpper
hand
,
is
a
certaine
generall
plague
which
by
the
contagion
therof
infecteth
al
the
partes
of
the
body
,
Therefore
it
is
the
singuler
gyfte
of
God
when
some
remaine
syncere
,
amonge
a
corrupt
people
.
Howbeit
the
same
grace
of
God
is
to
be
seene
at
this
daye
in
the
world
.
For
although
impietie
and
the
contempte
of
God
doe
abounde
,
and
although
a
great
nomber
goe
about
to
banishe
awaye
quite
the
doctrine
of
the
Gospell
,
notwithstanding
,
,
it
shall
finde
some
sanctuaries
and
receiuers
.
And
so
it
cometh
to
passe
that
Faith
hath
certaine
resting
places
,
leste
it
should
be
quite
driuen
out
of
the
worlde
.
Faith
cannot
be
bani●●●
oute
of
〈◊〉
worlde
.
M.
So
in
the
time
of
Elias
there
semed
to
be
almost
none
which
worshipped
the
true
God
,
so
that
Elias
was
thoughte
to
remaine
aloane
,
when
as
notwithstanding
there
were
seuen
thousand
men
in
Israell
which
had
not
bowed
theire
knee
before
Baall
.
1.
King.
19.
C.
This
word
(
Also
)
betokeneth
an
Emphasys
and
vehemencye
.
For
Princes
and
Rulers
for
the
moste
part
weare
such
deadly
enemies
and
haters
of
the
Gospel
,
that
it
was
incredible
that
some
one
among
them
should
haue
bene
found
faithfull
.
The
more
wonderfull
therefore
is
the
power
of
the
spirite
of
God
who
pearced
in
thether
whether
nothing
else
coulde
come
.
Howbeit
this
was
not
the
wickednesse
of
one
age
,
onelye
,
that
the
rulars
were
obstinate
and
rebellious
against
Christ
:
For
honour
,
Ritches
,
and
dignitye
,
haue
alwayes
Pride
theyr
handmayde
.
Wherefore
it
is
a
harde
matter
to
bring
them
to
bee
humble
and
lowlye
in
theyr
owne
eyes
,
who
being
puffed
vp
with
Pride
and
arrogancye
,
scarcelye
knowe
them selues
to
bée
men
.
Whatsoeuer
he
bée
that
excelleth
others
in
this
worlde
,
wyll
not
if
he
bée
wyse
,
trust
vnto
his
mightinesse
,
least
the
same
be
a
let
vnto
him
.
A.
Iam.
1.10
Let
him
that
is
Ritche
(
sayth
Saynt
Iames
)
reioyce
that
he
is
brought
lowe
,
for
hee
shall
passe
awaye
as
a
flowre
of
the
fielde
.
When
he
sayeth
that
there
were
many
,
we
must
not
so
vnderstand
the
same
,
as
though
the
one
halfe
,
or
the
greater
part
of
the
Rulers
beléeued
:
for
they
being
compared
to
others
,
of
whome
there
was
a
great
multitude
,
they
were
but
a
fewe
:
but
those
same
were
a
great
many
if
they
were
considered
in
them selues
.
But
because
of
the
Phariseis
.
This
the
Euaungelist
misliketh
in
them
for
that
they
did
not
bouldly
confesse
their
faith
:
C.
And
therewithall
noateth
howe
greate
the
imbecilitie
of
faith
was
in
them
,
who
were
luke warme
,
or
rather
key
could
.
For
a
true
and
liuelye
Faith
cannot
bee
deuided
from
Confession
.
Faith
and
Confession
linked
together
.
Rom.
10.10
For
with
the
harte
wee
beeléeue
to
righteousenesse
,
and
with
the
mouth
we
confesse
to
saluation
.
And
it
cannot
bee
that
faith
beeing
once
kindled
in
the
hart
shoulde
not
burne
&
cast
forth
his
flame
.
Therefore
the
Euangelist
geueth
vs
to
vnderstand
that
these
Princes
imbraced
the
doctrine
of
Christ
because
they
knew
the
same
to
be
come
from
God
:
but
yet
that
this
faith
was
not
liuely
in
them
,
and
not
so
vertuouse
as
it
beecame
the
same
:
because
Christ
geueth
not
vnto
his
Disciples
the
spirite
of
feare
,
but
the
spirite
of
constancye
,
insomuche
that
they
dare
bouldlye
confesse
that
whiche
they
haue
learned
of
him
.
And
although
it
is
not
likely
that
these
men
were
quight
dumbe
,
yet
notwithstanding
because
they
made
no
true
confession
,
the
Euaungelist
simply
denieth
that
they
professed
theyr
fayth
.
For
this
had
bene
true
and
lawfull
confession
,
to
haue
openlye
geuen
their
name
and
professed
Christ
.
Wherefore
let
no
man
flatter
himselfe
which
in
anye
parte
hydeth
and
dissembleth
his
faithe
,
leste
he
should
incurre
the
displeasure
and
hatered
of
men
.
For
although
the
name
of
Christ
be
odiouse
,
that
feare
is
not
excusable
which
maketh
vs
slide
from
the
confession
of
his
name
,
though
but
the
breadth
of
a
heare
.
Bv.
A
great
number
at
this
daye
haue
the
very
same
disease
that
these
Rulers
had
.
For
they
vnderstand
the
doctrine
of
trueth
,
they
know
the
lawful
vse
of
the
sacramentes
,
that
papistry
is
contrary
to
the
doctrine
of
the
Gospell
,
and
that
in
the
papacy
the
Sacramentes
are
not
ministred
accordinge
to
the
institution
of
the
Lorde
,
all
these
thinges
they
sée
and
knowe
:
but
yet
neuertheles
for
feare
and
the
loue
of
temporall
thinges
,
they
communicate
with
the
very
same
,
they
haulte
on
both
sydes
and
do
not
bouldly
confesse
the
trueth
:
All
these
men
verely
do
greatly
offende
,
and
ought
not
to
be
confyrmed
in
their
errour
,
to
beleue
that
it
is
sufficient
,
if
so
bee
they
retayne
that
which
is
true
in
their
harte
,
and
do
thinke
well
in
their
minde
of
the
Gospell
,
and
in
the
meane
time
haue
a
lyking
of
these
abhominations
instituted
against
the
word
of
God
:
that
is
to
saye
,
they
come
vnto
the
masse
,
not
as
to
the
masse
,
but
as
vnto
the
Lordes
Supper
.
God
hateth
that
hipocriticall
dissimulation
,
and
loueth
trueth
and
sinceritie
.
Concerninge
excommunication
reade
the
ninth
Chapter
going
before
beginning
at
the
.22
.
verse
.
43.
For
they
loued
the
prayse
of
men
more
then
the
praise
of
God
.
R.
Thou
mayest
sée
in
this
place
,
the
cause
why
fewe
of
the
Rulers
,
mightye
men
and
wise
men
,
doe
not
sincerelye
confesse
the
Gospell
.
Because
the
Gospell
bringeth
with
it
the
Crosse
,
and
the
forsaking
of
earthlye
goodes
.
Nowe
séeing
the
Rulers
coulde
not
abide
to
forsake
their
tyranny
,
and
séeing
it
séemed
foolishe
to
the
wise
men
,
to
resigne
the
wisdome
of
reasone
to
the
bare
and
weake
worde
of
the
gospell
,
it
hath
euer
to
come
to
passe
that
very
fewe
mightie
and
wise
men
,
truely
confessed
Christ
.
According
to
the
saying
of
Sainte
Paule
,
Behould
your
calling
bretheren
,
how
that
not
many
wise
men
after
the
flesh
,
not
many
mightie
,
not
many
of
high
degre
are
called
,
but
God
hath
chosen
the
foolishe
thinges
of
this
world
to
confounde
the
wise
.
C.
The
Euangelist
laieth
no
supersticion
to
these
menes
charge
,
but
onely
sayth
that
they
sought
to
auoyde
the
reproche
and
disprayse
of
men
.
For
yf
so
be
ambition
preuayled
more
with
them
than
the
feare
of
God
,
it
followeth
that
they
were
delyuered
by
a
certayne
light
feare
of
concience
.
Nowe
let
the
readers
noate
,
how
greatly
God
misliketh
and
condemneth
theire
feare
,
who
dissemble
their
faithe
before
men
for
feare
of
displeasure
.
What
worse
thing
can
there
be
,
yea
what
can
be
more
beastly
,
than
to
preferre
the
vaine
liking
and
commendation
of
men
before
the
Iudgement
of
God
And
he
pronounceth
all
those
to
be
suche
,
who
forsake
the
displeasure
of
men
,
when
they
should
confesse
a
pure
&
true
faith
:
and
that
iustely
:
For
the
Apostell
commending
the
inuinsyble
constancie
of
Moyses
,
Heb.
●i
.
27.
saith
that
he
endured
euen
as
though
he
hadde
séene
him
which
is
inuisible
.
By
which
wordes
he
geueth
vs
to
vnderstande
,
that
when
a
man
fasteneth
his
eyes
vppon
God
,
his
harte
will
be
inuincible
&
more
faste
than
an
Adamant
stoan
.
Hervpon
therfore
commeth
that
cowardlines
which
maketh
vs
to
fal
to
false
dissimulation
,
because
wee
haue
wholy
respect
vnto
this
world
.
For
the
sincere
aspect
and
behoulding
of
God
doth
driue
away
all
smoake
and
vanitie
of
ritches
and
honours
.
It
is
not
therefore
a
small
and
veniall
offence
as
some
imagine
to
deny
Christ
,
seeing
the
holy
Ghost
in
this
place
sayth
that
those
Rulers
which
confessed
not
Christe
,
loued
the
prayse
of
men
,
more
than
the
glory
of
God
.
Bv.
And
Christe
himselfe
sayth
,
He
which
denieth
mee
before
men
shall
be
denied
of
mee
before
my
Father
which
is
in
heauen
.
Mat.
10.33
C.
To
loue
the
prayse
of
men
in
this
place
,
signifieth
,
to
desire
to
be
in
estimation
and
fauoure
among
men
.
Therefore
the
Euaungelist
meaneth
that
these
Rulers
were
so
addicted
vnto
the
worlde
,
that
they
rather
desired
to
please
men
than
God
.
R.
The
prayse
of
men
is
to
be
counted
honest
,
good
,
and
wise
:
the
glorye
and
prayse
of
God
,
is
to
be
obiected
,
contemned
,
scorned
,
crucified
,
and
to
be
cruellye
slaine
.
For
by
these
meanes
Christ
entered
into
the
kingdome
of
his
Father
,
and
the
Father
by
them
was
glorified
in
the
worlde
.
Hee
therefore
which
preferreth
the
prayse
of
men
before
the
glorye
of
God
is
vaine
,
and
miserable
:
seeing
the
praise
of
men
tendeth
to
reproache
and
shame
,
but
the
glory
of
God
bringeth
to
euerlasting
lyfe
.
44.
Iesus
cryed
and
sayd
Hee
that
beleeueth
on
me
,
beleeueth
not
on
mee
,
but
on
him
that
sent
mee
.
M.
All
this
place
contayneth
a
serious
and
summarie
declaration
,
by
which
the
Lorde
maketh
plaine
protestation
concerning
himselfe
,
and
his
dispensation
,
as
,
that
hée
doth
not
defende
his
owne
cause
,
that
hée
came
not
at
his
owne
pleasure
,
but
that
hée
was
sent
of
the
Father
,
that
hée
is
the
light
of
the
world
sent
to
doe
good
and
not
harme
:
that
hee
spake
nothing
of
himselfe
:
and
therefore
that
they
which
beléeue
in
him
,
beeleéue
not
in
him
,
but
in
the
father
which
sent
him
:
and
that
hee
iudgeth
not
the
vnbeleeuing
,
but
that
they
must
be
iudged
by
the
word
which
he
hath
preached
.
And
by
this
his
serious
contestation
hys
purpose
was
in
plaine
wordes
to
gyue
his
last
farwell
to
this
blinde
and
obstinate
people
,
to
lay
the
blame
of
vnbelefe
vppon
their
owne
heades
,
and
manifestlye
to
testefie
of
his
righteousnesse
and
innocencie
.
And
this
hee
did
not
symply
and
in
the
eares
of
one
or
two
,
but
freely
and
with
a
lowde
voyce
,
which
the
Euaungelist
noateth
by
these
wordes
,
Iesus
cryed
and
sayde
.
So
did
the
saintes
of
God
in
olde
time
,
protest
before
the
people
,
shewing
that
they
had
omitted
nothing
,
Deut
32
1.
Iosua
23.4
King.
12
3.
Act.
20.33
which
pertayned
to
the
office
committed
vnto
them
:
as
Moyses
,
Iosua
Samuell
,
and
Paule
,
B.
Also
the
purpose
of
our
sauiour
Christ
was
by
his
example
,
speaking
of
him selfe
with
so
loude
a
voyce
(
than
the
which
nothing
greued
more
the
Pharises
)
to
incourag
those
fearfull
Rulers
which
beleeued
on
him
,
that
with
him
they
might
dispise
the
Pharises
in
respect
of
God
.
And
that
they
might
do
this
,
he
bringeth
a
moste
vrgent
and
stronge
reasone
,
affirminge
that
they
do
beléeue
in
God
which
beleue
on
him
,
and
that
they
whiche
knowe
him
knowe
God
also
:
the
which
is
eternall
life
.
C.
The
summe
is
this
,
that
fayth
in
Christ
resteth
not
vppon
any
mortall
man
,
but
vppon
God
,
Ihon.
17.3
.
because
hée
findeth
nothing
in
Christ
but
that
which
is
deuine
,
yea
in
his
face
hée
behouldeth
God
.
For
how
shall
we
vnderstande
those
thinges
which
hée
here
speaketh
,
but
onelye
because
a
man
appeared
vnto
men
when
God
was
hydde
and
not
séene
.
Also
leaste
they
should
thinke
that
hée
was
the
same
onelye
whome
they
sawe
,
hee
requiereth
to
bee
beléeued
to
be
such
a
one
,
and
of
so
great
maiestie
as
is
the
Father
,
for
sayth
hee
whosoeuer
beléeueth
in
mée
,
hée
beleeueth
not
in
me
(
that
is
to
saye
,
in
that
which
be
seeth
)
but
in
the
Father
:
and
he
which
beléeueth
the
father
must
of
necessitye
beléeue
that
he
hath
a
sonne
:
and
so
consequentlye
,
hée
that
beleeueth
in
the
father
must
also
beleeue
in
the
sonne
.
Therefore
hée
doth
truelye
profite
in
the
Gospell
,
who
staying
himsele
vpon
this
Fayth
doth
beléeue
GOD
and
not
men
,
and
doth
stande
strong
and
stedfast
against
all
the
assaultes
of
Sathan
.
The
faythfull
are
sayde
not
to
beleeue
in
Christ
,
when
they
do
not
persiste
in
the
humaine
behouldynge
of
hym
.
For
hee
here
comparing
hym selfe
with
the
Father
,
commaundeth
vs
to
haue
respect
vnto
the
power
of
God
,
because
the
infirmitye
of
the
fleshe
,
of
it selfe
hath
no
strength
.
Here
after
when
hée
shall
exhorte
his
Disciples
to
beléeue
in
him
,
the
seence
shall
be
otherwise
.
For
there
God
is
not
compared
with
man
,
but
Christ
is
reuealed
with
all
his
giftes
which
ought
to
be
sufficient
to
retaine
our
faith
.
45.
And
hee
that
seeth
me
,
seeth
him
that
sent
mee
.
Question
M.
Seing
that
God
is
a
Spirite
,
and
a
Spirite
cannot
be
séene
,
how
doth
hee
sée
God
which
seeth
Christe
?
Iohn
4.24
Iohn
1.18
1.
Tim
9.19
Moreouer
no
man
hath
séene
God
at
any
time
:
for
he
dwelleth
in
the
light
that
no
man
can
attaine
vnto
.
Aunswere
.
I
aunswer
,
C.
Séeing
in
this
place
is
taken
for
knowledge
.
For
to
the
ende
he
might
well
and
throughlye
pacefye
those
conciences
,
which
otherwise
should
be
muche
disquieted
and
troubled
,
hee
calleth
vs
to
the
Father
.
For
therefore
the
stabillitie
of
fayth
is
sure
and
firme
,
because
it
is
aboue
the
worlde
.
And
in
that
man
,
who
truelye
knoweth
Christ
,
the
glory
of
God
doth
shyne
:
that
we
might
be
assured
that
the
Fayth
which
we
haue
in
hym
doth
not
depende
vpon
man
,
but
vppon
the
eternall
God
:
because
it
ariseth
from
the
fleshe
of
Christ
vnto
the
diuinitie
.
The
which
if
it
be
so
,
it
ought
not
onely
to
be
fixed
continually
in
our
hearte
,
but
also
it
ought
bouldelye
and
voyde
of
all
feare
to
shewe
it
●●●fe
in
our
tongue
,
so
often
as
néede
requiereth
:
A
according
to
this
saying
,
Psal.
116.10
I
beleeued
and
therfore
I
spake
.
46.
I
am
come
a
light
into
the
world
,
that
whosoeuer
beleueth
on
me
shoulde
not
abyde
in
darknesse
.
C.
To
the
ende
he
might
make
his
disciples
more
strong
and
valiant
,
he
goeth
forward
still
in
preachyng
the
assurance
of
Faith.
And
first
of
all
he
testifieth
that
he
came
into
the
world
to
be
a
light
,
wherby
men
might
forsake
darknesse
and
error
,
sinne
and
death
,
&
condemnation
,
to
the
which
all
men
are
subiect
:
and
he
sheweth
also
the
meane
how
to
attayne
so
notable
a
benefite
saying
.
That
whosoeuer
beleeveth
on
me
should
not
.
Bv.
For
to
the
ende
he
might
communicat
vnto
men
al
those
things
which
he
hath
,
he
came
downe
from
Heauen
,
and
was
incarnate
:
but
he
geueth
them
vnto
vs
by
faith
.
Wherfore
by
faith
Christ
with
al
that
he
hath
is
ours
.
Wherevpon
the
seconde
time
he
repeated
faith
,
requiering
his
Disciples
to
beeléeue
in
hym
.
C.
Also
he
accuseth
all
those
of
ingratitude
,
who
being
instructed
and
taught
by
his
Gospel
,
do
not
deuide
them selues
from
the
vnbeleeuing
.
For
the
more
notable
a
benifyte
that
this
is
,
to
be
called
from
darckenesse
into
light
,
the
lesse
excuse
haue
they
,
who
eyther
by
their
slouth
or
negligence
choake
and
put
out
the
light
which
is
kindeled
in
them
.
Therefore
that
we
might
haue
seuerall
degrées
,
fyrst
of
all
Christ
teacheth
that
hée
is
a
lyght
more
for
others
sakes
,
than
for
his
owne
:
secondelye
that
hée
is
a
light
not
onely
to
Aungelles
but
also
to
men
:
thirdely
that
he
was
manifested
in
the
fleshe
,
to
giue
foorth
a
bright
shine
.
A.
But
how
Christ
is
called
a
lyght
wée
haue
shewed
before
in
the
first
Chapter
the
fowrth
verse
,
in
the
eyght
Chapter
the
twelfe
verse
,
and
in
the
ninth
Chapter
the
fyfte
verse
.
47.
And
if
anye
man
heare
my
wordes
,
and
beleue
not
I
iudge
him
not
:
for
I
came
not
to
iudge
the
worlde
,
but
to
saue
the
Worlde
.
C.
After
that
the
Lorde
had
spoken
of
his
grace
,
and
exhorted
his
Disciples
to
the
constancy
of
faith
,
he
nowe
begineth
to
touch
the
Rebels
,
earnestly
reprehending
them
.
C.
How
be
it
here
also
he
dealeth
not
so
seuerely
with
them
as
their
wickednesse
deserued
,
who
wilfully
reiected
God
.
For
he
omitteth
to
iudge
of
these
men
:
because
he
came
rather
to
saue
all
.
In
the
first
place
we
must
noat
that
he
speaketh
not
here
of
euery
vnbeléeuer
,
but
of
those
which
willinglye
and
wylfullye
reiect
the
doctryne
of
the
Gospell
preached
vnto
them
.
M.
For
properly
he
cannot
be
sayde
to
be
vnbeléeuinge
whiche
hath
not
hearde
,
that
is
to
say
,
to
whom
the
Gospell
hath
not
bene
preached
.
He
speaketh
therefore
of
those
which
doo
willingly
dispise
the
light
of
the
Gospell
offred
vnto
them
.
C.
Wherfore
then
wyll
not
Christ
condeme
them
?
because
he
heare
laying
aund
for
a
time
the
parson
of
a
iudge
,
to
the
ende
al
I
might
be
the
more
encouraged
to
repentance
,
offereth
saluation
generally
to
al
and
spreadeth
foorth
his
Armes
to
imbrace
euery
one
.
Howbeit
he
amplyfieth
the
crime
by
no
smale
circumstance
,
if
so
be
they
refuse
so
gentile
and
swéet
a
callyng
.
For
it
is
as
much
as
if
he
had
sayd
:
Behoulde
I
stande
present
to
call
men
,
and
forgetting
the
parsone
of
a
Iudge
I
séeke
to
draw
all
men
vnto
mée
,
and
to
deliuer
them
from
destruction
,
whiche
haue
bin
twise
lost
.
No
man
therefore
is
damned
for
the
contempte
of
the
Gospell
,
but
he
whiche
dispising
the
amiable
message
of
saluation
,
would
willingly
bringe
destruction
to
hymselfe
.
This
worde
(
Iudge
)
in
this
place
signifieth
to
condemne
,
as
in
diuers
other
places
also
.
●●d
to
saue
,
ought
to
be
referred
only
to
the
proper
office
of
Christ
.
For
in
that
the
vnbeleeuers
are
more
greuously
and
deply
condemned
for
the
gospels
sake
,
it
is
accentall
,
&
of
his
nature
.
A.
Iohn
.
3.17
The
lyke
sentence
we
reade
when
Christ
saide
God
sent
not
his
sonne
into
the
worlde
,
to
condemne
the
worlde
,
but
that
the
world
might
be
saued
thorow
hym
.
48.
He
that
refuseth
me
-
and
receiueth
not
my
wordes
,
hath
one
that
iudgeth
him
:
the
word
that
I
haue
spoken
the
same
shal
iudge
him
in
the
laste
daye
.
C.
Least
the
wicked
might
perswade
them selues
and
think
that
they
shall
escape
vnpunished
for
abusing
Christe
,
he
addeth
heare
a
horrible
threatening
,
that
although
he
rest
and
suffer
,
yet
his
only
doctrine
shall
suffice
to
condem
them
:
euen
as
in
an
other
place
he
sayde
,
that
there
shoulde
neede
no
other
iudge
but
Moises
,
in
whom
they
dyd
glory
.
Therfore
the
sence
is
this
,
Iohn
.
5.45
I
earnestlye
desiring
your
saluation
,
doo
not
vse
my
auctorytie
in
condemninge
you
,
but
doo
wholely
séeke
to
saue
that
whiche
was
loste
,
yet
thinke
not
ye
that
you
are
therfore
escaped
the
hand
of
God
.
Bv.
For
they
shall
not
escape
vnpunished
,
and
go
away
without
iudgement
which
contemne
and
reiecte
the
sonne
of
God
.
C.
For
to
speake
of
the
least
the
onely
worde
which
ye
haue
despised
,
shall
be
a
sufficient
and
meete
Iudge
.
And
receyueth
not
my
wordes
.
C.
This
latter
part
is
an
exposition
of
that
which
wente
before
.
M.
For
in
these
wordes
it
is
declared
●hat
it
is
to
obiect
the
Sonne
of
God
,
and
what
they
are
which
reiected
him
.
C.
For
because
men
haue
hypocrisy
ingraffed
in
them
by
nature
there
is
nothing
more
easy
for
them
than
in
words
to
boste
that
they
are
ready
to
receiue
Christe
:
and
we
sée
how
common
this
vaine
boasting
is
,
euen
amonge
the
most
wicked
.
Wherefore
we
muste
remember
this
definition
,
namelye
that
Christe
is
reiected
,
when
we
imbrace
not
the
pure
doctrine
of
the
Gospoll
.
M.
euen
as
to
receiue
Christe
is
nothing
else
,
but
to
receyue
his
worde
by
a
liuely
faithe
.
C.
The
Papistes
bragge
with
openne
mouthe
of
the
worde
of
God
,
but
so
soone
as
the
same
is
preached
,
ther
is
nothing
more
hatfull
vnto
them
.
These
kisse
Christ
as
Iudas
did
.
Therefore
let
vs
learne
to
include
him
in
his
worde
,
and
geue
vnto
him
that
worshipe
of
obedience
onely
which
he
requireth
.
The
worde
that
I
haue
spoken
.
C.
He
could
not
by
a
more
gloriousse
tytle
extoll
the
authority
of
the
Gospell
,
than
when
he
geueth
the
power
of
Iudgeing
vnto
the
same
.
For
accordinge
to
these
wordes
the
laste
Iudgement
shall
be
nothing
else
than
an
approuinge
of
the
doctrine
of
the
Gospell
.
For
Christ
shall
site
vpon
his
tribunall
seate
,
but
he
affirmeth
that
he
will
pronounce
that
sentence
out
of
his
worde
which
he
nowe
preacheth
.
This
threatninge
ought
to
make
the
wicked
much
afearde
when
they
cannot
escape
the
Iudgement
of
his
doctrine
which
they
nowe
so
prowdly
contemne
.
Againe
hereby
commeth
a
wonderfull
consolation
to
the
godly
,
that
howsoeuer
they
are
now
condemned
of
the
worlde
,
they
are
notwithstandinge
already
Iustefied
in
heauen
:
because
whersoeuer
the
faith
of
the
Gospell
hath
this
feate
the
tribunall
seate
of
God
is
errected
to
saue
.
We
bearing
our selues
bould
vpon
this
aucthoritye
,
there
is
no
cause
why
wée
should
care
for
the
Papistes
with
theire
preposterous
Iudgementes
,
because
our
faith
reacheth
aboue
the
Angels
.
Bv.
Therefore
let
vs
well
remember
this
,
and
let
vs
take
hede
that
we
despise
not
the
Lorde
speaking
to
vs
in
his
Gospell
.
49
For
I
haue
not
spoken
of
my selfe
:
but
the
father
which
sente
me
,
he
gaue
mee
commaundement
what
I
should
saye
,
and
what
I
shoulde
speake
.
C.
Leste
the
externall
shewe
of
man
should
deminish
any
thinge
of
the
maiesty
of
God
,
Christ
calleth
vs
from
the
fame
vnto
his
Father
.
And
for
this
cause
he
maketh
mention
so
often
times
of
his
Father
.
And
verely
seing
it
is
greate
wickednes
to
transfer
vnto
any
other
,
any
parte
of
the
deuine
glory
,
it
is
necessary
that
the
same
worde
come
from
God
to
which
Iudgment
is
geuen
.
Bv.
Christ
therefore
in
these
wordes
doth
very
strongly
maintaine
the
whole
doctrine
of
his
Gospell
,
and
proueth
the
same
not
to
be
humane
,
but
deuine
,
vndoubted
and
authenticall
.
C.
Also
here
hée
putteth
a
difference
betwéene
him
and
his
Father
,
not
according
to
the
deuine
person
simplye
,
but
rather
according
to
the
fleshe
:
least
the
Doctrine
being
iudged
to
be
of
man
,
shoulde
haue
the
lesse
waight
and
auctoritye
.
Moreouer
if
so
be
the
conciences
of
men
,
shoulde
be
subiect
vnto
humaine
lawes
,
this
reason
of
Christ
shoulde
not
serue
,
that
his
word
shall
be
a
Iudge
because
the
same
hath
not
come
from
man
according
to
the
saying
of
Saincte
Iames
,
There
is
one
Lawe
geuer
which
is
able
to
saue
,
and
to
destroye
.
Moreouer
hereby
we
maye
gather
what
wicked
and
cruel
sacriledge
that
is
that
the
Pope
dare
presume
to
binde
mens
consciences
vnto
his
immaginations
:
for
by
this
meanes
he
arrogateth
more
vnto
him selfe
then
doth
the
sonne
of
God
,
who
denyeth
that
he
speaketh
any
thing
,
but
according
to
the
commaundement
and
prescript
of
hys
Father
.
A.
The
which
he
doth
not
only
here
affirme
but
very
often
also
for
the
commendation
of
his
doctrine
:
as
in
the
seuenth
and
eyghte
Chapters
goinge
before
.
50
And
I
knowe
that
his
commaundemente
is
lyfe
euerlastinge
:
whatsoeuer
I
speake
therefore
,
euen
as
the
father
badde
mee
,
so
I
speake
.
C.
Againe
he
commendeth
the
fruicte
of
his
doctrine
,
to
the
ende
al
men
might
the
more
willingly
submit
them selues
vnto
the
same
.
M.
For
hee
sayeth
not
simply
And
his
commaundement
is
euerlasting
life
,
but
he
sayeth
I
knowe
that
hys
commaundemente
is
euerlastinge
lyfe
.
This
is
the
testimony
of
the
trueth
,
and
of
the
will
of
God
towardes
mankind
.
He
knewe
what
to
teache
and
wherefore
he
was
sent
,
namely
to
preach
the
doctrine
of
eternall
lyfe
,
and
for
this
cause
was
he
sent
of
the
Father
that
hee
might
be
to
the
faithfull
the
author
of
euerlasting
life
.
This
certainly
also
beecommeth
the
Ministers
of
Christ
,
who
ought
to
teach
no
other
thing
then
that
which
they
haue
receiued
in
commaundement
.
The
which
if
they
doo
,
they
also
maye
saye
,
We
speake
not
of
our selues
,
but
hee
which
hath
sent
vs
,
hath
giuen
vs
a
commaundement
what
wee
shoulde
teache
,
and
we
know
that
his
commaundement
is
eternall
lyfe
.
An
excellent
tytle
verylye
of
the
doctrine
of
Christ
.
For
the
Gospell
of
Christe
is
the
commaundement
of
God
to
euerlasting
life
:
that
is
to
saye
,
it
is
the
doctrine
or
preaching
of
grace
,
committed
by
the
Father
to
Christ
the
sonne
of
God
,
to
eternall
lyfe
,
which
he
promiseth
to
them
that
beléeue
in
him
.
R.
For
this
commaundement
the
Father
hath
giuen
to
the
sonne
,
that
hee
shoulde
descende
into
this
worlde
,
and
saue
all
those
that
beeléeue
.
For
so
God
loued
the
whrlde
that
hee
gaue
his
onely
begotten
Sonne
,
that
euery
one
which
beléeueth
in
him
should
not
perishe
,
but
haue
lyfe
euerlasting
.
M.
The
Lawe
also
was
commaunded
to
Moyses
,
but
it
was
giuen
vppon
Mount
Sina
,
with
feare
,
trembling
,
and
leading
to
death
:
but
the
Gospell
is
the
commaundement
of
God
,
giuen
to
Christ
the
sonne
of
God
,
preached
in
Sion
,
and
spreade
from
thence
throughout
the
whoale
worlde
,
being
peaceable
and
swéete
,
and
wrighten
by
the
spirite
of
God
,
in
the
tables
of
their
heartes
which
beleeue
,
offering
remission
of
sinnes
and
euerlasting
lyfe
to
all
that
beléeue
.
C.
It
is
meete
therefore
that
they
féele
the
vengeaunce
of
God
which
are
so
wickedly
bent
,
that
they
now
refuse
him
to
be
the
Aucthor
of
lyfe
.
Euen
as
the
father
bad
me
,
so
J
speake
.
R.
As
if
hée
shoulde
saye
,
when
I
call
my selfe
the
Well
of
lyfe
,
the
quickening
breade
,
the
light
of
the
worlde
,
the
resurrection
and
the
life
,
I
speake
these
things
because
my
Father
so
commaunded
me
to
the
ende
,
that
he
which
would
drincke
which
woulde
be
filled
,
which
would
,
sée
,
rise
againe
,
and
liue
euerlastinglye
,
might
come
vnto
me
,
and
beléeue
in
mee
A.
For
these
things
I
speake
,
that
yée
might
attaine
to
euerlasting
saluation
through
mée
.
❧
The
.xiij.
Chapter
.
1
Before
the
feaste
of
Passouer
,
when
Iesus
knewe
that
hys
howre
was
come
,
that
hee
should
depart
out
of
this
worlde
vnto
the
Father
,
when
hee
loued
his
which
were
in
the
worlde
,
vnto
the
ende
hee
loued
them
.
Before
the
feast
of
Passouer
.
B.
THE
other
Euangelystes
in
this
place
bring
in
the
Historie
of
the
holy
Supper
.
And
the
whole
misterye
hereof
was
ordayned
to
thys
ende
,
that
by
the
breade
which
wée
breake
,
and
by
the
Cuppe
which
wée
blesse
,
we
are
made
pertakers
of
the
bodye
and
bloude
of
the
Lorde
,
and
wherby
also
the
Lorde
doth
more
and
more
liue
in
vs
,
and
wee
in
him
.
Therefore
séeing
Saint
Iohn
hath
alreadie
spoken
of
the
Lordes
wordes
concerning
the
true
perticipation
of
his
bodye
and
bloude
,
in
his
sixt
Chapter
,
hée
omitteth
here
the
narration
of
the
Supper
:
for
the
right
of
the
Eucharist
beganne
long
before
to
bee
familier
and
well
knowne
to
all
Christians
.
Pretermitting
therefore
those
thinges
which
pertaine
to
the
Eucharist
,
C.
and
manye
other
thinges
also
which
hée
knewe
were
put
downe
by
Mathew
and
the
rest
,
hée
taketh
in
hande
to
intreate
of
that
thing
,
which
they
had
omitted
,
as
of
this
stoarie
concerning
the
washing
of
the
Disciples
.
When
Jesus
knewe
that
his
houre
was
come
.
M.
The
Euangelist
writeth
this
to
forewarne
the
Reader
,
that
hée
thinke
not
that
any
of
those
thinges
,
which
hée
shall
reade
in
the
Chapter
following
,
happened
without
the
foresight
and
knowledge
of
Christ
.
For
he
was
ignoraunt
of
none
of
those
thinges
which
he
suffered
.
A.
Iudas
verelye
the
Disciples
,
not
knowing
of
the
same
conspired
with
the
Rulers
and
high
Priestes
to
betray
Iesus
:
but
the
same
was
not
vnknowen
vnto
Christ
.
Wherevpon
it
is
sayd
hereafter
,
And
Iesus
knowing
all
thinges
that
shoulde
come
on
him
went
forth
.
Therefore
so
often
as
the
enemies
of
the
truth
shall
practise
any
thing
against
vs
,
lette
vs
committe
all
thinges
vnto
him
,
who
can
prouide
for
vs
and
our
matters
well
ynough
.
That
J
shoulde
departe
out
of
this
world
.
C.
This
is
a
speach
worthy
to
be
noated
for
it
is
referred
to
the
knoweledge
of
Christ
,
that
he
knewe
his
death
to
bée
a
passage
vnto
the
heauenlye
kingdome
of
God
.
Wherefore
,
yf
hée
making
hast
thyther
did
not
let
to
loue
hys
Disciples
as
he
was
wont
,
there
is
no
cause
now
why
wée
should
think
that
his
affection
is
altered
.
And
nowe
séeing
hée
is
the
firste
béegotten
among
the
dead
:
this
difinition
of
death
pertayneth
to
the
whoale
body
of
the
Church
because
it
is
a
passage
vnto
God
,
from
the
which
the
faythfull
are
as
yet
pilgrimes
.
M.
Therefore
let
vs
so
think
and
speak
of
our
death
,
2.
Cor.
5.4
.
that
we
maye
also
call
the
same
a
passage
out
of
this
world
vnto
the
Father
.
Let
vs
consider
who
and
what
this
world
is
and
wée
shall
desyer
the
death
of
the
body
because
by
the
same
wée
go
oute
of
this
worlde
into
a
moste
happy
estate
voyde
of
all
trouble
,
sorrowe
,
affliction
,
and
payne
.
It
maketh
very
much
to
the
purpose
that
he
vseth
this
word
father
.
To
goe
out
of
this
world
,
which
is
a
vale
of
miseries
,
and
full
of
wickednesse
:
and
so
passe
not
to
the
worse
,
but
vnto
the
better
and
not
simply
to
the
better
but
to
the
father
also
,
is
suche
a
notable
benefite
that
the
sonne
of
God
béeing
afflicted
and
oppressed
in
this
world
,
could
wishe
for
nothing
better
.
Vnto
the
ende
he
loued
them
.
C.
Although
the
Euaungeliste
doeth
hereafter
more
plainly
declare
to
what
ende
Christ
washed
his
Disciples
feete
,
yet
notwithstanding
heare
hee
beeginneth
to
shewe
afore
hande
in
one
worde
that
by
this
signe
,
he
would
haue
his
constant
and
euerlasting
loue
declared
,
with
the
which
hee
once
loued
them
,
that
when
they
had
lost
his
presence
and
company
,
yet
they
might
be
sertainly
sure
that
hee
was
not
ouerwhelmed
in
death
:
the
which
perswacion
also
ought
nowe
to
cleane
in
oure
hartes
.
The
wordes
are
that
Christ
had
loued
hys
Disciples
,
whiche
weare
in
the
worlde
.
Wherefore
although
we
seeme
to
bee
farre
of
from
Christe
,
yet
notwithstanding
let
vs
knowe
that
hee
behouldeth
vs
:
because
hee
loueth
his
that
are
in
the
worlde
.
For
there
is
no
doubte
but
that
hee
nowe
beareth
the
same
affection
toward
vs
which
he
retained
euen
at
this
verye
poynt
of
death
.
M.
But
the
Originall
roote
and
cause
,
is
in
Christe
him selfe
and
not
in
his
Disciples
.
If
so
be
the
cause
of
this
loue
had
bene
in
the
Disciples
,
it
had
not
continued
to
the
ende
.
It
is
necessary
therefore
that
the
same
rest
in
Christ
,
who
loueth
those
that
are
his
.
with
vnspeable
loue
vnto
the
ende
.
CYR.
And
verilye
when
hée
mighte
haue
escaped
the
crueltie
of
the
Iewes
and
the
paine
of
the
Crosse
,
hee
so
loued
his
,
that
he
refused
not
to
dye
for
the
life
of
all
men
.
And
that
this
is
the
most
perfecte
loue
our
Sauiour
Christ
him selfe
testifyeth
.
This
is
my
commaundement
,
that
ye
loue
one
another
,
Ioh.
15.13
.
euen
as
I
haue
loued
you
.
Greater
loue
can
no
man
haue
than
this
,
that
a
man
should
geue
his
lyfe
for
his
friendes
.
2.
And
when
Supper
was
done
(
and
that
the
Deuell
had
now
put
into
the
heart
of
Iudas
Iscariot
,
Simons
Sonne
,
to
betraye
him
.
M.
There
are
some
which
thinke
that
it
ought
to
be
thus
red
,
And
supper
beeing
prepared
.
For
it
maye
be
doubted
whether
these
thinges
were
done
after
Supper
or
in
Supper
time
.
AVG.
It
is
very
likely
that
Supper
was
not
fully
ended
,
that
is
to
saye
,
that
the
Table
was
not
yet
taken
awaye
séeing
it
followeth
by
and
by
that
the
Lord
tooke
a
morsell
of
bread
and
offered
the
same
to
Iudas
.
And
that
the
Deuell
had
now
put
into
the
heart
of
Iudas
.
C.
This
the
Euaungelist
hath
added
,
not
only
to
shew
the
wonderful
patience
of
Christ
,
who
voutsafed
to
washe
suche
a
wicked
and
false
Traytors
féete
,
but
also
that
he
sought
occasion
to
vse
that
tyme
in
the
which
he
shoulde
finishe
the
laste
acte
of
his
lyfe
béeinge
nere
vnto
death
.
And
whereas
he
sayeth
,
that
Iudas
went
about
to
betraye
Christ
by
the
impulsion
of
the
Deuell
,
he
doth
it
to
expresse
the
crueltie
and
hainousenes
of
the
fault
.
For
this
was
more
then
a
horrible
and
tragicall
facte
in
the
which
the
efficacie
of
Sathan
declared
it selfe
.
B.
Insomuch
that
it
maye
séeme
not
to
come
from
mans
minde
.
C.
It
is
very
true
that
man
committeth
no
manner
of
euell
wherevnto
the
Deuell
doth
not
stirre
him
:
but
as
the
offence
is
more
detestable
and
haynouse
,
so
the
furye
of
the
Deuell
in
the
same
,
must
the
more
be
considered
:
who
caryeth
those
men
which
are
forsaken
of
God
vp
and
down
at
his
pleasure
.
Morouer
,
although
mans
concupiscence
is
set
on
fyre
by
the
Bellowes
of
Sathan
:
yet
notwithstanding
the
same
ceasseth
not
now
to
bée
a
fornace
:
for
it
hath
fyer
conceiued
with
in
:
it
receiueth
willingly
the
blowing
of
the
bellowes
,
that
all
excuse
might
be
taken
from
the
wicked
.
B.
Therefore
Sathan
the
author
and
suggestor
of
all
synne
,
put
into
the
harte
of
Iudas
to
betraye
Christe
.
M.
And
then
he
putte
it
into
his
harte
,
when
hée
was
angery
in
his
minde
for
the
oyntement
which
was
poored
vpon
the
Lord
,
and
when
he
béegan
to
cast
how
to
recouer
that
gaine
which
he
sawe
hée
hadde
loste
.
So
Sathan
assayeth
mens
mindes
when
they
are
musing
and
carefull
.
R.
But
séeing
the
Scripture
plainlye
sheweth
that
Christ
was
betraied
by
the
definite
counsaile
and
foreknowledge
of
God
,
Question
howe
did
Sathan
put
into
the
hart
of
Iudas
to
betraye
him
:
I
aunswere
.
God
decréeed
that
his
Sonne
should
suffer
but
so
that
by
his
passion
he
mighte
be
glorified
with
the
resurrection
,
Aunswere
.
and
by
his
crosse
mighte
deliuer
the
faithfull
from
all
curses
.
But
Sathan
by
hys
wicked
Instrumentes
(
as
by
Iudas
,
the
Phariseis
,
Pilatte
,
and
Herod
)
deliuered
Christ
to
the
Crosse
to
destroye
him
,
and
to
blotte
out
his
name
quite
,
from
among
the
liuing
.
Therefore
the
heauenly
Father
executeth
his
most
excelent
purpose
by
moste
wicked
Instrumentes
,
that
the
Faithfull
might
not
be
destitute
of
their
saluation
purchased
by
the
Crosse
of
Christ
,
and
that
the
vnbeléeuing
by
the
selfe
same
worke
through
their
owne
wicked
practises
,
might
bée
destroyed
for
euer
.
A.
Concerning
the
which
,
reade
the
fourth
Chapter
of
the
Actes
,
beginning
at
the
twentie
seuene
verse
.
3.
Iesus
knowing
that
the
father
had
geuen
all
thinges
into
his
handes
and
that
hee
was
come
from
God
and
wente
to
God
.
C.
This
is
therefore
added
that
wée
mighte
knowe
whereof
it
came
that
Christ
was
so
quyet
in
mind
,
namelye
,
for
that
hee
being
nowe
the
conquerour
of
death
:
hoped
for
the
triumphe
whiche
shortlye
after
followed
.
Men
whiche
are
amazed
and
stricken
with
feare
,
are
commonlye
muche
disquieted
:
but
the
Euangelist
geueth
vs
to
vnderstande
that
there
was
no
suche
motion
in
Christ
:
because
although
hée
shoulde
shortlye
after
bée
betrayed
of
Iudas
,
ngtwithstanding
he
knew
that
all
thinges
were
deliuered
vnto
him
of
the
Father
.
Bv.
For
so
Iohn
Baptist
sayde
,
Iohn
.
3
,
The
Father
loueth
the
Sonne
,
and
hath
put
all
thinges
into
his
hande
.
C.
If
any
man
demaund
and
saye
,
How
then
came
it
to
passe
,
Question
that
he
was
afterward
brought
to
such
sorrow
and
greefe
,
that
hee
swett
blood
.
Lu.
22.44
I
aunswere
that
boath
these
were
necessarye
,
namelye
,
that
he
shoulde
both
feare
and
abhorre
death
,
Aunswere
.
and
also
neuertheles
goe
forewarde
without
feare
in
discharging
the
office
of
a
Mediatour
.
M.
In
this
place
also
is
commended
vnto
vs
the
modesty
of
Christ
.
Yée
see
oftentymes
that
the
Children
of
Princes
doe
humbly
and
friendly
playe
with
men
of
inferiour
sorte
:
but
it
is
before
they
knowe
that
they
haue
receyued
full
power
of
all
thinges
.
But
this
King
of
Kinges
,
and
Lord
of
Lordes
,
although
he
knewe
that
all
thinges
were
deliuered
into
his
handes
,
yet
notwithstanding
,
hée
was
neuer
a
whitte
the
more
insolent
and
proude
,
naye
,
he
continued
his
humble
,
and
modest
conuersation
with
his
Disciples
,
vntyll
the
ende
.
Let
them
noate
this
which
are
of
high
calling
.
4.
He
rose
from
Supper
,
and
layde
aside
his
vpper
Garmentes
:
and
when
hee
had
taken
a
Towell
,
hee
guirded
him selfe
.
B.
The
Euangelist
according
to
his
accustomed
manner
prosecuteth
moste
dilligently
euery
part
of
that
,
whiche
is
worthye
to
bee
remembred
and
noated
:
to
the
ende
we
might
the
more
deepelye
consider
of
the
same
.
M.
Christ
aroase
from
Supper
,
his
Apostles
sitting
styll
at
the
Table
.
Hee
was
not
stayed
with
deliciousnesse
of
meate
and
drinke
,
from
the
performaunce
of
that
whiche
hee
had
purposed
towarde
his
Disciples
.
And
layd
aside
his
vpper
Garmentes
.
C.
That
is
to
saye
,
his
Gowne
,
and
whatsoeuer
hee
wore
aboue
his
Coate
,
but
not
his
Coate
also
.
For
we
knowe
that
those
of
the
East
part
vsed
to
weare
long
garmentes
.
And
when
he
had
taken
a
Towell
he
gyrded
.
M.
This
was
the
maner
and
forme
of
a
seruaunt
.
For
he
meant
to
minister
vnto
others
:
the
whiche
no
doubte
made
the
Disciples
greatly
to
wonder
.
5.
After
that
hee
powred
water
into
a
Basen
and
beganne
to
washe
the
Disciples
feete
,
and
to
wype
them
with
the
Towell
,
wherewith
he
was
gyrded
.
A.
That
which
he
might
haue
done
by
the
seruice
of
another
,
he
dyd
him selfe
with
great
humilitye
.
And
began
to
washe
.
C.
These
wordes
do
rather
expresse
the
purpose
of
Christ
than
the
external
acte
.
For
the
Euangelist
addeth
that
he
beganne
with
Peter
.
CHR.
Howbeit
ther
are
some
whiche
affirme
that
he
began
with
Iudas
,
but
what
moueth
them
so
to
coniecture
,
I
knowe
not
.
6.
Then
came
he
to
Simon
Peter
:
and
Peter
sayde
vnto
him
,
Lord
,
doest
thou
washe
my
feete
?
M.
Hee
might
haue
called
them
all
vnto
him
:
but
hée
came
vnto
them
him selfe
,
that
he
might
omitte
nothing
that
appertained
to
seruile
dutye
,
and
humilitye
.
In
that
Christ
came
first
to
Simon
Peeter
to
washe
his
feete
,
the
Papistes
thereby
gather
an
argument
for
their
supremacye
.
Beholde
(
saye
they
)
hee
commeth
first
to
the
Apostle
Peeter
,
as
to
the
chiefe
of
the
Apostles
.
But
the
purpose
of
Christ
was
farre
otherwise
.
For
the
Lorde
dyd
not
this
to
appoint
among
his
Apostles
any
superiority
,
but
rather
to
draw
away
their
mindes
from
ambition
,
and
the
desyre
of
Lordship
.
This
cannot
bée
tenyed
.
What
wickednes
then
is
this
,
to
inuert
the
deede
of
Christ
,
which
hée
dyd
against
superioritye
,
to
the
defending
of
the
same
?
But
rather
let
vs
saye
,
that
the
Lord
for
this
cause
came
first
vnto
Peter
,
that
he
might
exhort
him
first
of
all
to
humilytye
,
against
the
desyre
of
supremacye
.
Lorde
doest
thou
washe
my
feete
.
C.
This
is
a
phrase
of
speache
,
abhorring
an
absurde
thing
vnméete
to
bée
done
.
For
in
asking
Christ
what
hée
doeth
,
he
doeth
as
it
were
withstande
him
.
This
modestye
were
to
be
commended
,
if
so
be
obedience
were
not
more
acceptable
vnto
God
than
any
seruice
or
sacrifice
beside
:
yea
,
if
so
be
this
were
not
the
true
and
onelye
rule
of
humilytye
,
to
submit
our selues
vnto
the
obedience
of
God
,
and
to
haue
all
our
scences
tyed
vnto
his
wyll
:
that
we
might
allow
&
lyke
without
controuersy
,
whatsoeuer
he
affirmeth
to
be
pleasant
vnto
him
.
Therefore
the
true
waye
to
worshippe
God
is
,
to
subscribe
and
agrée
to
all
that
God
commaundeth
.
R.
Wee
haue
in
Peter
described
the
nature
of
supersticious
fleshe
:
for
Peter
rather
of
a
supersticious
than
of
a
Godlye
reuerence
towarde
Christ
,
suffereth
him
not
to
discharge
his
seruile
and
base
office
,
fearing
least
that
Christ
shoulde
be
dishonoured
:
But
,
yet
afterwarde
without
any
consideration
at
all
of
reuerence
,
he
was
moued
not
to
deny
.
Euen
so
hipocrisy
or
supersticion
,
honoureth
Christe
with
that
parte
with
the
whiche
wée
are
to
be
honoured
of
him
,
and
dishonoureth
him
with
that
with
the
which
he
is
to
be
honoured
.
For
the
Religion
of
supersticion
is
commonlye
preposterous
:
In
sinning
it
is
moued
with
no
reuerence
towards
GOD
:
but
in
praying
for
remission
of
sinnes
,
wée
wyll
séeme
to
shewe
reuerence
towardes
God
,
confessing
,
but
yet
supersticiouslye
,
(
I
wyll
not
saye
wickedlye
)
that
wée
are
so
vnworthye
that
we
shoulde
not
presume
to
come
into
the
presence
of
God
,
to
craue
helpe
at
his
handes
.
And
,
as
it
is
true
,
that
we
are
vnworthy
to
come
into
the
presence
of
GOD
,
so
it
is
Godlye
to
confesse
our
vnworthinesse
.
But
that
pietye
turneth
to
supersticion
and
impiety
,
if
for
our
vnworthinesse
wée
exclude
the
ministerye
of
Christ
.
7.
Iesus
aunswered
and
sayde
vnto
him
,
What
I
doe
thou
wottest
not
nowe
:
but
thou
shalt
knowe
hereafter
.
M.
The
Lorde
declareth
that
hée
doeth
another
thing
besyde
the
washing
of
theyr
feete
.
For
otherwyse
Peter
had
not
erred
,
when
hée
sayde
,
Doest
thou
washe
my
feete
?
For
this
thing
the
Lord
did
and
yet
he
sayde
not
,
I
wash
not
thy
feete
,
but
what
I
doe
thou
wottest
not
nowe
:
but
thou
shalt
knowe
hereafter
.
B.
For
hée
did
not
washe
the
Desciples
feete
to
make
them
cleane
but
to
the
ende
they
might
learne
mutual
loue
.
This
,
Péeter
knewe
not
of
,
then
:
but
afterwarde
hee
heard
the
same
of
the
Lord
:
but
truly
he
vnderstoode
the
same
when
he
receiued
the
holy
Ghost
,
and
called
to
mynd
all
the
wordes
and
déedes
of
Christ
.
C.
Furthermore
by
these
wordes
of
the
Lorde
we
are
taught
to
obaye
Christ
although
there
appeare
no
reason
why
he
woulde
haue
this
or
that
to
bee
done
.
In
a
house
well
ordered
the
counsail
resteth
onlye
in
the
mayster
of
the
house
:
to
whome
the
seruauntes
ought
to
submitte
them selues
.
Therefore
he
is
to
presumtuouse
which
eschueth
the
power
and
neglecteth
the
commaundement
of
God
,
because
hee
knoweth
no
reason
of
of
the
same
.
Also
this
admonition
doth
further
extend
it selfe
as
that
we
should
not
think
much
to
be
ignoraunt
of
those
thinges
which
God
would
haue
hidden
from
vs
so
a
time
.
For
this
kind
of
ygnoraunce
is
better
learned
than
any
knoweledge
when
wee
geue
place
vnto
the
Lorde
,
to
excell
vs
in
wisdome
.
8.
Peeter
sayeth
vnto
him
,
Thou
shalte
neuer
washe
my
feete
.
Iesus
aunswered
hym
,
if
I
wash
thee
not
,
thou
haste
no
parte
with
mee
.
R
This
wylfulnesse
of
Peter
procéeded
of
the
zeale
of
God
,
but
not
according
to
knowledge
:
wherefore
it
is
carnall
affection
and
not
spirituall
worshippe
.
C.
Thus
farre
forth
his
modestye
was
to
be
excused
:
howbeit
the
same
wanted
not
faulte
:
but
nowe
it
offended
more
,
for
that
it
being
reproued
gaue
not
place
.
And
this
is
commonlye
seene
,
that
errour
and
obstinate
wyll
,
are
ioyned
togeather
.
It
is
a
notable
collour
,
that
disobedience
should
spring
of
reuerence
:
but
because
he
doth
not
sipmly
obeye
the
commandement
,
he
doth
loose
his
labour
in
séeking
to
honour
Christ
.
This
therefore
is
the
true
wisedome
of
faith
,
to
allowe
and
reuerently
to
imbrace
as
well
and
orderlye
done
whatsoeuer
commeth
from
the
Lorde
.
For
verilye
otherwise
we
cannot
sanctifye
his
name
:
because
except
we
iudge
the
same
to
be
excellentlye
well
done
which
he
doeth
,
our
fleshe
wyll
neuer
obeye
,
and
geue
that
honour
which
is
due
vnto
him
,
but
by
constraint
.
To
bee
short
,
except
man
doe
forsake
him selfe
in
iudging
of
the
worckes
of
God
,
although
he
haue
a
desyre
to
honour
God
,
pride
wyll
alwaye
lurke
vnder
the
shewe
of
humilitye
.
C.
Peter
had
hearde
the
Lord
saye
that
there
was
somewhat
in
this
washing
,
whiche
he
shoulde
knowe
afterwarde
:
whereby
he
shoulde
haue
béene
bridled
from
resisting
the
Lorde
any
further
.
But
he
was
to
shamefast
.
It
is
not
good
shamefastnesse
whiche
excéedeth
so
muche
,
that
it
resisteth
the
grace
and
loue
of
God
towardes
vs
.
Some
are
oftentimes
so
affected
with
this
ouer
much
shame
,
that
they
dare
not
call
vppon
God
in
the
time
of
neede
,
but
make
intercessours
of
the
Saintes
.
Of
the
which
we
haue
spoken
a
litle
before
.
Jf
I
washe
thee
not
.
Bv.
The
Lorde
Iesus
vehementlye
reprehending
the
refusall
of
Peter
,
sheweth
and
openeth
the
misterye
of
this
washing
,
which
is
the
fruite
of
his
Passion
,
&
of
his
comming
into
this
world
.
C.
Yet
notwithstanding
he
doeth
not
plainelye
expresse
,
for
what
cause
he
determined
to
washe
his
Disciples
féete
:
onelye
by
a
similitude
taken
from
the
soule
to
the
body
,
he
teacheth
that
he
doeth
no
newe
thing
,
or
vnbeséeming
his
person
,
in
washing
his
Disciples
féete
.
Notwithstanding
,
the
Lorde
sheweth
what
foolishe
circumspection
Peter
vsed
.
The
lyke
shall
happen
vnto
vs
,
so
soone
as
the
Lord
beginneth
to
contend
with
vs
.
Because
Christ
was
there
Lord
and
Maister
.
Peter
thinketh
it
verye
absurde
,
that
he
shoulde
washe
his
féete
.
But
in
repelling
this
office
,
he
refuseth
the
principall
part
of
his
saluacion
.
For
this
sentence
contayneth
a
generall
doctrine
,
namelye
,
that
all
of
vs
are
filthye
and
defiled
before
God
,
vntyll
Christ
wy●e
awaye
our
spottes
.
Nowe
,
séeing
that
he
challengeth
to
him selfe
aloane
this
office
of
cleansing
.
let
euerye
one
offer
vnto
him
his
vncleannesse
to
bée
purged
,
that
he
maye
haue
place
among
the
sonnes
of
God
.
M.
Herevppon
the
Apostle
sayeth
,
Knowe
yee
not
that
the
vniust
shall
haue
no
enheritaunce
in
the
Kingdome
of
God
?
1
Cor
6.9
.
Ephe.
5.5
.
Bee
not
deceyned
,
and
so
forth
.
C.
Moreouer
,
there
are
some
whiche
referre
this
worde
(
Washe
)
vnto
the
frée
remission
of
sinnes
,
and
there
are
other
some
also
,
which
referre
the
same
to
newnes
of
lyfe
:
and
a
thirde
sort
vppon
good
consideration
referre
it
to
both
.
For
Christ
washeth
vs
when
he
wipeth
awaye
our
sinnes
by
the
offering
vp
of
him selfe
,
least
they
shoulde
come
into
iudgement
.
Moreouer
,
he
washeth
vs
,
when
by
his
holye
spirite
,
he
abolisheth
the
wicked
,
and
sinfull
desires
of
the
fleshe
.
9.
Simon
Peter
sayeth
vnto
him
,
Lorde
,
not
my
feete
onelye
,
but
also
the
handes
and
the
head
.
M.
Peter
hearing
such
a
graue
and
intollerable
threatening
,
submitteth
himselfe
wholly
vnto
the
wyl
of
Christ
,
being
nowe
readye
to
suffer
not
onelye
his
féete
to
bée
washed
,
but
his
handes
and
his
head
,
that
is
to
saye
,
his
whoale
body
.
As
if
he
shoulde
saye
,
Before
I
suffer
my selfe
to
be
seperated
from
thée
,
I
wyll
suffer
whatsoeuer
thou
wylt
.
Bv.
I
doe
geue
not
onelye
my
féete
to
be
washed
,
but
also
I
offer
my selfe
with
all
that
I
haue
vnto
thee
.
C.
This
necessitye
was
a
méete
Mistres
to
tame
him
.
Therefore
laying
aside
contencion
,
he
geueth
place
.
But
he
wyll
nowe
bée
washed
euerye
whitte
.
And
he
truelye
confesseth
that
he
is
whollye
in
euerye
part
defiled
,
and
that
therefore
he
is
nothing
profited
,
if
so
be
one
part
onely
bée
washed
.
10.
Iesus
sayeth
to
him
:
Hee
that
is
washed
needeth
not
saue
to
washe
his
feete
,
but
is
cleane
euerye
whitte
:
And
ye
are
cleane
,
but
not
all
.
A.
As
by
a
certaine
obstinate
wyll
,
Peter
at
the
first
resisted
Christ
,
going
about
to
washe
his
féete
,
C.
euen
so
here
againe
through
rashnesse
he
erreth
,
in
that
hee
maketh
small
account
of
the
benefite
already
receiued
.
For
he
speaketh
as
though
he
had
receiued
no
remission
of
sinne
,
and
no
sanctification
of
the
spirite
.
Therefore
here
also
he
is
iustlye
reprehended
of
Christ
.
For
he
putteth
him
in
minde
of
that
which
he
had
bestowed
vpon
him
before
:
howbeit
vnder
the
person
of
one
man
,
hee
also
admonisheth
all
his
Disciples
,
that
being
mindfull
of
the
grace
receyued
,
they
doe
consider
what
is
néedefull
for
them
as
yet
in
time
to
come
.
Fyrst
of
all
he
sayeth
that
the
faithfull
are
wholye
cleane
:
not
that
they
are
cleane
through
euery
part
,
so
that
they
shoulde
no
more
haue
any
spotte
in
them
:
but
because
they
were
cleansed
in
the
speciall
part
,
the
kingdome
being
taken
from
sinne
,
that
the
kingdome
of
God
might
haue
the
right
preheminence
:
euen
as
if
a
man
shoulde
saye
that
the
whole
bodye
is
sounde
,
because
it
is
infected
with
no
generall
disease
.
Therefore
we
must
declare
our selues
to
be
the
Disciples
of
Christ
,
by
newnes
of
lyfe
,
séeing
he
preacheth
him selfe
to
bee
the
aucthour
of
puritye
in
the
Disciples
of
Christ
.
Moreouer
this
other
similitude
also
is
brought
to
the
present
matter
,
least
the
washing
of
féete
should
be
reiected
of
Peter
,
as
vaine
and
absurd
.
For
as
Christ
washed
from
the
head
to
the
féete
,
those
whome
he
made
his
Disciples
,
euenso
in
those
whome
he
hath
cleansed
,
the
lower
part
must
be
daylye
purged
.
For
the
children
of
God
are
not
whollye
regenerated
the
first
daye
,
that
they
should
desyre
nothing
but
heauenly
life
:
But
haue
rather
the
reliques
of
fleshe
abyding
in
them
,
with
the
which
al
their
life
tyme
they
haue
a
contynuall
battel
.
Therefore
all
the
affections
and
cares
of
this
lyfe
,
are
Metophoricallye
called
féete
.
For
if
so
be
the
spirite
possessed
all
the
partes
of
man
,
we
should
haue
nothing
to
do
any
more
with
the
spottes
of
this
worlde
.
Ecles
.
3
5.
Ephe.
4.22
A.
But
Christ
shall
alway
finde
matter
in
vs
to
purge
.
For
the
which
cause
we
are
commaunded
to
mortifye
oure
members
which
are
vpon
the
earth
,
and
to
put
of
the
olde
man
,
vntyll
such
time
as
we
be
throughly
cleansed
.
C.
Here
therefore
Christ
speaketh
not
of
remission
of
sinnes
,
but
of
renouacion
,
the
which
Christ
by
lytle
and
litle
,
and
by
continuall
degrées
,
deliuereth
those
that
are
his
,
quite
and
cleane
from
the
desires
of
the
fleshe
.
And
ye
are
cleane
,
but
not
all
.
C.
This
proposition
is
as
it
were
the
Minor
in
the
Silogisme
:
Wherevppon
it
followeth
that
the
washing
of
féete
properlye
becommeth
them
.
R.
But
howe
are
they
cleane
,
which
a
lytle
after
denyed
Christ
?
Wée
sayde
euen
nowe
that
this
must
be
referred
to
the
sanctification
of
the
spirite
.
Verilye
those
that
beléeue
and
are
elected
in
the
blood
of
Christ
,
are
alwayes
cleane
:
●
.
Ioh.
1.7
.
(
for
the
blood
of
Iesus
Christe
the
Sonne
of
GOD
doeth
make
vs
cleane
from
all
sinne
,
)
but
in
them selues
they
are
sinners
,
ronneawayes
,
and
Apostatas
.
AV.
For
the
verye
humane
affections
,
without
the
whiche
we
lyue
not
in
this
mortall
lyfe
,
are
as
it
were
féete
,
when
wee
are
affected
with
humayne
thinges
,
and
we
are
so
affected
,
that
if
so
bee
we
saye
we
haue
no
synne
,
wée
deceiue
our selues
,
and
the
trueth
is
not
in
vs
.
Therefore
he
doeth
dayly
washe
our
féete
,
who
maketh
intercession
for
vs
,
and
wee
daylye
confesse
in
the
Lordes
Prayer
,
when
we
saye
,
Forgeue
vs
our
dettes
,
as
wee
forgeue
our
detters
,
that
we
haue
néede
to
washe
our
féete
,
that
is
to
saye
,
to
dyrect
the
wayes
of
our
spirituall
treadinges
.
But
not
all
.
C.
This
exception
is
added
,
to
the
ende
euerye
man
might
examine
him selfe
,
if
peraduenture
Iudas
might
bee
touched
with
affection
to
repent
:
Howbeit
his
purpose
was
to
confirme
and
stay
the
rest
of
his
Disciples
aforehand
,
least
the
cruell
facte
which
should
afterward
appeare
,
shoulde
trouble
them
,
as
if
it
had
béene
conceyued
in
a
heauenlye
heart
indued
with
grace
.
Notwithstanding
vppon
wyse
consideration
hee
nameth
no
man
,
least
he
should
take
awaye
all
occasion
of
repentaunce
from
him
.
But
seeing
in
déede
he
was
past
all
hope
of
recouerye
,
this
admonicion
serued
onelye
to
encrease
his
faulte
:
but
it
profited
the
Disciples
verye
muche
,
because
thereby
the
diuinity
of
Christ
was
the
better
knowne
vnto
them
.
Furthermore
,
they
vnderstoode
that
puritye
was
not
a
common
gyft
of
the
holy
ghost
.
Bv.
Wonderfull
therefore
was
the
méekenesse
and
gentlenesse
of
Christ
Iesus
,
who
neyther
bewrayed
to
others
the
knowne
Traytour
,
nor
yet
secluded
her
from
the
washing
af
his
feete
,
nor
from
the
holy
Supper
:
nor
yet
from
the
Communion
of
his
holye
bodye
and
blood
:
onelye
hee
pricked
his
wicked
Conscience
,
that
so
hee
mighte
repent
,
after
hee
knewe
that
the
Lord
was
not
ignoraunt
of
his
treason
.
11.
For
he
knewe
who
it
was
that
should
betray
him
:
therefore
sayde
hee
,
Yee
are
not
all
cleane
.
M.
The
Euangelist
sayeth
not
,
For
he
knewe
who
it
was
which
beléeued
on
him
,
but
who
it
was
that
should
betraye
him
.
Therefore
this
treason
by
which
Iudas
bytrayed
his
Lord
,
was
so
filthy
and
vncleane
,
that
it
cannot
be
in
those
,
which
haue
béene
once
washed
.
He
which
is
once
washed
of
Christ
,
although
hee
haue
neuer
so
foule
féete
,
yet
notwithstanding
,
he
is
neuer
so
impure
,
as
to
betraye
Christ
his
purifyer
.
Therfore
so
many
as
for
money
and
filthye
gaine
sell
Christ
in
the
Church
,
whether
they
bee
Apostles
,
or
Apostolicall
,
whether
they
bee
Popes
,
or
Pontifical
Priestes
they
are
not
of
that
nomber
which
hath
béene
once
washed
,
and
are
cleansed
throughly
,
but
are
whollye
vncleane
,
with
Iudas
the
Traitour
.
A.
Concerning
farther
matter
which
appertainech
to
this
place
,
reade
the
seuentye
verse
of
the
sixt
Chapter
going
before
.
12
So
after
hee
had
washed
their
feete
,
and
receiued
bis
cloathes
,
and
was
set
downe
againe
,
hee
sayde
vnto
them
,
wote
ye
what
I
haue
done
to
you
?
M.
The
Ceremony
whith
Christ
vsed
before
his
Disciples
,
had
béene
to
small
purpose
,
if
so
be
he
had
ioyned
doctrine
to
the
same
.
C.
Wherefore
hée
nowe
declareth
to
what
ende
hée
washed
his
Disciples
feete
.
Nowe
therefore
he
sheweth
a
reason
of
his
doing
:
and
when
hée
sayeth
,
Wote
yee
what
I
haue
done
vnto
you
?
M.
he
asketh
not
the
same
as
doubtfull
,
C.
but
sheweth
that
he
hyd
the
same
from
his
Disciples
for
a
time
,
that
prouing
their
obedience
,
hée
might
in
time
reueale
that
vnto
them
,
which
afore
was
vnméete
to
bée
known
.
Neyther
doth
he
staye
tyll
they
demaunded
the
meaning
of
his
déede
,
but
he
preuenteth
them
him selfe
.
The
lyke
shall
happen
vnto
vs
,
if
so
bée
we
suffer
him
to
leade
vs
by
the
hande
throughe
vnknowne
wayes
.
13.
Yee
call
mee
Maister
and
Lorde
,
and
ye
saye
well
,
for
so
am
I.
M.
The
Lorde
taking
an
argument
of
his
Disciples
wordes
,
so
teacheth
them
what
they
ought
to
doe
,
that
they
cannot
deny
the
same
,
except
they
would
deny
that
which
they
had
spoken
before
.
They
had
alwayes
in
theyr
mouthes
,
Maister
,
Lorde
,
Lorde
:
but
they
litle
considered
,
howe
to
behaue
them selues
in
theyr
conuersation
as
his
Disciples
,
according
to
those
names
.
Therefore
he
doth
argue
verye
well
of
their
owne
wordes
,
what
they
ought
to
doe
.
Thus
also
let
vs
consider
of
our selues
:
Wée
cal
Christ
our
Lord
,
and
master
,
but
where
is
the
obedience
due
to
a
Lord
,
and
Maister
?
We
cal
him
our
sauiour
and
redemer
,
but
where
is
faith
and
truste
?
Where
is
loue
due
to
a
sauiour
and
redéemer
?
Wée
call
God
our
Father
:
but
wée
lyttle
consider
what
hee
speaketh
by
a
Prophete
.
M.
Yf
I
be
your
Father
,
Malac.
1.6
where
is
my
honour
?
Yf
I
be
your
Lorde
,
where
is
my
feare
?
Wee
are
muche
deceyued
in
this
,
that
wée
doe
not
sufficientlye
waye
,
what
those
voyces
require
whiche
came
out
of
our
mouthes
,
whether
they
belong
vnto
God
our
Father
,
or
to
Christ
our
Lorde
,
or
to
those
with
whome
wée
haue
to
doe
in
this
life
,
whether
they
bée
superioures
,
as
Magistrates
,
Ministers
of
the
worde
▪
Parentes
,
and
such
lyke
:
or
wheter
they
be
our
equalls
,
as
bretheren
,
kinsfolkes
,
and
neighbours
or
our
inferioures
,
as
children
seruants
and
subiectes
.
And
ye
saye
well
?
for
so
am
I.
Therefore
he
sayeth
well
which
calleth
Christ
our
Lord
and
Maister
:
for
he
is
our
Lord
and
Maister
only
,
Euenas
he
him selfe
affirmeth
in
this
place
,
and
in
the
twentie
thrée
of
mathew
.
He
allso
which
calleth
him
our
only
Redéemer
Sauiour
,
Mediatoure
,
and
Shephearde
sayeth
well
:
for
he
is
so
in
déede
.
But
hée
sayth
not
wel
which
calleth
wolues
,
Shepheardes
:
Antechrist
,
the
vickar
of
Christ
:
the
most
filthy
and
abhominable
,
holy
and
cleane
:
which
calleth
a
tyrant
,
a
father
:
Simonicall
Princes
,
and
flowe
bellies
not
seeking
Christ
but
their
owne
honoure
and
bellies
Bishoppes
:
which
calleth
the
most
carnall
,
Cardinalles
and
spirituall
personnes
:
and
the
worshippe
of
the
belly
,
the
worshippe
of
God
.
14.
If
I
then
your
Lorde
and
Mayster
haue
washed
youre
feete
yee
also
ought
to
wash
one
anothers
feete
.
C.
He
vseth
here
an
argument
from
the
more
to
the
lesse
.
Pride
will
not
suffer
vs
to
haue
that
equallity
and
felloshippe
among
vs
which
wée
should
haue
.
But
Christ
which
is
farre
aboue
vs
all
doeth
humble
him selfe
to
make
the
proude
ashamed
who
forgetting
their
state
and
degrée
,
do
exempt
them
selus
from
brotherly
felloweshippe
.
For
whome
thinketh
mortall
man
him selfe
to
be
,
yf
he
refuse
to
beare
the
burthen
of
his
bretheren
,
to
apply
him selfe
to
the
manners
of
others
and
to
doe
those
duties
by
which
the
vnitie
of
the
Church
is
maintayned
?
The
summe
is
this
that
the
same
man
doth
arrogate
to
muche
vnto
him selfe
who
considereth
not
that
he
doth
therefore
liue
among
his
weake
bretheren
willingly
to
doe
those
duties
which
seeme
vncomelye
.
B.
For
Christe
doeth
not
only
require
the
washing
of
the
féete
,
but
also
all
the
duties
of
true
due
.
For
it
is
a
figure
called
Sinecdoche
,
by
which
we
must
vnderstand
by
that
which
is
most
seruile
,
all
other
duties
.
For
he
which
so
humbleth
him selfe
that
he
is
contented
to
wash
his
enemies
fete
what
seruice
and
duty
will
he
refuse
to
doe
.
C.
We
must
also
noate
that
Christe
sayeth
that
he
geueth
an
example
.
For
it
is
not
méete
that
all
his
déedes
shoulde
be
drawen
into
example
and
immitation
.
Popishe
imitacion
of
Christ
.
B.
The
Bishoppe
of
Roome
too
apishly
followeth
Christ
in
many
thinges
:
and
in
this
he
would
séeme
to
followe
Christ
washing
once
in
a
yeare
the
féete
of
sertaine
poore
folke
which
haue
béene
washed
before
and
not
only
washed
but
also
perfumed
with
swéete
odours
and
waters
.
And
thus
by
a
bare
and
naked
Cereremony
they
thinke
that
they
haue
done
very
well
and
when
they
haue
done
it
,
they
can
be
contented
to
contemne
their
brethren
,
and
cruelly
to
teare
the
members
of
Christ
and
to
spitte
in
his
face
.
Wherefore
that
commicall
Pompe
is
nothing
else
but
a
filthye
scorninge
of
Christ
.
And
verely
Christ
doth
not
heare
commend
vnto
vs
a
yearlye
ceremony
:
but
commaundeth
vs
al
our
life
tyme
to
〈◊〉
●ady
to
washe
our
brethrens
feete
When
Abiga●l
sayde
vnto
the
messengers
of
Dauid
,
i.
Ki.
25.41
Behould
let
thy
handmayde
be
a
seruaunt
to
wash
the
feete
of
the
seruauntes
of
my
Lord
:
she
ment
not
such
a
counterfeit
seruice
,
as
the
Immitating
enemies
of
Christ
do
vse
,
but
she
ment
that
shee
would
be
so
obediente
loyall
,
and
seruiceable
to
Dauid
that
shée
would
not
refuse
to
washe
euen
the
féete
of
his
seruauntes
.
So
Paule
vnderstoode
washing
of
féete
when
he
requireth
the
good
and
vertuouse
wydowe
,
i.
Ti
,
5.
x
to
be
a
washer
of
the
faintes
féete
that
is
to
saye
,
to
be
seruiceable
vnto
them
in
each
poynt
.
M.
Finally
it
is
to
be
noated
that
Christ
sayeth
not
,
yée
ought
to
washe
my
feete
but
,
To
washe
one
anothers
feete
.
Therefore
he
doth
not
so
much
require
that
we
should
doe
the
lyke
vnto
him
as
that
we
shoulde
séeke
one
anothers
profite
.
And
peraduenture
euery
one
of
vs
would
be
ready
if
Christ
were
presente
to
washe
his
féete
:
yea
none
of
vs
would
thinke
our selues
worthy
ynough
to
doe
that
seruice
vnto
him
:
but
we
shal
hardly
fynd
one
which
will
do
the
same
,
naye
which
will
acknoweledge
that
he
oughte
to
do
the
same
to
another
,
as
the
brother
to
washe
his
brothers
féete
,
the
seruant
his
felowe
seruauntes
féete
,
and
specially
they
which
excel
others
to
washe
their
inferioures
féete
.
That
Romish
Byshoppe
which
calleth
hym selfe
the
seruaunte
of
the
seruauntes
.
of
God
,
thinketh
that
Kings
and
Emperours
owe
suche
reuerence
and
subiection
vnto
him
that
when
he
sytteth
not
in
the
Maiestie
of
Christ
,
but
of
Antichrist
they
ought
to
kisse
his
féete
.
But
when
will
that
seruaunt
of
the
seruauntes
of
God
,
submitte
him selfe
at
the
féete
of
subiectes
after
the
example
of
Christ
who
rydeth
with
to
muche
Pride
vppon
the
shoulders
of
those
whome
Christ
hath
redeemed
with
his
bloude
?
This
fellowe
boasteth
him selfe
to
be
the
vicar
of
Christ
,
and
the
successour
of
Peeter
.
Concerning
the
exposition
of
the
fiftéene
and
sixteene
verses
following
reade
our
commentary
vppon
the
tenth
chapter
of
Mathewe
beginning
at
the
twentie
fowre
verse
.
17.
If
yee
knowe
these
thinges
,
happye
are
ye
if
ye
doe
them
.
B.
That
is
to
saye
yf
yee
rightly
vnderstand
these
thinges
insomuch
that
yee
performe
them
,
then
are
yée
blessed
.
For
,
the
more
lyke
we
are
vnto
God
,
the
more
are
we
blessed
.
And
we
cannot
be
more
lyke
to
God
in
any
thing
then
in
liberallitie
towardes
all
men
.
Math.
5.45
So
we
shall
be
perfect
euenas
he
is
perfect
,
who
blesseth
the
euell
as
well
as
the
good
.
And
he
is
that
goodnesse
it selfe
by
whome
al
thinges
liue
and
haue
their
béeing
.
A.
For
this
is
that
,
which
Luke
as
it
were
expounding
it
,
sayeth
,
Luk.
6
,
36
Be
yee
mercifull
euen
as
your
father
is
mercifull
.
C.
Therefore
nothing
deserueth
to
bée
called
true
knoweledge
,
which
leadeth
the
faithfull
so
farre
that
they
desyer
to
be
like
vnto
their
head
.
It
is
rather
a
vaine
Immagination
and
fantasye
,
which
behouldeth
not
Christ
and
these
thinges
which
belong
vnto
Christe
inwardly
.
Hereby
thou
mayest
gather
that
vntill
such
time
as
thou
hast
learned
to
submit
thy selfe
vnto
thy
bretheren
thou
knowest
not
whether
Christ
be
a
Mayster
or
no.
But
séeing
a
great
many
loue
their
brethren
very
couldly
,
but
none
so
effectually
as
they
ought
,
we
maye
thereby
perceiue
howe
farre
wée
are
yet
from
the
perfect
light
of
fayth
.
M.
Moreouer
this
place
maye
specially
be
obiected
vnto
them
,
who
when
they
beare
the
doctrine
of
the
Gospel
,
say
who
knoweth
not
these
thinges
?
Therfore
let
it
be
sayde
vnto
them
,
If
yee
knowe
these
thinges
blessed
are
yee
if
yee
doe
them
.
A.
Contrarywise
if
ye
know
these
thinges
,
and
doe
them
not
,
ye
are
accursed
and
miserable
.
Iam.
4
,
17
For
to
him
that
knoweth
how
to
doe
good
,
and
doeth
it
not
to
him
it
is
synne
,
Luk.
12.47
And
the
seruante
that
knoweth
his
maisters
will
,
and
doth
it
not
shal
be
beaten
with
many
strypes
.
18.
I
speake
not
of
you
all
,
I
knowe
whome
I
haue
chosen
:
but
that
the
Scripture
might
bee
fulfilled
:
Hee
that
eateth
bread
with
mee
,
hath
lifte
vppe
his
heele
againste
mee
.
C.
Againe
he
sheweth
that
there
is
one
among
his
Disciples
,
whiche
is
in
very
déede
nothing
lesse
than
a
Disciple
and
this
he
doth
partly
for
Iudas
sake
to
the
ende
he
might
make
him
the
more
inexcusable
,
and
partly
for
the
other
disciples
sake
,
lest
the
false
Iudas
should
make
any
of
them
to
slide
back
.
And
hée
doth
not
only
animate
them
to
persiste
in
their
vocation
,
notwithstanding
the
fall
of
Iudas
but
also
because
the
felicity
of
the
which
he
spake
pertained
not
to
all
men
he
teacheth
that
the
same
ought
to
be
the
more
earnestly
sought
for
of
all
men
,
and
when
they
haue
founde
it
with
the
greater
constancie
to
abide
in
the
same
.
And
now
this
their
stedfast
standing
he
attributeth
to
their
election
.
For
as
the
strength
of
man
is
weake
and
fraile
so
it
staggereth
at
euery
small
puffe
of
winde
and
falleth
with
the
leste
thruste
yf
so
be
the
Lord
stayeth
not
vp
the
same
with
his
hand
:
But
because
be
gouerneth
those
whome
he
hath
chosen
,
how
subtily
soeuer
Sathan
séeketh
to
worke
their
destruction
he
shall
profite
nothinge
at
all
but
with
firme
constancie
they
shall
perseuere
vnto
the
ende
.
And
not
onely
perseueraunce
is
here
attributed
to
election
,
but
also
the
beginning
of
pietye
Howe
commeth
it
to
passe
,
that
one
loueth
the
word
of
God
more
than
another
.
Surely
because
he
is
elected
.
Election
is
the
cause
of
pietye
.
Again
how
commeth
it
to
passe
that
the
same
goeth
on
still
in
Godlinesse
of
life
,
but
only
because
the
purpose
of
God
is
sure
which
perfiteth
that
worke
which
he
hath
begone
?
Furthermore
this
is
the
principall
difference
betwéene
the
Children
of
God
,
and
the
vnbeléeuing
,
that
the
one
are
drawen
to
saluation
by
the
spirite
of
Adoption
and
the
other
by
their
vnbrideled
and
lasciuiouse
fleshe
to
damnation
.
Otherwise
Christ
might
haue
sayde
I
know
what
euery
one
of
you
shal
be
:
but
leste
they
should
arrogate
any
thing
vnto
them selues
but
might
knowe
rather
that
they
differed
from
Iudas
by
grace
only
and
not
by
their
owne
power
,
hee
setteth
before
them
the
frée
election
,
vppon
the
which
they
were
builded
.
Wherefore
let
vs
hereby
learne
to
way
and
consider
all
the
parts
of
oure
saluation
.
Iohn
.
6.70
And
whereas
in
another
place
he
reckneth
vp
Iudas
among
the
elect
it
is
another
manner
of
speaking
and
not
a
contrary
.
For
there
the
Temporall
election
is
noted
,
by
which
God
doth
appoynt
vs
to
some
certaine
and
spetiall
worke
:
(
as
Saul
who
was
chosen
to
be
a
King
,
notwithstanding
that
he
was
a
reprobate
)
but
nowe
Christ
speaketh
of
the
eternall
election
by
which
we
are
made
the
sonns
of
God
and
by
which
God
hath
predestinated
vs
to
life
before
the
foundation
of
the
worlde
was
layed
.
Also
somtime
God
doth
adourne
the
Reprobates
with
the
giftes
of
the
holy
Ghoste
to
execute
that
office
which
he
committeth
vnto
them
.
So
there
shined
in
King
Saule
prin●ly
vertues
for
a
time
:
So
Iudas
also
had
notable
giftes
beseeming
an
Apostle
of
Christ
.
But
the
Spirite
of
sanctification
,
which
God
geueth
only
to
his
childeren
is
another
manner
of
spirite
.
For
he
renueth
them
by
the
same
in
minde
and
harte
,
that
they
might
be
in
his
sight
,
holy
and
irreprehensible
.
Also
they
haue
in
them
a
liuely
roote
,
which
cannot
bee
plucked
vp
at
any
time
because
the
Adoption
of
God
is
without
repentance
,
that
is
to
saye
God
neuer
faileth
those
whom
he
hath
chosen
.
Notwithstanding
this
abideth
firme
,
that
it
belongeth
vnto
the
deuine
election
that
we
imbracing
the
doctrine
of
Christ
by
faith
,
do
also
attaine
life
:
and
that
this
is
the
only
cause
of
our
blessednesse
by
which
we
differ
from
the
Reprobate
,
that
they
béeing
destitute
of
the
grace
of
the
Spirit
come
to
destruction
,
but
wée
haue
Christ
our
watchman
who
gouerneth
vs
with
his
hand
,
and
defendeth
vs
by
his
power
.
M.
We
sée
also
here
howe
those
thinges
whiche
concerne
onelye
the
good
,
are
commonlye
also
spoken
vnto
them
amongst
whom
euell
personnes
also
are
mixte
.
Those
thinges
whiche
the
Lorde
had
spoken
vnto
his
disciples
to
instruct
them
he
so
spake
vnto
them
as
if
they
had
pertained
vnto
all
,
when
as
notwithstanding
they
dyd
not
appertaine
to
all
,
euenas
he
in
this
place
plainly
testifieth
.
Therefore
let
no
man
in
the
Church
bée
offended
yf
so
be
he
heare
Christians
,
(
among
whome
as
yet
there
are
many
wicked
&
prophane
persons
)
to
be
called
godly
and
holy
men
:
if
so
be
he
heare
the
doctrine
of
life
commonly
preached
to
all
men
when
as
faith
and
pietie
belongeth
not
to
all
,
yf
so
be
he
heare
all
Christians
generaly
reprehended
of
sinne
when
as
notwithstanding
all
are
not
culpable
euenas
we
sée
that
the
Apostle
reprehendeth
the
Corinthians
.
Let
him
alwayes
consider
and
say
within
hym selfe
,
i.
Cor.
i.
xi
.
these
thinges
pertaine
not
to
all
.
Furthermore
Christ
here
geueth
euident
testimony
of
his
diuinity
:
firste
of
all
when
he
affirmeth
that
he
doth
not
Iudge
after
the
manner
of
men
,
secondly
when
he
maketh
him selfe
the
authoure
of
election
.
For
this
knoweledge
of
the
whiche
hée
speaketh
in
this
place
is
proper
only
vnto
God
,
but
this
other
is
more
effectuall
when
he
sayth
that
they
were
elected
of
hym
before
the
creation
of
the
worlde
,
For
this
so
notable
a
declaration
of
hys
deuine
power
,
ought
to
mooue
vs
more
,
then
if
the
scripture
did
call
him
God
a
hoondered
times
.
That
the
scripture
might
be
fulfilled
.
C.
It
might
séeme
very
absurd
that
he
which
was
chosen
to
so
honorable
an
office
was
not
also
endued
with
true
godlinesse
for
it
might
easily
be
obiected
.
Why
did
Christ
choose
one
to
be
an
Apostle
,
which
should
fall
from
his
Apostelship
?
And
why
did
he
create
him
an
Apostle
whome
he
knewe
should
be
such
a
wicked
and
naughtie
person
?
To
this
therefore
Christ
aunswereth
that
necesarily
it
was
so
because
it
was
forshewed
,
and
knowen
also
aforhand
to
the
Prophet
Dauid
.
For
some
thinke
that
the
prophesye
is
cited
which
properly
belongeth
vnto
Christ
,
othersome
think
it
to
be
a
simple
comparison
that
like
as
Dauid
was
wickedly
betrayed
of
his
domisticall
enemie
,
euen
so
the
like
condition
abideth
for
the
Childeren
of
God
.
After
these
mens
opinions
this
is
the
sence
.
In
that
one
of
my
disciples
is
a
wicked
traytor
,
it
is
no
newe
or
vnwonted
thing
in
the
worlde
but
rather
that
is
put
in
practise
at
this
daye
whiche
the
Scripture
testifieth
to
be
done
longe
agoe
.
But
séeing
the
same
was
shadowed
in
Dauid
,
which
was
more
fully
afterward
to
be
seene
in
Christ
,
their
Iudgement
séemeth
better
which
affirme
the
same
properly
to
be
fulfilled
,
whiche
Dauid
had
forshewed
by
the
spirite
of
prophesy
.
M.
Thus
therefore
he
séemeth
to
shew
a
reason
wherefore
he
chose
Iudas
,
for
that
he
was
not
ignorant
what
he
was
,
least
that
which
shoulde
come
to
passe
might
seeme
to
happen
vnawares
vnto
him
.
Moreouer
to
lift
vp
the
héele
metaphorically
signifieth
vnder
the
cooller
of
frendshippe
to
set
vppon
one
by
deceite
that
he
maye
bée
oppressed
vnawares
.
Nowe
that
which
Christ
suffered
béeing
our
head
and
example
,
we
must
also
patiently
suffer
béeing
his
members
.
M.
In
this
place
also
the
authority
of
the
Scripture
is
commended
because
all
thinges
in
the
same
are
necessarily
fulfilled
.
Wherefore
we
must
take
héede
that
we
do
not
doubt
of
the
fulfilling
of
them
,
because
the
holy
Ghost
,
whatsoeuer
he
doth
in
the
Scriptures
whether
it
be
by
teaching
or
reprehending
by
threatning
or
promising
by
terrifiyng
or
comfortyng
cannot
lye
.
A.
For
as
Christ
sayeth
,
the
scripture
cannot
but
bee
fulfilled
:
Ioh.
10.35
.
Esay
.
40.8
because
the
word
of
the
Lorde
abydeth
for
euer
.
11.
Nowe
I
tell
you
beefore
it
come
,
that
when
it
is
come
to
passe
yee
might
beeleue
that
I
am
hee
.
C.
By
this
sentence
he
admonisheth
his
Disciples
that
there
is
so
litle
cause
why
they
should
stomble
or
fall
because
a
traytor
shall
come
out
of
their
company
,
that
they
ought
rather
thereby
to
be
the
better
confirmed
in
faith
:
For
excepte
we
did
behould
with
our
eyes
the
verye
same
in
the
Church
which
was
forshewed
concerning
the
troubles
and
contentions
of
the
same
we
might
haue
Iuste
occasion
to
doubt
of
prophesyes
.
But
seeing
the
trueth
of
the
Scripture
doth
agrée
with
our
experience
,
then
we
haue
better
intelligence
that
God
hath
a
care
for
vs
and
that
we
are
gouerned
by
hys
prouidence
.
M.
Therefore
let
vs
noat
to
what
ende
Christ
went
aboute
to
confirme
the
mindes
of
his
Apostles
in
the
fayth
towardes
hym
.
They
had
séene
manye
of
his
miracles
,
and
of
late
when
hée
raysed
vp
Lazarus
oute
of
the
graue
(
when
he
had
béene
dead
fowre
dayes
)
they
stoode
by
and
yet
notwithstanding
it
was
so
great
a
matter
to
beleeue
in
him
,
that
they
had
also
néede
to
be
comforted
and
confirmed
in
that
faith
by
the
Scriptures
of
the
Prophetes
.
C.
Moreouer
by
these
wordes
.
That
yee
might
beleeue
that
J
am
hee
.
He
geueth
vs
to
vnderstand
that
hée
is
the
same
messias
which
was
promised
.
Not
that
the
treason
of
Iudas
,
beganne
to
bring
the
Disciples
vnto
the
Fayth
(
for
they
knewe
him
already
,
and
had
confessed
who
he
was
)
but
because
their
faith
profited
more
,
Iohn
.
6.69
when
they
came
vnto
the
experience
of
those
thinges
,
which
they
had
heard
before
out
of
the
mouth
of
Christ
.
And
nowe
we
maye
two
wayes
vnderstand
the
same
as
,
that
he
sayeth
that
the
Disciples
shall
beleeue
when
they
see
the
matter
come
to
passe
because
nothing
was
hidden
from
him
or
else
that
none
of
thos
-
things
should
faile
him
which
the
Scripture
testifieth
concerning
Christ
.
Both
these
sentences
maye
serue
well
.
B
,
Therefore
when
they
sawe
that
he
knewe
all
thinges
before
they
came
to
passe
and
yet
notwithstanding
woulde
willingly
suffer
the
same
they
mighte
easily
know
that
he
was
very
Christe
and
God
.
Howbéeit
they
did
better
way
and
vnderstand
these
thinges
,
when
they
were
more
amply
endued
with
the
holy
Ghost
,
Concerning
the
exposition
of
the
twenty
verse
,
reade
in
our
commentary
vppon
the
tenth
Chapter
of
Mathewe
beginning
at
the
forty
verse
.
21.
When
Iesus
thus
sayde
,
hee
was
troubled
in
spirite
,
and
testifyed
and
sayde
verilye
verily
I
saye
vnto
you
,
that
one
of
you
shall
betraye
mee
.
C.
The
more
holy
that
the
Apostolicall
office
is
,
and
the
greater
the
excelency
of
the
same
the
more
filthy
and
detestable
was
the
treason
of
Iudas
.
Therefore
such
and
so
great
wickednesse
brought
horror
of
mind
into
Christ
him selfe
when
he
séeeth
that
holy
office
to
be
defiled
by
the
vnspeakable
witnes
of
one
man
in
whom
the
Maiesty
of
God
should
haue
shined
.
B.
And
this
perturbation
constraned
him
to
speake
more
plainly
of
the
traitor
and
according
to
his
wonted
manner
to
testify
with
an
oath
that
it
was
one
of
his
chosen
Disciples
&
Apostles
which
should
betray
him
.
As
if
he
should
saye
:
Beholde
to
what
great
dignitie
I
haue
aduaunced
you
:
For
I
haue
made
you
so
great
that
whosoeuer
receiueth
you
,
receiueth
my
father
also
:
but
Oh
,
wickednesse
,
Oh
,
straunge
cruelty
:
one
of
you
(
I
saye
)
of
you
twelue
,
of
you
Apostls
(
whom
,
whosoeuer
heareth
,
heareth
me
and
my
father
,
to
whome
whosoeuer
doth
good
,
doth
it
to
me
and
to
my
Father
)
shal
betray
me
to
death
.
C.
And
this
was
not
a
fained
passion
in
Christ
but
he
was
in
déede
througly
so
affected
and
troubled
This
is
necessary
to
be
knowen
of
vs
because
his
zeale
is
sett
before
for
immitation
,
that
wée
might
seriously
abhorre
these
monsterouse
synnes
which
do
ouerthrowe
the
holy
order
of
God
and
of
hys
Church
.
AVG.
Awaye
then
with
the
Arguments
of
the
Philosophers
which
say
that
these
perturbations
come
not
into
the
minde
of
a
wise
man
.
God
hath
made
the
wisedome
of
this
world
foolishnesse
.
i.
Cor.
i.
20
.
Wée
maye
reade
the
like
wordes
in
the
one
and
twenty
verse
of
the
twentye
sixe
Chapter
of
Mathewe
.
22.
Then
the
Disciples
looked
one
on
another
doubting
of
whome
hee
spake
.
C.
They
whose
consciences
accused
them
not
,
were
much
agréeue
at
the
saying
of
Christ
:
only
Iudas
was
so
obstinate
and
hardned
in
his
wickednesse
that
hée
was
not
touched
at
al.
So
great
was
the
authority
of
Christ
with
the
Disciples
that
they
were
sertainly
perswaded
that
he
did
or
spake
nothing
rashly
.
B.
Therefore
they
looked
one
vppon
another
,
eyther
because
they
were
amased
,
or
else
because
thereby
they
woulde
sée
if
they
could
fynd
out
the
traytour
by
his
countenaunce
.
But
Sathan
hadde
banished
out
of
the
heart
of
Iudas
al
reuerence
that
he
might
be
more
hard
then
the
flint
stoan
to
repell
all
admonitions
Bv.
For
al
the
rest
béeing
wonderfully
troubled
and
greeued
,
he
(
notwithstanding
hee
knewe
in
his
owne
conscience
him selfe
to
be
giltie
)
was
neither
a
feard
neyther
ashamed
,
nor
abashed
to
come
to
the
holy
Surper
:
and
coulde
also
abide
without
blushing
that
the
Lorde
should
looke
vppon
him
,
whom
he
knew
not
to
be
ignorant
of
any
of
his
thoughts
.
So
great
was
the
plague
of
couetousenesse
and
such
liberty
he
had
to
abuse
the
knowen
libertie
of
the
Lorde
.
And
allthough
Christ
might
seme
to
deale
scarse
frendly
in
suffering
his
guiltlesse
Disciples
to
be
troubled
for
a
time
:
yet
notwithstanding
because
such
trouble
was
for
their
profite
,
Christ
did
them
no
iniurie
at
all
for
it
is
good
for
the
childeren
of
God
to
be
troubled
by
hearing
the
Iudgement
of
the
wicked
,
to
the
ende
they
might
try
and
examine
them selues
and
beware
of
hipocrisie
:
for
therby
they
haue
occasion
geuen
them
to
examine
them selues
and
their
life
.
Also
this
place
teacheth
that
the
wicked
ought
to
be
so
handeled
that
they
be
not
at
the
firste
poynted
out
with
the
finger
,
vntill
such
time
as
God
doth
manifest
them
with
his
hand
.
For
there
are
often
times
in
the
Church
secret
diseases
which
maye
not
behyd
.
23.
There
was
one
of
Iesus
Disciples
leaning
on
Iesus
Bosome
euen
he
whom
Iesus
loued
.
M.
This
Dsiciple
was
euen
the
very
same
Euaungelist
which
wroat
these
thinges
as
wee
shall
see
in
the
one
and
twentie
Chapter
following
.
C.
And
the
speciall
loue
with
the
which
Christ
loued
him
,
doth
euidently
testifie
that
it
is
not
alwayes
contrary
to
charity
,
yf
so
be
wée
loue
some
,
more
than
other
some
:
but
oure
loue
speciallye
to
consiste
in
this
,
that
howesoeuer
we
loue
,
we
haue
respecte
vnto
God
.
From
this
scope
Christ
went
not
the
bredth
of
a
heare
.
But
we
are
farre
wyde
,
for
such
is
our
vaine
disposition
,
that
there
are
fewe
which
in
louing
men
come
anye
whit
the
nerer
vnto
God
.
Verely
,
our
loue
shal
neuer
be
rightly
framed
except
the
same
be
referred
vnto
God
.
A.
Of
the
which
matter
we
haue
spoken
more
largely
before
in
the
fifte
verse
of
the
leuenth
Chapter
.
Leaning
on
Iesus
bosome
C.
This
leaning
at
this
daye
might
séeme
scarse
mannerlye
:
but
suche
was
theyr
manner
of
sitting
at
the
Table
at
that
time
:
For
they
sate
at
meate
as
we
do
,
but
when
they
had
put
of
their
shooes
,
they
went
vp
vppon
certaine
lytle
beds
made
for
the
purpose
,
vppon
the
which
they
being
boulstered
vp
,
laye
halfe
vpwarde
.
Christ
therefore
dyd
associate
and
ioyne
,
For
humanity
sake
,
the
same
Disciple
,
with
him
,
whome
he
speciallye
loued
,
and
made
him
leane
after
the
same
manner
,
vpon
his
breast
.
24
To
him
beckened
Simon
Peter
therfore
,
that
he
shoulde
aske
who
it
was
,
of
whom
he
spake
.
M.
We
may
styll
behould
a
certaine
continuall
zeale
in
this
Apostle
,
toward
the
Lorde
.
But
in
that
he
himselfe
doth
not
demaunde
the
question
,
we
must
attribute
the
same
vnto
modestye
.
Some
thinke
that
he
was
stayed
by
feare
,
least
the
Lord
shoulde
reprehende
him
againe
before
others
.
Whatsoeuer
the
let
was
,
that
which
hee
durst
not
him selfe
,
he
séeketh
to
demaund
by
another
,
namelye
,
by
him
whome
hée
sawe
to
leane
familliarlye
vppon
the
Lordes
bosome
.
Therfore
modestly
he
required
this
disciple
,
priuilye
to
demaunde
of
the
Lorde
who
this
Traitour
should
bée
.
25.
He
then
,
when
he
leaned
on
Iesus
breast
said
vnto
him
:
Lord
who
is
it
?
M.
This
Disciple
which
was
in
the
Lords
fauour
,
when
hée
leaned
vpon
the
Lordes
bosoome
,
fulfilled
the
request
of
Peter
,
and
softlye
asked
Christ
,
saying
,
Lord
who
is
it
which
dare
committe
such
wckednesse
?
26.
Iesus
answered
,
he
it
is
to
whom
I
geue
a
Sop
when
I
haue
dipped
it
.
And
he
wet
the
Sop
,
&
gaue
it
to
Iudas
Iscariot
the
sonne
of
Simon
.
M.
Mathew
sheweth
,
that
when
euerye
one
of
the
Disciples
sayde
,
Lorde
,
is
it
I
?
The
Lord
aunswered
:
Mat.
26.23
He
which
putteth
his
hande
with
mee
in
the
dishe
,
the
same
shall
betraye
mee
.
And
Luke
sayth
,
And
behold
the
hand
of
him
that
betrayeth
me
,
is
with
me
on
the
Table
.
Luk.
22.21
Also
,
this
our
Euangelist
reported
a
litle
before
,
that
the
Lorde
sayde
,
Hee
which
eateth
bread
with
me
,
hath
lyfted
vp
his
heele
against
mee
.
But
,
by
these
words
the
Traytor
could
not
be
easily
known
,
because
hee
aloane
dyd
not
eate
with
Christ
.
Yet
this
noate
,
of
the
which
mencion
is
made
here
,
was
so
speciallye
geuen
,
that
Iohn
might
easilye
perceyue
that
the
same
appertayned
to
Iudas
.
C.
Christ
,
if
he
woulde
haue
had
him
openlye
knowne
,
might
haue
pointed
him
forth
with
the
finger
,
but
his
purpose
was
ta
geue
onelye
suche
a
signe
,
as
Iudas
might
bée
knowne
to
one
and
no
moe
.
Moreouer
it
was
very
profitable
and
necessarye
that
Iohn
was
a
witnesse
of
this
mater
,
for
that
he
should
afterward
in
due
tyme
reueale
the
same
to
others
.
And
Christ
vpon
wyse
consideration
differred
the
manifestacion
of
Iudas
,
to
the
ende
we
might
bée
the
better
content
that
Hipocrites
shoulde
lye
hyd
,
vntyl
such
tyme
as
they
bée
brought
forth
into
the
open
light
.
M.
Also
,
the
manner
of
Christ
was
to
reache
vnto
everye
one
breade
,
and
such
like
meate
as
was
before
him
on
the
Table
.
27.
And
after
the
sop
:
Sathan
entred
into
him
:
Then
sayd
Iesus
vnto
him
,
that
thou
doest
doe
quickly
.
R.
Had
not
Iudas
Sathan
before
?
By
Sathan
hee
murmured
against
Marye
which
anointed
Christ
:
By
Sathan
hee
conspired
with
the
Pharisées
to
betraye
Christ
?
Bv.
Luk.
2●
.
And
in
the
second
verse
of
this
Chapter
wée
reade
,
that
Sathan
put
into
the
heart
of
Iudas
to
betraye
Iesus
?
Howe
then
after
the
receyuing
of
the
Sop
,
dyd
Sathan
inuade
Iudas
,
Aunswere
.
and
enter
into
him
.
Aunswere
.
I
aunswere
.
M.
This
must
bée
vnderstoode
of
the
more
full
and
vehement
impulsion
of
Sathan
.
C.
For
as
they
are
oftentimes
sayde
to
beleeue
,
which
are
confirmed
in
that
faith
,
whiche
they
had
before
,
and
so
the
increase
of
faith
,
is
called
faith
:
euen
so
now
when
Iudas
was
whollye
geuen
to
Sathan
,
that
he
might
with
violent
impulsion
be
caryed
to
all
kinde
of
wickednesse
,
the
Deuell
is
sayde
to
enter
into
him
.
For
as
the
Saintes
of
God
profite
by
degrées
,
and
in
that
they
are
increased
with
new
giftes
,
they
are
sayde
to
be
filled
with
the
holy
ghost
:
euenso
when
the
wicked
by
theyr
ingratitude
doe
prouoke
the
wrath
of
God
against
them
,
the
Lord
depriuing
them
of
his
spirite
,
of
the
light
of
reason
,
and
of
all
humane
sence
,
maketh
them
mansions
,
of
Sathan
.
This
is
the
horrible
vengeaunce
of
God
,
that
when
men
are
geuen
ouer
into
a
reprobate
scence
,
they
might
differ
nothing
from
brute
Beastes
:
and
that
they
might
fall
into
suche
wickednesse
as
euen
Beasts
do
abhorre
.
AV.
The
Deuell
therefore
by
the
Sop
entered
into
the
Traitour
,
that
he
nowe
being
geuen
vnto
him
might
more
fully
possesse
him
,
into
whome
at
the
first
hee
entred
to
deceiue
.
C.
Wherefore
wee
must
walke
circumspectly
in
the
feare
of
the
Lorde
,
least
if
we
abuse
his
goodnesse
by
our
wickednesse
,
hee
doe
at
the
last
delyuer
vs
to
the
wyll
and
pleasure
of
Sathan
.
Moreouer
the
Sop
which
Christ
reached
vnto
Iudas
,
gaue
not
to
Sathan
place
and
enterye
:
but
rather
Iudas
receyuing
the
same
,
deliuered
him selfe
whollye
to
Sathan
.
This
Sop
verily
was
the
occasion
,
but
not
the
cause
.
And
this
so
greate
forbearaunce
and
long
suffering
of
Christ
ought
euen
to
haue
mollefyed
a
heart
of
flint
:
but
his
incurable
obstinacy
deserued
this
,
that
God
by
his
iust
iudgement
,
shoulde
by
Sathan
more
harden
the
same
.
Euen
so
we
by
doing
good
to
our
enemies
,
doe
heape
coales
of
fyre
vpon
theyr
head
.
Some
haue
falsely
iudged
this
sop
to
bee
the
signe
of
the
body
of
Christ
:
for
that
it
was
reached
vnto
him
without
the
action
of
the
Supper
.
But
they
doe
groslye
erre
,
which
imagine
that
the
Deuell
entered
essentially
into
Iudas
:
for
the
Euangelist
speaketh
onelye
concerning
force
and
efficacye
.
And
we
are
taught
by
this
fearefull
example
,
what
greeuous
punishment
abydeth
al
those
,
which
profane
the
benefites
of
the
Lorde
by
theyr
abuse
.
That
which
thou
doest
,
doe
quicklye
.
R.
Christ
commaundeth
not
Iudas
to
playe
the
Traitour
:
for
howe
can
righteousnesse
commaunde
iniquitye
?
but
it
is
rather
a
voyce
of
detesting
.
Hytherto
the
Lorde
had
sought
to
reuoake
him
by
diuers
meanes
,
but
,
hée
preuayled
not
:
and
therefore
nowe
hee
speaketh
vnto
him
as
to
one
past
care
:
as
if
he
shoulde
saye
,
Séeing
thou
art
become
so
impudent
,
and
bearest
such
a
Traiterous
hart
against
mée
,
I
geue
the
leaue
to
goe
,
and
that
whiche
thou
doest
,
and
seekest
to
bring
to
passe
,
do
and
accomplishe
quicklye
.
C.
Thou
shalt
perishe
,
when
the
apointed
time
of
thy
destruction
is
come
.
And
in
this
thing
hée
playeth
the
part
of
a
Iudge
,
who
iudgeth
not
to
death
those
whose
destruction
hee
desyreth
,
but
those
who
by
theyr
owne
faulte
haue
brought
them selues
to
destruction
already
.
R.
For
Christ
speaketh
here
as
Parents
commonly
do
to
desperate
&
vngratious
children
.
For
commonlye
they
saye
to
suche
,
My
sonne
for
so
much
as
I
can
not
wynne
thée
by
any
gentle
admonition
,
or
bring
thée
to
a
better
lyfe
by
any
benefites
(
for
the
more
I
do
thée
good
,
the
worse
thou
art
)
therefore
goe
whether
thou
wylt
:
goe
thou
ronnagate
:
for
thou
shalt
not
escape
vnpunished
,
because
thou
abusest
the
goodnesse
of
thy
Father
,
to
thy
iniquitye
.
Are
not
these
Propheticall
wordes
of
callamitye
to
come
,
rather
than
of
commaunding
?
Euen
so
sayeth
the
Prophete●
,
Drinke
and
be
dronken
,
spewe
and
fall●
,
and
ryse
no
more
.
M.
Most
true
therefore
is
the
saying
of
the
Apostle
,
Despisest
thou
the
Ritches
of
his
goodnesse
,
and
patience
,
and
long
sufferaunce
,
Iere.
25.27
not
knowing
that
the
kindnesse
of
God
leadeth
thee
to
rapentance
.
But
thou
after
thy
stubbornes
and
heart
that
can
not
repent
,
Rom.
2.4
.
heapest
vnto
thy selfe
wrath
,
against
the
daye
of
wrath
.
28.
That
wyst
no
man
at
the
Table
for
what
intent
,
he
spake
vnto
him
.
M.
The
Lorde
so
spake
to
the
conscience
of
the
Traitour
,
that
the
rest
knewe
not
what
he
meant
.
C.
For
eyther
Iohn
as
yet
had
not
told
vnto
others
what
he
had
heard
of
Christ
,
or
else
they
were
so
amazed
that
they
vnderstoode
not
:
yea
it
is
lykelye
that
Iohn
himselfe
was
astonished
at
the
hearing
of
the
same
.
But
that
whiche
happened
then
to
the
Disciples
,
we
may
sée
oftentimes
in
the
Church
,
namely
,
that
very
fewe
of
the
faithfull
can
discerne
Hipocrits
,
whome
the
Lord
in
plaine
wordes
condemneth
.
M.
Furthermore
a
good
man
maye
so
prycke
the
conscience
of
him
that
hath
done
euyll
,
in
the
presence
of
others
,
to
whome
his
wickednesse
is
not
yet
knowne
,
that
he
alone
maye
vnderstand
what
is
spoken
.
29.
Some
of
them
thought
,
because
Iudas
had
the
bagge
,
that
Iesus
had
sayde
vnto
him
:
Bye
those
thinges
that
wee
haue
neede
of
against
the
Feast
:
or
that
hee
should
geue
somthing
to
the
poore
.
C.
It
doeth
euidently
inough
apeare
vnto
all
men
,
howe
great
the
pouerty
of
our
Sauiour
Christ
was
:
yet
notwithstanding
he
gaue
somewhat
of
that
lytle
which
he
had
vnto
the
poore
,
to
teache
vs
to
doe
the
lyke
.
For
the
Apostle
would
not
haue
surmised
that
hée
had
spoken
of
the
poore
,
but
because
he
was
accustomed
to
helpe
them
.
Howe
Christ
and
his
Apostls
vsed
money
.
M.
We
see
therefore
howe
Christ
&
his
Apostles
vsed
money
.
One
parte
they
imployed
to
bye
necessarye
thinges
:
and
the
other
part
they
bestowed
vpon
the
poore
.
Compare
herewith
the
treasures
of
the
Churche
of
Rome
,
of
the
Byshops
,
and
of
the
Monasteries
,
and
sée
howe
they
are
bestowed
.
Bv.
This
place
also
maketh
against
begging
Monkes
,
who
counterfaiting
beggerye
,
wyll
séeme
to
haue
nothing
of
theyr
owne
,
and
yet
gather
togeather
great
heapes
of
Ritches
.
In
lyke
manner
also
against
the
Anabaptistes
,
who
trouble
the
consciences
of
simple
men
,
Anabaptists
would
haue
theyr
neighbors
goodes
common
.
and
doe
exclude
them
out
of
the
fellowshippe
of
the
godlye
,
except
they
make
theyr
goodes
common
to
theyr
brethren
,
that
is
to
say
,
to
erronyous
Anabaptists
.
30.
Assone
then
as
he
had
receiued
the
Sop
,
hee
went
immediatly
out
:
and
it
was
night
.
B.
This
séemeth
to
bée
added
by
the
Euangelist
,
boath
to
declare
the
wicked
crueltye
of
this
miserable
man
,
and
also
that
Iudas
by
receyuing
the
Sop
,
and
by
the
wordes
of
the
Lorde
,
was
as
it
were
by
a
certaine
force
of
his
goodnesse
cast
forth
,
insomuch
that
he
coulde
neyther
chaunge
his
wicked
purpose
,
nor
yet
abyde
the
vnspeakeable
lenity
of
Christ
.
After
the
same
manner
the
Reprobate
,
the
more
the
goodnesse
of
God
is
shewed
towardes
them
,
the
more
wicked
and
outragious
they
are
.
And
it
was
night
.
Bv.
That
is
to
saye
,
it
was
nowe
Euentide
.
The
circumstaunce
of
time
in
this
place
,
noateth
the
earnest
desyre
of
the
Traitour
to
atchieue
his
purpose
,
who
coulde
not
be
stayed
by
the
vnseasonable
time
of
the
night
.
Iohn
.
3.20
.
But
the
Prince
of
darkenesse
,
delighteth
in
darknesse
,
and
they
which
do
euyll
hate
the
lyght
.
M.
Wherevpon
Christ
when
hée
was
taken
,
sayde
to
his
enemies
,
This
is
your
houre
,
and
the
power
of
darknes
.
Luk.
22.53
.
Bv.
Iudas
therefore
chose
the
night
and
darknesse
,
as
a
conuenient
tyme
for
his
purpose
.
And
thus
are
all
Reprobates
caried
with
whome
no
admonitions
can
preuaile
.
And
this
ende
hath
the
contempte
of
Gods
worde
,
and
an
impenitent
life
.
31.
Therefore
when
he
was
gone
oute
,
Iesus
sayde
,
now
is
the
sonne
of
man
glorified
:
and
God
is
glorified
in
him
.
M.
Nowe
the
Euaungelist
consequentlye
sheweth
what
the
Lorde
spake
after
the
departure
and
defection
of
Iudas
the
Traytor
,
vnto
the
Disciples
to
the
confirmation
of
their
fayth
.
C.
The
last
hower
was
at
hande
,
hée
knewe
howe
weake
the
mindes
of
hys
Disciples
were
therfore
he
sought
by
al
meanes
he
could
to
staye
them
vppe
,
leste
they
should
quaile
.
The
onelye
rememberaunce
of
the
Crosse
doeth
make
vs
a
feard
,
except
we
also
remember
this
consolation
,
that
Christ
triumphed
as
conqueror
of
Sathan
and
death
vpon
the
Crosse
.
What
therefore
might
happen
vnto
the
Disciples
,
when
they
should
shortlye
after
see
Christ
caryed
vnto
Death
,
and
reprochfully
entreated
:
mighte
not
such
a
heauy
and
sorrowefull
sight
haue
a
hondered
tymes
ouerthrowen
them
?
Wherfore
Christ
prouideth
for
this
perill
,
and
bringeth
them
from
the
behoulding
of
the
externall
aspecte
of
death
,
to
the
spirituall
fruite
.
Therefore
howe
shameful
soeuer
the
Death
of
the
Crosse
séemeth
to
bée
,
which
béeing
considered
aloane
,
maye
confounde
the
faithfull
,
Christ
notwithstanding
testifieth
that
the
same
to
him
is
gloryouse
saying
.
Nowe
is
the
sonne
of
man
glorified
.
M.
Hee
speaketh
in
the
preter
tence
,
whenas
notwithstanding
he
mente
the
glorifycation
which
was
to
come
shortly
after
,
the
which
he
séemeth
to
doe
béecause
the
traytor
was
already
gone
forth
to
finishe
his
Trayterouse
acte
,
wherevpon
came
shortely
after
the
béeginning
of
his
glorification
.
B
,
As
yf
he
should
saye
,
the
time
will
come
anon
,
to
finishe
by
my
death
,
my
base
estate
,
and
to
beginne
the
time
of
my
glory
.
This
is
so
nere
,
that
me
thinkes
I
am
alredy
glorifyed
,
me
thinkes
I
am
Christ
alredy
worshypped
throughout
the
whoale
worlde
.
And
God
is
glorified
in
him
C.
This
is
added
in
stéede
of
confirmation
.
Therefore
he
nowe
sheweth
how
he
should
bring
glory
vnto
him selfe
by
such
a
death
:
namely
because
he
should
gloryfy
God
his
father
,
For
in
the
crosse
of
Christ
,
the
vnspeable
goodnesse
of
God
appered
vnto
the
whole
world
:
for
by
the
same
sinne
was
abolished
,
Death
destroied
,
the
power
of
hel
vanquished
,
&
euerlasting
saluation
geuen
to
men
.
32.
If
God
bee
glorifyed
in
him
,
God
shall
also
glorifye
him
in
him
,
selfe
,
and
shall
straight
waye
glorify
him
.
He
meaneth
that
the
glory
of
the
Sonne
is
the
glory
of
God
the
Father
.
The
glory
of
Christ
is
the
glory
of
God
,
And
the
Father
was
glorifyed
by
the
son
,
first
of
al
by
the
obedience
of
the
crosse
&
death
.
So
Peter
also
glorified
God
by
his
deth
.
Secondly
because
he
was
made
knowen
to
the
world
to
be
the
son
of
God
.
So
also
God
is
glorifyed
by
vs
when
by
oure
good
workes
,
occasion
to
gloryfy
him
as
our
father
,
is
geuen
to
mortall
men
.
Thirdly
God
is
glorifyed
by
Christ
,
béecause
he
brought
this
worlde
to
the
knoledge
of
him
,
boath
by
his
heauenly
doctrine
,
and
also
by
his
miracles
.
So
all
they
glorify
God
,
which
sette
forth
the
knowledg
of
him
in
this
world
.
C.
Christ
therefore
gathereth
that
he
shall
haue
a
glorious
triumph
by
death
:
in
the
which
he
sought
only
to
glorify
his
father
.
For
the
Father
did
not
so
séeke
hys
glorye
by
the
Death
of
his
sonne
,
but
that
hée
made
him
pertaker
of
the
same
with
him
also
.
should
suffer
for
a
short
time
,
great
glory
should
apeare
in
his
death
:
that
which
was
fulfilled
.
For
the
death
of
the
Crosse
dyd
so
lytle
obscure
the
glorye
of
Christ
,
that
thereby
the
same
dyd
more
brightlye
shine
:
for
thereby
apeared
his
vnspeakeable
loue
towardes
mankinde
,
his
exceeding
righteousnesse
in
making
satisfaction
for
sinne
,
and
in
pacifying
the
wrath
of
God
,
and
his
wonderfull
power
in
subduing
death
,
and
destroying
Sathan
.
This
doctrine
is
also
to
be
applied
vnto
vs
:
because
although
the
whole
world
do
conspire
our
infamye
,
yet
notwithstanding
,
if
we
séeke
sincerelye
and
with
our
whole
heart
,
to
glorifye
God
,
there
is
no
doubte
,
but
that
he
also
wyll
glorifye
vs
.
i.
Kin.
2.30
.
For
he
sayeth
,
Him
,
which
glorifyeth
mee
,
wyll
I
glorifye
.
And
shall
strayte
waye
glorifye
him
.
C.
Christ
encreaseth
the
consolacion
by
the
shortnesse
of
the
tyme
,
least
that
delay
should
cause
the
disciples
to
doubt
.
And
although
this
glorye
beganne
at
the
daye
of
his
resurrection
,
yet
notwithstanding
that
propagation
is
noted
whiche
followed
straite
after
,
when
by
the
power
of
the
Gospell
,
and
of
the
holye
Ghost
,
he
raysing
vp
the
dead
,
created
vnto
him selfe
a
newe
people
.
33.
Litle
children
,
yet
a
litle
while
am
I
with
you
.
Ye
shal
seeke
me
:
and
as
I
sayde
vnto
the
Iewes
,
whether
I
goe
,
thyther
can
yee
not
come
:
also
to
you
saie
I
nowe
:
R.
Some
wryters
affirme
that
Swannes
a
lytle
before
their
death
sing
verye
swéetelye
:
euen
so
Christ
hauing
at
all
tymes
most
gentlye
dealt
and
spoken
to
his
Disciples
,
yet
notwithstanding
being
neare
vnto
death
,
hee
handeleth
them
more
friendlye
,
calling
them
lytle
children
:
than
the
which
name
,
what
can
be
more
acceptable
and
swéete
to
a
Godlye
man
?
C.
By
this
gentle
speache
he
declareth
that
he
doeth
not
therefore
goe
awaye
from
them
,
because
he
had
lesse
care
for
their
saluation
;
séeing
hée
loued
them
tenderlye
.
He
tooke
vpon
him
our
fleshe
to
this
ende
,
that
he
might
bée
our
brother
:
but
in
that
other
name
there
is
greater
vehemency
of
loue
expressed
.
And
because
it
could
not
bée
,
but
that
the
departure
of
Christ
would
be
a
great
grefe
vnto
the
Disciples
,
therefore
he
tolde
them
before
hande
that
he
should
not
bée
long
with
them
:
and
therewithall
exhorteth
them
to
patience
.
As
if
he
shoulde
saye
,
Bv.
Verye
shortly
,
lytle
children
,
the
wicked
shall
laye
handes
on
mee
,
and
carry
me
vnto
death
.
R.
For
the
Crosse
wayteth
mee
at
the
doores
,
and
by
the
Crosse
I
wyll
goe
out
of
this
world
vnto
the
Father
,
and
obtaine
,
righteousnesse
saluation
,
and
euerlasting
lyfe
,
for
al
that
beleeue
.
Ye
shall
seeke
me
.
M.
That
is
to
say
,
It
wyl
shortly
come
to
passe
,
that
ye
shal
desire
my
presence
,
and
haue
a
wonderful
longing
after
me
,
And
as
J
sayde
vnto
the
Jewes
.
C.
He
repeateth
vnto
them
the
verye
same
wordes
which
he
had
spoken
vnto
the
Iewes
,
but
in
another
scence
.
For
he
sayeth
that
they
cannot
followe
,
patientlye
to
suffer
his
temporall
absence
and
he
doeth
as
it
were
bridle
them
,
that
they
might
keepe
them selues
,
within
their
compasse
,
vntill
they
had
finished
their
battaile
in
this
earth
.
He
doth
not
therefore
seclude
them
for
euer
from
the
Kingdome
of
God
,
as
he
had
done
the
Iewes
:
but
only
commandeth
them
patientlye
to
abide
his
leysure
,
vntyll
such
time
as
hée
might
bring
them
vnto
him
,
into
his
heauenly
kingdome
.
Reade
the
seueth
and
eight
chapters
going
before
,
beginning
at
the
.34
.
and
.21
.
verses
.
34.
A
newe
commaundement
geue
I
vnto
you
,
That
ye
loue
togeather
,
as
I
haue
loued
you
,
that
euen
so
ye
loue
one
another
.
M.
After
hée
had
foretolde
them
certaine
thinges
concerning
his
departure
,
C.
he
addeth
to
the
consolation
an
exhortacion
to
loue
one
another
.
As
if
he
shoulde
saye
,
When
I
am
absent
from
you
in
bodye
,
shewe
by
your
mutuall
loue
,
that
ye
haue
not
béene
taught
by
me
in
vaine
:
let
this
be
your
continuall
studye
,
let
it
be
your
speciall
meditacion
,
that
ye
be
farre
from
all
disdaine
,
loftinesse
of
minde
,
Ielousye
,
Enuye
,
vaineglorye
,
and
from
strifes
,
and
contencious
.
C.
Why
he
calleth
this
a
newe
commaundement
,
there
are
diuers
opinions
.
Some
thinke
this
to
bée
the
reason
,
that
forsomuch
as
all
that
was
prescribed
in
the
Law
concerning
loue
,
was
lyteral
and
externall
,
Christ
writ
the
same
in
the
heartes
of
the
faythfull
by
his
holye
spirite
.
And
so
in
their
opinion
the
Lawe
is
newe
,
which
he
setteth
forth
after
a
newe
fashion
:
that
it
might
haue
his
full
strength
.
But
this
seemeth
to
be
far
fetchte
,
and
contrarye
to
the
purpose
of
Christ
.
Other
some
expounde
it
to
be
called
a
new
commaundement
because
although
the
Lawe
doeth
commaunde
loue
,
yet
notwitstanding
,
because
it
is
mixed
with
many
Ceremonies
,
and
circumstaunces
,
depending
vppon
the
same
,
the
doctrine
of
loue
,
doeth
not
there
so
euidently
appeare
:
and
contrarywise
,
in
the
Gospell
,
the
perfection
of
loue
is
appointed
without
any
shaddowes
.
This
interpretacion
is
not
to
be
despysed
.
Howbeit
Christ
séemed
to
speake
now
simply
.
For
we
know
that
Lawes
in
the
beginning
are
kept
diligently
,
but
are
by
lytle
and
lytle
forgotten
againe
,
tyl
at
the
leangth
they
growe
out
of
vse
.
Therefore
Christ
,
the
better
to
imprint
the
doctrine
of
loue
in
the
mindes
of
his
disciples
,
commendeth
the
same
of
newnesse
.
As
if
he
should
say
,
I
would
haue
you
alwayes
to
remember
this
commaundement
,
euen
as
if
it
were
a
Law
newlye
made
.
To
bée
short
,
we
sée
that
the
purpose
of
Christ
in
this
place
was
to
exhort
his
Disciples
vnto
loue
,
least
at
any
time
they
should
suffer
them selues
to
be
drawen
from
the
loue
of
the
same
,
or
suffer
the
doctrine
thereof
to
go
out
of
their
mindes
.
And
howe
necessarye
this
admonicion
was
,
Loue
commaunded
to
the
Disciples
.
daylye
experience
teacheth
.
Therefore
Christ
geueth
vnto
loue
this
tytle
of
newnesse
,
to
stryre
vs
vp
alway
to
imbrace
the
same
.
A.
And
for
this
cause
Saint
Iohn
in
another
place
calleth
the
same
newe
.
i.
Ioh.
2.7
.
That
ye
loue
togeather
.
C.
Loue
is
extended
,
euen
to
straungers
and
forreiners
:
because
all
are
of
one
fleshe
,
&
all
are
created
after
the
Image
of
God
.
But
because
the
Image
of
God
doeth
more
euidently
shine
in
those
that
are
regenerated
,
it
is
méete
that
the
bond
of
loue
be
much
more
straite
among
the
Disciples
of
Christ
:
Gala.
6.20
i.
●e
.
i.
22
i.
Ioh.
3.
i4
.
euen
as
the
Apostle
Paul
exhorteth
.
Loue
hath
his
originall
from
GOD
,
and
is
referred
vnto
him
.
There
can
bée
no
mutuall
affection
of
loue
,
but
onely
in
those
that
are
gouerned
by
one
spirite
.
Christ
therfore
noateth
here
to
the
first
degrée
of
loue
:
Loue
extendech
it selfe
to
all
men
.
But
we
noate
also
,
that
as
the
goodnesse
of
God
doeth
extend
it selfe
to
the
whole
worlde
,
euen
so
we
must
loue
all
men
,
yea
,
euen
those
which
do
hate
vs
,
that
we
may
be
the
children
of
our
heauenly
Father
,
which
suffereth
his
sonne
to
shine
vppon
the
good
,
and
en
the
euyll
.
35.
In
this
shall
all
men
knowe
that
yee
are
my
Disciples
,
if
ye
haue
loue
one
to
another
.
C.
Christ
confirmeth
againe
that
which
hee
had
spoken
before
,
that
they
were
taught
in
vaine
in
his
schoole
,
which
loue
not
mutually
among
them selues
.
As
if
hée
should
say
,
Not
only
your selues
shal
knowe
that
you
are
my
Disciples
,
but
your
profession
also
shal
be
proued
true
before
others
.
Bv.
The
Disciples
of
other
maisters
,
are
knowen
by
their
titelles
by
their
Apparell
,
and
by
diuers
other
noates
.
R.
The
Disciples
of
Antichriste
are
knowen
by
their
rounding
and
shauing
,
by
their
disguised
apparell
,
and
by
their
externall
Ceremonies
:
The
Disciples
,
of
Moyses
are
known
by
Circumcision
by
their
holy
and
Sabboth
dayes
,
and
by
their
sacrifices
:
Loue
is
the
badge
of
Christes
Disciples
.
but
all
men
in
the
whoale
worlde
shall
knowe
by
one
noat
and
badge
that
ye
are
my
very
and
true
Disciples
,
yf
so
be
ye
retaine
suche
loue
among
you
as
I
shewe
vnto
you
.
Therefore
séeing
Christ
hath
prescribed
this
to
be
the
only
and
sertaine
noate
to
knowe
his
discipls
by
,
are
they
not
fooles
and
mad
men
,
who
forsaking
so
playne
and
absolute
a
commaundement
séeke
other
noates
?
For
there
are
some
that
think
they
shall
be
true
Christians
,
yf
so
be
they
can
créepe
into
a
Monkes
Coole
,
if
so
be
they
builde
Temples
,
and
erect
alters
,
come
to
Masses
,
and
do
obserue
such
like
traditions
of
men
.
Therfore
séeing
Christ
discerneth
his
Disciples
by
loue
from
other
Disciples
they
weary
them selues
in
vaine
who
forsaking
loue
forge
vnto
them selues
newe
worshippes
:
the
which
vanitie
is
to
bee
séene
at
this
daye
in
the
Papacy
,
And
it
is
not
superfluouse
that
Christ
standeth
so
much
vppon
this
poynt
.
For
selfloue
doth
so
rule
vs
for
the
most
parte
,
that
true
loue
is
cleane
banished
away
.
Wherefore
whosoeuer
desiereth
to
bée
a
true
Disciple
of
Christ
,
let
him
frame
and
direct
his
whoale
lyfe
to
loue
his
bretheren
and
dayly
practise
the
same
.
Neyther
is
there
any
cause
why
the
enemies
of
Gods
truth
should
by
this
place
extenuate
the
frée
iustification
which
commeth
by
faith
.
For
we
our selues
doe
acknoweledge
and
confesse
that
there
is
no
fayth
without
loue
:
but
we
knowe
that
loue
springeth
from
faith
:
For
the
whiche
cause
the
Apostle
Paule
commendeth
to
the
Churches
of
Galatia
faith
which
worketh
thorowe
loue
.
Gala.
5.6
36.
Simon
Peeter
sayd
vnto
hym
,
Lorde
whether
goeste
thou
?
Iesus
aunswered
hym
,
whether
I
goe
,
thou
canst
not
followe
mee
nowe
,
but
thou
shalte
follow
mee
afterwards
.
M.
Againe
the
loue
of
Simon
towardes
the
Lord
bewrayed
it selfe
.
Hee
was
very
loth
to
be
seperated
from
him
whom
he
so
entierly
loued
béeing
redy
to
follow
him
whether
soeuer
he
went
.
Therefore
when
he
heard
the
Lord
saye
whether
I
goe
,
thether
yee
cannot
come
,
with
a
troubled
mind
he
demaunded
saying
.
Lord
whether
goest
thou
C.
Whereby
it
appeareth
how
great
the
rudenesse
of
Peeter
was
who
béeing
so
oftentimes
admonished
of
the
death
and
departure
of
Christ
,
was
now
troubled
as
if
he
had
neuer
heard
any
whit
of
the
same
.
Howebéeit
in
this
we
are
to
like
vnto
him
.
For
we
heare
dayelye
out
of
the
mouth
of
Christ
,
all
thinges
apte
and
méete
for
this
life
,
and
necessary
to
be
knowen
but
when
wee
come
vnto
the
matter
we
are
no
lesse
astonished
than
nouices
which
neuer
heard
of
the
same
.
M.
Péeter
maketh
no
aunswere
to
those
thinges
concerning
mutuall
loue
which
the
Lord
had
commaunded
:
But
leauing
that
,
demandeth
whether
Christ
went
.
C.
By
which
wordes
he
declareth
that
he
had
to
great
a
desyer
of
the
carnall
presence
of
Christ
.
For
he
thought
this
very
vnméete
that
Christ
should
goe
to
another
place
and
he
be
left
behinde
.
Whether
J
goe
thou
canst
not
followe
me
.
Now
he
more
plainly
vttereth
that
which
he
had
spoken
before
,
whether
I
go
thether
can
ye
not
come
.
C.
And
withall
he
brideleth
the
importunate
desyre
of
Péeter
.
And
he
speaketh
precisely
as
it
became
a
Maister
:
notwithstanding
strayt
after
he
mittigateth
the
sharpnesse
of
hys
wordes
teaching
that
he
shall
be
seperated
from
them
but
for
a
short
time
.
M.
Heare
we
must
noate
that
there
are
certaine
times
and
momentes
appoynted
of
God
to
euery
faithfull
man
in
the
which
they
departing
out
of
this
life
maye
followe
their
Lord
,
before
the
which
times
noane
maye
followe
him
.
Peeter
in
déede
had
his
time
comming
to
followe
the
Lord
,
as
here
also
it
is
sayd
:
but
he
had
his
moments
and
appoynted
time
of
the
which
mencion
is
made
in
the
eyghtéenth
verse
of
the
one
&
twenty
Chapter
following
.
C.
In
this
place
therefore
we
are
taught
to
submitte
our
prayers
vnto
God
,
lest
they
passe
their
boundes
:
the
which
if
they
doe
,
we
must
suffer
them
to
be
restrayned
with
thys
brydell
.
Moreouer
lest
we
should
faynt
or
be
discouraged
let
vs
remember
the
consolation
,
which
strayght
after
he
addeth
.
promising
that
we
shall
one
daye
come
vnto
him
.
For
he
meaneth
that
Péeter
as
yet
was
not
méete
to
beare
his
crosse
but
as
a
gréene
and
vntimely
plant
:
yet
notwithstanding
,
that
in
continuaunce
of
time
he
should
bée
made
apte
for
the
same
.
Wherefore
wée
must
pray
vnto
God
that
he
will
encreace
that
which
he
hath
begon
in
vs
.
And
wée
must
créepe
beefore
we
haue
strength
geuen
to
vs
to
ronne
swiftly
.
And
as
Christ
doth
beare
with
vs
in
our
imperfection
,
euenso
let
vs
learne
not
to
cast
of
our
weake
Bretheren
which
as
yet
are
far
from
the
marck
.
It
is
to
be
wished
that
al
didde
ronne
with
good
courage
:
but
If
anye
doe
ronne
slowely
,
so
that
he
kéepe
the
waye
,
let
vs
hope
well
.
CYR.
Some
think
that
by
these
wordes
it
was
ment
that
Péeter
after
the
assention
of
the
Lord
should
be
crucefyed
:
but
it
maketh
no
matter
what
kind
of
death
the
Apostle
of
Christ
suffered
.
37.
Peeter
sayd
vnto
him
Lorde
why
cannot
I
follow
thee
nowe
?
I
will
ieoparde
my
lyfe
for
thy
sake
.
C.
Péeter
by
these
words
declareth
that
he
was
gréeued
at
the
answere
of
Christ
.
Hee
vnderstoode
that
he
was
put
in
mind
of
his
owne
infirmitie
:
whereby
he
gathred
that
his
owne
fault
was
a
let
vnto
him
that
he
could
not
presentlye
followe
Christ
.
But
yet
he
was
not
fully
perswaded
of
this
.
For
by
nature
mankind
is
puffed
vp
with
trust
of
his
owne
strength
.
M.
He
doth
not
demaund
and
saye
,
when
shall
I
followe
thée
,
if
I
cannot
followe
thée
nowe
,
but
he
sayth
,
Why
cannot
I
follw
the
nowe
?
As
if
he
should
saye
R
,
Doest
thou
think
that
I
hauing
receiued
so
many
benifits
of
the
,
wil
be
so
vnthankfull
,
that
I
will
forsake
thee
?
Thou
hast
chosen
mee
to
be
an
Apostle
,
I
haue
tasted
of
the
heauenly
Ioye
vpon
mounte
Thabor
I
haue
wrought
miracles
in
thy
name
,
and
what
benefite
is
it
that
I
haue
not
receiued
of
thée
:
howe
then
can
I
forsake
thée
being
in
great
peril
of
thy
lyfe
?
I
wil
ventur●
my
lyfe
for
thée
yea
I
will
dye
for
thée
,
so
far
am
I
from
forsaking
thée
.
C.
These
wordes
of
Peter
shew
what
an
opinion
we
haue
conceiued
of
oure selues
,
and
howe
we
trust
to
our
owne
strength
,
where
vpon
it
commeth
that
wée
dare
doe
any
thing
without
callinge
for
the
help
of
God
,
when
as
notwithstanding
we
can
do
nothing
.
But
concerning
this
read
more
in
the
twentie
six
chapter
of
Mathew
in
the
thirty
thrée
verse
.
38.
Iesus
aunswered
hym
wilte
thou
ieoparde
thy
lyfe
for
my
sake
:
verily
verily
I
say
vnto
thee
,
the
Cocke
shall
not
crowe
,
till
thou
haue
denied
me
thrise
.
M.
Peeter
séemed
to
prooue
Christ
a
liar
in
denying
that
so
bouldly
which
the
Lord
declared
vnto
him
.
Therefore
Christ
séeketh
more
and
more
to
beate
downe
the
arrogancy
of
Peeter
leste
hée
béeing
puffed
vp
aboue
measure
,
shoulde
bée
to
prowd
of
his
owne
strength
.
And
Christ
would
not
contend
with
him
,
but
thought
it
better
to
let
him
haue
experience
of
his
owne
strength
,
euenas
fooles
are
serued
who
are
neuer
wise
but
when
they
are
punished
.
Peter
promiseth
inuincible
constancie
,
and
he
speaketh
according
to
the
sincere
affection
of
hys
mind
:
but
it
is
blind
and
presumptuouse
bouldnesse
because
he
considereth
not
what
was
geuen
vnto
him
.
Therefore
the
Lord
correcteth
that
rashenesse
.
As
if
he
should
saye
,
R.
What
is
that
I
heare
?
Wilt
thou
Péeter
dye
for
mée
,
who
came
to
dye
for
thée
?
M.
But
I
saye
vnto
thée
that
thou
shalt
be
so
aferd
and
discouraged
that
thou
shalt
not
only
forsake
mée
with
the
rest
,
but
shalt
also
deny
mee
.
euen
as
if
thou
haddest
neuer
knowen
mée
:
and
that
,
not
once
,
but
twise
,
yea
thrise
,
and
with
suche
spéede
,
that
thou
shalt
deny
mée
before
the
Cock
crowe
.
But
because
this
example
pertaineth
vnto
vs
,
let
all
men
learne
to
waye
and
consider
their
owne
infirmities
and
imperfections
leste
they
be
to
prowd
vppon
vaine
confidence
.
Wée
cannot
presume
to
muche
vpon
the
grace
of
God
:
but
here
the
secure
presumption
of
the
fleshe
is
reprehended
,
seeing
that
faith
bringeth
forth
rather
feare
and
carefulnesse
.
Hée
suffereth
the
due
and
condinge
punishement
of
his
arrogancy
:
wherefore
that
God
may
stay
vs
vp
by
his
power
let
vs
learne
to
forsake
oure
owne
strength
and
to
flée
to
him
in
time
.
❧
The
.
Xiiij.
Chapter
.
1.
And
he
saide
vnto
his
Disciples
,
let
not
your
hartes
be
troubled
:
ye
beleeue
in
God
beleeue
also
in
me
,
Let
not
your
hearts
be
troubled
.
THIS
whoale
Chapeter
is
mixed
with
consolations
,
with
doctrines
witht
exhortacions
and
with
promises
.
The
Lorde
comforteth
his
sorrowefull
and
troubled
Disciples
,
instructeth
them
concerninge
the
father
:
exhorteth
them
to
beléeue
in
him
to
loue
him
,
to
keepe
his
sayings
promiseth
them
place
in
heauen
,
the
gift
of
the
holy
Ghost
,
the
hearing
of
their
praiers
,
his
retourne
vnto
them
againe
,
the
loue
and
grace
of
his
Father
,
and
laste
of
al
his
peace
.
And
he
doeth
not
without
cause
vse
so
many
wordes
to
confirme
his
Disciples
who
had
so
daungerouse
and
fearfull
a
battaile
prepared
for
them
.
For
this
was
no
smal
temptation
,
that
which
in
a
litle
while
after
they
shoulde
sée
him
hanging
uppon
the
Crosse
:
in
the
which
sight
there
was
nothing
to
bee
seene
but
matter
of
vtter
desperation
.
Seeing
the
hower
of
so
greate
trouble
was
at
hand
,
he
sheweth
them
a
remedy
lest
they
beeing
ouercome
should
quaile
M.
In
him
we
see
the
Image
of
that
Priest
,
Heb.
4.15
who
béeing
him selfe
tempted
in
all
thinges
can
haue
compassion
vppon
all
those
that
are
tempted
,
euenas
the
Apostle
describeth
him
vnto
vs
.
Hée
knoweth
that
his
disciples
are
men
,
and
ar
easily
troubled
with
sorrowful
things
I
would
to
God
that
they
which
are
of
some
estimation
in
the
Churche
,
were
thus
affected
toward
the
weake
,
euenas
Christ
was
affected
toward
his
,
whome
he
willeth
not
to
be
troubled
.
C.
Wée
must
alwayes
consider
the
circumstance
of
time
,
in
that
Christ
would
haue
hys
Disciples
to
stand
strong
and
withoute
feare
,
when
all
thinges
might
séeme
to
bring
present
death
and
desperation
.
M.
For
hée
knewe
that
none
of
those
things
should
hurt
him
,
how
dangerouse
and
mortall
soeuer
they
séemed
to
bée
.
Therefore
wée
must
alwayes
vse
thys
Buckler
to
withstand
such
conflictes
.
It
cannot
bée
but
that
we
shall
feele
diuers
motions
:
but
we
must
be
so
affeard
and
troubled
that
we
do
not
fall
.
The
faithful
therefore
are
sayd
not
to
be
troubled
,
because
they
leaning
vnto
the
word
of
God
,
although
they
bee
oppressed
with
great
troubles
,
yet
notwithstandinge
they
constantly
go
forward
.
Ye
beleue
in
God
beleue
also
in
me
.
C.
Christ
doth
not
only
encourage
hys
Disciples
by
exhorting
them
vnto
constancy
,
but
doth
also
teach
from
whence
they
must
seeke
for
theyr
strength
,
namly
from
Faith
by
which
he
is
acknoweledged
to
be
the
Sonne
of
God
,
who
is
able
ynough
of
him selfe
to
defend
those
that
are
his
.
This
is
the
true
waye
to
stande
,
yf
so
be
our
fayth
be
reposed
in
Christ
,
and
yf
so
be
it
doth
behould
him
when
he
helpeth
vs
,
euen
as
yf
hée
were
present
.
For
this
is
the
meaning
of
that
whiche
as
sayth
,
There
is
no
cause
why
yee
should
be
troubled
for
my
departure
.
Bv.
For
yf
so
bee
ye
haue
grounded
youre
fayth
vppon
God
,
he
shal
saue
you
and
I
also
will
saue
you
euenas
I
haue
promised
oftenne
times
heretofore
.
For
he
which
beléeueth
in
God
beléeueth
also
in
mée
,
which
am
the
true
God
,
of
one
essence
,
power
and
glory
,
with
the
Father
.
C.
But
it
is
marueile
why
he
placeth
here
fayth
in
the
Father
,
in
the
firste
place
.
For
he
shoulde
rather
haue
sayde
vnto
his
Disciples
,
that
they
must
beléeue
in
god
,
so
soone
as
they
had
béeleued
in
Christ
.
Because
as
Christe
is
the
expresse
Image
of
the
Father
,
euenso
firste
of
all
they
should
haue
beheld
and
considered
him
:
and
for
this
cause
also
he
descended
vnto
vs
,
that
our
fayth
beginning
at
him
might
reach
vnto
the
Father
.
But
Christ
had
a
farther
meaning
.
For
there
is
no
man
but
he
will
confesse
that
wée
must
beléeue
in
God
:
and
this
is
a
generall
Rule
,
to
the
which
all
men
without
controuersie
will
subscribe
:
and
yet
notwithstanding
there
is
scarse
one
among
a
hondered
which
in
verye
déede
doth
beleue
in
him
:
both
because
the
bare
maiestie
of
God
is
to
farre
from
vs
,
and
also
because
Sathan
doth
set
betwéene
vs
and
it
all
the
darcke
clowdes
hée
can
to
kéepe
vs
from
the
syghte
of
the
same
.
And
so
it
commeth
to
passe
that
our
faith
seking
God
in
his
heauenly
lighte
and
glory
,
vanisheth
away
.
Also
the
fleshe
of
her
owne
accorde
bringeth
a
thousand
Immaginations
,
to
drawe
vs
awaye
from
the
right
behoulding
of
God
.
Therefore
Christ
setteth
forth
hym selfe
as
the
scope
and
marck
,
wherevnto
if
we
direct
our
fayth
,
it
shall
finde
by
and
by
where
to
rest
.
For
this
is
that
true
Immanuel
,
who
so
soone
as
he
is
sought
by
faith
,
aunswereth
within
vs
.
This
is
one
of
the
Principall
poynts
of
our
faith
that
the
same
oughte
to
bee
directed
only
vnto
Christe
,
and
to
bee
reposed
in
him
,
least
it
shake
in
temptations
.
And
this
is
a
true
triall
of
faith
when
we
wil
not
suffer
our selues
at
any
time
to
be
drawen
awaye
from
Christe
and
the
promises
mad
in
him
.
2.
In
my
fathers
house
are
manye
mansions
:
If
it
were
not
so
,
I
woulde
haue
toulde
you
,
I
goe
to
prepare
a
place
for
you
.
Bv.
He
addeth
nowe
another
place
,
of
consolation
moste
euident
taken
of
that
blessed
kingdome
,
and
of
the
ende
or
fruite
,
of
the
Lordes
death
.
C.
Béecause
the
absence
of
Christ
might
be
the
of
sorrowe
,
he
testifieth
that
hee
doeth
not
therefore
go
from
them
to
the
ende
he
might
abide
from
them
still
:
because
there
was
place
prouided
for
them
in
the
kingdome
of
heauen
.
For
this
suspition
was
to
be
taken
awaye
,
that
Christ
ascended
to
the
father
to
leaue
his
Disciples
in
the
earth
carlesly
behynde
hym
.
This
place
hath
bene
drawen
amysse
into
another
scence
as
though
Christ
had
taught
that
there
had
béene
seuerall
degrees
of
honoure
in
his
heauenly
kingdome
.
For
he
sayth
there
are
many
mansions
not
differing
or
one
vnlike
another
,
but
such
as
were
,
(
and
are
)
sufficient
for
many
:
euen
as
yf
he
should
haue
sayde
:
There
is
place
there
,
not
only
for
mee
but
for
all
you
also
.
R.
There
is
noe
cause
then
why
ye
shoulde
be
gréeued
for
my
corporall
departure
:
for
the
kingdom
of
my
Father
is
prepared
for
you
from
the
beginning
of
the
world
,
and
ye
were
chosen
therevnto
before
the
foundation
of
the
worlde
was
layde
.
Wherefore
there
is
nothing
that
canne
hurt
you
,
whether
it
be
synne
,
the
world
Death
,
Ioh.
10.29
.
Hell
,
or
Sathan
.
For
no
man
can
take
the
elect
out
of
my
Fathers
hand
.
Obiection
But
some
will
saye
,
if
so
be
we
weare
elected
and
had
mansions
prepared
for
vs
from
the
beginning
of
the
worlde
what
nede
haue
we
then
of
Christ
:
Or
wherefore
came
he
into
this
worlde
.
I
aunswere
,
Aunswere
.
we
were
elected
before
the
foundation
of
the
worlde
,
but
yet
in
Christ
and
by
Christ
.
For
none
is
Adopted
of
the
Lord
to
be
his
sonne
,
but
by
Iesus
Christ
.
And
thus
dwelling
places
were
prepared
,
before
the
foundation
of
the
worlde
but
by
Christ
the
Mediatoure
,
and
Intercessoure
.
Wherefore
Christe
came
into
this
world
,
to
reueale
those
dwelling
places
vnto
vs
before
prepared
,
to
open
the
gate
of
election
,
and
allso
to
make
vs
ready
and
apt
by
his
holy
spirite
,
to
receiue
those
mansions
.
For
what
shall
it
profite
to
be
elected
,
and
yet
eyther
to
be
Ignoraunt
of
the
gate
of
election
,
or
else
not
to
enter
into
the
same
:
But
whereas
there
are
sayde
to
be
many
mansyons
whenas
fewe
are
chosen
(
as
sayeth
our
sauioure
in
another
place
,
Mat
20.16
many
are
called
but
fewe
are
chosen
.
)
We
must
not
lightly
ouerpasse
it
.
For
there
are
sayd
to
be
many
in
respect
of
Christ
:
that
this
might
be
the
scence
:
Heauen
is
not
prepared
for
me
aloane
,
I
aloane
am
not
elected
from
euerlasting
of
my
father
but
many
others
hath
my
father
elected
by
me
,
the
kingdome
of
heauen
is
prepared
for
many
others
by
mee
,
through
the
fayth
which
they
haue
in
mée
.
I
aloane
am
the
true
and
only
sonne
of
God
,
and
only
naturally
elected
of
my
Father
,
from
whome
aloane
the
kingdome
of
heauen
is
prepared
naturally
:
but
there
also
many
others
,
whom
the
Father
hath
chosen
in
mee
,
and
which
shall
possesse
by
me
the
kingdome
of
heauen
prepared
from
the
beginning
insomuch
that
by
me
they
are
made
the
children
of
God
by
adoption
,
and
heyres
of
all
his
blessinges
,
graces
,
and
benefites
.
For
I
haue
geuen
al
those
power
to
bee
the
sonnes
of
God
,
which
beleeue
in
my
name
.
Jf
it
were
not
so
,
J
would
haue
tould
you
.
As
if
he
should
say
:
C.
If
so
be
the
kingdom
of
heauen
were
prepared
for
me
aloane
,
I
would
disapoynte
you
of
youre
hope
.
I
woulde
therefore
haue
tould
you
,
that
there
is
no
place
in
heauen
with
my
father
,
but
for
me
alone
.
Notwithstanding
heare
a
question
maye
be
demanded
,
Obiection
what
was
the
condition
of
the
fathers
before
Christ
ascended
into
heauen
.
For
many
Immagine
that
the
soules
of
the
righteouse
were
in
Limbo
,
beecause
Christ
sayeth
that
he
will
prepare
a
place
by
his
ascension
into
heauen
.
But
aunswere
is
easily
made
here
,
Aunswere
.
that
a
place
is
sayd
to
be
prepared
against
the
daye
of
resurrection
.
For
mankinde
is
by
nature
banished
out
of
the
kingdome
of
God
,
But
the
Sonne
which
is
the
only
heire
of
heauen
,
is
gone
to
take
possession
for
vs
,
that
by
him
we
mighte
haue
accesse
thether
.
For
in
his
person
we
possesse
heauen
already
by
hope
?
Ephe.
2.3
as
the
Apostle
Paule
teacheth
.
Here
therefore
he
putteth
not
a
difference
between
our
state
,
and
the
state
of
the
Fathers
after
death
,
because
Christ
prepared
a
place
for
boath
together
,
into
the
which
he
shall
receiue
all
in
the
latter
day
.
Before
the
Reconciliation
was
finished
the
soules
of
the
righteouse
,
were
as
it
were
in
a
watch
Towre
wayting
for
the
promised
redemption
,
and
doe
enioye
blessed
rest
,
vntil
the
redemption
be
fulfilled
.
3.
And
if
I
go
to
prepare
a
place
for
you
I
will
come
again
&
receiue
you
euen
vnto
my selfe
that
where
I
am
there
may
ye
be
also
.
C.
This
conditionall
sentence
oughte
to
be
resolued
into
an
Aduerbe
of
tyme
:
as
if
he
had
sayde
,
after
I
am
gone
I
will
retourne
to
you
againe
.
R.
For
I
will
not
so
goe
away
that
I
will
be
quite
separated
from
you
:
I
will
not
so
goe
awaye
,
that
I
will
not
retourne
againe
I
will
not
so
enter
into
the
kingdome
of
my
Father
,
that
I
will
retayne
the
same
to
my selfe
aloane
,
but
for
youre
cause
I
goe
,
and
I
so
goe
,
that
I
will
come
againe
&
receiue
you
vnto
me
.
C.
Moreouer
this
comming
againe
heare
oughte
not
to
be
vnderstoode
of
the
holy
ghoste
as
though
Christ
would
geue
vnto
hys
Disciples
a
newe
presence
of
him selfe
in
the
spirite
.
It
is
very
true
that
Christ
dwelleth
in
vs
,
and
in
vs
by
his
holye
spirite
,
but
he
speaketh
here
of
the
laste
daye
of
Iudgement
,
in
the
whiche
hee
shall
come
at
the
length
to
gather
those
that
be
his
together
.
And
verily
hée
doth
dayly
prepare
a
place
for
vs
,
yf
so
be
wée
haue
respecte
vnto
the
whoale
body
of
the
Church
.
Wherevppon
it
followeth
that
the
full
time
of
our
enteraunce
into
heauen
is
not
yet
come
,
This
the
Apostle
doth
notably
expresse
in
the
fourth
Chapter
of
his
firste
Epistle
to
the
Thessalonians
.
M.
Lette
vs
remember
therefore
that
Christ
is
come
againe
into
this
world
.
The
worlde
beleeueth
not
this
.
The
cause
of
hys
firste
comming
was
,
that
all
they
which
were
elected
vnto
lyfe
from
the
beginning
,
might
be
called
vnto
the
grace
of
the
kingdome
of
God
.
The
seconde
cause
of
his
comming
shal
be
that
the
foresayde
elected
maye
be
taken
vp
into
Euerlasting
mansions
.
This
shal
be
broughte
to
passe
by
the
ministery
of
Aungels
.
Math.
13
And
this
second
comming
of
Christ
is
desired
so
long
vntyll
a
place
is
prouided
in
heauen
for
euery
one
.
And
this
caling
of
the
electe
shal
be
fulfilled
here
in
earth
the
which
béeing
once
ended
and
fulfilled
this
moste
corrupt
and
wicked
worlde
shall
haue
an
ende
.
This
wicked
worlde
shall
haue
an
ende
,
when
the
nomber
of
Gods
elect
is
full
.
A.
Reade
the
twentyth
sixe
verse
of
the
twelfth
chapter
going
before
.
4.
And
whether
I
go
yee
know
,
and
the
way
ye
knowe
.
B.
Because
he
would
comfort
his
disciples
concerning
his
departure
,
it
is
necessary
that
we
vnderstand
this
of
that
waye
by
which
his
disciples
should
followe
hym
vnto
the
Father
.
C.
Howebeit
withall
Christ
teacheth
that
his
death
is
not
destruction
but
a
passag
to
the
father
Therefore
we
haue
here
to
noate
twoo
thinges
:
The
fyrst
is
,
that
wee
beholde
Christ
in
his
heauenlye
glorye
and
blessed
immortallity
with
the
eyes
of
faith
:
Secondlye
,
that
wée
knowe
him
to
bée
the
first
fruites
of
our
lyfe
,
and
the
waye
which
was
shut
vp
against
vs
,
is
nowe
opened
vnto
vs
by
him
.
This
he
vttereth
more
plainlye
in
another
place
,
saying
:
Mat.
i6
,
24
M.
Hee
which
wyll
followe
me
,
let
him
deny
himselfe
,
and
take
vp
his
crosse
,
and
followe
mee
.
Christ
him selfe
is
the
waye
to
heauen
,
that
by
him
and
after
him
,
we
may
come
to
heauenly
thinges
.
5.
Thomas
sayde
vnto
him
,
Lorde
,
we
knowe
not
whether
thou
goest
:
and
howe
is
it
possible
for
vs
to
know
the
waye
.
Bv.
The
Disciples
being
much
gréeued
,
marked
not
what
the
Lorde
sayde
vnto
them
,
and
iudging
to
groslye
of
the
wordes
of
the
Lorde
,
vnderstande
not
his
minde
and
purpose
.
C.
And
although
at
the
first
sight
,
the
aunswere
of
Thomas
séemeth
to
disagrée
with
the
saying
of
Christ
,
yet
notwithstanding
his
purpose
was
not
to
discréedite
his
Maister
.
Notwithstanding
it
may
be
demaunded
howe
he
denied
that
which
the
Lord
had
affirmed
.
We
aunswere
,
that
there
are
oftentimes
in
the
Saintes
confused
vnderstandinges
:
because
they
doe
not
way
and
consider
the
manner
and
reason
of
that
which
is
plainlye
set
before
them
.
So
the
calling
of
the
Gentiles
was
prophesied
by
the
Prophetes
to
come
of
the
true
scence
of
Faith
:
Ephe.
3
,
9
the
which
notwithstanding
the
Apostle
Paule
affirmeth
to
bée
a
misterye
hydden
from
them
.
Therefore
when
the
Apostles
shoulde
beléeue
that
Christ
went
vnto
the
Father
,
and
yet
notwithstanding
knew
not
howe
he
should
get
that
kingdome
,
Thomas
iustly
affirmeth
that
they
knew
not
whether
hee
went
:
Therevppon
hée
gathereth
the
waye
is
more
obscure
.
For
before
wée
enter
into
the
race
,
wée
must
knowe
whether
it
tendeth
.
M.
By
this
place
wée
gather
that
no
man
knoweth
the
waye
to
heauenlye
thinges
,
except
he
fyrst
knowe
that
Christ
our
sauiour
and
Mediatour
is
gone
thyther
.
6.
Iesus
sayth
vnto
them
,
I
am
the
waye
,
the
trueth
,
and
the
lyfe
:
no
man
commeth
vnto
the
Father
but
by
me
.
R.
This
is
the
principall
poynt
and
sum
of
the
whole
Gospell
,
that
Christ
is
the
waye
,
the
trueth
,
and
the
lyfe
.
C.
Christ
doeth
not
dyrectlye
aunswere
vnto
the
question
:
yet
notwithstanding
he
omitteth
nothing
which
is
necearye
to
bée
knewne
.
The
curiositye
of
Thomas
was
to
bée
bridled
:
therefore
Christ
doth
not
shewe
what
his
condicion
shal
be
with
the
Father
:
but
standeth
vppon
a
more
necessery
point
.
Thomas
would
wyllinglye
haue
hearde
what
Christe
should
doe
in
heauen
:
euen
as
we
oftentimes
doe
to
muche
wearye
our selues
with
such
subtile
and
curious
poyntes
.
But
wee
ought
rather
to
applye
our
mindes
,
how
we
shal
be
partakers
of
the
blessed
resurrection
to
come
.
Wherfore
the
sum
of
this
sentence
is
,
that
whosoeuer
getteth
Christ
,
she
ll
want
nothing
,
and
that
therefore
he
goeth
beyonde
all
perfection
,
which
is
not
contented
with
him
alone
.
And
he
speaketh
of
their
degrées
,
as
if
he
should
saye
,
that
he
is
the
beginning
,
the
middest
,
and
the
ende
.
Wherevppon
it
followeth
that
we
must
begin
with
him
,
goe
forewarde
in
him
,
and
ende
at
him
.
We
must
not
séeke
for
higher
wisdome
than
that
which
leadeth
vs
to
euerlasting
lyfe
.
This
he
affirmeth
shal
be
founde
in
him
.
And
hée
also
pronounceth
that
the
same
must
bee
sought
for
in
no
other
.
Hée
teacheth
moreouer
that
he
is
in
the
waye
,
by
whiche
onelye
wée
must
come
thyther
.
Therefore
,
least
hée
shoulde
fayle
vs
in
any
part
,
he
reacheth
out
his
hande
to
those
that
goe
astray
,
and
doeth
humble
himselfe
so
far
,
that
he
directeth
sucking
Children
:
hee
hauing
professed
him selfe
to
bée
a
Captaine
,
forsooke
not
his
seruauntes
in
the
midst
of
their
race
,
but
made
them
partakers
of
the
trueth
.
At
the
last
he
made
them
partakers
of
that
trueth
,
than
the
which
nothing
more
excellent
can
be
deuised
.
Bv.
Therefore
in
these
wordes
all
the
Misteries
of
the
Gospell
are
comprehended
,
and
from
hence
the
ryuers
of
lyfe
doe
spring
.
C.
Séeing
therefore
that
Christ
is
the
waye
,
there
is
no
cause
why
the
weake
and
ignoraunte
shoulde
complaine
that
they
are
forsaken
of
him
:
seeing
he
is
the
truth
and
the
lyfe
,
he
containeth
in
him selfe
wherewithall
to
satisfye
euen
the
most
perfect
.
Trueth
in
this
place
is
taken
of
some
to
bée
the
wholsome
lyght
of
heauenly
wisedome
.
And
of
othersome
,
to
be
the
substaunce
of
lyfe
,
and
of
all
spiritual
graces
,
which
is
compared
with
figures
and
shadowes
.
Euen
as
when
it
is
sayde
,
Grace
and
trueth
came
by
Christ
Iesus
.
But
more
rightlye
it
is
taken
for
the
perfection
of
Faith
,
Iohn
.
1.7
euen
as
the
waye
is
taken
for
the
beginning
and
first
rudiments
.
This
is
the
sum
,
That
if
any
decline
from
Christ
,
he
can
doe
nothing
but
erre
:
if
so
bée
any
rest
not
in
him
,
he
shal
finde
notsting
but
wynde
and
vanitye
:
if
so
be
any
goe
beyonde
him
,
he
shall
finde
death
in
steede
of
lyfe
.
B.
Therefore
Christ
in
this
place
preacheth
him selfe
to
bee
God
and
the
onelye
sauiour
:
euen
as
he
hath
done
in
other
places
when
he
called
him selfe
,
the
bread
of
lyfe
,
the
lyght
of
the
worlde
,
the
doore
,
and
the
shéepfould
of
God
,
the
good
Sheepheard
,
the
resurrection
and
the
lyfe
,
and
suche
lyke
.
No
man
commeth
vnto
the
Father
.
This
is
an
exposition
of
that
whiche
went
before
:
For
,
he
is
therefore
the
waye
,
because
hée
leadeth
vs
vnto
the
Father
,
and
the
trueth
and
the
lyfe
,
because
in
him
we
beholde
the
Father
.
R.
All
other
thinges
do
discourage
vs
that
we
dare
not
appeare
vnto
the
father
.
As
,
first
of
all
humaine
reason
:
for
the
same
knoweth
not
God
,
and
by
howe
many
benefites
soeuer
the
same
is
constrayned
to
knowe
that
there
is
a
God
,
yet
notwithstanding
,
it
knoweth
not
howe
to
come
vnto
him
,
nor
howe
to
worshippe
him
.
Secondly
Sinne
and
the
Law
,
by
which
is
declared
that
God
is
angery
with
vs
wherefore
by
them
we
are
driuen
from
comming
vnto
him
,
Lastely
,
Sinne
and
the
Lawe
driue
vs
from
God
.
the
Maiestie
of
God
▪
which
is
higher
than
by
humaine
strength
we
can
reache
vnto
the
same
.
Only
Christ
,
only
the
word
,
is
the
onlye
waye
to
reach
vnto
the
father
.
Bv.
By
this
sentence
also
all
Iewes
and
Turks
are
excluded
from
the
company
and
presence
of
the
father
,
because
they
come
not
vnto
the
father
by
Christ
.
For
in
Christ
only
consisteth
righteousenesse
,
reconcilliation
,
and
our
life
.
Let
vs
therefore
goe
forward
in
the
righte
way
Christ
,
and
lette
vs
not
suffer
our selues
to
be
drawen
from
the
same
,
because
it
leadeth
to
euerlasting
life
,
C.
Finally
Concerning
inuocation
this
truely
may
be
sayde
,
that
God
heareth
no
prayers
but
these
which
are
made
in
Christe
.
7.
If
ye
had
knowen
me
,
ye
had
knowen
my
father
also
:
and
nowe
ye
knowe
him
,
and
haue
seene
him
.
C.
Hée
confyrmeth
that
whiche
wée
sayde
before
,
that
it
is
hurtfull
and
foolishe
curiositye
,
when
men
being
not
contented
with
Christ
,
do
seeke
by
ouerthwart
wayes
to
come
vnto
God
.
They
confesse
that
there
is
nothing
better
than
the
knowledge
of
God
:
but
when
he
commeth
nere
vnto
them
,
and
doeth
familliarlye
insinuaty
him selfe
,
than
they
begine
curiously
to
searche
,
and
seeke
for
him
aboue
the
clowdes
,
whome
they
wyl
not
beholde
being
present
.
Christ
therefore
reprehendeth
his
Disciples
,
for
that
the
doe
not
acknowledge
the
fulnesse
of
the
Deitie
to
be
exhibited
in
him
.
I
sée
(
saith
he
)
that
ye
haue
neither
rightly
nor
truly
hitherto
known
me
,
because
as
yet
ye
know
not
the
liuely
Image
of
my
father
which
is
expressed
in
me
.
R.
For
no
man
hath
séene
God
at
any
tyme
,
the
only
begotten
sonne
which
is
in
the
bosome
of
the
father
hath
declared
hym
.
And
now
ye
knowe
him
.
C.
He
addeth
this
,
not
onely
to
mytygate
the
sharpnesse
of
the
reprehention
but
also
to
accuse
them
of
vnthankfulnesse
and
slouth
except
they
way
and
consider
what
is
geuen
vnto
them
.
For
he
rather
spake
this
to
the
commendation
of
his
owne
doctrine
,
then
to
extoll
the
faith
of
his
disciples
.
His
meaning
therefore
is
,
that
God
is
now
to
be
séene
,
if
so
be
they
woulde
open
their
eyes
.
In
this
word
(
Sene
)
the
sertainty
of
faith
is
expressed
.
How
be
it
some
referre
the
same
to
the
sertainty
of
myracles
.
For
looke
howe
manye
myracles
Christ
wrought
in
his
Fathers
name
,
so
many
testomnies
he
had
of
hys
deuine
power
.
8.
Phillip
saith
vnto
him
Lorde
shew
vs
the
Father
,
and
it
suffiseth
vs
.
M.
The
Apostles
as
yet
were
not
sufficiently
exercised
in
sprituall
matters
,
and
therfore
because
thei
had
hard
Christ
speake
very
much
of
his
father
,
they
semed
to
desire
to
se
him
so
,
as
thei
had
séen
the
sonne
with
their
corporall
eyes
face
to
face
,
as
though
God
might
be
sene
as
a
man
is
séene
.
B.
Thus
therfore
Phillip
as
one
more
desierous
to
learne
than
the
other
Disciples
,
interrupteth
the
Lord
desiring
to
haue
some
corporall
and
visible
sight
of
God
,
the
which
being
sene
they
woulde
desire
nothing
more
.
C.
But
it
semeth
very
absurde
that
the
Apostles
shoulde
thus
disturbe
the
Lorde
.
For
to
what
end
had
he
spoken
,
but
only
to
teache
the
verye
same
thinge
of
the
which
Phillip
demaundeth
?
Notwithstanding
there
is
here
no
fault
described
to
be
in
them
,
which
is
not
to
be
found
in
our selues
,
We
professe
that
we
séeke
after
God
ernestly
:
but
when
he
commeth
into
our
sight
we
are
starke
blinde
.
R.
For
humane
reason
is
not
contented
with
the
word
,
by
which
the
Father
and
his
wyll
is
learned
,
but
wil
be
satisfied
by
signes
and
by
palpable
féelyng
,
The
Apostles
had
before
their
eyes
Christ
the
Image
of
the
Father
:
and
yet
notwithstandinge
they
desire
to
sée
the
Father
:
Wherefore
their
vnbeleefe
is
reprehended
as
followeth
.
9.
Iesus
saith
vnto
him
,
Haue
I
bene
so
longe
time
with
you
and
yet
hast
thou
not
knowne
mee
?
Phillip
,
he
that
hath
sene
me
,
hath
sene
the
Father
:
and
how
sayest
thou
then
,
shew
vs
the
Father
.
C.
Iustly
Christ
reprehendeth
Phillip
because
he
had
not
the
pure
eies
of
faith
.
He
had
God
present
before
hym
in
Christ
:
and
yet
notwithstanding
he
dyd
not
behould
hym
.
What
dyd
hinder
hym
but
his
owne
ingratitude
.
The
which
Christ
casteth
in
his
téeth
,
as
if
he
shoulde
saye
,
haue
I
so
loste
my
labour
in
teachinge
you
and
in
workyng
Myracles
before
you
?
I
haue
bene
now
a
long
tyme
with
you
,
I
haue
wrought
many
Myracles
,
many
wayes
I
haue
taught
my selfe
to
be
the
sonne
of
God
,
I
haue
taught
that
no
man
hath
sene
God
at
any
tyme
,
that
I
am
he
alone
which
hath
expressed
God
:
I
haue
taught
that
the
wyll
of
God
is
good
and
sweete
towardes
them
that
beleeue
in
hym
.
That
is
to
saye
.
I
haue
playnlye
taught
that
God
is
the
Father
of
the
faithfull
through
mee
:
and
do
not
ye
yet
know
the
father
.
Euen
so
at
this
daye
,
they
profite
little
or
nothing
in
the
Gospel
,
who
being
not
content
with
Christe
onely
,
curiouslye
séeke
after
God
,
whereby
at
the
lengthe
they
are
brought
into
error
.
This
foolishe
desire
springeth
of
the
humilytie
and
basenesse
of
Christe
:
the
which
is
far
amisse
,
seing
in
the
same
he
setteh
foorth
the
vnspeakable
goodnesse
of
his
Father
.
M.
But
because
Phillip
might
saye
in
his
harte
,
I
sayde
not
shew
vnto
vs
who
thou
thy selfe
art
,
but
shew
vnto
vs
the
father
:
and
thou
obiectest
vnto
me
that
I
know
not
thee
:
wheras
I
speak
not
of
the
knowledge
or
sight
of
thée
,
but
of
the
father
:
To
this
cogitation
which
Christ
was
not
ignorant
of
,
he
answereth
saying
Phillip
he
that
hath
sene
me
.
Bv.
As
if
he
should
say
,
Phillip
thou
doest
desire
to
se
my
father
,
as
though
I
did
differ
from
my
father
in
essence
&
nature
,
and
were
not
all
one
with
him
:
know
thou
therfore
that
I
and
he
are
all
one
in
diuinitie
,
and
deuine
maiestye
which
cannot
be
seene
with
corporall
eyes
.
10.
Beleeuest
thou
not
that
I
am
in
the
father
,
and
the
Father
in
me
?
the
words
that
I
speak
vnto
you
,
I
speake
not
of
my selfe
:
but
the
father
that
dwelleth
in
mee
,
is
he
that
doth
the
workes
.
C.
Some
refer
this
to
the
deuine
essence
of
Christ
.
C.
But
they
do
better
which
refer
it
to
the
maner
of
reuelation
.
For
Christ
in
respect
of
his
secret
dietie
,
is
neuer
a
whit
more
knowne
vnto
vs
than
the
father
.
But
he
is
sayd
to
be
the
expresse
Image
of
God
:
because
God
hath
wholy
reuealed
himselfe
in
hym
,
by
his
exceeding
goodnesse
,
wisedome
,
and
power
.
Neither
haue
the
ancient
Fathers
done
amisse
,
which
bringe
testimonye
from
hence
to
defende
the
Diuinitie
of
Christ
:
but
because
Christe
doth
not
simplye
dispute
who
he
is
in
him selfe
,
but
whom
we
ought
to
acknowledge
him
to
be
,
it
is
rather
a
tytell
of
his
power
,
than
of
his
essence
.
The
father
therefore
is
sayde
to
be
in
Christ
,
because
the
ful
diuinitie
dwelleth
in
hym
,
and
agayne
Christ
is
sayd
to
be
in
the
father
,
because
by
his
diuine
power
,
he
declareth
him selfe
to
be
all
one
with
him
.
The
wordes
that
I
speak
Vnto
you
.
B.
He
proueth
of
the
effecte
that
God
ought
to
be
sought
for
in
no
other
than
in
him
.
M.
As
if
he
should
saye
,
My
very
doctrine
proueth
me
to
be
in
the
father
,
and
the
father
in
me
.
For
it
is
not
humane
but
deuine
,
and
such
that
it
playnly
setteth
foorth
the
sone
of
God
.
Also
you
your selues
haue
confessed
before
,
that
I
haue
in
me
the
woordes
of
eternall
lyfe
,
and
that
ye
knewe
and
beléeued
that
I
am
the
sonne
of
God
.
R.
Yf
therfore
my
woord
be
the
worde
of
my
father
,
and
my
works
,
the
works
of
the
Father
,
he
whiche
wyll
know
the
Father
,
muste
of
necessitie
beléeue
my
word
,
and
behould
my
works
in
faith
.
For
no
man
knoweth
the
father
but
by
the
son
,
and
no
man
knoweth
God
but
by
his
word
.
C.
Yf
any
man
obiect
against
this
,
that
all
the
Prophetes
are
to
be
counted
the
sonnes
of
God
,
because
they
spake
by
the
inspiration
of
the
spirit
,
and
had
God
the
author
of
their
doctrine
:
we
may
easly
answer
,
that
we
must
consider
what
the
doctrine
containeth
.
For
the
Prophetes
sende
their
Disciples
to
an
other
:
but
Christ
retaineth
them
in
hym selfe
.
We
must
also
remember
what
the
Apostle
wrighteth
,
namely
,
how
that
God
speaketh
nowe
from
Heauen
,
by
the
mouth
of
his
son
,
who
speake
as
it
were
out
of
the
earth
by
Moyses
.
By
workes
he
vnderstandeth
not
onely
Myracles
,
but
also
the
declaration
of
his
diuine
power
.
11.
Beleeue
mee
that
I
am
in
the
Father
,
and
the
Father
in
mee
:
or
els
beleeue
mee
for
the
workes
sake
.
C.
Fyrst
of
all
he
requireth
his
Disciples
to
beléeue
his
testimony
,
when
he
affirmeth
himselfe
to
be
the
son
of
God
.
Notwithstanding
because
they
had
bin
hitherto
to
slow
,
he
doth
priueli
nip
their
negligence
.
Yf
so
be
(
saith
he
)
my
affirmation
be
not
of
credit
inough
with
you
and
yf
ye
make
so
small
account
of
mee
,
that
ye
thinke
my
wordes
are
not
to
be
beléeued
,
at
the
lest
consider
my
power
,
whiche
is
the
visible
Image
of
the
presence
of
God
.
It
was
very
strange
that
they
should
not
depend
vpon
the
mouth
of
Christ
,
séeing
that
euery
word
which
he
spake
ought
to
haue
binne
beleeued
without
doubtyng
.
But
Christ
here
reprehendeth
his
Disciples
,
for
that
they
being
so
often
toulde
of
one
thing
profited
so
litle
.
He
doth
not
teach
what
is
the
nature
of
Faith
,
but
testifieth
that
he
hath
that
which
may
suffice
to
reproue
the
vnbeleeuers
.
In
that
he
sayeth
agayne
,
I
am
in
the
father
,
and
the
father
in
me
.
It
is
not
superfluous
,
for
we
sée
by
dayly
experience
how
nature
pricketh
vs
forward
to
vaine
curiositie
.
12
,
Verely
,
verely
,
I
say
vnto
you
,
he
that
beleueth
on
me
,
the
works
that
I
do
,
the
same
shal
he
do
also
,
and
greater
workes
than
these
shal
hee
doe
:
because
I
goe
vnto
the
father
.
B.
The
purpose
of
Christe
in
these
wordes
is
that
he
might
perswade
his
Disciples
not
to
be
sorye
for
his
departure
from
them
which
should
hapen
vnto
them
for
the
best
,
but
rather
to
prepare
them selues
,
stoutly
and
dilygently
to
discharge
the
office
of
the
Gospell
.
C.
For
what
so
euer
Christe
had
spoken
of
him selfe
hitherto
,
vnto
his
disciples
,
it
was
temporal
in
respect
of
them
.
Therefore
without
the
adding
of
this
part
the
consolation
had
not
bin
full
and
perfect
,
specially
séeing
in
remembring
the
benefites
,
our
memory
is
fraile
.
In
the
which
matter
we
néede
no
other
examples
.
For
when
God
hath
heaped
vpon
vs
all
manner
of
benefites
,
yf
he
cease
but
halfe
a
month
,
we
wyll
thinke
that
he
is
dead
.
In
consideration
of
this
,
Christ
doth
not
only
speake
of
his
present
power
,
which
his
Apostles
at
that
time
behelde
with
their
eyes
,
but
also
promiseth
that
they
shall
haue
a
perpetuall
féelinge
of
the
same
euer
after
.
And
verely
,
he
dyd
not
onely
while
he
was
on
the
earth
declare
his
diuinitie
:
but
also
after
he
was
gone
vnto
the
Father
,
the
faithfull
had
experience
of
the
same
.
But
we
are
either
dull
or
so
wycked
,
that
we
nether
consider
God
in
his
works
,
nor
Christ
in
the
workes
of
God
.
And
greater
works
then
these
shal
he
do
.
A
These
words
are
diuersly
expounded
by
Interpreters
.
Some
restrayne
these
workes
vnto
the
myracles
whiche
the
Apostles
wrought
after
the
resurrection
of
Christe
:
the
which
,
that
they
might
proue
to
be
greater
then
those
that
Christ
wrought
,
they
alledge
that
which
Luke
writeth
of
the
shaddow
of
Peter
.
But
the
rising
of
Lazarus
,
was
a
more
wonderful
woorke
,
than
the
simple
helyng
of
sicke
persons
.
Other
some
referre
it
to
the
number
of
myracles
sayinge
,
that
the
Apostles
wrought
greater
miracles
,
because
they
wrought
more
in
nomber
,
Act.
15.16
both
in
Hierusalem
&
in
other
parts
of
the
worlde
:
&
they
affirme
this
place
to
agrée
with
that
in
Marke
.
And
these
signes
shall
follow
them
that
beleeue
:
Mat.
16
.
i7
In
my
name
they
shall
caste
out
Deuills
.
&c.
C.
But
this
is
the
simple
meanyng
of
Christ
,
that
his
power
was
so
little
tyed
to
that
presence
of
his
bodye
,
by
whiche
he
proued
him selfe
to
be
the
son
of
God
,
that
the
same
should
be
set
forth
by
more
and
greater
experimentes
,
he
being
absent
.
For
straight
after
the
assention
of
Christ
,
followed
the
wonderfull
conuersion
of
the
world
,
in
whiche
the
diuinitie
of
Christ
more
mightely
declared
it selfe
than
whan
he
liued
among
men
.
Thus
we
see
that
the
approbation
of
the
diuinitye
of
Christe
was
not
shutte
vp
in
his
parson
,
but
spread
throughoute
the
whole
body
of
the
Churche
.
But
to
doe
this
of
the
which
he
speketh
here
,
is
neither
proper
to
the
Apostells
aloane
,
nor
common
to
all
the
Godly
,
but
belongeth
to
the
whole
body
of
the
Church
.
Because
I
go
to
the
father
.
C.
The
reason
why
the
Apostles
should
do
greater
Myracles
than
Christ
him selfe
is
,
because
he
goyng
to
take
possesion
of
his
kingdome
,
woulde
more
fully
shewe
foorth
his
power
from
heauen
.
Whereby
it
appeareth
that
nothyng
of
his
glory
was
deminished
,
in
that
his
Apostles
wrought
more
excelentlye
after
his
departure
who
were
onely
his
Instrumentes
Yea
,
Philip.
2.
hereby
it
appeareth
that
he
sitteth
at
the
right
hand
of
his
Father
,
that
euery
knée
might
bowe
before
hym
.
R.
For
to
go
vnto
the
father
in
this
place
,
is
for
Christ
being
now
not
only
God
,
but
also
man
,
by
his
death
and
resurrection
to
enter
into
the
kingdome
of
his
father
,
to
sit
at
his
right
hand
,
and
to
take
vppon
him
the
rule
of
all
cretures
.
The
which
appeared
then
to
the
worlde
,
when
the
Apostles
and
their
true
successors
,
preached
the
Gospell
in
diuers
partes
.
13.
And
what
so
euer
ye
aske
in
my
name
,
that
wyll
I
doe
:
that
the
father
may
be
gloryfied
in
the
Sonne
.
Bv.
Now
he
vttereth
an
other
Argument
of
his
deuinitie
▪
the
whiche
being
rightly
waied
,
wonderfully
comforteth
.
I
wyll
do
(
saith
he
)
for
you
what
so
euer
you
aske
in
my
name
.
For
I
am
God
.
And
it
belongeth
vnto
God
alone
to
heare
the
prayers
of
al
men
,
&
to
graunt
and
fulfill
all
mens
desyres
.
B.
Therfore
he
geueth
a
reason
of
that
which
he
had
sayde
,
that
the
beléeuing
in
hym
should
worke
greater
workes
than
he
wrought
,
which
he
specially
promised
to
his
Disciples
at
that
time
present
.
His
meaning
therfore
is
this
,
think
not
that
incredible
whiche
I
haue
promised
vnto
you
:
Wherefore
what
soeuer
ye
shall
aske
in
my
name
I
wyll
geue
vnto
you
.
But
he
spake
of
those
workes
and
Myracles
,
by
whiche
the
Father
should
be
gloryfied
in
the
Sonne
.
That
is
to
say
,
by
whiche
he
was
acknowleged
to
be
the
sauiour
of
the
world
lest
any
man
should
drawe
this
promise
to
euery
thing
.
The
glorye
of
God
is
the
health
of
his
Saintes
,
Prayer
accordinge
to
Gods
glori
and
therefore
before
all
other
thinges
they
pray
that
his
name
may
be
sanctified
,
and
that
his
kingdome
might
come
:
neither
do
they
pray
for
any
thing
vnto
the
whiche
they
are
not
moued
by
the
spirit
of
God
.
M.
To
aske
in
the
name
of
Christ
,
is
to
pray
for
somwhat
,
which
either
pertayneth
to
his
name
or
kingdome
,
Act.
4.
or
els
by
the
prorogatiue
of
his
name
may
be
hoped
to
be
obtayned
.
After
the
firste
manner
the
Apostles
prayed
to
God
the
father
,
as
we
may
reade
in
the
actes
of
the
Apostles
.
After
the
other
manner
al
the
faithfull
pray
.
J
wyll
doo
it
.
By
these
wordes
he
declareth
that
he
is
not
onely
a
mediatour
,
but
also
the
Lord
of
all
thinges
,
who
can
graunt
al
things
that
we
aske
:
yea
,
and
as
he
can
,
so
also
he
will
.
He
teacheth
also
what
the
end
is
,
whervnto
all
our
prayers
must
be
directed
,
namely
,
that
the
Father
may
be
gloryfied
by
the
Sonne
.
Therfore
those
thinges
which
are
such
,
that
they
cannot
be
done
to
the
glorye
of
the
Father
by
the
Son
,
are
neither
rightly
asked
of
vs
,
nor
yet
can
be
obtayned
.
So
that
this
place
agréeth
with
this
saying
of
Paule
.
That
euery
tongue
should
confes
that
the
Lord
Iesus
Christ
,
Phil.
2.
xi
.
is
to
the
glory
of
God
the
father
.
The
end
of
all
prayers
is
,
the
hallowyng
of
Gods
name
.
But
the
lawfull
way
to
sanctifie
is
here
expressed
,
namelye
in
the
son
and
by
the
sonne
.
For
when
the
maiestie
of
God
is
hidden
from
vs
,
in
it selfe
,
it
shineth
in
Christ
:
when
his
hand
is
hidden
,
we
haue
the
same
visible
in
Christ
.
Therefore
in
those
benefits
which
the
father
bestoweth
vpon
vs
,
we
must
not
seperate
hym
from
the
sonne
:
according
to
this
saying
.
He
which
honoreth
not
the
sonne
honoreth
not
the
father
.
Ioh.
5.23
.
14.
If
ye
shall
aske
any
thinge
in
my
name
I
will
doe
it
.
R.
Christ
repeateth
one
thing
twise
,
that
those
thinges
might
be
more
assured
whiche
he
promiseth
.
For
we
obtayne
nothing
at
the
handes
of
the
father
but
by
the
son
.
C.
The
repeticion
thereof
is
not
superfluous
.
All
men
see
and
féele
that
they
are
vnworthye
to
approche
vnto
God
:
yet
notwithstanding
the
greater
part
rush
forth
like
madd
men
,
and
bouldly
,
yea
rather
proudly
talketh
with
God
.
Afterward
when
that
vnworthynesse
,
of
the
which
we
speake
euen
now
,
commeth
in
their
mindes
,
euery
man
deuiseth
for
him selfe
new
meanes
.
But
God
calling
vs
vnto
hym
,
setteth
before
vs
one
Mediatour
,
by
whom
he
wil
be
intreated
and
also
fauorable
vnto
vs
▪
But
here
agayne
the
corruption
of
humaine
wisdome
triumpheth
,
because
the
greater
part
forsakyng
the
true
way
,
wearieth
it selfe
in
crocked
and
by
wayes
.
This
therefore
commeth
to
passe
,
because
the
power
and
goodnesse
of
God
is
not
apprehended
as
it
should
in
Christ
.
There
is
also
a
second
error
,
namely
,
the
not
remembring
that
we
are
al
iustly
driuen
from
the
accesse
and
comming
vnto
God
,
vntill
we
ar
called
of
him
:
and
that
we
are
not
called
but
by
his
Sonne
.
Wherefore
yf
we
think
one
testimony
insufficient
,
yet
not
withstanding
let
vs
knowe
that
for
as
muche
as
Christ
doth
the
seconde
time
intreat
that
the
Father
must
be
praied
vnto
in
his
name
,
he
doth
as
it
were
lay
his
hand
vpon
vs
,
lest
we
should
trauaile
in
vayne
in
seeking
after
ther
patrones
and
helps
.
A.
For
there
is
one
onely
Mediatour
of
God
and
men
,
the
man
Christ
Iesus
.
1.
Tim.
2.5
Therfore
if
any
man
sin
we
haue
an
aduocate
with
the
Father
the
righteous
,
1.
Ioh
●
.
1
.
and
he
is
a
propitiation
for
our
sinnes
,
&
not
for
our
sins
only
,
but
also
for
the
sins
of
the
whole
worlde
.
Concerning
the
which
matter
reade
more
in
the
.vii.
of
Mathew
,
beginning
at
the
seuenth
verse
.
15.
Yf
ye
loue
me
kepe
my
commaundements
.
M.
This
verse
contayneth
an
exhortation
,
ioyned
with
comfortable
promises
.
Bv.
The
spirit
of
the
Lorde
throughout
the
whole
scripture
doth
not
only
shew
and
teach
playnly
the
trueth
,
but
also
most
vehementlye
vrgeth
,
that
wée
shoulde
receiue
and
retayne
the
same
when
we
know
it
:
wherevpon
our
Lord
also
in
this
present
place
,
ioyneth
an
exhortation
to
the
consolation
and
deuine
doctrine
,
by
all
meanes
vrging
his
Disciples
,
&
in
them
the
whole
Churche
,
to
receyue
and
retayne
these
thyngs
and
to
exercise
them selues
in
them
.
C.
It
was
true
and
sincere
loue
with
the
which
the
Disciples
loued
Christ
,
the
which
notwithstanding
was
somwhat
mixed
with
supersticion
,
the
which
also
happeneth
oftentimes
vnto
vs
.
For
they
were
out
of
the
way
in
desiring
to
retayne
Christ
styll
in
the
world
.
That
he
might
correct
this
vice
,
he
commaundeth
them
to
bend
their
loue
another
way
,
namely
,
to
the
obseruing
of
those
commaundementes
which
he
had
geuen
them
.
As
if
he
should
say
,
I
haue
taught
you
by
this
my
worde
,
that
I
go
to
my
father
:
I
haue
taught
you
why
I
goe
,
and
what
fruit
commeth
vnto
you
thereby
and
to
the
whole
Church
.
But
because
ye
here
that
I
shall
dye
,
ye
are
greatly
troubled
,
euen
as
men
are
wont
to
be
for
the
departure
of
their
fréendes
:
and
ye
declare
(
I
confesse
,
by
that
your
great
sorrowe
,
how
familyerly
ye
loue
mée
:
but
I
wyll
that
ye
shewe
your
loue
by
another
Argument
.
For
yf
ye
loue
me
indéede
,
shewe
that
your
loue
towards
me
,
by
the
obseruation
of
my
commaundements
.
B.
Therfore
he
willeth
them
diligently
to
obserue
those
thinges
which
he
had
commaudded
them
:
that
is
to
saye
,
constantly
to
beleeue
in
him
,
to
contemne
the
world
,
bouldly
to
confesse
Christ
before
the
world
,
to
haue
mutuall
loue
one
towards
another
,
&
the
rest
which
are
contained
in
these
things
,
C.
This
is
profitable
doctrine
,
because
amonge
those
which
seeme
vnto
them selues
,
to
loue
Christ
,
there
are
very
fewe
which
truly
serue
him
.
But
here
contrary
wise
the
true
loue
of
Christ
is
required
to
the
obseruation
of
his
doctrine
,
as
the
onely
rule
.
M.
He
saith
not
,
if
ye
loue
me
,
dispute
of
my
commaundements
,
or
see
that
others
obserue
and
keepe
my
commuandements
.
For
the
declaration
of
loue
consisteth
not
in
disputations
,
nor
in
the
vrging
of
others
to
obserue
and
kéepe
them
:
for
this
may
be
done
euen
of
those
which
séeke
not
Christe
,
but
them selues
,
but
it
consisteth
in
this
,
yf
thou
thy selfe
be
an
obseruer
of
them
.
A.
Furthermore
Christ
sendeth
not
his
Disciples
vnto
the
commandements
,
or
vaine
constitutions
of
men
,
but
to
his
owne
commaundements
.
For
he
hath
not
appointed
them
to
be
Seruauntes
of
men
,
but
to
be
faithfull
Ministers
vnto
hym
.
C.
Moreouer
also
we
are
put
in
mind
,
how
vitious
al
other
affection
are
,
when
as
not
so
muche
as
our
loue
towarde
Christ
is
without
fault
,
except
it
be
framed
to
pure
obedience
.
16.
And
I
will
praye
the
father
and
he
shall
geue
you
another
conforter
,
that
he
maye
bide
with
you
for
euer
.
C
This
remedy
he
addeth
to
mitigate
sorrow
which
the
Disciples
might
conceiue
by
the
absence
of
Christ
:
notwithstanding
therewithal
Christ
promiseth
that
he
wyll
geue
strength
and
abillitie
that
his
commaundements
may
be
kept
.
For
otherwise
his
exhortation
had
bene
to
small
purpose
.
Therefore
he
prouideth
for
the
same
in
time
,
and
teacheth
that
how
far
soeuer
he
was
distant
from
them
in
bodye
,
yet
notwithstanding
he
woulde
not
suffer
them
to
be
quite
destitude
of
helpe
:
because
he
would
be
present
with
them
by
his
holy
sprite
.
He
calleth
here
the
gift
of
the
father
,
the
spirit
,
which
he
himselfe
wil
obtayne
by
his
prayers
.
In
an
other
place
he
promiseth
that
he
wyl
geue
the
same
.
Ioh.
i6
7
Both
are
truly
and
aptly
sayde
.
For
in
that
Christ
is
our
Mediatour
and
aduocate
,
he
obtaineth
at
his
handes
the
spirite
of
grace
:
In
that
he
is
God
,
he
geueth
the
same
of
him selfe
vnto
vs
.
The
meaning
of
this
place
is
this
,
I
was
geuen
of
the
Father
,
to
be
a
comforter
vnto
you
,
not
for
a
time
,
but
to
abide
with
you
for
euer
.
R.
For
Christ
by
his
death
and
passion
purchased
to
the
faithfull
the
holy
ghost
,
which
is
nothing
els
but
the
inspiration
of
God
,
by
which
he
inspireth
our
hartes
and
moueth
the
same
to
holy
,
godly
,
iust
right
,
and
deuine
thinges
,
that
we
might
thinke
,
speake
and
doe
nothing
day
and
night
,
but
that
which
is
holy
and
deuine
.
C.
This
name
of
comforter
,
is
as
well
geuen
vnto
Christ
as
to
the
holy
Ghost
,
and
that
by
right
,
for
it
appertaineth
vnto
them
both
to
comfort
and
exhorte
vs
,
and
also
to
defend
vs
.
Christ
was
the
patrone
and
defender
of
his
Disciples
so
longe
as
he
was
in
this
world
:
afterwarde
he
then
committed
them
to
the
tuition
&
garde
of
his
spirit
.
Yf
any
man
demaunde
whether
we
at
this
day
are
not
vnder
the
protection
of
Christ
we
may
answer
,
that
Christe
is
our
euerlasting
defender
,
but
not
after
a
visible
maner
.
So
long
as
he
was
in
the
world
he
openly
shewed
himselfe
vnto
them
to
be
a
defender
,
but
now
he
defendeth
vs
by
his
spirite
.
A.
For
he
saith
,
I
wyl
be
with
you
vnto
the
end
of
the
world
.
C.
He
calleth
the
same
an
other
comforter
,
by
reason
of
the
difference
of
benefits
which
we
haue
from
them
both
,
it
was
proper
vnto
Christe
to
make
satisfaction
for
the
sinnes
of
the
worlde
,
to
pacefie
the
wrathe
of
God
,
to
redéeme
men
from
death
,
to
bringe
vnto
them
righteousnesse
and
lyfe
:
but
it
belongeth
vnto
the
spirit
to
make
vs
partakers
as
well
of
Christe
him selfe
,
as
of
all
his
his
owne
benefits
.
How
be
it
the
distinction
of
the
parsons
is
not
hereby
gathered
amisse
.
For
it
is
necessary
that
the
holy
Ghost
do
differ
from
the
sonne
.
R.
But
had
not
the
Apostles
the
holy
Ghost
,
before
the
death
of
Christ
?
yes
verely
had
they
:
for
they
could
not
haue
beléeued
in
Christe
but
by
the
workyng
of
the
holy
Ghost
:
but
they
had
the
same
more
aboundantly
and
plentifully
,
when
Christe
was
gloryfied
,
euen
as
we
haue
shewed
in
the
seuenth
chapter
goyng
before
:
in
the
xxxix
verse
.
17
,
Euen
the
Spirite
of
truthe
whome
the
world
cannot
receiue
,
because
the
worlde
seeth
hym
not
,
neither
knoweth
hym
:
but
ye
knowe
him
,
for
he
dwelleth
with
you
,
&
shal
be
in
you
.
C.
Christ
now
geueth
a
new
tytel
vnto
the
spirit
,
calling
the
same
the
master
of
truth
.
B.
Wherby
he
meaneth
that
the
holy
Ghost
is
by
his
owne
nature
,
truthe
:
because
he
is
God
.
The
same
spirite
is
true
,
and
the
reueler
of
truth
:
it
is
pure
,
sound
,
sincer
,
constant
,
fyrme
,
and
faithfull
,
without
all
deceite
,
tyll
such
time
as
we
ar
taught
of
hym
,
all
our
myndes
are
full
of
vanitie
and
lies
.
Whom
the
worlde
cannot
receiue
.
C.
To
the
end
be
might
the
more
comforte
his
Disciples
,
he
sheweth
the
excelency
of
this
spirit
,
&
with
all
the
vnspekabl●
loue
of
the
father
towardes
them
,
in
geuing
to
them
his
holy
spirite
,
which
the
whole
world
could
not
receiue
.
C.
For
by
this
Antithesis
,
or
comparison
,
he
amplyfieth
the
excelencye
of
his
grace
,
the
whiche
God
geueth
onely
to
his
elect
,
For
his
meanynge
is
that
it
is
no
common
gift
,
of
the
which
the
whole
world
is
depriued
.
In
the
whiche
sence
also
the
Prophet
saith
,
Behould
darknesse
shal
couer
the
earth
,
and
a
thick
miste
the
people
:
but
the
Lorde
shall
aryse
vpon
thee
,
and
his
glory
shal
be
seene
in
thee
.
For
the
mercy
of
God
deserueth
the
more
prayse
toward
the
Churche
,
when
by
a
singular
priuiledge
he
extolleth
the
same
aboue
the
whole
world
.
Bv.
For
as
the
Deuyll
dwelleth
in
the
worlde
,
and
by
his
vncleanesse
casteth
the
wicked
into
distruction
:
euen
so
the
holy
Ghoste
dwelleth
and
worketh
with
the
Sainctes
,
that
by
his
pur●ty
and
holynesse
,
he
may
bringe
the
faithfull
to
eternall
and
blessed
lyfe
.
Neuertheles
withal
christ
exhorteth
his
Disciples
,
that
they
take
héede
lest
they
put
from
them
that
grace
of
the
spirite
,
being
puffed
vp
with
vnderstandyng
of
the
flesh
.
Worldly
wise
men
count
all
that
the
Scripture
speaketh
concerning
Christ
to
be
as
a
dreame
:
because
they
presuming
vpon
their
owne
reason
,
do
dispise
heauenly
illumination
.
Neuertheles
the
words
of
Christ
do
declare
,
that
no
man
can
haue
any
vnderstandyng
of
the
Spirit
by
humane
sence
and
reason
,
but
by
the
onley
experience
of
Faith.
The
worlde
(
saith
he
)
cannot
receiue
the
Spirite
,
because
it
knoweth
not
the
same
:
but
ye
know
it
because
it
abideth
with
you
.
Therefore
it
is
the
Spirit
only
,
which
dwelling
in
vs
offereth
it selfe
to
be
knowne
,
whereas
to
other
it
is
vnknowne
,
and
incomprehensible
.
R.
And
by
the
name
of
worlde
,
all
the
most
wyse
,
holy
,
mighty
and
rych
of
the
same
are
vnderstood
:
for
these
are
called
the
pillers
of
the
world
whom
the
world
only
receiuith
and
hath
in
admiration
.
Wherfore
the
spirit
is
neuer
les
found
than
amonge
the
moste
mightye
of
this
worlde
.
For
they
loue
lying
,
and
hipocrisie
,
they
are
blinded
with
their
giftes
.
They
cannot
therfore
abide
the
spirit
reprouing
them
of
lyes
,
and
drawynge
them
from
their
giftes
vnto
the
geuer
.
M.
By
this
place
we
are
also
taught
that
the
world
is
altogether
wicked
&
an
enemy
vnto
God
&
subiect
to
the
spirit
of
lyes
.
And
this
is
the
fountayne
,
from
whence
so
many
heresies
,
errors
,
false
worshippyngs
,
&
such
lyke
do
come
into
the
world
.
It
is
much
that
he
saith
that
the
spirit
of
truth
cannot
be
receiued
of
this
worlde
,
as
yf
a
man
should
say
,
that
the
spirit
of
sobriety
,
The
world
is
the
welspringe
of
heresy
.
cannot
be
receiued
of
droonkards
:
the
spirit
of
humilytie
of
prowde
men
:
nor
the
Spirite
of
shamfastnesse
of
impudent
persons
.
For
this
worlde
is
so
blinded
with
the
spirit
of
lying
,
that
it
can
neither
see
nor
vnderstand
the
truth
of
God
.
Fynally
we
muste
noate
that
the
faithfull
are
therefore
called
the
temples
of
the
holy
Ghost
,
because
in
them
the
holy
Ghost
doth
truly
dwell
and
abyde
.
18.
I
will
not
leaue
you
comfortlesse
,
but
will
come
vnto
you
.
M.
Some
vnderstande
this
of
the
retourne
of
Christ
vnto
his
Disciples
after
his
resurrection
.
A.
But
other
some
a
great
deale
better
refer
the
same
vnto
the
comming
of
the
holy
Ghost
.
Bv.
As
if
Christ
shoulde
haue
sayde
,
ye
shall
thinke
when
I
am
gone
from
you
in
my
bodely
presence
,
that
you
are
Orphants
without
a
father
:
but
yf
you
consider
the
matter
well
,
I
wyl
neuer
leaue
you
:
R.
For
I
wyll
come
vnto
you
with
the
Spirite
of
consolation
,
which
shall
help
you
with
fatherly
affection
in
all
aduersitie
.
So
beneficiall
shall
my
departure
be
vnto
you
,
so
great
profite
shall
my
death
bring
vnto
you
.
C.
This
place
teacheth
what
men
are
,
and
what
they
can
doe
,
being
withoute
the
Spirit
of
consolation
:
they
are
Orphants
which
are
reddy
to
suffer
all
deceits
and
iniures
,
vnméete
to
gouerne
them selues
,
and
apte
of
them selues
to
do
nothing
.
The
only
remedy
hereof
is
,
for
Christ
to
gouerne
vs
by
his
spirite
:
the
whiche
he
promiseth
he
wyll
do
.
Fyrste
of
all
therfore
the
Disciples
are
put
in
minde
of
their
owne
imbecillity
,
to
the
end
they
distrusting
them selues
,
may
depend
vpon
the
defence
of
Christe
alone
.
secondly
he
promising
vnto
them
a
remedy
putteth
them
in
good
comforte
because
he
promiseth
that
he
wyll
not
leaue
them
.
19.
Yet
a
litle
while
,
and
the
world
shall
see
me
no
more
:
but
ye
shal
se
me
,
because
I
liue
,
and
ye
shal
liue
also
.
M.
By
this
thretning
Christ
declareth
that
the
vnbeleuing
ar
vnworthy
to
enioy
his
sight
any
more
,
C.
&
withal
prosecuteth
the
commendation
of
his
spetiall
grace
,
which
ought
to
suffice
the
Disciples
to
ease
them
,
and
to
take
awaye
their
sorrowe
.
When
(
sayeth
he
)
I
shall
goe
out
of
the
sight
of
the
worlde
,
I
will
neuerthelesse
be
with
you
.
R.
For
shortly
after
my
death
,
I
will
go
out
of
the
sighte
of
the
worlde
,
that
it
shall
sée
me
no
more
:
but
I
will
be
alwayes
presente
with
you
.
Bv.
By
the
world
he
meaneth
carnall
men
,
and
such
as
are
not
regenerate
,
which
are
vnbeléeuing
,
and
liue
in
the
world
,
after
the
maner
of
the
world
.
Also
this
word
(
shall
sée
)
is
by
a
Metaphor
transferred
from
the
body
to
the
mynd
.
Therefore
carnall
men
and
vnbeléeuers
do
not
sée
,
do
not
vnderstand
,
nor
beleeue
Iesus
to
be
the
Sonne
of
God
,
and
yet
neuerthelesse
very
man
,
who
by
his
death
bringeth
to
life
,
and
redéemeth
all
mankind
from
damnation
.
C.
Therefore
to
the
ende
we
maye
enioye
the
secret
behoulding
of
Christ
,
we
must
not
Iudge
of
his
presence
and
absence
according
to
the
reason
of
the
fleshe
:
but
we
must
behould
his
power
with
the
eyes
of
our
faith
.
And
thus
it
commeth
to
passe
that
the
Faithfull
doe
alwayes
behould
and
haue
present
with
them
,
Christ
in
spirite
,
though
he
bee
farre
from
them
in
body
.
Because
I
liue
and
yee
C.
These
wordes
maye
be
construed
,
two
wayes
,
eyther
that
this
sentence
is
a
confirmation
of
that
which
went
beefore
:
or
else
that
it
ought
to
be
red
seuerally
:
as
,
that
therefore
the
faithfull
shall
liue
,
because
Christ
loueth
.
But
the
former
scence
séemeth
beste
to
agrée
:
out
of
the
which
we
maye
gather
thys
Doctryne
,
that
Christ
is
the
cause
of
our
lyfe
.
M.
For
we
are
dead
and
oure
lyfe
is
hidde
with
Christ
in
God
.
Colos.
3
,
3.
In
the
beginning
he
noateth
the
cause
why
hee
would
be
séene
of
his
disciples
,
and
not
of
the
world
:
because
Christ
cannot
bée
séene
,
but
according
to
the
spiritual
life
,
of
the
which
the
worlde
is
quite
voyde
.
The
worlde
seeeth
not
Christ
,
and
no
meruaile
:
for
death
is
the
cause
of
blindnesse
.
But
so
soone
as
it
beginneth
to
liue
in
Spirite
,
it
hath
eyes
to
sée
Christ
.
20.
That
daye
shall
yee
knowe
that
I
am
in
my
Father
,
and
you
in
me
and
I
in
you
.
R.
Many
by
this
,
Daye
,
of
the
which
Christ
speaketh
heare
,
vnderstande
the
feast
of
Penticoste
.
C.
But
he
rather
vnderstandeth
all
that
time
,
from
the
first
declaration
of
the
power
of
his
spirite
,
vnto
the
laste
resurrection
.
For
then
they
beganne
to
knowe
:
but
it
was
a
sertaine
sciender
instruction
:
because
as
yet
the
holy
Ghost
had
not
so
effectually
wrought
in
them
.
For
to
this
effecte
his
wordes
tende
,
that
it
cannot
be
knowen
by
a
certaine
trifeling
speculation
and
vaine
curiositie
,
what
the
sacred
and
misticall
vnion
betwixte
him
and
vs
is
,
and
againe
,
what
manner
of
vnion
is
betwixt
him
and
his
father
:
but
rather
that
this
is
the
only
way
to
know
him
,
when
he
powreth
into
vs
,
his
lyfe
,
by
the
secret
efficacy
of
his
spirite
.
And
that
is
the
experiment
of
faith
,
of
the
which
we
spake
a
litle
before
.
Bv.
But
the
Sonne
after
one
manner
is
in
the
father
,
and
after
another
manner
in
vs
.
For
by
nature
he
is
in
the
Father
,
and
in
vs
,
by
participation
,
by
grace
,
or
by
the
felloweship
of
the
spirite
.
Concerning
beath
we
haue
spoken
before
in
the
sixt
and
tenth
Chapters
.
And
Sainte
Iohn
in
the
Epistle
sayeth
,
Hereby
wee
knowe
that
we
abyde
in
him
,
i.
Yoh
.
4
,
1●
and
he
in
vs
,
because
he
hath
geuen
to
vs
of
his
spirite
.
C.
Therefore
we
are
sayde
to
be
in
him
,
because
we
beeing
graffed
into
his
body
,
ar
made
pertakers
of
righteousenesse
and
of
all
goodnesse
he
is
sayde
to
be
in
vs
,
because
he
declareth
by
the
efficacye
of
his
spirite
,
that
hee
is
the
cause
and
authoure
of
oure
lyfe
.
But
whereas
the
Arians
haue
in
time
past
abused
this
testimonye
,
to
prooue
Christe
to
be
God
,
by
participation
only
and
grace
,
their
cauill
may
easily
be
confuted
.
For
Christ
doth
not
simply
defend
his
eternall
essence
,
but
commendeth
that
deuine
power
,
which
was
reuealed
in
him
.
For
as
the
Father
left
all
fulnesse
of
goodnesse
in
his
sonne
,
so
in
like
manner
his
sonne
hath
powred
hym selfe
wholy
into
vs
.
21.
He
that
hath
my
commandementes
and
keepeth
them
,
the
same
is
hee
that
loueth
mee
,
and
hee
that
loueth
me
shall
bee
loued
of
my
Father
:
and
I
will
loue
him
,
and
wil
shew
my
owne
selfe
vnto
hym
.
Bv.
Heare
the
Lord
repeateth
that
againe
which
he
had
otherwise
propounded
before
saying
,
If
ye
loue
me
keepe
my
commaundementes
:
C
,
And
againe
,
he
exhorteth
the
Faithfull
,
and
teacheth
that
the
true
proofe
of
their
loue
toward
him
,
consisteth
in
this
,
that
they
obserue
and
keepe
his
commaundementes
of
the
which
matter
,
he
so
often
times
admonisheth
his
Disciples
,
lest
they
shoulde
swarue
from
the
same
:
because
we
are
more
proane
to
nothing
,
than
to
carnall
affection
,
insomuch
that
vnder
the
name
of
Christe
,
we
loue
somewhat
besyde
Christe
.
To
the
which
effecte
pertaineth
this
saying
of
saincte
Paule
,
Although
wee
haue
knowen
Christ
after
the
fleshe
,
2
,
Cor.
5
,
16
now
yet
henceforth
knowe
wee
him
so
noe
more
.
Therefore
if
any
man
be
in
Christe
he
is
a
newe
creature
.
M.
He
sayeth
not
simply
,
yf
any
man
kéepe
my
commaundementes
,
but
he
sayeth
,
Hee
that
hath
my
commaundementes
and
kepeth
them
C.
And
to
haue
the
commaundemen●s
,
signifieth
to
be
rightly
instructed
in
them
,
to
frame
him selfe
&
his
life
vnto
them
.
Bv.
And
by
the
commaundementes
he
vnderstandeth
faith
and
loue
.
A.
For
this
is
his
commaundemente
that
wée
beléeue
his
name
,
i.
Ioh
,
3.23
.
and
loue
one
another
.
And
then
he
addeth
the
reward
or
fruite
of
faith
and
of
perseueraunce
in
the
loue
of
God
,
by
which
he
encourageth
those
that
ronne
well
to
goe
forwarde
.
And
hee
that
loueth
mee
shal
bee
loued
.
Bv.
To
beloued
of
the
Father
is
,
to
be
receiued
into
the
frendshippe
of
the
most
high
God
,
and
to
be
preserued
and
defended
by
God
.
M.
But
heare
it
may
be
demaunded
howe
Christ
sayeth
that
he
is
loued
of
the
Father
whiche
loued
him
,
as
though
wee
must
fyrste
loue
him
,
before
we
can
be
loued
of
the
father
.
C.
Obiection
For
Christ
speketh
as
though
men
might
preuent
him
with
their
loue
the
which
notwithstanding
is
verye
absurde
:
Rom
,
5
,
i0
,
for
at
such
tyme
as
we
were
his
enemies
he
reconciled
vs
to
himselfe
.
Also
S.
Iohn
,
saith
,
In
this
is
loue
,
not
that
wee
loued
God
,
but
in
that
he
loued
vs
.
i
,
Ioh
,
4
,
i0
But
heare
is
no
controuercy
concerning
the
cause
or
the
effecte
.
Terefore
it
is
gathered
amis
that
the
loue
wherewith
we
loue
Christe
,
must
néedes
goe
before
that
loue
,
which
God
beareth
vnto
vs
.
For
this
only
is
the
purpose
of
Christe
to
shew
that
al
they
shal
be
blessed
which
loue
hym
because
they
shal
be
loued
of
the
father
in
like
manner
againe
:
not
that
God
beginneth
then
to
loue
them
but
because
they
haue
the
testimony
of
his
fatherly
loue
writen
in
their
hartes
To
the
same
effecte
pertaineth
also
that
which
followeth
in
the
nexte
member
where
he
sayeth
,
And
wil
shewe
my
owne
selfe
vnto
him
.
C.
knoweledge
verelye
goeth
before
loue
:
but
this
is
the
purpose
of
Christ
,
that
he
wyll
geue
vnto
the
true
imbracers
of
his
Doctrine
,
strength
to
profite
daylye
in
the
faith
:
that
is
to
saye
,
I
wyl
bring
to
passe
that
they
shall
come
néerer
,
and
more
familliarlye
vnto
mée
:
Bv
,
I
wyl
increase
in
them
my
gifts
,
that
from
thence
foorth
they
knowing
more
rightlye
and
fullye
the
misteryes
of
Gods
kingdome
,
maye
bée
ioyned
at
the
last
by
the
same
perfect
faith
vnto
me
,
and
maye
also
enioye
mée
,
to
theyr
soules
health
.
For
faith
and
the
knowledge
of
Christ
haue
theyr
degrées
,
whiche
encrease
more
and
more
,
tyll
they
growe
vnto
the
full
measure
.
C.
Hereby
wée
maye
perceyue
that
the
fruite
of
Godlynesse
is
the
going
foreward
in
the
knowledge
of
Christ
.
For
he
which
promised
to
geue
vnto
him
that
hath
,
reiecting
Hipocrites
,
maketh
all
to
profite
in
the
faith
,
who
vnfainedlye
imbracing
the
doctrine
of
the
Gospell
,
frame
them selues
wholly
vnto
the
obedience
thereof
.
And
herevpon
it
commeth
that
many
going
backward
,
we
doe
sée
scarce
the
tenth
man
to
goe
forewarde
in
his
right
course
:
because
the
greater
part
is
vnworthy
to
behold
Christ
.
Also
we
must
noate
that
more
ample
knowledge
of
Christ
is
here
set
forth
as
a
singular
rewarde
of
our
loue
to
Christ
:
wherevpon
it
followeth
that
it
is
an
vnspeakeable
treasure
.
22.
Iudas
sayeth
vnto
him
,
not
Iudas
Iscariot
,
Lord
,
what
is
done
that
thou
wilt
shewe
thy selfe
vnto
vs
,
and
not
vnto
the
world
.
B.
Because
the
Disciples
had
not
receyued
as
yet
the
spirite
of
trueth
,
they
vnderstoode
lyttle
or
nothing
of
all
those
thinges
which
the
Lorde
spake
:
Wherevpon
Iudas
here
demaunded
a
question
no
more
to
the
purpose
,
than
Thomas
and
Philip
had
done
before
.
The
Lorde
had
shewed
vnto
them
that
his
departure
should
profite
them
more
than
his
carnal
presence
:
and
that
therefore
there
was
no
cause
of
sorrowe
,
but
rather
occasion
offered
them
dilligently
to
obserue
and
kéepe
his
commandements
.
Nowe
Iudas
(
but
not
Iudas
Iscariot
the
Traytour
,
but
Iudas
whose
syr
name
was
Thaddeus
,
whose
Epistle
also
is
called
the
Epistle
of
Saint
Iude
)
as
knowing
none
of
these
thinges
,
sayde
:
Lorde
what
is
done
.
C.
It
séemed
vnto
him
verye
vnméete
that
Christ
which
was
and
is
the
sonne
of
righteousnesse
,
by
whome
all
the
worlde
ought
to
be
illumined
,
shoulde
lyghten
onelye
a
fewe
,
and
not
spreade
forth
his
beames
vppon
all
.
Bv.
As
if
he
had
sayde
,
Howe
maye
it
bée
,
séeing
thou
art
nowe
knowne
vnto
all
menne
,
that
thou
shouldest
manifest
thy selfe
onelye
vnto
vs
,
and
not
to
the
worlde
?
R.
Are
not
we
also
in
the
worlde
?
are
not
we
a
parte
of
the
worlde
?
Wherefore
if
thou
manifest
thy selfe
vnto
vs
,
arte
thou
not
also
manifest
to
the
worlde
?
23.
Iesus
aunswered
and
sayde
vnto
him
.
Yf
a
man
loue
mee
,
hee
will
keepe
my
sayinges
:
and
my
Father
will
loue
him
,
and
wee
will
come
vnto
him
,
and
dwel
with
him
.
C.
The
aunswere
of
Christ
doth
not
explicate
the
whoale
question
:
for
that
there
is
no
mencion
in
the
same
of
the
first
cause
,
why
Christ
shewing
him selfe
to
a
fewe
,
dyd
hyde
him selfe
from
the
greater
number
of
men
.
For
at
the
first
he
founde
all
alyke
,
that
is
to
saye
,
quite
gone
astraye
from
him
.
Wherefore
he
can
choose
none
which
loue
him
:
but
the
chooseth
some
out
from
among
his
enemies
,
whose
heartes
he
maye
bende
to
loue
him
:
but
he
thought
it
not
good
at
this
tyme
,
to
touch
that
difference
which
was
farre
from
the
purpose
.
His
purpose
was
to
exhorte
his
Disciples
to
the
earnest
desyre
of
Godlynesse
,
that
they
might
profit
more
and
more
in
the
faith
.
Therefore
he
thought
it
sufficient
,
to
put
a
difference
betwéene
his
Disciples
and
the
world
,
by
this
noate
,
that
they
should
obserue
and
kéepe
the
doctrine
of
the
gospel
.
And
that
this
noate
belongeth
vnto
the
beginning
of
faith
,
because
it
is
the
effect
of
calling
.
And
Christ
sheweth
by
these
wordes
how
we
shall
rightly
obaye
the
Gospell
,
namelye
,
for
when
our
dutyes
,
and
externall
actions
,
doe
spring
from
the
loue
of
the
same
.
For
our
armes
,
and
force
,
and
our
whole
body
also
laboureth
in
vaine
,
except
the
loue
of
God
doe
raigne
in
our
heart
,
which
gouerneth
the
externall
members
.
Nowe
séeing
it
is
sertayne
that
we
kepe
the
sayings
of
Christ
,
yf
so
be
we
loue
him
,
and
contrarywise
we
loue
him
,
yf
wée
kéepe
his
commaundementes
,
it
followeth
,
that
we
cannot
finde
in
the
whoale
world
the
true
and
perfect
loue
of
hym
because
there
is
no
man
which
perfectly
keepeth
hys
commaundementes
.
Notwithstanding
their
obedience
is
acceptable
vnto
God
,
who
do
all
that
they
can
to
reach
vnto
this
perfection
And
my
father
wil
loue
him
.
R.
In
this
place
we
haue
the
greate
and
wonderfull
benifits
of
God
,
whiche
procéede
from
the
fruites
of
the
Gospell
.
The
fyrste
is
,
that
God
the
Father
loueth
the
faithfull
,
Nowe
if
God
be
with
vs
,
Rom
,
8
,
3i
,
who
can
be
against
vs
?
If
the
Lorde
loue
me
I
will
not
care
what
man
,
or
Sathan
can
do
vnto
me
.
The
second
is
that
boath
the
Sonne
and
the
Father
,
will
dwell
with
him
that
beléeueth
the
word
of
God
.
Than
the
which
benifits
what
greater
can
be
deuised
.
For
the
Father
&
the
sonne
are
very
bountifull
and
benificial
ghuestes
:
they
,
came
not
empty
handed
neyther
doe
they
go
awaye
without
saluting
their
hoast
:
but
as
they
bringe
with
them
the
treasure
of
all
goodnesse
,
euenso
they
leaue
behynde
them
the
blessing
of
all
goodnesse
.
C.
And
he
speaketh
not
heare
of
that
eternall
loue
with
the
which
God
loued
vs
before
the
foundation
of
the
worlde
was
layd
:
but
of
the
same
with
the
which
he
sealeth
our
harts
,
when
he
maketh
vs
pertakers
of
his
adoption
.
And
he
meaneth
not
that
firste
illumination
,
but
those
degrées
of
faith
,
by
whiche
the
faithfull
must
goe
forward
dayly
,
according
to
this
saying
,
to
him
that
hath
shal
be
geuen
.
Therefore
the
Papistes
doe
draw
amis
from
this
place
two
sortes
of
loue
,
with
the
which
we
loue
God
.
They
immagine
that
we
loue
God
naturally
,
before
he
doeth
regenerate
vs
with
his
spirite
,
by
whiche
aptnesse
and
readinesse
(
saye
they
)
we
deserue
the
grace
of
regeneration
.
As
though
the
Scriptures
dyd
not
teache
,
and
experience
plainlye
proue
,
that
we
are
quite
tourned
awaye
from
God
,
and
are
haters
of
him
,
vntyll
suche
tyme
as
he
chaunge
our
hearts
.
Wée
must
remember
the
purpose
of
Christ
,
that
he
and
his
Father
wyl
come
to
confirme
the
faythfull
in
the
euerlasting
assuraunce
of
grace
,
in
such
wyse
that
they
maye
feele
the
grace
of
God
to
rest
vpon
them
,
and
maye
be
dayly
increased
more
and
more
with
the
gyftes
of
God
.
A.
Therefore
we
ought
to
desyre
this
spirituall
presence
of
Christ
in
our
prayers
,
and
not
that
carnall
&
corporall
presence
of
the
which
the
Papistes
dreame
.
The
Lord
dwelleth
in
the
hartes
of
his
saintes
by
faith
:
whome
the
heauens
must
receiue
vntill
the
time
come
that
all
thinges
be
restoared
,
which
God
hath
spoken
by
the
mouth
of
all
his
holy
prophets
,
synce
the
world
beganne
.
24.
Hee
that
loueth
mee
not
,
keepeth
not
my
sayings
:
and
the
word
which
ye
heare
,
is
not
mine
,
but
the
Fathers
which
sent
me
.
C.
Because
the
faythfull
are
mixed
in
this
worlde
with
vnbeleuers
,
and
because
of
necessitye
they
must
be
troubled
as
it
were
in
the
tossing
and
raginge
waues
of
thesea
:
Christ
againe
confirmeth
them
by
this
admonition
,
lest
they
shoulde
be
drawen
awaye
by
euell
examples
.
As
if
he
should
saye
,
Haue
no
regard
vnto
the
worlde
,
neither
depend
vpon
the
same
:
because
their
shall
be
all
wayes
some
,
which
shall
contemne
me
and
my
doctrine
:
but
constantly
retayne
ye
to
the
ende
,
that
grace
which
ye
haue
allwaye
imbraced
.
And
herewithall
he
declareth
that
the
worlde
doth
suffer
Iuste
poonishment
for
his
ingratitude
,
when
it
perisheth
in
his
blindenes
,
when
by
the
contempte
of
true
righteoussnes
,
it
bewrayeth
his
wicked
hatred
against
Christ
.
B.
To
kepe
the
sayinges
of
Christ
is
nothing
else
,
but
to
beleue
that
the
same
is
true
and
wholsome
,
and
also
to
cleue
vnto
the
same
with
our
whole
harte
:
euen
as
we
may
gather
by
the
Scripture
,
Heare
O
Israll
the
ordinaunces
and
the
Lawes
which
I
propose
to
you
this
daye
,
that
ye
maye
learne
them
,
and
take
hede
to
obserue
them
.
Yf
by
keping
the
commaundementes
of
God
,
ye
vnderstand
the
fulfilling
of
them
,
no
man
shall
kepe
them
:
but
if
ye
vnderstand
it
for
seeking
to
fulfill
them
,
then
all
the
godly
kepe
them
.
For
he
cannot
choose
but
geue
him selfe
to
the
keeping
of
the
commaundementes
of
God
,
which
truely
knoweth
the
same
to
be
of
God
.
A.
Contrarywise
,
not
to
kepe
the
Lords
sayings
,
is
to
reiecte
the
doctrine
of
Christ
,
and
to
contemne
his
commaundementes
:
which
all
the
wycked
are
wonte
to
doe
.
And
the
word
which
ye
heare
is
not
mine
.
C.
Leste
the
disciples
should
fall
or
slide
awaye
,
for
the
obstinat
wickednes
of
the
worlde
,
Christ
seketh
againe
to
confirme
his
doctrine
,
when
he
testifieth
the
same
to
be
of
God
,
and
not
deuised
in
earth
by
man
.
And
in
this
consisteth
the
stedfastnes
of
our
Faith
,
yf
so
be
we
know
God
to
be
our
guide
,
and
are
grounded
vppon
nothing
else
but
vppon
his
eternall
truth
Therefore
howe
much
soeuer
the
worlde
doth
rage
in
his
madnes
,
let
vs
followe
the
doctrine
of
Christ
,
which
far
surmounteth
heauen
and
earth
.
In
deuiding
the
worlde
to
be
his
,
he
frameth
him selfe
to
his
disciples
:
as
if
he
shoulde
saye
that
the
same
was
not
of
men
,
because
he
faythfully
deliuered
that
which
was
committed
to
him
of
his
Father
.
Neuertheles
let
vs
knowe
,
that
for
somuch
as
he
is
the
euerlasting
wisdome
of
God
,
he
is
the
onely
well
spring
of
doctrine
,
and
that
they
haue
spoken
by
his
spirite
which
haue
bene
Prophetes
from
the
beginning
.
A.
Diuers
like
sentences
vnto
this
we
haue
heard
before
:
as
,
My
doctrine
is
not
mine
but
my
fathers
which
sent
mee
.
Also
,
Those
thinges
which
I
haue
heard
of
him
I
speake
in
the
worlde
.
25.
These
thinges
haue
I
spoken
vnto
you
,
being
yet
present
with
you
.
26.
But
the
comforter
which
is
the
holy
ghost
whome
the
Father
wil
sende
in
my
name
,
hee
will
send
in
my
name
,
he
shall
teache
you
all
things
,
and
bring
all
thinges
to
youre
remembrance
,
whatsoeuer
I
haue
sayd
vnto
you
.
The
Lord
knew
well
ynough
how
rude
and
ignoraunt
his
Disciples
were
,
and
that
they
were
not
capeable
of
those
thinges
which
he
spake
:
the
which
they
sufficiently
declared
by
questioning
with
hym
,
as
we
haue
heard
,
first
in
Thomas
,
secondly
in
Phillip
,
and
thirdly
in
Iudas
.
For
this
cause
lesse
they
shoulde
be
discouraged
,
he
promysed
vnto
them
nowe
the
second
time
the
holy
Ghost
,
the
spirit
of
truthe
,
which
shoulde
be
vnto
them
a
continuall
teacher
,
and
which
shoulde
abyde
with
them
in
their
mindes
,
and
should
teach
&
tel
them
all
those
things
,
which
they
had
so
often
tymes
all
ready
heard
but
not
playnly
inough
for
them
to
vnderstand
,
partly
because
of
their
rudenes
and
partlye
by
reason
of
the
sorrow
of
their
hartes
.
C.
The
Lorde
at
that
time
sowed
the
seede
of
doctrine
,
which
for
a
time
laye
as
it
were
choaked
in
his
Disciples
.
Therfore
he
exhorteth
them
to
hope
wel
vntill
such
time
as
the
doctrine
brought
fruit
whiche
as
yet
might
seme
vnprofitable
.
In
fine
he
affirmeth
vnto
them
that
plentifull
matter
of
consolation
was
in
that
doctrine
whiche
they
had
heard
.
The
whiche
although
it
dyd
not
by
and
by
appeare
vnto
them
yet
neuerthelesse
he
wylleth
them
to
be
of
good
cheare
,
vntill
the
Spirite
the
internall
Scoolemaster
,
spake
the
same
in
their
harts
.
A
very
profitable
admonition
for
al
men
.
Except
we
haue
by
and
by
all
that
Christ
teacheth
,
we
are
weary
,
and
count
our
labour
lost
in
trauelyng
about
obscure
matters
.
But
we
must
bring
with
vs
prompt
docillytie
and
aptnesse
to
be
taughte
,
wee
must
geue
dilligent
eare
,
&
be
attentiue
,
yf
so
be
we
desire
to
profit
in
the
Scoole
of
God
:
but
specially
we
haue
néede
of
sufferance
,
vntyl
such
tyme
as
the
spirit
doth
reueale
that
which
as
we
thinke
we
haue
red
and
hard
very
often
.
This
poonishment
Esay
threateneth
to
the
vnbeleuing
,
that
the
worde
of
God
should
be
vnto
them
as
a
shut
booke
:
but
the
Lorde
doth
after
this
manner
oftentimes
humble
his
seruaunts
.
Therefore
we
must
paciently
and
quietly
way●e
for
the
tyme
of
reuelation
,
and
must
not
therefore
reiect
the
worde
.
R.
Fyrst
of
all
we
learne
by
this
place
,
that
the
holy
Ghost
is
geuen
to
the
Church
of
God
the
Father
through
the
Mediatour
Christ
,
who
hath
purchassed
the
same
of
the
Father
that
wée
might
be
the
sonnes
of
God
by
adoption
.
C.
Secondly
we
learne
that
the
external
preaching
of
the
Gospel
shal
be
to
no
purpose
,
excepte
the
derection
of
the
spirite
be
Ioyned
therewith
.
Therefore
God
vseth
to
teach
by
two
maner
of
wayes
,
namely
by
the
outward
sounde
of
his
worde
proceding
out
of
mens
mouthes
and
by
the
inwarde
operation
of
his
holy
spirit
:
and
this
be
doth
at
diuers
times
according
to
his
goodwil
and
pleasure
.
T.
Example
here
of
we
haue
in
the
-
Actes
of
the
Apostells
,
of
whome
Saynt
Luke
wrighteth
thus
:
Whose
hart
the
Lorde
opened
so
that
he
gaue
dillygent
heede
vnto
those
thinges
whiche
Paull
preached
.
M.
For
we
shall
be
alwaye
taught
in
vaine
,
withoute
the
Spirite
of
God
be
our
teacher
:
&
except
he
teach
inwardly
in
the
hart
,
al
doctrine
is
in
effectuall
,
yea
although
Christ
should
preache
the
same
with
his
owne
mouth
.
Moreouer
we
are
taught
that
the
Doctrine
of
the
Apostles
is
not
of
men
,
but
procéeding
from
the
Spirite
of
GOD
.
For
what
other
thing
did
they
teache
than
that
same
which
they
had
receyued
from
the
holye
Ghost
?
R.
This
place
is
wonderfully
construed
by
the
wicked
.
For
they
saye
,
that
Christ
taught
not
all
thinges
,
but
reserued
many
thinges
for
his
Apostles
to
be
reuealed
by
the
holye
Ghost
:
of
the
which
number
they
Iudge
those
wicked
ceremonies
of
the
Masse
to
bée
.
But
what
doth
Christ
speake
here
?
C.
What
are
all
those
thinges
,
the
teacher
whereof
hée
promiseth
that
the
Spirite
shall
be
?
Hee
shall
(
sayth
hee
)
teach
you
al
things
,
and
bring
all
thinges
into
your
remembrance
what
ye
shal
do
.
Wherevpon
it
followeth
,
that
there
shall
no
newe
reuelations
.
In
these
fewe
wordes
all
those
things
are
confuted
which
Sathan
hath
brought
into
the
church
,
vnder
the
pretence
of
the
holy
ghost
.
The
Mahumetes
and
the
Pope
haue
all
one
beginning
of
religion
:
they
boath
affirming
that
the
perfection
of
doctrine
is
not
contained
in
the
scripture
but
procéedeth
from
the
reuelation
of
the
spirite
.
With
these
also
agrée
the
Anabaptists
and
the
Libertines
.
But
they
are
ledde
by
a
sedusing
Spirite
,
and
not
by
the
spirite
of
Christ
,
who
thruste
in
straung
Doctrine
contrarye
to
the
Gospell
.
For
Christ
promiseth
the
holye
Ghost
,
which
shoulde
as
asubscriber
confirme
the
doctrine
of
the
Gospell
.
M.
For
the
holye
Ghost
deliuered
no
other
doctrine
to
the
Apostles
,
than
the
very
same
which
they
had
hearde
before
,
out
of
the
mouthe
of
Christ
.
Let
vs
therefore
take
héede
of
those
which
boaste
of
the
reuelations
of
the
holy
Ghost
,
if
so
be
they
offer
vnto
vs
straunge
Doctrine
,
contrarye
to
that
which
wée
haue
receyued
of
Christ
.
27.
Peace
I
leaue
with
you
,
my
peace
I
giue
vnto
you
:
not
as
the
worlde
geueth
,
giue
I
vnto
you
:
let
not
your
hearts
be
greeued
neither
feare
.
Peace
I
leaue
with
you
.
Bv.
The
Lord
persisteth
still
in
all
one
argument
of
consolation
:
M.
And
hee
obserueth
the
manner
of
friendes
departing
away
,
who
when
they
take
theyr
leaue
of
theyr
friendes
,
are
wont
to
leaue
somewhat
with
them
in
steade
of
a
blessing
,
and
doe
wishe
them
peace
and
health
.
C.
By
the
name
of
peace
hée
meaneth
prosperous
successe
,
alluding
to
the
manner
of
his
countrie
:
as
if
hée
shoulde
saye
,
I
leaue
with
you
my
farewell
.
M.
And
very
aptly
he
placed
this
worde
(
leaue
)
to
giue
his
Disciples
to
vnderstande
that
hée
left
his
peace
with
them
after
his
departing
.
Peace
wished
and
giuen
by
christ
to
his
Apostles
.
C.
But
strayght
after
he
addeth
,
that
this
peace
is
far
more
excelent
than
that
which
is
commonly
among
men
,
who
often
times
for
an
outwarde
shewe
and
fashion
onelye
,
haue
peace
in
theyr
mouth
:
or
if
they
doe
wishe
peace
from
theyr
hearte
to
any
man
,
yet
notwithstanding
are
not
able
in
verie
déed
to
giue
the
same
.
But
Christ
sheweth
that
his
peace
doth
not
consiste
in
bare
wishing
but
that
it
is
also
Ioyned
with
effecte
.
As
if
he
should
saye
,
I
haue
toulde
you
allready
that
I
will
not
leaue
you
comfortles
,
and
that
ye
shall
not
dwell
in
the
earth
destitute
of
my
helpe
.
For
although
I
be
absente
in
bodye
,
yet
notwithstanding
I
will
be
present
with
you
as
God
deliuering
you
from
all
euells
,
in
suche
,
wise
that
your
enemies
shall
neuer
be
able
,
notwithstandinge
their
great
malisse
,
to
dawnt
your
courage
.
Thus
ye
shal
be
free
from
feare
,
and
Godes
power
shall
protect
you
,
which
shall
reueale
such
secret
misteries
to
your
quiet
mind
,
as
other
mens
mindes
are
not
able
to
comprehende
.
And
nowe
I
giue
vnto
you
peace
,
not
simplye
,
or
the
common
peace
,
but
my
peace
.
And
because
there
is
great
difference
betwéene
the
peace
of
the
worlde
,
and
the
peace
of
Christ
,
hée
addeth
by
and
by
these
wordes
.
Not
as
the
worlde
giueth
,
giue
J
vnto
you
.
For
the
worlde
calleth
that
peace
,
which
the
truth
calleth
warre
,
as
the
ydle
and
secure
lyfe
in
pleasures
,
not
troubled
with
aduersitie
.
For
many
misfortunes
calamities
,
and
the
iust
wrath
of
GOD
also
followeth
this
.
A.
For
when
the
wicked
shall
saye
Peace
,
Peace
of
this
worlde
and
all
thinges
are
safe
,
then
shall
sodayne
destruction
come
vpon
them
,
euen
as
vpon
a
woman
trauayling
with
Childe
,
1.
Thes.
5.3
and
they
shall
not
escape
.
Bv.
But
the
peace
of
Christ
is
benediction
,
saluation
,
iustification
,
prosperitie
,
health
,
peace
of
conscience
,
constancie
in
aduersitie
,
and
the
spirite
of
the
Lorde
it selfe
,
pacefying
and
confirming
our
heartes
.
M.
Herevpon
the
bestower
of
so
greate
a
benefite
,
Ecay
.
9
●●
is
called
the
Prince
of
peace
.
And
they
which
enioye
this
peace
,
Bv.
howsoeuer
Sathan
doth
rage
,
and
the
worlde
sturre
,
yet
notwithstanding
they
shall
be
in
saftie
in
the
middest
of
the
garboyle
.
M.
Of
this
peace
the
Apostle
speaketh
when
hee
sayth
,
We
being
iustefyed
by
fayth
,
Rom
5.1
Phil
4.7
haue
peace
with
God
,
thorowe
our
Lorde
Iesus
Christ
.
A.
And
in
another
place
,
The
peace
of
God
which
passeth
all
vnderstanding
,
keepe
your
hearts
and
mindes
through
Iesus
Christ
oure
Lorde
.
This
peace
the
worlde
can
neither
giue
nor
take
away
.
Let
not
your
hartes
be
greeued
.
C.
Againe
he
seeketh
to
take
from
them
that
griefe
which
his
Disciples
had
conceyued
of
hys
departure
.
M.
For
it
is
not
méete
that
they
shoulde
be
greeued
or
feare
,
which
are
consecrated
to
the
kingdome
of
God
,
and
garded
and
protected
by
the
highest
.
Againe
,
the
feare
of
the
hear●
causeth
Gods
cause
often
times
to
be
forsaken
:
whereas
a
stoute
and
inuincible
minde
i●
apt
for
the
kingdome
of
god
and
constantly
serueth
him
.
28.
Ye
haue
hearde
how
J
sayde
vnto
you
,
I
go
away
and
come
againe
vnto
you
.
Yf
ye
loued
mee
,
ye
would
verely
reioyce
,
because
I
saide
,
I
goe
vnto
the
Father
:
for
the
Father
is
greater
than
I.
C.
He
denyeth
that
they
haue
anye
cause
to
feare
,
because
they
wanting
only
his
corporall
presence
,
had
neuerthelesse
his
true
presence
by
the
spirite
.
Bv.
As
if
Christ
shoulde
haue
sayde
,
Ye
vnderstande
that
I
go
awaye
,
and
why
I
go
awaye
,
(
namely
for
your
saluation
)
and
that
by
my
death
and
departure
,
I
will
neither
forsake
you
nor
neglect
you
.
For
I
will
come
vnto
you
by
my
resurrection
,
shewing
my selfe
vnto
you
a
liue
againe
.
And
although
then
I
shal
be
with
you
,
onely
the
space
of
fortye
daies
and
shall
straight
after
ascende
into
heauen
,
yet
notwithstanding
I
will
sende
from
thence
the
holy
Ghost
,
by
whome
I
will
abyde
euen
in
the
middest
of
you
,
so
that
ye
haue
no
cause
to
feare
that
I
will
leaue
you
comfortelesse
.
C.
With
this
kinde
of
presence
let
vs
learne
to
houlde
our selues
contented
,
and
let
vs
not
follow
the
fleshe
,
which
alwayes
tyeth
God
to
hir
externall
imaginations
.
If
yee
loued
me
,
ye
woulde
verilie
reioice
.
R.
Carnall
loue
taketh
it
verye
gréeuouslye
that
a
louing
friende
shoulde
bée
taken
awaye
but
spiritual
loue
is
otherwise
affecte
.
C.
No
doubt
the
Disciples
loued
Christ
,
but
otherwise
than
became
them
.
For
they
were
somewhat
carnall
,
insomuch
that
they
coulde
not
abide
that
he
shoulde
be
taken
from
them
.
Whereas
if
they
had
loued
him
spiritually
,
they
woulde
haue
desiered
nothing
more
than
his
returne
to
the
father
.
For
the
father
is
greater
than
J.
C.
This
place
hath
bene
diuerselye
wrested
.
The
Arians
to
prooue
Christ
to
be
a
cartaine
secondarie
God
,
obiected
that
he
was
lesse
than
the
Father
.
The
auncient
Fathers
to
cutte
of
all
occasion
of
this
cauill
,
sayde
that
this
ought
to
be
referred
to
the
humaine
nature
.
But
as
the
Arians
wickedly
abused
thys
testimonye
,
euen
so
the
aunswere
and
solution
of
the
Fathers
was
neyther
true
,
nor
agréeing
to
the
purpose
of
Christ
.
For
Christ
speaketh
here
,
neyther
of
his
humane
nature
,
nor
yet
of
his
eternall
deuinytie
:
but
according
to
our
weake
capascity
,
he
made
him selfe
a
meane
betwene
vs
and
God
.
And
,
because
we
are
not
able
to
reache
vnto
the
highte
of
God
,
Christ
descended
vnto
vs
,
that
he
might
lifte
vs
vp
vnto
the
same
.
Yee
should
reioyce
(
saith
he
)
for
that
I
retorne
to
the
Father
:
because
this
is
the
laste
marke
where
vnto
ye
ought
to
tende
.
He
doth
not
shew
in
those
wordes
what
he
differeth
from
the
Fathere
,
but
wherfore
he
descended
vnto
vs
namely
to
vnite
vs
vnto
God
vntill
we
be
come
vnto
this
,
we
stande
as
it
were
in
a
race
.
We
also
immagine
but
a
halfe
and
torne
Christ
,
except
he
leade
vs
vnto
God
.
Like
vnto
this
is
that
place
of
Paule
where
he
saith
,
That
Christ
hath
deliuered
vp
his
kingdome
to
God
the
Father
that
God
might
be
all
in
all
.
Christ
verily
raigneth
,
not
onely
in
humane
nature
,
but
also
as
he
was
manifested
God
in
the
flesh
.
How
then
shall
he
leaue
his
kingdome
.
Surely
thus
,
because
the
Diuinitye
,
which
we
maye
nowe
behoulde
only
in
the
face
of
Christ
,
shall
then
bée
openly
sene
in
it selfe
.
This
is
onely
the
difference
,
for
that
Paule
in
that
place
describeth
the
laste
perfection
of
the
deuine
glory
and
brightnes
,
whose
beames
began
to
shine
so
soone
as
Christe
ascended
into
heauen
But
to
the
end
this
mistrie
may
more
euidently
appere
,
we
must
speake
yet
more
grosely
.
Christ
compareth
not
here
his
Fathers
diuinity
with
his
:
neyther
doth
he
compare
his
human
nature
with
the
diuine
escence
of
the
Father
:
but
rather
the
present
state
with
the
heauenlye
glory
,
into
the
which
he
was
shortly
after
to
be
receyuid
.
As
yf
he
should
saye
,
Ye
desire
to
haue
me
stil
in
the
worlde
:
but
it
is
better
for
me
that
I
ascende
into
heauen
.
B.
For
his
purpose
was
to
giue
them
to
vnderstande
that
GOD
the
Father
was
infinitelye
greater
than
hée
:
that
is
,
that
he
should
enioye
with
him
the
most
excelent
felycity
,
wher
as
he
had
liued
here
in
misery
and
calamitye
.
R.
For
by
death
hée
entered
into
the
kingdome
of
the
Father
.
C.
Therefore
let
vs
learne
so
to
behould
Christ
aba●ed
in
the
flesh
that
he
maye
bring
vs
to
the
well
of
blessed
immortality
.
For
he
is
not
made
our
Captayne
and
guide
,
to
leade
vs
onely
to
the
speare
of
the
Moone
or
Sonne
,
but
to
make
vs
one
with
God
the
Father
.
29.
And
nowe
haue
I
shewed
you
before
it
come
:
that
when
it
is
come
to
passe
,
ye
might
beleeue
M.
What
sayde
hée
?
All
those
thinges
verely
which
hée
had
spoken
concerning
the
Comforter
,
of
the
true
felicitie
,
which
they
shoulde
haue
by
him
,
and
of
the
vnspeakeable
power
,
by
which
they
should
doe
greater
workes
than
the
Lorde
him selfe
had
done
.
C.
It
was
méete
that
the
Disciples
shoulde
be
oftetnimes
admonished
concerning
this
matter
:
because
it
was
a
misterye
farre
surmounting
the
capacitie
of
men
.
And
he
saith
that
he
foresheweth
what
shall
come
to
passe
,
that
when
it
is
come
to
passe
,
they
might
beléeue
.
For
this
was
a
profitable
confirmation
of
theire
Faith
,
when
they
should
call
to
minde
the
prophesies
of
Christ
,
and
should
sée
that
with
their
eyes
fulfiled
,
which
they
had
harde
out
of
his
mouth
before
.
As
if
he
should
saye
.
R.
I
knowe
that
ye
do
not
now
enioye
these
thinges
of
the
which
I
speake
:
B.
notwithstanding
I
thought
good
to
foreshewe
you
of
those
thinges
which
shall
happen
vnto
you
after
my
departure
,
and
which
shall
profite
you
muche
more
than
my
carnall
presence
hath
done
,
that
when
they
shall
come
to
passe
,
ye
maye
the
more
firmely
beléeue
that
I
am
Christ
the
sauioure
of
the
world
.
C.
Therefore
although
he
semed
to
speake
vnto
deafe
men
,
for
a
time
,
yet
notwithstanding
afterwarde
it
appered
,
that
he
did
not
spend
his
winde
in
vaine
,
but
that
he
sowed
the
sede
in
the
grounde
,
which
was
afterwarde
to
bring
forthe
frute
.
And
as
Christ
speaketh
héere
of
his
worde
,
and
of
the
fulfillinge
of
thinges
,
euen
so
his
death
,
Resurrection
,
and
ascention
into
heauen
,
do
growe
together
with
doctrine
,
that
they
maye
bringe
forth
Faithe
in
vs
.
A.
Moreouer
he
speaketh
here
almoste
the
same
,
which
he
did
when
he
made
mention
of
the
treason
of
Iudas
,
Nowe
I
tell
you
before
it
is
come
,
that
when
it
is
come
to
passe
ye
might
beleeue
that
I
am
he
.
Iohn
13.16
And
in
the
sixtene
chapter
folowing
,
But
these
thinges
haue
I
spoken
vnto
you
,
that
when
the
time
shall
come
,
ye
maye
remember
that
I
toulde
you
.
By
which
wordes
he
sheweth
a
plaine
Argument
of
his
diuinitye
to
the
confirmation
of
his
disciples
Faith.
38
Hereafter
will
I
not
taulke
manye
wordes
with
you
:
for
the
Prince
of
this
worlde
commeth
&
hath
naught
in
mee
.
Bv.
Nowe
in
playne
words
he
sheweth
that
be
would
die
for
the
saluation
and
Redemption
of
mankinde
For
he
shewing
that
death
and
bondes
wayted
for
him
saith
:
Now
shall
my
first
ministerie
ceasse
,
by
which
I
abased
my selfe
euen
to
the
forme
of
a
seruant
.
For
the
hower
of
my
passion
is
at
hande
.
By
which
saiing
he
minded
to
make
his
Disciples
more
attentiue
,
and
more
deepely
to
printe
his
doctrine
in
their
mindes
.
For
fulnes
often
times
bringeth
loathsomenesse
,
and
that
is
more
earnestly
desired
which
is
harde
to
be
gotten
,
and
that
which
tarieth
but
a
while
is
moste
set
by
.
Therefore
he
telleth
them
that
he
will
shortly
go
from
them
,
to
the
ende
they
might
be
the
more
desierouse
to
heare
his
doctrine
.
And
although
Christ
should
teach
vs
all
our
life
time
without
ceassing
,
yet
notwithstanding
this
sentence
might
be
applied
to
our
vse
also
:
because
seing
the
race
of
our
life
is
but
shorte
,
we
must
vse
occation
,
A.
lest
we
beinge
blynded
in
our
owne
wickednes
do
contemne
his
voyce
which
talketh
with
vs
at
this
daye
.
For
the
Prince
of
this
world
.
C.
Hée
might
simplely
haue
saide
that
he
should
dy
,
and
that
nowe
the
hower
of
his
death
was
at
hande
,
but
he
speaketh
by
circomstance
to
confirme
their
mindes
leste
they
being
terrefied
with
so
horrible
and
fearefull
a
kinde
of
death
,
should
falle
awaye
.
For
to
beleue
in
him
being
crucefied
,
is
nothing
else
but
to
seke
life
amonge
the
deade
.
First
of
al
he
saith
that
this
power
shall
be
geuen
to
sathan
:
then
he
addeth
that
he
suffereth
the
same
,
not
be
cause
he
was
therevnto
constrained
,
but
that
he
might
obay
his
Father
.
A.
But
why
the
Deuell
is
called
the
prince
of
this
world
we
haue
shewed
in
the
twelueth
chapter
going
before
.
C.
And
by
the
name
of
worlde
be
comprehendeth
all
mankinde
,
For
there
is
but
one
redemer
which
deliuereth
vs
out
of
this
horrible
seruitude
.
But
seing
this
poonishment
came
by
the
sinne
of
the
first
man
,
euen
as
dayly
it
encreasseth
more
and
more
through
new
sinnes
,
let
vs
learne
both
to
hate
our selues
and
our
sinnes
also
.
For
we
are
so
captiue
vnder
the
Rule
of
Sathan
,
that
notwithstanding
this
seruitude
which
is
voluntarie
,
shall
not
excuse
vs
,
and
make
vs
blamelesse
.
Wée
muste
also
noate
thot
the
same
is
attributed
here
to
the
deuell
,
which
is
done
by
wicked
men
.
For
it
is
no
vnwonted
thinge
to
attribut
that
to
the
capitaine
,
which
was
done
by
the
whole
armie
of
the
Capitaine
.
Sathan
was
the
Captaine
of
Iudas
and
of
the
murdering
Iewes
,
who
caused
them
to
commit
such
horible
wickednes
.
C.
Therefore
when
the
wicked
are
caried
by
the
motion
of
Sathan
,
whatsoeuer
they
do
is
iustly
saide
to
be
his
work
.
M.
Also
this
place
teacheth
what
they
ought
to
looke
for
of
this
world
,
in
the
which
the
Deuell
is
Prince
.
secondely
,
how
he
vseth
wicked
men
as
his
soldiers
to
persecute
Godes
electe
.
And
hath
naught
in
me
.
B.
Sathan
hath
power
ouer
those
that
are
subiect
to
sinne
:
For
he
worketh
in
the
children
of
disobedience
.
Therefore
seing
the
Lorde
was
pure
from
all
sinne
Sathan
had
no
power
at
all
in
him
.
C.
Howbeit
these
wordes
maye
haue
a
farther
meaninge
.
For
Christ
speaketh
not
here
of
his
purenes
alone
,
but
also
of
his
deuine
power
whiche
was
not
subiecte
vnto
death
.
For
it
was
mete
for
the
Disciples
to
knowe
that
hee
was
not
obnoxius
to
infirmytye
,
leste
they
should
think
to
basely
of
his
power
But
in
this
generall
sentence
that
former
sentence
is
concluded
,
that
in
subduing
death
he
was
not
bounde
to
Sathan
.
Whervppon
is
gathered
that
he
tooke
vpon
him
our
tourne
when
he
submitted
him selfe
to
death
.
Bv.
R.
Othersome
also
noat
here
,
that
Sathan
had
no
power
in
Christ
,
because
the
members
and
instrumentes
of
Sathan
could
not
obtayne
that
whiche
they
desired
.
For
they
purposed
to
destroye
Christ
,
and
to
blot
out
his
name
for
euer
but
he
when
he
hoong
vpon
the
crosse
and
was
euen
in
death
,
shooke
the
earth
,
and
wrought
suche
wonders
as
beséemed
the
Sonne
of
God
,
straight
after
he
arose
from
death
to
lyfe
,
and
assended
into
heauen
,
where
he
raigneth
ouer
the
whole
world
.
Sathan
had
no
power
in
Christ
Therefore
the
power
of
sathan
could
preuaile
nothing
againste
the
Lorde
of
light
and
lyfe
.
This
is
no
small
consolation
to
the
faithfull
,
For
the
Lorde
Iesus
hath
ouer
come
for
vs
,
sin
,
death
,
and
sathan
.
Wherfore
if
sathan
had
no
power
in
the
head
,
neither
shall
he
haue
any
power
in
the
members
.
For
the
victory
,
life
,
and
innocencye
of
Christ
Iesus
is
ours
by
Faith.
Therefore
yf
at
the
hower
of
death
the
Prince
of
this
world
,
come
vnto
thée
,
be
not
afrayde
:
consider
that
he
hath
bente
and
vsed
all
his
force
againste
the
Sauiour
,
and
preuailed
not
,
but
was
ouerthrowne
him selfe
,
when
he
thought
to
haue
gotten
the
victory
.
The
Lorde
Iesus
got
the
victory
for
thy
sake
,
and
thou
shalte
ouercome
in
hym
.
R.
But
if
Sathan
had
no
power
ouer
Christ
,
why
then
did
he
preuail
so
muche
that
he
brought
him
to
the
death
of
the
Crosse
?
For
shortly
after
Christ
died
,
and
that
the
most
shamful
death
of
al
others
,
euen
the
death
of
the
Crosse
.
Heare
now
the
cause
hereof
in
these
words
of
our
Sauiour
following
.
31.
But
that
the
worlde
may
know
that
I
loue
the
Father
:
and
as
the
Father
gaue
me
a
commaundement
:
euen
so
doe
I
▪
Rise
let
vs
goe
hence
.
But
that
the
worlde
might
know
.
B.
That
is
to
say
.
Therefore
I
wyll
geue
place
to
the
power
of
Sathan
,
and
delyuer
my selfe
into
the
handes
of
sinners
,
that
the
world
may
know
that
I
loue
the
Father
,
C.
We
haue
in
this
to
noate
that
Gods
decree
here
standeth
in
the
hiest
place
,
lest
we
should
think
that
christ
was
so
caried
to
death
by
the
violence
of
Sathan
,
that
some
thing
happened
to
him
beside
the
purpose
of
God
.
For
it
is
God
whiche
hath
ordayned
his
sonne
to
be
the
prepitiatory
,
and
which
would
take
away
the
sins
of
the
worlde
by
his
death
.
The
whiche
to
bringe
to
passe
he
suffered
Sathan
for
a
shorte
tyme
to
triumphe
ouer
them
as
conquerer
.
Therefore
Christe
did
not
resiste
Sathan
,
that
he
might
obay
his
fathers
will
and
decrée
,
and
might
so
offer
his
obedience
a●
a
price
and
ransome
for
our
righteousenesse
.
M.
To
this
effecte
partaineth
that
which
Paule
wrighteth
saying
,
That
Christe
was
obedient
to
his
Father
to
the
death
euen
to
the
death
of
the
crosse
.
Iohn
i0
.
i8
A.
Also
Christ
a
litle
before
testified
,
that
he
receiued
this
commaundement
from
the
Father
,
that
he
should
geue
his
lyfe
for
his
shéepe
.
M.
Therfore
in
that
we
are
redeemed
by
the
death
and
bloud
of
of
Christe
Iesus
,
it
was
done
at
the
commandement
of
the
Father
.
Obedience
in
Christe
declared
his
loue
towardes
his
father
.
Furthermore
seinge
the
obedience
of
Christ
declared
how
greatly
he
loued
his
Father
,
let
vs
also
learne
after
his
example
,
not
onely
by
the
obseruation
of
his
commaundementes
,
but
also
by
the
pacient
bearinge
of
the
Crosse
layed
vpon
vs
,
to
declare
howe
greatly
we
loue
God
the
Father
.
It
is
a
hard
matter
to
loue
such
a
Father
as
layeth
the
crosse
vpon
his
Children
:
but
hee
doeth
the
same
for
our
health
,
And
although
we
doe
paciently
beare
the
Crosse
,
yet
notwithstanding
we
cannot
reache
to
that
perfection
which
was
in
Christes
example
,
who
not
for
his
owne
but
for
our
benifite
,
bare
the
crosse
which
the
Father
layde
vpon
him
.
Furthermore
in
these
words
we
are
taught
that
this
loue
and
obedience
of
Christ
declared
in
the
passion
of
the
Crosse
,
is
to
be
proposed
and
set
before
the
worlde
.
He
sayth
not
symply
,
That
ye
might
know
,
but
,
That
the
worlde
may
knowe
that
I
loue
the
Father
.
This
knowledge
serueth
greatlye
to
the
learning
of
saluation
,
which
is
purchased
for
vs
by
the
blessed
bloude
of
Christ
.
Rise
,
let
vs
go
hence
.
B.
R.
Bv.
Manye
thinke
that
Christ
when
he
had
spoken
these
wordes
,
went
to
another
place
,
and
that
he
spake
those
thinges
which
follow
as
he
walked
:
C.
But
séeing
saynt
Iohn
sayth
hereafter
that
Christ
went
foorth
,
it
séemeth
more
lykelye
that
the
purpose
of
Christe
was
to
exhorte
his
Disciples
▪
to
shewe
the
same
obedience
towardes
GOD
,
of
the
which
they
had
so
notable
an
example
in
him
:
not
that
hee
led
them
foorth
at
the
same
moment
❧
The
.
XV.
Chapter
.
1
I
am
the
true
Vine
,
my
Father
is
the
Husbandeman
.
CHRIST
our
Sauioure
in
this
Chapter
exhorteth
his
Disciples
to
abyde
in
him
,
and
to
loue
him
:
then
hée
encourageth
them
against
the
hatred
of
the
worlde
,
to
the
which
they
shoulde
be
subiect
.
R.
After
therefore
hée
hadde
taught
who
he
was
,
and
wherefore
hée
went
by
the
Crosse
to
the
Father
,
now
hée
teacheth
what
benifites
he
possesseth
by
and
in
his
Father
,
not
to
retaine
them
to
himselfe
aloane
,
but
to
communicate
them
with
the
faithfull
.
And
this
he
teacheth
by
an
excelent
similitude
and
fine
allegorye
,
●
B.
the
which
he
playnelye
explicateth
.
C.
Also
the
summe
of
this
similitude
is
,
that
we
are
barren
and
drye
by
nature
,
sauing
that
we
being
ingraffed
into
Christe
,
doe
drawe
from
him
newe
strength
,
and
moysture
.
But
it
is
néedefull
to
discusse
euerye
propertie
of
the
Vine
,
but
onely
summarily
to
consider
to
what
ende
Christ
applieth
this
similitude
.
Therefore
there
are
thrée
speciall
partes
:
The
first
is
,
That
we
haue
no
strength
of
our selues
to
doe
good
but
from
him
:
the
seconde
,
That
we
hauing
roote
in
him
,
are
purged
and
garnished
by
the
father
:
the
third
is
,
that
he
cutteth
of
the
vnfruitfull
braunches
,
that
they
mighte
be
cast
into
the
fyer
and
burnte
.
All
men
almoste
are
ashamed
to
deny
,
that
whatsoeuer
good
thing
they
haue
it
commeth
from
God
:
but
afterwarde
they
fayne
that
they
haue
a
vniuersall
grace
geuen
vnto
them
,
as
though
it
were
naturally
ingraffed
in
them
.
But
Christ
specialy
standeth
vpon
this
poynt
that
vitall
Moysture
doeth
spring
from
him
aloane
:
wherevppon
it
followeth
that
mans
nature
is
vnfruitfull
and
voyde
of
all
goodnesse
:
because
no
man
knoweth
the
nature
of
the
vine
vntill
he
be
ingrafted
in
the
same
.
But
this
is
geuen
by
spetial
grace
to
the
elect
alone
.
The
firste
authoure
therefore
of
all
good
thinges
is
the
father
who
planteth
vs
by
his
hand
:
but
the
beginning
of
lyfe
is
in
Christ
,
out
of
whome
we
beginne
to
take
roote
in
him
.
When
he
calleth
hym selfe
the
true
vine
,
it
is
as
yf
he
had
sayd
I
am
the
vine
in
déede
.
Therefore
men
do
weary
themselues
in
vain
in
séeking
for
strength
from
any
other
:
because
profitable
fruite
commeth
from
no
other
than
from
the
branches
springing
from
mée
.
For
Christ
compareth
him selfe
to
the
vine
growing
in
the
earth
,
and
vs
to
the
braunches
springing
out
of
the
same
.
Bv.
This
allegory
is
taken
out
of
the
writinges
of
the
Prophetes
,
who
in
diuers
places
compare
the
Church
to
the
vinyarde
,
and
men
in
the
Church
,
to
vines
,
Psal
,
8.9
,
Es
,
3
,
13
,
57
Ier
,
2
,
21
,
Ier
,
i2
,
i0
Osee
,
i0
.
i
,
and
the
workes
of
fayth
,
of
loue
,
and
of
righteousnesse
,
to
grapes
.
Therfore
when
the
Lord
calleth
him selfe
the
true
vine
,
we
must
not
so
vnderstande
him
as
if
hée
were
naturally
and
substantially
a
vine
.
For
naturallye
and
substantially
he
is
God
and
man
,
and
not
a
vine
:
but
representeth
the
true
,
comely
,
fruitfull
,
noble
,
and
plentifull
vine
.
AVG.
Therefore
he
is
called
a
vine
by
a
similitude
,
not
by
proprietye
euen
as
he
is
called
a
shéepe
,
a
Lambe
,
a
Lion
,
a
Rock
,
a
corner
stone
,
&
such
like
,
from
which
such
similitudes
are
brought
.
And
my
father
is
a
husband
man
.
CYR.
He
calleth
the
Father
a
husbande
man
,
lest
this
might
séeme
to
be
done
of
the
Sonne
aloane
,
which
is
the
wonderfull
worke
of
the
whoale
Trinitie
.
For
the
father
planted
Christ
the
true
vine
,
when
he
made
the
word
to
become
fleshe
,
that
the
same
might
be
perfecte
God
,
and
perfect
man
.
M.
Therefore
the
Mistery
of
our
Mediation
and
saluation
,
dependeth
vpon
the
counsayle
&
prouidence
of
our
heauenly
father
,
who
lyke
a
husband
man
planted
and
trimmed
this
vine
for
vs
,
and
doth
also
at
this
daye
plant
the
same
in
the
hartes
of
the
faithfull
.
In
the
which
matter
hys
Aposteles
are
workers
with
hym
.
Most
aptly
therefore
when
he
called
him selfe
a
vine
,
i
,
Cor
,
3
,
9.
he
made
mention
also
of
the
husband
man
,
shewing
that
by
the
care
,
prouidence
and
gubernation
of
God
,
we
ar
brought
to
vertue
and
continued
in
the
same
.
For
as
the
vine
trée
nourisheth
her
braunches
,
euen
so
the
husband
man
visiteth
,
veweth
,
and
proyneth
his
vine
.
2.
Euery
braunche
that
beareth
not
fruite
in
me
,
he
will
take
awaye
and
euery
branch
that
beareth
fruite
will
hee
purg
that
it
may
bring
forth
more
fruite
.
M.
By
these
wordes
he
expresseth
the
husbandry
of
the
father
,
to
the
whiche
the
faythfull
seruauntes
of
Christ
are
subiecte
euenas
the
braunches
of
thys
vine
.
And
he
declareth
that
the
ende
and
drifte
of
this
husbandry
is
that
the
braunches
might
bring
forth
fruite
.
C.
But
because
some
do
corrupt
the
grace
of
God
,
and
others
by
sleuth
choake
&
suppresse
the
same
,
and
othersom
by
malice
,
by
these
wordes
he
séeketh
to
make
men
carefull
,
when
he
pronounceth
that
all
they
shal
be
cut
from
the
vine
which
are
vnfruitefull
braunches
.
Bv.
For
as
the
husband
man
doeth
proyne
and
cut
of
the
vnfruitful
braunches
,
euen
so
the
heauenlye
Father
doth
cut
of
and
caste
awaye
vnfruitefull
men
.
And
the
fruites
,
or
clusters
of
Grapes
hanging
vppon
the
boughes
or
branches
are
the
workes
of
faith
,
of
the
spirite
:
and
of
charitie
:
euenas
the
prophet
Esay
and
the
Apostle
Paul
do
plainly
expound
the
same
.
Esay
,
5
,
2
,
Gala
,
5
,
22
,
Ephe
,
5
,
9
,
C.
But
it
maye
be
demaunded
yf
hee
can
want
fruite
which
is
ingrafted
in
Christe
.
Wee
aunswere
,
Manye
are
thought
to
be
in
the
vine
by
the
Iudgment
of
men
,
which
in
very
déede
haue
no
roote
at
all
in
the
same
.
Euenso
in
the
Prophetes
the
Lorde
calleth
his
people
of
Israell
his
vine
,
which
by
externall
profession
hadde
the
name
of
the
Church
B.
Therefore
euen
as
tares
are
in
the
kingdome
of
God
,
and
corrupt
fishes
in
the
nette
of
the
Gospell
,
and
the
man
wanting
the
wedding
garmente
in
the
Mariage
of
Christ
:
euenso
there
ar
some
(
but
in
name
only
)
which
are
sayd
to
be
in
Christ
,
hauing
onelye
an
out
warde
shewe
,
and
not
a
true
fayth
.
Wherefore
at
the
length
these
are
cutte
of
,
and
are
caste
into
hell
fyre
as
vnfruitefull
and
vnprofitable
braunches
.
R.
Moreouer
this
sentence
aunswereth
that
curiositye
of
the
fleshe
which
is
wonte
vnreuerently
to
reason
of
predestination
,
and
according
to
the
disposition
thereof
togather
,
that
none
whome
the
Lorde
hath
elected
to
euerlasting
life
can
bee
dampned
,
although
he
liue
neuer
so
wickedly
:
and
in
like
manner
that
none
of
them
whom
the
Lord
hath
appoynted
to
eternall
fyer
can
be
saued
,
yea
though
he
liue
neuer
so
well
:
and
that
therefore
he
will
liue
at
his
owne
pleasure
:
for
,
sayeth
he
,
how
carefully
soeuer
I
worke
the
Lordes
decrée
cannot
be
altered
.
To
this
Christ
here
aunswereth
,
saying
,
Euery
braunche
that
beareth
not
fruite
in
mee
,
hee
will
take
away
.
As
yf
he
should
say
,
What
hast
thou
to
doe
with
the
secreat
predestination
of
God
?
Sée
thou
to
this
,
that
thou
abyde
in
mée
and
bryng
forth
fruite
.
The
rest
are
to
be
committed
to
the
dispensation
and
wisdome
of
God
.
For
although
thou
séeme
to
be
predestinate
to
euerlasting
saluation
,
and
yet
notwithstanding
bringest
not
forth
fruite
thou
shalt
be
cast
into
the
fyer
as
are
commonly
vnfruitfull
braunches
.
It
is
wrighten
of
Saule
that
he
was
elected
to
be
in
the
Lordes
vinyard
,
and
that
hée
was
a
good
man
,
and
that
a
better
then
he
was
not
found
in
Israell
:
yet
notwithstanding
he
was
reiected
euenas
the
Lord
sayde
to
Samuell
,
i
,
King
,
i6
,
Howe
longe
wilt
thou
mourne
for
Saule
,
seing
I
haue
caste
him
awaye
from
raigning
ouer
Israell
?
In
lyke
manner
the
Lord
sayeth
,
Ier
,
2●
,
24
If
so
be
Ieconias
the
sonne
of
Ioachim
were
the
signit
on
my
right
hand
I
would
pul
him
of
.
Esay
,
5
,
7
,
The
Tribe
of
Iuda
also
was
a
chosen
people
,
yet
notwithstanding
it
was
reiected
.
And
the
Apostle
sayeth
,
thou
whiche
standest
stedfast
in
faith
bee
not
highe
minded
but
feare
for
seeing
that
God
spared
not
the
naturall
braunches
take
heede
lest
it
come
to
passe
,
Rom
,
xi
,
2i
,
that
he
spare
not
thee
.
A.
The
which
thinges
are
not
therefore
spoken
that
the
faithfull
might
take
occasion
to
doubte
of
their
saluation
,
but
to
the
ende
carnall
securitie
and
slouth
might
be
taken
awaye
from
men
.
R.
For
it
is
moste
sertaine
that
Gods
decrée
can
not
be
altered
by
any
man
.
For
the
gifts
&
calling
of
God
are
without
repentaunce
:
because
hee
is
not
as
a
man
,
which
repenteth
him
and
calleth
back
,
Rom
,
xi
,
29
,
the
sentence
whiche
he
hath
once
decreed
Therefore
this
standeth
as
a
firme
decrée
,
that
whomsoeuer
God
hath
chosen
before
the
foundation
of
the
worlde
,
Gods
election
abides
firm
,
Ioh
,
i0
,
29
hée
cannot
perish
(
for
no
man
taketh
the
shéepe
out
of
this
shephéerds
hand
)
&
that
whom
soeuer
he
hath
reiected
he
cannot
be
saued
although
he
do
all
the
workes
of
saynctes
:
so
irretractable
and
vnmoouable
is
the
sentence
of
God
.
Feare
therefore
and
haue
respect
to
the
onelye
hand
of
him
that
chooseth
,
that
thou
mayst
enioye
saluation
through
our
Lord
and
sauiour
Iesus
Christ
.
And
euery
branche
that
beareth
fruit
,
C.
By
these
wordes
hee
teacheth
that
the
faithful
least
they
should
degenerate
,
haue
néede
of
dayly
purging
&
proining
,
&
that
they
can
bring
forth
no
good
thing
,
without
God
set
to
his
hand
.
For
it
wyl
not
suffice
that
wée
were
once
made
the
children
of
adoption
,
except
God
doe
profite
the
course
of
grace
in
vs
.
He
speaketh
here
of
Purgation
,
because
our
fleshe
aboundeth
with
superfluous
and
hurtful
vices
,
in
bringing
forth
of
the
whiche
it
is
to
fruitefull
,
increasing
and
budding
forth
without
ende
,
except
we
bée
purged
and
proyned
by
the
hande
of
God
.
R.
The
proyning
of
the
Trée
is
not
to
the
destruction
of
the
same
,
but
that
it
might
bring
forth
more
fruite
:
for
otherwyse
,
the
same
growing
to
high
,
and
spreading
forth
his
braunches
without
pruning
&
cleansing
,
would
ouergrow
,
wyther
,
and
beare
no
fruite
.
Purgation
of
the
fleshe
by
the
heauenly
Phisition
.
Euenso
the
fleshe
,
in
the
most
holye
,
if
it
might
haue
libertye
to
doe
what
it
lusteth
,
God
if
it
were
possible
,
shoulde
bée
drawne
out
of
the
diuine
throane
of
his
Maiestye
.
Heare
what
the
King
of
Babell
sayeth
,
I
wyll
ascende
into
heauen
,
I
wyll
be
lyke
to
the
most
high
:
Esai
.
14
.
i3
The
King
of
Tyre
also
spake
the
lyke
,
I
am
God
,
and
I
syt
in
Gods
seate
.
Eze.
28.
ij
How
greatlye
doeth
the
fleshe
swell
being
stuffed
with
benefites
,
and
neuer
proyned
with
the
Crosse
.
Therefore
the
Father
whiche
is
the
husbandman
,
purgeth
the
branche
,
that
is
to
saye
,
beateth
downe
,
and
humbleth
the
faithfull
man
with
the
Crosse
,
renueth
his
heart
,
washeth
the
féete
of
his
affections
,
&
mortifyeth
the
reliques
of
the
fleshe
.
Therefore
we
must
consider
in
this
similitude
of
proyning
,
the
fruite
of
the
Crosse
.
For
the
Lorde
afflicteth
not
to
destroye
,
but
to
saue
:
euen
as
the
husbandman
proyneth
the
braunche
,
not
to
cut
of
all
,
but
to
purge
and
cleanse
the
same
,
that
it
might
bring
forth
fruite
more
plentifullye
.
Bv.
Therefore
these
wordes
agrée
with
this
sentence
of
the
Lorde
,
Hee
that
is
washed
needeth
not
to
saue
to
washe
his
feete
,
Ioh.
i3
.
x
but
is
cleane
euery
whit
.
For
the
Saintes
so
soone
as
they
are
holye
,
haue
néede
of
farther
and
more
ample
sanctification
.
C.
Therefore
when
he
sayth
that
the
Vines
are
purged
,
that
they
maye
bring
forth
more
fruite
,
he
sheweth
how
greatlye
the
godly
ought
to
goe
frreward
,
and
to
profite
in
all
Godlynesse
.
3.
Nowe
are
ye
cleane
through
the
worde
,
whiche
I
haue
spoken
vnto
you
.
M.
He
hauing
hitherto
spoken
of
him selfe
,
the
Vine
,
and
of
his
Father
the
husbandman
,
and
nowe
consequentlye
hée
expoundeth
the
allegorye
,
and
speaketh
concerning
the
braunches
his
Disciples
.
C.
And
telleth
them
that
they
haue
felt
alreadye
in
them
slues
that
whiche
he
had
sayd
,
because
they
were
both
planted
and
pourged
in
him
.
M.
As
if
he
shoulde
saye
,
You
my
Disciples
,
which
are
as
braunches
,
are
cleane
through
the
word
which
I
haue
spoken
vnto
you
,
B.
that
is
to
saye
,
through
my
doctrine
which
ye
haue
receyued
.
For
by
the
same
ye
are
borne
againe
.
C.
And
there
is
no
doubt
but
that
he
spake
of
the
externall
preaching
,
when
he
expreslye
nameth
the
worde
whiche
they
had
heard
from
his
mouth
.
Not
that
the
voyce
vttered
by
man
,
hath
onelye
in
it selfe
such
efficacy
,
but
in
that
Christ
worketh
in
the
heart
by
his
spirite
.
The
voyce
it selfe
is
the
instrument
of
purging
.
B.
Therefore
they
are
cleane
which
beléeue
the
Gospell
:
and
yet
notwithstanding
are
purged
that
they
maye
bring
foorth
more
fruite
:
because
by
the
gyft
of
the
Father
they
profite
in
the
Faith
,
by
whiche
they
are
made
the
sonnes
of
God
:
in
the
which
the
more
they
profite
,
the
more
they
are
lyke
vnto
God
,
and
the
more
they
fructefye
aboue
others
.
Neuerthelesse
Christ
meaneth
not
that
his
Apostls
are
without
al
fault
,
but
setteth
before
them
an
experiment
,
whereby
they
maye
learne
howe
necessary
the
continnacion
of
grace
is
.
R.
Therefore
they
were
cleane
,
not
for
theyr
owne
righteousnesse
sake
,
but
for
the
worde
,
which
being
reuealed
by
the
spirite
after
the
resurrection
,
wrought
cleannesse
in
the
beléeuing
Apostles
.
So
all
Christians
in
them selues
,
and
in
theyr
owne
righteousnesse
are
sinners
,
but
in
Christ
through
the
worde
which
they
haue
receyued
by
faith
,
are
iust
and
cleane
.
R.
We
must
also
noate
how
the
sanctifycation
and
purgation
of
the
faithful
,
as
in
the
Scripture
attributed
to
diuers
thinges
,
Purgation
attributed
to
diuers
thinges
.
in
diuers
respects
.
For
the
Father
pourgeth
by
his
spirite
as
the
aucthour
:
the
worde
purgeth
,
as
the
hande
and
power
of
the
aucthour
:
the
Sacrament
purgeth
as
the
instrument
,
and
appendix
of
the
word
:
and
faith
purgeth
,
as
it
receyueth
purgatirn
from
the
Father
,
by
the
worde
,
wherevnto
the
Sacrament
is
tyed
.
For
thou
shalt
beléeue
in
vaine
if
thou
beléeue
not
the
recorde
.
Rom
x
,
17
A.
Because
true
faith
commeth
by
hearing
,
and
hearing
by
the
worde
of
God
.
Therefore
we
must
noate
all
those
sayinges
which
séeme
to
attribute
purgation
to
diuers
thinges
:
as
when
it
is
sayde
that
God
hath
purifyed
the
hearts
.
Also
,
Actes
.
xv
.
ix
Ye
haue
cleansed
your
heartes
,
by
obeying
the
trueth
.
Againe
,
Christ
hath
sanctifyed
the
Churche
,
i.
Pet.
i.
xxij
cleansing
the
same
by
the
fountaine
of
water
,
in
the
worde
of
lyfe
.
Ephe.
5.25
Also
,
Hee
hath
saued
vs
through
the
lauer
of
regeneration
,
Titus
,
3.5
and
of
the
renuing
of
the
holy
ghost
.
All
these
places
spring
from
one
grounde
,
and
tende
to
this
ende
,
that
we
might
vnderstande
the
manner
of
purgation
,
and
the
doctrine
of
of
the
Gospell
:
C.
the
which
Christ
in
this
place
commendeth
vnto
his
Disciples
of
the
fruite
,
to
the
ende
they
might
be
the
more
prouoked
to
the
meditacion
thereof
,
séeing
it
is
as
it
were
the
husband
mans
knife
to
proyne
and
cut
of
rotten
and
fruiteles
twigges
.
4.
Bide
in
mee
,
and
I
in
you
:
As
the
braunche
cannot
beare
fruite
of
it selfe
,
except
it
abyde
in
the
Vine
:
no
more
can
ye
,
except
ye
abide
in
me
.
C.
Againe
hée
exhorteth
his
Disciples
to
studdye
and
care
to
retaine
and
kéepe
that
grace
with
the
whiche
they
are
endued
.
For
the
securitye
of
the
fleshe
can
neuer
sufficiently
bée
awaked
.
And
verilye
Christ
sought
nothing
else
,
but
to
gather
vs
(
as
a
Hen
doth
her
Chickins
,
vnder
her
winges
)
vnder
his
protection
:
least
by
our
lightnesse
we
being
crept
awaye
,
might
flee
from
him
to
our
owne
destruction
.
Therefore
to
proue
that
hée
had
not
begon
the
worke
of
our
saluation
,
to
leaue
the
same
vnperfecte
,
he
promiseth
that
his
spirite
shal
be
alwaies
effectuall
in
vs
.
Abyde
in
mée
(
sayeth
hée
)
because
I
am
readye
to
abyde
in
you
.
R.
We
abide
in
Christ
by
faith
:
&
Christ
abydeth
in
vs
by
his
worde
.
A.
Herevppon
Saint
Iohn
sayeth
,
i
,
Ioh.
3
,
24
Hee
which
keepeth
his
commaundementes
,
abydeth
in
him
,
and
he
in
him
.
And
hereby
we
know
that
he
abydeth
in
vs
,
euen
by
the
spirite
which
he
hath
geuen
vs
.
Concerning
farther
matter
,
reade
the
sixe
and
fiftye
verse
of
the
sixt
Chapter
going
before
.
As
the
braunche
cannot
beare
fruite
of
it selfe
.
Bv.
More
largelye
and
plainlye
hée
declareth
by
sentences
,
what
was
the
coniunction
of
Christ
,
and
of
the
Saints
in
the
Churche
:
and
what
fruite
sprang
from
the
same
in
the
Church
.
That
is
to
saye
,
that
of
that
onelye
coniunction
and
knitting
tageather
good
fruites
doe
spring
,
and
that
without
him
no
good
fruite
doeth
come
from
any
man
,
And
the
sentences
or
collations
are
these
,
As
the
braunche
of
it selfe
,
that
is
to
saye
,
of
his
owne
nature
and
proper
strength
,
béeing
taken
awaye
from
his
vine
,
cannot
bring
forth
any
good
fruite
,
euenso
except
we
abyde
in
Christ
,
wée
cannot
bring
foorth
of
our
owne
strength
any
good
workes
.
For
it
is
Christ
which
watereth
and
norisheth
vs
by
the
grace
of
his
spirite
,
as
it
were
by
water
,
that
we
might
easilye
bring
forth
the
fruites
of
godlynesse
.
And
to
the
ende
we
might
the
more
trulye
vnderstande
the
collation
,
he
addeth
,
saying
.
5.
I
am
the
Vine
,
Ye
are
the
braunches
:
he
that
abydeth
in
mee
,
and
I
in
him
,
the
same
bringeth
forth
much
frute
:
for
without
me
can
ye
doe
nothing
.
M.
Hée
declareth
and
sheweth
vnto
his
Disciples
who
they
are
,
and
what
he
him selfe
is
,
lest
that
should
be
attributed
to
the
brannches
which
belongeth
vnto
the
Vine
.
Bv.
As
if
he
should
say
,
Least
ye
shoulde
bée
ignoraunt
what
I
meane
by
the
Vine
,
and
what
be
the
braunches
,
Knowe
ye
that
I
aloane
am
that
Godlye
Vine
,
which
beare
braunches
,
and
by
my
sap
and
moysture
,
doe
cause
the
same
to
fructefye
:
but
you
my
Disciples
,
and
so
many
as
beléeue
in
mée
,
are
the
braunches
,
who
of
them selues
,
that
is
to
saye
,
of
theyr
owne
strength
,
bring
forth
no
good
fruite
.
For
without
mee
can
ye
doe
nothing
.
This
is
the
conclusion
and
application
of
the
whoale
parrable
:
So
long
as
we
are
without
him
,
we
bring
forth
no
good
fruite
acceptable
vnto
God
,
because
we
are
not
apte
to
doe
good
.
R.
What
can
be
spoken
more
plainly
against
frée
wyll
,
Free
w●l
ouerthrown
and
against
al
humane
strength
be
it
neuer
so
strong
?
For
as
the
braunche
being
cut
from
the
Vine
,
bringeth
forth
no
fruite
,
but
wythereth
awaye
:
euen
so
man
can
doe
nothing
at
all
to
attaine
to
righteousnesse
and
saluation
,
if
so
bee
through
vnbeleefe
he
bée
separated
from
Christ
.
Bv.
This
place
therefore
is
verye
notable
and
strong
against
the
defendours
of
frée
wyll
,
affirming
that
it
is
in
our
owne
strength
and
power
to
worke
that
which
is
good
.
C.
The
Papistes
notwithstanding
do
not
onelye
extenuate
this
sentence
,
but
also
wreste
,
and
dallye
with
the
same
.
For
although
in
worde
onlye
they
confesse
,
that
we
can
doe
nothing
without
Christ
,
yet
notwithstanding
they
fayne
a
certaine
power
in
vs
,
which
of
it selfe
is
not
sufficient
to
worke
,
except
it
bée
holpen
with
the
grace
of
God
.
For
they
wyll
not
abyde
that
a
man
should
bée
so
empty
and
free
from
power
and
strength
to
worke
that
which
is
good
,
but
that
hée
maye
doe
somewhat
of
him selfe
.
But
the
wordes
of
Christ
so
plainlye
spoken
,
cannot
in
such
wyse
be
colloured
.
Such
therefore
is
the
imagination
of
the
Papistes
,
that
they
affirme
,
that
without
Christ
we
can
doe
nothing
,
and
yet
notwithstanding
being
holpen
by
him
,
that
we
can
doe
somewhat
of
our selues
without
his
grace
.
But
Christ
pronounceth
the
contrarye
,
as
,
that
wée
can
doe
nothing
of
our selues
.
The
braunch
(
sayeth
hée
)
bringeth
forth
no
fruite
of
it selfe
.
Therefore
he
doeth
not
onelye
here
commende
the
helpe
of
his
grace
which
helpeth
ioyntlye
with
him
,
but
also
depriueth
vs
whollye
of
all
vertue
and
strength
,
sauing
that
aloane
which
he
geueth
vnto
vs
.
Bv.
Wherefore
these
wordes
(
Without
mee
)
maye
bée
thus
resolued
,
Ye
can
doe
nothing
that
is
good
,
except
ye
haue
strength
and
power
from
me
?
So
that
a
man
can
doe
no
good
thing
by
humayne
strength
:
but
as
for
euell
he
can
doe
of
him selfe
.
C.
They
haue
yet
another
cauill
:
For
they
pretende
that
the
braunche
hath
somewhat
by
his
owne
nature
:
because
if
so
bée
another
vnfruitefull
braunche
be
grafted
into
the
Vine
,
it
wyll
bring
forth
nothing
.
But
this
is
easilye
refuted
:
because
Christ
doth
not
shewe
here
what
the
braunches
haue
in
them
before
they
bée
in
the
Vine
:
but
he
rather
sheweth
that
then
we
beginne
to
bée
braunches
,
when
we
growe
togeather
in
him
.
Also
,
the
Scripture
in
another
place
sheweth
,
that
before
we
are
in
him
,
we
are
drye
and
vnprofitable
wood
.
M.
Therefore
wée
must
noate
that
he
sayeth
not
,
Without
you
I
can
doe
nothing
,
but
,
Without
me
ye
can
doe
nothing
.
The
Vine
although
hée
loose
his
vnfruitefull
braunches
,
can
neuerthelesse
bring
foorth
of
him selfe
other
braanches
,
by
which
he
maye
fructefye
.
Therefore
let
no
man
glorye
and
beast
against
Christ
,
as
though
we
being
destroyed
which
beare
his
name
,
hée
coulde
not
haue
braunches
and
Cittezens
of
his
Kingdome
.
God
can
rayse
vp
of
stones
Children
to
Abraham
.
But
rather
let
vs
consider
this
,
that
we
can
doe
nothing
without
Christ
,
Mat.
ij●
.
ix
which
is
profitable
for
our
saluation
.
Bv.
These
thinges
therefore
doe
agrée
with
the
Euangelical
and
Apostolical
doctrine
.
For
the
Apostle
sayeth
that
we
are
not
able
,
as
of
our selues
to
thinke
a
good
thought
.
2
,
Cor.
3.5
And
againe
he
sayeth
,
It
is
God
that
worketh
in
vs
,
both
to
wyll
and
to
worke
.
M.
Wherevpon
,
Phil.
2
,
13
Christ
sayeth
not
,
Without
me
ye
can
doe
lytle
,
But
,
Without
me
ye
can
doe
nothing
:
least
that
any
goodnesse
without
the
grace
of
God
shoulde
bée
attributed
to
humaine
strength
.
And
whereas
he
sayeth
not
simplye
,
Ye
can
do
nothing
,
but
addeth
also
(
Without
mee
)
it
is
dilligentlye
to
be
noated
.
For
although
a
man
can
doe
nothing
of
him selfe
without
Christ
,
yet
notwithstanding
,
with
Christ
ye
shall
doe
verye
muche
,
as
with
his
lyfe
,
from
whome
he
receyueth
strength
and
spirite
to
worke
.
Therefore
let
no
Faythfull
man
,
nor
braunche
of
Christ
saye
simplye
,
I
can
not
doe
good
,
but
let
him
adde
therewithall
,
(
of
my selfe
)
that
is
to
saye
,
without
Christ
:
and
to
the
glory
of
Christ
let
him
saye
,
Phil.
4
,
13
I
can
doe
all
thinges
by
him
whiche
comforteth
mee
.
Ephe
,
2
,
10
A
,
For
wee
are
his
workemanshippe
builded
in
Christ
Iesus
,
to
good
workes
which
GOD
hath
prepared
,
that
we
might
walke
in
them
.
6.
If
a
man
byde
not
in
me
,
he
is
cast
forth
as
a
braunche
,
and
wythereth
,
and
men
gather
them
,
and
cast
them
into
the
fyre
and
they
burne
.
A.
This
is
an
exposition
of
that
which
hée
had
sayde
,
calling
his
Father
the
husbandman
,
and
saying
:
Euery
branche
that
beareth
not
fruite
in
mee
,
hee
wyll
take
awaye
.
C.
And
when
he
had
set
before
his
Disciples
,
the
punishment
of
ingratitude
he
addeth
this
also
,
to
styrre
vp
his
Disciples
to
perseuerance
.
It
belongeth
verilye
vnto
God
to
continewe
vs
in
him
:
but
yet
this
is
not
a
superfluous
exhortacion
to
feare
,
least
our
proude
fleshe
doe
destroye
vs
.
They
are
sayde
to
wyther
lyke
dead
brauches
,
whiche
are
cut
of
from
Christe
:
because
as
the
beginning
of
strength
and
lyfe
commeth
from
him
,
euen
so
doth
the
ende
and
countinuaunce
of
the
same
.
Not
that
any
of
the
elect
at
any
tyme
are
geuen
ouer
and
blinded
:
but
because
many
Hipocrites
are
gréene
and
doe
florishe
in
outwarde
shewe
,
whiche
afterwarde
in
yelding
theyr
fruite
,
doe
frustrate
the
hope
of
theyr
Lorde
and
Maister
.
Bv.
For
they
doe
not
abyde
in
Christ
which
haue
not
a
sounde
and
constaunt
Faith
,
but
are
wrapped
in
the
filthynesse
and
vncleannesse
of
this
world
.
And
such
shall
not
bée
cast
forth
,
but
are
alreadye
cast
forth
out
of
the
societye
,
and
inheritaunce
of
Christ
,
and
of
the
Saintes
:
Iohn
,
3.36
euen
as
the
faithfull
in
the
Gospell
are
sayde
to
haue
lyfe
alreadye
.
M.
Finallye
,
this
place
concerneth
the
condempnacion
of
Reprobates
,
Mat.
3.
xij
.
Math.
13.24
.
and
degenerate
Christians
,
whose
punishment
is
boath
here
and
in
other
places
set
forth
.
7.
Yf
ye
abide
in
me
,
and
my
woordes
abide
in
you
,
aske
what
ye
will
,
and
it
shal
be
done
for
you
.
Bv.
Hee
prosecuteth
farther
the
coniunction
of
Christ
and
of
the
Saintes
,
to
the
ende
it
might
be
a
more
effectuall
consolation
:
and
withall
hee
encourageth
them
to
perseueraunce
.
C.
For
,
because
the
Faithfull
doe
oftentimes
féele
them selues
to
bée
leaue
,
and
far
from
that
notable
fatnesse
,
whiche
maye
serue
to
geue
plentifull
fruite
,
therefore
this
was
added
,
that
,
whatsoeuer
thinges
they
haue
néede
of
,
which
are
in
Christ
,
the
same
is
prepared
for
them
,
so
soone
as
they
aske
it
of
God
.
R.
This
is
lyke
vnto
that
which
Christ
sayeth
in
another
place
,
And
all
thinges
whatsoeuer
ye
aske
in
prayer
,
Math.
21.
beleeuing
,
ye
shall
receyue
.
C.
A
verye
profitable
admonition
.
For
to
the
ende
the
Lord
might
exercise
vs
in
prayer
,
hée
suffereth
vs
oftentymes
to
hungar
:
but
if
wée
come
vnto
him
for
reléefe
,
hée
wyll
not
fayle
vs
,
i.
Cor.
i.
5
,
but
wyll
geue
vnto
vs
out
of
his
most
plentifull
treasury
,
whatsoeuer
we
haue
neede
of
.
M.
Yet
notwithstanding
we
haue
not
such
liberty
geuen
vs
here
,
that
we
may
aske
what
we
wyll
simplye
without
any
farther
regarde
.
For
it
is
not
méete
that
wée
shoulde
aske
according
to
our
owne
wyll
,
but
according
to
the
wyll
of
God
.
For
so
we
reade
,
And
this
is
the
trust
that
wee
haue
in
him
:
that
if
we
aske
any
thing
according
to
his
wyll
,
hee
heareth
vs
.
Therefore
these
wordes
of
the
Lorde
are
not
simplye
and
seuerallye
to
bee
vnderstoode
,
but
ioyntlye
with
that
which
goeth
before
,
where
he
sayth
,
If
ye
abyde
in
me
,
and
my
wordes
abyde
in
you
.
For
hee
meaneth
that
they
which
abyde
in
him
,
and
haue
his
wordes
abyding
in
them
,
shal
be
so
disposed
that
they
shall
not
disagrée
from
his
wyll
,
and
shall
séeke
no
other
thing
than
that
which
pleaseth
him
:
secondlye
that
they
shall
be
so
déere
and
acceptable
in
the
sight
of
GOD
,
that
whatsoeuer
they
wyll
,
by
his
clemencye
,
they
shall
receyue
.
So
also
sayeth
the
Prophete
Dauid
,
He
wyll
fulfyll
the
desire
of
them
that
feare
him
,
Psal.
145
hee
also
wyll
heare
theyr
crye
,
and
wyll
helpe
them
.
And
my
wordes
abide
in
you
.
Bv.
In
these
fewe
wordes
hée
expoundeth
who
they
bée
whiche
abyde
in
Christe
:
namelye
,
they
in
whome
the
wordes
of
Christ
doe
abyde
.
And
the
wordes
of
Christ
doe
abyde
in
the
Faithfull
.
For
these
by
faith
doe
receyue
the
Euangelicall
doctrine
of
Christ
,
and
retayne
the
same
.
C.
Therefore
when
they
forsake
the
doctrine
of
the
Gospel
,
they
séeke
after
.
Christ
in
vaine
.
M.
Lastlye
,
wée
must
noate
,
that
Christ
sayde
not
,
Whatsoeuer
ye
wyll
ye
shall
doe
,
But
,
Aske
what
ye
wyll
,
and
it
shal
be
done
for
you
.
For
although
the
faithful
seruauntes
of
Christe
are
acceptable
vnto
GOD
,
yet
notwithstanding
,
they
haue
not
power
to
do
what
they
wyll
,
or
no
attribute
any
thing
to
theyr
right
or
merites
,
but
ought
to
depende
vppon
the
grace
of
God
onelye
,
and
to
aske
those
thinges
of
him
which
are
necessarye
.
For
the
Lorde
knoweth
what
thinges
they
haue
néede
of
,
and
is
readye
to
doe
and
to
geue
vnto
them
,
whatsoeuer
hée
knoweth
to
bée
profitable
vnto
them
:
but
to
nourishe
faith
and
trust
in
their
harts
,
hée
geueth
vnto
them
the
spirite
of
prayer
,
that
they
maye
requyre
all
thinges
at
his
hande
by
humble
peticion
.
Bv.
Therefore
to
what
ende
should
we
retaine
Christ
corporally
,
if
so
be
otherwyse
he
geue
vnto
his
faithfull
seruants
that
which
they
require
,
and
is
alwaye
readye
to
helpe
them
?
Doeth
he
séeme
to
be
absent
,
which
fulfilleth
the
desires
of
his
seruauntes
?
Wherefore
wée
ought
not
to
be
discouraged
from
praier
,
though
wee
haue
not
the
corporall
presence
of
the
Lorde
.
8.
Herein
is
my
Father
glorified
,
that
ye
beare
muche
fruite
,
and
become
my
Disciples
.
C.
This
is
a
confirmation
of
the
sentence
going
before
.
For
he
sheweth
that
we
must
not
doubte
but
that
he
heareth
the
prayers
of
his
seruauntes
,
when
they
desire
to
be
made
fruitefull
:
because
this
speciallye
appertayneth
to
the
setting
forth
of
his
glorye
.
R.
But
,
is
not
the
Father
glorious
by
his
owne
nature
?
Howe
then
can
we
glorifye
him
?
The
Father
verilye
is
glorious
in
him selfe
from
euerlasting
,
but
yet
he
doth
not
alwayes
appeare
manifestlye
to
bée
glorious
.
Euen
as
he
is
wonderfull
,
most
wyse
,
and
liberall
from
euerlasting
,
yet
notwithstanding
,
hée
hath
not
so
appeared
before
the
condicion
of
the
worlde
.
For
his
wisedome
,
power
and
liberallitye
,
was
shewed
afterwarde
in
the
creation
of
the
world
.
Thus
he
was
alwaies
glorifyed
by
his
owne
nature
,
yet
not
manifestly
.
His
glory
is
declared
when
he
sanctifyeth
the
elect
,
and
maketh
them
to
bring
forth
fruite
:
that
is
to
saye
,
to
beléeue
,
and
to
loue
.
Faith
vanquisheth
the
Deuell
.
And
loue
,
the
world
.
For
by
faith
all
the
deceites
of
Sathan
are
ouercome
:
and
by
loue
,
all
the
iniuryes
of
the
world
are
subdued
.
For
who
would
haue
known
that
the
power
of
God
ouer
Sathan
had
béene
so
great
,
and
all
the
rule
and
principallity
of
this
worlde
,
if
so
be
the
same
had
not
béene
manifested
in
the
faithfull
,
when
they
ouercome
Sathan
and
the
worlde
?
Therfore
the
Father
is
glorifyed
,
God
is
glorifyed
by
faith
.
when
one
beléeueth
,
and
by
Faith
is
made
a
Disciple
of
Christ
,
that
is
to
saye
,
the
sonne
of
God
by
adoption
.
He
is
also
gloryfied
when
fayth
bringeth
forth
the
fruite
of
loue
in
the
beléeuing
.
For
it
is
the
glory
of
God
to
ouercome
sinnes
by
Christe
,
&
to
boast
of
the
righteousnesse
of
Christ
.
The
Father
is
not
gloryfied
by
ceremonies
,
by
mannes
inuencions
,
by
frée
wil
,
and
by
humaine
strength
:
but
he
is
gloryfied
by
Faith
and
charitye
.
Wherefore
if
we
wyll
glorifye
the
Father
,
let
vs
beléeue
in
the
sonne
,
let
vs
abyde
in
the
worde
of
the
sonne
,
and
let
vs
loue
one
another
,
euen
as
Christ
hath
loued
vs
.
C.
For
he
pronounceth
here
,
that
he
hath
none
in
his
flocke
,
but
suche
as
fructefye
to
the
glorye
of
God
.
Bv.
To
the
which
effecte
pertaineth
this
saying
of
Christ
,
Let
your
lyght
so
shine
before
men
,
Math
,
5.16
that
they
may
see
your
good
works
,
and
glorifye
your
Father
whiche
is
in
heauen
.
And
become
my
Disciples
.
M.
This
ought
not
so
to
be
vnderstoode
as
though
by
fructefying
,
wee
were
made
the
Disciples
of
Christ
:
because
we
must
first
be
true
Disciples
of
Christ
,
and
then
to
doe
the
workes
of
Disciples
.
His
wordes
are
as
muche
as
if
he
had
sayd
,
And
declare
your selues
to
bee
my
true
Disciples
,
by
abyding
in
my
worde
.
For
if
ye
abyde
in
my
word
,
then
are
ye
my
verye
Disciples
,
Iohn
.
8
,
31.
and
ye
shall
knowe
the
trueth
,
and
the
trueth
shall
make
you
free
.
9.
As
the
Father
hath
loued
mee
,
euen
so
haue
I
loued
you
:
continue
in
my
loue
.
M.
Hée
goeth
forewarde
in
exhorting
his
Disciples
to
abyde
in
his
loue
.
And
in
this
place
he
taketh
an
argument
to
perswade
by
his
owne
example
,
and
the
example
of
his
Father
.
C.
By
which
wordes
his
purpose
was
to
expresse
a
farre
greater
matter
,
than
the
common
sort
doe
deny
or
iudge
.
For
here
they
make
a
long
discourse
(
but
beside
the
purpose
)
concerning
the
secréete
loue
of
the
father
with
the
which
he
hath
been
alwayes
affected
toward
his
sonne
,
when
as
rather
the
purpose
of
Christ
was
,
to
laye
as
it
were
in
our
lap
the
sure
pledge
of
his
diuine
loue
toward
vs
.
Therfore
that
whiche
they
imagine
appertaineth
nothing
to
this
present
place
.
But
the
loue
,
of
the
which
mencion
is
made
here
,
is
to
be
referred
vnto
our selues
,
because
Christ
testifieth
that
hee
is
loued
of
the
Father
,
in
that
he
is
the
head
of
the
Church
.
For
he
which
séeketh
to
know
how
he
is
loued
of
God
without
a
Mediator
,
bringeth
him selfe
into
a
Labyrinth
,
in
the
which
he
shall
finde
no
way
to
get
forth
.
Therefore
we
must
cast
our
eyes
vppon
Christ
,
in
whom
we
shal
finde
the
pledge
of
Gods
loue
.
For
vpon
him
the
whole
loue
of
God
is
layde
,
that
from
him
it
might
flowe
to
his
members
.
For
this
cause
he
is
sayde
to
be
the
well
beloued
sonne
,
in
whome
the
Father
is
well
pleased
.
But
we
must
noate
the
ende
,
Math.
3.7
which
is
.
That
we
maye
be
acceptable
vnto
God
.
So
that
we
may
behold
the
Fatherlye
loue
of
God
toward
vs
all
,
in
him
,
euen
as
in
a
glasse
because
he
is
not
loued
for
his
owne
sake
but
to
Ioyne
vs
with
the
Father
vnto
him
.
R.
Therfore
as
the
Father
loued
the
Sonne
,
and
gaue
vnto
him
all
good
thinges
,
sustained
him
vnder
the
Crosse
,
and
deliuered
his
soule
out
of
hell
,
so
the
Sonne
also
loueth
the
Faithfull
,
and
geueth
vnto
them
all
those
graces
which
he
hath
receiued
from
the
Father
beareth
them
vp
vnder
the
Crosse
,
bringeth
them
from
death
to
life
,
and
deliuereth
them
out
of
Hell.
Abide
ye
in
my
loue
.
Some
expounde
these
wordes
,
that
Christ
required
of
his
Disciples
mutuall
loue
.
But
othersome
much
better
,
who
take
and
vnderstande
the
loue
of
Christ
actiuely
.
For
hee
woulde
haue
vs
to
enioy
for
euer
the
loue
wherewith
hee
hath
loued
vs
:
and
therefore
hee
willeth
vs
to
take
héede
least
wee
depriue
our selues
of
the
same
.
For
many
do
reiect
the
grace
offered
vnto
them
and
many
cast
away
that
which
they
haue
in
their
handes
.
So
soone
therefore
as
wee
are
once
receiued
into
the
grace
of
Christ
,
we
muste
take
héede
leste
through
our
owne
fault
we
fall
from
the
same
.
M.
He
is
the
vine
and
he
powreth
his
nature
and
goodnesse
into
the
braunches
so
long
as
they
abyde
in
the
stocke
that
they
maye
be
partakers
of
the
liuelye
bloud
and
Iuyce
of
the
same
.
Whoso
abydeth
not
in
hym
,
they
perishe
not
through
his
,
but
by
their
owne
faulte
.
C.
Notwistanding
whereas
some
inferre
vppon
these
wordes
,
that
there
is
no
efficacie
in
the
grace
of
God
,
except
the
same
be
holpen
by
our
constancie
,
it
is
but
vayne
.
For
we
doe
not
graunte
that
the
spirite
doth
only
require
of
vs
those
thinges
which
are
in
our
power
,
but
doth
also
shewe
what
ought
to
bée
done
:
that
yf
so
be
wée
lacke
strength
,
we
maye
séeke
for
the
same
from
him
.
Euenas
when
Christ
exhorteth
vs
here
to
perseuerance
,
we
must
not
leaue
to
our
owne
Industerye
and
strength
:
but
wée
must
pray
him
which
commandeth
that
hee
wyll
confirme
vs
in
his
loue
.
10.
If
yee
keepe
my
commaundementes
,
yee
shal
abide
in
my
loue
,
euen
as
I
haue
keapt
my
fathers
commandements
,
and
abide
in
his
loue
.
A.
Leste
any
man
should
abuse
this
place
,
we
must
noat
that
Christ
sayth
not
,
yf
ye
kéepe
my
commaundements
ye
shall
deserue
my
loue
,
but
,
ye
shall
abide
in
my
loue
.
M.
For
the
obedience
and
kéeping
of
the
commaundements
of
Christ
,
is
not
the
cause
wherfore
we
are
loued
,
but
rather
the
conceruation
of
his
grace
which
happeneth
euen
to
the
vnworthy
.
He
did
not
therefore
beginne
to
loue
vs
,
Merits
are
not
the
cause
of
Gods
loue
.
because
we
haue
kept
his
commaundementes
,
neyther
hath
he
chosen
vs
because
we
deserued
the
same
,
but
hée
hath
both
loued
and
chosen
vs
fréely
,
and
without
al
maner
of
desert
on
our
part
.
That
we
might
abyde
in
this
grace
,
he
requireth
at
our
hands
that
we
kéepe
his
commaundementes
.
C.
For
this
is
the
best
manner
of
perseuerance
to
followe
him
whether
he
calleth
vs
.
Rom.
8.1
.
For
they
which
are
in
Christ
walke
not
after
the
fleshe
but
after
the
spirite
.
For
these
are
alwayes
ioyned
together
faith
whiche
apprehendeth
the
frée
loue
of
Christ
,
a
good
conscience
,
and
newenes
of
life
.
And
in
déede
Christ
doeth
not
reconcile
the
Faithfull
vnto
the
father
that
they
might
do
what
they
lyst
but
to
the
ende
he
guiding
them
with
his
spirite
might
kéepe
them
vnder
hys
fathers
hand
and
subiection
.
Wherevppon
it
followeth
that
they
doe
reiect
the
loue
of
Christ
which
proue
not
them selues
by
true
obedience
to
be
his
Disciples
.
But
it
séemeth
a
very
strayght
and
hard
matter
that
the
obseruation
of
the
commaundementes
of
Christ
shoulde
bée
required
at
our
handes
,
in
the
which
is
contayned
the
exacte
perfection
of
righteousenesse
which
is
more
then
we
are
able
to
doe
.
For
thereof
it
commeth
that
the
loue
of
Christ
is
voyd
excepte
we
be
as
pure
as
Aungels
.
This
maye
easily
bee
aunswered
▪
for
séeing
Christ
speaketh
heare
of
a
desier
to
leade
a
holy
and
godly
life
,
he
doth
not
exclude
that
which
is
the
principall
poynt
in
his
doctryne
,
namely
,
the
frée
imputation
of
righteousnesse
,
whereby
it
commeth
to
passe
that
by
acceptation
and
grace
our
workes
which
béeing
of
them selues
lame
,
&
impure
,
deserue
to
be
reiected
,
are
pleasant
vnto
God
.
Therefore
the
faithfull
are
sayde
to
kéepe
the
commaundementes
of
Christ
when
they
apply
their
wh●ale
studyes
and
minde
to
kéepe
them
,
although
they
come
nothing
neere
the
mark
:
because
they
are
loosed
from
that
rigour
of
the
Lawe
,
Deu
,
27.
●6
Gala.
3
,
●
where
it
is
sayd
,
Cursed
be
euery
one
that
continueth
not
in
all
thinges
contained
in
this
booke
to
fulfill
them
.
M.
For
whatsoeuer
imperfection
commeth
by
the
infirmity
of
the
fleshe
,
is
fréely
forgeuen
by
the
grace
of
the
mediation
of
the
bloud
of
Christ
.
Euen
as
I
haue
kept
my
fathers
cōmandemēnts
.
C.
As
wée
are
elected
in
Christ
,
euenso
in
him
is
expressed
at
the
full
the
Image
of
our
callyng
.
Good
cause
therefore
hée
hath
to
sette
him selfe
heare
before
hys
Disciples
for
an
example
to
be
followed
to
the
Immitation
whereof
al
the
Godly
will
frame
them selues
.
In
mée
(
sayeth
he
)
ye
maye
behoulde
the
verye
same
which
he
requireth
of
you
.
For
you
sée
howe
truely
I
am
addicted
to
the
obedience
of
my
father
,
and
in
the
same
I
will
continue
.
He
in
lyke
manner
hath
not
loued
mée
for
a
litle
or
shorte
tyme
but
his
loue
towardes
me
abydeth
for
euer
.
This
conformitie
of
the
heade
and
the
members
must
we
haue
alwayes
before
our
eyes
,
not
only
to
the
ende
the
faithfull
may
séeke
to
conforme
them selues
,
to
the
example
of
Christ
:
but
also
that
they
maye
trust
to
be
better
reformed
dayly
by
his
spirite
,
that
they
may
walke
in
newenesse
of
lyfe
to
the
end
.
R.
Therefore
Christ
is
the
only
example
of
life
,
the
which
euery
one
must
followe
,
if
so
be
he
desyer
to
liue
a
Christian
mans
life
.
The
Godly
also
maye
be
examples
of
life
but
no
otherwaye
than
in
Christ
that
is
to
say
,
so
far
forth
as
they
followe
Christ
.
Whereuppon
Paule
setting
him selfe
before
others
to
be
followed
,
sayeth
,
i.
Cor.
4.
i6
i
,
Cor
,
xi
.
i
Therefore
I
exhort
you
that
ye
be
followers
of
mee
:
And
in
another
place
he
expoundeth
him selfe
sayng
,
be
ye
followers
of
me
euen
as
I
followe
Christ
.
For
suche
an
example
whereby
our
life
must
be
framed
,
muste
be
perfecte
in
euery
poynte
.
But
wee
cannot
haue
a
more
perfecte
example
of
life
than
in
Christ
:
for
he
doth
not
only
go
before
vs
&
teache
vs
with
his
voyce
,
but
also
by
his
vertue
in
vs
through
Fayth
he
bringeth
to
passe
,
that
we
may
followe
his
example
,
otherwise
we
are
moste
weake
and
vnapte
to
doe
the
leste
good
worke
.
11.
These
thinges
haue
I
spoken
vnto
you
that
my
ioye
mighte
remaine
in
you
,
and
that
youre
ioye
mighte
bee
full
.
A.
As
Christ
a
litle
before
left
his
peace
with
his
Disciples
,
putting
a
difference
betwéene
the
same
worldly
peace
,
euenso
nowe
he
offereth
vnto
them
the
true
and
perfecte
Ioye
,
far
more
excelente
than
the
Ioye
of
the
worlde
.
Bv.
Hée
speaketh
not
of
that
Ioye
which
he
hym selfe
hath
in
him selfe
,
but
of
that
whiche
we
conceiue
of
him
by
fayth
.
The
same
springeth
from
the
Faith
,
which
al
they
that
are
iustified
by
grace
haue
with
God
.
Therefore
so
often
as
wée
heare
of
his
fatherly
loue
towarde
vs
lette
vs
know
that
wée
haue
great
occasion
of
Ioye
,
insomuch
that
with
quiet
consciences
wee
may
be
assured
of
our
saluation
.
A.
This
Ioye
the
Apostle
wisheth
that
that
we
may
féele
in
our
hartes
,
saying
:
Let
the
peace
of
God
haue
the
victorie
in
your
hartes
.
Colo.
3.15
And
in
another
place
,
The
peace
of
God
which
passeth
all
vnderstandinge
keepe
your
hartes
and
mindes
through
christ
Iesus
.
Phili.
4.7
C.
And
there
is
sayde
to
be
the
Ioye
of
Christe
,
and
our
Ioye
,
in
diuers
respectes
.
That
is
the
Ioy
of
Christ
which
is
geuen
of
him
vnto
vs
:
for
he
is
the
author
and
cause
of
the
same
.
Esai
.
53.5
The
cause
of
our
Ioy
for
that
wée
are
deliuered
from
sinne
and
death
the
chastisement
of
oure
peace
béeing
vppon
him
:
And
he
is
the
Authore
:
because
by
his
spirite
he
taketh
feare
and
sorrowe
out
of
our
hearts
,
whereof
commeth
this
excéeding
Ioye
.
Our
ioye
is
sayde
to
be
in
another
respecte
:
because
wee
inioye
him
so
soone
as
hee
is
geuen
vnto
vs
.
Ioye
in
Christ
and
in
vs
.
Nowe
when
our
sauiour
Christ
pronounceth
that
hée
therefore
spake
these
thinges
that
his
Disciples
mighte
haue
Ioye
,
we
gather
that
whosoeuer
doe
truely
profite
by
this
sermone
.
shall
haue
mater
wherby
to
quiet
themselus
.
And
that
your
ioy
might
be
full
.
Bv.
He
meaneth
the
most
perfect
Ioye
the
which
wanteth
nothing
:
so
that
Christ
promiseth
vnto
his
Disciples
,
Ioyes
,
,
and
the
fulnesse
of
all
Ioye
.
C.
Not
that
the
faithfull
shal
be
frée
from
all
heauinesse
and
sorrowe
,
but
because
they
shall
haue
excéeding
cause
of
Ioye
in
such
wise
,
that
no
feare
,
care
,
and
sorrowe
shall
ouerwhelme
them
.
For
they
to
whome
it
is
geuen
to
Ioye
and
reioyce
in
Christ
,
shal
be
excéeding
Ioyfull
and
mery
,
whether
it
be
in
life
or
in
death
,
in
prosperitye
,
or
in
miserye
.
Notwithstanding
there
are
some
which
referre
this
Ioye
in
the
second
place
,
to
the
fruition
of
eternall
lyfe
.
Othersome
saye
,
that
this
is
the
meaning
,
these
thinges
haue
I
spoken
vnto
you
,
that
my
ioy
might
be
in
you
:
that
is
to
saye
,
that
yée
might
only
reioyce
in
these
thinges
in
the
which
I
reioyce
.
For
so
ye
shall
bée
strong
to
fight
,
and
vpon
hope
of
sauing
men
,
ye
shall
willingly
suffer
perills
,
reioysing
not
a
little
because
the
will
of
the
Father
(
who
woulde
haue
all
men
come
to
the
knoweledge
of
the
trueth
)
to
the
vttermost
of
my
power
shall
be
fulfilled
.
This
ioye
therefore
haue
I
chosen
:
this
also
yf
ye
shal
haue
,
ye
shal
haue
sincere
and
perfect
Ioy
.
A.
But
the
first
exposition
is
best
to
to
liked
.
12.
This
is
my
commandement
,
that
ye
loue
togeather
as
I
haue
loued
you
.
M.
Because
he
had
spoken
of
the
kéeping
of
his
commaundementes
,
he
repeateth
by
occasion
his
commandement
and
more
largely
speaketh
of
the
vsinge
of
mutuall
loue
,
of
the
whiche
allso
hee
spake
a
little
before
.
C
For
séeing
it
is
méete
to
direct
our
life
according
to
the
commaundement
of
Christ
,
wee
muste
firste
of
all
consider
what
he
willeth
and
commaundeth
to
be
done
.
And
he
sayth
that
aboue
all
thinges
he
delighteth
to
haue
mutuall
loue
among
the
faithfull
By
order
wée
must
haue
firste
the
loue
and
reuerence
of
God
but
because
the
true
probation
thereof
is
loue
towards
our
neyghboure
,
he
specialle
maketh
mention
of
the
same
.
Bv.
As
if
Christ
should
saye
,
Some
commaund
one
thing
and
some
another
,
and
there
is
neyther
forme
nor
ende
of
commandements
:
but
I
commend
vnto
you
only
loue
:
loue
one
another
.
C.
And
as
before
in
a
generall
forme
of
doctrine
,
so
nowe
in
a
particuler
he
setteth
before
vs
an
example
to
followe
.
For
he
loued
all
his
Disciples
to
the
end
they
shoulde
in
like
manner
loue
one
another
.
B.
And
al
his
commaundements
are
finished
in
this
onely
commaundement
of
mutuall
loue
.
13.
Greater
loue
hath
no
man
than
this
:
that
a
man
bestowe
his
lyfe
for
his
frendes
C.
Christe
sometime
commendeth
the
greatnesse
of
his
loue
towarde
vs
,
that
he
myght
thereby
the
better
establishe
and
confirme
the
trust
of
our
saluation
:
but
nowe
hée
goeth
farther
,
that
hee
might
inflame
vs
by
his
example
to
loue
our
Bretheren
.
Notwithstanding
he
Ioyneth
boath
together
.
For
he
would
haue
vs
to
taste
by
Faith
the
excéeding
swéetnesse
of
his
goodnesse
:
then
by
this
reason
he
allureth
vs
to
the
study
and
desyer
of
loue
.
Ephe.
v.
ij
,
So
in
lyke
manner
the
Apostle
Paule
,
sayeth
,
Walke
in
loue
euen
as
Christ
hath
loued
vs
,
and
hath
geuen
him selfe
an
oblation
and
a
sacrifice
of
a
sweete
smell
vnto
God
.
i.
Ioh
,
3.16
A.
Also
saint
Iohn
sayeth
,
Hereby
know
we
loue
because
he
hath
geuen
his
life
for
vs
,
and
we
ought
to
geue
our
liues
for
our
bretheren
.
C.
God
mighte
haue
redeemed
vs
with
his
worde
,
in
a
moment
,
yf
so
be
for
oure
sakes
it
had
not
seemed
better
vnto
him
,
by
not
sparing
his
only
begotten
sonne
.
to
declare
in
his
personne
,
what
great
care
he
hath
for
our
saluation
.
Now
they
must
haue
to
hard
and
stoany
hartes
,
which
wil
not
be
mollefyed
with
such
vnspeakeable
swéetnesse
of
Gods
loue
.
Bv.
Man
hath
nothing
in
this
worlde
more
pretiouse
than
life
.
He
hadde
rather
hasard
his
riches
and
whatsoeuer
else
he
hath
in
this
worlde
rather
then
to
suffer
his
life
to
come
into
peril
.
Math.
i6
,
26.
Wherevpon
the
Lord
sayth
in
the
Gospel
,
what
doth
it
profyte
a
man
if
hee
winne
the
whoal
world
,
and
lose
his
own
soule
?
Or
what
shall
a
man
geue
to
redeeme
his
owne
soule
withall
?
Wherfore
among
men
there
is
not
a
greter
token
of
loue
then
if
a
man
geue
his
life
for
his
freind
.
Therefore
great
and
vnspekable
is
the
loue
of
the
sonne
of
God
towarde
vs
by
which
he
voutsafed
to
dye
for
vs
.
Rom.
v.x.
C
Notwithstanding
it
maye
be
demanded
howe
Christ
dyed
for
his
frindes
,
séeing
that
we
were
his
enemies
before
he
reconciled
vs
,
euenas
the
Apostle
Paule
testifieth
.
C.
For
he
hauing
satisfied
for
synne
by
the
sacrifice
of
hys
death
,
put
away
quite
the
enmity
which
was
betwéene
God
and
vs
.
The
solution
of
this
question
maye
be
taken
oute
of
the
sixtéene
verse
of
the
third
Chapter
going
before
:
where
wée
sayde
,
that
in
respect
of
our selues
there
is
enmitye
betéene
God
and
vs
,
vntill
such
time
as
our
synnes
are
abolished
by
the
death
of
Christ
:
but
we
then
sayde
that
the
cause
of
this
grace
exhibited
in
Christ
,
was
the
euerlasting
loue
of
God
,
by
which
also
he
loued
his
enemies
.
A.
Christe
therefore
dyed
for
his
freindes
who
notwithstanding
were
vniust
.
For
so
sayth
Peter
,
Christ
dyed
once
for
sinnes
the
iust
for
the
vniust
to
bring
vs
vnto
God
.
14.
Ye
are
my
friends
,
if
ye
doe
whatsoeuer
I
commaunde
you
.
Bv.
Christ
requireth
in
the
faythfull
a
notable
loue
and
desyer
of
Godlinesse
lest
they
should
boaste
in
vayne
that
Christ
dyed
for
the
saluation
of
the
worlde
they
in
the
meane
time
liuing
to
the
worlde
:
which
they
are
wont
to
doe
which
are
perswaded
that
the
Gospell
beareth
with
sinnes
,
and
that
Christian
liberty
,
is
leaue
to
synne
.
They
Iudg
and
doe
farre
otherwise
,
who
truly
loue
Christ
.
C.
But
Christ
meaneth
not
,
that
wée
haue
gotten
suche
honoure
by
our
own
merite
:
but
onlye
sheweth
vppon
what
condition
he
receiueth
vs
into
his
fauor
and
votsafeth
to
account
vs
as
his
frendes
:
euenas
he
sayde
,
a
little
before
,
If
ye
keepe
my
commaundementes
,
ye
shall
abide
in
my
loue
.
For
the
helthfull
grace
of
God
hath
appeared
to
all
men
,
teaching
vs
that
denying
vngodlinesse
and
worldly
lusts
we
should
liue
soberly
and
righteouslye
and
Godly
in
this
present
worlde
.
But
prophane
and
wicked
men
,
who
by
wicked
contempt
of
the
Gospell
do
waxe
wanton
against
Christ
doe
renounce
his
freinshippe
.
If
ye
do
whatsoeuer
I
commaund
you
.
M.
He
sayeth
not
If
ye
doe
whatsoeuer
I
doe
,
but
If
ye
doe
whatsoeuer
I
commaunde
you
.
Christe
didde
many
thinges
which
hee
hath
geuen
to
vs
in
commaundement
.
He
fasted
forty
dayes
:
but
he
did
not
command
vs
to
doe
the
like
.
Bv.
In
these
wordes
therefore
he
commendeth
vnto
vs
the
Euaungelical
preceptes
,
Math.
15.3
and
not
the
traditions
of
men
which
in
another
place
he
sharpelye
reprehendeth
.
15.
Hencefoorth
call
I
not
you
seruauntes
,
for
the
seruaunte
knoweeth
not
what
his
Lord
doeth
:
but
you
haue
I
called
friendes
for
all
thinges
that
I
haue
heard
of
my
Father
,
haue
I
made
knowen
vnto
you
.
C.
By
another
argument
he
declareth
his
loue
towarde
his
Disciples
namely
,
for
that
he
made
him self
wholy
knowen
vnto
them
,
euenas
there
is
alwaye
familliar
communication
among
friends
As
yf
he
should
saye
,
I
haue
broughte
much
more
vnto
you
than
a
mortall
man
commonly
bringeth
vnto
his
seruauntes
.
M.
For
that
which
friendes
were
wont
to
doe
,
that
I
haue
done
vnto
you
.
For
I
haue
hydde
none
of
those
thinges
from
you
,
which
I
haue
heard
only
and
secretly
of
my
Father
,
but
haue
reuealed
them
all
to
your
conscience
.
C.
Therefore
lette
this
be
a
pledge
of
my
loue
towards
you
,
that
louingly
,
and
friendly
,
I
haue
declared
vnto
you
those
secrets
of
heauenly
wisedome
wiche
I
haue
heard
of
my
father
.
Bv.
This
serueth
greatly
for
oure
consolation
and
comforte
.
For
by
our
nature
and
natiuity
we
are
enemies
vnto
God
,
seruants
of
the
Deuell
and
of
synne
,
men
ignorant
of
God
and
of
his
counsailes
,
yea
,
&
of
our
owne
saluation
,
but
the
sonne
of
God
dyed
and
suffered
for
vs
of
enemies
he
hath
made
vs
frends
and
of
seruants
he
hath
made
vs
houshould
Sonnes
?
to
whome
by
the
spirite
and
the
preaching
of
the
Gospell
,
he
openeth
all
the
misteries
and
secretes
of
the
Father
,
in
such
wise
that
they
can
be
.
Ignoraunt
of
none
of
those
thinges
which
appertayne
vnto
sonnes
to
knowe
.
Otherwise
there
are
many
counsails
and
workes
of
God
which
are
neither
profitable
to
be
knowen
nor
yet
of
men
to
be
desyered
.
C.
Therefore
it
is
certaine
that
Christe
didde
not
make
all
things
known
to
his
Disciples
which
he
knew
him selfe
:
neither
was
it
possible
for
them
to
attaine
to
the
heith
of
such
misteryes
.
And
séeing
the
wisedom
of
God
is
incomprehensible
he
hath
geuen
by
measure
to
euery
one
so
muche
as
is
necessary
to
knoweledge
.
Therefore
when
he
sayeth
that
he
hath
reuealed
all
thinges
it
ought
to
be
restrained
to
the
personne
and
office
of
a
Mediatoure
.
He
hath
made
him selfe
a
meane
betwéene
God
and
vs
.
who
hath
receiued
all
oute
of
the
secrete
sanctuary
of
God
,
by
which
he
hath
deliuered
vnto
vs
as
it
were
from
hand
to
hand
.
Therefore
Christ
lefte
nothing
vntoulde
vnto
his
Disciples
which
appertaineth
to
oure
saluation
,
or
which
were
necessary
for
vs
to
knowe
:
but
faithfully
dispensed
them
euenas
he
had
receiued
them
of
the
father
.
C.
It
is
then
a
notable
title
of
the
Gospell
which
we
haue
here
of
the
Gospell
that
the
harte
of
Christ
is
there
sayd
to
be
reuealed
that
we
néede
not
to
bee
doubtfull
of
his
loue
.
There
is
noe
cause
why
we
should
desyer
to
ascende
aboue
the
Cloudes
,
or
wishe
to
go
downe
into
the
déepe
to
séeke
the
sertainty
of
our
saluation
:
lette
this
testimony
of
loue
satisfy
vs
which
is
contayned
in
the
Gospell
:
because
the
same
will
neuer
deceiue
.
Moyses
sayd
vnto
the
auncient
people
What
nation
is
so
great
vnto
whome
the
Godes
come
so
nere
vnto
them
,
Deut.
4.7
.
as
the
Lorde
our
God
is
nere
vnto
vs
in
all
that
wee
call
vnto
him
for
.
Bv.
But
we
are
muche
more
noble
and
excellent
in
that
God
hath
wholy
expressed
him selfe
in
his
sonne
.
Bv.
Where
are
then
those
good
fellows
which
falsly
affirme
that
the
Lorde
hath
not
geuen
all
thinges
vnto
his
Church
?
Herevpon
also
they
take
occasion
to
establishe
and
appoynte
what
they
liste
in
the
Church
:
as
though
he
would
reueale
that
by
them
vnto
vs
which
he
would
not
reueale
by
his
owne
sonne
.
A
like
matter
I
warrant
you
.
Truth
sayeth
that
all
thinges
are
deliuered
vnto
vs
:
Godlynesse
telleth
vs
that
the
Apostle
conceleth
nothing
from
the
church
but
that
they
faithfullye
deliuered
all
thinges
vnto
the
same
,
and
lefte
them
afterwards
in
writing
least
they
should
be
forgotten
.
A.
For
Paule
also
testifieth
that
he
deliuered
vnto
the
faithfull
all
the
counsaile
of
God
.
C.
By
whiche
their
wicked
ingratitude
is
condemned
who
béeing
not
content
with
the
wonderfull
wisedome
of
the
Gospell
,
Acts.
20.27
proudlye
ronne
to
newe
speculations
.
16.
Ye
haue
not
chosen
me
,
but
I
haue
chosen
you
,
and
ordayned
you
to
goe
and
bringe
forth
fruite
,
and
that
youre
fruite
shoulde
remayne
:
that
whatsoeuer
yee
aske
of
the
Father
in
my
name
hee
maie
geue
it
you
.
Bv.
Now
,
leste
the
Disciples
shoulde
ouer
,
Ioye
,
and
wax
proude
,
for
that
they
had
heard
,
them selues
of
enemies
to
be
made
friendes
:
and
the
sonnes
of
of
God
by
the
death
of
Christ
,
C.
Hée
more
playnly
sheweth
that
it
ought
not
to
be
attributed
vnto
their
owne
merite
but
to
his
grace
,
that
they
are
come
to
so
greate
honour
.
For
when
he
denyeth
himselfe
to
be
chosen
of
them
it
is
as
much
as
if
he
shoulde
saye
that
whatsoeuer
they
haue
it
is
not
gotten
by
their
owne
strength
and
Industery
.
The
common
sorte
doe
faine
here
a
certaine
concourse
of
the
deuine
grace
:
and
also
of
humaine
will
:
but
this
Antithesis
or
comparisonne
é
haue
chosen
you
,
I
am
not
chosen
of
you
,
doth
wholly
callenge
that
vnto
Christe
aloane
whiche
they
were
w●nt
to
deuide
betwéene
him
and
man
:
as
yf
it
had
beene
sayde
that
man
is
not
mooued
of
his
owne
accord
to
séeke
after
Christe
,
vntill
he
were
firste
sought
Here
is
nothing
spoken
concerning
the
common
election
of
the
Godly
,
by
which
they
are
adopted
the
sonnes
of
God
?
but
of
that
perticuler
election
,
by
whiche
hée
had
chosen
his
Disciples
to
the
office
of
preaching
the
Gospell
,
Luk.
6.
xiij
as
is
to
be
séene
in
Luke
,
and
in
another
place
it
is
sayd
Haue
I
not
chosen
you
twelue
and
one
of
you
is
a
deuell
.
Iohn
.
6.70
C.
But
yf
so
be
they
were
chosen
fréelye
without
any
desert
one
their
parte
to
the
Apostolicall
office
,
it
is
moste
sertaine
that
the
same
election
is
much
more
frée
,
by
which
of
the
sonnes
of
wrath
and
of
the
cursed
séede
,
we
are
made
heires
of
euerlasting
life
.
Moreouer
Christe
in
this
place
so
commendeth
his
grace
by
which
the
Apostles
were
chosen
,
that
therewithall
he
Ioyneth
that
firste
election
,
by
which
they
were
grafted
into
the
body
of
the
Church
and
in
these
wordes
he
generallye
comprehendeth
all
that
dignitie
wherevnto
hée
had
aduaunced
them
.
But
yet
neuerthelesse
we
confesse
that
he
speaketh
speciallye
of
the
Apostleship
.
For
the
purpose
Christ
is
to
stirre
vp
his
Apostles
faithfully
and
constantlye
to
discharge
their
office
,
He
taketh
occasion
of
exhortation
from
that
frée
fauoure
into
the
which
he
receiued
them
.
For
the
more
we
are
bounde
vnto
the
Lord
,
the
more
feruent
we
ought
to
be
to
doe
those
duties
which
he
requireth
at
oure
handes
:
otherwise
wée
cannot
escape
the
vice
of
wicked
ingratitude
.
Whereby
:
there
is
nothing
whiche
oughte
to
mooue
vs
more
to
liue
a
holy
and
a
Godly
lyfe
,
then
when
we
knowe
that
we
haue
al
thinges
from
God
,
and
nothing
of
our selues
,
and
that
as
well
the
beginning
of
our
saluation
,
as
all
the
partes
that
come
of
the
same
,
doe
flowe
from
his
free
grace
and
mercye
.
A.
For
euerye
good
gyfte
,
and
euerye
perfecte
gifte
is
from
aboue
,
comming
downe
from
the
Father
of
lyghtes
.
C.
And
how
true
this
scentence
of
Christ
is
,
it
maye
hereby
apeeare
,
Iam.
i.
17
that
Christ
choose
them
to
bée
his
Apostles
,
which
might
séeme
of
all
other
to
bée
most
foolishe
.
Howebeit
in
their
person
he
would
haue
a
perpetuall
monument
of
his
grace
to
bée
séene
.
●
Cor
,
4
,
2
For
as
the
Apostle
Paule
sayth
,
What
man
shall
be
founde
méete
to
goe
on
that
message
,
by
which
God
reconcileth
mankind
vnto
him selfe
?
And
what
man
is
he
which
can
beare
the
person
of
God
?
Therefore
it
is
onelye
Christ
which
by
his
election
maketh
vs
méete
.
For
this
cause
Paule
bringeth
his
Apostleship
from
grace
.
Rom.
i
,
5.
By
whome
(
sayth
he
)
we
haue
receyued
grace
and
the
office
of
the
Apostleshippe
.
Also
he
sayth
that
he
was
chosen
to
bee
an
Apostle
,
Gala
,
i
,
15
euen
from
his
mothers
wombe
.
And
because
we
are
vnprofitable
seruauntes
,
they
which
séeme
most
to
excell
,
shall
be
vnméete
for
the
lest
parte
of
their
calling
,
vntil
they
be
chosen
.
So
that
the
more
he
is
aduaunced
to
honour
,
the
more
let
him
knowe
he
is
bounde
vnto
God
.
B.
And
this
is
a
manifest
place
against
suche
as
are
enemyes
vnto
the
grace
of
God
,
i.
Cor
,
4
,
7
and
doe
mayntaine
merites
.
For
what
hast
thou
(
sayeth
the
Apostle
)
which
thou
hast
not
receyued
.
And
ordained
you
to
go
.
C.
Election
is
secreate
vntyll
it
bée
manifested
in
déede
,
when
a
man
is
inioyned
an
office
to
the
which
he
was
ordayned
before
:
Election
to
Apostleship
.
euen
as
the
Apostle
Paul
,
after
hee
had
sayde
that
he
was
chosen
from
his
Mothers
wombe
,
strayte
after
addeth
,
Gala
,
i.
i5
that
he
was
made
an
Apostle
,
when
it
séemed
so
good
vnto
the
Lorde
.
So
the
Lorde
testifyeth
that
Ieremy
was
knowne
vnto
him
,
before
he
was
in
his
Mothers
wombe
,
whome
notwithstanding
in
his
time
he
called
to
the
Propheticall
office
.
Notwithstanding
it
may
be
that
some
man
maye
come
rightly
prepared
for
the
office
of
teaching
:
and
it
is
alreadye
ordayned
in
the
Churche
,
that
no
man
bée
called
but
he
whiche
is
endued
with
necessarye
gyftes
.
i
,
Tim
3
,
2
Titus
,
i
,
7
A.
Euen
as
we
maye
sée
by
those
thinges
whiche
Paule
requireth
to
be
in
a
Bishop
.
But
in
that
Christ
maketh
him selfe
the
aucthour
of
boath
,
it
is
no
maruaile
:
for
so
much
as
the
Father
worketh
not
,
but
by
him
,
and
hée
worketh
with
the
Father
.
Therefore
as
well
the
election
as
the
ordination
is
common
to
boath
.
To
goe
and
bring
forth
fruite
.
C.
Nowe
he
sheweth
wherefore
he
made
mencion
of
his
grace
,
namelye
,
that
hee
mighte
make
them
more
cherefull
vnto
their
worke
.
The
dignitye
of
the
Apostleship
was
not
an
idle
office
,
&
therefore
it
behoued
them
to
fight
and
striue
with
great
perrilles
.
Christ
therefore
pricketh
them
foreward
,
lest
they
should
shonne
labour
,
perrilles
,
and
troubles
.
M.
He
sayth
not
,
I
haue
ordayned
you
to
bée
Princes
,
and
Kinges
,
and
to
haue
domination
of
the
whole
worlde
:
but
,
To
go
and
bring
forth
fruit
.
Neither
doth
hee
make
any
difference
betweene
them
and
others
,
but
maketh
all
subiect
vnto
his
calling
.
The
Byshoppe
of
Rome
hath
ordayned
such
in
the
Church
at
this
daye
,
as
goe
not
to
bring
fruite
to
the
kingdome
of
GOD
,
but
gather
tribute
and
taxes
,
and
to
be
nothing
else
but
burthens
to
the
earth
,
and
consumers
of
fruite
.
These
are
Trées
ordayned
not
to
beare
,
but
to
deuoure
fruite
.
And
this
ought
not
to
seeme
straunge
to
any
man
,
for
they
are
not
braunches
of
the
true
vine
,
but
of
the
wylde
vine
.
C.
Furthermore
,
Christ
reasoneth
here
of
the
effect
when
he
sayeth
,
To
bring
foorth
fruite
,
meaning
hereby
that
theyr
labours
shal
not
be
vaine
and
vnprofitable
,
if
so
bée
they
be
ready
and
wylling
to
obaye
.
For
he
doeth
not
here
onelye
prescribe
what
theyr
vocation
doeth
requyre
:
but
also
,
least
they
shoulde
bee
wearye
and
coulde
,
he
promiseth
vnto
them
prosperous
successe
.
For
it
cannot
be
that
any
man
shoulde
vse
paines
and
dilligence
at
his
worke
,
except
he
hope
that
his
labour
wyll
be
profitable
.
It
can
not
be
vttered
howe
necessarye
this
consolation
is
against
so
many
temtations
which
daylye
happen
to
the
Ministers
of
Christ
.
Therefore
so
oftentimes
as
they
séeme
to
loase
theyr
labor
,
let
them
remember
this
,
that
Christ
wyl
at
the
leangth
bring
to
passe
that
their
labour
shall
not
be
in
vaine
.
For
then
speciallye
this
promyse
taketh
place
,
when
there
appeareth
no
fruite
.
And
that
your
fruite
shoulde
remaine
.
C.
Here
it
maye
be
demaunded
,
why
Christ
sayeth
that
this
fruite
shal
be
perpetuall
.
Because
the
doctrine
of
the
Gospell
,
wynneth
foules
vnto
Christ
,
that
they
maye
inherite
euerlasting
life
,
this
seemeth
to
be
the
perpetuitye
of
the
fruite
.
But
this
sentence
may
be
farther
extended
:
as
,
that
the
Churche
shall
stande
vnto
tee
ende
of
the
world
.
For
the
labour
of
the
Apostles
at
this
daye
also
doeth
fructefye
:
and
the
preaching
of
Ministers
belongeth
not
vnto
one
age
,
but
the
Churche
shall
encrease
,
insomuche
that
after
theyr
death
,
newe
profite
shall
come
.
A.
Wherevpon
Peter
speaketh
thus
,
I
wyll
euer
geue
my
dilligence
,
that
ye
maye
haue
wherewith
to
styrre
vppe
the
remembraunce
of
these
thinges
after
my
departure
.
2.
Pet.
i
,
15
,
C.
When
he
calleth
it
their
fruite
,
he
speaketh
as
though
it
were
gotten
by
their
industrye
,
i
,
Cor.
3
,
7
,
whereas
notwithstanding
Paule
sayeth
,
that
they
which
plant
,
and
they
which
water
are
nothing
.
And
in
déede
the
creation
of
the
Church
is
suche
an
excellent
worke
,
that
the
glorye
thereof
ought
not
to
he
ascribed
vnto
men
.
But
because
the
Lorde
declareth
his
power
by
the
handes
of
menne
,
lest
they
shoulde
labour
in
vaine
,
he
is
wonte
also
to
ascribe
that
vnto
them
whiche
is
proper
vnto
him selfe
.
That
whatsoeuer
ye
aske
in
my
name
.
M.
This
serueth
greatlye
to
the
comforting
of
the
myndes
of
the
Disciples
,
when
they
knowe
that
they
are
not
onelye
called
of
Christ
to
goe
and
to
bring
fruite
,
but
also
in
fructefying
to
haue
frée
accesse
vnto
the
Father
.
C.
Therefore
this
part
was
not
added
as
,
not
appertayning
to
that
which
went
before
,
as
it
maye
séeme
to
be
.
For
séeing
the
office
and
labour
of
teaching
doth
far
surpasse
the
strength
of
man
,
Sathan
geueth
many
assaultes
against
the
same
,
which
they
are
neuer
able
to
abyde
,
but
by
the
strength
and
power
of
God
.
Thereforee
●st
the
Apostles
shoulde
bée
discouraged
,
Christ
stayeth
them
vp
with
a
notable
confort
:
As
if
he
should
say
,
If
ye
shal
haue
more
worke
than
ye
shal
be
able
to
finishe
in
your
office
,
my
Father
wyl
helpe
you
,
whose
hand
is
prest
and
ready
to
helpe
you
,
so
often
as
ye
desyre
the
same
in
my
name
.
And
in
verye
déede
,
whereas
some
teachers
geue
ouer
theyr
office
,
eyther
for
that
they
are
sleuthful
,
or
else
because
they
dispaire
and
are
discouraged
,
it
commeth
so
to
passe
because
they
are
not
exercised
in
feruent
praier
.
Wherefore
let
this
promise
of
Christ
styrre
vs
vp
to
call
vpon
God
.
For
whosoeuer
knoweth
that
the
successe
of
this
worke
commeth
only
from
God
,
he
wyll
offer
his
labor
vnto
him
with
feare
and
trimbling
:
and
contrariwise
if
a
man
distrusting
his
labour
,
do
neglect
the
helpe
of
God
,
or
when
he
cometh
to
the
pushe
,
doeth
cast
away
his
speare
and
shield
,
hée
shall
profite
nothing
.
Finally
these
two
vices
must
be
shunned
,
namelye
,
arrogancy
&
distrust
:
because
as
they
do
carelesl●ye
forsake
the
helpe
of
God
,
who
thinke
that
they
haue
alreadye
the
matter
in
theyr
owne
hande
,
so
also
in
many
straites
they
faint
,
because
they
doe
not
consider
that
they
fighte
armed
with
the
power
of
God
,
vnder
whose
banner
they
fight
.
17.
This
commaund
I
you
that
ye
loue
togeather
.
C.
This
also
was
added
in
due
and
conuenient
order
,
to
the
ende
the
Apostls
might
know
that
mutuall
loue
was
speciallye
required
to
be
in
the
Ministers
,
Concorde
buildeth
vp
Gods
Church
whereby
they
might
builde
the
Churche
of
God
,
with
concorde
.
For
there
can
be
no
greater
let
,
than
when
euerye
one
laboureth
by
himselfe
,
and
do
not
ioyntlye
conferre
and
labour
togeather
in
one
worke
.
Except
therefore
the
Ministers
haue
brotherly
loue
among
them selues
,
whatsoeuer
they
take
in
hand
it
shal
not
prospere
,
so
that
the
building
of
Gods
Churche
shall
not
goe
forewarde
.
Bv.
Therefore
the
wordes
of
the
Lord
are
thus
muche
in
effect
,
I
woulde
not
haue
you
which
are
my
Disciples
,
to
followe
men
whiche
are
geuen
vnto
the
worlde
,
which
doe
hate
and
deuoure
one
another
,
for
the
loue
of
Ritches
and
honour
:
I
woulde
not
haue
you
after
that
sort
to
contende
among
your selues
,
because
the
world
alwayes
contendeth
with
you
.
But
rather
I
wyll
and
commaund
you
,
to
clea●e
and
ioyne
togeather
in
the
sweete
bond
of
loue
.
That
loue
&
mutual
concorde
shall
bring
to
passe
,
that
ye
shall
the
more
easilye
and
stronglye
beare
the
hatered
and
persecutions
of
the
worlde
.
R.
Let
this
therefore
moue
you
to
loue
one
another
,
because
ye
shall
haue
none
in
the
worlde
which
loue
you
truely
and
sincerelye
:
no
,
the
worlde
shall
rather
hate
you
.
Wherfore
sée
that
ye
loue
one
another
.
18.
Yf
the
worlde
hate
you
,
Ye
knowe
that
it
hated
me
before
it
hated
you
.
M.
The
dilligent
reader
may
hereby
perceyue
that
the
Lorde
omitted
nothing
at
his
departure
,
which
might
eyther
instruct
,
eyther
moue
,
either
exhort
,
or
else
confirme
&
comfort
his
Disciples
.
Hytherto
he
had
taught
,
admonished
and
comforted
them
diuers
,
&
sondry
wayes
.
C.
After
therefore
he
had
armed
them
to
the
battaile
,
he
also
exhorteth
them
to
patience
.
For
the
Gospell
cannot
so
soone
be
preached
,
but
the
worlde
is
by
and
by
on
a
roare
.
Wherefore
it
can
neuer
be
that
Godlye
teachers
should
be
frée
from
the
hatered
of
the
worlde
.
A.
For
if
so
bée
so
many
as
wyll
lyue
Godlye
in
Christ
Iesu
,
2.
Tim
,
3
,
i2
shall
suffer
persecution
,
how
can
they
escape
the
Crosse
,
which
preache
the
worde
of
trueth
which
is
hated
of
the
whoale
world
.
C.
Christ
therefore
in
good
tyme
gaue
this
admonition
to
his
Apostls
,
lest
the
same
might
haue
happened
to
them
which
commonly
befalleth
vnarmed
and
ignoraunt
Souldiours
,
who
for
want
of
skyll
,
are
verye
boulde
before
they
sée
their
enemyes
,
but
when
they
come
to
the
battayle
,
they
turne
their
backes
and
ronne
awaye
.
And
Christ
doeth
not
onely
forewarne
his
Disciples
,
lest
any
newe
or
soddaine
matter
should
happen
vnto
them
,
but
also
confirmeth
them
by
his
example
:
as
if
he
shoulde
saye
,
I
haue
exhorted
you
that
aboue
all
thinges
ye
séeke
to
loue
one
another
:
the
which
shall
cause
you
dillygently
to
execute
your
office
,
to
the
whiche
I
haue
chosen
you
.
But
I
knowe
that
the
world
wyll
be
as
troublesome
to
you
as
it
hath
béene
to
mée
.
Therefore
,
when
the
worlde
shall
requite
you
with
deadly
hatered
for
so
great
a
benefite
▪
whiche
you
bryng
vnto
them
,
consider
that
it
hath
also
hated
me
,
whiche
am
your
Maister
,
and
farre
more
excellent
than
you
.
Bv.
By
the
worlde
hée
vnderstandeth
men
lyuing
in
the
world
,
and
following
the
desires
of
their
fleshe
,
iudging
all
thinges
after
the
fashion
of
this
worlde
,
who
are
ignoraunt
of
God
,
and
of
the
misteryes
of
the
kingdome
of
God
.
And
these
men
are
of
twoo
sortes
:
Some
are
Hipocrites
,
who
woulde
séeme
to
bée
followers
of
vertue
,
to
hate
vnrighteousnesse
,
and
to
bée
the
true
worshippers
of
the
true
God
,
by
the
stoodye
and
loue
of
true
Religion
:
when
as
in
verye
déede
they
are
dissemblers
,
neglectours
of
vertue
,
supersticious
men
,
&
vaine
worshippers
of
God
by
traditions
of
men
.
Such
were
the
Pharisées
among
the
Iewes
.
Othersome
are
Epicures
,
which
neyther
imbrace
righteousnesse
,
nor
regarde
honestye
,
onely
following
the
fleshe
,
and
the
pleasures
of
the
same
:
and
if
any
among
them
séeme
to
bée
honest
,
yet
notwithstanding
,
they
are
worshippers
of
Idolles
,
and
contemners
of
the
true
worship
of
God
.
Such
were
the
most
part
of
the
Gentiles
.
And
this
world
,
or
rather
worldlye
men
,
cannot
choose
but
hate
the
preaching
of
the
Gospell
,
and
the
Preachers
of
the
same
.
For
they
doe
greatly
accuse
and
condempne
supersticion
,
false
righteousnesse
,
pleasures
,
good
intencions
,
hipocrisie
,
and
impietye
:
they
preache
Christ
the
true
righteousnesse
,
and
sauing
health
,
they
exhort
to
holinesse
:
and
they
them selues
lyue
purely
and
Godly
,
repose
their
trust
in
God
,
and
loke
for
the
life
of
the
worlde
to
come
.
C.
But
suche
must
be
armed
by
the
example
of
Christ
.
For
it
is
not
méete
that
séeing
he
was
hated
of
the
worlde
,
they
whiche
represent
his
personne
,
shoulde
haue
the
worlde
their
friende
.
Before
it
hated
you
.
A.
Concerning
the
hatered
of
the
world
against
Christ
and
his
Ministers
,
reade
the
seuenth
Chapter
going
before
,
beginning
at
the
seuenth
verse
.
19.
Yf
yee
were
of
the
worlde
,
the
worlde
would
loue
his
owne
:
Howbeit
,
because
ye
are
not
of
the
worlde
,
but
I
haue
chosen
you
out
of
the
world
,
therfore
the
world
hateth
you
.
B.
Although
worldlye
men
doe
neuer
truelye
loue
one
another
,
because
euerye
one
séeketh
onely
for
him selfe
:
yet
notwithstanding
they
detest
nothing
more
than
the
sincere
loue
of
God
.
Herevnto
they
are
driuen
by
Sathan
their
Prince
,
that
oulde
enemy
of
God
.
Wherevpon
if
so
be
the
Apostles
had
not
béene
chosen
out
of
the
worlde
,
and
endewed
with
the
spirite
,
which
is
an
enemye
to
the
Prince
of
this
world
,
although
they
had
not
béene
beloued
of
the
men
of
this
worlde
,
yet
notwithstanding
they
had
béene
borne
withall
,
and
loued
of
some
.
But
they
séeking
the
glorye
of
God
,
styrred
vp
the
whoale
worlde
against
them
,
that
is
to
saye
,
all
those
whiche
were
not
endued
with
the
spirite
of
God
.
C.
This
therefore
is
another
consolation
,
that
the
Apostles
were
therefore
hated
of
the
worlde
,
because
they
were
selected
and
chosen
out
of
the
same
.
And
this
is
their
true
felicitye
and
glorye
,
because
after
this
manner
they
haue
escaped
out
of
destruction
,
for
this
worlde
is
euen
vowed
to
destruction
.
i.
Cor.
xi
,
32
Herevppon
the
Apostle
sayth
,
When
we
are
iudged
,
we
are
corrected
of
the
Lorde
,
lest
wee
shoulde
be
condempned
with
the
world
.
Nowe
if
they
were
elected
out
of
this
worlde
,
it
followeth
that
they
were
part
of
this
worlde
,
and
that
they
were
seperated
by
the
onelye
mercye
of
God
from
the
rest
:
Gala.
i.
4
,
A.
Euen
as
the
Apostle
Paule
sheweth
in
these
wordes
,
Which
gaue
him selfe
for
our
sinnes
,
to
delyuer
vs
from
this
present
euyll
worlde
,
according
to
the
wyll
of
God
,
and
our
Father
.
M.
Here
we
sée
the
cause
,
for
the
which
false
and
counterfaite
doctrine
,
is
more
easilye
receyued
of
men
,
than
that
which
is
true
.
For
the
world
loueth
his
owne
.
But
euery
one
is
a
lyar
.
Psa
,
116
,
xi
It
is
no
maruaile
therfore
if
the
world
fauour
the
teachers
of
lyes
and
errours
,
i.
Iohn
,
4
,
5
and
be
enuious
to
the
rest
.
A.
Wherevpon
Saint
Iohn
sayeth
,
They
are
of
the
worlde
:
therefore
the
world
heareth
them
.
Therefore
it
cannot
be
but
that
they
shall
haue
continuall
warre
with
men
,
whiche
wyll
shewe
them selues
to
bée
the
faithfull
Ministers
of
Christ
.
C.
Yet
notwithstanding
that
exhortacion
of
Saint
Paul
is
not
repugnaunt
with
this
Doctrine
,
Romae
ii
,
i8
when
he
sayeth
,
So
much
as
in
you
lyeth
,
haue
peace
with
all
men
.
For
the
exception
which
is
added
,
is
as
much
as
if
he
had
sayde
,
that
wée
must
looke
what
is
lawfull
and
meete
for
vs
to
doe
,
lest
we
séeking
to
please
the
worlde
,
suffer
corruptions
&
abuses
of
the
same
.
For
the
same
Apostle
sayeth
in
another
place
,
Doe
I
seeke
to
please
men
?
For
if
I
had
hytherto
pleased
men
,
Gala.
i.
x
I
had
not
beene
the
seruaunt
of
God
.
But
there
may
yet
another
question
be
moued
.
For
we
sée
that
the
wicked
which
are
of
this
worlde
,
are
not
commonlye
hated
,
but
also
detested
and
abhorred
of
the
greater
parte
.
Here
the
worlde
loueth
not
his
owne
.
I
aunswere
,
Earthlye
men
whiche
are
lead
by
the
scence
and
motion
of
the
fleshe
,
do
neuer
truely
hate
sinne
,
but
onely
so
farre
foorth
as
they
haue
a
care
for
their
owne
commodity
and
losse
.
Howbeit
,
the
purpose
of
Christ
was
not
to
denye
but
that
there
was
mortall
war
&
contencion
among
those
of
the
worlde
:
onely
he
minded
so
shewe
that
the
world
hated
nothing
but
that
whiche
belonged
to
God
in
the
Faithfull
.
And
hereby
also
it
doeth
appeare
:
howe
fondly
the
Annabaptistes
do
erre
,
who
gather
by
this
argument
aloane
,
that
they
are
the
seruauntes
of
God
,
because
they
displease
the
greater
sort
of
men
.
20.
Remember
the
word
that
I
saide
vnto
you
,
The
Seruaunte
is
not
greater
than
the
Lord
:
Yf
they
haue
persecuted
mee
,
they
will
also
persecute
you
.
Yf
they
haue
kepte
my
saying
,
they
will
keepe
youres
also
.
Remember
the
worde
that
I
sayde
.
M.
Concerning
this
word
of
Christ
,
reade
the
sixtéene
verse
of
the
thirtéene
Chapter
going
before
.
C.
This
is
a
confirmation
of
the
sentence
going
before
,
where
Christ
sayde
that
he
was
hated
of
the
worlde
,
who
notwithstanding
was
more
excellent
than
his
Disciples
.
For
it
is
not
méete
that
the
condition
of
the
seruaunt
shoulde
bée
better
than
his
Maisters
.
M.
By
this
place
we
are
taught
,
how
muche
it
becommeth
vs
not
onelye
to
heare
the
worde
of
God
,
but
also
to
remember
the
same
.
For
as
it
is
not
sufficient
to
haue
money
for
the
present
time
,
except
thou
kéepe
the
same
also
for
necessarye
vses
:
so
also
we
must
thinke
of
the
worde
of
the
Lorde
.
To
heare
the
worde
of
Christ
,
and
not
kéepe
the
same
in
mynde
,
is
as
if
a
man
shoulde
get
money
,
and
by
and
by
wast
and
spende
the
same
.
The
wordes
of
Christ
must
bée
kept
for
necessitye
to
come
.
Also
we
sée
that
the
Apostles
were
the
seruauntes
of
Christ
,
although
he
made
account
of
them
,
not
as
of
seruauntes
,
but
as
of
friendes
.
If
they
haue
persecuted
mee
.
Bv.
As
if
he
should
saye
,
Yf
they
haue
not
spared
me
,
which
am
your
Lord
and
Prince
,
excellent
and
mightye
boath
in
word
,
and
also
in
power
,
but
haue
greatlye
persecuted
me
,
it
is
not
lyke
that
they
wyll
spare
you
which
are
far
inferiour
vnto
me
.
If
they
haue
kepte
my
saying
.
C.
When
he
had
spoken
of
the
persons
,
he
maketh
mencion
also
of
doctrine
.
For
there
is
nothing
that
troubleth
the
Godly
more
,
than
when
they
see
the
doctrine
of
God
to
bée
prowdlye
contempned
of
men
.
M.
Hée
must
néedes
be
a
verye
prowde
Disciple
,
whiche
perswadeth
him selfe
,
that
hée
can
so
delyuer
the
doctrine
of
trueth
vnto
the
worlde
,
that
those
thinges
which
he
teacheth
shall
bée
receiued
and
kept
:
when
Christ
him selfe
missed
of
the
same
.
If
any
man
demaund
saying
to
what
ende
then
preached
hee
,
and
why
did
he
commaunde
his
Disciples
to
preach
this
word
so
hated
and
despised
of
the
world
?
We
answere
Firste
there
were
many
of
the
electe
which
had
receyued
the
same
worde
of
truthe
,
for
whose
sake
it
was
méete
that
the
Gospell
should
be
publiquely
taught
.
Secondlye
,
it
was
necessarye
that
the
trueth
shoulde
bée
set
before
the
Reprobates
,
to
the
ende
they
might
haue
no
excuse
of
theyr
vnbeléefe
:
euen
as
it
shal
be
shewed
in
the
twoo
and
twentye
,
and
foure
and
twenty
verses
following
.
When
Christ
sayeth
your
doctrine
,
and
mine
,
it
is
to
bée
referred
to
the
Ministerye
.
There
is
but
one
onelye
teacher
of
the
Churche
whiche
is
Christ
:
but
hée
woulde
haue
his
Doctrine
of
the
which
he
was
the
first
Minister
,
to
bée
preached
by
his
Apostles
.
A.
Wherevppon
in
the
seuentéene
Chapter
following
,
hée
calleth
his
word
theyrs
,
when
hée
sayeth
,
Neuerthelesse
,
I
pray
not
for
them
aloane
:
i.
Pet.
4.
i5
but
for
them
also
whiche
shall
beleeue
on
me
through
their
worde
.
21.
But
all
these
thinges
will
they
doe
vnto
you
for
my
names
sake
,
because
they
haue
not
knowne
him
that
sent
me
.
M.
Hée
nowe
sheweth
the
principall
cause
of
the
hatered
and
persecution
of
his
Disciples
by
the
worlde
,
namelye
,
the
mousterous
madnesse
that
is
in
the
worlde
,
being
so
outragious
against
the
doctrine
of
saluation
,
through
ignoraunce
.
For
no
man
could
wyttinglye
presume
to
withstande
GOD
.
Therefore
it
is
ignoraunce
and
blindnesse
,
whiche
maketh
the
worlde
so
boulde
as
to
resist
Christ
.
Wée
must
alwayes
then
haue
a
consideration
of
the
cause
:
and
there
is
no
true
consolation
any
where
else
in
the
testimony
of
a
good
conscience
.
Bv.
For
it
is
a
glorious
thing
for
Christes
sake
,
and
the
profession
of
the
trueth
,
to
bée
in
perrill
,
to
bée
hated
of
menne
,
and
to
suffer
persecution
.
Againe
,
it
is
a
fowle
thing
to
bée
afflicted
for
euyll
doing
.
For
therefore
sayeth
the
Apostle
Peter
,
See
that
none
of
you
bee
punished
as
a
murderer
,
or
as
a
Theefe
,
or
an
euyll
doer
,
or
as
a
busye
bodye
in
other
mennes
matters
.
Yf
any
man
suffer
as
a
Christian
man
,
let
him
not
bee
ashamed
,
but
let
him
glorifye
God
on
this
behalfe
.
For
herevppon
wée
ought
to
bée
moued
to
geue
GOD
thankes
:
because
when
the
worlde
perrisheth
in
his
owne
blindnesse
,
GOD
geueth
his
lyghte
vnto
the
Faythfull
:
euen
as
the
palpable
darkenesse
compassed
the
Aegiptians
rounde
aboute
,
when
the
Children
of
Israell
were
in
the
manifest
lyght
.
Also
wée
must
noate
,
that
the
hatred
of
Christ
commeth
for
want
of
vnderstanding
,
when
GOD
is
not
knowne
.
For
vnbeléefe
is
alwaye
blynde
.
Not
that
the
wicked
vnderstande
nor
knowe
nothing
:
but
because
all
theyr
knowledge
is
confounded
,
and
sodainlye
vanisheth
awaye
.
For
my
names
sake
.
M.
Here
let
vs
consider
what
difference
there
is
betwéene
God
and
the
world
.
Before
God
those
thinges
which
the
Apostles
aske
in
the
name
of
Christ
,
they
receiue
:
before
the
world
the
name
of
Christ
is
the
cause
why
the
Apostles
are
hated
.
Both
these
,
the
Apostle
felt
,
and
after
them
the
true
Ministers
of
the
Gospell
.
Because
they
haue
not
known
him
that
sent
me
.
CYR.
By
this
word
sent
,
is
mente
the
whoa●
mistery
of
the
Incarnation
.
Bv.
And
it
must
néedes
be
that
boath
the
Father
and
the
Mistery
of
the
Incarnation
be
vnknowen
when
his
name
is
odiouse
,
by
whome
the
Father
is
knowen
and
the
causes
of
the
sendinge
vnderstoode
.
M.
But
who
sent
Christ
?
God
the
Father
.
Therefore
the
high
Preistes
,
Scribes
and
Phariseis
knewe
not
God
They
could
not
knowe
the
Father
,
béecause
they
knewe
not
the
sonne
whome
he
had
sent
.
R.
They
bragged
of
God
,
and
bosted
that
they
were
the
true
worshippers
of
God
:
but
they
knewe
not
God
.
For
he
whiche
will
knowe
God
,
must
knowe
him
by
his
word
,
and
not
by
hys
owne
Immaginations
and
dreames
.
i.
Iohn
.
3.1
M.
Euen
so
before
he
sayde
vnto
them
.
Yee
neyther
know
me
nor
my
Father
,
if
ye
had
knowne
me
ye
would
haue
knowen
my
Father
also
.
Séeing
therefore
the
world
is
ignoraunt
of
God
,
it
oughte
not
to
séeme
straunge
if
so
be
the
name
of
Christ
bee
odiouse
vnto
the
childeren
of
this
world
and
if
for
his
sake
the
Faithfull
are
made
a
mocking
stock
.
But
let
this
saying
of
saynt
Iohn
comfort
them
,
Beehold
what
loue
the
father
hath
bestowed
on
vs
,
that
we
should
be
called
the
sonnes
of
God
.
For
this
cause
the
world
knoweth
vs
not
,
because
it
knoweth
not
him
.
What
is
Christ
I
praye
you
,
in
the
eyes
of
the
world
without
the
knoweledge
of
God
the
Father
,
but
meere
blasphemy
:
And
what
are
the
faythfull
seruauntes
of
Christ
,
but
a
superstitiouse
people
.
For
the
which
cause
the
vnbeleuers
and
wise
men
of
this
world
,
haue
made
them
alway
a
iesting
stocke
.
But
concerninge
the
ignoraunce
of
God
in
the
Iewes
,
read
in
the
seuenth
chapter
going
before
and
the
twenty
eyght
verse
22.
Yf
I
hadde
not
come
and
spoken
vnto
them
,
they
should
haue
hadde
no
sinne
:
but
nowe
haue
they
nothinge
to
cloake
theire
synne
withall
.
M.
He
séemed
to
excuse
the
vnbeléefe
of
the
Iewes
and
also
their
hatered
which
they
bare
agaynst
him
and
his
disciples
by
this
that
hée
sayde
,
But
al
these
thinges
shal
they
doe
vnto
you
for
my
names
sake
bicause
they
haue
not
known
him
who
hath
sent
mee
as
though
they
had
not
done
all
thinges
of
mallice
but
of
Ignoraunce
.
For
this
cause
hee
added
these
wordes
,
C.
leste
any
man
shoulde
think
that
this
serued
to
excuse
theire
falte
:
and
hee
sheweth
that
they
were
maliciouslye
blind
:
euenas
yf
a
man
should
shutte
his
eyes
that
he
myght
nott
bée
constrayned
to
sée
the
lyghte
.
For
otherwise
it
might
haue
béene
obiected
,
vnto
Christ
,
yf
so
bée
they
knowe
not
thy
father
,
howe
commeth
it
to
passe
th●t
thou
doest
not
remedye
their
erroure
?
Why
dyddest
thou
not
prooue
whether
they
weare
vnapte
to
bee
taughte
yee
,
or
noe
?
Hee
Aunswereth
that
hee
hath
done
the
duty
of
a
good
and
faythfull
teacher
,
but
without
profite
,
because
mallice
woulde
not
suffer
them
to
come
vnto
a
sounde
minde
.
Bv.
As
yf
hee
shoulde
saye
:
If
I
had
not
come
,
and
had
so
expresselye
and
plainlye
opened
vnto
them
the
misteryes
of
the
kingdome
of
GOD
and
the
counsayle
and
loue
of
my
Father
,
they
should
haue
had
no
sinne
:
but
nowe
,
seeing
I
the
sonne
of
God
haue
descended
from
heauen
,
and
haue
expounded
all
the
misteries
of
Gods
kingdome
,
and
they
them selues
haue
hearde
and
vnderstoode
all
thinges
,
and
yet
would
neyther
knowe
nor
vnderstande
them
,
it
cannot
seeme
ignoraunce
which
is
maliciouse
obstinacy
and
moste
wicked
contempt
of
the
knowen
trueth
.
C.
In
these
words
also
Chrrst
séemeth
to
affirme
,
that
only
vnbeleefe
is
sinne
.
And
there
are
some
which
so
think
.
For
because
Faith
remitteth
and
wypeth
awaye
all
synnes
,
they
saye
that
there
is
but
one
sinne
of
vnbeléefe
which
damneth
.
This
is
truely
spoken
:
because
vnbeléefe
doth
not
only
kéepe
men
from
being
deliuered
from
the
desert
of
condemnation
,
but
also
is
the
well
spring
and
cause
of
all
euels
.
But
all
that
disputation
appertaineth
nothing
at
all
to
this
present
place
.
For
the
name
of
synne
is
not
taken
generally
,
but
for
the
circomstaunce
of
the
cause
in
hand
:
as
if
Christ
should
haue
sayd
,
that
their
ignoraunce
was
inexcusable
,
because
they
had
maliciously
reiected
God
in
his
person
:
euenas
yf
we
should
cal
him
giltlesse
,
iust
,
and
pure
,
whom
we
would
absolue
from
one
only
fault
,
of
the
which
he
was
guilty
Therefore
this
absolution
of
Christ
:
is
restrayned
to
one
kinde
of
synne
because
he
taketh
from
the
Iewes
the
pretence
of
ignoraunce
in
the
contempt
and
hatered
of
the
Gospell
.
Notwithstanding
there
aryseth
yet
a
newe
question
:
as
thus
.
Was
not
the
vnbeléefe
which
was
before
the
comming
of
Christ
,
sufficient
to
condemne
men
?
And
they
are
madde
men
which
gather
amis
of
this
place
,
that
whosoeuer
dyed
before
the
comming
of
Christ
without
fayth
,
were
in
a
doubtfull
case
,
vntill
such
tyme
as
Christ
manifested
him selfe
vnto
them
.
As
though
there
were
not
many
places
of
Scripture
which
testify
that
the
only
testimony
of
conscience
was
sufficiente
for
them
to
condemnation
.
Rom.
5
,
14
,
Death
(
sayeth
Saint
Paul
)
rayned
in
the
world
vntill
Moyses
.
Rom.
2
,
12
And
in
another
place
hee
sayeth
that
they
shall
peryshe
withoute
Lawe
,
which
haue
synned
without
the
Lawe
.
What
then
is
the
meaning
of
Christ
?
There
is
in
these
wordes
a
concession
or
graunting
because
he
meaneth
that
the
Iewes
haue
now
nothing
any
more
to
excuse
their
fault
withal
,
seing
that
wittingly
&
willingly
they
had
reiected
the
life
offered
vnto
them
.
And
so
the
excuse
which
he
graunteth
vnto
them
,
doth
not
quyte
absolue
them
,
but
doth
only
extenuate
the
greatnesse
of
the
wickednesse
according
to
this
saying
,
Lu.
i2
.
47
.
The
seruaunte
which
knoweth
his
maisters
will
and
doth
not
the
same
shal
be
beaten
with
many
stripes
.
For
it
was
not
the
purpose
of
Christ
to
promise
pardon
vnto
others
,
but
to
kéepe
vnder
his
enemies
which
had
obstinately
reiected
the
grace
of
God
,
whereby
it
might
plainly
appeare
that
they
were
vnworthy
of
all
pardon
and
mercy
.
And
we
must
noate
that
he
speaketh
not
of
his
bare
comming
,
but
of
that
comming
which
was
Ioyned
with
doctrine
.
Neyther
was
it
the
presence
of
his
body
that
did
so
much
condemne
them
as
did
the
contempt
of
his
doctrine
,
the
which
made
them
cleane
without
excuse
And
vnder
their
person
he
mynded
to
make
all
others
afeard
,
which
doe
eyther
reiect
the
truth
of
God
offered
vnto
them
,
or
else
do
opugne
or
withstand
the
same
when
they
know
it
.
But
although
terrible
vengeaunce
hangeth
ouer
their
heades
.
Christ
notwithstanding
hath
rather
respect
heare
vnto
his
Disciples
,
that
he
might
encourage
them
with
the
vndoubted
hope
of
victory
,
lest
at
anye
time
they
should
geue
place
vnto
the
malice
and
wickednesse
of
the
wicked
.
For
when
we
heare
that
such
destruction
shal
be
,
we
may
then
tryumphe
,
euenas
it
were
in
the
middest
of
the
battayle
.
23.
Hee
that
hateth
mee
,
hateth
my
Father
also
.
M.
Here
séemeth
to
be
a
transposition
of
matter
.
For
this
sentence
seemeth
to
appertayne
vnto
those
thinges
which
he
speaketh
by
and
by
concerning
the
hate
of
him
and
of
his
father
:
and
therefore
not
to
be
sette
in
hys
proper
place
.
But
whether
it
be
transposed
or
no
it
is
a
notable
place
,
by
which
we
are
taught
that
no
man
hateth
the
doctrine
of
the
Gospell
but
he
hateth
God
him selfe
also
Many
professe
otherwise
with
theyre
mouth
.
For
when
they
abhorre
the
Gospel
they
will
séeme
notwithstanding
to
be
excelent
worshippers
of
God
:
but
they
are
dissemblers
:
for
in
their
hartes
lurketh
the
contempt
of
God
.
Thus
it
commeth
to
passe
that
by
the
light
of
his
doctrine
he
bewrayeth
the
wickednesse
and
hipocrisy
of
many
.
Concerning
the
whiche
matter
reade
the
third
and
fifte
Chapters
going
before
.
M.
And
this
is
the
common
error
of
the
whole
worlde
that
men
think
that
they
knowe
,
loue
,
and
worshippe
God
without
Christ
:
and
that
they
are
not
ignoraunt
of
GOD
that
they
doe
not
reiect
him
,
and
hate
him
,
when
they
are
Ignoraunt
of
hys
sonne
,
when
they
reiect
and
hate
him
.
Therefore
by
this
saying
of
Christ
they
are
condempned
as
haters
of
God
which
detest
the
trueth
of
Christes
doctrine
,
worse
than
they
doe
a
Dogge
or
serpent
whether
they
bée
Iewes
,
Turks
,
or
false
Christians
.
C.
This
place
Therefore
agréeeth
with
those
which
we
haue
séene
before
as
this
,
He
which
euel
doth
hateth
the
light
.
Iohn
.
3
,
x
Iohn
.
5.23
.
Also
,
Hee
which
honoreth
not
the
sonne
,
honoreth
not
the
father
which
sent
him
.
24
If
I
hadde
not
done
among
them
the
works
whiche
noe
other
man
did
,
they
should
haue
had
no
sinne
,
but
now
haue
they
boath
seen
,
and
hated
not
onelye
me
but
also
my
father
.
M.
Christ
taketh
awaye
from
the
Scribes
and
Phariseis
his
enemies
all
excuse
,
not
only
for
that
he
came
vnto
them
and
spake
vnto
them
,
but
also
bycause
he
had
wrought
so
many
wonderfull
workes
in
the
middest
of
them
,
euen
befor
their
face
,
Euenas
if
Christ
should
haue
sayde
.
Bv.
My
workes
which
I
haue
wrought
among
them
do
manifestly
prooue
that
I
am
the
true
Sonne
of
God
the
father
,
from
whom
I
am
not
deuided
in
escence
Neyther
hath
there
bene
any
from
the
beginning
of
the
world
whiche
hath
wrought
so
many
and
so
great
miracles
.
Moyses
truely
wrought
many
great
miracles
in
Egipt
,
so
did
Elizeus
,
and
so
did
other
of
the
Prophetes
,
but
yet
no
man
was
euer
comparable
vnto
Christ
.
For
he
did
all
thinges
by
hys
owne
power
,
neyther
did
he
hurt
to
any
man
but
profited
al
men
C.
For
in
this
Christ
excelled
in
miracles
,
because
he
was
not
a
seruaunt
as
were
the
rest
,
but
was
properly
the
authoure
himselfe
.
For
he
vsed
his
owne
name
,
his
owne
empery
,
and
his
owne
power
to
work
myracles
.
Moreouer
by
the
name
of
workes
,
he
comprehendeth
all
those
tokens
of
hys
diuine
glory
which
he
shewed
.
For
both
by
miracles
,
and
by
the
power
of
the
holy
Ghost
and
by
other
documentes
also
he
plainly
proued
him self
to
be
the
Son
of
God
.
But
nowe
haue
they
both
seene
.
C.
Nowe
he
concludeth
that
his
enemies
cannot
escape
by
any
maner
of
excuse
because
they
had
despised
his
power
which
plainly
apeared
to
be
diuine
.
For
God
had
reuealed
his
Maiestie
in
his
sonne
:
wherefore
they
should
saye
in
vaine
that
they
had
to
do
only
with
a
mortall
man
.
If
he
had
only
sayd
,
But
now
they
haue
séene
and
not
beléeued
,
their
falt
hadde
béen
the
lesse
but
when
he
saith
that
they
sawe
and
hated
boath
him
and
his
father
he
taketh
from
them
all
excuse
.
C.
This
place
teacheth
vs
how
attentiue
wée
ought
to
be
in
considering
the
workes
of
God
,
in
the
which
when
he
declareth
his
power
,
he
would
haue
that
honoure
geuen
vnto
him
which
is
due
.
Wherevppon
it
followeth
that
they
are
vnthankfull
vnto
God
,
which
obscure
his
giftes
,
or
contemptuouslye
ouer
passe
them
.
25.
But
this
commeth
to
passe
that
the
worde
might
be
fulfilled
that
is
wrighten
in
theire
Lawe
.
They
hated
me
with
out
cause
.
C.
That
which
is
supernaturall
,
séemeth
to
be
Incredible
.
But
there
is
nothing
more
vnreasonable
than
to
hate
God
.
Therefore
Christ
sayth
that
their
myndes
were
so
stuffed
with
mallice
,
that
they
hated
without
a
cause
,
to
the
ende
he
might
amplifye
theyre
wickednesse
.
And
he
alledgeth
a
place
cut
of
the
Psalme
which
he
sayth
is
now
fulfilled
:
not
that
the
same
had
not
happened
before
vnto
Dauid
:
Psal.
35.19
but
because
he
would
reprehend
the
obstinate
wickednesse
of
that
nation
,
which
continued
from
age
to
age
without
ende
,
as
yf
he
shoulde
saye
,
that
they
were
nothing
better
then
their
Fathers
,
which
weare
enemies
vnto
Dauid
without
a
cause
.
M.
The
Prophet
often
tymes
complaineth
,
as
well
in
his
owne
as
in
Christes
name
,
Psa
,
25
,
19.
Psa.
69.5
.
that
he
was
hated
of
his
enemies
without
a
cause
.
And
this
is
not
without
great
consolation
,
yf
so
be
our
conscience
bearing
vs
witnesse
,
we
béeing
giltlesse
and
innocent
,
are
subiect
to
the
vniust
hatered
of
wicked
men
,
so
that
we
can
saye
with
the
Prophet
and
with
Christ
,
They
hate
mee
without
a
cause
,
Bv.
For
that
which
is
spoken
of
Christ
must
also
be
vnderstoode
of
his
members
.
For
as
he
was
hated
of
them
vniustly
,
and
with
out
deserte
,
who
oughte
to
haue
loued
him
,
euenso
the
worlde
persecuteth
the
godly
for
no
other
cause
then
for
that
they
geue
good
counsayle
,
condemne
vnrighteousnesse
,
and
commend
sanctimony
and
a
blessed
life
:
for
the
which
they
were
to
be
beloued
,
and
not
to
be
hated
.
CYR.
For
no
man
can
tell
what
cause
they
had
to
hate
.
For
what
thing
worthy
of
hatered
,
did
the
most
méeke
and
louing
Lord
Iesus
commit
?
He
deliuered
from
destruction
,
he
deliuered
from
the
tyranny
of
the
Deuell
,
he
extinguished
the
strength
of
synne
,
he
broughte
mankind
out
of
seruitud
and
bondage
into
the
gloriouse
libertie
of
Gods
childeren
,
he
hath
geuen
vnto
men
the
participation
of
the
holy
Ghost
,
and
the
kingdome
of
heauen
to
be
our
dwellyng
place
.
Wherefore
he
was
rather
to
be
commended
of
all
men
than
to
be
hated
.
But
none
of
these
thinges
could
mooue
them
For
they
hated
him
without
any
cause
,
whome
they
should
most
entirely
haue
loued
.
B.
That
which
is
written
in
the
Psalme
he
sayeth
was
written
in
the
Lawe
,
because
by
the
name
of
Law
,
hée
vnderstood
the
whoale
Scripture
.
C.
Also
the
whoale
doctrine
of
the
Prophetes
was
nothing
else
,
but
an
Appendix
of
the
Lawe
.
And
we
know
that
the
Ministery
of
Moyses
,
continued
but
tyll
Christes
tyme
:
of
the
which
wee
haue
spoken
in
the
seuentéene
verse
of
the
eyght
Chapter
going
before
.
Also
,
he
calleth
it
theyr
lawe
,
not
for
honours
sake
,
but
that
they
might
be
more
sharplye
nipt
with
a
familiar
tytle
.
As
yf
he
should
say
,
they
haue
a
Law
geuen
vnto
them
as
it
were
by
birthright
in
the
which
they
sée
their
manners
liuely
drawen
forth
vnto
them
.
M.
Where
we
haue
to
noate
howe
the
wicked
,
by
their
wickednesse
fulfill
those
thinges
which
are
foreshewed
in
the
holy
Scriptures
.
The
Iewes
knewe
this
place
of
Scripture
:
and
yet
notwithstanding
they
were
so
blinded
that
they
did
not
perceiue
that
they
fulfilled
the
same
by
hating
Christ
,
yea
,
and
if
any
had
toulde
them
of
the
same
,
they
would
in
no
wise
haue
acknoweledged
it
.
26.
But
when
the
comforter
is
come
whome
I
will
send
vnto
you
from
the
father
(
euen
the
spirite
of
trueth
,
whiche
proceedeth
of
the
Father
)
he
shall
testefie
of
mee
.
Bv.
This
also
pertaineth
to
the
consolation
of
the
sayntes
in
persecutions
which
they
suffer
for
the
confession
and
preaching
of
the
trueth
of
the
Gospell
.
C.
For
after
Christ
hath
shewed
,
that
the
Apostles
ought
not
to
estéeme
any
whit
the
lesse
of
the
Gospell
,
because
the
same
hath
many
aduersaryes
,
euen
in
the
Church
it selfe
,
nowe
he
setteth
against
their
wicked
madnesse
,
the
testimony
of
the
Spirite
.
As
yf
he
should
saye
,
the
worlde
shall
rage
agaynst
you
,
to
some
your
Doctrine
shal
be
a
iestinge
stocke
,
and
othersome
shall
deteste
and
abhorre
the
same
:
but
there
shal
be
no
such
violent
motions
which
shall
shake
the
strength
of
your
fayth
,
when
the
holy
Ghost
is
geuen
vnto
you
,
which
shall
stablishe
you
by
his
testimony
.
Bv.
For
I
knowe
howe
hard
a
charge
it
séemeth
vnto
you
to
be
which
I
nowe
committe
vnto
you
:
ye
your selues
féele
howe
vnapte
and
vnprepared
ye
are
,
to
take
a
matter
of
so
great
waight
vppon
you
:
ye
feare
I
knowe
,
this
world
armed
with
wisedome
,
pollicie
,
and
with
all
manner
of
helpes
and
strength
.
But
I
would
not
haue
you
carefull
:
the
holy
Ghost
shal
be
geuen
vnto
you
,
which
shall
geue
testimony
of
me
in
this
world
,
and
that
with
so
great
power
,
that
though
this
world
rage
neuer
so
mightely
,
yet
it
shall
preuaile
nothing
.
And
this
verely
is
our
onlye
comfort
and
staye
,
when
the
world
is
on
a
roare
on
euery
syde
,
that
the
trueth
of
God
,
beeing
sealed
by
the
holy
Ghost
in
oure
hartes
,
it
regardeth
nothing
,
that
is
in
the
world
.
For
yf
so
bée
it
were
subiect
vnto
the
Iudgement
of
men
,
our
Fayth
shoulde
dayly
bée
ouerthrowen
a
houndered
times
,
Therfore
we
must
diligentlye
noate
howe
we
must
staye
our selues
in
the
midest
of
so
great
troubles
,
namelye
thus
,
because
we
haue
not
receiued
the
spirite
of
this
world
,
but
the
spirite
of
God
,
we
knowe
what
thinges
God
geueth
vnto
vs
.
This
only
witnesse
doeth
mightely
repell
,
disperse
and
ouerthrow
whatsoeuer
the
world
extolleth
to
obscure
and
beat
down
the
power
and
glory
of
God
.
Whosoeuer
shal
be
endued
with
this
spirite
,
they
haue
so
litle
cause
to
be
discouraged
by
the
hatered
and
contempte
of
this
worlde
,
that
euery
one
of
them
shall
be
conquerers
and
ouercommers
of
the
same
.
A.
For
this
is
the
victory
which
ouercommeth
the
world
,
1.
Ioh.
5.4
.
euen
our
fayth
.
In
the
meane
time
wée
must
beware
that
we
do
not
depend
vpon
men
.
For
so
soon
as
Fayth
beginneth
so
to
wander
,
yea
,
so
soone
as
the
same
beginneth
to
goe
forth
of
the
sanctuary
of
God
it
must
needes
be
miserably
tossed
Therefore
it
muste
bee
reuoked
and
brought
to
the
inward
and
secret
working
of
the
spirite
,
which
the
faithfull
knowe
to
be
geuen
them
from
heauen
.
And
the
spirit
is
sayd
to
testify
of
Christ
because
it
retayneth
and
kéepeth
the
same
fayth
in
him
aloan
,
that
we
might
not
séeke
any
part
of
our
saluation
in
any
other
.
Moreouer
he
calleth
the
holy
Ghost
the
comforter
(
that
is
to
saye
our
Instructor
our
aduocate
,
and
patrone
,
)
that
we
bearing
our selues
bould
vppon
his
defence
should
neuer
feare
.
For
Christ
went
about
by
this
title
to
confirme
and
strengthen
our
fayth
lest
it
should
quail
in
temptations
.
whom
J
will
send
vnto
you
C.
He
sayeth
that
he
will
sende
his
spirit
from
his
Father
,
and
that
the
same
shal
procéede
from
the
Father
to
make
the
same
of
more
authority
.
For
the
tstimony
of
the
spirite
could
not
suffice
against
so
many
strong
assaults
,
except
we
were
perswaded
that
the
same
proceeded
from
god
.
Therefore
it
is
Christ
which
sendeth
his
spirite
,
but
out
from
the
heauenly
glory
:
to
the
ende
we
might
know
that
the
same
is
not
a
humaine
gifte
,
but
the
assured
pledge
of
Gods
grace
.
But
wheras
in
this
place
it
is
called
the
spirite
of
trueth
,
it
is
to
be
applyed
,
to
the
present
circumstance
.
For
we
must
vnder
stande
an
Antithesys
or
comparison
,
for
because
without
this
witnesse
men
are
diuersly
caryed
thys
way
,
and
that
way
,
and
knowe
not
where
safely
to
rest
:
but
wheresoeuer
he
speaketh
,
there
hée
deliuereth
mens
mindes
from
all
doubting
and
feare
of
erroure
.
A.
Wherevpon
the
Apostle
sayth
,
It
is
God
which
stablisheth
vs
with
you
in
Christ
,
and
hath
anoynted
vs
:
which
hath
also
sealed
vs
,
2.
Cor.
i.
2i
,
and
hath
geuen
the
earnest
of
the
spirite
,
into
our
heartes
.
B.
This
spirit
worketh
all
righteousnesse
and
truth
in
the
sayntes
,
it
gloryfyeth
Christ
,
makinge
them
bould
to
confesse
hym
to
be
the
only
sauioure
:
yt
teacheth
all
thinges
and
maketh
all
those
thinges
which
Christe
hath
spoken
to
be
vnderstoode
:
to
bee
shorte
,
it
leadeth
into
all
trueth
,
and
therefore
it
is
properly
called
the
spirite
of
trueth
.
27.
And
yee
shall
beare
wittenesse
also
because
ye
haue
been
with
me
from
the
beginning
.
C.
The
meaning
of
Christe
in
these
wordes
is
not
,
that
the
testimony
of
the
spirite
is
such
that
the
Apostles
shoulde
haue
the
same
priuately
and
aloane
,
but
that
he
would
by
them
spread
the
same
farther
:
because
they
should
be
the
Instrumentes
of
the
spirite
,
euenas
he
had
spoken
by
their
mouth
.
As
if
Chryste
shoulde
haue
sayde
,
Bv.
When
I
saye
,
that
the
spirite
shall
beare
witnesse
of
mee
,
I
would
not
haue
you
so
to
vnderstand
the
same
,
as
though
he
should
testifye
of
mée
,
and
you
hould
your
peace
.
By
you
he
shall
do
al
thinges
as
by
chosen
instruments
.
For
I
haue
chosen
you
from
the
beginning
to
preach
,
the
Gospell
,
therefore
haue
I
taken
you
vnto
mée
,
that
ye
might
testefye
of
all
my
wordes
and
déedes
.
Therefore
he
shall
geue
testimony
of
me
,
and
ye
shal
geue
testimony
also
,
insomuche
that
looke
what
he
sayeth
,
ye
shall
saye
the
same
:
he
in
your
hearts
,
but
you
in
wordes
,
he
by
inspiring
,
but
you
by
speaking
.
C.
Nowe
we
sée
howe
fayth
commeth
by
hearing
,
and
yet
notwithstanding
it
hath
his
certainty
from
the
seale
of
the
spirite
.
They
which
doe
not
sufficiently
knowe
the
darcknesse
of
mens
mindes
,
thinke
that
faith
is
conceiued
naturally
by
preaching
onelye
.
And
contrarywyse
there
are
some
so
farre
out
of
their
wittes
that
they
cannot
abyde
externall
preaching
.
But
wée
sée
howe
Christe
ioyneth
these
two
togeather
.
Therefore
although
there
bée
no
fayth
vntyl
the
spirite
of
God
doe
illuminate
our
mindes
,
and
seale
oure
heartes
:
yet
notwithstanding
,
we
must
not
séeke
for
visions
and
Oracles
from
the
cloudes
:
but
the
word
which
is
néere
vnto
vs
,
in
our
mouth
,
and
harte
,
oughte
to
haue
all
our
scences
occupyed
and
fastened
to
the
same
:
Esa
,
59.21
.
euenas
sayth
the
prophete
Esay
as
:
I
will
make
this
my
couenaunte
with
them
(
sayeth
the
Lord
)
my
spirite
which
I
haue
put
vppon
thee
,
and
my
words
which
I
haue
put
in
thy
mouth
,
shall
not
departe
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seede
,
&c.
R.
So
that
this
place
confirmeth
the
authority
and
doctrine
of
the
Apostles
.
For
the
Comforter
suffereth
the
Apostles
which
are
men
to
be
weake
still
in
the
fleshe
:
but
it
maketh
them
mightie
in
doctrine
that
their
worde
might
not
be
humayne
but
the
word
of
God
:
for
they
preach
the
word
of
Christ
.
C.
This
clause
,
Because
ye
haue
been
with
me
from
the
begin
.
was
therefore
added
that
wee
mighte
knowe
that
the
Apostles
deserued
the
more
credit
,
because
they
were
eye
witnesses
of
those
things
which
they
spake
.
A
,
As
we
maye
reade
in
diuers
places
but
specially
in
the
Acts
of
the
Apostles
.
Acts.
x.
41
2.
Pet.
i.
16.
i.
Iohn
.
i.
1.
C.
For
the
Lord
would
haue
vs
to
be
so
prouided
for
,
that
nothing
which
apertaned
to
the
confirmation
of
the
Gospell
might
be
wanting
vnto
vs
.
❧
The
.xvj.
Chapter
.
1.
These
thinges
haue
I
sayd
vnto
you
,
because
ye
should
not
be
offended
.
C.
CHRIST
IN
these
wordes
sheweth
wherfore
hée
forewarned
his
Disciples
of
the
persecution
to
come
,
declaring
that
nothing
of
those
thinges
which
he
had
spoken
was
superfluous
.
For
séeing
that
contencions
and
battailes
were
prepared
for
them
,
it
was
méete
and
conuenient
that
they
shoulde
be
armed
and
prepared
for
the
same
.
And
withall
he
geueth
them
to
vnderstand
that
if
so
be
they
were
well
instructed
in
this
Doctrine
,
they
shoulde
be
able
to
fight
.
R.
Therefore
before
Christ
comforted
his
Apostls
with
the
promise
of
the
comforter
,
which
comforteth
and
confyrmeth
the
heart
in
all
aduersity
:
and
nowe
he
wylleth
them
to
prepare
themselues
for
the
Crosse
to
come
,
lest
the
wanes
of
aduersitye
flowing
vppon
them
,
they
should
bée
offended
and
slyde
from
the
trueth
of
the
Gospell
.
For
thus
flesh
&
blood
is
wont
to
reason
,
Yf
this
doctrine
were
true
,
it
should
not
haue
so
many
aduersaryes
and
persecutours
:
againe
,
if
he
were
the
sonne
of
God
,
&
the
beloued
of
God
,
he
should
not
be
ouerwhelmed
with
so
many
euilles
.
Against
this
offence
Christ
fortefyeth
al
his
Apostles
with
his
word
,
foreshewing
that
they
and
the
Faythfull
shall
suffer
proscription
,
persecution
,
excommunication
,
and
be
kylled
,
least
they
should
saye
as
ignoraunt
men
are
wont
to
doe
,
I
wyst
not
of
it
.
For
this
is
an
oulde
custome
that
the
Kinges
,
Princes
,
and
Prelates
of
this
worlde
,
shoulde
persecute
the
worde
of
trueth
,
and
by
all
meanes
afflicte
the
Preachers
of
the
worde
.
Luke
.
6
,
23
,
So
dyd
they
(
saith
he
)
vnto
the
Prophets
which
went
before
you
.
C.
Therefore
that
which
Christ
sayde
then
vnto
the
Apostles
,
is
also
spoken
vnto
vs
.
And
fyrst
of
all
let
vs
noate
that
Christ
sendeth
not
his
Apostles
into
the
field
vnarmed
,
and
therfore
none
perishe
in
this
warrefare
,
but
through
the
faulte
of
their
owne
cowardlinesse
.
Neyther
must
we
differre
the
time
vntyll
we
come
vnto
present
necessitye
,
but
must
rather
endeuoure
our selues
,
that
we
being
acquainted
and
familiarlye
accustomed
with
these
wordes
of
Christ
,
maye
goe
to
the
battayle
when
néede
shal
requyre
.
For
there
is
no
doubt
but
that
we
haue
the
victory
in
our
hand
so
long
as
these
admonitions
of
Christ
shal
be
fast
imprinted
in
our
mindes
.
For
when
hée
sayeth
,
Because
ye
shoulde
not
be
offended
.
hée
geueth
vs
to
vnderstande
that
there
is
no
perryll
,
least
any
thing
shoulde
tourne
vs
out
of
the
right
course
.
But
hereby
it
appereth
howe
fewe
there
are
which
rightlye
learne
this
doctrine
,
because
they
whiche
thinke
that
they
haue
this
at
theyr
fingers
endes
without
all
daunger
,
when
they
shoulde
come
to
fight
hande
to
hande
,
fayle
and
slyde
away
euen
as
ignoraunt
men
that
knowe
nothing
.
Let
vs
therefore
arme
and
fortefye
our selues
with
suche
weapons
as
wyl
not
fayle
in
tyme
of
neede
.
M.
Hée
is
offended
,
whiche
hath
had
any
thinge
happening
vnto
hym
contrarye
to
his
expectation
.
Hee
whiche
is
offended
doeth
easylye
goe
backe
and
chaunge
his
minde
.
Because
therefore
the
Lorde
Iesus
sought
wholy
to
exhorte
his
Disciples
to
constancye
and
perseueraunce
,
lest
they
should
forsake
him
,
but
rather
shoulde
abide
in
him
the
true
Vine
,
as
good
and
fruitefull
braunches
,
he
doeth
verye
well
foretell
them
of
the
persecution
to
come
,
lest
when
the
same
shoulde
come
they
might
bée
offended
,
and
so
fall
awaye
.
Therefore
wée
are
here
taught
that
they
doe
reason
amisse
of
Predestination
,
whiche
doe
exclude
all
dilligent
taking
héede
,
to
shonne
euell
.
If
so
bee
(
saye
they
)
the
matter
be
so
in
destenies
,
that
I
shal
be
offended
and
fall
,
it
cannot
bee
let
by
any
meanes
but
that
I
shal
be
offended
and
fall
,
although
I
shonne
euerye
stombling
stoane
of
offence
:
if
it
be
not
in
destinies
,
then
also
it
shall
not
come
to
passe
:
and
so
al
caution
or
taking
heede
is
but
vaine
.
If
these
thinges
haue
reason
,
then
is
that
vaine
whiche
the
Lord
hath
here
spoken
,
These
thinges
haue
I
spoken
vnto
you
,
because
yee
shoulde
not
bee
offended
.
But
it
is
not
in
vaine
,
because
offence
maye
and
ought
to
be
auoyded
.
Therefore
this
admonition
is
verye
profitable
,
and
necessarye
,
if
so
be
wée
waye
and
consider
howe
proane
wée
be
to
fall
at
euerye
offence
and
stombling
stoane
.
Yf
so
be
the
Apostles
ought
to
feare
offence
,
who
had
séene
so
many
wonders
done
by
Christ
,
what
is
it
that
we
ought
to
feare
,
being
inferiour
vnto
them
?
2.
They
shall
excommunicate
you
▪
yea
,
the
time
shall
come
,
that
whosoeuer
kylleth
you
,
wyll
thinke
that
he
doeth
God
seruice
.
M.
Here
he
speaketh
of
excommunication
,
by
which
the
Apostles
were
to
be
cast
out
by
the
Rulers
of
the
Iewes
,
out
of
the
Churche
of
God
.
C.
This
was
no
light
offence
to
trouble
their
mindes
that
they
should
be
driuen
out
of
the
company
of
the
Godlye
as
wicked
and
naughtye
men
:
and
that
of
those
which
hoast
them selues
to
bée
the
people
of
God
,
and
gloryed
in
the
tytle
of
the
Churche
.
Therefore
in
that
hée
sayeth
they
shal
be
excommunicated
,
his
meaning
is
this
,
They
shall
cast
you
out
of
theyr
Sinagogues
,
they
shall
condempne
you
of
impietye
and
heresie
,
they
wyll
restraine
you
of
water
&
fyre
,
and
suche
necessaryes
,
they
wyll
banishe
you
and
sell
your
goodes
,
and
they
wyll
account
you
,
not
for
Israelites
,
but
for
Gentiles
,
and
Athiestes
.
C.
For
the
Godlye
are
subiect
,
not
onelye
to
persecutions
,
but
also
to
ignominy
and
reproche
:
Euen
as
sayth
the
Apostle
Paul
,
Mee
thinketh
that
God
hath
set
foorth
vs
which
are
the
last
Apostles
,
i.
Cor.
4.9
.
as
it
were
men
appointed
vnto
death
:
For
we
are
made
a
gasing
stocke
vnto
the
world
,
and
to
the
Aungelles
,
and
to
men
.
Christ
notwithstanding
commaundeth
to
stande
fyrme
and
stedfast
against
this
temptacion
,
because
though
they
bée
thrust
out
of
Sinagogues
,
yet
neuerthelesse
,
they
shal
abide
in
the
kingdome
of
God.
The
sum
is
,
that
we
ought
not
to
bée
discouraged
by
the
peruerse
iudgements
of
menne
,
but
rather
stronglye
to
beare
the
opprobrie
and
shame
of
the
Crosse
of
Christ
:
being
contented
with
this
one
thing
,
that
our
cause
whiche
menne
scornfully
condemne
,
is
allowed
of
God
.
Also
hereby
wée
gather
that
the
Ministers
of
the
Gospell
,
are
not
onelye
euell
intreated
of
the
sworne
enemies
of
the
Gospell
,
but
also
sometimes
sclandered
,
and
euell
spoken
of
,
by
those
which
séeme
to
bée
of
the
Churche
,
and
of
the
houshoulde
of
Christ
,
and
Pyllers
of
the
Churche
.
The
Scribes
&
high
Priestes
,
by
whom
the
Apostles
were
condemned
,
boasted
that
they
were
apointed
of
God
to
bée
the
Iudges
of
the
Churche
.
And
in
déede
the
ordinarye
gouernment
of
the
church
was
in
their
hands
:
&
the
office
of
Iudging
came
from
God
,
&
not
from
men
.
But
by
their
tyrrany
they
had
corrupted
the
whoale
order
instituted
of
God
.
Thus
it
came
to
passe
that
the
power
which
was
graunted
vnto
them
to
edifycation
,
was
nothing
else
but
siuyll
oppression
of
the
seruauntes
of
God
:
excommunication
which
should
haue
bene
a
medicine
to
pourge
the
Churche
,
was
conuerted
to
banishe
all
impietye
out
of
the
same
.
The
which
séeing
the
Apostles
perceiued
in
their
age
,
there
is
no
cause
why
wee
shoulde
be
afrayde
at
this
daye
of
the
Popes
curse
with
the
which
he
thretneth
vs
because
of
the
testimony
of
the
Gospell
.
For
they
canne
doe
vs
no
more
harme
than
these
ould
excommunications
dyd
vnto
the
Apostles
:
nay
we
ought
to
desyer
nothing
more
than
to
be
out
of
that
company
,
from
whence
Christe
is
banished
.
But
concerning
excommunication
and
the
abuse
of
the
same
,
read
the
ninth
Chapter
going
before
.
But
the
time
shall
come
M.
Christ
sheweth
what
great
hatered
of
the
worlde
the
Apostles
were
like
to
sustayne
.
It
might
séeme
a
light
matter
to
be
expelled
and
caste
oute
of
the
company
of
some
men
.
For
what
hurt
was
it
to
the
Apostle
to
be
expelled
out
of
the
Sinagogues
of
the
Iewes
?
As
thoughe
they
should
not
shortly
after
haue
gone
out
of
the
same
,
though
they
had
not
bene
expelled
.
R.
Therfore
paraduenture
it
was
tollerable
ynough
for
them
to
suffer
proscription
and
exile
excepte
the
wicked
should
haue
vtterly
killed
the
Godly
.
And
peraduenture
it
was
tollerable
that
they
myghte
also
be
slayne
excepte
the
world
should
acknowledge
without
blushing
that
they
doe
wickedly
,
and
shoulde
openly
confesse
that
it
doth
therefore
kyl
the
Godly
,
because
they
beleeue
in
God
and
because
they
haue
taught
that
which
is
godly
:
but
the
world
is
so
farre
from
confessing
this
that
it
will
rather
bee
thought
to
doe
well
,
and
to
doe
God
good
seruice
by
slaying
the
godly
.
This
is
the
true
crosse
.
C.
For
nowe
of
it selfe
it
is
a
verye
harde
matter
for
the
Godly
to
be
cruelly
vexed
.
but
it
is
much
more
sharpe
and
gréeuouse
,
that
the
Iniuryes
,
whiche
are
done
vnto
the
childeren
of
GOD
by
the
wicked
should
be
counted
for
iust
&
due
punishmentes
belouging
to
their
faltes
But
we
must
be
so
strong
and
boulde
in
a
good
conscience
,
that
we
must
patiently
suffer
our selues
to
be
so
oppressed
,
till
Christ
shall
appeare
from
heauen
,
to
defende
our
and
his
cause
,
who
wyll
take
vengeaunce
vppon
those
which
haue
not
knowen
God
.
C.
But
it
is
merueile
that
the
enemies
of
the
trueth
when
their
owne
conscience
doth
accuse
them
,
can
beare
such
a
fayre
shewe
not
onely
before
men
,
but
also
challenge
vnto
them selues
prayse
beefore
God
,
for
theyr
most
wicked
crueltye
.
Wee
aunswere
.
Hipocrites
although
their
owne
conscience
doth
accuse
them
yet
notwithstanding
they
always
flatter
and
deceiue
them selues
.
They
are
ambitiouse
,
cruell
,
and
prowde
,
but
yet
they
couer
all
these
vices
with
the
pretence
of
zeale
,
by
which
they
promise
vnto
them selues
impunitye
.
To
this
also
is
ioyned
a
sertayne
furiouse
dronkennesse
,
after
they
haue
imbrued
them selues
wyth
the
bloud
of
martyres
.
R.
Wherefore
the
worlde
beeing
wyse
,
will
not
séeme
to
doe
euell
,
to
persecute
the
worde
of
the
Lord
nor
to
kill
the
true
Euaungelistes
.
For
it
professeth
that
it
loueth
and
honoreth
these
,
it
professeth
that
it
beleeueth
the
word
of
the
Lord
:
but
it
sayeth
that
it
will
not
beare
with
bringers
in
of
newe
thinges
,
with
the
disturbers
of
the
peace
and
with
the
contempners
of
humaine
and
diuine
ryghteousnesse
:
and
that
it
doth
not
beleeue
their
worde
to
be
the
word
of
God
,
but
rather
a
fained
immagination
found
out
to
trouble
and
disturbe
all
Religion
and
loue
of
honestye
.
And
thus
are
the
godlye
slayne
of
the
world
as
the
authours
of
all
euell
,
&
that
not
without
shewe
of
perswation
,
and
probable
reasonne
For
Christ
also
hym selfe
was
fastened
to
the
Crosse
,
not
as
the
sonne
of
God
,
but
as
an
enemie
vnto
him
.
R.
So
his
disciples
were
thought
vnworthy
to
liue
vpon
the
earth
.
A.
Wherfore
we
being
in
suche
straytes
,
let
vs
imbrace
the
worde
of
the
Lorde
Iesu
with
a
liuely
fayth
,
let
vs
in
pacience
possesse
our
soules
.
3.
And
suche
thinges
will
they
doe
vnto
you
:
because
they
haue
not
knowne
the
Father
,
neither
yet
me
.
C.
Christ
doth
not
in
vayne
bring
his
Apostles
vnto
this
consideration
,
that
there
is
one
onely
cause
why
the
vnbeléeuing
doe
so
rage
against
the
godlye
,
namely
,
because
they
knowe
not
God
.
Notwithstanding
this
is
not
spoken
to
extenuate
their
fault
,
but
rather
that
the
Apostles
might
with
a
good
courage
despise
their
blinde
madnesse
.
R.
As
yf
he
should
saye
,
They
boaste
of
GOD
:
but
they
knewe
not
GOD
because
they
persecute
the
worde
of
God
:
And
he
which
persecuteth
the
worde
of
God
,
persecuteth
God
himselfe
:
and
knoweth
not
God
,
although
he
boaste
of
him
.
For
God
is
knowne
by
his
worde
,
which
is
the
Sonne
of
God
.
C.
Moreouer
by
these
wordes
wee
are
taught
,
what
great
wickednesse
the
ignoraunce
of
God
is
,
whiche
maketh
them
to
commende
and
prayse
murder
.
A.
The
lyke
sentence
is
to
be
reade
in
the
Chapter
going
before
,
which
is
the
one
and
twentie
verse
,
the
exposition
whereof
may
be
applyed
to
this
place
.
4.
But
these
thinges
haue
I
toulde
you
that
when
the
time
is
come
,
yee
maye
remember
then
that
I
toulde
you
:
These
thinges
sayde
I
not
vnto
you
at
the
beginning
,
because
I
was
present
with
you
.
C.
Hée
repeateth
that
which
hée
had
spoken
alreadye
,
that
this
was
no
shadowed
Philosophye
,
but
such
as
was
to
bee
practised
and
put
in
vse
:
and
that
hee
nowe
speaketh
vnto
them
of
these
things
that
they
might
perceyue
in
verye
deede
that
the●
had
not
bene
taught
in
vayne
.
When
he
sayth
,
Ye
maye
remember
.
fyrst
of
al
he
willeth
them
to
laye
vp
in
theire
mindes
those
thynges
which
they
haue
hearde
,
secondly
that
when
vse
shoulde
require
,
they
woulde
be
mindefull
of
them
:
last
of
all
hee
geueth
them
to
vnderstande
,
that
there
was
waighty
consideration
in
this
,
that
hee
prophesyeth
of
matters
to
come
.
A.
For
he
did
this
,
to
the
ende
they
might
sertainely
beleue
that
he
was
the
true
sonne
of
God
.
These
thinges
said
I
not
to
you
in
the
beginning
.
M.
It
semeth
that
these
thinges
were
spoken
to
preuent
that
which
might
bée
eyther
spoken
or
thought
.
For
they
might
haue
thought
:
Yf
so
be
these
so
sharpe
and
greuouse
afflictions
shall
happen
vnto
vs
,
why
didest
thou
not
tel
vs
of
them
before
?
Yf
so
be
thou
hadest
foretoulde
vs
of
these
thinges
at
the
first
when
thou
didest
call
vs
,
we
mighte
haue
better
prouided
for
our selues
.
He
so
preuenteth
this
thoughte
,
that
he
declareth
wherefore
he
tolde
them
not
in
the
beginning
of
these
troubles
to
come
.
C.
For
the
Apostles
being
as
yet
but
young
schollers
and
weake
so
long
as
Christ
was
with
them
in
the
flesh
,
there
gentle
and
louing
Schoolemaster
bare
with
them
,
and
would
not
burthen
them
wyth
more
then
they
might
well
beare
.
Therefore
they
hadde
then
no
great
néede
of
confirmation
,
when
they
liued
in
peace
,
and
were
free
from
persecutions
.
Now
he
sheweth
that
theyr
state
must
be
altered
,
and
therefore
exhorteth
them
to
prepare
themselues
vnto
the
battayle
:
As
we
may
sée
more
at
large
in
the
two
and
twentie
Chapter
of
Luke
.
5.
But
now
I
go
my
way
to
him
that
sent
mee
,
and
none
of
you
asketh
mee
whether
,
goeste
thou
?
M.
The
former
parte
of
this
verse
,
maye
appertayne
to
that
which
goeth
before
,
and
so
to
be
reade
thus
,
But
these
thinges
toulde
I
you
not
in
the
beginning
because
I
was
with
you
:
but
now
I
go
vnto
him
that
sent
mee
.
As
if
hée
shoulde
saye
,
But
now
because
I
goe
vnto
hym
that
sent
mee
,
I
thought
it
nowe
a
conuenient
time
to
foretell
you
of
these
thinges
.
A.
But
if
so
bee
anye
man
desire
rather
to
reade
it
as
it
lyeth
,
then
wee
must
saye
,
C.
that
the
Lorde
by
a
notable
consolation
sought
to
mittigate
the
griefe
,
which
the
Apostles
might
conceiue
by
his
departure
from
them
:
the
which
was
verye
necessarye
.
For
they
which
vntill
now
had
liued
peaceablelye
and
at
ease
,
were
appoynted
afterwarde
to
abide
greeuous
conflictes
.
What
then
might
haue
come
to
passe
,
except
they
had
knowne
that
Christ
was
the
heade
of
their
saluation
.
For
to
goe
vnto
the
Father
is
nothing
else
,
but
to
be
receyued
into
heauenly
glorie
,
to
raigne
with
imperiall
power
,
This
therefore
was
set
before
them
for
a
solace
and
remedy
of
their
sorrowe
,
because
Christ
beinge
absent
in
body
,
shall
site
,
notwithstanding
,
at
the
right
hande
of
his
Father
,
to
defende
the
faithfull
by
his
power
.
But
this
semeth
to
be
falsely
obiected
a
gainst
the
Apostles
,
that
they
do
not
aske
whether
their
master
goeth
:
seing
it
was
the
first
question
which
very
earnestly
they
demaunded
.
M.
For
Péeter
sayde
vnto
him
,
Lorde
whether
goest
thou
?
And
be
him selfe
also
had
much
talke
with
them
concerninge
his
departure
,
not
withoute
their
demands
,
which
semed
to
tend
to
this
ende
,
that
he
would
plainely
shewe
vnto
them
whether
he
went.
C.
But
the
solution
is
easie
,
namelye
,
that
they
so
demaunded
,
not
to
confirme
their
mindes
in
Faith
,
which
they
ought
most
chefely
to
haue
.
Therefore
the
sence
is
this
,
You
hearing
of
my
departure
are
affeard
,
not
considering
whether
I
goe
,
nor
to
what
end
I
goe
.
M.
The
very
mention
of
my
deperture
troubleth
you
,
in
such
wise
that
you
are
verye
sorowefull
in
harte
.
B.
And
as
for
that
which
I
spake
of
my
kingdom
,
and
glory
to
come
,
it
doth
nothing
moue
you
,
ye
are
nothing
carefull
,
neither
do
ye
demaund
any
thing
concerning
the
same
:
onely
yee
consider
this
that
I
shall
forsake
you
in
the
fleshe
,
and
that
the
worlde
shall
persecute
you
.
C.
For
he
reprehendeth
these
to
vices
in
the
Apostles
,
that
they
were
to
much
addictede
to
the
visible
presence
of
his
fleshe
,
and
also
because
the
same
beinge
taken
from
them
,
they
were
exceding
sorowefull
,
not
hauinge
any
farther
respecte
.
The
like
also
commonly
hapeneth
vnto
vs
.
For
we
alwayes
tye
Christ
vnto
our
sences
:
&
yf
he
appere
not
vnto
vs
according
to
our
desier
,
we
take
occasion
to
dispayer
.
M.
For
such
is
our
nature
&
disposition
,
that
when
any
solace
or
ioye
which
wée
haue
vsed
for
a
time
,
and
vpon
the
which
wée
holy
depende
,
is
taken
from
vs
by
God
,
to
the
ende
we
might
haue
better
in
stéede
of
the
same
,
we
are
so
discouraged
,
that
we
consider
nothing
at
all
why
and
to
what
ende
GOD
dealeth
so
with
vs
.
The
whiche
is
euen
as
if
Children
shoulde
so
depende
vpon
their
Fathers
presence
,
that
they
are
verye
sorrowful
if
at
anye
time
they
bee
depriued
of
the
same
for
a
time
:
not
considering
whether
theyr
Father
goeth
,
and
that
he
goeth
for
their
profite
.
A.
So
at
the
death
of
our
wife
,
of
our
childe
,
and
of
our
frend
,
we
must
alwaies
consider
whether
and
wherfore
they
departe
this
life
.
9
But
because
I
haue
sayde
suche
thinges
vnto
you
your
hartes
are
full
of
sorrowe
.
M.
As
if
he
should
saye
,
because
I
haue
spoken
vnto
you
of
my
departure
,
and
of
the
hatred
with
the
which
the
worlde
shall
hate
you
,
your
harts
are
full
of
sorrowe
:
the
which
contrariwise
shoulde
be
comforted
and
erected
,
yf
ye
woulde
rather
aske
whether
I
wente
and
would
enquire
of
the
glory
and
power
which
I
shall
receiue
in
going
to
my
Father
.
R.
But
these
thinges
séeme
contrarye
to
that
which
went
before
.
For
a
lyttle
before
he
left
with
his
Apostles
hys
peace
and
ioye
,
and
behoulde
nowe
sorrow
ariseth
.
But
the
Lord
fulfilleth
hys
promises
vnder
a
contrarye
shewe
.
Hée
promiseth
righteousnesse
,
but
hée
suffereth
the
faythfull
to
be
condemned
of
the
worlde
of
vnrighteousnesse
:
hée
promiseth
lyfe
,
and
behoulde
death
.
So
he
promised
peace
,
but
behoulde
trouble
of
the
mind
ariseth
,
he
promiseth
ioye
,
but
there
followeth
sorrow
.
But
this
commeth
not
to
passe
without
the
secret
counsayle
of
God
,
that
boath
the
godly
might
be
prooued
,
and
the
wicked
also
blinded
.
7.
Neuerthelesse
I
tell
you
the
truth
,
it
is
expedient
for
you
that
I
go
awaye
:
for
if
I
go
not
awaye
,
that
comforter
will
not
come
vnto
you
:
But
if
I
departe
,
I
will
sende
him
vnto
you
.
B.
He
bringeth
them
from
the
consideration
of
his
departure
,
to
thinke
of
his
instante
kingdome
:
M.
to
the
ende
they
considering
the
profite
which
they
shall
haue
by
his
departure
,
might
put
awaye
all
sorrowe
and
heauinesse
of
hearte
.
C.
Therefore
hée
testifieth
that
his
absence
shall
be
profitable
,
that
they
myght
cease
to
desire
to
haue
him
present
before
their
eyes
:
and
he
vseth
the
forme
of
an
oath
.
For
because
wée
are
carnall
,
thereis
nothing
more
hard
,
than
to
plucke
this
preposterous
affection
out
of
our
mindes
,
by
which
we
pull
Christ
out
of
heauen
vnto
vs
.
And
hée
sayde
that
this
was
profitable
for
them
,
because
they
coulde
not
be
endued
with
the
holye
Ghost
,
except
hée
forsake
the
worlde
.
For
this
presence
of
Christ
is
more
profitable
and
to
be
desyered
of
vs
,
by
whiche
hée
offereth
himselfe
vnto
vs
by
the
grace
and
power
of
hys
spirite
,
than
if
hee
were
present
before
our
eyes
.
M.
Also
let
vs
noate
that
hée
sayth
not
,
It
is
good
for
mée
that
I
goe
awaye
,
but
It
is
good
for
you
.
Let
vs
well
remember
this
sayinge
of
Christ
.
For
it
is
proper
vnto
him
to
doe
all
thinges
for
vs
,
and
for
our
profite
,
and
nothing
for
himselfe
.
The
voyce
of
Caiphas
that
false
high
Prieste
was
far
otherwise
.
Ioh
,
xi
.
x●
For
he
sayde
according
to
his
owne
faction
,
It
is
good
for
vs
that
one
man
dye
for
the
people
.
On
the
contrarye
parte
,
the
voyce
of
Christ
is
,
It
is
good
for
you
.
So
the
Apostle
sayde
,
Phil
,
i
,
27
I
am
in
a
straight
betwixt
two
:
hauing
a
desire
to
be
loosed
,
and
to
be
with
Christ
:
which
is
much
farre
better
:
Neuerthelesse
to
abidein
the
flesh
is
more
needefull
for
you
.
Séeing
therefore
Christ
the
Sonne
of
God
was
so
carefull
for
oure
profite
,
let
no
man
hereafter
séeke
that
which
is
hys
owne
,
i
,
Cor
,
i0
,
24
but
euerye
man
anothers
welth
.
M
,
Therefore
Christ
ascended
to
his
Father
for
our
profite
,
euen
as
for
our
profite
hée
descended
from
heauen
.
For
hée
is
entered
into
the
verye
heauens
,
to
appeare
now
in
the
sight
of
god
for
vs
.
Heb
,
9
,
24
But
hée
being
in
earth
,
Math
3.
i6
coulde
hée
not
sende
hys
spirite
the
which
as
wée
know
came
and
rested
vpon
hym
when
he
was
baptised
,
and
which
was
neuer
seperate
from
him
?
Wée
answere
.
C.
Christ
taketh
this
as
graunted
vnto
him
,
that
what
soeuer
the
father
hath
decréed
shall
stand
.
And
verely
,
when
the
Lorde
hath
once
shewed
what
he
will
haue
done
it
is
but
foolishnesse
to
dispute
about
the
possibilitye
.
Therefore
let
it
content
vs
to
knowe
,
that
Christ
departing
corporallye
,
not
onely
the
holy
Ghost
,
but
also
the
Father
and
the
sonne
,
are
spirituallye
present
with
the
faythfull
.
R.
For
Christ
hadde
preached
much
of
his
kingdome
of
lyfe
,
and
of
righteousnes
:
but
so
long
as
he
was
present
in
bodye
,
the
Apostles
looked
for
nothing
that
was
in
him
but
that
which
was
carnall
:
as
for
a
carnall
kingdome
,
corporall
lyfe
,
and
for
externall
righteousnesse
.
But
after
he
was
risen
againe
,
and
ascended
into
the
heauens
,
it
was
manifested
by
the
reuelation
of
the
spirite
,
that
the
kingdome
of
Christ
is
not
corporall
,
nor
his
life
carnall
,
i.
Pet
2.25
but
that
his
kingdome
and
life
are
spirituall
,
that
is
,
deuine
and
euerlasting
.
A.
For
hée
is
the
true
Shepherde
and
Bishoppe
of
our
soules
.
8
And
when
he
is
come
,
he
will
rebuke
the
worlde
of
sinne
,
and
of
righteousnes
,
and
of
iudgment
.
C.
Omitting
the
varietie
of
expositions
,
which
the
obscurenes
of
this
place
hath
occasioned
,
wée
will
dilygently
and
brefely
declare
the
meaninge
of
Christe
in
these
wordes
.
Hée
had
promised
his
spirite
vnto
his
Disciples
:
and
now
hée
commendeth
the
excelencie
of
the
gyfte
by
the
effecte
,
because
this
spirite
shall
not
onely
gouerne
,
sustayne
,
and
defend
them
alone
:
but
shall
also
more
largely
shed
foorth
his
power
and
efficacye
.
He
will
rebuke
the
worlde
of
sinne
.
That
is
to
saye
,
he
will
not
remaine
shut
vp
in
you
:
but
his
power
shall
shew
foorth
it selfe
in
you
to
the
whole
worlde
Therefore
he
promiseth
vnto
them
his
spirite
which
shall
be
the
Iudge
of
the
worlde
,
and
by
which
theire
preachinge
shal
be
so
liuely
and
effectuall
,
that
it
shall
rule
and
subdue
those
which
before
by
vnbrideled
libertie
wente
at
randam
without
feare
or
awe
.
But
wée
must
noate
that
Christ
speaketh
not
here
of
secrete
reuelations
,
but
of
the
power
of
the
spirite
,
which
appeareth
in
the
externall
doctrine
of
the
Gospell
,
and
in
the
outwarde
voyce
of
man
.
For
wherof
commeth
it
that
the
voice
of
a
man
shoulde
pearce
and
enter
into
mens
mindes
,
take
roote
there
and
fructefie
,
making
of
stoanye
heartes
fleshie
hartes
,
and
renewing
men
,
2
Cor
3
6
but
onelye
because
the
spirite
of
Christ
quickeneth
the
same
?
Otherwise
it
should
be
a
●ead
letter
and
a
vaine
sounde
:
euen
as
Paull
plainly
teacheth
,
when
he
calleth
himself
the
Minister
of
the
Spirite
:
because
God
wrought
mightely
in
his
doctrine
.
The
sence
&
meaning
therefore
is
,
that
when
the
Apostles
shoulde
bée
indewed
with
the
spirite
,
they
should
also
be
armed
with
heauenly
and
deuine
power
,
wherby
they
should
haue
iurisdiction
and
Rule
ouer
the
whole
worlde
.
But
this
is
rather
attributed
to
the
spirit
than
to
them
,
because
they
shall
haue
nothing
of
theire
owne
power
,
being
only
ministers
and
instrumentes
:
but
the
spirit
oenely
shall
rule
in
them
.
Vnder
this
name
(
world
)
he
cemprehendeth
as
well
those
which
should
be
truly
conuerted
vnto
Christe
,
as
hipocrites
and
reprobates
.
For
the
spirite
rebuketh
men
by
to
wayes
in
the
preaching
of
the
Gospell
.
For
some
are
seriously
touched
insomuch
that
they
humble
them selues
of
their
owne
accorde
,
and
do
willingly
yelde
them selues
vnto
the
Iudgemente
by
which
they
are
condemned
.
Other
some
,
althouge
they
cannot
cléere
them selues
,
yet
notwithstandinge
they
do
not
yéelde
with
their
whole
harte
,
nether
submit
them selues
to
the
power
and
rule
of
the
holy
Ghoste
:
but
being
rather
constrained
do
fret
and
f●me
inwardely
,
and
being
conuinced
and
confounded
do
not
cease
notwithstanding
to
be
obstinate
.
To
rebuke
in
this
place
,
signifieth
to
conuince
.
As
if
hée
should
say
,
he
shall
make
manyfest
,
that
the
wrath
of
God
is
reueled
from
heauen
against
all
fleshe
,
againste
all
mortall
men
,
who
although
for
the
moste
parte
they
fayned
and
counterfeyted
godlines
haue
helde
notwithstanding
the
truth
of
GOD
reuealed
vnto
them
,
in
all
impietye
and
vnrighteousnes
,
as
sayth
the
Apostle
.
C.
And
the
saying
of
Saint
Paule
in
his
fourtéene
Chapter
of
his
Epistell
to
the
Corinthians
,
serueth
greatly
to
the
vnderstanding
of
this
place
:
where
hée
speaketh
of
a
lyuely
kind
of
rebukeing
:
as
when
God
bringeth
his
electe
by
the
preaching
of
the
Gospell
to
repentance
.
In
fine
,
we
haue
here
described
vnto
vs
in
Christ
the
singuler
excelency
of
the
holy
Ghost
:
because
God
by
his
meanes
wyll
erecte
his
tribunall
seat
to
iudge
the
whole
world
.
9.
Of
sinne
because
they
beleeue
not
on
mee
.
C.
He
sayeth
that
the
iudgement
of
the
Spirite
doth
begin
at
the
demonstration
of
sinne
.
For
this
is
the
begininge
of
spirituall
doctrine
,
that
men
are
borne
in
sinne
,
that
they
haue
nothinge
in
them selues
but
the
cause
of
sinne
,
As
yf
he
should
saye
.
The
Spirit
when
he
commeth
shall
shewe
and
conuince
,
that
sinne
raigneth
in
the
world
withoute
mee
.
Wherfore
infidelytie
is
here
named
,
because
it
doth
seperate
vs
from
Christ
,
and
so
bringeth
to
passe
that
ther
is
nothing
left
in
vs
but
sinne
.
To
be
short
in
these
wordes
is
condemned
the
corruption
of
humane
nature
,
least
we
should
thinke
that
we
haue
any
drop
of
perfection
in
vs
without
Christ
.
M.
Therfore
we
see
here
that
it
is
expressed
by
a
manyfest
sentence
,
that
not
to
beleue
in
Christe
is
sinne
,
For
it
is
the
commaundement
of
God
that
wée
beleue
in
his
sonne
,
10.
Of
righteousenes
be
cause
I
goe
to
my
Father
,
and
ye
shall
se
me
no
more
.
C.
We
muste
noate
here
the
order
of
degrées
which
Christe
vttereth
.
Nowe
he
saith
that
the
world
shall
be
rebuked
of
〈◊〉
righteousnes
:
for
men
do
not
hoongar
and
thirste
after
righteousnesse
,
nay
they
disdaynfully
reiecte
what
so
euer
is
spoken
of
the
same
,
excepte
they
be
touched
with
the
féeling
of
sin
.
Specially
,
we
must
thus
iudge
of
the
Faithful
,
that
they
cannot
profite
in
the
Gospell
,
except
they
be
first
humbled
:
the
whiche
cannot
be
without
the
knowing
of
their
sinnes
.
It
is
the
proper
Office
of
the
Law
to
call
mens
Consciences
to
the
Iudgment
of
God
,
and
to
wounde
them
with
feare
:
but
the
Gospell
cannot
be
rightly
preached
,
but
it
muste
bring
from
sin
to
righteousenes
,
and
from
death
to
lyfe
.
Therfore
it
is
necessarye
that
it
borrow
from
the
Lawe
this
firste
parte
,
of
the
whiche
Christe
speaketh
here
.
Moreouer
by
righteousenesse
in
this
place
Christ
vnderstandeth
that
righteousnes
which
is
geuen
to
vs
by
his
grace
.
Christ
sayth
that
he
geueth
not
this
without
his
fathers
consent
:
&
that
not
without
cause
.
For
as
he
rose
agayne
for
our
iustification
,
so
now
he
sitteth
at
the
right
hande
of
the
Father
,
that
he
mighte
vse
that
power
which
is
geuen
to
him
,
and
might
so
fulfill
al
thinges
.
In
fine
,
he
neuer
sendeth
from
his
heauenly
glory
,
the
odore
of
his
righteousenesse
vnto
the
worlde
:
but
the
Spirite
pronounceth
by
the
Gospell
that
this
is
one
way
by
whiche
we
are
counted
iuste
.
Therefore
this
seconde
degrée
of
the
coniunction
of
sinne
,
that
the
Spirite
might
plainly
proue
and
shewe
vnto
the
worlde
what
true
righteousenesse
is
:
namely
that
Christe
by
his
assencion
into
Heauen
,
hath
appoynted
the
kingdome
of
lyfe
,
and
now
sitteth
at
the
right
hand
of
the
Father
,
that
he
may
stablish
true
righteousnes
.
A.
Therefore
there
is
no
other
waye
to
obtayne
true
righteousnesse
,
than
to
imbrace
the
Gospell
with
true
Faith.
For
he
which
trulye
beléeueth
,
is
trulye
iustified
.
11.
Of
Iudgement
because
the
prince
of
this
worlde
is
iudged
already
.
C.
Iudgement
in
this
place
signifieth
right
and
equitie
,
as
in
diuers
other
places
of
the
Scripture
also
:
and
it
is
the
contrary
to
that
which
is
disordered
,
dispersed
&
confounded
.
This
therfore
is
the
sence
,
That
Sathan
so
longe
as
he
hath
rule
,
doth
mix
,
disorder
,
and
trouble
all
thinges
,
that
there
might
be
a
foule
and
deformed
order
of
the
workes
of
God
:
but
when
he
is
put
from
his
tyranny
by
Christ
,
that
then
the
worlde
is
repayred
,
and
good
order
beginneth
to
appere
.
Thus
the
Spirite
rebuketh
and
conuinceth
the
world
of
Iudgement
.
That
is
to
say
,
Christ
hauing
ouercome
the
Prince
of
Iniquitie
,
restoreth
into
good
order
those
thinges
whiche
before
were
confounded
and
out
of
frame
.
M.
Sathan
therefore
was
ouercome
by
the
comming
of
the
sone
of
God
,
as
by
the
more
mightie
,
but
that
is
then
knowne
,
when
by
the
power
of
the
spirite
,
the
kingdome
of
Christ
shineth
in
the
harts
of
mortall
men
.
A.
Concerning
the
which
reade
in
the
twelfth
Chapter
goyng
before
,
and
the
xxxi
.
verse
.
12.
I
haue
yet
manie
things
to
say
vnto
you
,
but
ye
cannot
beare
them
away
now
.
13.
Howbeit
when
he
is
come
which
is
the
spirite
of
truthe
,
hee
will
leade
you
into
al
truth
:
He
shall
not
speake
of
himselfe
,
but
whatsoeuer
he
shall
heare
that
he
shall
speake
:
and
he
will
shew
you
thinges
to
come
.
M.
It
appeareth
that
the
Lord
among
all
other
consolations
proposed
this
before
his
Disciples
as
chiefe
,
and
that
hee
afterwarde
doubled
the
same
,
because
they
should
receyue
the
holy
Ghost
to
be
their
teacher
,
comforter
,
and
Aduocate
,
by
whom
they
should
be
led
and
gouerned
in
all
thinges
.
By
this
promise
he
incourageth
them
to
reueale
the
sorrow
and
heauinesse
of
their
hart
,
by
which
it
came
to
passe
that
they
coulde
not
well
vnderstande
those
thinges
which
were
spoken
.
C.
And
because
there
was
no
other
stay
but
doctrine
,
vppon
whiche
they
might
reste
,
he
geueth
them
to
vnderstande
that
he
hath
tempered
the
same
according
to
their
capasitie
:
As
if
hee
should
say
,
Yf
that
be
not
sufficient
to
stablishe
and
staye
you
whiche
ye
haue
heard
of
mee
,
staye
a
while
.
For
heareafter
you
being
taught
by
the
instruction
of
the
Spirit
,
shall
want
nothing
:
he
shall
profite
and
finish
that
in
you
,
which
is
as
yet
but
newly
begon
.
M.
Here
the
Ministers
of
the
worde
haue
an
example
to
folow
,
namely
that
they
them selues
might
haue
a
consideration
of
the
weaknes
of
others
,
whom
they
take
in
hand
to
instructe
either
in
Doctrine
or
in
Dissiplyne
,
and
to
burthen
them
with
no
more
than
they
ca●
presently
beare
.
For
there
are
sertayne
increments
and
measures
of
the
giftes
of
Christ
in
the
minds
of
the
faithful
insomuch
the
all
men
are
not
capeable
of
al
thinges
.
Yf
so
be
ye
should
by
and
by
at
the
fyrste
chopexpounde
vnto
a
Iewe
newlye
instructed
,
the
misterye
of
the
holy
Trinitie
,
according
to
the
fulnesse
of
our
Faith
,
neither
his
vnderstanding
can
conceiue
it
,
nor
his
memory
carye
it
away
.
C.
Now
it
may
be
demaunded
what
thinges
those
were
,
whiche
the
Apostels
as
yet
were
not
apt
to
learne
.
The
Papistes
,
to
thruste
in
their
owne
inuentions
,
in
steade
of
deuine
Oracles
do
wickedly
abuse
this
place
.
Christe
say
they
promised
new
reuelations
vnto
his
apostles
:
Therefore
we
must
not
content
our selues
with
the
Scriptures
only
,
aboue
the
which
Christe
called
his
Disciples
.
But
séeing
Christe
houldeth
his
peace
,
which
of
vs
can
say
,
either
,
those
be
they
or
,
those
be
they
.
Or
if
he
dare
presume
to
say
so
,
how
wyll
hee
proue
it
?
Who
is
so
vaine
or
rashe
,
who
although
hee
spake
these
thinges
which
are
true
,
will
afirme
without
any
deuine
testymony
,
that
they
are
those
thinges
,
which
the
Lorde
woulde
not
they
speake
.
C.
Moreouer
the
Spirite
is
called
the
perfecte
scolmaster
of
trueth
,
which
Christ
promised
vnto
his
Apostles
.
But
to
what
end
promised
he
the
same
,
but
onely
that
they
might
deliuere
the
same
wisdome
which
they
had
receiued
from
him
?
That
spirite
is
geuen
,
the
which
beinge
their
guid
and
directour
,
they
discharged
the
office
committed
vnto
them
.
The
same
spirite
had
led
them
into
all
truethe
,
when
they
did
put
the
summe
of
theire
doctrine
in
writinge
.
To
this
doctrine
whosoeuer
thinketh
that
somewhat
must
be
added
as
though
the
same
were
lame
and
vnperfect
,
he
doth
not
onely
accuse
the
Apostels
of
fallse
dealyng
,
but
also
it
is
blasphemuse
agaynst
the
spirite
.
Yf
so
be
the
doctrine
the
which
they
haue
put
in
writing
,
came
as
yet
from
yong
instructed
scholler
and
nouices
yet
were
it
not
a
vaine
and
superfluose
adition
but
nowe
seing
their
writinges
be
as
it
were
prepetunall
to
the
Reuelation
of
the
spirite
,
which
was
promised
and
performed
vnto
them
,
their
can
nothing
be
added
vnto
the
same
without
great
iniury
done
vnto
the
spirite
.
But
when
we
come
to
the
matter
it selfe
,
the
Papistes
are
very
vayne
&
ridiculouse
.
For
they
define
and
afirme
that
those
secretes
with
the
Apostles
were
not
able
to
conceiue
and
comprehende
,
were
but
childishe
and
trifeling
ioyes
,
then
the
which
there
can
be
nothing
more
vaine
and
foolish
.
They
woulde
haue
forsooth
the
holy
Ghost
to
descend
from
heauen
to
teach
the
Apostles
how
,
to
consecrate
their
chalices
with
their
altares
,
how
to
baptize
belles
,
and
to
make
holy
water
,
and
how
to
selebrat
masses
.
But
how
do
fooles
and
children
learne
,
which
haue
all
these
thinges
at
their
fingers
endes
,
very
perfecte
?
M
These
are
Iolly
fellowes
,
which
place
the
Instruction
,
and
reuelation
of
the
holy
ghost
,
in
the
Church
after
the
Gospel
:
as
though
those
thinges
alone
which
Christ
taught
in
the
flesh
,
and
which
the
disciples
could
conceiue
,
pertayned
to
the
Gospell
:
and
that
those
thinges
which
the
holy
ghoste
taught
after
the
departure
of
Christ
,
which
the
Apostles
coulde
not
conceyue
and
carrye
before
they
had
receyued
the
holy
Ghost
,
are
these
notable
and
erce
lent
ceremonyes
of
dayes
,
of
meales
of
garmentes
and
such
lyke
.
B.
For
they
contend
&
affirme
that
these
many
thinges
which
Christ
saith
his
Apostles
coulde
not
beare
as
yet
,
are
to
be
vnderstoode
to
be
those
ceremonies
whiche
haue
crept
into
the
Churche
,
and
whiche
are
very
gainefull
vnto
them
.
But
what
can
be
more
foolishlye
spoken
?
R.
For
séeing
those
ceremonies
doe
sauour
more
of
the
fleshe
than
they
doe
of
the
spirite
,
how
coulde
it
be
that
they
shoulde
be
reuealed
by
the
spirite
,
when
the
spirite
and
the
fleshe
are
contrarye
one
to
the
other
?
Let
vs
therefore
,
except
we
will
bée
vnthankefull
vnto
GOD
,
staye
oure selues
and
be
contented
with
that
doctrine
of
the
whiche
the
Apostles
are
authours
,
as
the
Scripture
doth
testify
:
seeing
the
full
perfection
of
heauenlye
wisdome
is
contayned
in
them
,
whiche
maye
make
the
man
of
God
perfect
.
Beyond
the
same
we
think
it
not
méete
for
any
man
to
passe
.
For
in
this
consisteth
high
,
breadth
,
and
depth
,
to
knowe
the
loue
of
God
which
is
offered
to
vs
in
Christ
.
Ephe
,
3
,
28
This
knowledge
is
aboue
all
other
knoweledg
as
sayeth
the
Apostle
Paul.
And
when
he
sayeth
that
all
the
treasurs
of
wisedome
and
knowledge
are
hidden
in
Christ
,
Gala.
3
,
i.
he
doth
not
Immagin
any
vnknowen
Christ
,
but
such
a
one
as
by
hys
preaching
he
hath
liuely
depainted
,
that
we
maye
behold
him
euenas
it
were
before
our
eies
cruc●fied
.
But
lest
any
doubt
or
Ambiguity
should
remaine
,
Christ
hym selfe
afterwarde
expoundeth
his
owne
wordes
,
shewing
what
thinges
those
were
which
the
Apostles
could
not
then
beare
:
and
with
all
declareth
what
the
office
of
the
holy
Ghost
is
,
saying
:
He
shall
not
speak
of
him selfe
,
but
whatsoeuer
hee
shall
heare
.
C.
Many
restrayne
this
vnto
the
spirit
of
prophesy
.
A.
(
For
there
wanted
not
in
the
Apostles
tyme
,
Acts
,
xi
,
28
some
whiche
forshewed
thinges
to
come
,
as
we
may
reade
of
Agabus
,
Acts.
xxi
,
x●
who
prophesyed
of
the
famine
to
come
in
the
Emperoure
Claudius
dayes
:
and
what
should
happen
to
Paule
at
Hierusalem
he
forshewed
to
the
Bretheren
:
also
the
Apostles
them selues
by
the
reuelation
of
the
spirit
prophesyed
of
many
thinges
concerning
Antichrist
and
his
members
?
Act
,
xx
.
xxix
,
all
which
thinges
are
most
true
.
i.
Tim.
4
,
i
,
2
,
Tim.
3
,
19
2.
Pet
,
2.
i
Iude.
i
,
4
)
C.
Howebeit
,
Christ
in
this
place
séemeth
rather
to
speake
of
the
state
of
his
spirituall
kingdome
which
the
Apostles
sawe
strayght
after
his
resurrection
,
but
yet
could
not
by
anye
meanes
comprehende
the
same
.
The
treasures
of
this
secret
wisdome
Paule
expoundeth
in
his
firste
Chapter
of
his
Epistle
to
the
Ephesyans
.
When
Christ
sayeth
that
the
spirite
shall
not
speake
of
him self
,
he
confyrmeth
that
which
went
before
,
He
shall
leade
you
into
all
trueth
.
He
meaneth
therefore
that
whatsoeuer
the
spirit
bringeth
procéedeth
from
God
.
Notwithstanding
the
Maiesty
of
the
spirite
is
nothing
deminished
by
these
wordes
,
as
though
eyther
he
were
not
God
,
or
else
weare
inferioure
to
the
father
:
but
they
are
spoken
to
the
capascity
of
our
mynd
.
For
,
because
of
the
vayle
which
is
before
our
eyes
,
we
do
not
sufficiently
perceyue
with
howe
great
Reuerence
we
ought
to
receyue
those
thinges
which
the
spirit
reuealeth
vnto
vs
,
therefore
mencion
of
the
Diuinity
is
made
.
Euen
as
in
another
place
it
is
called
the
earnest
by
which
God
hath
established
our
saluation
,
and
the
seale
,
Ephe.
i.
i3
by
which
he
sealeth
the
sertaynty
of
the
same
vnto
vs
.
To
conclude
,
the
purpose
of
Christ
was
to
teach
that
the
doctrine
of
the
spirite
was
not
of
this
world
,
Iohn
.
17.
but
that
it
came
out
of
the
heauenly
sanctuary
euenas
Christ
often
times
testifieth
of
his
doctrine
.
14.
Hee
shall
glorifie
me
,
for
hee
shall
receiue
of
mine
,
and
shall
shewe
vnto
you
,
C.
Nowe
Christ
sheweth
that
there
shall
not
come
a
spirite
which
shall
erect
and
set
vp
a
newe
kingdome
but
whiche
shall
rather
establish
the
glory
geuen
to
him
of
the
Father
.
M.
Notwithstanding
he
speaketh
not
this
for
the
affection
of
his
owne
glory
,
but
vppon
a
desyer
to
pacifye
and
quiet
the
mindes
of
hys
Discipls
lest
they
should
think
that
they
should
so
receiue
another
comforter
,
that
they
shoulde
be
seperated
&
deuided
from
him
:
as
though
by
them
he
shoulde
deale
in
another
mans
cause
and
not
in
his
owne
:
the
which
they
tooke
very
greuouslye
for
the
loue
which
they
bare
vnto
hym
.
C.
Many
dreame
that
Christ
had
onely
taught
hys
Disciples
the
fyrste
Principles
and
afterwardes
deliuered
vnto
them
more
profounde
matters
.
Thus
they
make
noe
more
accounte
of
the
Gospell
than
they
doe
of
the
lawe
,
the
which
is
sayd
to
haue
bene
the
Schoolemayster
of
the
Iewes
vnto
Christ
.
After
this
error
there
followeth
an
other
no
lesse
intollerable
,
as
that
Christ
hauing
nowe
taken
his
leaue
,
Gala.
3
,
24
and
béeing
entered
into
hys
kingdome
,
had
nothing
to
do
,
and
had
appoynted
the
holye
Ghost
to
be
in
his
place
.
From
this
ground
the
sacriledge
of
Popery
and
of
Mahometisme
hath
come
.
For
although
these
Antichristes
are
much
vnlyke
one
to
the
other
in
many
thinges
yet
notwithstanding
they
haue
all
one
beginning
.
For
,
they
saye
that
by
the
Gospell
we
are
entered
into
the
right
fayth
,
but
yet
that
we
must
séeke
for
the
perfection
of
doctrne
from
another
.
As
though
Christ
did
not
here
plainly
affirme
,
that
the
holy
Ghost
hath
no
other
office
,
than
to
establishe
the
kingdome
of
the
sonne
of
God
,
and
to
ratefye
and
confirme
that
for
euer
which
the
Father
hath
geuen
vnto
him
.
To
what
ende
then
pertayneth
the
doctryne
of
the
spirite
?
Math.
17
,
5
Not
to
drawe
vs
from
the
scoole
of
Christ
but
rather
to
establishe
and
confirme
that
voyce
by
which
we
are
commaunded
to
hear
him
,
Otherwise
he
should
diminishe
the
glory
of
Christ
which
sayeth
Hee
shall
glorify
mee
.
&c
As
if
he
should
saye
.
After
the
holye
Ghost
shal
be
reuealed
,
ye
shall
preach
the
Gospell
to
the
whoale
world
,
and
ye
shall
tell
foorth
my
most
gloryous
vyctorye
ouer
the
worlde
,
sinne
,
death
,
Sathan
,
and
hell
,
the
which
shall
tourn
to
my
great
glory
.
M.
Let
them
noate
and
consider
this
which
bragge
and
boast
of
the
instruction
and
reuelation
of
the
holy
Ghost
in
the
Churche
.
The
worke
of
the
holye
Ghost
is
not
to
gloryfye
our
strength
,
wisdome
,
and
merittes
,
but
Christ
:
which
cannot
bee
glorifyed
but
in
our
heartes
mortefyed
,
and
voyde
of
our
owne
ryghteousnesse
.
C.
When
Christ
addeth
that
the
holye
Ghoste
shall
take
of
his
he
geueth
vs
to
vnderstande
that
we
receiue
his
spirite
to
this
ende
,
that
we
might
enioye
his
benefits
.
For
what
doth
it
profite
vs
?
Surely
it
bringeth
to
passe
that
we
are
washed
with
the
bloud
of
Christ
,
that
sinne
is
abolished
by
his
death
in
vs
,
that
our
ould
man
is
crucefyed
,
that
his
resurrection
is
of
power
to
bring
vs
to
newnesse
of
lyfe
,
and
finally
that
wée
be
pertakers
of
all
his
benefits
and
graces
.
Therefore
the
spirite
geueth
vs
nothing
which
is
not
in
Christe
,
but
taketh
from
Christe
to
geue
vnto
vs
.
The
lyke
also
wee
muste
thinke
of
doctrine
.
i.
Cor.
i
,
30.
For
he
doth
not
illuminate
vs
to
drawe
vs
any
whit
from
Christ
,
but
to
fulfill
that
which
Christ
speaketh
,
namely
how
that
Christ
is
made
vnto
vs
wisedome
For
it
openeth
vnto
vs
those
treasures
which
are
hidden
in
Christ
,
To
be
short
,
the
Spirite
doth
in
ritch
vs
with
no
other
treasures
than
with
the
ritches
of
Christ
,
that
in
all
thinges
Christe
may
be
gloryfyed
,
15.
All
thinges
that
the
father
hath
are
myne
:
Therefore
sayde
I
not
vnto
you
that
hee
shall
take
of
mine
and
shewe
vnto
you
.
C.
Because
Christ
had
séemed
to
haue
spoken
arrogantly
,
lest
he
myght
seeme
to
deminishe
the
glory
of
the
father
,
in
saying
,
Because
he
shall
receiue
of
mine
,
he
strayght
waye
maketh
mencion
of
the
Father
:
and
confesseth
that
he
hath
all
that
from
the
father
which
he
geueth
vnto
vs
by
his
spirit
.
But
when
he
sayth
that
al
things
which
the
Father
hath
are
his
,
he
speaketh
in
the
person
of
a
mediatoure
,
because
they
shoulde
drawe
and
receiue
from
the
fulnesse
of
the
same
.
He
alwayes
hath
respect
vnto
vs
,
and
speaketh
of
his
Ritches
,
to
inuite
vs
to
enioye
the
same
:
and
among
the
benefites
which
by
his
hand
wée
receiue
from
the
Father
hée
reckoneth
vp
the
spirite
.
M.
Let
vs
consider
therefore
of
what
dignitye
the
sonne
of
GOD
is
.
If
all
thinges
are
his
whiche
belong
vnto
the
Father
,
then
is
he
of
equall
wisedome
,
power
,
and
dignitye
with
the
Father
,
Mat.
11.27
and
Lorde
of
all
.
Herevpon
it
commeth
that
the
Apostle
Paule
sayeth
,
All
thinges
are
youres
,
and
you
are
Christes
,
i.
Cor.
3.21
.
and
Christ
is
Goddes
.
M.
Howebeit
Christ
speaketh
not
so
muche
here
of
his
secréete
power
,
as
hée
doeth
of
his
office
.
16.
After
a
while
and
yee
shall
not
see
me
:
and
againe
after
a
while
,
and
ye
shall
see
me
:
for
I
go
to
the
Father
.
M.
The
tyme
was
euen
at
hande
,
that
the
Disciples
being
depriued
of
the
presence
of
Christ
,
shoulde
bée
verye
heauy
and
sorrowfull
,
the
which
sorrowe
strayte
after
the
resurrection
of
Christ
shoulde
bée
tourned
into
greate
ioye
.
By
the
promise
of
this
euerlasting
ioye
to
come
,
hée
comforteth
their
mindes
againe
with
these
wordes
.
B.
I
therefore
speake
vnto
you
of
the
holye
Ghost
the
comforter
(
by
whome
hereafter
ye
must
be
taught
all
thinges
)
because
the
tyme
is
verye
short
,
which
I
haue
to
tarrye
with
you
in
the
fleshe
.
For
euen
anon
I
shal
be
caryed
to
death
:
but
shortly
after
I
shal
be
restored
to
you
againe
:
but
after
another
manner
,
that
is
to
saye
,
by
the
presence
of
my
spirite
.
C.
Howebeit
othersome
expounde
it
thus
,
Ye
shall
sée
me
when
I
am
rysen
againe
from
the
dead
,
but
it
shall
bée
but
for
a
short
tyme
,
because
strayte
after
I
shal
be
receyued
into
heauen
.
But
by
this
consolation
he
doth
rather
mittigate
the
sorrowe
which
they
might
conceyue
by
his
absence
,
affyrming
that
the
same
shoulde
not
bée
long
:
and
so
he
commendeth
the
grace
of
his
spirite
,
by
which
he
shoulde
be
with
them
for
euer
.
And
,
it
ought
not
to
séeme
absurde
,
that
he
affyrmeth
him selfe
to
be
séene
,
when
he
dwelleth
in
his
Disciples
by
his
spyrite
:
for
although
he
bée
not
discerned
with
our
eyes
,
yet
notwithstanding
,
Faith
beholdeth
Christes
presence
.
his
presence
is
felt
and
seene
with
the
eyes
of
fayth
.
It
is
true
which
the
Apostle
sayeth
,
Wee
knowe
that
so
long
as
wee
are
at
home
in
the
bodye
,
2.
Cor
,
5.6
.
wee
are
absent
from
the
Lorde
:
For
wee
walke
by
fayth
,
not
after
outward
apperance
.
Therefore
the
grace
of
the
spirite
is
a
glasse
for
vs
,
in
the
which
Christ
wyll
be
séene
,
according
to
this
saying
of
Paule
,
Though
wee
haue
knowne
Christ
after
the
fleshe
,
2.
Cor.
5
,
6
nowe
yet
henceforth
knowe
wee
him
henceforth
no
more
.
17.
Then
saide
some
of
his
Disciples
betwen
them selues
,
what
is
this
that
hee
saieth
18.
vnto
vs
,
After
a
while
and
ye
shall
not
see
me
,
and
again
,
after
a
while
and
ye
shall
see
me
:
and
that
I
go
to
the
Father
.
M.
The
matter
it selfe
of
the
which
the
Lorde
spake
,
as
it
was
rare
and
seldome
hearde
,
so
was
it
obscure
vnto
the
Disciples
and
not
easye
to
bée
conceyued
.
R.
For
fleshe
and
blood
is
deaffe
at
the
Preaching
of
the
Crosse
,
and
vnderstandeth
nothing
that
is
spoken
of
the
Crosse
.
For
howe
oftentimes
had
hée
toulde
his
Apostles
that
hée
woulde
goe
vnto
the
Father
,
and
take
possession
of
a
newe
kingdome
.
Howe
often
had
hée
made
mencion
of
his
Passion
?
Notwithstanding
,
they
doe
not
as
yet
vnderstande
the
same
:
so
blynde
is
our
nature
in
the
worde
of
God
,
without
the
spirite
of
Christ
.
Suche
is
the
doctrine
of
Christ
,
that
it
requireth
not
carnall
hearers
,
but
spirituall
bearers
:
and
this
is
the
cause
that
so
fewe
doe
truelye
vnderstand
the
same
.
Notwithstanding
,
wée
must
noate
that
not
all
,
but
some
of
the
Apostles
,
not
vnderstanding
the
wordes
of
the
Lorde
,
spake
thus
among
them selues
:
for
they
were
not
al
of
like
capascity
and
wisedome
.
19.
Iesus
perceiued
that
they
would
aske
him
,
and
sayde
vnto
them
,
Doe
yee
enquire
among
your selues
of
that
I
saide
,
After
a
while
and
ye
shal
not
see
mee
:
and
againe
,
after
a
whyle
ye
shall
see
me
.
R.
This
is
an
example
of
gentlenesse
and
carefulnesse
.
Of
gentlenesse
in
that
hée
doeth
not
reiect
the
dull
and
slowe
to
vnderstande
,
nor
sharpelye
hande●
them
,
but
instructeth
them
with
muche
méekenesse
.
Of
care
,
in
that
hée
preuenteth
them
with
his
owne
aunswere
,
before
they
them selues
demaund
:
so
greate
a
care
hath
the
Lorde
for
those
that
are
his
.
Therefore
although
the
Lorde
séeme
sometyme
to
speake
vnto
deaffe
men
,
yet
notwithstanding
,
he
doth
so
helpe
the
rudenesse
,
and
dull
vnderstanding
of
those
that
are
his
,
that
his
doctrine
is
not
vnprofitable
.
And
it
is
our
part
to
take
héede
,
that
as
we
are
dull
,
so
also
we
bée
not
prowde
and
slouthfull
,
but
rather
to
shewe
our selues
humble
and
wylling
to
learne
.
20.
Verilye
,
verilye
,
I
say
vnto
you
,
ye
shall
weepe
and
lament
,
the
worlde
shall
reioyce
:
Ye
shall
sorowe
,
but
your
sorrowe
shal
be
tourned
to
ioye
.
R.
Nowe
hee
interpreteth
that
whiche
hée
had
sayde
,
After
a
whyle
and
ye
shall
not
see
me
:
C.
and
sheweth
for
what
cause
hée
tolde
them
afore
hand
that
the
tyme
of
his
departure
was
at
hande
,
and
withall
why
be
added
the
promise
of
his
spéedye
retourne
againe
:
namelye
,
to
the
ende
they
might
the
better
knowe
howe
necessarye
the
helpe
of
the
spirite
was
.
A
sure
and
sharpe
temptacion
(
sayeth
hée
)
is
at
hande
for
you
.
For
when
I
am
taken
awaye
by
death
,
the
worlde
wyll
triumphe
,
but
ye
shal
be
in
greeuous
sorow
:
the
world
shal
iudge
it selfe
blessed
,
but
ye
shall
thinke
your selues
miserable
.
Therefore
I
thought
good
to
arme
you
with
necessarye
weapons
against
this
battaile
.
He
speaketh
here
of
the
myddell
time
whiche
was
betwéene
his
death
,
and
the
sending
of
the
holye
Ghost
,
because
then
theyr
Fayth
laye
after
a
sorte
oppressed
.
A.
And
as
the
aduersaryes
hauing
ouercome
,
and
Christ
being
dead
,
all
thinges
séemed
vnto
the
Apostles
desperate
and
past
hope
,
euenso
to
euery
Godlye
man
in
afflictions
,
Christ
séemeth
to
be
gone
away
&
to
bée
dead
:
yf
he
be
afflicted
by
his
aduersaries
,
and
sée
his
enemyes
to
triumphe
,
they
hauing
no
manner
of
consolation
in
the
meane
tyme
:
so
that
hée
cryeth
with
the
Prophete
,
Thou
art
of
pure
eyes
and
canst
not
see
euell
:
Ab●
,
i.
i3
thou
canst
not
behold
wickednes
:
wherfore
doest
thou
look
vpon
the
transgressors
and
houlnest
thy
tongue
when
the
wicked
deuoureth
the
man
,
Psal
,
73
,
3
,
that
is
more
righteouse
than
he
.
But
it
was
not
withoute
the
counsayle
of
the
diuine
Spirite
that
Christ
suffreth
him selfe
to
be
slayne
,
and
his
aduersaries
to
ouercome
,
neither
js
it
withoute
cause
,
that
he
séemeth
somtyme
to
leaue
and
forsake
the
godly
man
:
for
he
is
slain
not
to
perish
but
to
rise
agayne
:
but
hée
suffereth
his
aduersaries
to
be
lifted
vp
aloft
,
that
they
may
haue
the
greater
fal
and
hideth
him selfe
from
the
godly
,
not
to
forsake
them
,
but
that
by
the
crosse
he
may
reuele
himselfe
by
a
more
mightie
deliueraunce
,
as
he
testifieth
by
the
Prophet
.
For
a
litle
while
haue
I
forsaken
thee
,
but
with
great
compassion
will
I
gather
thee
.
Esay
54
,
7
Wherevpon
in
this
place
also
he
sayth
.
But
your
sorrow
shall
be
tourned
to
ioy
.
C.
He
meaneth
that
ioy
which
they
had
after
they
receiued
the
holy
Ghoste
:
not
that
they
were
afterward
voyde
of
sorrow
,
but
because
what
sorrowe
so
euer
came
,
the
same
was
swallowed
vp
of
spirituall
ioy
.
We
know
that
the
whole
lyfe
of
the
Apostles
was
nothing
els
but
a
continuall
warfare
,
sustayning
many
reproches
,
slaunders
,
and
perills
.
A.
We
knowe
that
when
the
Bridegroome
was
taken
from
them
they
fasted
and
mourned
,
C
But
being
reneued
by
the
spirite
,
they
did
put
of
the
former
feeling
of
infirmitie
,
that
with
heroycall
fortitude
they
might
easelye
contemne
all
euels
.
Sorowe
turned
into
ioye
B.
And
looke
what
is
spoken
here
of
the
Apostles
thou
mayest
applye
the
same
generally
to
all
godly
men
.
For
Christ
hiding
him selfe
,
and
helping
the
aduersaries
syde
,
they
lament
and
miserablely
wayle
,
but
their
wéepinge
and
wayling
is
the
beginning
of
sempiternall
ioy
.
M
Wherefore
let
vs
vse
this
consolation
in
time
of
sorrow
and
trouble
,
not
onely
to
comforte
our selues
,
but
al
others
also
which
are
afflicted
.
The
Apostell
also
hath
put
vs
in
minde
of
this
,
saying
,
Our
exceeding
tribulation
,
which
is
momentary
and
light
,
2.
Cor
,
4
,
i6
prepareth
and
exceeding
ioy
,
and
waight
of
glory
vnto
vs
:
while
we
looke
not
o●t
the
things
which
are
sene
,
but
on
the
things
which
are
not
seene
.
&
,
ce
.
Thus
ye
see
how
the
Apostell
doth
not
onely
extenuate
the
waight
of
afliction
,
but
doth
also
promise
the
ioye
shal
follow
.
Further
more
by
this
place
cosider
of
the
ioy
of
the
wicked
,
Yf
so
be
the
sorrow
of
the
godly
be
tourned
into
ioye
,
the
ioy
of
the
wicked
cannot
choose
but
be
tourned
into
sorrow
.
A.
Euen
as
Saint
Iohn
in
his
reuelation
speakinge
of
that
strumpet
of
Babilon
,
saith
,
In
so
muche
as
shee
glorified
her selfe
,
and
lyued
in
pleasure
,
Ioye
tourned
into
sorow
.
so
much
geue
ye
to
her
torment
and
sorrow
:
for
she
saith
in
her
hart
I
sitte
being
a
Queene
,
and
am
no
widdow
,
and
shall
see
no
morning
.
Therefore
shall
her
plagues
come
at
one
daye
,
death
,
sorrow
,
and
famine
,
Apoca
,
i8
,
7
and
she
shal
be
burnt
with
fire
.
Therefore
,
Math
,
5.4
as
it
is
sayde
of
the
Godly
Blessed
are
they
that
morne
,
for
they
shal
receiue
comfort
:
so
also
the
Lorde
speaketh
of
the
wicked
.
Luk.
6
,
25
Wo
vnto
you
which
laugh
now
,
for
ye
shal
mourne
.
21.
A
woman
when
she
trauaileth
hath
sorrowe
,
beecause
her
howre
is
come
:
but
so
soone
as
she
is
deliuered
of
the
childe
,
she
remembreth
no
more
the
anguishe
,
for
ioye
that
a
man
is
borne
in
to
the
worlde
.
22
And
yee
nowe
therfore
haue
sorrow
.
&c.
R.
He
sheweth
by
a
similitude
that
the
Crosse
is
the
beginning
of
true
ioy
.
For
as
women
traueiling
with
Childe
,
are
sodenly
taken
with
payne
of
Childbirth
,
in
such
wise
that
they
are
nere
vnto
death
,
but
when
they
haue
brought
foorth
their
childe
,
the
more
that
their
sorrowes
and
paines
were
,
the
more
they
reioyce
ouer
the
child
borne
,
euen
so
the
Godlye
traueilyng
(
that
is
to
saye
,
whiche
are
to
be
reneued
with
the
newe
regeneration
of
the
spirit
)
are
at
the
first
very
sorrowfull
&
heauy
vnder
the
Crosse
,
the
Lorde
retracting
his
hand
and
standing
on
the
aduersaries
side
:
insomuch
that
al
things
séeme
vnto
them
desperate
and
past
hop
but
when
the
day
of
redemption
cometh
they
are
refreshed
and
reuiued
with
subdayne
ioy
,
and
by
so
much
the
more
they
haue
suffered
greuous
afflictions
.
Herevppon
the
Prophet
sayth
,
Sorrow
and
mourne
,
O
daughter
Syon
,
lyke
a
woman
in
trauele
:
Mich
,
4
,
10
for
now
shalt
thou
go
forth
of
the
Cittie
,
and
dwel
in
the
felde
,
and
shalt
go
into
Babell
,
but
there
shalt
thou
be
dellyuered
,
there
the
Lorde
shall
redeeme
thee
oute
of
the
hande
of
thine
enemies
.
Also
it
is
sayd
,
Come
,
and
let
vs
retourne
vnto
the
Lorde
for
he
hath
spoyled
and
he
will
heale
vs
,
he
hath
wounded
vs
,
and
he
wyll
bynd
vs
vp
.
Osee
,
6.1
After
two
dayes
he
wyll
reuiue
vs
,
and
in
the
third
day
he
wyll
rayse
vs
vp
and
we
shall
liue
in
his
sight
.
C.
Therefore
because
the
Crosse
of
Christ
hath
alway
included
in
it
victory
,
Christ
doth
very
aptly
compare
the
sorrow
whiche
is
conceiued
thereby
,
to
the
sorrowe
of
a
Woman
traueilinge
with
childe
,
Rom.
●
2
which
sorrow
is
tourned
to
ioye
by
the
reward
of
a
Childe
.
But
because
this
is
the
state
and
condition
of
al
creatures
,
to
trauaile
and
groane
vntyll
the
last
day
of
redemption
,
let
vs
know
that
we
must
sighe
and
groane
also
,
vntyll
such
times
as
we
being
deliuered
out
of
the
continuall
miseries
of
this
present
lyfe
,
do
plainly
see
the
fruite
of
our
faith
.
For
the
faithful
are
lyke
vnto
a
woman
whiche
hath
brought
foorth
a
Childe
,
in
that
they
are
borne
againe
in
Christ
,
and
are
already
entered
into
the
celestiall
kingdome
of
God
,
and
euerlasting
lyfe
:
but
they
are
like
vnto
great
bellyed
and
traueilyng
Women
in
that
as
yet
they
are
captiues
in
the
prison
of
the
fleshe
,
wayting
for
that
happy
state
whiche
lyeth
hid
from
their
eyes
.
When
he
saith
that
he
will
sée
his
Disciples
againe
,
he
meaneth
when
he
shall
returne
to
visite
them
with
grace
of
his
Spirite
,
that
they
may
haue
the
sight
of
him
for
euer
.
R.
For
christ
séeth
vs
,
when
he
sendeth
his
holy
Spirite
,
by
which
as
by
a
Seale
:
he
sealeth
and
confirmeth
our
harts
,
that
we
may
haue
the
ioye
of
the
Spirite
for
euer
:
euen
as
he
addeth
saying
And
your
ioye
shall
no
man
take
from
you
.
This
perpetuity
and
euerlastinge
continuance
doth
make
the
ioye
more
precious
.
For
herevppon
it
followeth
that
those
sorrowes
are
lighte
,
2
,
Cor
4
,
i7
and
patiently
to
be
suffered
,
whiche
are
momentany
.
Also
by
these
wordes
Christe
sheweth
what
is
true
ioye
.
Ioyes
of
the
worlde
are
transitorye
.
It
muste
néedes
be
that
the
ioyes
of
the
world
are
transitory
,
and
sodenlye
vanishinge
away
,
for
that
they
consist
in
corcuptible
and
momentanie
thinges
.
Therefore
we
muste
come
vnto
the
resurrection
of
Christ
in
the
which
there
is
eternall
stabillitie
and
continuance
.
Ioy
euerlasting
is
Iesus
Because
therfore
Christ
himselfe
is
the
ioye
of
the
godly
,
it
is
saide
to
be
euerlasting
.
For
Christe
dyeth
no
more
,
Rom.
6.9
death
hath
no
more
power
ouer
him
.
Therfore
the
faithfull
neuer
want
true
matter
of
ioy
.
M
,
wherfore
that
is
not
true
sorrow
which
is
tourned
into
euerlasting
ioy
:
neither
is
that
true
ioy
,
which
is
conuerted
into
sorrow
which
shal
neuer
haue
an
endde
.
The
wicked
then
are
moste
vnhappye
and
miserable
,
which
ioye
in
this
world
and
shall
afterward
,
sorrow
,
weepe
,
and
lament
for
euer
:
and
contrariwise
most
blessed
and
happy
are
the
children
of
god
whiche
mourne
,
wéepe
and
lament
in
this
life
but
in
the
life
to
come
shal
ioye
for
euer
.
And
that
which
christ
saith
here
that
there
ioye
shal
be
perpetuall
,
agréeeth
with
that
he
sayd
before
.
23.
And
in
that
daye
shal
ye
ask
me
no
question
,
verely
verely
I
saye
vnto
you
,
whatsoeuer
ye
shal
aske
the
father
in
my
name
,
hee
wyll
geue
it
you
.
C.
After
that
Christ
had
promysed
ioye
vnto
his
Disciples
,
which
shoulde
come
of
inuincible
fortitude
and
constancye
,
now
he
promiseth
vnto
them
another
grace
of
the
Spirite
,
that
is
to
say
suche
light
of
vnderstandyng
,
as
by
the
same
they
should
reach
vnto
heauenly
mysteries
.
At
this
time
when
Christe
talked
with
them
,
there
was
such
great
dulnes
in
them
,
that
euery
scruple
caused
them
to
stay
,
an●
to
doubt
.
For
as
children
whiche
learne
but
their
Primer
,
cannot
reade
on
verse
through
without
stops
and
staies
,
euen
so
in
euery
word
of
Christ
almost
there
was
one
offence
or
other
,
whiche
made
the
Disciples
to
staye
:
but
within
awhile
after
being
illuminated
by
the
holy
Ghoste
,
they
had
no
more
stayes
and
lettes
,
but
were
famylierly
acquainted
with
the
wisedome
of
God
,
insomuche
that
they
wente
forwarde
withoute
stoombling
through
the
secret
misteries
of
God
.
M
,
Moreouer
there
are
some
who
by
that
daye
,
of
the
which
Christ
maketh
mencion
here
,
vnderstand
that
time
,
whiche
passed
betwéene
the
day
of
his
resurection
,
and
his
assention
into
heauen
.
Othersome
more
truly
extend
the
same
vnto
the
ende
f
the
worlde
,
from
that
time
in
the
which
the
holy
Ghoste
was
sent
vnto
the
Apostles
.
For
the
Apostls
differing
nothing
from
children
,
naye
,
being
more
lyke
vnto
blockes
then
men
,
how
sodenlye
they
were
chaunged
by
the
instruction
of
the
Spirite
of
God
,
we
may
playnly
sée
in
the
Actes
of
the
Apostles
.
Act
,
2
,
i7
Therfore
,
whereas
he
denieth
that
they
shall
aske
any
thinge
he
hath
this
meaning
.
Ioel
,
●
,
8
R.
In
that
day
in
the
which
I
wil
send
vnto
you
the
holy
Ghoste
,
all
these
thinges
shall
be
reuealed
vnto
you
of
the
which
I
haue
tould
you
.
C.
Not
because
the
Apostles
did
cease
euen
when
they
were
moste
wise
,
to
demaunde
at
the
mouth
of
Christe
,
but
there
is
onely
here
a
comparison
of
a
double
state
:
as
if
Christ
should
say
,
that
their
rudenes
should
be
corected
in
such
wise
that
they
which
dyd
stut
and
stammer
in
euery
small
thing
,
should
easely
attaine
to
all
perfection
.
To
this
agréeth
the
saying
of
Hieremy
,
And
they
shal
teach
no
more
euery
man
his
neighbore
,
saying
,
Know
the
Lorde
:
for
they
shal
all
know
me
from
the
least
of
them
,
vnto
the
greatest
.
He
doth
not
take
away
prophesie
,
neyther
doth
he
abolish
that
doctrine
which
ought
to
florish
in
the
kingdome
of
christ
but
he
rather
denieth
that
groase
ignoraunce
shall
take
place
,
when
all
men
are
taught
of
God
:
the
which
ignoraunce
possesseth
the
mindes
of
men
vntyll
such
time
as
Christ
the
sone
of
righteousnes
illuminateth
them
by
the
bright
beames
of
his
Spirite
.
Whatsoeuer
ye
shall
aske
the
father
.
A.
For
the
exposition
of
this
place
read
the
13.
and
14.
verses
of
the
14.
Chapter
goyng
before
,
24.
Hitherto
haue
yee
asked
nothing
in
my
name
:
aske
and
ye
shal
receiue
that
your
ioye
may
be
full
.
A.
This
séemeth
at
the
firste
fight
very
absurde
,
that
the
Apostles
asked
nothing
before
that
time
in
the
name
of
Christ
:
when
as
Luke
maketh
mencion
that
they
desired
Christ
to
teach
them
a
for●
of
prayer
:
Teach
vs
(
say
they
)
to
pray
,
a
Iohn
taught
his
Disciples
.
Agayne
it
is
not
lyke
that
they
were
so
long
conuersaunt
with
Christ
,
but
that
they
obserued
that
rule
and
forme
of
prayer
which
the
lawe
prescribed
.
Beside
this
it
is
very
probable
that
they
vsed
to
pray
,
though
for
temporal
things
onely
,
seeing
Christ
taught
them
first
to
séeke
the
kingdome
of
God
,
and
the
righteousnesse
therof
.
The
which
they
performed
afterwarde
,
as
may
appeare
by
this
their
petition
,
Lorde
encrease
our
faith
.
But
Christe
by
these
wordes
sought
to
bring
his
Disciples
to
the
knowledge
of
the
true
mediator
.
C.
For
he
had
allredy
sufficiently
declared
him selfe
vnto
them
to
be
the
very
same
mediatour
:
but
their
knowledge
was
so
obscure
,
that
they
could
not
as
yet
frame
their
prayers
aright
in
his
name
.
And
it
is
no
absurditie
to
saye
that
they
prayed
vnto
God
vpon
trust
of
the
Mediatour
,
accordinge
to
the
prescript
of
the
lawe
,
and
yet
notwithstanding
that
they
did
not
plainely
vnderstand
what
this
thing
ment
.
M.
Therefore
he
saith
not
simpley
,
Hitherto
ye
haue
asked
nothinge
:
(
as
though
they
had
asked
nothing
of
GOD
vntyll
that
time
:
)
but
he
addeth
,
In
my
name
:
signifiing
that
as
yet
they
were
not
indued
with
true
vnderstandyng
.
C.
As
yet
the
externall
vaile
of
the
Temple
remayned
,
the
maiesty
of
God
was
hid
vnder
the
Cherubin
,
the
true
high
Priest
was
not
yet
entred
into
the
true
Sanctuary
of
Heauen
to
make
intercession
for
his
brethern
,
as
yet
he
had
not
made
the
way
by
his
bloud
.
It
is
no
maruell
then
yf
so
be
the
mediator
was
not
so
well
knowne
then
as
he
is
now
,
being
entered
into
heauen
to
appeare
before
the
Father
for
vs
,
reconcilinge
vs
vnto
him
by
his
sacrifice
,
that
we
miserable
wretches
might
approche
thither
vnto
him
with
bouldnes
.
For
Christe
,
when
he
had
ended
the
reconcilliation
,
was
receiued
vp
into
Heauen
and
shewed
him selfe
openly
to
be
the
Mediatour
.
Moreouer
we
must
note
here
the
often
repetition
of
this
,
that
we
must
pray
and
call
vpon
God
in
the
name
of
Christe
:
to
the
end
we
may
knowe
,
that
it
is
a
wicked
prophanation
of
the
name
of
God
,
when
a
man
dare
presume
to
come
before
the
Tribunall
seat
of
God
without
Christ
.
Christe
is
greatly
pleased
with
this
truste
of
the
faithfull
to
him
wards
,
that
they
may
aske
in
his
name
,
and
asking
may
receiue
,
and
receyuing
may
haue
perfect
ioye
.
How
far
then
are
they
from
the
minde
of
Christe
whiche
pray
not
vnto
the
Father
,
but
vnto
creatures
,
neither
in
his
name
,
but
in
the
name
of
this
or
that
Sainct
?
C.
For
we
are
sayd
to
pray
in
the
name
of
Christ
,
when
we
make
him
our
aduocate
,
to
purchase
grace
for
vs
from
his
Father
,
although
we
expresse
not
his
name
with
our
lips
.
Aske
and
ye
shal
receiue
.
R.
A
saying
most
worthy
to
be
noated
:
For
it
teacheth
that
it
is
all
one
to
aske
,
and
receiue
.
For
so
soone
as
a
man
asketh
in
the
name
of
Christ
,
he
receiueth
:
although
the
receiuing
be
not
presently
reuealed
,
that
the
faith
of
him
that
prayeth
may
be
proued
in
the
meane
time
.
And
christ
by
these
words
doth
consecrate
the
faithfull
to
be
Priestes
,
but
not
popysh
Priestes
,
but
christians
Priestes
.
For
the
Priestes
office
is
to
pray
,
as
you
may
read
oftentimes
in
,
Leuiticus
,
where
it
is
sayd
.
And
the
Prieste
shall
pray
for
him
,
and
he
shall
be
forgeuen
.
Therfore
when
Christ
sayth
to
al
men
.
Aske
,
pray
,
he
would
haue
al
men
prists
,
and
that
by
his
name
.
For
he
is
the
high
Priest
sitting
at
the
right
hand
of
GOD
alwayes
making
intercession
for
vs
to
the
Father
.
And
that
whiche
he
speaketh
here
is
referred
to
the
time
of
manifestation
,
which
should
come
afterward
.
That
your
ioye
may
be
full
.
By
which
he
geueth
to
vnderstande
that
we
shall
haue
all
plenty
of
good
thinges
,
our
harts
desire
,
and
great
quietnesse
,
yf
so
be
we
aske
of
God
in
his
name
what
soeuer
we
haue
néede
of
.
R.
Ioye
beginneth
when
grace
is
promised
:
but
it
is
perfect
and
full
when
the
promise
is
fulfilled
.
Therfore
we
must
pray
that
our
ioy
may
be
full
,
that
is
to
saye
,
that
we
may
obtayne
and
that
our
desire
may
be
satisfied
.
M.
Of
this
ioy
the
Apostles
had
experince
when
they
praied
vnto
the
father
in
the
name
of
Christ
25.
These
thinges
haue
I
spoken
vnto
you
by
prouerbes
:
the
tyme
wyll
come
when
I
shal
no
more
speake
vnto
you
by
prouerbs
,
but
I
shall
shew
you
plainly
of
my
Father
.
C.
The
purpose
of
Christs
is
to
encourage
his
Disciples
,
that
they
hoping
of
better
profite
,
mighte
not
thinke
the
doctrine
whiche
they
heare
to
be
vnprofitable
,
though
as
yet
they
haue
not
profited
much
in
the
same
.
For
they
might
haue
suspected
,
that
Christ
would
not
be
vnderstood
,
and
that
of
purpose
he
kepte
their
mindes
in
suspence
.
Therefore
he
telleth
them
that
the
time
wyll
shortly
come
,
when
they
shall
féele
the
fruite
of
his
doctryne
,
the
whiche
by
the
obscurenes
of
the
same
,
might
bring
a
lothing
and
contempt
therof
into
their
mindes
.
M
,
But
because
to
speake
by
prouerbs
is
to
speake
by
obscure
and
darke
sentences
,
it
maye
here
be
demaunded
wherefore
he
spake
vnto
his
Disciples
by
prouerbs
,
when
the
knew
that
they
vnderstood
not
his
words
,
and
mighte
haue
diferred
them
vntill
that
time
,
in
the
whiche
he
minded
to
speake
more
playnly
and
manyfestly
of
these
thinges
:
Answer
maye
be
made
thus
Christ
though
he
speake
somwhat
darkly
,
yet
notwithstandinge
in
suche
wyse
that
his
Disciples
might
haue
easely
vnderstood
him
:
but
so
great
was
their
rudenes
that
they
stoode
as
it
were
amazed
when
they
hard
him
speake
.
Wherefore
this
obscurenesse
was
not
so
much
in
his
doctrine
as
it
was
in
their
mindes
.
And
verely
the
lyke
happeneth
to
vs
at
this
daye
.
For
the
word
of
God
hath
not
his
title
in
vaine
,
that
it
is
the
light
of
our
pathes
:
but
the
darknesse
which
is
in
vs
doth
so
obsure
&
darcken
the
brightnes
therof
,
that
we
think
we
here
nothing
but
allegories
and
parables
.
For
as
he
threatneth
to
the
reprobate
,
that
he
wyll
speake
vnto
them
in
a
straunge
and
barbarous
tongue
,
with
stammering
speache
:
and
the
Apostle
Paule
saith
that
the
Gospell
is
hidden
to
such
,
because
Sathan
hath
blinded
their
minds
:
euen
so
to
the
weke
and
ignoraunt
many
things
séeme
obscure
and
hard
to
be
vnderstood
:
for
although
their
myndes
are
not
altogether
darkenesse
,
as
the
mindes
of
Infidels
are
,
yet
notwithstanding
they
are
as
it
wer
darkened
with
cloudes
.
And
the
Lorde
to
humble
vs
with
the
féeling
of
our
owne
neede
,
doth
suffer
vs
for
a
time
to
be
thus
dull
:
but
he
maketh
those
,
whome
he
illumineth
with
his
spirite
,
to
profit
so
,
that
the
same
worde
is
easy
and
famillier
vnto
them
.
But
there
may
yet
this
question
be
demaunded
.
How
doth
our
sauiour
Christ
saye
in
another
place
,
that
it
is
geuen
to
his
Disciples
to
knowe
the
misteries
of
Gods
kingdome
,
to
whom
he
confesseth
here
that
he
speaketh
in
a
darke
speach
,
For
there
he
did
put
a
differaunce
betwéene
them
and
the
commen
sorte
of
people
,
because
he
spake
to
the
people
in
parables
.
I
answer
.
There
was
not
such
rudenes
and
ignoraunce
in
the
Apstoles
,
but
that
they
had
some
vnderstandinge
of
that
which
their
master
spake
.
So
that
he
doth
not
withoute
cause
exempt
them
from
the
number
of
such
as
are
blinde
.
And
now
he
saithe
that
his
speach
was
allegoricall
vnto
them
in
respecte
of
that
manyfest
light
of
vnderstandyng
,
which
he
ment
shortly
to
geue
vnto
them
by
the
grace
of
his
spirit
.
Boath
therefore
are
true
,
namely
,
that
they
should
farre
excell
them
which
had
no
sauor
or
tast
of
the
Gospell
:
and
for
all
that
should
as
yet
be
lyke
vnto
yonge
Scollers
,
in
respecte
of
that
newe
wisedome
which
the
Spirite
brought
vnto
them
:
which
cryeth
in
the
hartes
of
the
faithfull
Abba
,
Father
,
and
bringeth
with
it
moste
ample
knowledge
of
the
Father
.
27
For
the
father
him selfe
loueth
you
,
becase
ye
haue
loued
me
,
and
haue
beleued
that
I
came
out
from
God
.
A.
These
wordes
séeme
quite
and
cleane
to
ouerthrowe
all
that
the
Lorde
had
spoken
to
his
Diciples
,
concerning
intercession
to
his
Father
.
Obiection
For
he
addeth
that
it
is
superfluous
for
him
to
praye
vnto
the
Father
.
Did
he
not
before
declare
him selfe
to
be
God
and
man
in
these
wordes
,
I
will
pray
vnto
the
father
,
Iohn
i4
.
i6
and
he
shall
giue
you
another
comforter
,
that
he
maye
abide
with
you
for
euer
?
Also
Saint
Iohn
in
another
place
calleth
him
our
aduocate
.
Rom
,
8
,
34
,
And
Paule
testefieth
that
he
maketh
interssion
for
vs
.
Heb
,
7
,
25
The
same
also
is
confirmed
in
the
Hebrues
.
But
Christe
doth
not
simplely
denie
in
this
place
,
Aunswere
.
that
he
wyl
be
an
Intercessor
:
but
onely
sheweth
that
his
Father
is
so
ready
of
him selfe
to
helpe
them
,
that
he
will
willingly
geue
vnto
them
whatsoeuer
they
shal
aske
.
Christ
our
Intercessor
B.
Therfore
Christ
doth
alwaye
make
Intercession
for
those
that
are
his
,
vntill
such
time
as
the
number
of
them
be
full
For
that
which
he
saith
here
and
in
the
sixe
and
twenty
verse
,
how
that
it
is
not
nedfull
that
he
should
praye
vnto
the
Father
for
them
,
is
spoken
,
in
this
respecte
that
hee
had
already
obtayned
his
fathers
fauoure
toowardes
them
,
who
at
that
time
did
both
fauoure
and
imbrace
them
as
the
faithfull
beléeuers
in
Christ
,
M.
This
place
is
dilygentely
to
bée
noated
,
specialy
against
those
which
haue
thrust
in
the
Intercession
of
dead
saintes
into
the
Church
:
because
we
haue
no
accesse
vnto
God
for
our
sinnes
(
saye
they
)
therefore
we
muste
haue
the
saintes
to
be
Intercessors
for
vs
:
Euen
as
we
cannot
be
admitted
vnto
the
speach
of
a
King
before
we
vse
some
of
his
househoulde
officers
as
meanes
for
vs
.
But
Christe
doth
not
in
this
sorte
set
his
Father
before
vs
,
whome
he
maketh
so
gentle
and
louing
vnto
vs
,
that
he
sayth
he
will
aske
nothing
for
vs
,
as
for
men
voyde
and
destitute
of
his
loue
.
A.
This
Fatherly
affection
towards
vs
,
Esa
,
65
,
24
the
Lorde
him selfe
also
testifieth
by
hys
Prophet
saying
,
It
shall
come
to
passe
,
that
before
they
call
I
will
aunswer
and
before
they
aske
I
will
heare
:
to
the
ende
we
might
not
doubt
but
to
finde
the
Father
fauorable
vnto
vs
,
so
soone
as
wée
call
vpon
him
in
the
name
of
his
Sonne
.
For
hee
alwayes
heareth
him
,
seeing
hée
is
his
onely
begotten
and
most
déere
Sonne
,
in
whome
hée
is
well
pleased
.
C.
Moreouer
when
Christ
is
sayde
to
praye
vnto
the
Father
,
and
to
make
intercession
for
vs
,
let
vs
not
imagine
any
carnall
thing
of
him
,
as
though
bée
falling
downe
at
his
Fathers
feete
,
made
such
humble
prayers
for
vs
:
but
the
power
and
force
of
his
sacrifice
,
by
which
he
hath
once
purchased
the
fauour
of
God
towarde
vs
,
is
alwaye
lyuelye
and
effectuall
,
and
the
bloude
which
he
hath
once
shed
for
our
righteousnesse
,
is
a
continuall
intercession
for
vs
.
Because
ye
haue
loued
me
,
and
haue
beleued
.
M.
Christ
in
these
wordes
expresseth
the
cause
of
the
loue
of
God
the
Father
towarde
vs
,
shewing
howe
fayth
in
hym
,
and
the
loue
of
him
,
doe
get
vnto
vs
the
loue
of
God
the
Father
,
by
which
it
commeth
to
passe
that
wée
obtaine
all
things
at
his
hande
.
R.
As
if
he
shoulde
saye
,
because
ye
haue
loued
me
,
and
beleeued
my
Gospell
,
therefore
I
haue
reconsiled
you
vnto
God
,
that
he
may
be
now
your
Father
:
ye
are
made
the
Sonnes
of
God
by
fayth
in
mee
,
ye
are
made
fellowe
heyres
of
all
Godes
graces
,
wherefore
by
me
ye
shall
haue
a
readye
waye
to
come
vnto
the
Father
.
C.
By
these
wordes
we
are
taught
that
there
is
one
only
bond
of
our
coniunction
with
God
.
And
we
are
ioyned
by
true
fayth
,
which
commeth
from
sincere
affection
:
the
which
he
noteth
by
the
name
of
loue
.
For
none
doe
beleeue
purely
in
Christ
but
they
whiche
loue
him
with
theyr
whole
heart
.
Wherefore
by
this
word
(
loue
)
he
hath
wel
expressed
the
force
and
nature
of
faith
.
But
yf
so
be
God
beginneth
to
loue
vs
so
sone
as
we
loue
Christ
it
foloweth
that
the
beginninge
of
our
saluation
is
of
our selues
,
because
wée
preuent
the
grace
of
God
.
But
contrary
to
this
we
haue
many
testimonies
of
Scripture
:
i
Iohn
4
i0
as
these
,
I
will
make
them
to
loue
me
.
Agayne
Not
because
wee
loued
him
firste
.
It
shall
not
néede
to
repeate
more
places
,
Rom
4
.
i7
because
there
is
nothing
more
certayne
then
this
doctrine
,
That
the
lorde
caleth
those
thinges
that
be
not
as
though
they
were
,
Ezech
36.26
that
hee
restoareth
the
dead
to
life
,
Easy
.
65.
that
he
maketh
of
stoany
hartes
,
hartes
of
flesh
,
that
he
appereth
vnto
them
which
seke
him
not
,
and
that
he
loueth
all
those
that
are
his
before
they
:
are
in
this
respecte
we
are
sayde
to
be
loued
of
God
,
when
we
loue
Christ
:
because
we
haue
a
pledge
of
his
loue
whom
before
we
abhorred
as
a
seuere
and
cruell
Iudge
towarde
vs
.
AVG.
Therefore
the
Father
loueth
vs
,
because
we
loue
the
Sonne
hauing
receaued
of
the
father
and
the
sonne
,
that
wee
might
loue
the
Father
and
the
sonne
.
28
I
went
out
from
the
Father
and
came
into
the
worlde
:
againe
1
leaue
the
worlde
and
goe
to
the
Father
.
C.
This
sentence
commendeth
vnto
vs
the
deuine
loue
in
Christ
.
For
we
should
haue
no
true
fayth
in
hym
,
yf
we
dydde
not
apprehende
his
deuine
power
.
For
his
death
and
resurrection
(
the
two
pillors
of
fayth
)
shoulde
profite
vs
lytle
or
nothing
at
all
,
except
his
heauenlye
power
be
annexed
vnto
them
.
Therefore
we
must
imbrace
Christ
by
a
true
and
sincere
fayth
,
as
the
counsaile
and
power
of
God
.
Let
vs
also
consider
to
what
ende
hée
came
out
from
God
namely
that
hee
might
be
vnto
vs
wisdom
,
sanctification
,
righteousnes
and
redemption
.
M.
For
this
cause
he
sayth
not
simpely
I
am
sent
of
God
into
this
worlde
:
Iohn
.
1
,
6
but
I
went
out
from
the
Father
and
came
into
the
worlde
.
Iohn
also
was
sent
of
God
:
the
rest
of
the
Prophetes
also
were
sent
of
whome
notwithstanding
that
cannot
be
sayde
which
Christ
speaketh
here
of
himselfe
,
saying
,
I
went
out
from
the
father
,
and
came
into
the
worlde
,
that
we
might
consider
that
to
be
in
Christ
,
Philiq
,
27
which
is
no
other
.
R
,
But
some
will
say
,
how
went
hée
out
from
the
Father
,
whiche
was
neuer
seperated
from
him
?
and
howe
goeth
he
out
of
the
worlde
,
when
as
all
thinges
in
the
same
are
ordered
and
gouerned
by
his
power
and
care
?
Hée
wente
oute
from
the
Father
,
because
he
abased
himselfe
,
taking
vppon
him
the
forme
of
a
seruaunt
.
He
is
gone
out
of
the
worlde
,
because
hee
was
contemned
,
crucified
,
and
slaine
by
the
worlde
.
But
all
these
thinges
were
done
that
he
might
goe
vnto
the
Father
:
that
is
to
saye
,
that
he
might
bring
man
into
the
kingdome
of
God
,
that
hee
myght
make
him
Lorde
ouer
sinne
,
the
Crosse
,
death
,
and
hell
.
C.
Therefore
hee
sayth
that
he
retourneth
vnto
the
Father
,
that
they
myght
certainelye
beléeue
that
by
his
departure
they
shoulde
loose
none
of
those
benifites
which
hee
hath
brought
:
because
he
sheddeth
and
powreth
out
of
his
heauenly
glorye
the
power
and
efect
of
his
death
and
resurrection
.
Therefore
he
left
the
worlde
,
when
he
putting
of
our
infirmities
,
was
receyued
vp
into
heauen
:
but
yet
notwithstanding
we
are
made
pertakers
of
his
grace
,
because
hée
sitteth
at
the
right
hande
of
his
Father
,
and
gouerneth
the
whoale
worlde
.
29.
His
Disciples
sayde
vnto
him
,
Loe
,
nowe
taulkest
thou
plainely
and
speakest
no
prouerbe
.
30.
Now
are
wee
sure
that
thou
knowest
all
things
&
nedest
not
that
any
man
should
aske
thee
any
question
▪
therefore
beleeue
wee
that
thou
camest
from
God
.
M.
The
disciples
,
because
they
did
not
as
yet
suffitiently
knowe
them selues
,
boaste
in
these
wordes
that
they
knowe
more
,
then
in
very
dede
they
knew
.
The
lorde
had
sayde
,
These
thinges
haue
I
spoken
to
you
by
prouerbes
:
the
time
will
come
when
I
shall
no
more
speake
vnto
you
by
prouerbes
,
but
I
shall
shew
you
plainly
of
my
fathere
.
The
Discipls
contrary
wise
saye
,
Lo
now
talkest
thou
playnly
,
and
speakest
no
prouerbe
.
They
thought
that
they
vnderstode
all
thinges
,
and
that
ther
was
no
prouerbiall
obscuritiy
in
the
wordes
of
Christ
.
B.
But
,
when
the
Lorde
had
at
large
declared
his
greate
loue
towardes
them
,
they
also
in
like
manner
began
to
burne
in
loue
towardes
him
:
they
thought
that
they
conceyued
much
,
and
they
perswaded
them selues
of
more
,
than
they
coulde
eyther
conceiue
or
do
.
R.
Therefore
it
was
an
opinion
and
not
knowledge
,
presumption
,
and
not
Fayth
,
in
that
they
confesse
nowe
that
they
playnely
vnderstande
the
wordes
of
Christ
.
For
they
vnderstande
not
as
yet
what
this
meaneth
,
that
hée
wente
to
the
Father
:
for
to
vnderstande
this
they
needed
the
reuealing
spirite
.
C.
In
that
therefore
they
exclayme
nowe
that
theyr
Mayster
speaketh
playnelye
and
without
figure
,
they
go
to
farre
:
yet
notwithstanding
they
speake
as
it
was
in
deede
:
and
which
also
wée
finde
true
at
this
daye
.
For
hée
which
hath
tasted
but
a
little
of
the
doctrine
of
the
Gospell
is
more
zealous
,
and
hath
more
féeling
of
Fayth
,
than
if
hee
knewe
and
well
vnderstoode
all
Plato
:
Yea
the
sighes
which
the
Spirite
of
GOD
stirreth
vp
in
the
heartes
of
the
Godly
,
are
manifest
testimonies
that
God
doth
worke
by
a
secrete
meanes
aboue
theyr
capassitie
.
For
otherwise
Pauele
woulde
not
haue
called
them
groaninges
which
cannot
bee
expressed
.
So
that
wée
must
thinke
that
the
Apostles
felt
some
profite
,
in
suche
wise
that
they
might
trulye
saye
,
Rom
,
8
,
26
,
that
the
wordes
of
Christe
were
not
altogeather
prouerbiall
:
but
they
were
deceyued
in
this
,
in
that
they
séemed
vnto
themselues
to
know
more
than
they
dyd
.
But
hereof
came
the
error
,
that
they
knew
not
what
the
gifte
of
the
Spirite
shoulde
be
.
They
triumph
therefore
before
the
time
:
euen
as
if
a
man
shoulde
thinke
him selfe
verye
rytche
hauing
but
one
péece
of
goulde
in
his
pursse
.
They
gather
by
sertaine
signes
that
Christ
procéeded
from
GOD
:
and
they
glorye
as
though
there
were
nothing
wanting
.
But
as
yet
they
were
farre
from
that
knowledge
,
so
long
as
they
kn●we
not
what
Christ
shoulde
be
vnto
them
afterwarde
.
A.
Also
they
playnely
ynough
declare
theyr
dulnesse
in
knowing
Christ
,
by
this
that
they
saye
,
Now
are
wee
sure
that
thou
knowest
all
thinges
.
as
though
now
and
neuer
before
,
they
ought
to
knowe
that
Christ
knowe
all
thinges
,
and
hereby
to
beleeue
that
hée
came
out
from
God
.
M.
To
what
ende
then
had
they
séene
so
many
and
so
greate
myracles
?
Of
the
which
notwithstanding
Nicodemus
saide
,
Wee
know
that
thou
art
come
a
teacher
from
God
.
Iohn
3
,
2
For
no
man
can
do
the
signes
which
thou
doest
except
god
were
with
him
.
Iohn
,
6
,
69
Furthermore
yf
so
be
they
did
not
beleue
vntill
now
that
he
came
from
God
,
what
ment
they
to
say
before
we
beleue
and
knowe
that
thou
art
Christ
the
sonne
of
the
lyueing
God
?
Thus
we
sée
that
faith
in
the
knowledge
of
Christ
,
was
often
times
so
weake
in
the
Apostles
,
that
euer
now
and
than
they
néeded
confirmation
.
They
beleeued
before
that
he
came
from
God
into
this
worlde
:
but
that
faith
and
knowledge
had
as
yet
muche
obscuritie
&
weakenes
:
whervpon
it
came
to
passe
that
so
soone
as
they
receyued
anye
light
and
confirmation
,
by
and
by
they
thouht
that
they
did
truely
and
certainly
know
and
beléeue
:
although
as
yet
when
they
spake
these
thinges
their
knowledg
was
obscure
and
their
faith
weake
ynough
:
the
which
that
which
followeth
doeth
testefye
.
31.
Iesus
aunswered
them
doe
yee
nowe
beleeue
?
32.
Beholde
the
hower
draweth
nye
,
and
is
alreadye
come
,
that
yee
shall
bee
scattered
euerye
manne
to
his
owne
,
and
shall
leaue
mee
aloane
:
and
yet
am
I
not
aloane
▪
for
the
father
is
wyth
mee
.
M.
Christ
speaketh
not
this
,
to
caste
in
their
téeth
their
slownesse
to
beléeue
because
at
the
laste
they
did
but
beginne
to
beleeue
,
after
they
had
séene
so
many
myracles
but
rather
to
forwarne
them
and
put
them
in
mynde
of
the
temtation
to
come
.
C.
For
,
because
they
stoode
to
much
in
theyr
owne
conceit
,
Christ
putteth
them
in
mynde
of
their
owne
infirmitie
,
to
the
ende
they
mighte
kéepe
them selues
within
their
compasse
.
We
neuer
know
well
what
we
lack
,
and
howe
farre
we
are
from
the
fulnesse
of
fayth
,
vntill
we
come
to
some
seriouse
tryall
:
for
then
proofe
maketh
plaine
howe
weake
our
fayth
is
,
which
we
thought
to
be
perfect
and
strong
.
Of
this
,
Christ
putteth
his
Disciples
in
mynde
,
and
pronounceth
that
it
wyll
shortly
come
to
passe
that
they
shal
forsake
him
.
And
this
interrogation
of
Christ
is
Ironicall
:
as
yf
he
hadde
sayd
,
Do
ye
thus
boast
,
as
though
ye
were
strong
in
fayth
:
A
tryal
is
at
hand
wich
will
plainlye
shewe
your
imbecillitie
.
For
persecution
is
like
a
touchstoane
to
prooue
fayth
,
a
little
whereof
when
it
apeareth
,
maketh
them
to
feare
,
and
to
stoupe
which
before
weare
to
lofty
.
M.
Therefore
there
are
heare
two
thinges
to
be
consydered
,
the
one
is
,
that
it
ought
not
to
séeme
straunge
,
yf
there
be
some
which
in
tyme
of
peace
,
beléeue
and
when
persecution
commeth
,
goe
backward
,
séeing
the
very
same
hapened
to
the
Apostles
.
The
other
is
that
wée
oughte
to
be
put
in
minde
of
this
Infirmitie
,
while
as
yet
we
beléeue
that
wée
may
think
wiihin
our selues
,
nowe
wée
beleeue
,
but
when
aduersite
commeth
what
wyll
we
then
doe
:
This
forwarning
will
bring
to
passe
,
not
only
that
we
shall
be
wary
and
circomspect
but
also
modest
,
and
perpetually
depending
vppon
the
grace
of
Christ
.
Mannes
minde
is
vnstable
,
Mans
mynde
is
vnstaple
,
and
chaungeable
according
to
the
tyme
and
state
,
insomuch
that
the
mindes
and
manners
of
the
most
parte
are
according
to
the
tyme
.
Hobeit
I
am
not
aloan
C.
This
correction
was
added
,
to
the
ende
we
maye
knowe
that
nothing
is
derogated
from
Christe
,
when
he
is
forsaken
of
men
.
For
séeing
in
him selfe
his
power
and
glory
is
founded
,
and
dependeth
not
vppon
the
fayth
of
the
worlde
,
yf
it
so
fall
out
that
he
be
forsaken
of
the
whoale
world
,
yet
notwithstanding
it
hurteth
not
hym
,
because
hée
ys
God
which
standeth
not
in
nede
of
any
mans
helpe
.
Whereas
he
sayeth
that
the
father
is
with
him
,
it
is
,
as
much
as
if
he
shoulde
say
,
that
God
is
on
his
syde
,
so
that
he
nedoth
not
to
borrowe
any
thing
of
men
.
R.
And
as
Christ
is
not
aloane
,
but
hath
with
him
and
on
his
part
his
father
standing
,
and
with
the
Father
all
creatures
as
well
celestiall
as
terrestriall
:
(
wherevppon
he
sayde
vnto
Peeter
,
Thinkest
thou
that
I
cannot
pray
vnto
the
Father
,
Mat.
26.53
.
and
hee
shal
geue
me
out
of
hand
,
more
than
twelue
Legions
of
Aungels
?
)
Euen
so
he
which
hath
Christ
by
Faith
is
neuer
aloan
,
although
hée
bée
destitude
of
the
helpe
of
all
creatures
.
Concerning
the
which
matter
read
the
stoary
of
Elizeus
.
4.
Kin.
6
.
i6
The
Israelites
also
in
the
wildernesse
had
the
Lorde
theyr
Captayne
and
protectoure
,
Exod.
i3
,
2i
.
though
they
seemed
to
be
forsaken
of
all
creatures
.
Also
saynct
Paule
in
his
fyrste
defence
sayeth
that
he
is
forsaken
of
all
men
,
2.
Tim.
4.16
.
to
shew
that
the
Lord
was
with
him
alone
.
And
the
Prophete
Dauid
sayeth
My
faher
and
mother
forsooke
mee
,
but
my
Lord
tooke
me
vp
.
Psa.
27.10
If
therfore
the
Lord
forsake
vs
not
what
then
canne
hurte
vs
:
Whosoeuer
will
consider
these
thinges
,
though
the
foundation
of
the
worlde
should
shake
yet
he
standeth
stedfaste
,
neyther
canne
the
falling
awaye
of
other
menne
,
ouerthrowe
his
fayth
.
For
we
doe
not
truely
honoure
God
except
we
content
our selues
with
him
aloane
.
A.
Moreouer
in
another
place
when
Christ
sayeth
that
the
father
hath
not
lefte
hym
aloane
,
he
sheweth
the
resonne
,
saying
And
he
that
sente
me
is
with
mee
:
Iohn
.
8.29
the
father
hath
not
left
mee
aloane
for
I
doe
all
things
that
please
him
.
33.
These
wordes
haue
I
spoken
vnto
you
,
that
in
mee
yee
might
haue
peace
:
for
in
the
world
shall
yee
haue
tribulation
:
but
bee
of
good
chere
,
I
haue
ouercom
the
worlde
.
C.
Agayne
he
sheweth
howe
neacessarye
those
consolations
weare
,
whiche
he
vsed
in
comforting
them
,
And
hée
prooueth
by
this
reasonne
that
theare
were
many
sorrowes
and
tribulations
abidyng
them
in
the
world
.
Fyrste
of
al
therefore
we
must
noat
this
admonition
,
that
all
the
godly
maye
assure
them selues
of
this
that
their
life
shal
be
subiecte
to
many
miseries
,
to
the
ende
they
may
arme
them selues
with
patience
.
Séeing
therefore
the
world
is
vnto
vs
as
a
raigyng
Sea
,
we
shall
fynd
the
quiete
calme
of
peace
in
no
other
than
in
Christ
.
A.
Concerning
which
read
more
in
the
fouretéen
Chapter
going
before
,
begynning
at
the
twenty
seuen
verse
.
B.
For
in
christe
the
saynctes
of
GOD
doe
feele
and
acknoweledge
the
goodnesse
of
the
father
,
and
thereby
,
euerlasting
lyfe
:
Wherevppon
,
alwayes
when
they
behould
him
they
reioyce
and
are
gladde
C.
Therefore
we
must
noate
the
way
to
enioye
this
peace
.
Christe
sayeth
that
his
Disciples
shall
haue
peace
,
if
they
profite
in
this
doctrine
.
Wil
we
haue
then
in
the
middest
of
afflictions
,
quyet
mindes
?
let
vs
then
géeue
héede
vnto
this
sermone
of
Christ
,
which
will
bring
vs
peace
in
him
R.
For
we
béeing
iustefyed
by
Christ
haue
peace
with
God
through
our
Lord
and
sauiour
Iesus
Christ
.
Rom.
5
,
i.
For
in
the
world
shall
yee
haue
tribulation
.
M.
Behoulde
heare
the
coniunction
of
peace
and
affliction
,
which
in
spirite
are
in
Christ
,
and
in
bodye
,
in
the
worlde
.
In
the
Spiryte
they
haue
peace
in
Christ
,
in
●oby
they
are
afflicted
in
the
worlde
.
They
which
are
wholly
in
the
world
,
are
also
subiect
to
afflictions
but
without
the
coniunction
of
peace
which
is
in
Christ
aloane
and
felt
by
the
spirite
of
Fayth
.
Thys
peace
which
nowe
we
enioy
in
Christe
shal
one
daye
when
we
are
wholly
deliuered
out
of
this
world
,
be
full
and
perfecte
:
contrarywise
their
affliction
which
are
afflicted
in
this
worlde
without
Christ
shall
one
daye
be
full
when
they
are
cast
to
eternal
dampnation
.
R
,
This
world
is
the
court
of
Satan
to
the
which
the
Iust
,
the
wyse
and
mightie
of
this
world
are
chosen
.
So
that
the
godly
are
afflicted
of
the
Iuste
euenas
the
Phariseis
persecuted
the
Apostles
,
Rom.
10
,
3.
béecause
they
were
such
as
sought
their
own
righteousenesse
and
weare
not
subiecte
to
the
righteousnesse
of
God
.
1.
Cor.
1
,
23
,
The
Apostles
are
deryded
of
wise
men
because
the
gospel
is
foolishnesse
vnto
the
Gentilles
.
They
are
slaine
of
mightye
men
:
for
Herode
is
a
feard
least
Christ
wyl
thrust
him
out
of
his
kingdome
.
Math.
2
,
3.
C.
And
as
it
is
méete
that
oure
sluggishnesse
shoulde
bée
corrected
by
sondry
afflictions
,
and
wée
awaked
to
séeke
for
remedye
and
deliueraunce
from
all
euell
:
euen
so
the
Lorde
woulde
not
haue
vs
to
bée
discouraged
,
but
rather
constantlye
to
fight
:
the
which
cannot
bée
without
we
bée
sure
of
the
successe
.
Therefore
Christ
calleth
vs
to
the
battaile
,
and
assureth
vs
of
the
victorye
,
although
as
yet
wée
must
labour
and
take
paines
for
the
same
.
And
because
there
is
alwaye
much
matter
to
vs
of
feare
,
he
wylleth
vs
to
bée
of
good
cheare
,
because
he
ouercame
not
the
world
for
his
owne
sake
,
but
for
our
sakes
.
Whereby
it
shal
come
to
passe
,
that
wée
being
opressed
&
dispayring
in
our selues
,
by
the
beholding
of
his
magnificent
glory
,
shall
safelye
ouercome
all
euell
.
Be
of
good
cheere
I
haue
ouercome
the
world
.
R.
This
is
a
wonderfull
consequence
if
so
be
a
man
haue
respect
vnto
humane
reason
.
For
it
is
as
muche
as
if
one
shoulde
saye
to
a
poore
man
,
Bée
of
good
cheare
,
I
am
ritche
.
But
what
is
the
poore
man
the
better
that
thou
art
ritche
?
M.
And
what
doth
it
profite
that
Christ
hath
ouercome
the
worlde
,
yf
so
bée
the
world
haue
liberty
styll
to
persecute
the
children
of
God
?
But
it
is
a
most
swéete
consequence
,
if
so
bée
thou
draw
the
same
to
the
reason
of
Faith.
For
the
victory
of
Christ
is
oures
:
For
he
hath
made
vs
fellowe
heyres
and
brethren
with
him
.
This
therefore
is
the
sum
,
As
neyther
the
worlde
nor
sinne
,
nor
death
,
nor
the
Crosse
,
nor
hell
,
nor
Sathan
could
ouercome
mée
,
no
more
shall
hée
ouercome
you
,
yf
so
bée
ye
abyde
by
faith
in
mée
.
For
all
my
ritches
are
youres
.
Wherefore
if
so
bée
wée
desyre
to
bée
Christians
,
we
must
not
seeke
to
be
frée
from
the
Crosse
.
For
those
whome
hée
knewe
before
,
he
also
dyd
predestinate
,
Rom
,
8
,
29.
that
they
should
bee
lyke
fashioned
vnto
the
shape
of
his
sonne
,
that
hée
might
be
the
first
begotten
of
many
brethren
.
And
,
Acts.
i4
,
22
By
many
afflictions
wee
must
enter
into
the
kingdome
of
God
.
C.
But
let
vs
content
our selues
with
this
one
thing
,
that
wée
fighting
vnder
the
banner
of
Christ
,
are
in
the
middest
of
the
conflict
without
all
perryll
.
A.
Herevppon
Saint
Iohn
sayeth
,
I
write
vnto
you
young
men
,
because
ye
haue
ouercome
that
euell
.
Where
hée
sayeth
,
that
they
haue
ouercome
,
who
are
as
yet
in
the
middest
of
the
skyrmyshe
.
But
our
condition
differeth
far
from
theyrs
,
which
fight
vnder
the
standerdes
of
men
.
For
Mars
to
them
is
doubtfull
,
and
the
successe
of
the
battaile
vncertaine
:
but
wee
before
wée
encounter
with
the
enemye
,
are
conquerours
:
because
our
head
Christ
hath
once
ouercome
the
whole
worlde
for
vs
,
when
he
ouercame
Satan
the
Prince
of
this
world
.
So
that
hée
maye
paraduenture
afflicte
the
children
of
God
,
but
hee
can
neuer
haue
the
victorye
,
for
that
the
cause
belongeth
to
Gods
kingdome
.
By
the
name
of
the
world
in
this
place
Christ
reprehendeth
all
that
is
contrarye
to
the
saluation
of
the
Godlye
,
in
speciallye
all
corruptions
,
the
whiche
Sathan
abuseth
to
intrappe
and
beguile
vs
.
B.
Therefore
the
worlde
is
so
ouercome
by
Christ
,
that
it
maye
onelye
profite
vs
,
but
not
hurte
vs
,
yf
so
bée
through
Faith
,
(
which
is
the
victorye
of
the
worlde
)
wée
cleaue
faste
vnto
Christ
to
the
end
.
❧
The
.xvij.
Chapter
.
1.
These
wordes
spake
Iesus
and
lyfte
vp
his
eyes
to
heauen
and
sayde
:
Father
the
houre
is
come
,
glorifye
thy
sonne
,
that
thy
sonne
also
maye
glorifye
thee
.
R.
HITHERTO
from
the
thirtéen
Chapter
,
Christe
hath
taught
that
he
was
sent
of
the
Father
into
this
world
,
and
that
hee
woulde
goe
to
the
Father
againe
:
Beside
this
he
confirmed
with
many
comfortable
consolalations
all
those
that
beléeue
in
him
,
against
the
offence
of
the
Crosse
,
specially
with
the
last
comfortable
precept
in
the
Chapter
going
before
,
Be
of
good
cheere
I
haue
ouercome
the
worlde
.
For
wherevnto
soeuer
thou
haue
respect
whether
it
bée
vnto
corporall
thinges
or
spirituall
thinges
,
the
Crosse
is
alwaye
obiected
.
C.
Wherefore
the
comming
of
the
holye
Ghost
being
promised
by
him
,
he
made
them
to
haue
better
hope
,
and
also
debated
the
matter
at
large
concerning
the
glorye
and
excellencye
of
his
kingdome
.
R.
And
nowe
he
prayeth
his
Father
,
fyrst
that
his
Father
would
glorifye
him
,
seeing
that
the
Ministerye
of
the
Gospell
was
now
fulfilled
,
and
the
power
of
his
glorifycation
come
.
Then
he
prayeth
for
his
Apostles
:
And
last
of
all
for
all
such
as
should
beleeue
through
the
Preaching
of
the
Apostles
.
M.
Therfore
Christ
addeth
a
Prayer
to
that
doctrine
by
the
which
he
instructed
and
confirmed
his
Apostles
,
and
such
a
prayer
as
agreed
with
the
present
cause
,
of
the
which
he
had
spoken
so
largely
.
This
is
a
most
excellent
order
,
and
dilligentlye
to
bée
obserued
and
noated
,
not
onelye
of
all
the
Ministers
of
Christ
,
but
also
of
the
Faithfull
,
that
they
turne
from
Doctrine
to
prayer
:
For
doctrine
wyll
be
coulde
except
the
same
bée
made
effectuall
by
God
.
Wherefore
hee
geueth
an
example
to
teachers
,
not
onelye
to
bée
painefull
in
Preaching
the
worde
,
but
also
by
vsing
prayer
therewith
to
call
for
helpe
from
God
,
that
it
woulde
please
him
by
his
benediction
to
make
the
same
fruitefull
.
M.
For
whether
thou
teache
,
or
bée
taught
,
wée
must
not
looke
to
receiue
encrease
and
fruite
by
man
,
but
we
must
make
our
humble
prayers
vnto
GOD
,
who
geueth
boath
to
him
that
teacheth
,
and
to
him
that
heareth
,
increase
and
profite
.
C.
To
bée
short
,
this
prayer
of
Christ
,
1
,
Cor
3
,
7
was
as
it
were
a
sealing
of
the
former
doctrine
,
boath
that
it
might
bée
fyrme
in
it selfe
,
and
also
that
the
Disciples
might
geue
credite
therevnto
,
and
stedfastly
beléeue
it
.
C.
And
in
this
Chapter
Christ
manifesteth
his
Priesthoode
,
of
whome
it
is
written
,
Thou
art
a
Priest
for
euer
after
the
order
of
Melchisedech
.
Also
,
Psal
,
ii0
,
4
In
the
dayes
of
his
fleshe
hee
offered
vp
prayers
and
supplications
with
strong
crying
and
teares
vnto
God
,
Heb.
5
,
2
which
could
saue
him
from
death
:
and
he
was
hearde
out
of
the
feare
.
M.
Christ
taught
before
:
nowe
he
prayeth
:
Prayer
&
preaching
ioyned
togither
.
shortlye
after
he
purposed
to
offer
vp
him selfe
an
acceptable
sacrifice
to
God
his
Father
.
C.
And
wheras
Iohn
sayth
that
Christ
prayed
lyfting
vp
hys
eyes
vnto
heauen
,
it
was
a
token
of
greate
feruencye
in
prayer
.
For
by
thys
Iesture
he
declared
that
hys
minde
and
affection
was
rather
in
heauen
than
in
earthe
,
that
leauing
men
he
myght
haue
familliare
talke
wyth
God
,
Also
he
looked
vppe
to
Heauen
,
not
because
God
is
included
ther
(
who
replenisheth
the
whole
earth
)
but
because
hys
Maiestie
there
specially
appeareth
.
Ierem.
27.
But
concerning
thys
matter
we
haue
spoken
more
in
the
eleuenth
Chapter
goyng
before
begynning
at
the
fourty
and
one
verse
.
Father
the
houre
is
come
M.
In
that
Christ
prayed
openly
and
in
the
heareyng
of
hys
Disciples
,
it
was
not
done
wythout
cause
.
He
loueth
sylence
and
secrete
prayer
:
Math.
6.6
.
(
as
Christ
him selfe
not
onely
in
wordes
but
also
by
his
owne
déede
taught
,
in
goynge
aparte
when
he
woulde
praye
into
the
wildernesse
,
Math.
14.23
.
or
else
into
some
solitarye
place
)
but
that
kinde
of
prayer
which
the
Lord
vsed
here
,
was
not
onelye
done
for
prayers
sake
,
but
also
for
consolation
and
instruction
.
And
thys
maner
of
open
praier
did
not
onelye
perfite
the
Disciples
,
but
hath
also
brought
vnto
vs
great
consolation
and
instruction
.
C.
Fyrste
of
all
Christ
prayeth
that
hys
owne
kingdome
might
be
glorifyed
,
that
he
againe
might
set
foorth
the
glory
of
hys
Father
,
He
sayeth
the
hower
is
come
,
bycause
althoughe
he
was
manifested
by
miracles
,
and
by
all
maner
of
power
to
bée
the
Sonne
of
God
,
yet
notwythstanding
as
yet
hys
spirituall
kingdome
was
obscure
,
which
shortlye
after
gloriouslye
shined
.
Also
he
sayeth
that
the
hower
was
come
,
not
which
man
had
appoynted
,
but
the
hower
which
was
decreede
by
God
.
R.
But
some
wyll
saye
,
what
meaneth
thys
that
Christe
prayed
,
beyng
assured
of
hys
glorification
?
I
aunswere
that
,
assuraunce
is
the
principall
cause
of
hys
prayer
.
For
except
thou
be
sure
&
certayne
to
obtayne
,
thou
prayest
in
vayne
.
Prayer
if
it
be
effectuall
proceedeth
from
faith
.
For
effectuall
prayer
muste
spring
from
fayth
:
and
fayth
is
dyrected
to
the
fyrme
and
stable
promyse
of
God
.
Wherefore
except
fayth
be
annexed
to
the
vndoubted
promyse
,
it
cannot
bee
that
thou
shouldest
obtayne
.
Math.
6.12
Thus
we
praye
daylye
,
Forgiue
vs
our
dettes
as
wee
forgiue
our
detters
:
when
as
Christ
purchased
vpon
the
Crosse
remission
of
our
dettes
many
yeares
before
C.
Therefore
thys
prayer
was
not
superfluous
:
because
Christ
so
dependeth
vppon
the
wyll
of
God
,
that
notwythstandyng
,
be
knewe
that
he
must
pray
for
that
:
which
was
promised
vnto
hym
sertainelye
to
come
to
passe
.
God
vndoubtedly
wyll
bring
that
to
passe
which
he
hath
decrede
though
the
whole
worlde
doe
gaynesaye
and
resiste
the
same
:
but
yet
neuerthelesse
it
is
our
parte
to
craue
that
at
hys
handes
,
by
prayer
,
which
hée
hath
promised
bycause
thys
is
the
vse
of
promyses
to
styrre
vs
vppe
to
praye
.
M.
Furthermore
we
must
consider
that
he
saith
not
.
God
glorifye
me
.
but
Father
glorifye
thy
sonne
.
Fyrst
of
all
it
expresseth
a
trust
and
prerogatiue
of
the
Sonne
towardes
the
Father
:
then
it
putteth
a
difference
betwene
the
glorification
of
others
of
the
godlye
,
and
of
the
Sonne
of
God
:
signifiyng
that
he
doth
not
aske
of
God
,
a
generall
glorification
of
the
godly
,
but
a
speciall
glorifying
of
the
Sonne
of
God
.
That
thy
sonne
maye
glorifie
thee
.
He
meaneth
that
there
is
a
mutuall
glorifying
of
the
Father
and
of
the
Sonne
.
For
to
what
ende
appeared
Christ
but
,
onelye
to
brynge
vs
vnto
the
Father
.
Wherevpon
it
followeth
that
what
soeuer
honour
is
brought
vnto
the
Father
,
the
same
is
brought
vnto
Christ
,
and
contraryewyse
A.
And
he
which
honoureth
not
the
Sonne
honoureth
not
the
Father
,
which
sent
hym
,
Wherevppon
in
another
place
he
Ioyned
the
glorye
of
the
Father
and
the
Sonne
togyther
,
as
when
he
sayde
.
Iohn
.
11.4
.
This
infirmitie
is
not
vnto
death
,
but
for
the
glorye
of
God
:
Iohn
.
5.23
.
that
the
Sonne
of
God
maye
bee
glorified
thereby
.
M.
So
that
héere
we
see
the
disposition
of
the
true
sonne
of
god
he
sayth
not
,
that
thy
sonne
may
be
gloriouse
in
the
whole
world
,
but
That
thy
sonne
may
glorifie
thee
.
So
that
whereas
he
desireth
to
be
glorified
,
it
is
for
the
preseruation
of
the
Fatheres
glory
.
Therefore
,
not
onely
the
sonne
but
the
Father
also
him selfe
,
is
so
vnknowne
and
obscure
in
this
world
(
and
that
not
amoung
the
Gentiles
onely
but
also
amounge
the
Iewes
)
that
he
can
not
bée
glorified
,
but
by
his
sonne
.
C.
Finally
we
must
alwaye
remember
,
what
person
Christ
in
thys
sustayneth
:
for
we
must
not
consider
his
eternall
diuinitye
alone
,
because
he
speaketh
as
hee
was
God
manifested
in
the
fleshe
,
and
according
to
the
office
of
a
Mediator
.
B.
Moreouer
the
sonne
glorifyed
the
Father
when
he
manifested
hys
power
and
goodnesse
:
and
the
Father
glorifieth
the
sonne
,
in
that
hée
hath
exalted
hym
,
set
him
on
his
right
hand
,
to
be
the
Lord
and
Sauiour
of
all
,
and
hath
made
hym
to
bée
knowen
by
the
preachyng
of
the
Gospell
.
This
thing
the
Lorde
plainely
ynough
declareth
when
hée
sayeth
as
foloweth
.
As
thou
hast
giuen
him
power
ouer
all
flesh
,
that
he
shoulde
giue
eternall
lyfe
to
as
manye
as
thou
hast
giuen
him
.
R.
Thys
is
that
glory
wyth
the
which
the
father
glorifyed
the
sonne
,
namely
that
he
might
be
the
Author
of
euerlasting
life
to
all
men
,
which
beleue
in
him
:
which
are
ment
,
by
thys
worde
,
fleshe
.
For
thys
is
the
wyll
of
the
Father
that
euery
one
which
séeth
the
Sonne
,
Iohn
6
,
46
and
beléeueth
in
hym
shoulde
haue
eternall
lyfe
.
But
to
be
a
Medtator
to
the
Father
,
and
to
to
be
the
Author
of
euerlastyng
lyfe
,
is
not
greater
honour
and
glorye
.
C.
The
power
ouer
all
fleshe
,
signifieth
the
Rule
and
dominion
,
whych
was
gyuen
vnto
Christ
,
when
the
Father
appoynted
hym
to
be
the
King
and
heade
.
But
wée
muste
noate
the
ende
,
namely
that
he
might
gyue
eternall
life
to
all
those
that
beléeue
.
Christ
therefore
toke
vpon
hym
rule
and
power
not
so
much
for
hymselfe
,
as
for
our
saluation
.
So
that
it
is
méete
that
wee
willinglye
submitte
our selues
vnto
Christ
not
onelye
to
obay
God
but
also
because
there
is
nothing
more
amiable
than
that
subiection
,
seyng
it
is
vnto
vs
the
cause
of
euerlasting
lyfe
.
M.
But
as
touching
thys
present
place
,
we
sée
that
eternall
life
is
the
gyfte
of
Christ
and
not
the
rewarde
of
our
merits
:
Secondlye
that
thys
gyft
is
stayed
vppon
the
power
of
God
,
gyuen
to
the
sonne
.
Thirdly
,
Life
eternall
is
the
free
gift
of
god
.
that
euerlasting
lyfe
is
not
geuen
to
euerye
one
,
but
onelye
to
the
electe
whome
the
Father
hath
giuen
to
the
Sonne
C
For
christ
saith
not
,
that
he
hath
rule
ouer
the
whole
worlde
,
to
giue
lyfe
vnto
all
men
▪
without
exception
,
but
he
restraineth
this
grace
to
those
onelye
which
are
gyuen
vnto
hym
.
But
howe
are
they
gyuen
?
For
the
Father
hath
also
made
the
Reprobate
subiect
vnto
hym
.
Aunswere
,
Only
the
electe
are
of
the
peculiar
flock
of
Christ
,
the
custody
and
charge
wherof
he
hath
taken
vppon
hym
as
a
shepehearde
.
Therefore
the
kingdome
of
Christ
is
extended
to
al
men
:
but
it
bringeth
saueing
helth
to
the
elect
only
,
who
gladly
and
willyingly
follow
the
voyce
of
the
shepehearde
.
For
others
he
constrayneth
violently
to
obey
hym
,
vntyll
at
the
last
he
breake
them
in
peces
with
an
Iron
maule
.
A.
Therefore
thys
place
agréeth
very
well
with
that
which
we
redde
before
,
where
it
is
sayde
.
Whatsoeuer
the
father
gyueth
me
shall
come
vnto
me
Also
.
This
is
the
will
of
my
Father
which
sent
me
,
Ioh.
6.37
:
that
of
all
which
he
hath
giuen
mee
I
shoulde
not
loose
one
,
but
rayse
it
vp
agayne
at
the
laste
day
.
This
is
life
eternall
,
that
they
might
knowe
thee
the
true
God
,
and
Iesus
Christ
whom
thou
hast
sente
.
C.
Nowe
hée
defineth
the
waye
howe
to
geue
lyfe
,
namelye
,
when
hée
illumineth
and
bringeth
the
electe
into
the
true
knowledge
of
God
.
For
he
speaketh
not
here
of
the
fruition
of
lyfe
,
which
we
hope
for
,
but
onely
sheweth
howe
men
shall
come
vnto
lyfe
.
And
to
the
end
this
sentence
maye
be
well
vnderstoode
,
we
must
fyrst
of
all
noate
that
we
are
al
in
death
,
vntyll
such
tyme
as
God
doeth
shyne
,
who
aloane
is
lyff
:
and
so
soone
as
he
hath
shyned
,
because
we
possesse
him
by
Fayth
,
we
enter
therewithall
into
the
possession
of
lyfe
.
Herevpon
it
commeth
that
the
knowledge
of
him
is
rightlye
sayde
to
bring
sauing
health
.
M.
But
this
knowledge
is
not
gotten
by
our
owne
industrye
,
but
by
the
grace
of
God
.
Therefore
the
sonne
prayeth
the
Father
to
gloryfye
him
,
to
the
ende
that
he
also
may
glorifye
him
againe
,
and
that
so
the
elect
hauing
receyued
the
knowledge
of
them
boath
,
maye
be
made
partakers
of
eternall
lyfe
.
No
man
therefore
can
knowe
God
,
but
,
by
Christ
the
sonne
of
God
.
R.
For
no
man
hath
séene
God
at
any
tyme
:
the
onelye
begotten
sonne
,
which
is
in
the
bosome
of
the
Father
whiche
hath
reuealed
him
.
For
he
is
the
brightnesse
of
the
glorye
of
the
Father
.
Iohn
.
1.18
.
And
the
lyght
is
knowne
in
brightnesse
and
glory
.
Hebr.
1.3
.
C.
Wherefore
God
is
not
knowne
but
in
the
face
of
Christ
,
who
is
his
liuelye
and
expresse
Image
.
Colos.
1
,
15.
In
that
therefore
that
the
Father
is
set
in
the
fyrst
place
,
it
is
not
referred
to
the
order
of
faith
:
as
though
our
mynde
,
knowing
God
shoulde
afterwarde
descend
vnto
Christ
:
but
the
sence
and
meaning
is
,
that
God
is
knowne
by
a
Mediatour
set
betwéene
him
and
vs
.
M.
And
to
knowe
God
the
Father
,
and
Iesus
Christ
whome
he
hath
sent
,
is
not
simplye
to
knowe
that
God
is
God
,
and
that
Iesus
Christ
is
boath
the
sonne
of
God
,
and
the
sonne
of
man
:
but
is
to
knowe
the
mistery
of
the
Crosse
,
&
of
the
receyued
dispensation
,
&
to
redéeme
mankinde
from
sinnes
,
and
death
,
originallye
comming
from
Adam
:
The
knowledge
of
God
is
lyfe
eternall
.
as
,
that
God
is
the
Father
of
his
onelye
begotten
sonne
Christ
,
and
that
he
sent
him
for
mannes
saluation
into
the
world
,
by
whose
blood
saluation
belongeth
to
all
menne
,
as
wel
to
the
Iewes
as
the
Gentiles
which
beléeue
in
him
without
whome
there
is
no
saluation
.
Actes
.
4
,
12.
C.
Here
hée
added
two
Epithetes
,
or
tytles
,
as
,
the
true
,
and
onelye
:
because
fyrst
it
is
necessarye
,
that
fayth
doe
discerne
God
from
the
vayne
imaginations
of
menne
,
and
imbracing
him
with
fyrme
assuraunce
,
shoulde
neuer
fayle
or
swarue
:
secondlye
,
that
menne
myght
iudge
nothing
to
bée
lame
or
vnperfect
in
God
:
and
hée
might
content
them selues
with
him
aloane
.
This
therefore
is
the
meaning
,
That
they
may
acknowledge
thée
for
the
true
God
.
But
by
this
meanes
he
séemeth
to
depriue
him selfe
of
the
ryght
and
name
of
the
deuinitye
.
Yf
any
man
replye
and
saye
,
Obiection
that
the
name
of
GOD
belongeth
as
well
vnto
Christe
as
to
the
Father
,
then
the
same
question
shal
be
moued
concerning
the
holye
ghost
.
For
if
so
bée
the
Father
onelye
and
the
Sonne
bée
one
GOD
,
than
the
holye
Ghost
is
put
out
of
his
degrée
:
the
whiche
is
no
lesse
absurde
.
The
aunswere
herevnto
is
easelye
made
,
Aunswere
If
a
man
marke
and
consider
well
the
manner
of
speache
,
whiche
Christe
vseth
in
dyuers
places
of
the
Gospell
of
Saint
Iohn
:
of
the
whiche
the
Readers
haue
béene
so
often
admonished
alreadye
that
they
cannot
forget
it
.
Christ
appearing
in
the
forme
of
a
man
,
placeth
the
power
,
essence
,
and
maiestye
of
GOD
vnder
the
person
of
his
Father
.
Therefore
there
is
but
one
true
God
the
Father
of
Christ
.
That
is
to
saye
,
that
GOD
which
promised
vnto
the
worlde
long
a
goe
,
a
redéemer
,
is
one
.
But
in
Christ
wée
shall
fynde
boath
the
vnitye
and
veritye
of
the
dietye
:
because
Christ
was
therefore
abased
that
hée
might
exalt
vs
.
When
we
are
come
thus
farre
,
than
his
diuine
Maiestie
sheweth
it selfe
,
then
is
hée
whollye
knowne
in
the
Father
,
and
the
Father
whollye
in
him
.
In
fine
,
he
which
seperateth
Christ
from
the
diuinitye
of
the
Father
(
as
doe
the
Iewes
,
Turkes
,
and
Arrians
)
he
as
yet
knoweth
not
which
is
the
onely
true
God
,
but
doeth
rather
deuise
vnto
him selfe
a
straunge
God
.
C.
Therefore
we
are
commaunded
to
knowe
God
,
and
Christ
whome
he
hath
sent
,
by
whome
,
as
by
his
stretched
out
hand
,
he
draweth
vs
vnto
him
.
R.
Also
this
place
verye
well
agréeth
with
that
where
it
is
sayde
,
I
am
the
resurrection
and
the
lyfe
,
he
that
beleeueth
on
mee
,
Ioh.
ii
.
●5
.
though
he
were
dead
,
yet
shall
he
lyue
,
and
whosoeuer
lyueth
and
beleeueth
in
mee
,
shall
not
dye
for
euer
.
For
fayth
in
Christ
is
the
true
knowledge
of
God
:
Wherefore
fayth
is
eternall
lyfe
:
because
it
possesseth
Christ
,
which
is
righteousnesse
,
saluation
,
and
lyfe
.
M.
For
this
is
the
true
God
,
and
eternall
lyfe
.
Iohn
.
5.20
C.
But
whereas
it
séemeth
vnto
some
,
vniust
,
that
menne
shoulde
perishe
for
the
ignoraunce
of
God
onelye
,
it
commeth
hereof
,
Psal.
36.9
because
they
doe
not
waye
and
consider
that
the
well
of
lyfe
is
in
the
power
of
God
onelye
,
and
that
all
they
which
haue
forsaken
him
are
depriued
of
lyfe
.
Ephe.
4.18
Nowe
,
séeing
men
come
not
vnto
GOD
but
by
faith
,
infidelitye
must
of
necessitye
kéepe
vs
in
death
.
If
anye
man
obiect
and
say
,
Heb
,
11
,
6
that
such
as
are
iust
otherwise
and
innocentes
shall
haue
iniurye
,
if
they
bée
demaunded
,
which
want
knowledge
,
we
may
readilye
aunswere
,
that
there
is
nothing
ryght
and
sincere
in
menne
,
so
long
as
they
abyde
in
theyr
corrupt
nature
.
Gen
8
,
2i
For
the
thought
of
mannes
heart
is
euell
euen
from
his
childhoode
,
Colloss
,
3
,
i0
but
we
are
renewed
(
as
Paul
testifyeth
)
after
the
Image
of
GOD
through
knowledge
.
4.
I
haue
glorifyed
thee
on
the
earth
:
I
haue
fynished
the
worke
whiche
thou
gauest
me
to
doe
.
M.
Nowe
hee
speaketh
of
that
by
which
he
aduaunced
the
glorye
of
his
fathers
name
,
boath
by
doctrine
and
by
signes
,
all
the
race
of
his
dispensation
,
ascribinge
vnto
him
continuallye
all
thinges
,
both
him selfe
,
and
his
doctrine
,
and
also
the
powers
of
his
Miracles
.
C.
Yea
,
in
these
wordes
he
comprehendeth
al
the
partes
of
his
Ministery
,
meaning
that
hée
hath
finished
all
the
whoale
course
of
his
calling
:
for
then
was
the
due
and
full
time
when
hée
shoulde
bée
receyued
vp
into
heauenlye
glory
.
For
although
the
speciall
parte
was
yet
behinde
,
namely
,
the
sacryfice
of
his
death
,
by
whiche
he
made
satisfaction
for
the
sinnes
of
all
men
:
yet
notwithstanding
,
because
the
houre
of
death
was
nowe
at
hande
,
he
speaketh
euen
as
if
he
had
already
suffered
the
same
.
When
he
sayth
,
I
haue
finished
the
worke
which
thou
gauest
me
to
.
he
teacheth
that
the
obedience
by
whiche
God
is
gloryfied
,
is
not
exercised
in
those
workes
,
which
we
in
our
owne
lyking
choose
to
bée
good
,
but
in
those
workes
which
God
committeth
to
euerye
one
to
finishe
.
Here
let
the
Bishoppes
and
other
Pastours
,
take
héede
howe
they
depart
out
of
this
life
,
whether
they
also
can
saye
,
Wée
haue
gloryfied
thée
O
Lorde
vppon
earth
,
we
haue
finished
the
worke
whiche
thou
gauest
vs
to
doe
.
C.
This
therefore
is
the
summe
of
Christes
wordes
,
that
he
is
set
of
the
Father
in
the
possession
of
his
kingdom
:
because
hée
hauing
ended
his
race
there
wanted
nothing
more
for
him
to
do
,
but
onely
to
bring
forth
the
fruite
and
effect
,
by
the
power
of
the
spirite
,
of
all
those
thinges
which
hee
had
done
in
the
earth
by
the
commaundement
of
his
Father
:
according
to
this
saying
of
Paule
,
Hee
made
him selfe
of
no
reputacion
,
takinge
on
him
the
forme
of
a
seruaunt
:
he
humbled
him selfe
,
and
became
obedient
to
the
death
,
euen
to
the
death
of
the
crosse
:
Phil
2.8
wherefore
God
hath
exalted
him
,
and
geuen
him
a
name
,
whiche
is
aboue
euerye
name
.
5.
And
now
glorifie
thou
mee
,
O
Father
with
thine
owne
selfe
,
with
the
glorie
which
I
had
with
thee
or
euer
the
worlde
was
.
C.
He
now
wisheth
to
be
glorified
with
the
Father
,
not
that
the
Father
shoulde
glorifie
him
within
,
without
witnesse
,
but
to
the
ende
he
being
gloriouse
receyued
into
heauen
,
maye
there
declare
his
might
and
power
,
that
euery
knée
,
boath
in
heauen
,
in
earth
,
and
vnder
the
earth
maye
bowe
.
Rom
,
6
,
i0
Therefore
these
wordes
(
wyth
thine
owne
selfe
)
are
compared
with
terrestriall
and
transitorye
glory
:
euen
as
the
Apostle
Paule
when
he
saith
that
hée
is
once
deade
vnto
sinne
,
but
now
alyue
vnto
God
,
expresseth
the
blessed
immortalytye
,
afterwarde
hée
declareth
that
hée
desireth
no
borrowed
or
transitorye
glorye
,
but
onelye
that
hée
maye
appeare
to
be
suche
a
one
in
the
fleshe
,
as
he
was
before
the
worlde
was
made
,
or
(
to
speake
more
plainelye
)
that
the
deuine
maiestie
which
he
alway
had
might
nowe
shine
in
the
personne
of
the
Mediatour
,
and
in
the
fleshe
of
manne
which
he
had
taken
vpon
him
.
A.
This
place
serueth
greatlye
to
the
confutation
of
the
Arrians
.
For
although
hee
speake
of
the
glorification
of
a
man
,
in
the
forme
of
a
seruaunt
,
yet
notwithstanding
the
same
Christ
,
as
hée
is
the
worde
of
God
,
(
which
was
in
the
beginning
wyth
God
,
and
God
coescentiall
with
the
Father
,
and
coequall
in
glorie
)
had
hys
being
before
the
world
beganne
:
who
afterwarde
,
when
the
fulnesse
of
tyme
came
,
abasing
himselfe
and
taking
vpon
him
the
forme
of
a
seruaunt
,
Gal
,
4
,
4
was
made
man
.
Whome
at
the
laste
God
set
on
his
right
hande
in
heauenlye
places
:
farre
aboue
all
rule
,
power
,
and
mighte
,
and
dominion
,
and
euery
name
that
is
named
,
Ephe
,
i
,
20
not
in
this
worlde
onely
,
but
also
in
the
world
to
come
.
Therefore
it
is
euident
that
hée
is
not
a
newe
or
temporall
God
.
For
if
so
bée
his
glorye
be
eternall
,
himselfe
also
must
nedes
be
sempiternall
.
Moreouer
wee
haue
here
a
manifest
didistintion
betwene
him
and
the
person
of
the
Father
.
Where
by
wee
gather
not
onely
that
God
is
eternall
,
but
also
that
the
worde
of
God
is
eternall
,
begotten
of
the
Father
before
all
worlds
.
The
Lorde
(
sayth
he
)
hath
possessed
mée
in
the
begynning
of
hys
wayes
:
Proue
8
,
22
I
was
before
hys
workes
of
oulde
:
I
was
set
vp
from
euerlasting
,
from
the
beginning
,
and
before
the
earth
.
Therefore
he
prayeth
not
to
receyue
any
new
thing
but
that
againe
the
forme
and
glorye
of
God
,
which
for
a
time
lay
hid
,
myght
be
manifested
in
him
by
the
resurrection
.
R.
By
thys
example
wee
also
are
taught
,
that
when
wee
are
deliuered
vnto
the
Crosse
,
and
doe
sustayne
ignominye
and
reproche
,
wée
bende
our
eies
to
that
glorye
of
the
Children
of
GOD
,
Mat
,
25
,
34
which
wée
shall
haue
with
the
Father
,
prepared
before
the
beginning
of
the
worlde
.
Rom.
8
,
i8
For
so
Chryst
maketh
mention
of
hys
kingdome
that
it
was
prepared
before
the
beginning
of
the
worlde
for
all
the
faithfull
.
Also
,
the
Apostle
Paule
sayth
that
the
afflictions
of
thys
tyme
,
are
not
worthy
of
the
glorye
which
shall
be
shewed
vppon
vs
,
and
hée
sayth
that
God
hath
predestinate
vs
,
that
we
might
be
made
lyke
vnto
the
Image
of
his
sonne
.
6.
I
haue
declared
thy
name
vnto
the
men
whiche
thou
gauest
me
out
of
the
world
:
thine
they
were
and
thou
gauest
them
me
and
they
haue
kept
thy
woorde
.
M.
Thus
farre
Christ
hath
prayed
,
for
the
glorifying
of
him selfe
and
of
his
father
:
and
nowe
he
beginneth
to
praye
vnto
the
father
for
his
Disciples
.
Fyrste
this
place
sheweth
that
Christ
is
a
setter
forth
and
glorifyer
of
the
fathers
name
.
A.
And
the
name
of
God
in
this
place
,
is
not
a
sertaine
bare
word
,
but
the
very
same
,
which
we
ought
to
think
,
know
beléeue
,
and
preach
concerning
God
,
as
of
the
moste
louing
Father
and
onelye
preseruer
of
mankynd
that
to
manifeste
his
name
,
and
to
manifeste
him
,
or
to
make
him
knowen
may
be
all
one
.
The
name
of
God
,
is
mercy
,
remission
of
sinnes
,
goodnesse
,
righteousenesse
,
redemption
,
and
saluation
.
All
these
are
made
manyfest
&
are
reueled
concerning
God
,
through
the
Gospell
.
The
Iewes
,
had
heard
much
of
God
before
the
comming
of
Christ
,
but
yet
notwithstanding
they
knowe
not
this
his
name
,
which
was
manifested
by
Christ
,
but
as
they
receiued
the
same
at
the
mouth
of
Christ
:
By
these
wordes
of
Christ
also
we
artaught
,
that
the
name
of
th●
father
is
not
reuealed
but
only
to
the
electe
.
He
had
taught
and
wrought
myracles
openly
,
but
yet
for
all
that
,
none
knew
the
name
of
the
father
but
onlye
the
elect
.
C.
There
wanted
no
dilligence
in
Christ
to
call
all
men
vnto
God
:
but
his
labor
was
onely
profitable
and
effectuall
to
the
elect
.
His
preaching
was
heard
of
all
men
,
which
preaching
manyfested
the
name
of
God
?
neyther
did
he
lette
to
defende
his
glory
before
the
obstinate
.
Why
then
doth
he
saye
that
he
manyfested
hym selfe
onlye
to
a
fewe
,
but
only
beecause
the
elect
alone
do
profite
by
the
inward
instruction
and
reuelation
of
the
spirite
?
Vnderstand
therefore
,
that
not
al
to
whome
the
Gospell
is
preached
,
are
truely
&
effectually
taught
,
but
they
only
whose
mindes
are
illumined
.
The
cause
hereof
Christ
assigneth
to
Gods
election
because
he
putteth
no
other
difference
why
he
omitting
some
,
manyfested
hys
fathers
name
to
othersome
,
but
onelye
because
they
weare
geuen
.
Faith
proceedeth
from
predestination
.
Wherevppon
it
followeth
that
fayth
springeth
from
Gods
eternall
predestination
,
and
that
it
is
not
generally
geuen
to
al
men
because
all
appertayne
not
vnto
Christ
.
When
he
addeth
saying
,
out
of
the
world
,
he
playnly
teacheth
that
his
Apostles
were
sometime
of
the
world
,
(
as
were
also
the
rest
of
the
elect
)
and
geuen
vnto
Christ
.
The
father
might
haue
geuen
Aungels
from
heauen
to
his
Sonne
Christe
by
whose
meanes
he
might
haue
manifested
his
name
to
the
worlde
:
but
hée
thought
it
better
to
choose
sertayne
oute
of
the
world
that
is
to
saye
oute
of
the
nomber
of
them
,
which
were
conceyued
in
synne
,
and
subiecte
to
death
,
and
so
geue
them
vnto
Christ
to
be
his
Disciples
,
in
whome
there
might
appeare
a
sertayne
vewe
of
the
Heauenlye
grace
.
For
they
were
,
as
were
others
also
,
by
nature
the
children
of
wrath
.
But
concerning
this
we
haue
spoken
more
in
the
fiftéene
chapter
before
,
Thine
they
were
and
thou
gauest
them
mee
.
M
,
All
thynges
belong
vnto
God
the
father
:
but
two
manner
of
wayes
.
All
thinges
are
his
,
in
that
he
is
Creatoure
and
Lord
of
all
thinges
,
whether
in
heauen
or
in
the
earth
:
thus
the
wicked
and
reprobate
are
his
.
Agayne
all
they
are
his
specially
,
whome
he
hath
elected
and
receiued
into
his
fauoure
.
These
are
chosen
to
life
,
he
gaue
them
vnto
his
sonne
the
only
sauiour
and
Mediatoure
to
be
saued
,
when
by
the
preaching
of
the
Gospell
hée
called
them
to
fayth
in
hym
.
Therefore
in
these
words
is
noated
the
eternitie
of
election
:
and
also
bowe
we
ought
to
consider
of
the
same
.
Christ
declareth
that
they
were
alwayes
the
electe
of
God
.
Wherefore
GOD
discerneth
them
from
the
reprobate
,
not
by
fayth
,
or
by
any
merite
,
but
by
his
méere
and
frée
grace
:
because
when
they
weare
farthest
from
him
,
yet
in
his
secret
counsayl
and
purpose
he
accounted
them
for
his
.
The
assurance
and
safety
consysteth
in
this
that
he
hath
geuen
al
those
to
his
sonne
to
kepe
,
whom
he
hath
chosen
,
least
they
shoulde
perish
:
and
herevnto
we
must
bende
our
eyes
,
that
we
may
know
for
sertayne
,
that
we
are
in
the
number
of
Gods
children
.
For
in
him
is
Godes
predestination
hid
:
and
in
Christ
onelye
the
same
is
reuealed
.
R.
For
he
will
saue
none
but
suche
as
beleeue
in
Christ
.
For
hee
hath
appoynted
Christ
to
bee
a
Mediatour
,
an
intercessor
,
and
a
iustefier
.
Wherevpon
hée
sayth
,
They
were
thine
,
that
is
to
say
,
they
were
elected
of
thée
:
and
thou
haste
geuen
them
vnto
me
:
that
is
,
thou
hast
so
ordayned
,
that
they
shoulde
be
saued
by
mée
.
Wherefore
I
woulde
not
haue
thée
first
to
séeke
thy selfe
in
God
,
but
in
Christ
in
whome
if
thou
finde
thy selfe
by
fayth
,
be
thou
sure
that
God
hath
predestinate
thée
to
lyfe
.
And
they
haue
kept
thy
worde
.
M.
Hée
sayth
not
sympely
,
And
they
haue
hearde
thy
worde
,
but
,
And
they
haue
kept
thy
worde
.
It
is
one
thing
to
heare
with
oure
eares
the
worde
of
truth
,
and
another
thing
to
feele
and
retaine
the
same
with
our
hearte
.
This
onelye
belongeth
to
the
Elect
,
whome
the
Father
hath
giuen
to
the
Sonne
:
The
other
is
common
to
all
that
haue
eares
to
heare
.
A.
My
shéepe
(
sayth
hée
)
heare
my
voyce
.
R.
For
the
elect
heare
and
beléeue
the
Gospell
,
the
other
are
obstinate
.
Therefore
so
manye
as
are
ordayned
to
euerlasting
life
beléeue
.
C.
This
therefore
is
the
thirde
degrée
.
The
first
is
,
frée
election
:
The
seconde
is
that
donation
,
by
which
wee
are
committed
to
the
custodie
of
Christ
,
and
being
receyued
of
Christ
,
are
gathered
through
fayth
into
the
sheepefoulde
.
The
worde
of
God
vanisheth
awaye
from
the
reprobate
:
but
it
taketh
déepe
roote
in
the
elect
:
whereby
they
are
sayd
to
obserue
and
keepe
.
A.
Wherefore
Christ
sayd
not
in
vaine
vnto
the
Iewes
Ye
seeke
to
kill
mee
,
because
my
wordes
abydeth
in
you
:
And
in
the
parrable
of
the
séede
,
that
they
had
no
roote
,
which
beleeue
but
for
a
time
,
Luke
.
8.13
.
and
in
time
of
temptation
go
away
.
7
Nowe
theye
haue
knowene
that
all
thinges
whatsoeuer
thou
haste
geuen
mee
,
are
of
thee
:
C.
here
is
expressed
that
which
is
principal
in
faith
,
when
men
so
beleue
in
Christ
▪
that
faith
,
stayeth
not
it selfe
vpon
the
sight
of
flesh
,
but
conceiue
his
deuine
power
.
For
when
he
saith
,
Now
they
haue
knowen
that
all
thinges
whatsoeuer
thou
hast
geuen
mee
,
he
meaneth
the
faithfull
,
that
whatsoeuer
they
haue
,
they
fele
and
know
the
sonne
to
be
celestiall
and
deuine
.
And
verely
except
wee
know
him
in
Christe
,
wee
must
needes
continuallye
wauer
and
be
vnstayed
.
R.
Therefore
because
the
elect
doe
beleeue
the
Gospell
,
therefore
they
knowe
that
it
is
no
humayne
inuention
,
but
the
worde
of
the
Father
come
from
the
Father
,
and
the
power
of
God
to
saluation
to
euery
one
that
beleeueth
.
But
the
worde
of
the
Crosse
to
them
which
perishe
,
is
foolishnesse
.
Rom.
1.16
.
1.
Cor.
1.18
Thou
sée
est
also
this
place
,
that
knowledge
followeth
Fayth
,
and
goeth
not
before
the
same
,
as
we
sawe
also
before
in
the
thrée
score
and
nine
verse
of
the
sixt
Chapter
.
8
For
I
haue
geuen
vnto
them
the
wordes
which
thou
gauest
mee
,
and
they
haue
receyued
them
,
and
haue
knowne
surely
,
that
I
came
out
from
thee
,
and
they
haue
beleeued
that
thou
dyddest
sende
me
.
R.
Nowe
hee
declareth
what
that
is
which
the
Father
hath
gyuen
vnto
hym
,
namelye
,
the
Gospell
,
the
which
was
committed
by
the
Father
,
to
the
Sonne
that
hee
might
preache
the
same
vnto
the
worlde
.
Whosoeuer
therefore
receyueth
the
gospell
of
CHRIST
by
fayth
he
shall
truelye
knowe
Chryst
,
who
beyng
knowne
,
GOD
is
also
knowne
.
And
the
knoweledge
of
the
Father
and
the
Sonne
,
by
the
Holye
Gospell
is
lyfe
euerlasting
.
C.
Therefore
leaste
anye
Man
shoulde
thynke
,
that
hys
doctryne
is
of
Man
,
or
sprong
from
the
Earth
,
hee
pronounceth
in
these
wordes
that
GOD
is
the
Authour
of
the
same
.
And
hee
speaketh
after
hys
manner
in
the
Personne
of
the
Mediatoure
,
when
he
saith
that
hee
hath
taught
that
onelye
,
whych
hée
had
receyued
of
the
Father
.
For
because
thys
condicion
in
the
flesh
was
as
yet
base
,
and
because
vnder
the
fourme
of
a
Seruaunt
hys
deuyne
maiestye
laye
hydde
,
hee
assygneth
GOD
vnder
the
person
of
the
Father
.
Neuerthelesse
we
must
remember
that
whych
Saynte
Iohn
in
the
begynnyng
,
howe
that
Chryste
,
in
that
hee
is
the
eternall
worde
of
GOD
,
was
alwayes
one
GOD
wyth
the
Father
,
Therefore
the
meanynge
is
,
that
Chryste
was
a
faythfull
wytnesse
of
GOD
vnto
the
Disciples
,
that
theyr
fayth
myghte
bee
founded
vppon
none
other
than
vppon
the
worde
of
GOD
,
seyng
the
Father
hymselfe
hath
spoken
in
the
Sonne
.
M.
Here
therfore
wee
see
that
Christ
delyuereth
nothyng
to
hys
Dysciples
▪
but
that
whych
he
hadde
receyued
from
the
Father
,
so
much
doe
althynges
depende
vppon
the
woorde
of
GOD
,
that
the
Sauiour
hymselfe
the
Sonne
of
GOD
,
woulde
preach
nothynge
else
vnto
mortall
men
,
then
the
worde
of
hys
Father
,
geuen
vnto
hym
to
thys
ende
,
that
hee
might
preache
the
same
vnto
the
worlde
.
Let
then
the
teachers
of
humaine
tradicions
bee
ashamed
of
their
great
presumption
,
in
tying
the
consciences
of
men
to
humaine
tradicions
and
imaginations
:
when
there
can
come
no
peace
of
conscience
but
from
the
woorde
of
God
,
delyuered
to
the
Apostles
by
the
Sonne
of
God
.
And
they
haue
knowne
surelie
,
that
I
came
out
.
That
which
hee
had
touched
before
hee
nowe
repeateth
in
other
wordes
.
For
Christe
to
come
out
from
the
Father
,
and
to
bee
sent
of
the
Father
,
is
euen
as
muche
as
that
which
wente
before
,
where
Christe
sayth
,
that
whatsoeuer
he
hath
is
of
the
Father
.
M
He
might
haue
made
mention
of
sygnes
,
whiche
testifie
also
,
that
he
came
out
from
God
:
but
this
is
the
noate
of
the
Children
of
God
,
to
beléeue
his
worde
.
C.
The
sume
is
this
,
that
fayth
ought
rightlye
to
behoulde
Christ
,
but
so
that
it
déeme
and
iudge
no
earthlye
or
contemptible
thing
to
be
in
him
:
and
that
it
ought
to
be
lifted
vp
to
his
deuine
power
,
that
it
may
certainelye
be
perswaded
that
God
,
and
whatsoeuer
belongeth
vnto
God
is
perfytelye
in
him
.
B.
Behoulde
here
therefore
the
order
of
saluation
.
First
of
all
the
Gospell
is
preached
to
the
elected
:
then
it
is
giuen
vnto
them
to
beléeue
:
thirdelye
in
the
Gospell
,
and
by
it
,
God
is
knowne
:
hereof
by
and
by
spring
a
trust
in
him
,
and
the
loue
of
him
:
from
whence
consequentlye
groweth
the
loue
and
desire
of
pietie
and
holynesse
,
and
also
the
duetye
which
we
owe
vnto
oure
brethren
.
C.
Also
we
maye
noat
that
in
the
first
parte
of
this
sentence
Christ
vseth
this
worde
(
knowen
)
and
in
the
latter
part
this
worde
(
beleue
)
For
there
by
he
teacheth
vs
that
wee
cannot
knowe
God
truly
without
fayth
:
in
the
which
there
is
such
assuraunce
and
sertayntie
,
that
it
is
rightly
called
knoweledge
,
A.
How
Christ
went
out
from
the
Father
wee
haue
shewed
before
.
9
I
praye
for
them
,
I
praye
not
for
the
world
:
but
for
them
which
thou
haste
geuen
mee
,
for
they
are
thine
R.
Before
Christ
prayed
for
him selfe
to
be
gloryfyed
nowe
he
prayeth
for
his
Apostles
.
And
this
prayer
is
a
brasen
wall
for
the
Disciples
,
whereby
they
may
stande
stedfast
in
all
aduersityes
,
and
whereby
they
maye
ouercome
sinne
,
death
,
and
Sathan
.
C.
Therefore
after
Christ
had
shewed
that
he
could
bring
his
Disciples
into
his
fathers
fauoure
,
nowe
he
maketh
a
prayer
for
the
same
,
in
the
which
he
sheweth
that
he
desyereth
nothinge
but
that
which
is
agreeable
vnto
hys
fathers
wil
:
because
be
commendeth
those
only
to
hys
father
whom
he
of
his
owne
accord
loueth
.
M.
Christ
in
praying
putteth
a
difference
betwéene
the
electe
and
the
reprobate
:
and
prayeth
〈◊〉
only
for
the
electe
,
and
not
for
the
world
but
also
expreslye
prenounceth
that
hée
prayeth
for
them
and
not
for
the
worlde
He
calleth
his
those
which
the
Father
hath
geuen
him
:
and
he
calleth
the
vnbeleeuers
the
reprobate
,
and
those
whome
the
father
hath
not
geuen
vnto
him
,
the
worlde
.
C.
So
that
he
playnly
affirmeth
that
he
prayeth
not
for
the
worlde
:
because
he
cared
for
his
owne
flocke
only
,
which
he
had
receiued
of
his
Fathers
hande
.
Notwithstanding
this
might
seeme
very
absurde
.
For
there
cannot
be
a
better
Rule
of
prayer
deuised
,
then
if
wee
follow
Christ
our
Captayne
and
mayster
.
Math.
5
,
4
But
we
are
commaunded
to
praye
for
all
men
,
yea
euen
for
our
enemies
.
i
,
Tim
,
2
,
1
,
Also
the
Apostle
exhorteth
that
before
al
things
,
prayers
supplications
,
intercessions
,
and
thanks
geuing
be
made
for
all
men
.
Luk.
23
,
34
C.
Furthermore
Christ
him selfe
prayed
after
this
Indifferently
for
all
men
saying
,
Father
forgeue
them
:
for
they
wotte
not
what
they
doe
.
M.
Moreouer
it
is
the
office
of
a
Mediatoure
not
only
to
praye
but
also
to
offer
.
And
he
offered
him selfe
vppon
the
Crosse
for
all
men
.
2
,
Cor.
5
,
15
,
For
(
as
sayth
Paul
)
Christ
dyed
for
all
men
.
Fynally
Saint
Iohn
sayeth
that
he
is
the
propitiation
for
the
sinnes
of
the
whoal
world
.
i
,
Iohn
,
2
,
2
How
then
sayeth
he
that
he
prayeth
not
for
the
worlde
seeing
he
dyed
for
all
men
,
Question
and
was
the
propitiation
for
the
synnes
of
the
whoale
world
?
C.
This
maye
bée
bréefly
aunswered
,
that
these
prayers
which
séeme
to
be
made
for
all
men
are
notwithstanding
restrained
to
the
electe
of
God
.
Aunswere
,
We
ought
to
wish
this
and
that
man
to
be
saued
and
so
to
comprehende
all
mankind
because
as
yet
we
cannot
distinguish
the
elect
from
the
Reprobate
yet
notwithstanding
we
praye
therewithall
for
the
comming
of
Gods
kingdome
,
wishing
that
he
would
destroy
his
enemies
.
This
is
euen
as
much
as
to
praye
for
the
saluation
of
all
men
whom
wée
knowe
to
be
created
after
the
Image
of
GOD
,
and
which
are
of
the
same
nature
that
we
are
of
and
do
leaue
their
destruction
to
the
Iudgement
of
GOD
whom
he
knoweth
to
be
reprobates
.
There
was
another
sertayne
spetiall
cause
of
this
prayer
,
which
ought
not
to
be
drawen
into
example
.
For
Christes
prayer
procéeded
not
only
from
the
bare
scence
of
fayth
and
loue
,
but
also
from
the
féeling
of
his
fathers
secret
Iudgementes
which
are
hidden
from
vs
,
so
long
as
we
walke
through
faith
.
M.
Therefore
because
wee
knowe
not
who
they
are
which
so
appertayne
vnto
the
world
that
they
can
neuer
be
drawen
away
from
the
same
,
it
is
méete
that
wée
wishe
well
vnto
all
men
,
and
to
declare
our
good
wil
by
praier
.
C.
Furthermore
by
these
wordes
we
gather
,
that
they
whome
it
pleaseth
God
to
loue
out
of
this
world
shal
be
heirs
of
eternall
lyfe
:
and
that
this
difference
depended
not
vpon
mans
merites
but
vpon
the
méere
good
will
and
grace
of
God
.
For
the
which
place
the
cause
of
election
in
men
muste
fyrst
beginne
with
fayth
.
Christ
plainly
pronounceth
that
they
were
the
fathers
whiche
were
geuen
vnto
him
.
And
it
is
sertayne
that
they
are
therefore
geuen
,
that
they
might
beléeue
,
and
that
fayth
commeth
of
this
donation
.
If
so
be
this
donation
bée
the
originall
of
faith
,
and
that
election
go
beefore
the
same
,
what
else
can
followe
but
that
we
confes
that
they
are
fréely
chosen
,
whom
God
will
haue
to
be
saued
from
amonge
the
rest
of
the
worlde
?
Nowe
,
séeing
Christ
prayeth
only
for
the
elect
,
the
fayth
of
election
is
necessary
for
vs
,
if
so
be
we
will
haue
our
saluation
commended
to
him
of
the
father
.
Therefore
they
doe
great
iniury
to
the
faithfull
,
which
séeke
to
race
oute
of
their
mindes
the
knoweledg
of
their
election
,
to
the
ende
they
might
depriue
them
of
the
helpe
of
Christe
.
They
also
are
here
reprooued
whiche
vnder
the
pretence
of
their
election
:
geue
them selues
to
all
licentiousenesse
of
life
and
to
negligence
and
sleweth
in
the
work
of
the
Lord
:
whenas
the
same
ought
rather
to
mooue
them
to
all
godlinesse
,
euenas
Christ
teacheth
by
hys
example
.
Furthermore
,
whereas
Christ
prayeth
not
for
the
worlde
but
only
for
the
elect
it
bringeth
great
horror
and
feare
.
For
,
for
this
cause
,
the
world
ronneth
headlong
to
all
kynde
of
wickednesse
,
to
death
,
to
hell
,
and
into
euerlasting
condempnation
,
for
only
the
vnbeléeuinge
for
whom
Christ
prayeth
,
ouercome
in
Christ
through
prayer
all
the
euelles
of
the
world
,
and
of
the
Deuell
.
But
the
world
by
the
Iust
Iudgement
of
God
is
geuen
ouer
into
a
reprobate
mynde
,
and
is
lefte
vnto
his
owne
will
and
pleasure
Wherefore
as
it
liueth
wickedly
,
so
by
the
horrible
Iudgement
of
God
it
is
condemned
.
M.
Here
also
we
are
taught
to
loue
these
hartely
,
whom
we
knowe
to
belong
vnto
Christe
and
to
the
father
and
for
that
cause
to
make
our
earnest
prayers
vnto
God
for
them
.
10.
And
all
mine
ar
thine
and
thine
are
mine
,
and
I
am
glorified
in
them
.
R.
This
is
a
confyrmation
of
Christes
prayer
.
For
Christ
obtaineth
that
at
the
hands
of
the
father
which
he
prayeth
for
,
because
al
things
belonging
to
the
father
are
his
:
the
which
he
would
not
haue
sayd
,
yf
he
had
not
bene
the
sonne
equall
with
the
father
.
M.
To
the
father
béelongeth
the
sempiternal
diuinitie
wisedome
,
power
,
goodnesse
,
all
honor
and
glory
,
heauen
,
earth
,
and
all
thinges
in
them
,
Aungels
,
men
,
and
whatsoeuer
else
:
therefore
all
these
thinges
also
belong
vnto
Christ
,
whom
the
father
hath
made
heire
of
all
thinges
.
C.
Christe
therefore
speaketh
this
to
shewe
that
he
shall
sertainly
be
heard
of
the
father
.
Hebr.
i.
2.
As
if
he
should
saye
.
I
commend
no
other
vnto
thée
than
those
whom
thou
knowest
to
be
thyne
owne
,
because
I
haue
nothing
which
thou
haste
not
.
Therfore
I
will
not
be
denied
.
R.
Notwithstanding
he
séemeth
heare
to
speake
spetially
of
the
electe
.
These
thinges
are
so
common
vnto
the
father
and
to
Christ
,
that
Christ
taketh
none
to
be
saued
but
those
whome
the
father
hath
elected
for
the
same
purpose
:
and
all
those
whom
God
hath
elected
,
those
Christ
taketh
into
his
charge
and
saueth
.
When
he
addeth
,
And
J
am
glorified
in
them
he
sheweth
that
he
hath
iuste
cause
to
haue
care
for
the
electe
and
to
séeke
their
saluation
,
seeing
they
seeke
whollye
to
sette
forth
his
glory
.
As
if
he
should
saye
I
am
now
going
out
of
the
world
,
these
shall
abyde
in
the
world
and
shall
glorify
me
,
that
is
to
saye
they
shall
preach
to
the
whole
world
my
victory
and
triumphe
ouer
sinne
,
death
,
and
hell
,
C.
And
this
is
a
notable
confirmation
of
our
faith
that
Christ
wil
neauer
ceasse
to
haue
care
for
our
saluation
if
so
be
he
be
gloryfyed
,
And
to
gloryfy
Christ
is
fyrst
of
all
to
beleeue
in
him
as
in
the
sonne
of
God
:
secondly
for
his
sake
to
doe
and
suffer
al
thynges
,
thirdly
to
seeke
dilligently
to
bring
al
men
to
beleue
in
him
to
professe
his
name
,
and
to
imbrace
his
truth
:
and
fourthly
to
expresse
his
spirite
in
al
things
by
the
exercise
of
true
godlinesse
.
Al
which
thinges
are
loked
for
at
their
handes
which
are
geuen
to
Christ
of
the
father
.
11.
And
now
am
I
not
in
the
worlde
,
and
they
are
in
the
woorlde
,
and
I
come
too
thee
,
Holy
father
kepe
thorough
thy
owne
name
them
which
thou
hast
giuen
me
,
that
they
may
also
be
one
,
as
we
are
.
C.
Nowe
he
addeth
another
cause
why
he
prayed
so
earnestly
for
hys
Disciples
,
bicause
shortly
they
should
be
destitute
of
his
corporall
presence
,
by
enioying
the
whiche
they
were
as
yet
cherefull
.
So
long
as
he
was
conuersaunt
with
them
,
he
gathered
them
,
and
nourished
them
,
euen
as
a
Henne
doth
hir
Chickens
,
vnder
his
winges
:
and
nowe
gooing
away
,
he
desireth
of
the
Father
to
protect
and
defende
them
:
the
whiche
he
dothe
in
respect
of
them
.
For
he
séeketh
to
remedie
their
feare
,
that
they
mighte
staye
themselues
vpon
God
him selfe
,
to
whome
he
nowe
deliuered
them
as
it
were
from
hande
to
hande
.
M.
Therefore
nowe
we
see
howe
the
moste
faythfull
and
louyng
Lorde
was
not
so
desirous
to
go
vnto
the
Father
,
that
he
regarded
not
the
condition
of
his
Disciples
,
but
carefully
considereth
in
what
state
to
leaue
them
after
his
departure
.
Héereof
commeth
no
small
consolation
,
when
wee
heare
that
the
Lorde
is
the
more
carefull
for
the
saluation
of
hys
,
when
he
leaueth
them
according
to
hys
Corporall
presence
.
For
heereof
wee
maye
gather
,
that
we
also
at
thys
day
labouring
in
the
world
,
are
regarded
of
hym
,
in
so
muche
that
hee
sendeth
helpe
vnto
vs
when
wee
are
in
trouble
,
euen
from
hys
heauenly
glory
.
Holy
Eather
kepe
thorough
thy
owne
name
.
M.
Hee
knewe
that
they
shoulde
be
subiect
to
many
daungers
in
this
world
,
and
therefore
hee
prayeth
that
they
maye
be
preserued
by
hys
Fathers
prouidence
.
C.
For
all
hys
prayer
tendeth
too
that
ende
,
least
hys
Disciples
shoulde
bée
discouraged
,
as
though
their
Corporall
state
shoulde
bee
the
woorse
,
by
the
misse
of
the
Corporall
presence
of
their
Maister
.
As
if
he
should
say
,
My
Apostles
shall
abyde
persecution
of
the
worlde
for
the
Gospell
.
Wherefore
I
praye
that
they
faynte
not
vnder
the
heauie
burthen
of
the
crosse
.
M.
He
addeth
:
In
thy
name
.
For
bicause
they
were
consecrated
to
the
name
of
God
,
and
shoulde
suffer
many
aduersities
in
the
worlde
for
his
sake
,
he
prayeth
that
they
maye
bee
preserued
in
or
by
hys
name
.
R.
For
the
name
of
GOD
is
a
most
strong
tower
.
Prou.
18.10
.
Therefore
the
name
of
GOD
can
defende
the
Faythfull
man
from
all
euils
,
and
from
the
dartes
of
Sathan
.
C.
The
summe
then
is
thys
,
When
the
Corporall
sighte
of
Chryste
is
taken
from
the
Disciples
,
they
sustayne
no
losse
,
bycause
God
receyueth
them
into
his
protection
,
whose
power
is
euerlasting
.
He
ascribeth
the
maner
of
sauing
,
saying
:
That
they
may
be
one
.
For
those
whome
the
heauenly
Father
hath
decreed
to
saue
,
he
gathereth
into
the
holy
vnitie
of
fayth
and
of
the
spirit
.
But
bicause
it
is
not
sufficient
for
men
to
agrée
togither
in
one
,
he
addeth
this
:
Euen
as
we
are
one
.
For
then
our
vnitie
shall
be
happie
,
if
so
be
it
set
foorth
the
Image
of
God
the
father
,
and
of
Christ
:
euen
as
the
waxe
in
the
which
the
King
or
Signet
is
printed
,
carieth
the
marke
or
print
of
the
same
.
A.
But
concerning
the
vnitie
of
the
father
and
the
sonne
,
reade
the
tenth
Chapter
going
before
,
beginning
at
the
.30
.
verse
,
and
in
the
verse
folowing
.
12.
Whyle
I
was
wyth
them
in
the
worlde
,
I
kepte
them
in
thy
name
:
those
that
thou
gauest
mee
haue
I
kepte
,
and
none
of
them
is
loste
,
but
that
loste
childe
:
that
the
Scripture
mighte
bee
fulfilled
.
C.
Christe
sayth
that
he
hath
kepte
them
in
hys
Fathers
name
,
bicause
he
made
hym selfe
onely
a
Mynister
,
whiche
dyd
nothyng
but
by
the
power
of
GOD
.
Hée
therefore
thynketh
it
not
méete
that
they
shoulde
nowe
peryshe
,
as
though
the
power
of
GOD
by
hys
departure
were
extinguished
or
beade
.
R.
As
if
hée
shoulde
say
,
Hytherto
I
haue
confyrmed
the
Apostles
wyth
the
worde
of
the
Gospell
,
yea
,
I
haue
lefte
nothynge
vndoone
that
myghte
keepe
them
wythin
the
bandes
and
duetie
of
Faythe
:
and
I
haue
kepte
them
that
none
shoulde
perishe
,
but
onely
that
Iudas
Iscarioth
,
of
whose
fall
the
Scripture
before
testified
.
And
nowe
because
I
am
gooing
away
,
I
committe
them
to
thy
charge
.
For
I
shall
be
delyuered
too
the
Aduersaries
,
and
shall
bée
lefte
in
the
handes
of
the
wycked
,
that
in
deryding
mée
they
shall
saye
,
He
saued
others
,
hym selfe
he
can
not
saue
.
Wherefore
I
resigne
them
ouer
into
thy
hande
,
that
they
maye
bee
preserued
from
all
euill
.
C.
But
this
séemeth
very
absurde
,
that
Chryste
shoulde
sette
ouer
vnto
GOD
the
offyce
of
sauyng
and
preseruing
,
as
thoughe
he
hauyng
ended
the
course
of
hys
lyfe
,
leassed
to
bee
their
kéeper
.
But
this
is
thus
aunswered
,
That
Chryste
speaketh
onely
héere
of
the
visible
custodie
,
whiche
had
an
ende
in
the
death
of
Christe
.
For
so
long
as
he
was
conuersaunte
on
earth
,
he
needed
not
to
borrowe
any
other
power
to
preserue
hys
Disciples
.
But
all
this
is
referred
too
the
person
of
the
Mediator
,
whiche
appeared
in
the
fourme
of
a
seruaunte
for
a
tyme
.
But
nowe
he
commaundeth
his
Disciples
,
so
soone
as
they
beginne
to
wante
but
the
least
helpe
,
to
lyfte
vp
theyr
eyes
to
heauen
.
Whereby
wée
gather
,
that
Chryste
dothe
no
lesse
preserue
the
faythfull
at
this
daye
,
than
he
hathe
doone
in
tyme
paste
:
but
after
an
other
manner
:
because
the
deuyne
Maiestie
openly
shineth
in
him
.
R.
For
if
so
be
Christe
kepte
and
preserued
hys
,
before
hee
entered
into
the
Kyngdome
of
hys
Father
,
and
satisfyed
the
desire
of
the
Faythfull
concernyng
ioye
,
howe
muche
more
shall
he
keepe
them
nowe
,
seeing
he
hathe
iustified
them
by
hys
Deathe
and
Resurrection
?
For
nowe
oure
saluation
is
more
neere
,
than
when
wee
beleeued
.
And
seeyng
when
as
yet
wée
were
Synners
Chryste
dyed
for
vs
:
muche
more
nowe
wee
beeing
iustified
by
his
bloud
,
Rom.
5.6
shall
bée
saued
through
hym
from
wrath
.
M.
Furthermore
let
vs
note
héere
howe
Chryste
saythe
that
he
hath
kept
hys
Disciples
in
the
worlde
.
For
suche
is
thys
worlde
,
that
the
Electe
haue
nede
of
Gods
preseruation
,
so
long
as
they
are
in
the
same
.
C.
Whereas
he
maketh
exception
heere
of
Iudas
,
it
is
not
wythout
cause
:
For
althoughe
he
were
none
of
the
Elect
,
and
of
Gods
flocke
,
yet
notwithstanding
the
dignitie
of
his
office
,
made
him
seeme
so
to
be
.
Neither
woulde
any
man
haue
thought
otherwise
of
hym
,
so
long
as
he
was
in
that
office
.
Therefore
(
in
respect
of
Grammer
)
the
exception
is
improper
:
but
if
we
consider
the
matter
,
all
men
will
say
that
it
behoued
Christe
so
to
speake
.
Moreouer
lest
any
man
shuld
thinke
that
the
eternall
election
of
God
was
voyde
in
the
destruction
of
Iudas
,
he
addeth
héerewithal
that
he
was
the
sonne
of
perdition
:
by
whiche
words
he
giueth
to
vnderstand
,
that
his
ruine
and
destruction
,
which
sodenly
appeared
in
the
sight
of
men
,
was
from
the
beginning
knowne
vnto
God
.
It
appeareth
therefore
very
well
,
that
Chryste
knewe
for
whome
he
prayed
,
and
for
whome
he
prayed
not
.
M.
By
this
perdition
of
Iudas
wée
may
gather
that
there
is
no
hope
of
saluation
for
those
,
whiche
following
the
steppes
of
Iudas
,
persecute
the
truthe
of
Chryste
for
filthye
gayne
,
whereby
they
manyfestly
declare
that
they
are
borne
the
children
of
perdition
:
seeyng
the
same
happened
too
a
familiar
Apostle
of
Chryste
.
That
the
Scripture
might
be
fulfilled
.
By
this
place
a
man
shoulde
gather
amisse
,
that
the
fall
of
Iudas
shoulde
rather
be
imputed
to
GOD
,
than
to
him selfe
,
bicause
of
the
necessitie
whiche
was
layde
vppon
hym
by
the
Prophesie
.
For
the
successe
and
sequell
of
matters
oughte
not
therefore
to
be
ascribed
vnto
Prophesies
,
bicause
the
same
is
there
foreshewed
.
Neyther
doo
the
Prophetes
prophesie
anye
other
thyng
than
the
verye
same
whiche
shoulde
come
to
passe
,
though
they
helde
their
peace
.
Therefore
wée
muste
not
thynke
the
cause
of
any
thing
to
be
in
them
.
Most
certayne
it
is
that
nothing
happeneth
but
by
the
ordinaunce
of
GOD
:
but
the
question
is
nowe
onely
concerning
the
Scripture
,
whether
their
predictions
and
Prophesies
bring
any
necessitie
with
them
to
men
,
or
no
:
the
whiche
wée
haue
shewed
alreadie
to
bee
false
.
Neyther
was
it
the
purpose
of
Christe
,
to
impute
the
cause
of
the
destruction
of
Iudas
,
vnto
the
Scripture
:
but
only
to
take
away
the
occasion
of
offence
,
whiche
mighte
trouble
weake
myndes
.
And
the
reason
why
offence
myghte
be
taken
awaye
,
was
,
bicause
the
spirite
of
God
had
before
testified
that
the
same
shoulde
so
come
to
passe
.
For
commonly
at
newe
and
vnwonted
things
we
are
muche
afrayde
.
This
is
a
very
necessarie
admonition
.
For
how
commeth
it
to
passe
at
thys
day
,
that
the
greater
parte
of
men
so
easily
fall
at
euery
stumbling
blocke
,
but
bicause
they
remember
not
the
testimonies
of
Scripture
?
A.
But
of
what
Scripture
is
this
that
Christe
speaketh
:
for
he
expresseth
not
the
place
,
no
more
than
he
dydde
in
the
eyghtéenth
verse
of
the
thirteenth
Chapter
before
?
B.
Wée
must
note
that
as
what
soeuer
is
written
of
the
afflictions
of
the
Sainctes
,
the
same
dothe
belong
to
the
Lorde
,
the
head
of
the
Sainctes
,
yea
,
and
is
fulfilled
in
hym
:
Euen
so
it
followeth
that
what
soeuer
is
written
of
the
enemies
of
Christe
,
shoulde
not
only
agrée
,
but
also
be
fulfilled
in
the
enemies
of
Christe
.
Héerevppon
the
Apostle
Peter
sayth
,
Let
his
habitation
be
deserte
,
and
no
man
be
dwelling
therein
.
Act.
1.20
.
And
his
Byshopricke
let
another
take
.
Psal.
69.26
The
whiche
place
he
alleageth
as
spoken
of
Iudas
.
The
whiche
Psalme
,
and
the
hundred
and
nyne
also
,
doo
specially
intreate
of
the
Lordes
punishment
,
and
of
his
enemies
:
notwithstanding
the
contentes
of
them
were
first
fulfilled
in
Dauid
as
in
the
figure
of
Christe
,
and
in
his
enemies
,
which
were
types
of
the
enemies
of
Christe
,
but
yet
figuratiuely
and
truely
fulfilled
at
the
last
in
the
Lorde
,
and
in
hys
enemies
.
Héerevppon
it
séemeth
that
the
Lorde
spake
in
this
present
place
of
those
things
which
are
written
in
the
sixtie
nine
Psal.
concerning
his
enemies
.
By
this
place
also
we
are
taught
,
that
the
holy
Scripture
can
not
be
frustrate
(
euen
as
Christ
taught
in
the
tenth
chapter
gooing
before
.
)
And
therefore
those
thinges
contayned
in
the
same
,
whether
they
appertayne
to
the
saluation
of
the
Godly
,
or
to
the
destruction
of
the
Reprobate
,
are
so
certaynely
to
be
beleeued
,
that
wée
néede
nothing
to
doubte
,
but
that
they
shall
be
saued
to
whome
the
same
promiseth
saluation
,
and
those
destroyed
,
to
whome
soeuer
the
same
threatneth
destruction
.
13.
Nowe
come
I
to
thee
,
&
these
words
speake
I
in
the
worlde
,
that
they
mighte
haue
my
Ioy
fullfilled
in
them selues
.
C.
Here
Christe
sheweth
that
he
dyd
not
therefore
so
earnestly
pray
vnto
the
Father
,
for
his
disciples
,
as
though
hee
were
carefull
for
theire
state
to
come
,
but
rather
to
ease
them
of
theire
care
and
sorrow
.
M.
He
spake
these
thinges
in
the
hearing
of
his
disciples
,
not
bycause
of
him selfe
,
or
his
Father
,
but
for
their
sakes
.
As
if
he
shoulde
say
,
hitherto
haue
I
kept
them
in
the
worlde
:
but
nowe
I
come
vnto
thee
:
wherfore
I
nowe
commende
them
vnto
thy
prouidence
.
And
I
speake
these
thinges
,
that
they
might
reioyce
in
my
name
,
knowing
in
what
fauour
I
am
with
thee
.
C.
He
calleth
it
his
ioy
,
bycause
he
him selfe
was
the
aucthor
,
cause
and
pledge
of
the
same
.
For
in
vs
,
there
is
nothing
but
terror
,
feare
,
vnquietnes
,
and
sorrow
,
and
in
Christe
alone
,
peace
and
Ioy
.
A.
And
this
verse
agreeth
with
that
where
Christe
speaketh
vnto
his
disciples
after
thys
manner
,
These
thinges
haue
I
spoken
vnto
you
that
my
Ioye
.
might
remayne
in
you
,
Iohn
.
15.11
.
and
that
your
ioy
mighte
befull
.
Compare
the
exposition
of
bothe
places
together
,
and
thou
shalte
haue
the
true
meanynge
of
Christe
.
14.
I
haue
geuen
them
thy
worde
,
and
the
worlde
hathe
hated
them
bycause
they
are
not
of
the
worlde
,
euen
as
I
also
am
not
of
the
worlde
.
C.
For
another
cause
hee
commendeth
the
disciples
vnto
the
Father
,
bycause
for
the
hatred
of
the
worldes
sake
they
had
néede
of
his
helpe
.
And
with
all
he
sheweth
the
cause
of
the
hatred
,
namely
for
that
they
imbrace
the
word
of
God
,
which
the
worlde
can
not
abyde
.
R.
As
if
he
shuld
saye
,
I
haue
preached
vnto
them
the
Gospel
,
which
they
in
like
manner
shal
set
foorthe
hereafter
too
the
whole
worlde
:
and
for
the
same
shall
suffer
persecution
of
the
worlde
.
For
they
are
not
of
the
worlde
:
that
is
to
say
,
they
teach
those
things
which
are
contrary
to
the
worlde
:
for
they
preach
impietie
to
be
there
,
wher
the
world
placeth
righteousnes
,
and
that
they
make
sinne
which
the
world
counteth
Innocensy
:
besyde
al
this
they
fashion
not
them selues
after
the
maner
of
this
world
for
they
allowe
of
the
will
of
God
,
and
dislike
of
those
thinges
which
please
the
worlde
.
C.
Now
we
must
note
that
,
&
cal
it
to
minde
,
which
we
hearde
euen
now
,
that
the
ende
of
this
prayer
was
,
that
the
Ioye
of
Christe
might
be
fullfilled
in
vs
.
Therefore
,
so
often
as
the
fury
and
rage
of
this
worlde
is
so
kendled
in
against
vs
,
that
we
seeme
to
be
nere
vnto
destruction
,
let
vs
holde
before
vs
this
targuet
,
that
God
neuer
forsaketh
them
which
labor
for
the
Gospell
.
He
saith
that
they
are
not
of
the
worlde
,
bycause
all
they
are
seperated
from
them
which
are
regenerate
by
the
spirite
of
God
.
God
therefore
will
not
suffer
his
sheepe
to
wander
among
wolues
,
but
he
will
shewe
him selfe
a
sheepehard
vnto
them
.
A.
But
concerning
these
things
we
haue
spoken
more
in
the
.15
.
Chapter
going
before
,
and
in
the
.9
.
verse
of
the
same
.
In
lyke
manner
in
what
sence
Christ
is
said
not
to
be
of
this
world
read
the
.23
.
verse
of
the
.8
.
chapter
going
before
.
15.
I
praye
not
that
thou
shoulde
take
them
out
of
thys
worlde
but
that
thou
keepe
them
from
euill
.
Christe
dothe
not
teache
hys
father
what
he
shoulde
do
vnto
the
Apostles
▪
and
what
not
:
he
speaketh
these
thinges
,
bycause
of
the
disciples
whiche
stode
by
,
for
whom
he
prayed
,
to
the
end
they
might
knowe
that
this
was
the
deuine
custody
,
that
they
might
be
preserued
and
kept
in
this
euill
and
wicked
worlde
,
that
they
mighte
not
bee
circumuented
with
the
wickednes
of
the
same
.
C.
Therfore
Christ
prouideth
for
their
infirmitie
,
to
the
ende
he
might
temper
theire
desiers
(
whiche
exceeded
very
much
)
by
this
meanes
which
he
prescribeth
.
Hee
promiseth
not
vnto
his
disciples
the
grace
of
his
Father
,
which
might
deliuer
them
from
all
care
and
labour
,
but
whiche
mighte
arme
them
with
inuincible
fortitude
agaynste
theyr
enemies
,
and
defende
them
agaynste
the
huge
heape
of
dissentions
,
whych
they
shoulde
sustayne
.
Therfore
if
we
desire
to
bee
saued
according
too
the
Rule
of
Christe
,
we
muste
not
desire
to
be
frée
from
euils
,
neyther
muste
wee
praye
vnto
God
to
deliuer
vs
by
and
by
into
blessed
reste
and
peace
:
but
we
must
contente
our selues
,
with
a
sure
truste
and
hope
of
victorye
:
and
must
stronglye
and
constantly
resiste
all
euils
,
from
the
which
Christe
prayeth
hys
father
that
wée
may
haue
a
happy
deliuerance
.
1.
Cor.
10.13
R.
For
God
is
faithful
which
wil
not
suffer
vs
to
be
tempted
aboue
our
strengh
:
Mat.
6.13
but
in
the
midest
of
temptation
will
make
awaye
that
we
may
be
able
to
beare
it
.
M.
To
thys
effecte
perteyneth
this
petition
of
the
Lordes
prayer
,
Leade
vs
not
into
temptation
but
deliuer
vs
from
euill
.
C.
To
be
shorte
,
God
taketh
not
those
that
are
his
out
of
the
worlde
:
bicause
hee
woulde
not
haue
them
Idle
and
sloughfull
:
yet
notwithstanding
he
deliuerethe
them
from
euill
leste
they
shoulde
be
destroyed
.
For
he
woulde
haue
them
fyghte
,
but
he
woulde
not
haue
them
wounded
to
deathe
.
R.
Therefore
by
this
woorde
Euill
,
vnderstande
not
affliction
Crosse
,
and
death
,
but
sinne
,
impietie
,
infidelitie
,
and
falling
a
way
from
the
Gospell
,
the
which
euil
being
taken
away
,
other
euills
wil
turne
to
good
.
For
in
that
Christe
hath
taken
a
waye
synne
,
the
euills
,
and
wages
,
of
synne
remayning
,
hee
declareth
his
glory
and
power
,
by
which
of
euill
,
hee
maketh
good
.
For
deathe
bycause
it
is
the
rewarde
of
synne
,
and
the
Crosse
,
bicause
it
is
the
hyer
of
sinne
,
are
euills
:
but
synne
beeyng
taken
a
waye
,
by
faythe
they
are
made
good
:
and
they
must
abyde
with
the
Godly
in
this
worlde
,
that
they
may
be
proued
and
purged
,
as
it
were
through
fyre
.
17.
Sanctify
them
through
thy
truth
,
thy
worde
is
the
truthe
.
M.
Before
hee
sayde
,
I
haue
giuen
vnto
them
thy
worde
:
nowe
he
prayeth
that
they
mighte
bee
sanctified
with
the
spirite
of
God
at
their
entering
into
the
Apostleship
,
whereby
the
truthe
of
God
mighte
be
spred
throughout
the
whole
worlde
:
that
is
to
saie
,
that
they
mighte
supplie
his
roome
and
bee
confyrmed
.
Therefore
this
sanctification
comprehendeth
the
kingdome
of
God
and
the
righteousnesse
thereof
,
that
it
mighte
also
bee
extended
to
all
the
béeleeuing
,
though
not
Apostles
:
the
whiche
is
brought
to
passe
when
God
renueth
vs
by
hys
holy
Spyrite
,
and
confyrmeth
the
grace
of
renouation
in
vs
,
and
continueth
the
same
to
the
ende
.
Fyrste
of
all
therefore
hee
prayethe
that
the
Father
woulde
sanctifie
hys
disciples
:
that
is
too
saye
,
that
hee
woulde
whollye
addiecte
them
vnto
him
,
and
take
them
too
him selfe
as
a
holie
and
principall
charge
.
Secondlye
hee
shewethe
the
manner
howe
hee
woulde
haue
them
sanctifyed
:
and
that
not
withoute
cause
.
For
there
are
sertayne
braynesicke
Menne
,
whiche
babble
and
prate
muche
of
sanctification
,
but
doe
omit
the
truthe
of
God
,
by
whiche
hee
consecrateth
vs
too
him selfe
.
Moreouer
,
bycause
others
no
lesse
mad
than
they
,
do
tryffle
and
toie
with
that
truth
,
(
of
the
which
ther
is
mention
made
here
)
and
do
in
the
meane
time
neglecte
the
worde
,
Christ
plainelie
affirmeth
that
the
truth
is
no
wher
els
to
be
found
than
〈…〉
which
doth
〈…〉
is
it
〈◊〉
For
〈…〉
be
s●●●led
with
●●●pe
and
work
,
according
to
the
custome
of
the
lawe
,
sa●●g
the
bloude
of
Christ
is
mutable
,
and
h●dde●
from
our
eyes
Therfore
it
is
〈◊〉
the
consciences
by
the
worde
of
the
Gospel
,
which
is
the
truth
And
the
word
is
this
:
Christ
dyed
for
vs
〈…〉
for
my
●●eepe
●ake
ye
〈…〉
thys
is
my
body
which
i●
giuen
for
your
drynke
ye●
this
is
my
bloude
●hiche
is
shed
for
you
.
And
suche
lyke
.
1
Pet.
●
.
18
.
Ioh
●
.
1●.15
Mat.
26
26
Ephe.
●
.
26
.
In
this
sence
Paule
affirmeth
that
the
church
is
clensed
by
the
fountayne
of
water
in
the
worde
of
life
.
R.
Also
Christ
sayth
,
Now
are
ye
all
cleane
through
the
worde
which
I
haue
spoken
vnto
you
.
And
Peter
sayth
,
Ioh.
15.3
.
Purifying
your
soules
in
obeying
the
truth
by
the
spirit
.
C.
It
is
God
onely
whiche
sanctifieth
.
1.
Pet.
1.22
.
A.
I
am
the
Lorde
(
sayth
he
)
which
sanctifie
you
:
but
bicause
his
Gospell
is
the
power
of
saluation
to
euerye
one
that
beleeueth
,
whosoeuer
forsaketh
that
meane
,
Rom.
1.19
.
he
must
needes
be
more
filthe
euery
day
than
other
.
Truthe
here
,
by
excellencie
is
taken
for
the
light
of
Heauenly
wisedome
,
in
the
which
God
hath
reuealed
him selfe
vnto
vs
,
that
hée
mighte
make
vs
lyke
〈…〉
.
18.
As
thou
dyddest
send
me
into
the
worlde
,
euen
so
also
haue
I
sente
them
into
the
worlde
.
C
By
another
Argumente
he
confirmeth
his
prayer
,
namely
,
,
bicause
his
and
the
Apostels
calling
was
all
one
.
Now
(
sayth
he
)
I
commit
vnto
them
that
office
,
which
hytherto
I
my selfe
haue
sustayned
and
borne
at
thy
commandement
.
Therefore
it
is
necessary
that
they
be
instructed
and
armed
with
the
power
of
thy
spirite
that
they
maye
bee
able
too
beare
so
greate
a
burthen
.
M.
And
he
vseth
here
according
to
the
Hebrue
phras
,
one
tence
for
another
,
as
I
haue
sent
,
for
I
will
sende
.
For
hee
sente
them
not
vntyll
after
his
resurrection
.
Mar.
16.15
.
Also
here
we
haue
to
noate
who
they
are
whiche
may
hope
that
this
heauenly
santification
shal
bee
geuen
them
,
to
discharge
the
office
of
preachyng
.
There
are
some
whiche
runne
of
them selues
vncalled
and
there
are
other
some
,
which
beeing
only
taught
and
called
of
men
,
runne
without
the
diuine
disposition
and
calling
of
God
.
Neyther
of
them
haue
to
hope
for
the
sanctification
of
the
spirite
.
But
they
whome
Christ
sendeth
into
the
worlde
,
which
are
sanctified
by
the
spirite
of
God
to
be
ministers
of
the
truth
.
Suche
were
the
Apostles
:
whom
Christ
intended
to
send
foorth
into
the
world
,
euen
as
he
him selfe
was
sent
foorth
of
the
Father
.
Also
we
muste
weye
how
greatly
we
oughte
to
esteeme
the
doctrine
of
the
Apostles
.
Althoughe
they
were
men
,
yet
notwithstanding
by
the
testimonie
of
Christe
him selfe
they
were
so
sent
into
the
worlde
,
euen
as
he
was
sente
of
the
Father
.
Therefore
he
which
heareth
them
,
heareth
God
hym selfe
:
and
he
which
despiseth
them
,
despiseth
God
.
Luk.
10.16
.
Finally
,
let
vs
consider
to
what
ende
the
Apostles
were
sente
into
the
worlde
.
R.
They
were
sente
of
Christe
,
euen
as
Christ
was
sente
of
the
Father
.
Nowe
,
Christe
was
sente
to
shewe
the
will
of
his
Father
,
that
is
to
saye
,
the
Gospell
:
he
was
also
sente
to
be
a
lyuely
example
,
and
to
beare
the
crosse
:
M.
not
to
rule
in
the
worlde
after
the
manner
of
men
,
but
to
be
as
it
were
the
seuaunte
o●
others
,
when
as
notwithstanding
he
was
Lorde
of
all
.
R.
Euen
so
also
the
Apostles
were
sente
,
not
to
teache
mans
inuentions
,
but
the
Gospell
:
not
to
liue
at
their
owne
pleasure
,
but
that
their
light
might
shine
before
men
:
not
to
be
Princes
of
this
worlde
,
but
to
beare
the
crosse
wyth
Christ
:
Who
came
,
not
to
be
ministred
vnto
,
Mat.
20.28
but
to
minister
him selfe
,
and
to
giue
his
life
a
redemption
for
many
.
M.
Wherfore
let
the
Bishoppes
of
Rome
marke
well
,
and
sée
how
they
defend
their
Lordship
,
which
they
haue
in
the
Churche
vnder
the
pretence
of
Christ
.
19.
And
for
theyr
sakes
sanctifie
I
my selfe
,
that
they
also
mighte
be
sanctified
through
the
truthe
.
R.
To
sanctifie
is
to
ceparate
to
diuine
vses
.
C.
Therefore
in
these
words
he
doth
more
playnly
explicate
from
whence
that
sanctification
doth
come
which
is
wrought
in
vs
by
the
doctrine
of
the
Gospell
,
namely
bicause
he
hath
consecrated
him selfe
to
the
Father
,
that
his
holinesse
mighte
appertayne
vnto
vs
.
For
as
the
blessinge
is
extended
from
the
firste
fruites
to
the
whole
increace
,
euen
so
the
spirite
●f
God
doth
sprinkle
vs
with
the
holinesse
of
Christe
,
and
maket●
vs
partakers
of
the
same
:
and
that
not
onely
by
imputation
(
for
by
this
meanes
he
is
sayde
to
be
made
vnto
vs
righteousnesse
)
but
he
is
also
saide
to
be
made
vnto
vs
sanctificaon
,
.1
Cor.
1.30
bicause
after
a
sorte
he
offereth
vs
to
the
Father
,
that
by
his
spirite
we
may
be
renued
into
true
holynesse
.
And
althoughe
this
sanctification
perteineth
to
the
whole
lyfe
of
Christe
,
yet
notwithstanding
it
is
specially
to
bée
seene
in
the
sacrifice
of
hys
death
:
bicause
then
he
appeared
to
be
a
true
Priest
,
whiche
consecrated
the
Temple
,
the
Altar
,
all
the
Vessels
,
Exod.
29.1
and
the
people
by
the
power
of
his
spirite
.
A.
Euen
as
before
tyme
in
the
Lawe
it
was
shadowed
.
R.
Christe
therefore
sanctifieth
him selfe
:
That
is
,
he
is
made
the
instrument
of
God
the
Father
,
by
whiche
he
is
glorified
:
he
offereth
and
sacrificeth
him selfe
,
that
we
also
may
be
made
the
instrumentes
and
true
sacrifices
of
hys
diuine
glory
.
Sanctification
.
M.
For
Christe
hath
not
so
sanctified
hym selfe
for
vs
,
that
we
may
abide
prophane
and
farre
separate
from
the
communion
of
his
spirite
and
sanctification
:
but
although
we
be
saued
by
hys
onely
holynesse
,
yet
notwithstanding
we
are
sanctified
also
by
the
participation
of
his
spirite
.
They
which
are
voyde
of
the
same
,
promise
vnto
them selues
in
vayne
the
fellowship
of
Christ
.
Wherevpon
the
Apostle
sayth
,
Rom.
6.4
.
We
are
buried
with
him
by
Baptisme
into
his
deathe
,
that
lykewyse
as
Christe
was
raysed
vp
from
the
dead
by
the
glory
of
the
Father
:
euen
so
we
also
shoulde
walke
in
newnesse
of
lyfe
.
And
in
another
place
he
sayth
:
Roma.
12.1
.
Offer
vp
your
bodies
a
quicke
sacrifice
,
holy
,
and
acceptable
vnto
God
,
whiche
is
your
reasonable
seruice
.
This
therfore
is
the
sence
&
meaning
,
I
sanctifie
my self
:
that
is
,
I
dye
for
them
,
that
they
by
my
death
may
be
filled
with
the
spirite
of
sanctification
,
and
may
be
made
the
holy
vessels
of
God
,
by
the
reuealed
spirite
of
the
Gospell
.
M.
This
the
Apostle
comprehendeth
in
these
wordes
,
Hebr.
10.10
.
In
the
whiche
will
we
are
made
holy
,
euen
by
the
offering
of
the
body
of
Iesus
Christe
once
for
all
.
In
the
truthe
.
The
worde
of
God
is
the
truth
,
euen
as
Christ
sayd
before
.
Therefore
the
sanctification
of
the
ministers
of
Christe
,
and
of
the
faythfull
,
Acts.
15.9
Fayth
maketh
al
thinges
cleane
.
consisteth
in
the
truthe
of
Gods
worde
,
vppon
the
whiche
fayth
is
grounded
,
by
whiche
God
purifieth
the
hartes
.
Without
this
all
things
are
prophane
and
vncleane
.
20.
Neuerthelesse
I
pray
not
for
them
alone
,
but
for
them
also
which
shall
beleue
on
me
through
their
preaching
.
R.
Thirdly
Christe
prayeth
for
all
the
faythfull
,
whiche
should
be
to
the
ende
of
the
world
.
This
verily
bringeth
great
consolation
.
For
if
so
be
through
the
doctrine
of
the
Gospell
we
beléeue
in
Christ
,
there
is
no
cause
why
we
should
doubt
but
that
with
the
Apostles
we
are
vnder
Gods
protection
,
so
that
none
of
vs
can
perishe
.
This
praier
of
Christ
is
a
quiet
hauen
,
into
the
whiche
whosoeuer
entereth
,
he
is
safe
from
all
perill
of
shipwracke
:
for
his
wordes
are
of
as
great
force
as
if
he
had
solemly
sworne
that
he
is
carefull
for
our
saluation
.
R.
And
firste
of
all
this
place
confirmeth
the
authoritie
of
the
Apostles
agaynst
those
which
very
contemptuously
extinuate
and
disprayse
the
preaching
of
the
Gospell
by
the
Apostles
,
Prou.
20.9
.
for
that
they
were
men
also
subiect
vnto
errours
.
And
it
is
true
that
they
were
men
in
lyfe
and
in
workes
:
(
for
who
can
say
my
harte
is
cleane
?
)
but
they
preached
the
doctrine
of
the
Gospel
,
not
by
humaine
,
but
by
the
diuine
ministerie
.
Wherevppon
Christe
also
prayeth
for
those
which
shoulde
beleeue
through
their
preaching
.
Furthermore
let
our
consciences
be
confyrmed
agaynst
the
worlde
,
and
agaynst
all
the
afflictions
of
the
worlde
.
For
so
soone
as
Christe
prayed
,
the
Father
hearde
,
and
the
father
hearing
,
what
remayneth
but
hys
grace
and
readie
affection
towarde
vs
?
C.
Let
this
also
suffice
vs
,
whiche
knowe
that
our
fayth
is
founded
vppon
the
Gospell
preached
by
the
Apoples
,
though
the
worlde
condemne
vs
a
thousande
tymes
,
namely
,
that
Christe
acknowledgeth
vs
for
his
speciall
charge
,
and
commendeth
vs
to
his
father
,
Ioh.
11.41
.
of
whom
he
can
not
choose
but
be
heard
.
C.
When
he
addeth
.
Throgh
their
preching
He
very
well
expresseth
the
forre
and
nature
of
fayth
.
M.
Euen
as
the
Apostle
Paule
also
,
Rom.
10
17
when
he
sayth
that
fayth
commeth
by
hearing
.
And
the
worde
of
the
Apostles
is
nothing
else
but
the
Gospell
which
they
were
commaunded
to
preach
in
the
worlde
.
Mar.
16.15
.
C.
Wo
then
vnto
the
Papistes
,
whose
fayth
is
so
farre
from
thys
rule
,
that
they
are
not
ashamed
most
blasphemously
to
say
,
that
the
scriptures
are
like
vnto
a
Shipmans
hose
,
and
to
a
nose
of
waxe
:
and
that
therefore
the
tradition
of
the
Churche
shall
be
their
direction
and
rule
of
fayth
.
But
let
vs
be
assured
that
the
same
fayth
onely
is
approued
of
the
sonne
of
God
our
Iudge
alone
,
whiche
is
conceyued
by
the
doctrine
of
the
Apostles
.
For
there
shall
no
certayne
testimonie
any
where
else
bee
founde
,
than
in
their
writinges
.
We
muste
also
note
what
fayth
the
word
of
the
Apostles
doth
bring
foorth
.
This
Christ
declareth
,
when
he
sayth
.
Which
beleeue
in
me
.
Let
nowe
the
Iewes
,
Turkes
,
and
Romishe
rable
,
glory
of
their
fayth
:
but
it
maketh
no
matter
what
euery
one
beleeueth
,
and
in
whome
he
beleeueth
.
Euery
doctrine
hath
his
fayth
:
but
the
Apostolicall
doctrine
begetteth
onely
the
faith
in
Christ
.
And
this
faith
alone
is
partaker
of
this
prayer
of
Christ
,
&
of
the
promises
concerning
euerlasting
life
.
21.
That
they
all
maye
be
one
,
as
thou
father
arte
in
me
,
and
I
in
thee
,
and
that
they
also
may
bee
one
in
vs
:
That
the
world
may
beleue
that
thou
hast
sent
me
.
R.
That
which
Christ
prayed
for
his
Apostles
,
he
nowe
also
prayeth
for
all
the
faythfull
,
that
they
might
be
of
one
fayth
,
of
one
spirite
,
Ephe.
4.5
.
and
of
one
Baptisme
,
and
might
acknowledge
one
Lorde
.
C.
Therfore
he
prefixeth
agayne
the
scope
of
our
felicitie
in
vnitie
:
and
not
without
cause
.
For
this
is
the
destruction
of
mankinde
,
that
the
same
béeing
drawen
and
fallen
from
God
,
is
lame
,
dispersed
,
and
confounded
in
it selfe
.
Therefore
the
repayring
therof
is
contrary
,
namely
,
that
the
same
must
grow
togither
into
one
body
:
euen
as
the
Apostle
Paule
saith
,
He
gaue
some
Apostles
,
Ephe.
4.13
.
and
some
Prophets
,
and
some
Euangelists
,
and
some
Shepheardes
and
Teachers
,
to
the
gathering
togither
of
the
Saincts
,
into
the
worke
of
ministration
,
into
the
edifying
of
the
bodye
of
Christ
,
till
we
all
meete
togither
into
the
vnitie
of
fayth
.
Wherefore
so
often
as
Christ
maketh
mention
of
vnitie
,
Vnitie
in
Christ
.
let
vs
remember
howe
horrible
the
dissipation
and
confusion
of
the
worlde
is
without
him
.
Furthermore
let
vs
know
that
this
is
the
beginning
of
a
happie
life
,
if
so
be
we
all
are
gouerned
and
do
liue
by
the
only
spirite
of
God
.
Vnity
is
the
gift
of
God
.
M.
But
withall
let
vs
remember
that
this
vnitie
commeth
not
but
by
the
gifte
of
God
.
Therfore
Christ
prayeth
the
Father
,
that
he
woulde
giue
vnto
them
to
be
one
.
This
gift
is
not
gotten
but
by
the
spirite
of
God
.
The
spirite
of
the
fleshe
and
of
the
worlde
,
is
not
the
spirite
of
vnitie
,
but
of
discordes
.
R.
Among
the
wicked
there
is
not
one
fayth
:
for
one
beleeueth
in
his
fasting
,
another
in
his
sacrifices
,
this
fellow
beleeueth
in
Sainct
Nicholas
,
and
that
fellowe
in
Sainct
Michaell
:
some
in
the
blessed
Virgin
,
and
other
some
in
Sainct
Anne
:
and
looke
howe
many
men
,
so
many
Goddes
there
are
among
the
wicked
.
Therefore
the
true
vnitie
is
among
Christians
only
,
which
are
of
one
spirite
,
whiche
haue
one
Lorde
,
and
one
Sauiour
.
C.
Moreouer
we
must
note
,
that
so
often
as
Christ
in
this
chapter
pronounceth
him selfe
to
be
one
with
the
Father
,
he
speaketh
not
simply
of
his
deuine
essence
,
but
is
called
one
in
the
person
of
a
Mediator
,
in
that
he
is
our
head
.
A.
Sainct
Iohn
comprehendeth
this
coniunction
,
of
the
which
Christ
speaketh
heere
in
few
words
,
saying
:
1.
Iohn
.
1.3
.
That
whiche
wee
haue
seene
and
heard
wee
shew
vnto
you
,
that
you
also
mighte
haue
fellowsippe
with
vs
,
and
that
our
fellowship
may
be
with
the
Father
,
and
wyth
his
sonne
Iesus
Christ
.
1.
Ioh.
2.24
.
Rom.
12.4
.
1.
Cor.
12.12
.
And
in
another
place
:
If
that
abide
in
you
which
ye
haue
heard
from
the
beginning
,
yee
shall
continue
in
the
Sonne
,
and
in
the
Father
.
That
the
worlde
maye
beleeue
.
C.
Some
by
this
worde
worlde
)
vnderstande
the
Elect
,
which
at
that
time
were
dispersed
.
But
bicause
throughout
thys
whole
Chapter
,
by
the
world
he
meaneth
the
Reprobate
,
the
contrary
sentence
and
opition
is
better
allowed
.
In
the
.25
.
verse
folowing
,
he
separateth
the
world
,
of
the
which
he
speaketh
héere
,
from
the
faythfull
.
And
this
worde
(
Beleeue
)
is
improperly
put
by
the
Euangelist
,
for
the
word
(
know
)
seeing
the
wicked
béeing
conuinced
by
experience
it selfe
,
do
vnderstande
and
perceyue
the
heauenly
and
diuine
glory
of
Christ
.
Thus
it
commeth
to
passe
that
in
beleeuing
they
beléeue
not
:
bicause
this
sence
and
vnderstanding
dothe
not
pearch
into
the
internall
affection
of
the
minde
.
And
this
is
the
iust
iudgement
and
vengeance
of
God
,
that
the
eyes
of
the
reprobate
shuld
be
blinded
with
the
brightnes
of
his
diuine
glory
,
which
are
vnworthy
of
his
sincere
sighte
.
R.
Christ
therefore
prayeth
his
Father
,
that
he
woulde
confyrme
the
faythfull
in
one
spirite
,
that
all
the
worlde
may
know
that
he
came
by
deuine
authoritie
into
this
worlde
.
And
this
began
fyrst
to
be
fulfilled
,
Act.
4.32
.
when
by
the
sending
of
the
holy
Ghost
,
the
faythfull
had
one
harte
and
one
mynde
.
The
which
thing
was
wonderfull
in
the
eyes
of
the
worlde
,
in
so
muche
that
the
wycked
were
constrayned
to
cry
:
This
is
the
finger
of
God
,
and
the
right
hande
of
the
most
highe
.
22.
And
the
glory
whiche
thou
gauest
me
,
I
haue
giuen
them
:
that
they
also
may
be
one
,
as
we
also
are
one
.
C.
Marke
and
consider
that
there
was
suche
an
example
expressed
in
Christe
of
perfect
blessednesse
,
that
he
had
nothing
proper
to
him selfe
,
but
was
rather
made
riche
,
to
enriche
all
those
that
are
hys
faythfull
seruaunts
.
This
is
our
blessednesse
,
that
the
image
of
God
should
be
repayred
and
framed
anew
,
whiche
before
was
decayed
and
destroyed
by
sinne
.
For
Christe
,
not
onely
as
he
is
the
eternall
worde
of
God
,
is
his
liuely
Image
,
but
also
hathe
the
expresse
picture
of
his
Fathers
glory
ingrauen
in
his
humayne
nature
,
of
the
whiche
he
is
made
partaker
with
vs
,
that
he
mighte
transfigure
his
members
into
the
same
.
The
same
also
Paule
teacheth
,
2.
Cor.
3.18
.
We
all
beholde
as
in
a
myrrour
the
glory
of
the
Lorde
with
his
face
open
,
and
are
chaunged
into
the
same
similitude
from
glorye
to
glorye
.
Whervpon
it
foloweth
that
none
shall
be
counted
for
a
Disciple
of
Christ
,
but
he
in
whom
the
glory
of
God
,
imprinted
by
the
Image
of
Christe
as
by
a
signet
,
is
expressed
.
Notwithstanding
ther
are
some
which
by
this
glory
which
Christ
confesseth
that
he
hath
receyued
from
his
Father
,
vnderstande
the
loue
,
with
the
whiche
he
was
loued
of
the
Father
before
the
foundation
of
the
worlde
,
of
the
whiche
glory
he
will
speake
anone
.
Other
some
refere
it
to
the
glory
of
Myracles
,
and
to
that
ample
power
of
the
spirite
.
By
which
the
first
beleeuers
(
that
is
to
saye
,
the
Disciples
)
wrought
greater
Myracles
than
the
Lord
him selfe
:
that
this
place
mighte
agree
with
that
of
Marke
,
The
signes
shal
followe
them
that
beleeue
:
Ma●
.
16.17
In
my
name
they
shall
caste
oute
Deuils
,
They
shall
speake
with
new
tongues
.
&c.
The
reste
by
this
worde
(
Glory
)
vnderstande
the
Gospell
,
the
whiche
Christe
gaue
vnto
the
beléeuers
.
For
if
the
ministration
of
condemnation
be
glory
,
much
more
shall
the
ministration
of
righteousnesse
excell
in
glory
.
But
the
first
exposition
is
best
to
be
allowed
.
23.
I
in
them
,
and
thou
in
me
,
that
they
be
made
perfect
in
one
,
&
that
the
world
may
know
that
thou
hast
sent
me
,
and
hast
loued
them
,
as
thou
hast
loued
me
.
M.
Christ
speaketh
not
héere
of
that
perfection
of
vnitie
,
by
which
he
is
one
with
the
Father
,
but
of
that
manner
of
vnitie
by
which
he
is
vnited
in
the
Father
,
and
the
Father
in
him
.
And
he
speaketh
as
a
Mediator
,
by
whome
we
are
made
one
with
God
.
C.
For
his
purpose
is
to
shewe
,
that
all
the
fulnesse
of
goodnesse
,
and
that
also
which
was
hidden
in
God
,
was
now
openly
to
be
séene
in
him
,
that
he
might
make
his
members
partakers
of
the
same
:
euen
as
the
water
flowing
from
the
Condite
head
to
diuers
places
,
by
pipes
,
serueth
diuers
Cities
,
and
watereth
sundry
fieldes
.
When
he
addeth
:
And
hast
loued
them
as
thou
hast
loued
me
.
He
noteth
the
cause
and
originall
of
loue
.
As
if
he
should
say
,
Bicause
thou
haste
loued
them
,
thou
haste
loued
me
.
For
there
is
but
one
only
Christ
which
can
be
sayd
to
be
welbeloued
.
Furthermore
the
heauenly
father
loueth
all
the
members
with
the
same
loue
with
the
whiche
he
hath
loued
the
Churche
,
that
he
maye
loue
no
man
,
but
in
Christ
.
But
for
this
,
reade
more
in
the
.3.14
.
and
.16
.
chapters
before
.
24.
Father
I
will
that
they
which
thou
hast
giuen
me
,
be
with
me
where
I
am
:
that
they
may
se
my
glory
which
for
thou
haste
gyuen
me
,
thou
louedst
mee
before
the
foundation
of
the
worlde
.
M.
Whereas
Christe
sayth
heere
to
his
Father
(
I
will
)
it
is
not
spoken
commaundingly
,
but
in
the
way
of
petition
.
C.
For
,
I
wil
,
in
this
place
,
is
as
much
to
say
,
as
I
desire
.
Notwithstanding
there
maye
bee
double
vnderstanding
in
the
same
:
eyther
that
he
woulde
haue
his
disciples
to
enioye
his
externall
presence
:
or
els
,
that
God
woulde
bring
them
at
the
laste
into
his
heauenly
kingdome
,
whyther
he
wente
before
.
Thus
,
to
see
the
glorye
,
some
expound
to
haue
the
participation
of
that
glory
which
Christ
hath
:
other
:
some
,
to
feele
with
the
sence
of
faith
,
what
Christ
is
,
&
how
great
his
maiestie
is
also
.
But
all
things
well
wayed
&
considered
,
we
must
beleeue
that
Christe
speaketh
of
the
perfecte
blessednes
of
the
Godly
.
As
if
he
shuld
say
that
his
prayer
and
peticion
was
not
graunted
,
vntill
suche
tyme
as
they
were
receiued
vp
into
heauen
vnto
him
.
Thus
we
muste
vnderstand
the
sighte
of
his
glory
.
They
then
sawe
the
glory
of
Christe
when
he
was
presente
with
them
,
euen
as
if
men
should
see
a
small
lighte
shining
through
the
narrow
chinks
or
crakes
of
a
●oore
or
walle
,
when
they
are
shutte
into
a
darke
place
.
Now
Christ
wishet
that
they
might
profite
so
long
vntill
they
enioyed
the
perfecte
lighte
in
the
kingdome
of
heauen
.
In
effecte
he
prayeth
that
the
Father
woulde
bring
them
forward
more
&
more
,
vntill
such
time
as
hee
brought
them
vnto
the
full
sight
of
his
glory
.
M.
By
thys
place
wee
see
what
manner
of
prayer
it
was
which
Christe
made
,
namely
no
vncertayne
or
doubtfull
prayer
,
but
an
assured
and
faythfull
prayer
too
obtayne
that
which
he
asketh
.
C.
When
he
addeth
.
For
thou
louedst
me
befor
the
beeginning
.
It
doth
far
better
agree
with
the
person
of
the
mediator
than
with
the
bare
deuinitie
of
Christ
.
A.
By
this
place
we
gather
that
the
faithfull
are
oute
of
perill
,
seeing
they
are
partakers
of
the
same
glory
,
with
the
which
Christ
is
endued
of
the
Father
for
the
head
is
not
seperated
from
the
members
.
R.
Therefore
,
whether
the
faythfull
are
in
death
,
or
in
life
,
they
ar
with
Christ
.
Whereupon
the
Prophet
sayth
,
if
I
walke
in
the
middest
of
the
shadowe
of
deathe
,
I
will
feare
none
ill
,
bicause
thou
art
with
me
.
25.
O
righteous
Father
,
the
worlde
also
hath
not
knowen
thee
:
but
I
haue
knowen
thee
,
and
these
haue
knowen
that
thou
haste
sente
me
.
M.
Againe
he
commendeth
in
his
disciples
the
knowledge
of
god
the
father
,
the
which
he
manifested
vnto
them
.
Of
this
he
spake
before
.
And
here
he
repeateth
the
same
againe
,
discerning
his
disciples
from
thys
world
,
and
accusing
the
world
in
this
,
that
the
same
knoweth
not
God
the
Father
.
C.
Therefore
of
ryghte
,
Christe
of
a
singuler
affection
commendeth
his
disciples
whom
the
vnbeleefe
of
the
worlde
,
did
not
hinder
from
the
knowledge
of
god
.
M.
The
lyke
sentence
almost
thou
haste
before
in
these
words
,
And
ye
haue
not
knowen
him
but
I
haue
knowen
him
.
Also
it
agréeth
with
the
.8
.
verse
of
this
chapter
.
C.
In
calling
the
Father
righteous
he
condemneth
the
world
and
the
wickednes
of
the
same
.
As
if
he
shoulde
saye
,
Although
the
worlde
do
proudly
despise
and
reiecte
God
,
yet
not
withstanding
he
looseth
nothing
therebye
,
but
remayneth
still
as
glorious
a
God
and
a
righteous
as
he
was
before
.
By
whiche
wordes
he
teacheth
that
the
fayth
of
the
Godly
ought
to
be
so
founded
in
God
that
thoughe
the
whole
worlde
shoulde
falle
,
yet
the
same
shoulde
neuer
shake
Also
we
muste
note
the
order
of
faith
which
is
here
described
.
The
sonne
onely
whiche
came
foorth
of
the
bosome
of
the
Father
,
dothe
properly
knowe
the
Father
.
Therefore
al
they
which
desire
to
come
vnto
God
,
must
of
necessitie
receiue
Christ
which
commeth
to
meete
them
,
and
muste
wholy
addicte
them selues
vnto
hym
.
And
he
,
when
he
is
knowen
,
wil
at
the
last
bring
his
disciples
to
God
the
Father
.
26.
And
I
haue
declared
vnto
them
thy
name
,
and
wil
declare
it
:
that
the
loue
wherewith
thou
haste
loued
me
,
may
be
in
them
,
and
I
in
them
.
M.
By
this
place
it
dothe
appeare
that
the
knowledge
of
gods
name
,
is
not
seperated
from
the
knowledge
of
the
dispensation
and
mediation
of
Christe
by
whiche
hee
is
knowen
to
be
the
Mediator
sent
into
thys
world
.
C.
When
he
saith
that
he
hath
manifested
vnto
them
hys
fathers
name
,
hée
meaneth
that
hee
hath
done
the
office
of
a
teacher
:
but
yet
that
hee
vsed
not
onelye
the
sounde
of
a
voice
,
but
also
the
secret
reuelation
of
the
spirite
,
to
manifest
the
father
.
And
bicause
the
faith
of
the
disciples
was
as
yet
but
weake
,
hee
promiseth
with
al
,
increace
of
this
knowledge
.
B.
For
we
must
here
continually
increase
in
the
knowledge
of
god
.
C.
And
thus
he
prepareth
them
to
hope
for
more
large
knowledge
and
grace
of
the
spirite
.
Also
,
although
hee
speaketh
of
the
Apostles
,
yet
wee
may
gather
thereby
a
generall
exhortation
,
that
we
may
studie
dayly
to
profite
,
and
not
to
thinke
that
wee
haue
run
so
wel
,
but
that
there
remayneth
yet
a
greate
deale
of
our
race
,
so
longe
as
we
are
in
this
fleshe
.
M.
Wherfore
let
vs
seeke
for
the
increase
of
this
knowledge
of
God
,
at
the
handes
of
Christ
,
the
perfection
wherof
we
shal
haue
at
the
last
in
the
life
to
come
.
That
the
loue
wherewith
thou
hast
loued
me
C.
That
is
to
say
,
that
thou
mayst
loue
them
in
me
.
Or
els
:
That
the
loue
wherewith
thou
hast
loued
me
,
may
also
extend
it self
vnto
them
:
For
the
loue
wherewith
God
loued
vs
,
too
speake
properly
,
is
euen
the
very
same
with
the
whiche
hee
loued
hys
Sonne
from
the
beeginning
,
that
in
hym
he
might
make
vs
acceptable
to
hym selfe
.
And
verely
,
in
respecte
of
oure selues
wee
are
odious
vnto
God
without
Christe
,
but
then
he
beginneth
to
loue
vs
,
when
we
begin
to
growe
into
the
bodye
of
his
welbeeloued
sonne
.
This
is
an
vnspeakeable
priuiledge
,
when
we
knowe
that
Chryste
was
beloued
of
his
Father
for
our
sakes
,
that
wee
might
bee
for
euer
pertakers
of
the
same
loue
M.
We
muste
note
also
that
the
knowledge
of
God
doth
bring
vs
into
this
wonderfull
fellowship
of
Gods
loue
C.
But
wee
muste
note
these
wordes
.
And
I
in
them
.
By
whiche
wee
are
taught
that
wee
are
no
otherwise
comprehended
in
that
loue
of
the
whiche
hee
speaketh
,
than
if
Christe
doo
dwell
in
vs
.
For
as
the
Father
can
not
beholde
the
Sonne
,
but
hee
muste
haue
before
hys
eyes
his
whole
body
,
euen
so
,
if
we
will
haue
him
to
beholde
vs
,
wée
muste
be
the
true
members
of
hys
bodye
.
B.
Therefore
when
wee
are
absolutelye
Godly
,
it
shall
appeare
that
we
are
deere
and
acceptable
vnto
God
.
R.
And
wee
must
well
remember
the
prayer
contayned
in
this
Chapter
.
For
if
so
be
Christ
prayed
for
him selfe
,
for
his
Apostles
,
and
for
al
those
that
should
beleeue
by
the
preaching
of
the
Apostles
,
it
must
needes
be
in
an
effectuall
prayer
.
For
howe
could
it
be
that
the
son
which
was
obediente
to
the
death
of
the
Crosse
,
shuld
be
repulsed
?
Wherfore
let
vs
bee
fullye
perswaded
,
that
neyther
death
,
neyther
life
,
neyther
Angels
,
neither
rule
,
nether
power
,
nether
things
presente
,
nor
thinges
to
come
,
neither
heigth
,
nor
depth
,
neither
any
other
creature
shal
be
able
to
seperat
vs
from
the
loue
of
God
which
is
in
Christ
Iesu
our
Lord.
❧
The
.18
.
Chapter
.
1.
When
Iesus
had
spoken
these
words
,
he
went
foorth
with
his
Disciples
ouer
the
brooke
Cedron
,
where
was
a
Garden
,
into
the
which
he
entred
with
his
Disciples
.
M.
IN
this
Chapter
the
Euangelist
begynneth
to
declare
the
historie
of
the
Lordes
passion
:
in
the
declaration
wherof
he
omitteth
many
things
whiche
are
to
be
read
in
the
other
three
Euangelistes
:
the
which
he
doth
of
purpose
,
euen
as
he
hath
set
downe
many
things
worthy
of
remembraunce
,
whiche
the
other
thrée
haue
let
passe
with
silence
.
R.
Therfore
hitherto
was
noted
the
Sermon
which
Christ
made
at
his
last
Supper
:
by
which
Christ
most
fully
declared
and
manifested
him selfe
to
his
Disciples
:
to
the
ende
we
might
know
what
grace
and
goodnesse
he
conteyneth
in
him selfe
,
specially
vnder
the
crosse
.
Also
he
prayed
that
all
those
that
beléeue
in
him
might
be
sanctified
,
that
they
might
be
one
with
him
,
and
that
the
loue
with
the
which
the
Father
loued
him
might
be
in
them
.
Therfore
his
Sermon
and
Prayer
béeing
ended
,
he
went
foorth
with
his
Disciples
ouer
the
brooke
Cedron
.
M.
Some
thinke
that
this
brooke
was
called
the
brooke
of
Ceders
,
bicause
many
Ceder
trees
grew
about
the
same
.
C.
But
it
is
very
like
notwithstanding
,
that
this
name
came
vp
through
error
.
For
of
the
valley
or
brooke
of
Cedron
there
is
mention
oftentimes
made
in
the
Scriptures
.
M.
Where
the
Hebrewe
worde
dothe
not
signifie
Ceder
trees
,
but
dimnes
or
darknesse
.
R.
Concerning
the
whiche
brooke
we
reade
in
the
booke
of
Kings
.
2.
Kin.
15.23
4.
kin.
23.4
.
C.
This
place
therfore
was
so
called
bicause
of
the
darknesse
,
bicause
it
was
a
deepe
valley
,
and
muche
shadowed
.
Howbeit
we
will
not
contende
much
about
this
.
Specially
we
haue
to
consider
the
purpose
of
the
Euangelist
in
naming
this
place
.
For
hys
purpose
was
to
shewe
that
Christ
went
willingly
to
death
.
He
came
into
that
place
which
he
knew
was
well
knowne
vnto
Iudas
.
And
to
what
ende
,
but
only
to
offer
him selfe
to
Iudas
,
and
into
the
handes
of
his
enemies
?
For
he
came
not
vnto
this
place
without
foresight
of
that
which
folowed
,
séeing
he
was
ignorant
of
nothing
whiche
was
to
come
to
passe
.
M.
Wherefore
Christ
passing
ouer
the
brooke
Cedron
,
entred
into
the
Garden
,
not
to
flée
from
his
Persecuters
,
but
that
he
might
go
to
that
agony
whiche
was
to
come
,
according
to
Gods
appoyntment
.
If
he
went
ouer
the
brooke
Cedron
bicause
he
would
flée
away
,
his
best
way
had
bin
through
the
wildernesse
,
and
not
to
haue
entred
into
this
Garden
.
C.
He
went
not
therfore
to
seeke
a
place
to
hide
him selfe
in
,
but
he
entred
into
the
Garden
,
that
he
might
haue
more
libertie
to
pray
.
The
other
Euangelists
say
,
that
he
went
out
vnto
the
mount
of
Oliues
,
Mat
,
26.36
and
they
make
mention
of
a
certayne
place
which
is
called
G●thsemane
:
the
which
hath
no
discrepance
,
seeing
that
the
historie
of
Dauid
also
sayth
,
2.
kin.
15.23
.
that
the
people
when
they
had
passed
ouer
the
brooke
Cedron
,
went
towarde
the
way
of
Oliuet
.
2.
Iudas
also
whiche
betrayed
him
knewe
the
place
,
for
Iesus
ofttimes
resorted
thither
with
his
Disciples
.
R.
As
Christ
is
not
betrayed
but
of
an
Apostle
,
and
his
chiefe
Disciple
,
and
that
to
those
to
whom
he
him selfe
was
the
truthe
,
and
whose
office
and
function
was
a
shadowe
and
tipe
of
him
:
Persecution
of
the
Gospell
by
Disciples
.
Mat.
23.37
Act.
7.52
.
(
that
is
to
say
,
to
the
high
Priestes
and
Scribes
)
euen
so
the
worde
of
the
Gospell
is
almost
neuer
betrayed
but
of
suche
as
know
the
same
,
and
are
friends
in
shew
,
and
very
seldome
it
suffreth
persecution
of
straungers
.
The
Gentiles
killed
not
the
Prophets
,
but
the
Iewes
,
which
boasted
of
the
worde
of
the
Lord
.
The
Phariseis
cast
out
the
Apostles
:
Antechrist
is
not
suche
a
one
as
denyeth
Christ
,
but
a
boster
of
the
name
of
Christ
,
and
yet
he
persecuteth
the
Gospel
.
So
the
hypocriticall
Monkes
,
Priests
,
Bishops
,
Popes
,
and
such
like
,
haue
onely
the
outwarde
name
of
Christians
,
and
seeke
to
betray
and
to
destroy
Christ
.
3.
Iudas
then
after
he
had
receiued
a
band
of
men
and
officers
of
the
high
Priests
and
Phariseys
,
came
thither
with
lanternes
,
and
torches
,
and
weapons
.
R.
With
what
force
&
strength
doth
Iudas
set
vpon
Christ
?
Or
by
what
power
do
the
souldiers
of
Iudas
persecute
the
Gospel
?
Not
with
reasons
&
sentences
of
scripture
,
except
peraduenture
the
same
be
wrested
to
serue
their
turne
:
not
with
probable
arguments
:
but
with
the
corporall
sword
,
with
weapons
,
with
afflictions
&
all
kinde
of
torments
.
If
this
be
to
ouercome
,
who
haue
greater
conquest
&
victorie
,
than
tyrants
fighting
with
crueltie
?
And
if
this
be
to
play
the
champion
,
who
is
more
bould
&
stout
than
théeues
?
Reade
the
.26
.
of
Mat.
beginning
at
the
.47
.
verse
.
concerning
the
other
two
verses
folowing
also
,
reade
the
same
chapter
.
6.
Assoone
then
as
he
had
said
vnto
them
,
I
am
he
:
they
went
backwarde
,
and
fel
to
the
grounde
.
C.
The
Euangelist
sheweth
what
great
vertue
and
power
the
Lorde
breathed
with
one
voyce
,
to
the
ende
we
myghte
know
that
the
wicked
had
power
ouer
him
no
further
than
he
gaue
them
leaue
.
He
gently
aunswereth
,
that
he
is
the
very
same
whome
they
sought
for
:
and
yet
notwithstanding
hee
casteth
them
prostrate
vppon
the
earth
,
euen
as
if
it
had
béene
with
the
violent
puffe
or
blast
of
a
whirle
wynde
,
or
with
the
flashing
stroke
of
lightning
.
Therefore
he
wanted
no
power
to
restrayne
their
handes
,
if
it
had
so
pleased
him
:
but
he
woulde
obey
his
Father
,
by
whose
decrée
he
knewe
he
was
called
and
appoynted
to
deathe
.
Aug.
For
where
is
nowe
thys
ambushmente
of
Souldiers
?
Where
is
,
nowe
theyr
terrour
and
fortification
of
weapons
?
One
voyce
strake
,
repulsed
,
and
prostrated
without
force
of
weapon
,
the
outrageous
hatefull
multitude
,
and
terrible
with
weapons
.
For
God
lay
hydden
in
the
fleshe
,
and
the
sempiternall
day
was
so
shadowed
and
couered
wyth
humayne
members
,
that
darknes
sought
with
Lanternes
and
Fyrebrandes
to
kill
the
same
.
What
wyll
he
doo
which
shall
come
to
iudge
,
whiche
dyd
thys
that
he
might
be
iudged
?
But
this
purpose
was
to
put
in
proofe
that
efficacie
whiche
the
Prophet
Esay
attributeth
to
hys
word
.
Amongest
other
the
mightie
powers
of
Christe
,
the
Prophete
repeateth
thys
,
Esa.
11.4
.
that
he
shall
strike
the
earth
with
the
rod
of
his
mouthe
,
and
shall
slay
the
wycked
with
the
breath
of
hys
lippes
.
2.
Thes.
2.8
.
The
Apostle
Paule
suspendeth
the
fulfilling
of
this
Prophesie
vnto
the
ende
of
the
worlde
,
yet
notwithstanding
we
sée
dayly
that
the
wicked
doo
fall
with
their
fury
and
pride
,
at
the
voyce
of
christ
.
But
then
when
they
fel
which
came
to
bind
Christ
,
was
shewed
a
visible
token
of
that
feare
,
which
al
the
wicked
,
manger
their
heads
,
féele
within
them
,
when
Christ
speaketh
to
them
by
his
ministers
.
Moreouer
séeing
this
was
as
it
were
accidentall
to
the
voyce
of
Christe
(
whose
propertie
it
is
to
rayse
vp
miserable
men
,
whiche
lye
in
the
shadowe
of
death
)
he
will
vse
,
no
doubt
,
thys
power
towards
vs
,
to
exalt
vs
vp
into
heauen
.
R.
And
this
is
manifest
that
the
same
worde
of
God
,
whiche
is
to
the
wicked
,
iudgemente
,
is
to
the
Godly
consolation
.
For
at
other
times
Christe
comforted
his
Disciples
when
they
were
afrayde
,
Mat.
14.27
Luk.
24.39
.
with
these
wordes
,
I
am
he
.
Also
,
Why
are
yee
troubled
?
it
is
I
?
Therefore
that
whiche
the
Lorde
threatneth
to
the
wicked
in
the
Lawe
,
is
in
these
wordes
manifefestly
to
be
séene
.
For
Moses
sayth
,
The
Lorde
shall
geue
thee
a
trembling
harte
,
Deut.
28.65
Esa.
57.21
.
and
looking
too
returne
,
till
thine
eyes
fall
oute
,
and
a
sorrowfull
minde
.
Psal.
110.1
.
And
the
Prophete
saythe
,
The
wicked
haue
no
peace
.
M.
Let
the
wicked
therefore
consider
what
shall
befall
on
the
enimies
of
Christe
.
For
this
contayneth
a
figure
of
that
whiche
happeneth
and
shall
happen
to
all
the
enimies
of
Christe
,
namely
,
confusion
and
vtter
destruction
.
It
is
prophesied
that
the
enimies
of
Christe
shall
be
made
his
footestoole
.
The
enemies
of
Christe
,
of
the
whiche
we
haue
so
greate
a
multitude
heere
,
consisted
of
Iudas
the
hypocrite
,
and
false
Apostle
,
of
the
seruantes
of
the
highe
Priests
,
and
of
the
Romaine
souldiers
.
In
these
we
sée
what
the
enemies
of
Christ
are
oftentymes
:
some
are
hypocrites
,
some
are
superstitious
,
and
other
some
worldlinges
:
but
in
due
time
when
Christe
shall
shewe
hym selfe
,
they
shall
vtterly
be
destroyed
,
and
though
they
bée
lyfted
vp
alofte
,
yet
shall
they
bée
caste
downe
to
the
grounde
flat
,
and
shall
bee
broughte
to
duste
.
A.
For
the
wycked
shall
not
be
able
to
stande
,
but
shall
be
lyke
the
duste
,
Psal.
1.5
.
whiche
the
wynde
scattereth
away
from
the
face
of
the
earth
.
7.
Then
asked
he
them
agayne
,
whome
seeke
ye
?
They
sayde
Iesus
of
Nazareth
.
C.
Hereby
it
doth
appeare
howe
great
the
blindenesse
is
,
with
the
whiche
the
Lorde
striketh
the
mindes
of
the
wicked
,
and
howe
horrible
their
obstinacie
is
,
after
that
Sathan
hath
bewitched
them
by
the
iuste
iudgement
of
God
.
The
Oxe
and
the
Asse
when
they
fall
haue
some
féelyng
:
but
these
men
hauing
had
manyfest
experience
of
the
deuine
power
of
Christ
,
do
no
lesse
securely
go
forwarde
,
than
if
they
had
not
seene
so
muche
as
the
shadowe
of
a
man
in
him
:
Nay
,
Iudas
him selfe
is
not
moued
.
Let
vs
learne
therefore
to
feare
the
iudgement
of
God
,
by
whiche
the
Reprobate
béeing
suffered
to
fall
into
the
hands
of
Satan
,
are
more
sencelesse
than
brute
beasts
.
For
Sathan
no
doubt
was
the
author
of
this
so
great
wickednesse
.
8.
Iesus
answered
,
I
haue
tolde
you
that
I
am
he
:
If
ye
seeke
me
therfore
let
these
go
their
way
.
9.
That
the
saying
might
be
fulfilled
whiche
he
spake
:
Of
them
which
thou
gauest
me
haue
I
not
lost
one
.
R.
Although
he
were
taken
,
yet
he
retayned
his
authoritie
and
power
styll
.
For
the
power
of
the
worde
can
not
be
bounde
.
For
the
Apostles
had
not
gone
awaye
without
hurte
,
excepte
the
Aduersaries
had
béene
restrayned
of
their
furie
,
by
the
efficacie
of
this
commaundement
.
By
the
same
efficacie
of
the
word
he
restored
to
Malchus
hys
eare
,
Luk.
22.51
.
that
we
might
learne
the
power
of
the
worde
,
in
the
middest
of
impotencie
and
weaknesse
.
A.
But
,
was
it
not
lawfull
for
him
,
whiche
deliuered
others
,
to
delyuer
hym selfe
also
out
of
the
hands
of
hys
enemies
?
C.
But
he
mynded
to
play
the
parte
of
a
good
shephearde
,
to
defende
hys
flocke
.
He
sawe
the
rauening
of
the
Wolues
:
he
taryeth
not
vntill
they
come
to
the
Sheepe
,
of
whiche
he
was
appoynted
the
keeper
:
but
wythstandeth
them
betyme
.
Wherefore
let
vs
not
doubte
so
often
as
wycked
men
or
the
Diuell
rise
vp
agaynst
vs
,
but
that
we
shall
haue
by
and
by
the
same
helpe
.
Moreouer
Christe
hath
by
his
example
prescribed
a
rule
to
the
Shepheardes
,
whiche
they
muste
followe
,
if
so
be
they
will
duely
fulfill
their
office
.
That
the
saying
might
be
fulfilled
.
R.
The
Euangelist
alleageth
the
saying
of
Christe
,
to
teache
that
the
same
is
effectuall
.
For
if
so
bee
the
saying
of
Christe
hadde
not
beene
effectuall
,
howe
coulde
the
Disciples
haue
escaped
thys
perill
,
and
shunned
suche
wylfull
madnesse
of
the
people
their
aduersaries
,
specially
Peter
,
who
strake
with
the
sword
?
Notwithstanding
this
sentence
seemeth
to
be
broughte
out
of
order
,
whiche
seemeth
rather
to
appertayne
to
mennes
soules
,
than
to
their
bodies
.
For
Christe
dydde
saue
and
preserue
the
Apostles
in
safetie
(
as
touching
their
bodyes
)
to
the
ende
:
but
he
rather
spake
thys
,
that
in
the
middest
of
continuall
daungers
,
and
in
deathe
it selfe
,
theyr
eternall
saluation
shoulde
be
in
safetie
.
I
aunswere
:
The
Euangelist
speaketh
not
simply
of
their
corporall
lyfe
,
but
meaneth
rather
that
Christ
sparing
them
for
a
time
,
prouided
for
their
euerlasting
saluation
.
Let
vs
consider
howe
greate
theyr
imbecilitie
was
as
yet
:
What
would
they
haue
doone
,
thinke
you
,
if
they
had
béene
broughte
to
the
pinche
?
Séeing
therefore
Chryste
woulde
not
tempte
them
aboue
their
strengthe
,
he
deliuered
them
from
eternall
destruction
.
And
héereby
we
may
gather
a
generall
doctrine
,
namely
,
that
althoughe
oure
fayth
bée
proued
by
many
temptations
,
yet
notwithstanding
we
shall
neuer
come
into
extreme
perilles
,
but
he
wyll
geue
vnto
vs
strengthe
and
abilitie
to
beare
the
same
.
AVG.
Therefore
bicause
the
Apostles
were
not
as
yet
sufficiently
confyrmed
in
the
Faythe
to
retayne
the
confession
of
the
truth
,
and
had
bothe
denyed
Christe
,
and
also
peryshed
,
the
Lord
would
saue
them
.
M.
Furthermore
,
they
were
specially
chosen
to
the
preaching
of
the
Kyngdome
of
God
,
and
were
not
onely
so
geuen
vnto
Christe
that
they
might
be
saued
,
but
also
to
Preache
the
worde
of
lyfe
vnto
others
,
and
to
serue
Chryste
.
For
thys
office
they
were
to
be
preserued
.
Wherefore
if
they
had
béene
taken
and
slayne
of
their
enemies
,
they
had
perished
to
Chryste
:
vnto
whome
they
brought
foorth
muche
fruite
by
the
preaching
of
the
worde
.
Concerning
that
which
followeth
vntil
yée
come
to
the
.19
.
verse
,
reade
our
Commentarie
vpon
the
.26
.
of
Mathew
,
beginning
at
the
.51
.
verse
.
19.
The
hye
Priest
then
asked
Iesus
of
his
disciples
&
of
his
doctrine
.
R.
This
hye
Priest
was
Caiphas
,
for
Annas
had
straightway
posted
ouer
Christe
vnto
Caiphas
.
M.
These
things
and
many
mo
(
of
the
which
the
other
Euangelists
speake
)
were
done
in
the
Councell
of
the
Phariseis
and
of
the
seniors
of
the
people
.
These
thinges
our
Euangelist
thought
good
to
repeat
,
as
passed
ouer
in
silence
by
the
others
,
and
to
omit
that
which
the
other
thrée
haue
noted
.
R.
Christ
,
or
the
worde
of
God
,
Gods
word
accused
of
heresie
,
and
Christ
of
sedition
.
is
aways
accused
of
two
things
:
Fyrst
,
it
is
accused
by
the
high
Priests
and
Bishops
,
of
heresie
:
Secondly
,
by
the
ciuill
Magistrate
,
of
sedition
.
The
first
part
of
this
accusation
is
handled
before
the
high
Priest
,
concerning
heresie
:
the
seconde
before
Pilate
,
concerning
sedition
.
To
these
also
was
ioyned
Herod
,
who
in
the
action
of
this
Tragedie
representeth
the
wyse
men
of
this
worlde
:
for
he
contemneth
and
derideth
Christ
.
For
the
Gospel
is
to
the
Gentiles
foolishnesse
,
bicause
it
teacheth
that
the
crosse
is
holy
and
glorious
,
that
death
is
life
,
and
suche
like
.
C.
Therefore
the
high
Priest
asketh
Christ
a
question
as
if
he
were
some
factious
person
,
who
in
gathering
Disciples
vnto
him
,
had
brought
schisme
into
the
Church
:
he
questioneth
with
him
as
with
a
false
prophet
,
whiche
shuld
go
about
with
new
&
peruers
opinions
to
corrupt
the
puritie
of
fayth
.
But
let
vs
note
the
hipocrisie
of
the
false
hye
Priest
.
He
enquireth
of
the
doctrine
and
Disciples
of
Iesu
.
He
myghte
aske
thys
question
in
respecte
of
hys
authoritie
whiche
he
hadde
among
the
people
of
God
:
(
For
it
apperteyned
to
the
high
Prieste
,
specially
to
defende
true
and
wholsome
doctrine
,
and
to
represse
that
whiche
was
false
and
hurtefull
)
notwithstanding
thys
appertayned
not
to
the
office
of
a
highe
Priest
,
to
cause
a
Teacher
,
whiche
hadde
taughte
dayly
in
the
Temple
openly
before
all
menne
,
whome
he
myghte
haue
hearde
,
and
whose
doctrine
he
myghte
haue
learned
of
hys
owne
mouthe
,
to
bée
taken
violently
with
a
bande
of
Souldiours
,
and
to
be
brought
bounde
before
hym
as
a
malefactour
,
and
a
seducer
of
the
people
,
to
bee
condemned
and
put
to
death
,
not
yet
conuicted
.
Thys
thyng
beséemed
not
hys
person
,
but
declared
rather
the
malice
of
the
Highe
Prieste
.
He
moued
thys
question
in
the
myddest
of
armed
menne
,
and
bondes
,
not
that
hee
myghte
knowe
the
truthe
of
Christes
doctrine
:
but
that
he
myghte
seeke
and
fynde
oute
some
colour
of
Iustice
,
and
iuste
condemnation
,
wherwythall
to
blynde
the
eyes
of
the
simple
.
Thys
fourme
of
questioning
the
Popishe
Prelates
vse
at
thys
daye
in
suche
places
where
the
Gospell
is
persecuted
,
to
the
which
they
haue
alwayes
annexed
Inquisitions
,
bondes
,
and
torments
:
bicause
they
séeke
no
more
to
know
the
truthe
,
than
did
the
high
Priest
among
the
Iewes
.
20.
Iesus
aunswered
him
,
I
spake
openly
to
the
worlde
,
I
euer
taught
in
the
Sinagogue
,
and
in
the
Temple
whyther
all
the
Iewes
resorte
:
and
in
secrete
haue
I
sayde
nothing
.
C.
Christe
hauing
doone
the
office
of
a
Teather
,
seeketh
not
anye
newe
defence
:
yet
notwithstanding
lest
he
should
forsake
the
patrocinie
of
the
truthe
,
he
sheweth
that
hee
is
readie
to
defende
all
those
thyngs
whyche
he
had
taught
.
And
wythall
hee
reproueth
the
impudencie
of
the
Highe
Prieste
,
who
enquireth
of
a
moste
manyfest
matter
,
as
if
the
same
were
doubtfull
.
Notwithstanding
thys
place
seemeth
contrarie
to
that
other
saying
of
Christe
,
Mat
,
10.27
Math.
13.11
.
where
he
commaundeth
the
Apostles
to
preach
that
vppon
the
house
toppes
,
whiche
they
had
harde
in
secrete
.
Answere
herevnto
is
made
,
When
he
saythe
in
thys
place
,
that
hée
hathe
spoken
nothing
in
secrete
,
it
is
to
be
referred
to
the
substaunce
it selfe
:
which
was
alwayes
one
,
though
the
fourme
of
teaching
were
different
.
Mar.
4.14
.
M.
He
hadde
taughte
the
Disciples
seuerally
in
secrete
certayne
things
:
but
yet
the
very
same
whiche
hee
hadde
taughte
in
Parables
openly
before
the
people
,
neyther
yet
bycause
they
shoulde
retayne
them
in
secrete
,
but
bycause
when
the
tyme
came
they
should
preach
the
same
vppon
the
house
toppes
.
He
hadde
taughte
also
in
priuate
houses
,
but
not
therefore
bicause
he
sought
lurking
corners
,
and
to
shunne
publique
assemblies
:
neyther
dyd
he
teache
any
other
things
than
the
very
same
which
he
had
taught
in
the
Temple
,
in
the
Synagogues
,
and
in
other
publique
places
.
C.
Wherefore
he
mighte
protest
with
a
good
conscience
,
that
hee
hadde
freely
professed
,
and
sincerely
publyshed
the
summe
of
hys
doctrine
.
M.
Also
we
see
heere
howe
the
Lorde
vsed
the
Sinagogues
and
Temples
,
and
also
what
we
muste
doo
according
to
hys
example
in
Ecclesiasticall
assemblies
.
He
taughte
,
he
offered
not
Sacryfyce
.
Doctryne
belongeth
too
the
people
of
GOD
.
Therefore
they
whiche
doo
nothing
in
their
Churches
,
but
boa
and
bleate
,
and
sacryfyce
,
are
not
the
followers
of
Christe
,
but
of
the
Iewishe
Priestes
.
C.
Moreouer
very
childishe
is
the
error
of
some
,
which
thinke
that
they
are
héere
codemned
by
the
answere
of
Christ
,
which
handle
the
worde
of
God
secretly
and
in
closets
,
when
they
may
not
publikely
preache
the
same
,
by
reason
of
the
tyrannie
of
the
wicked
.
For
Christ
doth
not
dispute
what
is
lawfull
to
be
done
,
and
what
not
,
but
his
purpose
is
to
refute
the
impudent
malice
of
Caiphas
.
A.
The
Apostles
also
were
then
to
be
condemned
,
who
preached
not
onely
publikely
,
but
also
priuately
in
houses
.
Act.
20.20
.
21.
Why
askest
thou
me
?
aske
them
which
hard
me
what
I
haue
sayde
vnto
them
?
beholde
they
can
tell
what
I
sayde
.
M.
Christ
would
not
haue
refused
the
examination
of
his
doctrine
,
if
so
be
these
hye
Priestes
and
Prelates
had
soughte
with
their
whole
hart
the
knowledge
of
the
truth
.
For
how
could
he
whiche
was
readie
to
dye
for
the
saluation
of
mortall
men
,
haue
denied
so
little
labour
to
teach
them
which
enquired
concerning
his
doctrine
.
But
he
knew
that
they
sought
nothing
lesse
then
to
be
taught
,
when
they
enquired
of
his
Disciples
,
and
of
his
Doctrine
.
Wherfore
he
appealeth
to
his
hearers
,
which
were
his
enemies
.
R.
Wherby
we
learne
what
boldnesse
ought
to
be
in
a
teacher
of
the
Gospell
.
He
dothe
not
denie
the
examination
of
his
Doctrine
,
which
he
knew
to
be
so
sounde
and
true
,
that
he
referred
the
high
Priest
to
the
testimonie
of
those
which
had
openly
heard
the
same
,
what
maner
of
persons
soeuer
they
were
,
so
that
they
would
set
malice
and
enuie
aside
.
He
doth
not
appeale
vnto
his
Disciples
,
but
to
all
generally
whiche
had
heard
him
in
the
Temple
and
in
the
Sinagogue
.
This
testimonie
of
conscience
for
teaching
the
truth
,
ought
to
be
in
euery
Minister
of
the
worde
,
in
so
much
that
he
may
also
say
,
Aske
those
whiche
haue
heard
me
:
beholde
they
can
tell
what
I
haue
sayde
.
A.
The
which
they
may
easily
do
,
if
so
be
they
speake
nothing
of
them selues
,
but
speake
in
the
Churche
as
the
wordes
of
God
,
1.
Pet.
4
11.
1.
Cor.
11.23
.
and
if
so
be
they
haue
receyued
from
the
Lorde
that
whiche
they
deliuer
vnto
others
.
22.
When
he
had
thus
spoken
,
one
of
the
officers
which
stood
by
,
smote
Iesus
with
a
rod
,
saying
:
Aunswerest
thou
the
high
Priest
so
?
M.
This
séemed
to
the
seruauntes
of
the
high
Priest
great
contempt
of
their
master
,
and
of
his
Pontificall
maiestie
,
in
that
Christ
answered
not
seruilely
,
fearefully
,
and
abiectly
,
saying
,
May
it
please
your
Holynesse
most
Reuerende
father
,
to
aske
those
which
haue
heard
me
?
but
with
a
certayne
reprehension
and
holde
spéeche
he
sayth
,
Why
askest
thou
me
?
aske
them
which
heard
me
,
what
I
sayd
vnto
them
.
Therefore
one
of
them
thinking
to
do
the
high
Priest
a
pleasure
,
as
a
maynteyner
of
his
Pontificall
honor
,
gaue
the
Innocent
a
blowe
on
the
face
,
béeing
captiue
and
bounde
,
and
withall
taunted
him
,
saying
,
Answerest
thou
the
high
Priest
so
?
As
if
he
should
say
,
Is
this
thy
reuerence
which
thou
geuest
vnto
the
dignitie
of
the
Priesthood
?
Art
thou
so
rashe
,
that
thou
answerest
the
highe
Priest
no
better
than
thou
wouldest
speake
to
a
priuate
person
,
and
one
of
the
common
sorte
?
C.
Therfore
this
was
added
fyrst
of
all
,
that
we
might
knowe
how
great
the
madnes
of
the
enimies
of
Christ
was
,
what
tyrannicall
gouernment
,
and
also
what
discipline
was
amongest
those
hye
Priests
.
M.
There
is
a
Prouerbe
,
Such
a
master
,
such
a
man
.
A
man
might
know
what
this
high
Priest
was
by
hys
seruaunt
.
It
is
too
muche
inhumanitie
,
to
checke
,
taunt
,
and
beate
a
prisoner
before
a
Iudge
.
C.
They
sitte
as
Iudges
,
and
yet
they
are
more
fierce
and
cruell
than
brute
beastes
.
This
was
a
Session
,
in
the
which
there
should
haue
béen
great
grauitie
:
and
yet
notwithstanding
a
seruaunt
is
so
boulde
and
presumptuous
,
that
in
the
middest
of
the
Plea
,
euen
before
the
Iudges
,
he
striketh
the
Prisoner
which
was
found
gilty
in
nothing
.
Wherfore
it
is
no
maruell
if
so
be
the
doctrine
of
Christ
be
condemned
in
so
barbarous
an
assemblie
.
M.
It
became
the
hye
Priest
to
haue
reprehended
and
corrected
thys
rashnesse
of
the
seruaunt
:
but
bicause
he
séemed
to
be
a
maynteyner
of
his
Maiestie
agaynst
the
Lorde
,
he
alowed
this
wicked
acte
by
his
silence
.
This
flattering
Parasite
representeth
all
those
whiche
allowe
and
confyrme
the
disdayne
,
arrogancie
,
and
iniquitie
of
false
Bishoppes
,
and
doo
iudge
it
great
contumelie
and
dishonour
to
the
Bishoply
dignitie
,
if
all
things
concerning
the
same
be
not
seruilely
with
submission
allowed
,
and
extolled
euen
to
heauen
.
They
can
not
sée
their
iniquitie
,
but
can
with
great
feruencie
maynteyne
their
Episcopall
dignitie
and
authoritie
.
23.
Iesus
answered
him
,
If
I
haue
euill
spoken
,
beare
witnesse
of
the
euill
:
but
if
I
haue
well
spoken
,
why
smytest
thou
me
?
M.
Fyrst
we
must
note
the
patience
of
Christ
.
He
might
haue
reuenged
hymselfe
of
that
lewde
seruaunt
of
the
wicked
hye
Priest
:
but
he
thought
it
better
to
suffer
contumelie
,
then
to
reuenge
hymselfe
.
1.
Pet.
2.23
.
The
whiche
is
set
downe
héere
for
our
example
.
Luk.
9.56
.
A.
For
beside
this
,
that
the
sonne
of
man
came
not
to
destroy
mens
soules
,
but
to
saue
them
,
he
was
also
readie
to
suffer
death
,
Luk.
23.34
.
that
we
beeing
enemies
he
might
reconcile
vs
vnto
his
Father
:
Wherevpon
afterwards
he
prayed
for
those
which
crucified
him
,
so
farre
was
he
from
wishing
vengeance
to
be
taken
of
them
.
M.
Therefore
he
suffereth
contumelie
,
and
taketh
not
vengeance
of
his
enemie
:
and
yet
notwithstanding
he
holdeth
not
his
peace
at
his
iniquitie
,
neyther
doth
he
forsake
his
Innocencie
,
but
maynteyneth
the
same
.
C.
As
if
he
should
say
,
If
I
haue
offended
,
accuse
me
,
that
when
the
matter
is
heard
,
I
may
be
punished
according
to
the
offence
.
For
the
foresayde
violence
was
no
lawfull
dealing
,
but
another
maner
of
order
and
modestie
belonged
to
iudgements
.
Christe
therefore
complayneth
of
greate
iniurie
done
vnto
him
,
if
he
hathe
not
offended
:
and
that
if
he
had
offended
,
yet
they
should
haue
delt
according
to
lawe
and
equitie
,
and
not
by
violence
.
But
Christ
here
séemeth
not
to
obserue
that
,
Mat.
5.39
.
which
he
commaunded
his
to
do
in
another
place
.
For
he
doth
not
turne
his
right
eare
when
his
left
checke
was
buffeted
.
Answere
.
R.
If
thou
wel
vnderstand
the
word
of
Christ
,
by
which
he
expoundeth
the
Law
,
it
shall
manifestly
appeare
that
Christ
hath
fulfilled
his
owne
doctrine
.
For
this
is
the
meaning
of
that
place
:
If
so
be
any
man
do
vnto
thée
any
iniurie
,
contumelie
,
or
harme
,
thou
muste
be
so
farre
from
requiting
one
iniurie
for
another
,
that
thou
must
rather
be
prepared
to
suffer
great
iniuries
.
Compare
nowe
the
déede
of
Christ
with
this
saying
:
Did
he
reuenge
him selfe
?
Peter
sayth
he
did
not
.
Did
he
geue
euill
words
agayne
?
Thou
hearest
a
defence
,
but
no
accusation
:
Thou
hearest
an
admonition
,
but
no
rayling
:
For
he
sayth
,
If
I
haue
well
done
,
why
smitest
thou
me
?
As
if
he
should
say
,
I
strike
not
agayne
,
I
do
not
reuenge
my selfe
:
but
I
warne
thée
repent
,
least
worse
happen
vnto
thée
from
the
Lorde
our
God
.
C.
Wherefore
it
is
not
alway
required
in
Christian
patience
,
that
he
whiche
is
hurte
,
should
both
holde
his
peace
and
suffer
iniurie
:
but
this
is
required
,
that
he
suffer
the
same
patiently
,
without
desire
of
reuenge
,
and
that
he
rather
seeke
to
ouercome
euill
by
dooing
good
.
The
spirite
of
Sathan
doth
too
muche
carry
the
wicked
to
doo
harme
,
yea
thoughe
no
man
prouoke
them
.
M.
Moreouer
that
whiche
was
done
vnto
Paule
by
Annas
the
high
Priest
,
Rom.
12.21
.
differeth
little
from
this
whiche
was
done
vnto
Christ
by
the
presumpteous
seruant
of
the
wicked
hye
Priest
.
24.
Now
Annas
had
sent
him
bound
vnto
Caiphas
the
high
priest
.
R.
This
sentence
must
be
included
by
a
Parenthesis
.
C.
For
,
bicause
the
Euangelist
had
sayd
,
that
Christ
was
led
to
the
house
of
Annas
,
&
had
so
prosecuted
his
Narration
,
as
though
the
counsayle
and
assembly
of
the
high
Priest
had
béene
there
,
he
now
giueth
vs
to
vnderstande
that
he
was
brought
backe
agayne
to
the
house
of
the
highe
priest
.
A
Thys
also
semeth
to
be
added
to
exaggerate
the
iniurie
done
vnto
Christe
by
the
hye
Priests
seruants
,
for
it
was
very
vnmeete
that
a
prisoner
,
bounde
,
and
vncondemned
,
should
be
foully
beaten
before
a
Iudge
,
standing
at
the
barre
pleading
and
defending
hys
owne
cause
.
Concerning
the
reste
of
the
texte
betwéene
this
and
the
.28
.
verse
read
oure
commentarie
vppon
the
.26
.
chapter
of
Mathew
.
28.
Then
led
they
Iesus
from
Caiphas
into
the
haule
of
Iudgemente
:
It
was
in
the
morning
,
and
they
themselues
went
not
into
the
Iugemente
haule
,
leste
they
shoulde
be
defiled
:
but
that
they
might
eate
the
passeouer
.
R.
This
is
a
preparation
to
the
second
parte
of
the
oration
or
communication
,
by
whiche
Christe
was
reproued
of
sedition
.
M.
For
the
Euangelist
passeth
to
the
declaration
of
those
things
,
which
were
done
before
Pilate
,
of
the
Romaine
Lieftenant
.
C.
That
examination
of
the
whiche
Sainct
Iohn
speaketh
,
was
very
early
,
before
the
breake
of
the
day
.
Yet
notwithstanding
there
is
no
doubte
but
that
they
had
in
euery
place
of
the
Citie
their
bellowes
,
to
set
the
people
on
fyre
,
the
burning
madnes
of
the
people
,
which
with
one
consent
required
to
haue
Christ
deliuered
vp
to
death
,
flamed
so
sodainly
.
The
hye
priestes
had
the
examining
of
Christ
,
not
that
it
was
in
their
power
to
geue
sentence
,
but
bicause
by
their
prudence
they
might
deliuer
the
oppressed
to
the
iudge
,
as
the
matter
concerning
him
were
sufficiently
examined
and
knowen
.
M.
They
made
haste
to
finishe
their
purpose
,
leste
the
wicked
acte
might
be
preuented
or
let
by
any
tumult
or
trouble
.
C.
The
Romaines
called
as
wel
the
house
of
the
Lieftenante
,
as
the
Tribunall
seate
,
where
iudgement
was
commonly
giuen
,
the
iudgement
haule
.
It
was
in
the
morning
.
A.
Reade
the
exposition
of
this
in
the
27.
of
Mathew
.
in
the
.11
.
verse
.
Also
concerning
the
reste
of
this
chapter
reade
our
commentarie
vpon
the
sayd
,
27.
chap.
begynning
at
the
sayd
verse
.
❧
The
.19
.
Chapter
.
Then
Pilate
toke
Iesus
therfore
and
scurged
him
.
M.
IT
appeareth
by
that
whiche
followeth
wherefore
Pilate
caused
the
Lord
to
be
scourged
.
R.
He
saw
that
the
Iewes
were
so
enuious
against
Christ
that
no
persuation
,
nor
fayre
speach
could
stay
them
from
murdering
him
.
Wherefore
to
auoide
a
greater
mischiefe
(
whiche
was
the
kylling
of
an
Innocente
)
hée
chose
a
lesse
punishmente
.
C.
Hopyng
that
the
Iewes
by
this
meane
punishement
would
be
contented
when
Christ
was
scourged
.
M.
But
this
purpose
of
Pilate
,
though
it
were
directed
to
auoyde
the
necessitie
of
killing
Christe
,
yet
notwithstanding
it
can
not
be
defended
as
well
done
.
For
he
shoulde
fréely
haue
deliuered
the
Innocente
,
and
haue
deliuered
him
out
of
the
handes
of
the
wicked
,
and
not
to
haue
scourged
him
.
C.
And
whereas
he
laboreth
so
earnestly
,
and
profyteth
nothing
,
we
muste
therein
consider
Gods
decrée
,
by
whiche
Christe
was
appointed
to
death
.
Yet
notwithstanding
his
innocency
was
often
times
mayntayned
by
the
testimony
of
the
Iudge
,
to
the
ende
we
might
knowe
that
he
béeing
frée
in
all
thinges
from
sinne
,
was
made
gylty
for
others
,
and
sustayned
the
punishemente
due
for
the
sinnes
of
other
.
R.
Moreouer
the
Lord
declared
in
his
onely
begotten
Sonne
,
how
he
will
haue
hys
Electe
and
adopted
sonnes
,
to
be
handled
in
this
worlde
.
For
if
he
suffered
his
onely
begotten
Sonne
to
be
scourged
,
how
much
more
will
he
suffer
his
adopted
Sonnes
,
too
be
whipped
and
scourged
.
Pro.
3.12
.
Apoc.
3.19
.
Whome
the
Lorde
loueth
(
sayth
Salomon
)
he
correcteth
:
and
he
scourgeth
euery
sonne
whom
he
receiueth
.
2.
And
the
souldiers
wounde
a
Crowne
of
Thornes
,
and
put
it
on
hys
head
,
and
they
did
on
hym
a
purple
garment
.
This
no
doubte
was
done
at
the
commaundement
of
Pilate
,
to
set
some
note
of
offence
vppon
the
Sonne
of
God
,
bycause
he
made
him selfe
a
king
:
and
this
he
did
to
fulfill
the
madnesse
of
the
Iewes
,
as
if
he
had
beene
perswaded
that
Christe
was
rightly
accused
of
them
.
Notwithstanding
the
souldiers
wente
beyond
their
commission
,
and
delte
more
cruelly
with
Christe
then
they
were
commaunded
:
euen
as
all
the
wicked
are
wente
to
doo
,
who
when
any
occasion
of
euill
doing
is
offered
vnto
them
,
gréedely
take
the
same
.
R.
For
the
souldiers
with
contempte
Crowne
Christe
,
put
on
him
Purple
,
and
giue
him
a
reede
in
his
right
hand
:
(
for
they
heard
that
he
desired
a
kingdome
)
but
while
the
wicked
deryde
and
contemne
him
,
the
purpose
of
God
hath
his
effect
.
For
by
these
ceremonies
Christe
is
set
in
his
kingdome
,
and
it
is
declared
that
the
kingdome
of
Christe
is
not
of
this
world
,
that
is
to
say
,
glorious
in
the
flesh
,
adorned
with
pompe
,
&
mightie
in
external
power
:
but
a
thorney
,
and
purple
kyngdome
,
that
is
subiecte
to
afflictions
and
passions
.
4.
Pilate
wente
foorthe
agayne
and
said
vnto
them
:
Behoulde
I
bryng
hym
foorth
vnto
you
,
that
ye
may
knowe
that
I
finde
no
fault
in
hym
.
M.
Pilate
testifieth
againe
of
the
innocency
of
Iesu
.
A
And
therfore
he
pronounceth
sentence
againste
him selfe
.
For
if
so
be
Christe
be
subiect
to
no
fault
,
why
was
he
wipped
by
the
commaundemente
of
the
Iudge
?
After
the
same
manner
the
tyrants
at
this
day
,
whiche
cruelly
vexe
and
torment
the
professors
of
the
Gospel
pronounce
many
thinges
against
them selues
,
wherby
they
shall
one
day
be
iudged
.
For
they
say
,
Woonderfull
is
the
condition
of
these
heretiques
,
they
haue
nothing
in
their
mouth
but
the
woorde
of
God
,
they
talke
alway
of
God
and
of
Christe
,
and
contenting
them selues
with
the
word
of
the
Gospell
,
they
contemne
humaine
traditions
,
as
superfluous
:
many
suche
lyke
thinges
they
speake
,
by
which
they
pronounce
the
cause
of
the
Godly
to
be
most
Iuste
,
and
them selues
moste
wicked
wretches
.
R.
As
touching
the
ciuill
law
,
Christe
of
right
,
shoulde
haue
beene
sette
at
lybertie
,
seeing
the
sentence
of
the
Iudge
was
satisfied
,
and
the
Ciuill
lawes
can
geue
to
one
cause
but
one
punishemente
:
But
this
is
the
lotte
of
Christ
and
of
the
Gospell
in
this
worlde
,
to
haue
wrong
and
iniustice
in
this
worlde
offered
him
.
For
as
at
another
tyme
Christ
was
condemned
by
the
Phariseis
,
hys
cause
not
heard
,
and
the
Gospell
contemned
before
it
was
knowen
:
euen
so
at
this
time
Christe
,
though
he
were
cleare
and
quit
by
the
sentence
of
the
Iudge
,
yet
notwithstanding
impietie
would
haue
hir
pleasure
.
5.
Then
came
Iesus
foorth
wearing
a
crowne
of
thorne
,
and
a
robe
of
purple
:
and
Pilate
sayth
vnto
them
,
behoulde
the
man
.
M.
To
the
ende
Pilate
might
somewhat
pacifie
the
Iewes
,
and
might
bring
them
to
humaine
compassion
and
pitie
,
he
fyrst
pronounceth
Christe
to
be
an
innocente
:
secondly
he
willeth
them
to
behold
with
more
pittifull
eyes
,
the
man
myserably
handeled
and
intreated
,
and
to
laye
asyde
their
furie
.
As
if
he
shoulde
say
,
if
ye
be
men
,
haue
pittie
vppon
thys
poore
man
miserably
intreated
:
if
he
be
iuste
discharge
the
Innocent
.
R.
But
they
were
so
farre
from
being
satisfied
and
appeased
,
that
they
waxed
more
outerageous
than
they
were
before
,
crying
with
a
lowde
voyce
,
Crucyfie
him
,
Crucifie
him
.
With
the
lyke
voyce
the
mad
Ethnix
cryed
out
againste
the
Christians
,
saying
,
To
the
Beastes
,
To
the
Beastes
,
Away
with
the
Church
robbers
,
away
with
them
.
A.
So
the
Papistes
at
thys
day
cry
out
against
the
professors
of
the
Gospell
,
To
the
fyre
,
To
the
fyre
:
To
whome
we
may
more
modestly
answere
,
To
the
Scriptures
,
To
the
Scriptures
,
and
as
the
Prophet
speaketh
,
To
the
lawe
and
to
the
testimony
,
But
these
miserable
men
heare
not
this
voyce
.
C.
Wonderfull
verely
was
the
madnes
of
the
people
of
the
Iewes
,
and
theyr
crueltie
no
lesse
,
whose
myndes
coulde
not
bée
moued
to
pittie
and
mercie
,
by
so
sorrowfull
a
sight
.
But
God
was
the
moderator
of
all
these
thinges
,
that
hée
myght
reconcile
the
worlde
to
him selfe
by
the
death
of
hys
Sonne
.
A.
Concerning
the
verses
following
reade
oure
commentarie
vppon
the
.27
.
of
Mathew
,
beginning
at
the
.23
.
verse
.
31.
The
Iewes
therfore
,
because
it
was
the
prepartion
of
the
Sabbath
,
that
the
bodies
shoulde
not
remayne
on
the
crosse
on
the
Sabbath
day
(
for
that
Sabbath
day
was
a
hie
day
)
besought
Pilate
,
that
theyr
legges
myght
be
broken
and
that
they
myght
be
taken
downe
.
M.
Thus
far
commeth
the
hystorie
of
the
passion
and
crucifying
of
the
Lorde
,
and
the
Euangelist
goeth
forward
,
with
that
which
happened
after
the
death
of
Christe
.
C.
Therfore
that
whiche
he
telleth
concerning
the
Iewes
howe
they
besought
Pilate
,
that
the
bodies
might
be
taken
downe
,
it
serueth
to
the
confirmation
of
our
faith
:
fyrste
,
because
it
sheweth
that
the
same
was
fullfilled
in
the
person
of
Christe
,
which
was
foreshewed
in
the
Scrptures
:
secondly
bicause
it
contayneth
a
misterie
of
no
small
weight
.
A.
In
the
meane
tyme
notwithstanding
the
Iewes
bewraie
their
hypocrisie
when
they
require
that
the
bodies
may
be
taken
downe
from
the
Crosses
.
Deu.
21.23
.
M.
The
lawe
of
Moses
commaunded
that
the
body
hanged
vpon
the
trée
,
shuld
the
same
day
that
it
was
hanged
be
taken
downe
&
buried
.
R.
The
Iewes
very
diligently
obserue
this
lawe
,
being
made
only
for
ciuility
and
humanities
sake
:
whereas
otherwise
they
transgressed
the
whole
law
.
Who
wold
not
haue
iudged
these
to
be
holy
men
?
Who
would
haue
suspected
that
they
wold
haue
killed
Christ
against
the
law
,
seing
them
such
diligent
obseruers
of
the
law
?
Therefore
to
the
end
they
might
religiously
obserue
their
Sabbath
,
they
are
very
carefull
for
the
outward
pollution
:
in
the
meane
time
not
considering
how
wicked
a
déed
it
is
to
kill
an
innosent
man
.
So
a
litle
before
we
sawe
that
they
entered
not
into
the
iudgement
haule
,
least
they
should
defile
them selues
,
when
as
their
impietie
defiled
and
polluted
the
whole
Countrey
.
22.
Then
came
the
souldiers
&
brake
the
legges
of
the
first
,
and
of
the
other
which
was
crucified
with
him
.
23.
But
when
they
came
to
Iesus
,
&
sawe
that
he
was
dead
alredy
,
they
brake
not
his
legges
.
G.
Whereas
,
when
they
had
broken
the
legs
of
the
two
theues
,
they
found
Christ
dead
,
and
therefore
touch
not
his
body
,
we
may
therin
behold
an
extraordinary
worke
of
Gods
prouidence
.
Heathen
and
prophane
men
will
saye
,
that
it
commeth
naturally
to
passe
that
one
man
dyeth
sooner
than
another
:
but
he
that
shall
wey
and
consider
the
whole
order
of
the
history
,
shal
be
constrayned
to
ascribe
it
to
the
secrete
purpose
of
God
,
in
the
iudgement
of
god
,
that
the
spedy
death
of
Christ
stayed
them
from
breaking
his
legges
.
34.
But
one
of
the
soldiers
with
a
spear
thrust
him
into
the
syde
,
&
forthwith
came
there
out
bloud
and
water
.
In
that
his
side
was
pearsed
with
a
speare
by
the
Souldier
,
it
was
done
to
approue
his
death
:
but
god
had
a
further
respect
,
as
we
shall
sée
anon
.
But
very
childish
is
the
imagination
of
the
Papistes
,
which
haue
made
of
this
speare
man
a
Longius
,
fayning
the
proper
name
of
a
man
:
&
to
make
the
matter
more
fabulous
,
they
say
that
this
Souldier
was
before
blinde
,
and
receiuing
his
sight
was
conuerted
to
the
faith
.
And
therefore
they
haue
canonized
him
a
Saint
.
If
such
Saintes
be
their
patrones
when
they
pray
vnto
God
,
what
,
I
pray
you
,
shal
they
attayne
at
any
tyme
?
but
thei
are
worthy
,
which
leauing
christ
séeke
after
dead
men
,
to
be
deceyued
and
blynded
by
the
Diuell
.
And
forthwith
came
therout
bloud
&
water
C.
Some
were
deceiued
,
fayning
heare
a
miracle
.
For
it
is
a
natural
thing
for
blud
when
it
is
congealed
,
and
hath
lost
his
redines
,
to
be
lyke
water
.
Therefore
this
was
no
miraculous
thing
that
water
gushed
out
of
his
syde
with
bloud
,
hee
being
dead
.
And
the
purpose
of
the
Euangelist
was
to
declare
,
that
his
narration
was
confyrmed
by
testimonies
of
Scripture
,
which
he
afterward
addeth
:
and
specially
that
he
might
put
the
faithfull
in
mynd
of
that
which
hee
sayeth
in
another
place
,
1.
Ihon.
5.6
.
namelye
,
that
Christ
came
by
water
and
bloud
.
By
which
words
he
declareth
that
Christ
brought
with
him
the
true
satisfaction
,
and
the
liuely
fountaine
.
For
remission
of
sins
,
righteousnes
,
and
the
puritie
of
the
soule
,
were
fygured
in
the
law
by
these
two
signes
,
namely
,
by
sacrifyces
and
washinges
.
In
sacrifyces
bloud
satisfyed
for
sinnes
,
and
was
the
pryce
to
satisfye
the
wrath
of
God
.
Washings
were
testimonies
of
true
puritie
,
and
remedies
to
pourge
away
vncleannes
,
and
to
wash
away
the
spottes
of
the
fleshe
.
But
least
fayth
should
stay
any
more
vppon
these
elementes
,
S.
Ihon
testifyeth
in
his
Epistle
,
that
the
fulfilling
and
fulnesse
of
both
graces
is
in
Christ
:
and
heere
he
giueth
vs
a
visible
signe
of
the
same
thing
.
To
the
same
ende
pertayne
those
Sacramentes
which
Christ
hath
lefte
vnto
hys
Church
.
For
in
Baptisme
,
the
purgation
and
puritie
of
the
soule
,
which
appeareth
by
newnesse
of
life
,
is
declared
.
And
the
Supper
is
a
pledge
of
the
satisfaction
made
.
But
they
differ
farre
from
the
figures
of
the
olde
Lawe
,
bicause
they
offer
Christ
as
if
he
were
present
,
whome
the
figures
of
the
Law
shewed
a
farre
off
.
Wherfore
we
may
affirme
that
our
Sacraments
flowed
out
of
the
side
of
Christ
:
Sacramentes
flowed
out
of
Christes
side
.
For
then
we
are
truly
washed
away
from
our
spottes
,
and
are
renued
into
a
holy
life
:
then
we
are
redeemed
from
death
,
and
do
liue
in
the
presence
of
God
,
when
Baptisme
,
and
the
Supper
of
the
Lorde
,
doo
leade
vs
vnto
Christes
side
,
that
from
thence
we
may
draw
that
,
as
from
a
liuely
spring
,
by
fayth
,
whiche
they
do
figure
and
signifie
.
35.
And
he
that
saw
it
bare
recorde
,
and
his
record
is
true
:
and
he
knoweth
that
he
sayth
true
,
that
ye
might
beleeue
also
.
M.
This
S.
Iohn
addeth
for
the
more
certentie
of
the
matter
,
shewing
that
in
a
cause
of
Christian
fayth
,
we
must
leane
to
those
things
which
are
certayne
and
true
.
To
the
same
effect
pertayne
these
words
,
And
we
saw
his
glory
,
Iohn
.
1.14
.
as
the
glory
of
the
only
begotten
Sonne
of
the
Father
.
And
agayne
.
Iohn
.
3.11
.
1.
Iohn
.
1.1
.
2.
Pet.
1.16
.
Ephe.
4.14
.
1.
Ioh.
2.24
.
That
which
we
know
we
speake
,
and
we
testifie
that
which
wee
haue
seene
.
M.
Furthermore
in
that
he
bringeth
god
for
a
witnesse
of
those
things
to
be
true
whiche
he
writeth
,
(
saying
,
And
he
knoweth
that
he
sayth
true
)
we
haue
an
example
of
a
Christian
teacher
.
He
whiche
speaketh
or
teacheth
in
the
Church
,
ought
not
only
to
speake
,
but
also
to
testifie
,
and
that
of
suche
true
and
manifest
things
,
as
he
him self
nothing
doubteth
of
,
so
that
he
him selfe
may
say
,
I
know
that
I
speake
those
things
whiche
are
true
.
A
man
shall
finde
diuers
which
teache
the
truthe
,
notwithstanding
they
are
vncertayne
whether
they
speake
truthe
,
or
no
,
bicause
they
haue
not
the
true
and
vndoubted
meaning
of
those
things
which
they
speake
,
but
the
letter
onely
.
Furthermore
,
we
sée
to
what
ende
the
Euangelist
hath
written
,
namely
to
this
ende
,
that
we
might
beléeue
,
bicause
in
him
the
Scriptures
are
fulfilled
.
He
was
not
content
with
his
owne
fayth
,
but
sought
also
to
bring
others
vnto
the
same
.
36.
For
these
things
were
done
that
the
Scripture
should
be
fulfilled
,
Ye
shal
not
break
a
bone
of
him
.
M.
The
souldiers
brake
the
bones
of
the
théeues
whiche
were
crucified
wyth
Christ
:
but
they
left
the
bones
of
Christ
vntouched
,
bicause
bothe
God
had
so
appoynted
,
and
it
was
also
prefigured
in
the
Passouer
.
C.
For
this
testimonie
was
taken
out
of
the
twelfth
chapter
of
Exodus
,
where
Moses
intreateth
of
the
Pascall
Lambe
.
And
S.
Iohn
taketh
this
as
graunted
vnto
him
,
that
the
same
Lamb
was
a
signe
of
the
true
and
only
sacrifice
,
by
which
the
Church
should
be
redéemed
.
Neyther
maketh
it
any
matter
that
the
same
was
offered
,
for
a
remembraunce
of
the
redemption
alreadie
made
.
For
so
god
would
haue
that
benefite
celebrated
,
that
it
might
promise
spirituall
deliueraunce
vnto
the
Church
in
time
to
come
.
Wherfore
without
all
controuersie
,
the
Apostle
Paule
applieth
that
forme
of
eating
the
Pascal
Lambe
,
which
Moses
prescribeth
,
vnto
Christ
.
By
this
analogie
and
similitude
,
fayth
gathereth
no
small
fruite
:
because
the
same
shall
beholde
saluation
offered
in
Christ
in
all
the
Ceremonies
of
the
Lawe
.
37.
And
agayne
another
Scripture
saith
,
They
shal
loke
on
him
whom
they
pearced
.
This
place
is
taken
out
of
the
twelfth
chapter
of
the
prophesie
of
Zacharie
.
B.
Deut.
32.35
.
And
it
agreeth
with
that
whiche
is
written
in
Deutronomie
,
wher
it
is
said
,
Vengeance
is
mine
,
and
I
will
repay
.
By
whiche
places
,
séeing
the
punishemente
of
the
wicked
is
deferred
for
a
long
time
to
come
,
the
spirite
signifyeth
that
the
wicked
shall
preuaile
and
haue
the
vpper
hande
in
thys
worlde
:
but
yet
so
,
that
they
shall
sley
them selues
with
their
owne
sworde
.
For
the
more
they
prosper
in
their
euill
dooinges
,
the
more
iuste
their
cause
is
thought
of
them
to
be
.
Therefore
béeing
blynded
they
runne
headlong
into
the
greeuous
iudgemente
of
God
.
Therefore
they
whiche
goe
aboute
too
expounde
this
place
concerning
Christe
,
according
to
the
letter
,
do
too
violently
racke
the
same
.
For
the
Euangelist
doth
not
alleage
the
same
to
that
ende
,
but
rather
to
shewe
that
Christe
is
that
God
,
whiche
long
agoe
complayned
by
Zachary
that
the
Iewes
had
perced
him
to
the
harte
.
For
there
God
speaketh
after
the
manner
of
men
,
signifying
that
he
is
wounded
with
the
wickednes
of
the
people
(
but
specially
with
the
wicked
contempte
of
his
worde
)
euen
as
that
man
is
wounded
to
death
,
whose
harte
is
perced
.
Now
,
bicause
Christ
Iesus
is
God
manifested
in
the
fleshe
,
Esay
.
6.10
.
Saincte
Iohn
sayth
that
the
same
was
openly
fulfylled
in
his
visible
fleshe
,
which
his
diuine
maiesty
(
according
to
that
manner
whiche
it
might
suffer
)
suffered
of
the
Iewes
.
Not
that
God
is
subiecte
to
the
iniuries
of
men
,
or
that
the
reproches
and
slaunders
of
mortall
men
can
reache
from
the
earth
vnto
him
:
but
bicause
he
woulde
expresse
by
this
manner
of
speach
of
how
great
sacriledge
the
impietie
of
man
was
giltie
,
when
proudly
and
presumptuously
it
extendeth
it selfe
to
heauen
.
And
rightly
S.
Ihon
ascribeth
that
to
the
Iewes
,
which
was
done
by
the
hand
of
a
Romaine
souldiour
.
Euen
as
in
another
place
they
are
sayd
to
haue
crucifyed
the
Sonne
of
God
,
although
they
touched
not
his
body
with
their
fynger
.
They
shall
see
him
.
M.
As
touching
this
séeing
,
some
therby
vnderstand
the
conuersion
of
the
Iewes
:
Act.
2.3.9
.
Act.
3.15
.
of
the
which
we
haue
an
example
in
the
second
of
the
Actes
of
the
Apostles
.
R.
For
then
they
began
to
haue
respect
vnto
him
whom
they
pearced
,
in
mourning
and
repentaunce
.
Othersome
interprete
the
same
of
the
punishemente
of
the
wicked
to
come
,
as
we
sayde
before
:
Both
which
are
comprehended
in
this
place
,
if
we
wel
consider
of
the
same
:
namely
that
a
remnante
shall
be
gathered
by
God
from
amonge
this
loste
nation
:
&
shal
also
shewe
his
horrible
punishment
and
vengeance
,
vpon
all
the
contemners
of
his
grace
.
For
we
knowe
that
they
were
wont
to
scorne
the
Prophets
no
lesse
,
than
if
they
had
tolde
a
tale
,
without
the
commandement
of
God
.
This
sayth
the
Lord
shal
not
escape
vnpunished
,
bicause
he
will
him selfe
defende
his
owne
cause
.
Concerning
the
rest
of
this
chap.
reade
the
.27
.
of
Mat.
56.
vers
The
twentith
Chapter
.
1.
The
first
day
of
the
Sabbaths
,
came
Mary
Magdalene
,
early
when
it
was
yet
dark
,
vnto
the
sepulcher
,
and
sawe
the
stone
taken
away
from
the
graue
.
HItherto
wee
beholde
nothing
in
the
passion
of
Christ
,
&
outwardly
in
Christ
,
Rom.
1.4
.
than
a
very
abiect
man
,
&
forsaken
of
God
.
But
nowe
by
the
resurrection
it
is
manifestly
declared
that
he
is
the
sonne
of
God
.
And
first
of
al
we
must
haue
a
consideration
of
the
works
of
God
by
the
resurrection
.
For
as
God
began
the
resurrection
in
Christe
by
a
cleane
contrary
worke
,
(
that
is
say
,
Death
the
beginning
of
life
.
by
deiecting
&
casting
down
into
the
extreme
pit
of
hell
)
euen
so
he
beginneth
ioy
with
sorow
,
glory
with
ignominy
&
shame
,
and
life
with
death
.
C.
But
bicause
the
resurrection
of
Christ
is
the
principall
Article
of
our
faith
,
without
which
the
hope
of
euerlasting
life
lieth
dead
,
therefore
the
Euangelists
do
stand
the
more
vpon
●he
probation
of
the
same
.
Rom.
4.25
.
Roma.
6.4
.
1.
Cor.
15.3
.
Euen
as
this
our
Euangelist
gathereth
many
testimonies
,
by
which
we
may
be
certified
that
Christe
rose
agayne
from
the
dead
.
A.
The
vertue
of
whose
resurrection
,
the
Apostle
Paule
in
diuers
places
sheweth
at
large
,
but
specially
in
his
Epistle
to
the
Romanes
.
C.
But
it
may
seeme
very
absurde
,
that
S.
Iohn
doth
not
bring
more
approued
and
credible
witnesses
:
for
he
beginneth
with
a
woman
.
But
thus
this
saying
was
fulfilled
,
1.
Cor.
1.7
.
that
God
hath
chosen
the
weake
,
foolish
,
and
contemptible
things
of
this
world
,
to
confound
the
wisdome
,
power
,
and
glory
of
the
fleshe
.
A.
And
in
that
there
seemeth
to
be
some
varietie
betweene
this
our
Euangelist
,
and
the
other
thrée
,
reade
our
Commentarie
vpon
the
.28
.
of
Matth.
the
first
verse
,
and
there
you
shall
see
a
playne
reconciliation
of
those
places
which
séeme
to
varie
.
2.
Then
she
ran
and
came
to
Simon
Peter
,
and
to
the
other
disciple
whom
Iesus
loued
,
and
sayth
vnto
them
,
They
haue
taken
away
the
Lorde
out
of
the
graue
,
&
we
can
not
tell
where
they
haue
layde
him
.
R.
Althogh
this
woman
was
not
as
yet
endued
with
a
perfect
fayth
,
yet
notwithstanding
she
rightly
endeuoured
her selfe
to
manyfest
the
glory
of
the
sonne
of
God
.
M.
Mary
therefore
runneth
with
speede
to
Peter
and
Iohn
,
eyther
for
that
they
were
best
knowen
vnto
her
,
or
els
because
they
were
gathered
into
one
companie
.
She
maketh
hast
by
running
,
béeing
feruently
affected
by
the
spirite
.
And
bicause
she
found
the
graue
emptie
,
contrarie
to
her
expectation
,
forgetting
,
the
woordes
of
Christe
,
shee
conceyueth
a
wrong
suspition
in
hir
minde
,
that
the
body
of
the
Lord
was
translated
into
some
other
more
seemly
&
decent
sepulchre
,
the
other
being
but
rude
and
inconuenient
,
though
peraduenture
fitte
for
the
purpose
of
the
Iewes
beeing
neere
vnto
mount
Caluerie
where
he
was
crucified
:
or
els
she
iudged
that
the
body
of
Christ
was
remoued
for
some
other
cause
which
shee
knew
not
of
.
R.
Therefore
wéeping
and
crying
she
commeth
to
Peter
and
Iohn
,
saying
,
They
haue
taken
away
the
Lorde
out
of
the
graue
.
She
speaketh
of
the
body
of
the
Lorde
,
and
she
calleth
him
hir
Lorde
,
thoughe
he
were
buried
:
so
she
was
affected
towarde
the
Lorde
Iesus
.
But
this
woman
rather
suspected
that
whiche
was
false
,
than
that
whiche
was
true
,
and
foreshewed
by
the
Lord
him selfe
in
playn
wordes
.
She
suspected
that
he
was
remoued
to
some
other
Sepulcher
:
when
as
he
was
neither
in
that
nor
in
any
other
:
but
was
risen
agayne
.
So
in
doubtfull
matters
we
rather
fall
into
suspition
of
that
which
is
false
,
than
of
that
which
is
true
.
Bv.
Notwithstanding
by
this
complaynt
it
came
to
passe
that
occasion
was
giuen
to
the
Disciples
more
diligently
to
searche
out
the
truth
.
For
therefore
Mary
Magdalene
tolde
that
vnto
Peter
and
Iohn
which
she
vnderstoode
,
that
they
mighte
more
narrowly
discusse
the
whole
matter
.
The
which
they
also
did
,
as
appeareth
by
that
which
foloweth
.
3.
Peter
therefore
wente
foorth
,
and
that
other
Disciple
,
and
came
to
the
sepulcher
.
M.
When
Peter
&
Iohn
vnderstoode
that
Mary
had
found
the
sepulcher
without
the
Lord
,
&
caried
from
thence
to
another
place
,
they
went
also
togither
out
of
the
City
,
bicause
they
would
know
the
truth
,
&
came
at
last
to
the
sepulchre
.
C.
But
it
is
maruel
,
seing
ther
was
so
litle
faith
,
&
almost
none
at
al
,
aswel
in
the
disciples
,
as
in
the
women
,
that
ther
was
notwithstanding
so
gret
a
zeale
&
feruent
a
desire
.
And
in
déede
it
can
not
be
but
that
pietie
draue
them
to
séeke
Christ
.
Therefore
there
remayned
some
séede
of
fayth
in
their
harts
,
but
choked
as
it
were
for
a
time
,
insomuch
that
they
knewe
not
that
they
had
that
which
they
had
.
So
the
holy
Ghost
worketh
oftentimes
in
the
Elect
after
a
secret
maner
.
Wherfore
we
must
be
persuaded
that
there
was
some
secrete
roote
,
from
the
which
we
sée
fruit
to
spring
.
M.
For
as
touching
Peter
we
see
,
that
although
he
were
greatly
fallen
in
denying
the
Lord
,
yet
notwithstanding
he
retayned
his
accustomed
mind
&
affection
towarde
him
.
Whervpon
here
also
,
though
the
disciples
were
in
feare
,
yet
neuerthelesse
he
doubted
not
to
go
foorth
to
the
Lords
Sepulchre
.
He
sayd
not
,
What
haue
I
to
doo
to
go
to
the
sepulcher
of
our
dead
Lorde
,
whom
most
filthily
I
denied
when
he
was
aliue
and
in
perill
?
He
thinketh
of
none
of
this
,
but
ioyneth
himselfe
to
the
rest
of
the
Disciples
agayn
,
and
retayneth
a
sincere
mind
toward
Christ
:
such
is
their
disposition
which
fall
not
so
muche
of
malicious
wickednesse
,
as
of
infirmitie
of
the
flesh
.
4.
They
ran
bothe
together
,
&
the
other
Disciple
did
outrun
Peter
,
and
came
firste
to
the
Sepulchre
.
Bv.
We
haue
a
notable
example
lefte
vnto
vs
in
these
two
Disciples
.
For
they
run
with
a
feruent
desire
,
and
very
carefully
&
diligently
they
search
out
al
things
.
M.
They
runne
,
I
say
,
both
togither
,
but
the
one
is
more
swift
on
foote
than
the
other
,
and
commeth
first
to
the
Goale
.
Héereby
we
are
taught
,
not
to
looke
that
they
which
are
chiefe
and
excell
others
in
singuler
giftes
,
should
runne
all
alike
in
the
race
of
Christ
,
least
one
shoulde
contemne
another
.
5.
And
when
he
had
stouped
downe
,
he
saw
the
linnen
clothes
lying
,
yet
went
he
not
in
.
M.
The
Lords
sepulcher
was
so
made
,
that
none
standing
vprighte
,
but
stouping
down
,
could
see
into
the
same
.
Euen
so
such
are
the
mysteries
of
the
deathe
,
of
the
buriall
,
&
of
the
resurrection
of
the
Lord
,
that
they
can
neither
be
séene
,
knowen
,
nor
considered
,
but
of
those
which
haue
an
humble
and
lowly
mind
.
They
wil
not
be
séene
of
such
as
are
proud
and
hye
mynded
,
yea
though
they
be
called
Apostles
,
Bishops
,
Priests
,
and
Doctours
.
6.
Then
came
Simon
Peter
following
him
,
and
went
into
the
sepulcher
,
and
saw
the
linnen
clothes
lye
.
7.
And
the
Napkin
that
was
about
his
head
,
not
lying
with
the
lynnen
clothes
,
but
wrapped
togither
in
a
place
by
it selfe
.
R.
Although
Iohn
came
fyrst
to
the
sepulchre
,
when
he
sawe
the
linnen
clothes
lye
aside
,
he
went
not
in
,
peraduenture
stayed
with
feare
,
or
els
to
tell
Peter
newes
,
who
came
more
slowly
after
him
.
And
in
ciuill
matters
too
much
hast
is
reproued
by
this
prouerbe
,
A
softe
fyre
maketh
swéete
malte
:
that
is
to
saye
,
thou
muste
not
be
too
rashe
,
nor
too
slowe
:
but
make
hast
,
not
with
rashnesse
,
but
wyth
consultation
:
not
with
heat
,
but
with
prudence
:
not
with
lust
,
but
with
deliberation
.
C.
Therfore
,
in
the
Peter
,
who
made
lesse
hast
,
entred
notwithstanding
first
into
the
sepulchre
,
we
therby
lerne
,
that
there
is
more
giuen
to
many
in
retiring
,
than
apereth
at
the
first
sight
.
And
sometimes
we
see
it
commeth
to
passe
that
many
which
in
the
beginning
were
very
hote
,
do
waxe
cay
cold
,
&
that
many
which
brag
most
at
the
fyrst
,
when
they
come
to
the
conflict
,
turne
their
backs
&
run
away
:
and
contrariwise
that
they
which
wer
thoght
to
be
cold
&
slow
,
when
peril
commeth
ar
most
forward
&
coragious
And
he
saw
the
linnen
clothes
.
C.
These
lynnen
clothes
were
as
it
were
Relikes
to
confyrme
the
faith
of
the
Resurrection
.
For
it
is
not
like
that
the
body
was
stripte
to
be
caried
to
another
place
:
For
neyther
enimie
nor
friende
would
haue
done
suche
a
deede
.
And
the
napkin
that
was
about
his
head
.
M.
The
Euangelist
is
wonderfull
diligent
in
noting
and
describing
all
things
so
exactly
.
For
it
was
not
withoute
cause
that
the
napkin
which
was
about
his
head
,
was
layde
from
the
linnen
clothes
in
a
seuerall
place
by
it selfe
.
For
hereby
the
beholders
of
the
same
might
quickly
see
,
that
none
of
those
things
were
wanting
,
in
the
which
the
body
of
Christ
was
wrapped
,
that
there
might
be
a
perfect
testimonie
of
his
resurrection
,
and
that
all
suspition
of
remouing
his
body
might
be
taken
away
.
The
Lorde
lefte
his
apparel
which
he
vsed
in
this
lyfe
,
with
the
souldiers
,
before
he
was
executed
vpon
the
Crosse
:
but
he
left
the
linnen
clothes
and
the
napkin
which
was
about
his
head
,
with
the
which
he
being
dead
was
infolded
and
buried
in
the
Sepulchre
,
when
he
rose
again
from
death
.
For
he
béeing
raysed
to
the
glory
of
immortalitie
,
mynded
to
come
no
more
into
thys
miserable
lyfe
:
therefore
he
had
no
more
anye
neede
of
those
garments
and
linnen
clothes
.
So
in
lyke
maner
we
must
dye
with
Christ
,
that
we
may
wholly
forsake
this
newe
lyfe
,
and
we
must
so
ryse
from
death
,
that
we
must
leaue
the
Reliques
of
sinne
in
Baptisme
,
as
in
the
graue
.
A.
Concerning
the
exposition
of
the
eyght
and
ninth
verses
following
,
reade
our
Commentarie
vpon
the
.28
.
of
Math.
10.
Then
the
disciples
went
away
agayne
to
their
owne
house
.
R.
It
is
like
that
the
Disciples
returned
home
agayne
with
suspended
and
doubtfull
minds
.
For
although
S.
Iohn
sayth
that
he
beleeued
,
yet
notwithstanding
that
fayth
was
not
fyrme
,
but
had
onely
a
certayne
small
taste
of
the
myracle
,
vntill
suche
tyme
as
he
was
afterwarde
better
confyrmed
.
And
in
deede
a
sounde
fayth
could
not
be
conceyued
by
a
bare
sight
onely
.
Moreouer
,
Christ
did
not
shewe
hymselfe
vnto
them
vntill
suche
time
as
they
were
better
awaked
from
their
carnall
blindnesse
.
They
had
shewed
a
notable
token
of
their
zeale
,
in
running
to
the
sepulchre
:
notwithstanding
Christe
was
hidden
from
them
,
bicause
they
sought
him
too
superstitiously
.
Let
vs
learne
also
by
this
example
to
kéepe
vs
within
our
bounds
in
sorrowfull
and
obscure
matters
,
vntill
by
the
grace
of
God
better
thinges
come
to
lighte
.
11.
Mary
stoode
without
at
the
Sepulcher
weeping
:
So
as
she
wept
,
she
bowed
hir self
into
the
Sepulchre
:
12.
And
seeth
two
angels
clothed
in
whit
,
sitting
the
one
at
the
head
,
&
the
other
at
the
feete
,
where
the
body
of
Iesus
was
layde
.
C.
Now
the
Euangelist
beginneth
to
shew
how
Christ
appeared
to
testifie
his
resurrection
,
Resurrection
of
Christ
confirmed
.
aswell
to
the
women
as
to
his
Disciples
.
And
although
there
be
mention
but
of
one
Mary
,
yet
notwithstanding
it
is
likely
that
there
were
mo
women
with
hir
.
For
wheras
other
think
that
they
were
gone
for
feare
,
it
is
against
reason
.
They
séeke
to
auoyd
repugnancie
where
there
is
none
.
Nowe
whereas
the
women
abide
by
the
sepulchre
,
the
Disciples
being
gone
into
the
Citie
,
there
is
no
cause
why
they
should
be
greatly
commended
for
the
same
more
than
the
other
.
For
the
other
go
away
with
ioy
and
consolation
:
and
these
tarry
and
occupie
them selues
with
vayne
and
superfluous
wéeping
.
To
be
short
,
they
stayed
at
the
sepulcher
superstitiously
,
and
with
carnall
affection
.
And
seeth
two
angels
.
Bv.
It
seemeth
that
Mary
,
the
Disciples
beeing
returned
home
,
came
agayne
to
the
Sepulchre
.
For
as
she
stoode
without
at
the
doore
of
the
Sepulchre
,
and
did
nothing
els
but
weepe
,
after
the
maner
of
women
,
the
presence
of
Angels
which
were
in
the
sepulcher
,
broughte
to
passe
,
that
stouping
downe
she
might
sée
into
the
Sepulcher
:
where
she
saw
two
Angels
with
a
ioyfull
and
glorious
countenance
,
keeping
that
place
where
the
body
of
the
Lord
was
layde
.
C.
Wonderfull
was
the
sufferance
and
goodnes
of
the
Lorde
,
which
forgaue
Mary
and
hir
fellowes
so
many
vices
.
For
he
doth
them
no
small
honour
in
sending
his
Angels
,
and
in
manifesting
him selfe
vnto
them
:
the
whiche
was
not
graunted
vnto
the
Apostles
.
For
although
the
Apostles
and
the
women
were
all
in
one
fault
,
yet
notwithstanding
theyr
blindnesse
was
lesse
excusable
,
who
beeing
so
plainly
taught
,
had
profited
so
litle
.
Christ
chose
the
women
,
that
he
might
fyrst
reueale
him selfe
vnto
them
,
not
with
shame
to
the
Apostles
.
M.
Notwithstanding
it
is
vncertayne
whether
Mary
knew
them
to
be
Angels
,
yea
or
no
,
or
whether
shee
thought
them
to
be
men
.
Most
thinke
that
she
toke
them
for
men
.
But
so
often
as
we
reade
that
Angels
appeared
in
the
vsible
shew
of
men
,
and
clothed
in
mens
apparel
,
it
was
bicause
of
the
grosse
rudenesse
of
men
.
Also
there
is
no
doubt
but
that
they
had
sometime
true
bodies
giuen
vnto
them
.
But
whether
these
two
Angels
had
only
the
fourme
of
bodies
,
or
no
,
it
is
superfluous
to
enquire
.
It
suffiseth
vs
that
the
Lord
gaue
vnto
them
a
humaine
forme
,
in
so
much
that
the
women
coulde
both
see
and
heare
them
:
but
they
were
beautified
so
straungely
,
that
they
seemed
rather
to
be
come
from
heauen
,
than
from
among
men
.
Bv.
And
certaynely
,
God
at
this
time
had
ordeyned
these
Angels
to
testifie
of
the
resurrection
of
the
sonne
.
The
one
at
the
head
,
&
the
other
at
the
feete
.
Whereas
in
Matthew
we
haue
mention
made
only
of
one
Angell
,
it
differeth
nothing
from
the
Narration
of
Iohn
.
For
bothe
spake
not
at
once
to
Mary
,
but
one
of
them
to
whome
the
message
was
committed
.
C.
And
in
that
the
Angels
kéepe
and
watche
this
place
,
we
haue
to
note
that
Christe
thus
began
the
glory
of
his
kingdome
.
For
in
that
the
Angels
honor
his
Sepulchre
,
the
ignominy
of
the
crosse
is
not
only
therby
taken
away
,
but
the
Maiestie
of
Christ
also
shineth
.
13.
They
say
vnto
hir
,
woman
why
wepest
thou
?
She
saith
vnto
them
,
for
they
haue
taken
away
my
Lord
,
&
I
wot
not
where
they
haue
laide
him
.
M.
The
Angels
knew
wherfore
Mary
wept
:
but
they
kept
the
same
secrete
awhile
,
vntill
Christ
made
them
ioyfull
by
appearing
vnto
them
.
C.
But
by
the
other
Euangelists
we
may
gather
that
the
Angels
spak
more
:
but
S.
Iohn
only
noteth
the
same
briefly
,
bicause
this
was
sufficient
to
testifie
the
resurrection
of
Christe
.
This
speach
conteyneth
both
reprehension
and
consolation
.
The
Angels
reprehende
the
vntimely
wéeping
of
Mary
,
notwithstanding
withal
they
mixe
ioy
,
in
denying
that
there
is
any
cause
to
weepe
,
for
that
Christ
was
risen
.
She
sayth
vnto
them
,
bicause
they
haue
taken
.
Mary
being
exceeding
sorowfull
,
wayed
not
what
these
two
men
appearing
in
white
apparell
,
and
sitting
in
the
emptie
sepulchre
,
might
meane
.
A.
And
therefore
simply
she
complayneth
that
the
body
of
the
Lorde
Iesu
was
taken
away
:
euen
as
a
little
before
she
complayned
to
the
Disciples
,
with
the
rest
of
the
women
.
14.
When
she
had
thus
said
,
she
turned
hir self
backe
,
and
sawe
Iesus
standing
,
and
knew
not
that
it
was
Iesus
.
C.
But
how
was
Mary
thus
blynded
and
deceyued
,
that
she
knewe
not
Iesus
,
who
ought
to
haue
béene
familiarly
acquaynted
with
him
?
Some
think
that
he
appeared
in
another
fourme
.
But
it
is
more
likely
that
the
fault
was
in
the
womans
sight
:
euen
as
it
is
sayde
of
the
two
Disciples
in
the
.24
.
of
Luke
.
Therefore
let
vs
not
say
that
Christe
did
alter
and
chaunge
his
face
,
as
the
Poets
fayne
of
Proteus
,
who
transformed
him selfe
into
diuers
shapes
:
but
rather
let
vs
say
,
that
it
is
in
the
pleasure
and
power
of
God
,
which
hath
giuen
eyes
vnto
men
,
to
dasel
them
,
when
it
shall
seeme
good
vnto
him
,
that
in
séeing
they
might
not
sée
.
And
in
Mary
we
haue
a
common
example
of
the
errours
of
mans
minde
.
For
althoughe
Christ
offereth
him selfe
to
be
séene
,
yet
nethelesse
we
imagine
that
he
hathe
diuers
fourmes
,
in
so
muche
that
our
sence
and
reason
conceyueth
any
thing
sooner
than
true
Christ
.
For
séeing
the
sighte
of
our
minde
is
of
it selfe
deceytfull
,
it
is
also
blinded
and
bewitched
by
Satan
and
the
world
,
that
it
might
discerne
no
truth
.
15.
Iesus
saythe
vnto
hir
,
Woman
why
wepest
thou
?
whome
seekest
thou
?
Shee
supposing
that
he
had
ben
a
Gardener
,
saith
vnto
him
:
Sir
,
if
thou
haue
borne
him
hence
,
tell
me
wher
thou
hast
layd
him
,
&
I
will
fetche
him
.
M.
The
Lorde
him selfe
speaketh
vnto
hir
as
a
stranger
,
&
demaundeth
the
cause
of
hir
wéeping
,
as
moued
with
compassion
.
Syr.
C.
She
calleth
him
Syr
,
according
to
the
maner
of
hir
countrey
.
For
the
Iewes
saluted
husbandmen
and
other
base
personages
by
the
name
of
Syr.
If
thou
haue
borne
him
hence
.
M.
Bicause
she
thought
that
he
had
hard
hir
speake
those
things
which
she
had
answered
to
the
two
men
sitting
vppon
the
sepulchre
,
she
sayth
not
,
I
séeke
my
Lord
,
but
simply
,
If
thou
haue
borne
him
hence
tell
me
where
thou
hast
layde
him
,
that
I
may
go
and
fetche
him
,
and
burie
him
in
a
condigne
place
,
C.
Heere
we
see
that
Mary
sauoreth
nothing
but
that
which
is
from
the
earth
.
She
only
desireth
to
haue
the
dead
carkasse
of
Christ
,
that
she
might
kepe
the
same
in
a
sepulchre
,
but
she
thinketh
not
vpon
the
diuine
power
of
his
resurrection
,
whiche
was
moste
principall
.
Wherfore
it
is
no
maruell
if
suche
grosse
affections
put
a
vayle
before
hir
eyas
.
16.
Iesus
saythe
vnto
hir
,
Mary
.
She
turneth
hir self
,
and
said
vnto
him
,
Rabbony
,
whiche
is
to
say
,
Master
.
C.
In
that
Christe
suffered
Mary
to
erre
for
a
shorte
time
,
it
is
profitable
for
vs
to
confirme
our
fayth
:
but
nowe
wyth
one
worde
he
reuoketh
hir
from
errour
.
M.
He
sayth
not
,
I
am
he
whom
thou
séekest
,
for
whose
sake
thou
wepest
so
much
:
but
he
calleth
hir
by
hir
proper
name
,
as
one
familiar
friende
speaketh
to
another
,
and
that
with
suche
a
voyce
as
was
best
knowen
vnto
the
woman
.
C.
At
the
first
he
spake
vnto
hir
as
a
stranger
:
but
now
taking
vpon
him
the
person
of
a
Master
,
he
speaketh
vnto
hir
as
to
a
Disciple
:
euen
as
we
heard
before
that
a
good
shepheard
calleth
all
the
shepe
of
his
flocke
by
name
.
Iohn
.
10.3
.
The
voice
therfore
of
this
shepeherd
perceth
into
the
mind
of
Mary
,
openeth
her
eyes
,
moueth
al
her
sences
;
&
affecteth
her
forthwith
to
geue
her self
vnto
christ
.
For
She
tourned
hir selfe
,
and
said
vnto
him
Rabboni
.
M.
The
Euangelist
in
saying
that
Marie
tourned
hir selfe
about
againe
,
meaneth
that
she
tourned
hir
face
again
to
the
Sepulcher
,
whither
peraduenture
hir
heart
was
bent
.
A.
For
she
had
a
feruent
&
vnspeakeable
desyre
to
fynde
the
Lord
:
but
so
soone
as
she
heard
and
vnderstoode
the
voice
of
her
Shepeheard
,
she
biandby
cryed
with
great
ioye
and
admiration
,
Rabboni
.
C.
Thus
in
Mary
we
haue
depainted
to
vs
the
Image
of
our
calling
.
For
this
is
our
only
enteraunce
into
the
true
knowledge
of
Christ
,
if
so
be
he
know
vs
fyrst
,
and
do
familiarlye
call
vs
vnto
him
,
not
with
that
common
voyce
,
which
generally
soundeth
in
the
eares
of
all
men
,
but
by
which
he
doth
specially
cal
those
shepe
which
are
geuen
vnto
him
of
the
father
.
Hereuppon
the
Apostle
Paule
sayth
.
Gal.
4.9
.
After
that
ye
knew
God
,
yea
rather
wer
known
of
God
.
And
the
efficacie
of
the
word
appeareth
hereby
,
that
Mary
gaue
biandby
vnto
Christ
,
that
honour
which
was
due
vnto
him
.
For
the
name
of
Rabboni
is
not
only
honorable
,
but
contayneth
also
the
profession
of
obedience
.
Therefore
Marye
declareth
her self
to
be
a
disciple
of
christ
,
and
submitteth
her selfe
vnto
him
as
to
a
maister
.
This
is
a
wonderfull
and
secret
conuersion
of
mans
mynde
,
when
God
illuminating
the
same
by
his
holye
spirite
,
maketh
the
same
of
blynde
,
sodenly
to
sée
perfectly
.
The
like
example
we
haue
almost
in
the
two
disciples
which
were
going
to
Emaus
.
A.
For
when
as
at
the
fyrst
their
eyes
were
held
that
they
knew
not
Christ
,
Luk.
24.30
.
at
the
length
when
he
toke
bread
,
and
blessed
,
and
brake
the
same
,
their
eies
were
opened
,
and
they
knew
him
whom
before
they
iudged
to
be
a
straunger
.
C.
Furthermore
the
example
of
Marye
ought
to
be
an
exhortation
vnto
vs
,
that
so
many
as
Christ
calleth
vnto
him
do
answer
him
presently
again
without
delay
.
17.
Iesus
sayth
vnto
her
,
touch
me
not
,
for
I
am
not
yet
ascended
to
my
father
:
but
goe
to
my
brethren
,
and
saye
vnto
them
,
I
ascend
vnto
my
father
,
&
your
father
,
and
to
my
god
,
&
your
God
.
B.
Mary
wold
haue
imbrased
Christ
for
the
exceding
loue
&
ioy
which
she
had
,
because
she
saw
Christ
present
again
in
the
flesh
.
But
when
the
Lord
sawe
that
she
wondered
at
his
carnall
presence
more
than
was
mete
,
seking
to
lift
vp
her
mynde
to
heauenly
thinges
,
and
to
the
imbracinges
of
faith
,
forbad
her
to
touch
him
,
saying
:
Touch
me
not
.
C.
Notwithstanding
this
séemeth
not
to
agree
with
the
narration
of
Mathew
.
Mat.
28.9
.
For
he
plainlye
writeth
that
the
women
imbrased
the
féete
of
Christ
.
And
seeing
afterward
he
would
haue
his
disciples
to
handle
and
to
feele
him
,
what
cause
was
ther
why
he
should
forbid
Mary
to
touch
him
?
Obiection
M.
For
he
said
vnto
Thomas
,
bring
hither
thy
finger
,
and
see
my
hands
,
and
put
thy
finger
into
my
syde
,
and
be
not
faithles
,
but
beleuing
.
C.
The
solution
hereof
is
very
easy
,
if
so
be
we
consider
that
the
women
were
not
prohibited
the
touching
of
Christ
,
before
such
tyme
as
they
were
too
busy
and
desirous
to
touche
him
.
Answere
For
no
doubt
he
did
not
forbid
them
to
touch
him
,
so
far
forth
as
it
was
nedefull
to
take
away
all
doubt
:
but
when
he
saw
that
they
were
to
busye
in
impracing
his
féete
,
hée
moderated
and
corrected
that
rashe
zeale
.
For
they
depended
vppon
his
corporal
presence
,
neyther
did
they
know
anye
other
way
to
enioy
him
,
than
if
he
dwelt
among
them
vppon
the
earth
.
M.
Moreouer
bicause
his
disciples
doubted
whether
he
were
truly
risen
again
or
no
,
and
bicause
the
same
which
appeared
vnto
them
was
iudged
of
them
to
be
but
a
vision
,
Luk.
24.37
to
the
end
they
might
beleeue
the
resurrection
,
he
sayd
,
Feele
and
see
,
for
a
spirite
hath
not
flesh
and
bones
as
ye
see
me
haue
.
Also
,
Thomas
had
sayde
,
Except
I
see
the
print
of
his
nailes
in
his
handes
,
and
put
my
finger
into
the
print
of
the
nayles
,
and
my
hande
into
his
side
I
will
not
beleue
.
Therfore
Christ
did
very
well
in
offering
him selfe
to
be
felte
of
him
.
A.
But
in
Marye
there
was
no
suche
doubting
,
that
there
should
neede
any
further
feeling
:
but
it
was
requisite
that
she
shuld
come
to
a
further
faith
,
and
to
more
plain
vnderstanding
of
the
kingdome
of
Christ
,
least
she
should
abase
him
in
cogitation
more
than
there
was
cause
.
C.
We
must
also
note
the
reason
which
Christ
addeth
.
For
I
am
not
yet
ascended
to
my
Father
.
For
by
these
wordes
he
commaundeth
the
woman
to
suspend
their
affection
,
vntill
suche
time
as
hee
was
ascended
into
the
glory
of
his
kingdome
.
Furthermore
he
sheweth
the
fayth
of
his
resurrection
,
not
such
a
faith
as
they
imagined
to
them selues
,
as
that
when
he
was
risen
againe
he
should
raigne
&
triumphe
in
the
world
:
but
rather
that
by
his
ascension
into
heauen
,
he
shold
take
possession
of
that
kingdome
which
was
promised
vnto
him
,
and
sitting
at
the
right
hande
of
his
Father
,
might
gouerne
the
Church
by
the
power
of
his
spirit
.
Therfore
the
sence
and
meaning
of
his
wordes
is
,
that
the
state
of
his
resurrection
is
not
full
and
perfecte
,
vntill
such
time
as
he
sit
at
the
right
hand
of
his
Father
in
the
kingdome
of
heauen
.
As
if
he
should
say
.
B.
Think
not
bicause
ye
sée
me
presente
in
the
flesh
,
that
ye
haue
obtayned
the
fruition
of
all
good
thinges
.
I
sayd
before
vnto
my
disciples
,
that
it
was
good
for
them
that
I
should
go
vnto
my
Father
,
to
whom
when
I
had
ascended
,
I
would
send
my
spirite
the
comforter
,
and
bring
all
things
to
passe
for
them
.
These
thinges
ye
ought
to
looke
for
,
and
not
to
make
such
account
of
my
corporall
presence
.
Abstaine
therfore
from
this
earnest
touching
,
lest
ye
be
to
much
addicted
to
my
carnal
presence
:
ye
ought
hereafter
to
imbrace
me
by
faith
,
raigning
in
heauen
C.
But
this
doctrine
bringeth
a
double
profit
.
The
first
is
,
that
al
they
which
wil
not
erre
in
seeking
Christ
,
must
lift
vp
their
minds
to
heauen
.
The
second
is
,
Col.
3.1
.
that
al
they
which
come
to
him
,
must
cast
off
from
them
carnal
affections
,
euen
as
the
Apostle
Paule
teacheth
.
But
go
vnto
my
brethren
M.
Christ
sendeth
Mary
vnto
his
Apostles
,
whom
he
calleth
his
brethren
.
For
they
wer
sons
of
the
same
God
the
father
whose
only
begotten
son
he
was
.
C.
But
the
inestimable
goodnes
of
Christ
doth
shine
in
this
,
that
he
ordaineth
&
appointeth
women
to
be
witnesses
vnto
the
Apostles
of
his
resurrection
.
For
the
Ambassage
which
is
committed
vnto
them
,
is
the
only
foundation
of
our
saluation
,
&
conteineth
the
principal
point
of
heauenly
wisdom
.
Howbeit
we
must
also
note
that
this
was
extraordinary
,
and
as
it
were
accidentall
.
I
ascende
vnto
my
father
,
and
your
father
.
By
the
name
of
ascending
he
confirmeth
the
doctrine
of
that
which
we
spake
euen
now
:
namely
that
he
therefore
rose
againe
,
not
to
abide
vppon
the
earth
,
but
to
enter
into
the
heauenly
life
,
&
to
drawe
all
the
faithfull
thither
with
him
.
Therefore
ther
is
a
great
emphasis
&
force
in
this
word
,
I
ascend
,
bicause
Christ
reacheth
his
hande
vnto
his
disciples
,
lest
they
should
seke
felicitie
in
any
other
place
then
in
heuen
.
For
where
our
treasure
is
,
there
also
it
is
méete
that
our
heart
shuld
bée
.
But
Christ
saith
that
he
doth
ascend
:
therfore
we
also
must
ascend
,
except
we
wil
be
seperated
from
him
.
Mat.
6.21
.
Moreouer
when
he
saith
that
he
doth
assend
to
God
,
he
doth
put
away
all
sorow
and
griefe
which
the
Apostles
might
conceiue
by
his
deperture
.
For
he
geueth
them
to
vnderstand
,
that
he
will
alway
be
present
by
his
deuine
presence
,
with
those
that
are
his
.
By
his
assending
the
distance
of
the
places
is
noted
.
But
although
Christ
be
absent
in
bodye
,
yet
notwithstanding
bicause
hée
is
God
,
hys
power
euerye
where
shed
foorth
,
doth
playnlye
declare
hys
spirituall
presence
.
For
to
what
end
doth
he
ascend
vnto
god
,
but
only
that
he
sitting
at
his
right
hande
,
might
reigne
in
heauen
,
and
in
earth
.
M.
Also
this
is
to
be
noted
,
that
he
doth
not
onely
say
,
I
ascende
vnto
my
Father
and
my
God
,
but
added
also
,
And
to
your
Father
,
and
your
God
.
Therfore
they
which
are
Christes
,
haue
the
same
God
,
and
the
same
Father
that
he
hath
.
C.
For
this
is
an
inestimable
benefite
,
that
the
faythfull
may
surely
truste
and
beléeue
,
that
the
God
of
Christ
is
their
God
and
Father
also
.
This
trust
,
beeing
founded
vpon
Christe
,
is
no
rashnesse
.
Moreouer
Christe
calleth
the
Father
his
God
in
respect
of
his
humanitie
,
he
hauing
taken
vpon
him
the
fourme
of
a
seruant
.
This
therfore
is
proper
to
his
humane
nature
:
but
yet
it
is
referred
to
the
whole
person
in
respecte
of
the
vnitie
:
because
he
is
both
God
and
man
.
We
haue
also
here
to
note
that
Christ
is
the
Sonne
of
God
by
nature
,
but
we
by
adoption
onely
:
but
suche
is
the
stabilitie
of
grace
whiche
we
haue
by
him
,
that
the
diuell
with
all
his
force
shall
neuer
be
able
to
shake
the
same
,
but
that
we
shall
alwayes
call
him
our
Father
,
who
hath
adopted
vs
in
his
only
begotten
sonne
.
A.
Christe
therefore
is
so
called
oure
brother
,
that
therewithall
also
wee
must
account
him
our
Lord
and
Prince
.
18.
Marye
Magdalene
came
and
tolde
the
Disciples
that
she
had
seene
the
Lorde
,
and
that
hee
had
spoken
suche
things
vnto
hir
.
A.
So
soone
as
the
Lord
commaunded
,
Mary
Magdalene
obeyed
,
who
notwithstanding
,
as
it
is
like
,
was
muche
greeued
that
she
should
departe
from
him
.
And
she
tolde
vnto
the
Disciples
two
things
,
according
to
the
Lordes
commaundement
:
The
one
is
that
she
shad
seene
the
Lorde
.
She
sayth
not
that
the
Lord
was
rysen
,
but
that
she
had
seene
him
,
that
she
might
bring
tidings
of
that
whiche
was
playne
and
euident
.
This
was
very
necessarie
to
be
tolde
vnto
the
Apostles
,
by
hir
,
who
before
had
made
them
suspecte
the
remouing
away
of
the
Lordes
body
.
The
other
is
,
that
he
sayde
vnto
hir
,
Go
vnto
my
brethren
,
and
tell
them
,
I
ascend
vnto
my
father
.
&c.
Let
vs
consider
that
it
is
not
without
cause
that
he
commaunded
Mary
to
tell
the
Disciples
,
not
only
that
he
was
risen
agayne
,
but
also
that
he
was
about
to
ascende
into
heauen
to
his
Father
.
They
were
to
be
called
from
an
earthly
opinion
as
well
as
Mary
,
the
which
they
coulde
hardly
put
away
,
hauing
conceyued
the
same
in
their
myndes
before
his
Passion
.
Wherefore
Luke
reporteth
that
they
sayde
,
Lorde
wilte
thou
at
this
tyme
restore
the
kingdome
of
Israell
?
19.
The
same
day
at
night
which
was
the
first
of
the
Sabbaths
,
when
the
dores
were
shut
where
the
Disciples
were
assembled
together
for
feare
of
the
Iewes
,
came
Iesus
and
stoode
in
the
middest
,
and
saith
vnto
them
,
Peace
be
vnto
you
.
M.
Sainct
Iohn
omitteth
many
things
which
are
to
be
read
in
the
other
Euangelistes
.
C.
He
nowe
beginneth
to
shewe
heere
,
howe
that
by
the
sighte
of
Christe
the
Disciples
were
confirmed
in
his
Resurrection
.
Bv.
For
he
setteth
his
liuely
body
before
his
ten
Disciples
to
bee
seene
and
touched
.
C.
And
it
came
not
to
passe
without
the
prouidence
of
God
,
that
they
came
altogither
in
one
place
,
that
the
credite
of
the
matter
myghte
be
the
more
sure
and
manyfest
.
Bv.
The
Apostles
were
miserably
dispearsed
by
the
crosse
of
Christe
:
euen
as
the
Lorde
himselfe
by
the
mouth
of
the
Prophet
Zacharie
,
had
tolde
them
it
should
come
to
passe
:
but
now
taking
vnto
them
a
good
courage
againe
,
they
come
togither
,
loking
now
for
more
happie
successe
.
Wherfore
if
so
be
at
any
tyme
the
tempest
of
afflictions
do
disperse
vs
,
let
vs
retourne
againe
vnto
our
fellowship
,
for
we
shal
not
wante
the
grace
of
God
.
C.
Christ
verely
delte
most
gentelly
with
them
,
bycause
he
helde
them
in
suspence
but
till
the
euening
.
When
the
doores
were
shut
.
M.
The
manner
of
this
people
was
not
to
shut
their
doores
in
the
day
tyme
.
For
this
cause
the
Euangelist
sayth
,
that
the
Apostles
came
together
in
a
secrete
assembly
beeing
afearde
of
the
fury
and
outrage
of
the
Iewes
.
C
And
in
that
they
came
together
,
it
was
a
signe
of
faith
,
or
of
Godly
affection
:
but
in
that
they
shut
vp
them selues
in
secret
,
we
do
acknowledge
that
there
was
some
infirmitie
in
them
.
For
the
stoutest
and
most
valiant
men
sometime
are
afrayd
:
but
notwithstanding
we
may
perceiue
that
the
Apostles
were
so
afearde
,
that
they
bewrayed
the
infyrmitie
of
their
fayth
.
R.
The
Apostles
feared
the
Iewes
as
yet
(
bicause
their
harte
was
not
yet
sealed
with
the
spirite
of
God
:
but
afterwarde
,
the
spirite
beeing
reuealed
,
the
doores
were
not
onely
opened
,
but
also
the
Apostles
preached
Christ
publiquely
abroade
,
fearing
neyther
thretninges
,
nor
death
,
nor
hell
,
nor
Sathan
,
but
deryded
them
euen
as
tryfles
and
sporte
.
Of
so
greate
power
is
the
consolation
of
the
holy
Ghost
.
C.
And
we
haue
here
an
example
worthy
to
be
noted
.
For
although
the
Apostles
behaued
not
themselues
so
valiantly
as
it
became
them
,
yet
notwithstanding
they
did
fauoure
their
infirmitie
.
They
séeke
to
hide
them selues
to
auoyd
peril
,
yet
notwithstanding
they
pluck
vp
their
minds
that
they
may
abyd
together
.
For
otherwise
they
had
béene
disperced
here
and
there
,
and
one
of
them
woulde
haue
béene
afrayde
to
looke
another
in
the
face
.
After
the
same
manner
must
we
fight
with
the
infirmitie
of
our
fleshe
,
and
resiste
feare
,
which
maketh
vs
to
falle
away
.
And
Christe
doth
blesse
their
zeale
in
appearing
to
them
béeing
gathered
together
,
and
Thomas
is
iustly
depriued
of
that
grace
which
all
his
brethren
had
,
bicause
as
a
vagrant
or
wandring
souldier
he
was
departed
from
the
ensigne
of
vnitie
.
Therfore
let
al
those
hereby
learne
,
whiche
are
to
fearefull
,
to
imbolden
them selues
,
and
to
correcte
in
them
,
the
feare
of
the
flesh
.
Came
Iesus
and
stoode
in
the
middest
.
M.
In
that
Christe
,
when
the
doores
were
shut
,
came
vnto
his
disciples
,
which
were
gathered
together
for
feare
of
the
Iewes
,
to
the
ende
,
by
his
apparition
he
might
comforte
them
béeing
in
griefe
and
feare
,
we
haue
a
notable
proofe
of
his
diuine
power
.
For
wheras
some
think
that
the
doores
were
opened
for
him
,
that
he
might
enter
in
according
to
the
manner
of
men
,
it
disagréeth
much
with
the
mind
of
the
Euangelist
.
Therefore
we
muste
not
thinke
that
Christ
entred
in
without
miracle
,
to
the
ende
he
might
declare
hys
diuine
power
,
to
make
his
Disciples
the
more
attentiue
.
Neuerthelesse
that
is
moste
false
whiche
the
Papistes
affirme
,
as
,
that
Christes
body
perced
the
doores
which
were
shut
.
This
they
therefore
affyrme
that
they
mighte
make
his
gloryfied
body
not
onely
lyke
vnto
a
spirite
,
but
also
so
incomprehensible
that
no
place
can
contayne
the
same
.
But
the
woords
of
the
Euangelist
sounde
no
such
thyng
:
bycause
he
saith
not
that
he
entred
through
the
doores
that
were
shut
:
but
that
hée
stoode
sodaynely
in
the
middest
of
hys
disciplees
when
the
doores
were
shutte
.
We
knowe
that
Peter
came
foorthe
of
the
fast
barred
prison
:
shal
we
therfore
say
that
he
perced
through
the
middest
of
the
Iron
gate
?
This
were
to
absurde
and
childish
:
let
vs
content
our selues
with
this
that
Christ
purposed
by
a
notable
miracle
to
confyrme
the
Apostles
in
the
fayth
of
his
resurrection
.
Peace
be
vnto
you
.
Bv.
Christ
according
to
his
maner
saluteth
his
beloued
disciples
.
For
the
Iewes
vsed
this
maner
of
salutation
,
and
it
continueth
with
them
vntill
this
●aye
.
By
peace
,
he
meaneth
integritie
and
health
,
prosperitie
and
a
blessed
lyfe
.
M.
Euen
as
when
we
say
,
God
saue
you
.
The
Lord
vsed
this
maner
of
salutacion
,
not
onlye
at
this
present
,
but
also
before
his
passion
.
A.
Concerning
this
salutacion
reade
the
tenth
Chapter
of
Mathew
,
beginning
at
the
12.
verse
.
20.
And
when
he
had
so
sayd
,
he
shewed
vnto
them
his
hands
,
and
his
syde
:
Then
were
the
disciples
glad
.
C.
It
was
meete
that
this
confyrmation
shuld
be
added
,
that
it
might
appere
vnto
them
by
all
maner
of
meanes
that
Christ
was
risen
againe
.
Bv.
Least
they
should
imagine
him
to
be
a
spirite
,
or
some
other
body
than
that
which
had
hoong
vppon
the
crosse
.
Therfore
he
sheweth
vnto
them
his
hands
and
his
side
,
namely
the
prints
of
the
nailes
in
his
hands
,
and
the
wound
pearced
by
the
speare
in
his
syde
.
M.
The
Euangelist
Luke
in
his
fower
and
twentie
chapter
addeth
more
concerning
the
communication
of
Christ
with
his
disciples
about
meate
,
in
the
41.
verse
.
21.
Then
sayd
Iesus
vnto
them
againe
:
Peace
be
vnto
you
:
as
my
father
sent
me
,
euen
so
send
I
you
also
.
C.
Christ
saluted
them
again
to
make
them
the
more
attentiue
vnto
those
things
which
he
spake
,
being
matters
of
great
waight
and
importaunce
.
As
my
father
sent
me
M.
Christ
first
declared
vnto
his
disciples
,
the
reason
of
his
death
&
resurrection
,
out
of
the
scriptures
,
and
then
he
tould
them
that
they
should
preach
remission
of
sins
,
&
repentance
,
&
geue
testimonye
vnto
the
gospel
.
C.
By
which
words
Christ
doth
after
a
sort
enter
his
Apostles
into
their
office
,
to
the
which
before
he
had
chosen
them
.
They
wer
sent
before
throughout
Iewry
,
but
only
as
forerunners
,
which
should
exhort
&
command
men
to
heare
the
chief
teacher
,
but
not
as
Apostls
which
shuld
take
vpon
them
the
continual
office
of
teaching
.
And
now
the
lord
appointeth
them
as
Ambassodors
to
declare
&
set
forth
his
kingdom
in
the
world
.
Therefore
let
this
stand
as
an
vndoubted
truth
,
that
this
is
the
fyrst
time
in
the
which
the
Apostls
wer
ordained
to
be
ordinary
ministers
of
the
gospel
.
And
his
wordes
are
in
effect
as
much
as
if
he
shuld
sai
,
that
he
had
hitherto
don
the
office
of
a
teacher
,
and
that
hee
hauing
ended
his
course
&
race
,
appointed
vnto
them
their
turne
.
For
the
father
had
appointed
him
to
be
a
teacher
of
the
church
to
this
end
,
that
he
might
go
before
the
rest
for
a
time
,
&
might
afterward
appoint
substitutes
in
his
place
to
supply
his
roome
.
For
the
which
cause
Paul
saith
that
he
hath
appointed
some
in
the
church
to
be
Apostles
,
other
Euangelists
,
Eph.
4.11
.
other
Shepeheardes
,
to
gouerne
the
church
vnto
the
end
of
the
world
.
Bv.
Therfore
he
committeth
vnto
them
their
Ambassage
,
and
appoynteth
them
to
be
teachers
of
the
whole
world
&
ministers
of
his
church
.
C.
First
of
all
then
Christ
testifyeth
,
that
although
he
him self
hath
a
temporall
office
of
teaching
,
yet
notwithstanding
that
the
preaching
of
the
gospel
shal
abide
for
euer
:
and
lest
the
doctrine
of
the
Apostles
shuld
haue
lesse
authoritie
,
hee
commaundeth
than
to
succéed
him
in
the
same
function
which
he
had
receiued
of
his
father
.
And
thus
it
was
méete
that
their
ministrie
should
be
authorised
:
for
they
wer
base
&
vnlearned
men
.
Bv.
But
we
must
take
hede
lest
we
abuse
these
words
of
the
Lord
or
misconster
them
.
For
the
lord
did
not
send
forth
his
Apostles
,
to
offer
them selues
a
sacrifice
for
the
sins
of
the
whole
world
,
nether
to
the
ende
the
father
might
be
called
vppon
through
their
name
,
or
that
by
their
merittes
the
whole
worlde
mighte
bée
saued
,
Mat.
9.12
.
Ihon.
6.38
.
Ihon.
3.17
.
but
that
by
the
preaching
of
the
woorde
they
myght
call
men
to
repentaunce
,
and
to
remission
of
sinnes
in
Christ
.
Therefore
the
maner
how
Christ
him selfe
was
sente
is
noted
in
the
places
quoated
in
the
margent
.
This
then
is
referred
to
the
preaching
of
the
gospell
:
euen
as
he
sayth
in
another
place
:
Mar.
28.19
.
Mar.
16.15
.
Go
ye
forth
into
the
whole
world
and
preach
the
Gospel
to
euery
creature
22.
And
when
he
had
said
those
woords
,
he
breathed
on
them
,
and
saith
vnto
them
,
receyue
ye
the
holy
Ghost
.
Bv.
The
Apostles
might
haue
sayd
vnto
Christ
,
thou
laiest
a
heauy
burthen
vppon
our
shoulders
.
We
feare
Lord
that
wée
are
not
sufficient
for
these
labours
,
&
that
we
want
strength
,
insomuch
that
we
shal
fainte
at
the
last
vnder
our
burthen
.
This
world
hath
his
power
,
his
customes
receiued
from
the
fathers
,
which
it
accounteth
for
deuine
lawes
,
it
hath
Priestes
,
and
Philosophers
which
are
learned
,
elloquent
,
and
of
greate
authoritie
:
agaynst
whom
thou
settest
vs
which
are
naked
,
vnprepared
,
vnlearned
,
and
barbarous
men
.
C.
Therefore
bicause
almost
no
mortall
man
was
fitte
for
so
heard
an
office
,
therfore
Christ
endueth
his
Apostles
with
the
spirit
of
grace
.
And
in
déed
it
is
a
thing
far
surpassing
the
strength
and
power
of
man
to
gouerne
the
Church
of
God
,
to
prefer
the
Ambassage
of
eternall
saluation
,
to
erect
the
kingdome
of
God
in
earth
,
and
to
lift
vp
men
vnto
heauen
.
Wherfore
it
is
no
maruayle
if
so
be
none
be
found
fitte
,
but
hee
which
is
endued
with
the
holye
ghost
.
1.
Cor.
12.
For
no
man
can
speak
one
word
of
Christ
,
except
the
holy
Ghost
gouerne
his
tong
,
so
far
is
euery
one
from
the
faythfull
discharging
of
so
notable
an
office
.
But
this
glory
belongeth
only
vnto
christ
,
to
frame
&
appoynt
those
teachers
which
he
setteth
ouer
his
Church
.
For
therefore
he
receyued
the
fulnes
of
the
spirite
,
that
he
might
geue
vnto
euery
one
of
the
measure
of
the
same
.
And
séeing
he
is
the
only
Shepeheard
of
the
Church
,
it
is
necessarie
that
those
Ministers
,
whose
labour
he
vseth
in
the
Church
haue
the
power
of
the
spirite
from
him
:
the
which
he
declared
by
an
externall
signe
,
when
he
breathed
vppon
his
Apostles
.
What
horrible
sacriledge
then
is
that
of
the
papists
,
which
take
that
honour
vnto
them selues
which
belongeth
vnto
the
sonne
of
God
?
C.
For
their
consecrating
Bishops
depraue
these
woordes
,
when
in
making
their
Masse
Priestes
,
they
boast
that
they
breath
out
the
holy
Ghost
by
belching
.
But
the
matter
it self
doth
plainly
declare
,
how
much
their
filthy
breathing
,
doth
differ
from
the
deuine
breathing
of
Christ
:
bicause
of
brutish
horses
,
they
do
nothing
els
but
make
ignorant
asses
.
Wherefore
they
vsurpe
vnto
themselues
the
glorye
of
the
diuinitie
,
which
professe
that
they
geue
the
holy
ghost
by
breathing
.
We
must
also
note
that
Christ
indueth
them
with
necessary
giftes
,
whom
he
calleth
to
the
pastorall
offices
,
that
thei
may
be
able
to
execute
their
office
,
or
at
least
not
vnprepared
for
the
same
.
Therefore
let
vs
beleue
that
they
are
lawfull
pastors
of
the
Church
,
who
(
as
it
may
appere
)
are
endued
with
the
grace
of
the
spirite
.
But
some
will
say
,
Obiection
if
so
be
Christ
at
this
tyme
gaue
the
holye
Ghost
by
breathing
,
the
sending
of
the
holy
Ghost
afterward
may
séeme
superfluous
.
Answer
.
Answere
The
holy
Ghost
was
so
geuen
to
the
Apostls
in
this
place
,
that
they
were
only
sprinckeled
with
his
grace
,
and
not
endued
with
his
full
power
.
For
when
the
spirite
appered
in
fyery
tonges
,
lighting
vppon
them
,
they
were
wholy
renued
.
But
at
this
tyme
he
did
not
so
ordaine
them
preachers
of
his
Gospell
,
that
they
might
biandby
go
forth
to
the
same
:
but
rather
(
as
it
is
sayd
in
another
place
)
hée
commaundeth
them
to
be
quiet
,
Luk.
24.42
and
to
abyde
in
the
Citie
,
vntil
such
tyme
as
they
wer
endued
with
power
from
aboue
.
And
when
Christ
might
haue
geuen
grace
to
his
Apostles
by
secret
inspiration
,
he
added
therunto
visible
breathing
,
to
the
end
he
might
not
onlye
instructe
them
with
wordes
,
but
confyrme
them
also
with
a
certayne
signe
,
Ier.
19.10
.
to
the
ende
the
myndes
of
the
disciples
might
doubt
the
lesse
of
the
truth
of
the
promise
.
The
like
signe
Ieremy
vsed
in
threatning
destruction
of
Ierusalem
.
But
we
must
also
note
that
the
word
is
ioyned
to
the
externall
and
visible
signe
.
For
hereof
sacramentes
take
their
force
.
Not
that
the
efficacie
of
the
spirite
is
included
in
the
voyce
which
soundeth
in
the
eares
:
but
bicause
the
effecte
of
all
those
things
whiche
the
faythfull
vnderstande
and
féele
by
sacraments
,
dependeth
vpon
the
testimonie
of
the
worde
.
Christ
breatheth
vpon
his
Apostles
,
but
they
receiue
not
only
brething
,
but
also
the
holy
ghost
.
And
wherefore
,
but
onely
bicause
Christe
promiseth
vnto
them
?
Thus
it
commeth
to
passe
in
Sacraments
.
Whervpon
we
may
gather
,
that
whatsoeuer
sacraments
men
haue
deuised
,
are
nothing
els
but
méere
toyes
:
bicause
there
can
be
no
truth
in
signes
,
but
where
the
worde
of
God
is
present
.
23.
Whosoeuers
sins
yee
remit
,
they
are
remitted
vnto
them
:
and
whosoeuers
sins
ye
retaine
,
they
are
retained
.
C.
After
that
Christ
had
ordeined
and
appoynted
Ambassadours
to
be
sent
foorth
into
the
world
,
now
more
expresly
be
describeth
the
office
or
ministerie
of
his
Apostles
,
and
comprehendeth
in
fewe
wordes
the
summe
of
the
Gospel
.
For
this
power
of
remitting
of
sinnes
must
not
be
separated
from
the
office
of
teaching
,
Sinnes
remitted
by
Christ
.
to
that
which
héere
it
is
annexed
.
M.
The
sonne
of
God
him selfe
came
into
this
world
,
and
suffered
the
death
of
the
crosse
,
to
bring
remission
of
sinnes
vnto
mankinde
.
So
said
the
Angell
,
Mat.
1.21
.
Lu.
24.47
.
Rom.
4.6
.
He
shall
deliuer
his
people
from
their
sinnes
.
For
in
this
consisteth
our
saluation
,
that
our
sinnes
are
fréely
forgiuen
vs
,
euen
as
damnation
standeth
in
the
retayning
of
them
.
Remission
of
sinnes
pronounced
by
the
Apostles
.
C.
Therfore
the
speciall
ende
of
preaching
the
Gospell
is
,
that
men
may
he
reconciled
vnto
God
:
bicause
remission
of
sinnes
is
frée
,
euen
as
the
Apostle
Paule
teacheth
in
the
fyfth
Chapter
of
his
seconde
Epistle
to
the
Corinthians
,
where
,
vpon
this
consideration
,
he
calleth
the
Gospel
the
ministery
of
reconciliation
.
Many
other
things
the
Gospell
conteyneth
:
but
this
is
the
speciall
thing
which
God
intreateth
of
in
the
same
,
that
he
might
receyue
men
into
his
fauour
,
not
imputing
vnto
them
their
sinnes
.
They
therefore
whiche
will
shewe
them selues
faythfull
ministers
of
the
Gospell
,
muste
be
very
paynefull
in
this
poynt
.
For
the
Gospell
dothe
differ
speciallye
from
prophane
Philosophie
in
this
,
Saluation
consisteth
in
free
remission
of
sinnes
that
it
placeth
the
saluation
of
mankinde
in
the
free
remission
of
sinnes
.
For
héereof
come
other
benefytes
of
God
,
as
,
that
God
illuminateth
and
regenerateth
vs
by
his
holy
spirite
,
that
he
maketh
vs
lyke
vnto
hymselfe
,
and
armeth
vs
with
inuincible
fortitude
agaynst
the
worlde
and
the
diuell
.
So
that
the
whole
doctrine
of
pietie
,
and
the
spirituall
buylding
of
God
standeth
vpon
this
foundation
,
that
God
deliuering
vs
from
all
our
sinnes
,
adopteth
vs
to
be
his
sonnes
.
M.
But
it
maye
be
demaunded
,
Obiection
howe
Christe
giueth
vnto
his
Apostles
power
to
remitte
sinnes
,
seeing
it
belongeth
only
vnto
God
to
remitte
sinnes
.
Answere
.
Answere
Christe
so
commaundeth
his
Apostles
to
remit
sinnes
,
that
he
doth
not
geue
vnto
them
that
whiche
belongeth
vnto
him selfe
.
It
is
proper
to
him selfe
to
remit
sinnes
:
this
honor
as
it
is
proper
to
him selfe
he
doth
not
geue
vnto
hys
Apostles
:
but
commaundeth
them
in
his
name
to
pronounce
remission
of
sinnes
,
that
by
them
he
might
reconcile
men
vnto
God
.
And
to
speake
properly
,
he
hym selfe
alone
forgiueth
sinnes
,
by
hys
Apostles
.
Notwithstanding
this
was
giuen
to
establishe
our
fayth
,
when
he
so
greatly
extolleth
their
power
,
that
he
maketh
them
witnesses
onely
,
and
proclaymers
of
this
grace
,
and
not
the
authors
of
the
same
,
And
therefore
the
Apostle
Paule
saith
,
2.
Cor.
5.20
.
We
are
messangers
in
the
roome
of
Christ
,
euen
as
though
God
dyd
beseeche
you
through
vs
:
so
pray
we
you
in
Christes
steede
that
yee
be
reconciled
to
God
.
And
we
oughte
not
to
estéeme
of
this
vnspeakeable
treasure
any
whit
the
lesse
,
bicause
it
is
offered
to
vs
in
earthen
vessels
:
but
wee
haue
rather
cause
to
giue
thanks
vnto
God
,
which
hath
giuen
such
honor
vnto
men
,
that
they
may
represent
his
owne
person
and
the
person
of
his
sonne
,
in
pronouncing
remission
of
sinnes
.
Moreouer
heereby
appeareth
the
madnesse
and
blindnesse
of
the
Papistes
,
Absolution
of
the
Papistes
.
which
wrest
and
abuse
this
place
to
their
magicall
absolutions
.
But
Christe
dyd
not
héere
appoynt
his
Apostles
to
be
auriculer
confessours
,
but
publique
preachers
of
his
Gospel
.
Wherefore
we
must
consider
the
maner
of
remitting
of
sinnes
,
that
we
may
knowe
what
power
this
is
,
which
is
giuen
to
the
Apostles
.
And
whosoeuers
sinnes
yee
retayne
.
Christ
addeth
this
seconde
parte
,
to
terrifie
the
contemners
of
his
Gospell
,
to
the
ende
they
may
know
that
their
pride
shal
not
escape
vnpunished
.
Therefore
as
the
Ambassage
of
saluation
and
eternall
lyfe
was
enioyned
the
Apostles
,
so
also
they
had
vengeance
committed
vnto
them
to
vse
agaynst
all
those
wicked
ones
,
whiche
should
reiecte
the
saluation
offered
vnto
them
:
as
the
Apostle
Paule
teacheth
.
Bv.
So
that
the
Apostles
forgaue
men
their
sinnes
,
when
by
the
preaching
of
the
Gospell
they
taught
that
the
faythful
had
their
sinnes
forgiuen
them
,
Retayning
sinnes
.
and
that
they
were
endued
with
life
by
the
death
and
resurrection
of
Christ
Iesus
:
And
they
retayned
sinnes
,
when
they
pronounced
the
wrath
of
God
to
rest
vpon
al
vnbeleuers
.
It
is
proper
vnto
the
Gospell
that
we
are
reconciled
vnto
God
:
2.
Cor.
10.6
.
but
it
is
accidental
that
the
vnbeleeuing
are
addicted
vnto
death
.
Notwithstanding
wée
must
note
,
that
whosoeuer
heareth
the
preaching
of
the
Gospell
,
and
doth
not
imbrace
remission
of
sinnes
there
offered
,
is
in
the
state
of
eternall
damnation
.
2.
Cor.
2.16
.
For
as
the
sonne
of
God
is
the
sauour
of
life
vnto
life
to
them
that
beléeue
,
so
also
he
is
the
sauour
of
death
vnto
death
to
the
Infidels
.
A.
Concerning
the
larger
exposition
of
this
place
,
reade
our
Commentarie
vpon
the
.16
.
Chapter
of
Matthew
,
and
begyn
at
the
nynth
verse
:
also
at
the
.18
.
verse
of
the
.18
.
chapter
.
24.
But
Thomas
one
of
the
twelue
,
whiche
is
called
Didimus
,
was
not
wyth
them
when
Iesus
came
.
R.
As
the
fall
of
Peter
is
before
described
at
large
,
not
to
the
reproche
of
Peters
fall
,
but
that
the
Scripture
myghte
set
before
vs
the
vayne
presumption
of
flesh
:
euen
so
in
this
place
S.
Iohn
describeth
the
vnbelefe
of
Thomas
,
not
to
discredite
him
by
ripping
vp
his
sinne
,
but
to
set
foorth
in
Thomas
the
nature
of
flesh
.
Bv.
For
Thomas
representeth
all
those
who
iudge
the
resurrection
of
the
fleshe
to
be
impossible
,
and
therefore
doo
make
a
scorne
at
the
same
.
And
the
vnbeleefe
of
thys
Apostle
is
therefore
set
downe
,
that
the
faythfull
myghte
thereby
bée
the
better
confyrmed
and
strengthened
.
He
was
not
onely
slowe
and
harde
to
beléeue
:
but
also
hys
obstinacie
made
hym
desire
to
feele
and
handle
the
body
of
Christe
,
béeing
not
contented
with
the
sighte
of
the
same
.
R.
Furthermore
in
this
Historie
wee
acknowledge
the
woonderfull
Iudgementes
of
God
.
For
as
God
wyncked
at
the
brethren
of
Ioseph
,
and
suffered
them
to
be
ledde
by
enuie
agaynst
Ioseph
at
the
fyrst
,
secondly
to
sell
him
,
and
lastly
to
lye
vnto
their
Father
:
but
to
this
ende
,
that
béeing
fallen
the
deeper
,
when
they
were
deliuered
,
they
mighte
the
more
manyfestly
see
and
acknowledge
the
hande
and
power
of
the
Lorde
:
Euen
so
Christe
wynketh
at
the
vnbeléefe
of
Thomas
,
but
with
this
iudgement
,
The
iudgementes
of
god
in
Thomas
hys
vnbeleefe
.
that
not
so
muche
hys
faythe
as
oures
mighte
be
the
more
confyrmed
.
For
by
the
vnbeléefe
of
Thomas
oure
beléefe
was
furthered
.
M.
In
that
Thomas
was
not
with
the
rest
,
some
thinke
the
cause
to
be
this
,
bicause
he
was
not
as
yet
returned
from
the
flighte
whiche
he
tooke
for
feare
.
25.
The
other
Disciples
sayde
vnto
him
,
wee
haue
seene
the
Lord
.
But
he
sayd
vnto
them
,
excepte
I
see
in
hys
hands
the
print
of
the
nayles
,
and
thrust
my
hande
into
his
side
,
I
will
not
beleeue
.
C.
Here
is
noted
the
originall
and
welsyring
of
the
fault
,
bicause
euery
man
will
be
wise
in
his
owne
conceyte
,
and
flattereth
him self
too
much
.
Bv.
Thomas
doth
not
desire
simply
to
sée
the
Lorde
,
but
rather
seeketh
for
the
printes
of
the
nayles
,
and
markes
in
the
flesh
,
for
so
he
sayth
he
will
beleeue
,
that
Christ
is
truely
rysen
agayne
.
As
if
he
shoulde
say
,
Ye
are
disceyued
no
doubt
by
some
phantasie
or
spirite
.
I
therefore
will
not
beleeue
,
except
I
see
his
body
,
yea
(
and
least
my
sight
be
deceyued
)
except
I
put
these
my
hands
into
the
printe
of
the
nayles
in
his
hands
,
and
my
finger
into
the
wounde
of
his
side
.
These
wordes
contayne
nothing
sounding
to
fayth
,
but
onely
a
sensuall
iudgemente
.
The
lyke
happeneth
to
all
those
which
are
so
addicted
vnto
them selues
,
that
they
giue
no
heede
or
credite
vnto
the
worde
of
God
.
26.
And
after
eyght
days
agayne
hys
Disciples
were
with
him
,
and
Thomas
with
them
:
Then
came
Iesus
.
&c.
M.
This
was
the
eight
day
after
his
resurrection
,
which
we
may
name
the
Sonday
.
The
same
day
the
Disciples
were
gathered
togither
agayne
.
In
whome
we
maye
note
the
nature
of
sincere
loue
.
There
is
a
common
prouerbe
:
Like
will
to
like
.
They
were
all
lyke
affected
towarde
Christ
,
therfore
they
desired
to
be
in
one
assembly
.
And
they
did
paciently
beare
the
vnbeleefe
of
Thomas
,
vntill
suche
time
as
he
should
be
cured
by
Christ
him selfe
.
They
did
not
excommunicate
him
,
but
admitted
him
into
their
fellowship
withoute
grudging
.
And
Thomas
also
him selfe
,
although
he
beleeued
not
those
who
tolde
him
of
the
Lordes
resurrection
,
yet
notwithstanding
he
could
not
keepe
him selfe
out
of
the
companie
of
the
Apostles
and
Disciples
.
Héereby
wee
are
put
in
minde
to
foster
and
maynteine
mutuall
loue
,
and
not
to
forsake
the
bonde
of
Christian
charitie
for
some
lighte
contention
.
C.
Concerning
the
comming
in
of
Christ
,
and
the
salutation
which
he
vsed
,
reade
the
.19
.
verse
going
before
.
27.
After
that
sayde
he
to
Thomas
,
Bring
thy
finger
hither
,
and
see
my
handes
,
and
reache
hither
thy
hand
,
&
thrust
it
into
my
side
,
and
be
not
faythlesse
,
but
beleeuing
.
M.
The
Lorde
dothe
not
tarrye
vntill
Thomas
preuenteth
him
,
but
e●●●eth
him
that
thing
first
,
without
the
which
he
had
sayde
he
woulde
not
beleeue
:
that
thereby
he
might
not
onely
beleeue
the
resurrection
,
but
mighte
also
be
pearced
in
conscience
:
and
that
he
might
knowe
that
he
was
not
ignoraunt
of
those
things
which
he
had
spoken
vnto
the
rest
of
the
Apostles
,
telling
him
of
the
Resurrection
.
C.
Hereby
also
we
gather
,
what
care
he
had
to
prouide
bothe
for
the
confirmation
of
our
faythe
,
and
also
for
Thomas
hys
fayth
.
For
this
was
not
done
for
Thomas
his
sake
onely
,
but
for
our
sakes
also
,
that
nothing
might
be
wanting
whiche
mighte
confyrme
our
fayth
.
M.
Moreouer
in
that
Christe
spake
these
thinges
to
Thomas
,
not
in
secrete
,
but
openly
before
all
the
Apostles
,
it
was
not
done
without
cause
.
For
this
vnbeleefe
of
Thomas
was
not
secrete
,
but
manyfest
vnto
the
rest
of
the
Apostles
:
Wherefore
there
was
no
cause
why
eyther
hys
estimation
;
or
his
shame
shoulde
be
spared
.
For
why
shoulde
he
be
ashamed
openly
to
be
cured
,
who
was
not
ashamed
openly
to
offende
?
A
manyfest
wo●●de
must
haue
a
manyfest
plaster
.
Therfore
let
vs
hereby
learne
what
is
the
forme
of
Christian
discipline
.
Christian
discipline
.
Let
these
things
which
are
secret
,
be
secretly
corrected
,
and
these
things
which
are
manyfest
,
he
manifestly
reprehended
.
Also
this
open
reprehension
of
Thomas
,
serued
greatly
to
the
confirmation
of
the
other
Disciples
which
were
present
.
Euen
so
Paule
willeth
that
they
which
sinne
openly
,
be
openly
reproued
,
that
others
may
feare
.
For
he
which
by
his
vnbeleefe
stayeth
others
from
the
fayth
of
Christe
,
muste
suffer
hym selfe
to
be
cured
by
open
correction
.
C.
But
wonderfull
and
monstrous
was
the
vnbeleefe
of
Thomas
:
who
béeing
not
contente
with
the
simple
sighte
of
Christe
,
woulde
haue
his
hands
also
witnesses
of
the
resurrection
.
And
thus
he
was
not
onely
obstinate
,
but
also
proude
and
contumelious
agaynst
Christe
.
But
nowe
at
the
laste
when
he
had
seene
Christe
,
he
oughte
to
haue
beene
ashamed
and
afrayde
.
And
yet
as
thoughe
he
had
knowen
no
faulte
by
him selfe
,
he
bouldly
and
without
feare
putteth
in
his
hande
.
For
we
may
easily
gather
by
the
wordes
of
the
Euangelist
,
that
he
dyd
not
repent
hym
before
he
was
conuinced
by
touching
.
Thus
when
we
geue
lesse
honour
to
the
worde
of
the
Lorde
than
is
méete
,
there
creepeth
into
our
hartes
by
little
and
little
,
obstinacie
,
which
bringeth
with
it
contempt
,
whereby
all
reuerence
of
him
and
his
worde
it
quite
taken
from
vs
.
Wherefore
we
muste
take
the
more
payne
in
brideling
the
lasciuiousnesse
of
our
nature
,
least
by
obstinacie
we
quenche
the
féelyng
of
pietie
,
and
shut
vp
the
gate
of
fayth
agaynst
our selues
.
28.
Thomas
answered
&
sayde
vnto
him
,
My
Lorde
,
and
my
God
.
Bv.
Thomas
so
soone
as
he
had
seene
and
touched
,
knowing
bothe
the
face
and
also
the
wonted
voyce
of
the
Lorde
,
is
awaked
,
and
(
euen
as
a
man
when
he
hath
beene
out
of
his
wits
and
commeth
againe
to
him selfe
)
he
crieth
out
,
saying
.
My
Lorde
and
my
God
.
For
an
abrupte
spéeahe
hath
alway
great
vehemencie
.
And
there
is
no
doubte
but
that
shame
constrayned
him
thus
to
crye
,
whereby
he
might
condemne
his
former
slouthe
.
Bv.
But
this
,
as
it
is
a
moste
briefe
confession
of
a
true
fayth
,
so
also
it
is
moste
absolute
.
For
Thomas
gathereth
by
the
true
resurrection
of
the
bodye
that
hee
was
Iesus
and
the
Lorde
,
that
is
to
say
,
the
Redéemer
,
and
the
king
of
all
:
Also
God
,
that
is
to
saye
,
the
life
and
conceruation
of
all
creatures
:
and
not
onely
the
God
and
Lorde
of
all
things
,
but
also
his
God
,
and
his
Lorde
.
For
he
doth
not
crye
,
Thou
art
Lord
and
God
,
but
,
My
Lorde
,
and
my
God
.
Therfore
suche
sodayne
exclamation
sheweth
that
fayth
was
not
cleane
extinguished
in
him
,
thoughe
it
were
buried
for
a
tyme
.
For
he
toucheth
not
the
diuinitie
of
Christe
in
his
side
,
nor
in
his
hands
,
but
he
gathereth
muche
more
by
those
signes
,
than
they
did
shewe
.
And
whereof
came
this
,
but
onely
bicause
he
returned
to
him selfe
from
obliuion
?
Also
who
woulde
haue
thoughte
that
so
great
fayth
would
haue
followed
suche
obstinate
vnbeleefe
?
Act.
9.2
.
So
Paule
in
the
beginning
was
a
most
cruel
persecuter
of
the
Church
,
notwithstanding
afterwarde
he
became
a
most
faythfull
Apostle
.
For
these
wonderfull
iudgementes
of
God
are
described
to
this
ende
and
purpose
,
that
wee
mighte
learne
to
know
the
wonderfull
goodnesse
of
God
,
who
turneth
euill
into
good
.
C.
For
the
same
whiche
happened
to
Thomas
,
happeneth
sometyme
to
manye
:
Who
castyng
the
feare
of
God
asyde
,
for
a
tyme
runne
at
randam
,
in
so
muche
that
there
appeareth
no
fayth
at
all
to
bee
in
them
:
but
so
soone
as
they
are
chastised
with
Gods
correction
,
subduing
flesh
and
bloude
,
they
retourne
to
a
better
mynde
.
2.
Kin.
12.13
.
The
whyche
we
may
beholde
in
Dauid
after
the
shorte
admonition
of
the
Prophet
.
For
it
commeth
to
passe
by
the
wonderfull
goodnesse
of
God
,
that
the
Electe
forsaking
not
the
faythe
,
doo
neuer
so
farre
fall
,
but
they
soone
ryse
agayne
.
Wherefore
wee
muste
take
carefull
heede
that
we
fall
not
away
from
the
faythe
.
Notwithstanding
let
vs
bee
sure
of
thys
,
that
GOD
dothe
holde
backe
the
faythful
with
a
secret
bridle
:
least
they
should
fall
to
their
destruction
,
and
doth
alway
kepe
in
their
hartes
some
sparks
of
faith
,
Christian
fayth
.
which
afterwards
in
due
time
he
kindleth
by
the
blast
of
his
spirite
.
M.
We
see
also
heere
what
is
the
confession
of
a
christian
fayth
.
He
is
a
true
Christian
which
confesseth
with
his
hart
that
Christ
is
his
Lorde
and
God
:
for
we
see
that
this
confession
is
approued
of
Christ
.
He
woulde
neuer
haue
suffered
the
honor
taken
from
his
father
to
be
giuen
vnto
him
falsly
.
But
he
confirmeth
that
which
Thomas
spake
.
Therefore
if
he
had
not
beene
God
,
he
woulde
neuer
haue
aproued
this
confession
of
Thomas
.
Wherefore
this
one
place
is
sufficient
to
ouerthrow
the
heresie
of
the
Arrians
.
C.
Héereby
let
vs
learne
to
be
brought
from
the
man
Christe
,
vnto
the
true
God
Christ
.
For
that
our
fayth
may
come
vnto
the
diuinitie
of
Christ
,
we
must
fyrste
beginne
with
that
knowledge
whiche
is
most
easie
,
bicause
our
fayth
doth
profite
and
go
forwarde
by
degrées
so
,
that
wee
apprehending
Chryste
in
earth
,
borne
in
a
stable
,
and
hanged
vpon
the
crosse
,
may
come
at
the
length
vnto
the
glory
of
his
resurrection
,
and
from
thence
to
his
eternall
lyfe
and
power
,
in
the
which
his
diuine
Maiestie
shineth
.
29.
Iesus
sayth
vnto
him
,
Thomas
,
bicause
thou
haste
seene
me
,
thou
haste
beleeued
:
blessed
are
they
that
haue
not
seene
,
&
yet
haue
beleeued
.
Bv.
Least
anye
man
shoulde
saye
,
these
thinges
were
spoken
and
written
concerning
the
Apostle
Thomas
,
they
appertayne
not
vnto
mée
,
the
Lorde
extendeth
the
same
vnto
all
the
faythfull
,
pronouncing
them
blessed
whiche
haue
not
seene
,
and
yet
beleeued
.
C.
Christe
reprehendeth
nothing
in
Thomas
,
but
onely
bicause
he
was
so
slowe
to
beléeue
,
that
hee
was
violently
to
bee
drawen
vnto
the
faythe
,
by
the
experiment
of
his
sences
:
the
whiche
is
quite
contrarie
to
the
nature
of
fayth
.
Blessed
are
they
that
haue
not
seene
.
M.
According
to
the
Hebrew
phrase
he
vseth
the
Preterperfect
tence
for
the
Present
tence
.
He
dothe
not
condemne
the
faythe
of
Thomas
(
to
the
whiche
he
hadde
exhorted
him
,
saying
:
Be
not
faithlesse
,
but
beleeuing
.
But
condemneth
their
faythe
,
whiche
seeing
not
,
are
contented
with
the
hearing
of
the
woorde
of
God
onely
.
So
when
he
sayth
,
Blessed
are
they
whyche
heare
the
worde
of
God
,
and
keepe
it
:
he
dothe
not
denie
that
to
bee
true
,
whiche
the
woman
had
sayde
,
Blessed
is
the
wombe
that
bare
thee
,
and
the
pappes
that
gaue
thee
sucke
:
but
extolleth
those
whiche
heare
the
worde
of
God
,
and
keepe
it
.
C.
Therefore
Christe
heere
for
this
consideration
commendeth
fayth
,
bicause
the
same
beeing
contente
with
the
simple
worde
of
God
,
dependeth
not
vppon
the
sence
and
reason
of
fleshe
and
bloud
.
So
that
he
comprehendeth
the
force
and
nature
of
fayth
in
a
briefe
definition
:
namely
that
it
standeth
not
in
the
present
aspecte
,
but
pearceth
vnto
the
heauens
,
and
beleeueth
those
thinges
whiche
are
hidden
from
humayne
vnderstanding
.
To
this
effect
pertayne
these
sentences
:
Fayth
is
an
assurance
of
things
which
are
hoped
for
,
Heb.
11.11
.
1.
Cor.
5.7
.
and
a
certenty
of
things
which
are
not
seene
.
Aso
,
We
walke
by
fayth
,
not
after
outwarde
appearaunce
.
The
which
places
signifie
that
fayth
hath
his
aspecte
,
but
yet
suche
aspecte
as
stayeth
not
on
the
worlde
,
and
vppon
earthly
obiectes
.
If
any
man
obiect
and
saye
,
that
this
place
is
contrarie
to
that
where
he
pronounceth
those
eyes
to
be
blessed
which
beholde
him
present
.
We
answere
,
Mat.
13.16
.
That
Christ
doth
not
speake
there
of
a
corporal
aspect
only
,
as
he
doth
in
this
place
,
but
of
the
reuelation
which
is
common
to
al
the
godly
,
from
the
time
that
he
came
to
be
the
redéemer
of
the
world
.
He
compareth
the
Apostles
with
the
holy
Kings
&
Prophets
,
which
were
held
vnder
the
obscure
shadowes
of
Moses
law
.
But
now
he
saith
that
the
state
of
the
faythfull
is
blessed
,
bicause
more
perfecte
lighte
shineth
vnto
them
:
yea
,
bicause
the
substaunce
and
truthe
of
figures
is
offered
vnto
them
.
Many
of
the
wycked
behelde
Chryste
wyth
the
eyes
of
the
fleshe
at
that
tyme
,
who
notwithstanding
were
neuer
a
whit
the
more
blessed
:
but
we
whiche
neuer
sawe
Christe
with
oure
eyes
,
are
made
partakers
of
this
blessednes
,
which
Christ
héere
commendeth
.
Blessednesse
of
those
that
see
not
Christ
.
Gal.
3.1
.
Whervpon
it
followeth
that
those
eyes
are
called
blessed
,
whiche
spiritually
consider
that
in
him
which
is
heauenly
and
diuine
.
For
at
this
day
we
beholde
Christ
in
the
Gospell
no
lesse
,
than
if
he
were
present
before
vs
.
M.
Therefore
let
no
man
say
,
O
that
I
had
lyued
in
the
dayes
of
Christe
,
and
had
seene
with
mine
eyes
those
his
myracles
.
We
beleeue
that
they
are
muche
more
blessed
whiche
see
not
,
than
those
whiche
haue
seene
.
1.
Pet.
1.8
.
C.
If
therefore
wee
desire
to
sée
that
in
Christe
whiche
maketh
vs
happie
and
blessed
,
let
vs
learne
to
beleue
when
we
see
not
.
Wheras
therefore
the
Papists
wrest
these
words
to
proue
their
Transubstantiation
,
it
is
too
friuolous
and
vayne
.
That
wée
maye
be
blessed
they
commaunde
vs
to
beleeue
that
Christ
is
in
the
fourme
of
breade
:
but
the
purpose
of
Christ
was
nothing
lesse
,
than
to
make
our
fayth
subiect
to
the
inuentions
of
man
,
the
which
fayth
,
if
it
passe
neuer
so
little
the
boundes
of
the
worde
,
it
ceasseth
now
to
be
fayth
.
If
so
be
we
must
beléeue
generally
all
thinges
which
are
not
séene
,
then
our
fayth
shall
be
subiect
to
all
monstruous
myracles
to
all
fables
,
and
forged
lyes
.
Therefore
to
the
ende
thys
sentence
of
Christe
maye
take
place
,
we
must
fyrst
of
all
proue
that
by
the
worde
of
God
,
of
the
which
we
do
doubte
.
The
Papistes
bring
the
worde
of
God
for
their
Transubstantiation
,
but
false
,
expounded
and
vnaptly
alleaged
.
Bv.
Let
vs
therfore
kéepe
our selues
within
our
prescript
boundes
,
and
let
vs
beléeue
that
Christ
is
our
Lorde
,
our
life
,
and
our
resurrection
,
in
that
he
him selfe
is
risen
agayne
from
death
.
30.
And
many
other
signs
truely
did
Iesus
in
the
presence
of
his
disciples
which
are
not
written
in
this
booke
.
M.
When
the
Euangelist
did
write
these
thing
,
many
other
signes
also
concerning
the
Lordes
resurrection
,
came
vnto
hys
minde
:
the
whiche
he
might
haue
put
in
writing
aswell
as
these
:
but
bicause
he
had
alreadie
determined
with
him selfe
concerning
the
quantitie
of
his
booke
,
and
was
alreadie
come
to
the
measure
of
the
same
,
least
any
man
should
thinke
that
he
had
written
all
the
signes
which
Christe
did
after
his
resurrection
,
&
that
the
Lord
appeared
not
passing
once
or
twice
to
his
Disciples
to
confirme
his
resurrection
,
he
thought
good
to
adde
these
thinges
vnto
his
Narration
.
C.
As
if
he
should
say
,
Let
no
man
thinke
that
he
hath
heere
a
full
and
perfect
historie
,
Bv.
For
the
Lorde
Iesus
did
declare
by
many
other
Argumentes
,
signes
,
tokens
,
and
demonstrations
,
the
truth
of
his
resurrection
,
and
of
his
diuine
power
,
and
that
so
euidently
,
that
the
disciples
might
not
only
vnderstand
the
same
,
but
also
might
see
with
their
eyes
,
&
touch
with
their
hands
the
Lord
Iesus
restored
to
life
,
&
might
beléeue
that
he
was
risen
agayn
from
death
.
But
al
these
things
haue
I
not
perticulerly
repeated
in
this
my
Euangelical
work
,
Act.
10.41
.
not
that
they
wer
vnworthy
to
be
remembred
,
but
bicause
these
things
were
sufficient
to
the
edification
of
Fayth
.
31.
These
things
are
written
that
yee
might
beleeue
that
Iesus
is
Christe
the
sonne
of
God
,
and
that
in
beleeuing
,
ye
might
haue
life
through
his
name
.
Bv.
Here
the
Euangelist
addeth
the
cause
and
ende
of
those
thinges
whiche
he
hath
hytherto
declared
,
to
the
ende
the
Reader
mighte
knowe
how
to
profite
in
reading
these
things
,
saying
:
That
yee
might
beleeue
,
that
this
Iesus
,
of
whom
I
testifie
that
he
is
risen
agayne
,
who
by
so
many
signes
declare
to
his
disciples
after
his
death
,
that
he
is
risen
to
life
,
is
Christe
the
sonne
of
God
,
that
is
to
say
,
that
Messias
,
&
only
begotten
sonne
of
God
,
whome
the
father
acording
to
the
Scriptures
,
sente
into
this
worlde
to
bee
a
sauiour
and
Mediator
.
C.
Therefore
by
these
words
he
geueth
vs
to
vnderstande
that
he
hath
put
in
writing
so
muche
as
is
sufficiente
to
satisfye
vs
:
because
the
same
is
sufficient
inoughe
for
the
confyrmation
of
oure
fayth
.
For
he
mynded
to
preuente
the
vayne
curiositie
of
men
,
whiche
is
seldome
or
neuer
satisfied
.
Also
,
Sainct
Iohn
was
not
ignoraunt
what
the
other
Euangelistes
hadde
written
.
But
seeing
hee
intendeth
nothing
lesse
than
to
abolishe
their
writings
,
he
dothe
not
sepadate
their
Narration
from
hys
,
saying
that
this
is
the
ende
of
the
Scriptures
,
that
we
might
beléeue
that
Iesus
is
the
sonne
of
God
.
C.
Notwithstanding
it
séemeth
absurde
that
fayth
should
be
grounded
vpon
myracles
,
which
ought
to
be
wholly
tyed
to
the
promises
of
God
,
and
of
his
worde
.
Answere
.
Myracles
are
appoynted
héere
to
serue
for
no
other
vse
,
than
to
be
helpes
and
stayes
of
fayth
.
For
they
serue
to
prepare
mens
mindes
,
that
they
may
geue
more
reuerence
vnto
the
worde
of
God
.
Myracles
confirm
our
fayth
.
R.
Therefore
myracles
doo
confyrme
a
mans
fayth
,
but
they
geue
not
fayth
.
For
they
which
beléeue
not
by
the
worde
,
bot
myracles
,
do
fall
away
in
time
of
temptation
.
That
Iesus
is
Christ
.
Bv.
That
is
to
saye
,
the
Messias
promised
in
the
Lawe
,
and
in
the
Prophets
,
perfecte
God
,
and
perfecte
man
,
the
mediator
of
God
and
men
,
the
highe
Legate
of
the
father
,
the
onely
author
of
perfect
felicitie
.
Bv.
Who
by
hys
death
hathe
put
away
death
,
and
by
his
resurrection
hath
restored
to
lyfe
.
The
Sonne
of
God
.
Bicause
among
men
there
was
none
founde
méete
to
bring
suche
notable
matters
to
passe
,
as
,
to
reconcile
vs
to
the
father
,
to
make
satisfaction
for
sinnes
,
to
destroy
death
,
to
ouerthrowe
the
kingdome
of
Sathan
,
and
to
bring
vnto
vs
true
righteousnesse
and
saluation
,
therefore
God
sente
and
gaue
vnto
vs
his
onely
begotten
sonne
.
A.
For
all
are
gone
out
of
the
way
,
all
are
beoome
vnprofitable
,
Psal.
14.3
.
Rom.
3.12
.
there
is
none
that
dothe
good
,
no
not
one
.
C.
Moreouer
,
seeing
the
name
of
sonne
dothe
belong
vnto
Christe
onely
,
it
followeth
that
he
is
not
a
sonne
by
adoption
,
but
by
nature
.
Wherefore
in
this
name
the
eternall
Diuinitie
of
Christe
is
conteyned
.
M.
Reade
more
heereof
in
our
Annotations
vpon
the
.16
.
verse
of
the
.16
.
chapter
of
Matthew
.
And
that
in
beleeuing
yee
might
haue
life
.
Bv.
Now
Sainct
Iohn
addeth
the
fruite
of
fayth
,
to
restrayne
the
desire
of
men
,
least
they
should
desire
to
knowe
more
than
were
sufficient
to
obteyne
lyfe
.
For
what
wickednesse
were
this
,
not
to
be
contented
with
eternall
saluation
,
and
to
séeke
to
passe
the
boundes
of
the
heauenly
kingdome
?
M.
The
ende
of
the
Scriptures
concerning
Iesus
,
is
Faythe
in
Christe
the
sonne
of
God
:
and
the
ende
of
faith
in
Christ
is
euerlasting
life
.
Bv.
For
bothe
the
Prophetes
and
the
rest
of
the
Apostles
also
sayde
,
Haba.
2.4
.
Rom.
1.17
.
Gal.
3.11
.
1.
Pet.
1.9
.
that
the
iuste
man
shall
lyue
by
fayth
.
Concerning
our
restoring
to
lyfe
by
Christ
,
reade
our
Annotations
vpon
the
third
chapter
before
,
the
16.
verse
.
Through
his
name
.
Bv.
He
addeth
this
to
declare
that
we
haue
lyfe
,
by
the
merites
and
vertue
of
Chryste
.
For
in
shewing
that
oure
righteousnesse
commeth
by
the
grace
of
Chryste
,
hée
excludeth
all
mans
merites
.
M.
Therefore
wée
haue
lyfe
by
the
name
of
Christ
that
is
to
say
,
through
Christ
,
for
Christ
,
in
Christ
&
to
the
glory
of
Christe
,
bycause
we
are
Christes
,
and
doo
apperteine
to
his
name
if
so
be
we
beléeue
in
him
.
For
we
are
geuen
vnto
hym
of
the
Father
.
A.
Also
there
are
many
places
of
Scripture
which
testify
that
we
haue
life
gyuen
vnto
vs
by
the
name
of
Christ
Iesus
onely
.
Act.
4.12
.
Act.
10.43
.
1.
Ihon.
2.12
Such
are
these
whiche
I
haue
coted
in
the
margent
.
The
xxj
.
Chapter
.
1
Afterwarde
did
Iesus
shewe
hym selfe
agayne
to
hys
disciples
at
the
sea
of
Tyberias
:
and
on
thys
wise
shewed
he
hym selfe
.
Bv.
SOme
thinke
that
thys
chapter
was
not
added
by
Iohn
,
but
by
some
other
,
bycause
Sainct
Iohn
concludeth
his
historie
in
the
ende
of
the
twenty
chapter
.
But
they
see
not
,
that
in
the
twentith
chapter
those
argumentes
onely
are
spoken
of
,
by
whiche
the
resurrection
of
the
Lorde
was
manifested
at
Hierusalem
:
&
that
in
this
one
&
twentith
chapter
those
thinges
are
named
,
Mat.
26.32
by
which
he
approued
the
truth
of
his
resurrection
in
Galile
Therfore
of
the
twentith
chapter
,
he
concludeth
the
narration
of
those
signes
which
were
shewed
at
Hierusalem
.
But
,
bicause
the
Lorde
had
specially
promised
that
streight
after
his
Resurrcection
he
would
go
into
Galile
,
and
there
shewed
him selfe
alyue
againe
vnto
his
disciples
,
S.
Ihon
lest
:
he
mighte
séeme
to
omitte
any
thing
which
appertayned
to
a
full
and
perfecte
history
,
hath
in
this
chapter
added
the
reuelation
of
the
Resurrection
made
in
Galile
.
M.
But
when
this
apparition
was
made
we
cannot
sertaynely
tell
,
for
that
the
Euangeliste
speaketh
not
of
any
time
.
It
is
moste
sertayne
that
the
Apostles
,
according
to
the
commaundement
of
the
Lorde
,
lefte
Hierusalem
and
came
to
Galile
after
the
eight
daye
of
his
resurrection
.
Wherin
we
haue
to
note
the
dilligence
of
Christ
,
who
sought
to
confyrme
his
disciples
in
the
faith
of
the
Resurrection
.
Yf
so
be
he
had
sought
onely
to
haue
made
them
beleeue
his
resurrection
,
he
had
done
that
oute
of
hand
the
fyrst
day
of
the
same
,
neither
was
it
néede
full
to
vse
many
signes
and
apparitions
for
that
cause
:
but
bycause
it
was
not
sufficiente
once
onely
too
knowe
the
truth
of
the
resurrection
,
excepte
they
did
percist
in
the
knowledge
and
faith
of
the
same
by
inuincible
constancie
,
it
was
necessarie
too
instructe
and
confyrme
them
by
many
signes
,
by
the
space
of
forty
dayes
.
So
also
wee
haue
néede
to
be
strengthned
in
the
knowledge
of
that
truth
whiche
we
haue
once
receyued
.
Therefore
Christe
hathe
so
ordered
hys
Church
,
that
we
might
not
onely
be
illumined
,
but
also
confirmed
euen
to
the
end
of
the
world
,
by
the
worde
,
by
Sacraments
and
by
the
often
operations
of
the
holy
Ghost
.
2.
There
were
together
Simon
Peter
,
and
Thomas
whiche
is
called
Didimus
.
&c.
C.
Saynct
Iohn
declareth
that
Christ
apeared
to
seuen
of
his
disciples
:
amongst
whome
he
reckeneth
Thomas
,
not
for
estimations
sake
so
muche
,
as
that
we
might
the
sooner
beléeue
by
his
testimony
.
M.
Simon
Peter
was
of
Bethsaida
,
a
citie
of
Galile
bordering
vppon
the
Sea
,
which
in
other
places
is
called
the
lake
of
Genazareth
,
but
here
the
Sea
of
Tiberias
.
This
Peter
&
the
rest
,
S.
Iohn
nameth
as
witneses
,
to
proue
the
truthe
&
sertainety
of
the
resurrection
of
Christ
.
3.
Symon
Peter
sayth
vnto
them
,
I
go
a
fishing
.
They
say
vnto
him
,
we
also
will
go
with
thee
.
They
went
their
way
,
&
entered
into
a
ship
immediatly
,
and
that
night
caught
they
nothing
.
Bv.
Here
fyrst
is
set
downe
the
occasion
by
which
the
manifestation
was
made
.
For
when
Symon
Peter
was
come
into
hys
owne
countrey
with
his
disciples
,
least
hée
should
be
idle
,
and
liue
vpon
other
mens
cost
and
charge
,
went
a
fyshing
and
tooke
with
him
the
rest
of
his
disciples
.
C.
And
this
trauayle
of
Peter
in
fyshing
oughte
not
to
be
iudged
vnséemely
&
vnméete
for
his
office
.
He
was
only
ordayned
an
Apostle
by
breathing
as
yet
,
as
we
haue
sayde
before
in
the
twentie
chapter
:
but
he
ceased
for
a
little
while
vntil
he
were
endued
with
new
power
.
For
he
was
not
as
yet
commaunded
to
go
forth
to
execute
the
office
of
teaching
,
but
was
only
admonished
of
his
calling
to
come
,
that
he
and
the
rest
might
know
,
that
they
were
not
chosen
from
the
beginning
in
vayne
.
In
the
meane
tyme
they
do
that
which
they
were
accustomed
to
do
,
and
which
became
priuate
men
,
vntill
such
tyme
as
they
were
called
of
the
lord
to
do
other
busines
.
The
Apostle
Paule
euen
in
the
middest
of
his
race
of
preaching
got
his
liuing
with
his
hands
:
but
he
had
another
consideration
.
For
so
the
time
gaue
hym
leaue
,
least
handy
labors
might
drawe
him
away
from
teaching
.
But
Peter
and
his
fellowes
bicause
they
were
frée
from
al
publique
function
,
gaue
them selues
wholly
vnto
fishing
.
Bv.
Therfore
herein
labour
is
commended
to
vs
all
,
and
idlenes
condemned
.
And
that
night
caught
they
nothing
.
M.
In
that
they
tooke
nothing
it
séemeth
to
be
so
ordered
by
gods
disposition
and
appointment
.
C.
For
god
had
suffered
them
to
labor
&
weary
them selues
in
vaine
al
the
night
,
to
make
the
miracle
more
manifest
.
For
if
they
had
taken
any
thing
,
the
power
of
Christ
would
not
so
quickly
and
so
euidentlye
haue
appeared
:
but
laboring
all
the
night
in
vain
,
&
then
sodenly
inclosing
a
great
multitude
of
fishes
,
they
haue
iust
occasion
geuen
them
to
acknowledge
the
grace
of
the
lord
.
Bv.
By
this
place
we
are
taught
that
all
mans
labour
is
in
vaine
,
except
the
lord
prosper
&
blesse
his
endeuour
.
R.
For
so
long
as
we
labour
without
Christ
,
we
labour
in
vaine
.
And
this
is
the
cause
why
they
which
oftentymes
take
most
paynes
are
most
poore
.
For
they
sée
not
God
in
their
labour
.
God
is
not
séene
but
by
the
word
.
The
father
is
not
séene
,
but
by
the
sonne
.
What
then
saith
the
sonne
?
The
father
clotheth
thée
,
the
father
nourisheth
thée
.
Therfore
if
by
faith
thou
begin
to
labour
in
this
word
of
the
sonne
,
thou
shalt
truly
see
god
in
thy
labour
,
who
will
throughly
blesse
thée
,
&
whatsoeuer
thou
takest
in
hand
it
shall
prosper
.
C.
Also
God
doth
oftentimes
exercise
the
faithfull
,
euen
as
he
hath
don
the
Apostles
,
to
commend
vnto
them
his
blessing
.
If
so
be
alwayes
all
thinges
which
they
take
in
hand
should
haue
good
successe
,
no
man
almost
wold
impute
the
fruit
&
gain
of
his
labour
to
the
blessing
of
god
:
euery
one
would
boast
of
his
owne
labour
,
&
kisse
his
owne
hands
:
but
when
sometyme
they
wearye
themselues
without
profite
,
if
so
be
afterward
any
better
fruit
chaunce
to
come
,
they
are
constrained
to
acknowledge
somwhat
that
is
extraordinary
.
Thus
it
commeth
to
passe
that
they
begin
to
attribute
the
prayse
of
prosperous
successe
vnto
the
grace
of
God
.
4
But
when
the
morning
was
come
,
Iesus
stood
on
the
shore
:
neuerthelesse
the
disciples
knewe
not
that
it
was
Iesus
.
Iesus
saith
vnto
them
,
children
haue
ye
any
meate
.
&c.
Bv.
The
disciples
knew
not
christ
,
either
that
they
were
far
from
the
shore
,
or
else
bicause
their
eyes
wer
held
,
as
wer
the
eies
of
those
disciples
which
were
going
to
Emaus
.
M.
But
Christ
most
frendly
calleth
vnto
them
,
saying
,
Children
haue
ye
any
meate
?
By
this
voyce
is
set
forth
that
fatherly
affection
which
Christ
beareth
toward
al
those
which
will
be
his
disciples
.
M.
Christ
demaundeth
this
question
as
a
marchaunte
come
thither
to
buy
fyshe
.
And
when
hée
asketh
them
if
they
haue
any
meate
hée
meaneth
fish
.
But
the
disciples
supposing
that
he
had
bene
some
other
man
which
came
to
the
lake
to
buy
fyshe
,
answered
him
,
that
they
had
nothing
.
6.
And
he
saith
vnto
them
,
cast
out
the
net
on
the
ryght
syde
of
the
ship
and
ye
shall
finde
&c.
C.
Christ
commaundeth
not
as
by
the
right
and
authoritie
of
a
Master
,
but
geueth
frendly
aduice
as
one
of
the
people
:
M.
And
by
this
admonition
hee
prepareth
away
for
the
miracle
.
For
it
was
necessary
that
they
shuld
haue
this
watch
word
before
,
that
they
might
afterward
know
,
wherunto
they
might
referre
this
sodayne
and
vnloked for
multitude
of
fishes
.
And
wheras
Christ
did
not
make
the
fyshes
of
their
owne
accord
to
leape
into
the
disciples
Ship
,
but
be
rather
would
haue
them
to
be
taken
by
the
inclosier
of
their
net
.
By
this
image
we
are
taught
that
the
gospell
is
néedfull
to
be
preached
euen
among
the
elect
,
by
the
ministrie
of
the
Apostles
,
that
they
may
be
saued
.
C.
The
disciples
not
knowing
what
to
do
,
and
being
without
hope
of
fruite
,
easilye
yelded
to
the
counsayle
of
him
,
whome
they
tooke
to
be
a
straunger
.
If
so
bee
any
man
had
geuen
them
suche
counsayle
at
the
fyrst
pitch
,
they
would
not
haue
bene
so
ready
to
obaye
,
The
which
is
therfore
spoken
,
least
any
man
should
maruayle
that
they
were
so
obedient
,
séeing
they
were
so
far
spente
with
labour
.
Therefore
,
bicause
they
had
taken
nothing
,
they
obeyed
the
worde
of
the
Lord
,
though
vnknowne
vnto
them
,
if
peraduenture
they
might
at
the
last
take
some
fish
to
carry
home
with
them
.
C.
Howbeit
this
is
no
commen
example
of
sufferaunce
and
patience
,
that
they
continue
their
labour
after
the
day
lighte
,
which
they
had
spent
without
profite
all
that
might
.
And
verely
if
so
be
we
submit
our selues
to
the
blessing
of
him
,
we
must
patiently
wayte
for
the
same
.
For
ther
is
nothing
more
vnméete
than
bi
andby
to
pull
back
our
hand
from
our
labour
,
if
it
appere
not
profytable
.
The
nakednes
of
Peter
testifieth
that
the
Apostles
had
laboured
very
sore
,
and
yet
notwithstanding
they
let
not
to
cast
in
their
net
a
freshe
,
that
they
might
omit
no
occasion
.
Notwithstanding
in
that
they
obeyed
the
commaundement
of
Christ
it
cannot
be
ascribed
vnto
faith
.
For
they
heard
him
as
a
straunger
.
Now
if
so
be
at
any
tyme
our
vocation
séemeth
yrkesome
,
bicause
our
labour
and
trauayle
is
without
fruite
,
yet
notwithstanding
when
the
Lord
exhorteth
vs
to
go
forewarde
,
let
vs
be
of
good
chéere
,
we
shall
haue
at
the
last
good
successe
in
due
tyme
.
7.
Then
sayd
the
disciple
whom
Iesus
loued
,
it
is
the
lord
.
When
Symon
Peter
heard
that
it
was
the
lord
,
he
gyrt
hys
coate
vnto
hym
,
(
for
he
was
naked
,
and
sprang
into
the
sea
.
M.
This
disciple
beloued
of
Iesus
was
Iohn
,
who
wrote
these
thinges
.
Hée
was
the
fyrst
which
knew
the
Lord
,
by
the
inclosing
of
the
wonderfull
companye
of
fyshes
,
of
whom
he
enformed
Peter
also
.
R.
Therfore
it
appereth
for
what
cause
they
had
taken
nothing
all
the
night
long
,
and
afterwards
drew
a
great
multitude
of
fishes
into
the
Ship
,
namely
,
for
no
other
cause
than
that
they
might
thereby
the
more
plainly
know
the
Lord
:
euen
as
oftentimes
our
praiers
séeme
to
be
vaine
,
if
so
be
anye
thing
contrary
vnto
our
desyre
happen
.
And
with
this
purpose
the
Lord
doth
work
contrary
to
our
prayers
,
that
he
may
afterward
more
fully
graunt
vs
the
petitions
of
our
hearts
,
&
may
be
more
largely
glorifyed
in
vs
.
Moreouer
the
Euangelist
by
his
example
teacheth
,
that
when
we
haue
good
successe
contrary
to
our
expectation
,
wee
must
lift
vp
our
myndes
vnto
the
Lord
:
bicause
we
ought
biandby
to
remember
,
that
this
benefyte
procéeded
from
his
grace
,
which
is
the
author
of
all
goodnes
.
This
godly
knowledge
of
the
deuine
grace
which
Iohn
had
in
his
mynde
,
brought
him
to
the
knowledge
of
Christ
also
.
For
he
knew
not
Christ
with
his
bodely
eyes
,
but
bicause
he
was
perswaded
that
this
aboundance
of
fysh
was
geuen
vnto
them
of
God
,
hee
gathereth
that
it
was
Christ
which
directed
theyr
handes
.
And
sprang
into
the
sea
.
As
faith
was
fyrst
in
Iohn
,
so
Peter
biandby
excelleth
him
in
feruencie
of
the
spirit
,
when
setting
all
feare
of
perill
asyde
,
hée
casteth
him self
into
the
lake
.
R.
For
Christ
being
knowne
,
no
daunger
is
feared
.
C.
Notwithstanding
it
is
vncertaine
whether
he
did
walke
vpon
the
sea
,
or
swim
to
the
shore
.
Let
it
suffyce
vs
to
know
this
,
that
he
leauing
the
ship
tooke
his
way
,
not
rashlye
,
but
according
to
the
measure
of
his
zeale
,
that
hee
might
come
before
the
rest
vnto
Iesu
.
M.
Moreouer
in
that
hée
being
naked
gyrded
his
coate
vnto
hym
when
he
came
out
of
the
Ship
to
Christwarde
,
it
is
an
example
of
shamefastnes
and
reuerence
.
Some
Anabaptistical
spirite
would
haue
come
naked
vnto
Christ
without
blushing
.
8.
The
other
Disciples
came
by
Ship.
&c.
9.
Assoone
then
as
they
wer
come
to
land
,
they
sawe
whot
coales
,
and
fishes
layd
theron
,
and
breade
.
C.
All
come
at
the
last
vnto
Christ
,
but
Peter
excelleth
the
rest
in
zeale
.
They
were
occupied
in
taking
the
fishes
out
of
the
net
:
the
which
leysure
Peter
could
not
tary
,
not
regarding
the
fyshe
,
when
hee
knew
that
the
Lord
was
vpon
the
shore
.
R.
Men
come
vnto
Christ
by
diuers
meanes
,
some
with
excellent
giftes
,
other
some
with
base
science
and
labour
,
which
appereth
in
the
sight
of
the
world
so
contemptible
,
that
the
same
is
counted
no
gift
.
Peter
commeth
vnto
Christ
,
but
by
miracle
,
and
with
a
gift
wonderfull
in
the
eyes
of
the
world
:
the
other
disciples
row
in
the
common
skyffe
or
cockboate
vnto
Christ
.
A.
But
it
maketh
no
matter
how
thou
commest
,
so
that
thou
bring
fayth
with
thée
which
worketh
through
loue
.
They
saw
whot
coales
.
M.
Now
consequentlye
the
Euangelist
commeth
to
the
declaration
of
those
thinges
,
which
the
Lord
did
after
this
apparition
,
and
miraculous
inclosier
of
fyshes
.
The
Euangelist
saith
not
,
they
layd
whot
coales
,
fyshe
,
and
bread
,
but
they
sawe
whot
coales
,
and
fishes
layd
theron
.
Therefore
not
they
,
but
the
Lord
did
these
thinges
,
whyle
they
were
fishing
on
the
sea
,
that
he
might
entertayn
them
with
a
silly
feast
according
to
his
wonted
maner
:
with
thys
purpose
to
teach
them
,
that
no
necessarye
thing
appertaining
to
the
bodye
,
shall
be
wanting
to
his
Ministers
,
so
that
they
labour
not
slouthfullye
,
but
couragiouslye
.
R.
For
the
disciples
comming
forth
of
the
Ship
from
their
godly
labour
,
founde
not
only
broyled
fish
,
but
also
bread
.
Thus
also
the
Lord
fed
the
Israelites
in
the
wildernes
,
who
following
their
vocation
had
bread
from
heauen
,
quailes
brought
with
the
wynd
,
and
water
out
of
the
rock
.
Moses
following
the
calling
of
the
Lord
in
the
mountayne
,
was
nourished
fortie
dayes
without
bread
or
water
.
Elias
following
his
calling
was
fed
by
a
Rauen
,
by
nature
a
rauenous
bird
.
And
although
these
were
speciall
miracles
,
yet
notwithstanding
we
may
herewithall
confyrme
and
strengthen
our
fayth
.
For
miracles
are
seales
vnto
vs
of
Gods
promises
.
10.
Iesus
saith
vnto
them
,
bring
of
the
fish
which
yee
haue
nowcaught
.
11.
Symon
Peter
went
vp
,
and
drew
the
net
to
the
land
,
full
of
great
fishes
.
&c.
Bv.
Christ
commaunded
this
to
be
don
to
take
away
al
suspicion
,
least
they
shuld
think
either
the
broiled
fish
,
or
that
which
they
had
taken
to
be
but
a
fantasie
.
R.
But
why
doth
he
not
say
,
bring
hither
of
the
fyshes
which
I
haue
caused
you
to
take
?
Answere
:
The
holy
Ghost
is
wont
in
other
places
of
the
Scripture
,
to
ascribe
those
works
vnto
vs
,
which
notwithstanding
God
worketh
in
vs
:
not
to
the
ende
we
should
be
prowd
in
our
owne
conceit
,
but
that
we
might
go
foreward
in
doing
our
dutie
.
C.
So
we
call
that
our
bread
,
which
in
desiring
to
be
geuen
vnto
vs
,
we
confesse
to
come
from
the
blessing
of
God
.
Symon
Peter
drew
the
net
.
Bv.
Peter
alone
drew
not
the
net
to
land
,
but
was
holpen
by
the
rest
of
his
fellows
.
R.
In
this
manifestation
of
Christ
,
wée
haue
many
wonderfull
thinges
to
be
considered
.
The
fyrst
is
the
taking
of
so
great
a
multitude
of
fyshe
,
and
being
so
manye
the
net
not
broken
:
secondlye
that
Peter
came
vnto
Christ
not
as
did
the
others
in
a
boat
,
but
by
swimming
:
last
of
al
,
that
with
out
the
preparation
of
anye
man
,
meat
was
dressed
to
satisfy
their
hunger
.
This
therfore
is
the
most
notable
apparision
of
Christ
,
replenished
with
deuyne
power
.
For
the
lord
which
blesseth
man
,
maketh
them
fyrme
instrumentes
,
to
finishe
his
work
and
will
.
12.
Iesus
saith
vnto
them
,
cum
&
dyne
.
And
non
of
his
disciples
durst
ask
him
who
art
thou
?
For
they
knew
that
it
was
the
Lord.
M.
Christ
calleth
his
disciples
to
meate
,
the
which
he
had
prepared
not
so
much
to
fill
their
bellies
,
as
to
confyrme
them
in
the
faith
and
knowledge
of
the
resurrection
,
by
eating
with
him
.
Bv.
For
although
this
be
not
plainly
expressed
,
yet
notwithstanding
it
may
appeare
by
the
circumstances
.
And
none
of
his
disciples
durst
aske
hym
.
C.
The
Euangelist
meaneth
that
the
disciples
durst
not
aske
Christ
who
he
was
,
bicause
they
feared
that
they
should
therby
do
him
iniury
,
he
had
so
plainly
reuealed
him selfe
by
manifest
signes
.
As
if
hee
should
say
.
Bv.
The
Lord
was
so
familiarly
conuersaunt
with
them
,
that
none
of
them
needed
to
aske
&
say
,
who
art
thou
?
13.
Iesus
then
came
,
and
tooke
bread
,
and
gaue
them
,
&
fish
lykewise
.
14.
This
is
now
the
thyrd
tyme
that
Iesus
appered
to
his
disciples
.
&c.
M.
His
custome
was
to
breake
the
bread
:
wherupon
the
twoo
disciples
which
went
to
Emaus
knew
him
,
by
breaking
of
bread
Bv.
But
he
did
not
this
without
hys
accustomed
maner
of
geuing
thankes
.
Luk.
24.
C.
Christ
had
appeared
more
than
seuen
tymes
,
but
whatsoeuer
was
don
in
one
day
,
is
comprehended
vnder
one
apparition
.
AVG.
So
that
the
fyrst
daye
is
the
day
of
his
resurrection
:
the
second
,
the
eight
daye
after
his
resurrection
,
in
the
which
he
offered
him selfe
to
Thomas
to
be
sene
and
felte
:
The
thyrd
day
is
this
,
in
the
which
hee
appeared
by
the
sea
shore
of
Tiberias
.
C.
He
meaneth
therfore
that
Christ
was
séene
of
his
disciples
at
seueral
tymes
,
that
his
resurrection
might
haue
the
more
credit
.
M.
There
are
other
some
also
,
which
think
that
the
Euangelist
speaketh
of
those
manifestations
,
by
which
he
apeared
not
to
one
or
two
alone
▪
but
to
all
of
them
when
they
were
gathered
togither
.
Otherwise
it
should
follow
,
that
the
Lord
was
not
séene
of
his
Disciples
in
Iudea
,
but
onely
vpon
the
day
of
his
resurrection
,
and
the
eyght
day
of
the
same
,
the
which
can
not
be
affirmed
.
15.
So
when
they
had
dined
,
Iesus
sayth
to
Simon
Peter
,
Simon
Ioanna
,
louest
thou
mee
more
than
these
?
Hee
sayde
vnto
him
,
Yea
Lorde
,
thou
knowest
that
I
loue
thee
.
He
said
vnto
him
,
Feede
my
Lambes
.
Bv.
As
the
Lorde
when
he
had
fed
many
in
the
Desert
with
fiue
loues
&
two
fishes
,
passed
from
the
meat
of
the
body
vnto
the
foode
of
the
soule
,
teaching
that
we
must
also
hunger
after
the
eternall
foode
,
which
maketh
vs
immortall
:
euen
so
he
taking
héere
occasion
of
the
fishing
,
exhorteth
,
his
Disciples
to
the
spiritual
fishing
,
wherby
they
may
draw
many
vnto
God
by
the
net
of
the
Gospell
.
Notwithstanding
he
chaungeth
the
allusion
.
For
he
passeth
from
fishes
,
to
cattel
,
commaunding
them
to
féede
the
Lords
flocke
.
But
specially
he
conuerteth
his
whole
spéeche
vnto
Simon
Peter
,
whom
the
Lorde
Iesus
restored
to
that
degrée
of
honor
,
from
the
which
he
was
fallen
.
That
foule
denyall
of
Christ
,
of
the
which
we
haue
hard
,
had
made
him
vnworthy
of
the
Apostleshippe
.
For
how
should
he
be
a
faythfull
teacher
of
the
fayth
,
whiche
had
so
fowlly
fallen
from
the
same
?
He
was
made
an
Apostle
,
namely
with
Iudas
.
But
so
soone
as
he
had
forsaken
his
place
,
office
,
and
dignitie
,
he
was
also
depriued
of
the
honor
of
the
Apostleship
.
Bv.
Therfore
least
he
might
seeme
to
be
remoued
for
euer
from
the
fellowship
and
office
Apostolical
by
the
thréefolde
denyall
,
he
is
receiued
agayne
by
the
trebble
confession
of
his
loue
,
and
now
as
well
libertie
,
as
authoritie
to
teache
is
restored
vnto
him
:
both
whiche
he
had
lost
through
his
owne
fault
.
And
least
the
infamie
of
his
fall
might
any
thing
hynder
him
,
Christ
quite
wipeth
and
blotteth
away
the
same
.
Such
a
perfect
restitution
both
for
Peter
,
and
also
for
his
hearers
was
most
necessarie
:
for
him
it
was
necessarie
,
that
he
mighte
the
more
boldely
execute
his
office
,
beeing
assured
of
his
vocation
,
to
the
whiche
he
was
restored
agayne
:
for
the
hearers
also
,
least
the
fault
remayning
still
in
the
man
,
mighte
haue
giuen
some
men
occasion
to
despise
the
gospel
.
Simon
Ioanna
.
A.
Concerning
this
name
we
haue
spoken
before
.
Iohn
.
1.42
.
Simon
Ioanna
(
sayth
our
Sauiour
)
louest
thou
me
?
Bv.
The
whiche
some
referre
vnto
the
Disciples
,
that
this
might
be
the
sence
and
meaning
,
Louest
thou
me
more
than
thou
doest
these
thy
brethren
and
fellowes
?
But
it
séemeth
to
be
the
more
simple
sence
and
meaning
,
if
so
be
thou
vnderstande
that
Peter
was
asked
,
whether
he
loued
the
Lorde
more
feruently
than
did
the
rest
.
Peraduenture
the
question
rose
herehence
,
for
that
he
leauing
his
felowes
in
the
Skiffe
,
cast
him selfe
into
the
lake
,
not
tarying
the
time
of
rowing
,
and
seeking
to
come
first
vnto
the
Lord
standing
vpon
the
shore
.
Also
because
he
fund
the
Sauiour
very
mercifull
vnto
him
in
forgeuing
his
sinne
,
Luke
.
7.47
by
righte
the
greater
loue
is
required
of
him
.
For
he
,
to
whom
more
is
giuen
,
ought
to
loue
more
C.
But
howsoeuer
the
matter
standeth
that
way
,
it
is
most
certain
that
the
meaning
of
Christ
in
these
wordes
is
,
that
no
man
can
faythfully
serue
the
Church
,
and
take
paynes
in
féeding
the
flocke
,
excepte
he
haue
further
respecte
than
vnto
men
.
First
,
the
office
of
teaching
,
of
it selfe
is
laborious
and
troublesome
,
seeing
there
is
nothing
more
harde
,
and
to
keepe
men
vnder
the
yoke
and
obedience
of
God
:
of
whom
,
some
are
weake
,
some
lighte
,
some
peruerse
,
some
dull
,
some
slouthful
,
&
some
hard
and
vnapte
to
be
taught
.
Preaching
a
harde
office
.
Also
Satan
for
his
parte
thrusteth
in
al
the
lettes
and
stumbling
blocks
he
can
deuise
,
to
discourage
the
good
shepheard
,
or
at
lest
to
weaken
him
.
Therfore
none
shall
c●nstantly
go
or
warde
in
this
office
,
but
he
in
whose
hart
remayneth
the
loue
of
Christe
,
that
he
forgetting
him selfe
,
and
wholly
adicting
him selfe
vnto
Christ
:
may
ouercome
all
impediments
and
stayes
.
Thus
Paule
declared
him selfe
to
be
affected
,
when
he
sayd
,
The
loue
of
Christ
bindeth
vs
.
Bv.
To
be
short
,
Christ
requireth
of
the
shepheard
,
burning
and
earnest
loue
.
For
the
Lorde
did
not
aske
Peter
as
one
ignorante
what
was
in
the
harte
of
Peter
,
or
of
any
other
man
:
but
he
sought
to
imprint
this
in
the
mindes
of
al
his
Disciples
,
that
he
must
of
necessitie
be
endued
with
perfect
loue
toward
Iesus
Christ
,
whiche
taketh
vpon
him
the
care
of
his
flocke
.
C.
Therfore
let
them
which
are
called
to
gouerne
the
Church
,
remember
that
if
they
will
eightly
and
truly
execute
their
office
,
they
must
first
begin
at
the
loue
of
Christ
.
Yea
Lord
thou
knowest
that
I
loue
thee
.
M.
So
great
is
the
constancie
and
trust
of
a
good
conscience
,
that
it
is
not
afrayde
to
appeale
vnto
the
knowledge
of
the
Lorde
,
and
to
take
the
Lorde
him selfe
for
a
witnesse
.
Peter
sayth
not
,
Thou
knowest
Lorde
that
I
loue
thée
more
than
these
doo
,
but
,
Thou
knowest
Lorde
that
I
loue
thee
.
He
exalteth
not
himself
aboue
the
rest
,
neyther
doth
he
ascribe
lesse
loue
vnto
them
than
vnto
him selfe
,
but
modestly
and
simply
affirmeth
that
he
loueth
the
Lord
.
He
could
iudge
no
more
of
other
mens
harts
than
they
could
doo
of
his
.
For
no
man
knoweth
what
is
in
man
,
1.
Cor.
2.11
.
but
the
spirite
of
man
that
is
in
him
.
Euen
so
we
must
testifie
of
the
truth
of
our
hart
,
that
in
the
meane
time
we
reiecte
not
others
,
nor
presume
to
iudge
of
the
spirit
of
other
men
.
Feede
my
Lambes
.
C.
The
Scripture
applyeth
this
worde
(
Feede
)
metaphorically
to
all
kinde
of
gouernment
.
But
bicause
héere
he
speaketh
of
the
spiritual
gouernment
of
the
Church
,
it
is
good
for
vs
to
note
in
what
partes
the
office
of
a
shepeheard
consisteth
.
For
we
haue
héere
no
vayne
or
idle
dignitie
depaynted
vnto
vs
,
neyther
dothe
Christe
commit
any
gouernment
to
a
mortal
man
,
that
he
may
vse
the
same
at
his
own
pleasure
.
Christ
,
seeing
he
is
properly
the
only
shepheard
of
the
Church
,
who
gouerneth
and
feedeth
his
sheepe
by
the
worde
of
saluation
,
Pastors
of
Christe
to
feede
hys
sheepe
.
bicause
he
vseth
the
helpe
of
men
to
preache
doctrine
,
dothe
giue
also
vnto
them
his
name
,
or
at
lest
communicateth
the
same
with
them
.
Therefore
they
are
accounted
for
lawfull
and
true
Pastors
before
God
,
which
gouerne
the
Churche
by
the
ministerie
of
the
worde
vnder
the
head
Christe
Whereby
we
may
gather
what
burthen
Christ
layeth
vpon
Peter
,
and
vpon
what
condition
he
appoynteth
him
a
gouernour
of
his
flocke
.
Whereby
also
the
wickednesse
of
the
Bishoppes
of
Rome
is
playnly
inough
refelled
and
dysproued
,
whiche
wrest
this
place
to
establishe
the
tyrannie
of
their
Popedome
.
To
Peter
(
say
they
)
it
was
sayde
aboue
the
rest
,
Feede
my
Sheepe
.
Why
it
was
spoken
rather
to
him
than
to
the
rest
,
we
haue
shewed
before
.
Supremacie
of
the
Pope
.
But
there
is
nothing
geuen
to
Peter
in
these
words
,
whiche
is
not
aswel
common
to
all
the
Ministers
of
the
Gospell
.
R.
For
the
Apostles
haue
all
one
power
,
bicause
they
haue
all
one
and
the
selfe
same
spirite
,
all
one
worde
of
the
Gospell
giuen
vnto
them
to
preach
.
C.
Therefore
the
Papistes
doo
seeke
to
proue
in
vayne
that
Peter
was
chiefe
,
bicause
he
was
specially
spoken
vnto
aboue
the
rest
.
But
admit
and
graunt
that
he
had
some
speciall
honor
aboue
the
rest
,
how
will
they
proue
that
he
was
placed
in
the
highest
degrée
of
all
other
?
He
was
in
deede
the
chiefest
among
the
Apostles
,
but
shall
it
therof
follow
that
he
is
the
vniuersal
Bishop
of
the
whole
worlde
?
Verely
whatsoeuer
Peter
hathe
receyued
,
doth
no
more
appertayne
to
the
Pope
,
than
it
dothe
to
Mahumet
.
For
by
what
right
dothe
he
chalenge
to
him selfe
to
be
Peters
successor
?
And
what
man
in
hys
right
wittes
will
graunt
vnto
him
,
that
Christ
speaketh
here
of
any
right
of
succession
?
Yet
notwithstanding
he
will
be
counted
Peters
successor
.
I
would
to
God
he
were
.
None
of
vs
doth
let
him
but
that
he
may
loue
Christ
,
and
take
care
and
charge
to
féede
his
flocke
.
But
neglecting
the
loue
of
Christe
the
moste
highe
Shepheard
,
and
reiecting
the
office
of
feeding
,
to
boast
of
succession
is
extreme
impudencie
and
follie
.
Bv.
This
also
hath
a
singuler
emphasis
,
that
Christ
sayd
not
,
Feede
thy
shéepe
,
Act.
20.28
.
1.
Pet.
.
1.18
but
feede
my
shéepe
,
feed
my
lambs
,
For
he
hath
made
vs
a
peculier
people
to
him selfe
by
the
redemption
of
his
bloud
.
Ministers
therfore
are
shepheards
of
the
Lordes
flocke
,
and
not
Lordes
.
G.
Moreouer
heereby
it
dothe
playnely
appeare
what
great
care
Christ
hath
for
our
saluation
,
when
he
doth
so
specially
commit
the
same
vnto
Shepheards
.
M.
Also
wee
must
not
lightly
passe
this
,
that
Christe
calleth
all
the
faythfull
his
Lambes
.
For
he
giueth
vs
to
vnderstande
that
as
yet
they
are
tender
,
and
are
therefore
to
be
fed
with
greater
care
and
diligence
:
euen
as
ther
is
commonly
greater
care
had
for
the
feeding
of
yong
Lambes
,
than
for
olde
sheepe
:
bicause
the
hope
of
the
flocke
consisteth
in
them
.
16.
He
sayth
vnto
him
the
seconde
time
,
Simon
Ioanna
louest
thou
me
.
&c.
A.
Agayne
the
Lord
asketh
Peter
whether
he
loue
him
,
laying
vppon
him
the
same
burthen
which
he
did
before
,
saying
,
Feede
my
sheepe
.
Bv.
That
is
to
say
,
refreshe
,
comfort
,
reproue
,
admonishe
,
and
teache
,
with
the
worde
of
truth
.
M.
Here
is
the
office
of
a
Shepheard
expressed
.
For
the
verbe
which
we
haue
heere
,
dothe
not
onely
signifie
to
feede
,
but
also
to
gouerne
and
rule
.
Thus
the
minister
of
Christe
ought
to
feede
the
Lords
sheepe
,
with
the
prouander
of
doctrine
,
and
to
direct
and
gouerne
them
with
the
worde
of
admonition
and
correction
.
C.
Moreouer
Christe
did
not
commit
all
generally
vnto
Peter
&
to
others
to
be
fedde
,
but
onely
his
lambs
and
sheepe
.
Euery
good
shepheard
muste
seeke
to
b●●ng
all
vnto
Christe
.
And
bicause
they
can
not
discerne
betweene
sheepe
and
wilde
beastes
,
we
must
séeke
by
all
meanes
possible
to
tame
those
that
are
more
like
Wolues
than
sheepe
.
But
when
they
haue
done
all
they
can
,
it
is
but
lost
labour
which
is
not
bestowed
vpon
the
chosen
sheepe
.
17.
He
sayth
vnto
him
the
third
time
,
Simon
Ioanna
louest
thou
me
.
&c.
M.
Peter
was
very
sory
,
by
the
remembraunce
of
those
things
which
were
past
,
least
the
same
might
happen
vnto
hym
agayne
,
which
happened
before
,
when
he
presuming
and
bragging
ouermuch
,
had
a
miserable
fall
.
C.
Or
else
he
thinketh
that
he
is
secretly
nipte
and
blamed
,
as
not
answering
to
the
minde
&
purpose
of
Christ
.
But
we
shewed
before
that
this
repetition
is
not
superfluous
.
Also
,
Peter
as
yet
had
not
experience
,
howe
deepe
this
loue
of
Christ
ought
to
be
imprinted
in
their
mindes
,
who
were
to
withstande
an
innumerable
sorte
of
perils
.
Afterwarde
he
learned
by
experience
that
this
strayte
examination
was
not
vayne
.
Also
in
hys
person
all
they
which
wil
take
vpon
them
the
charge
of
gouerning
the
Church
,
are
taughte
,
not
lightly
,
but
deepely
to
examine
them selues
what
zeale
they
are
endued
withall
,
least
they
runne
back
or
faynt
in
the
middest
of
their
course
.
We
also
are
taught
to
be
quiet
and
patient
,
when
soeuer
the
Lorde
shall
straytly
or
roughly
examine
vs
:
bicause
he
hath
iust
causes
of
that
thing
,
of
the
whiche
oftentimes
we
are
ignoraunt
.
18.
Verely
,
verely
,
I
saye
vnto
thee
,
when
thou
wast
young
thou
gyrdedst
thy self
,
and
walkedst
whyther
thou
wouldest
:
but
when
thou
shalt
be
olde
thou
shalt
stretch
foorth
thy
hands
,
&
another
shall
gyrde
thee
.
&c.
Bv.
After
that
Christ
had
receyued
Peter
into
the
company
of
the
Apostles
,
and
had
restored
him
to
his
name
and
office
,
prescribing
what
he
should
doo
(
namely
,
loue
and
feede
)
C.
He
armeth
him
also
agaynst
the
battell
whiche
was
at
hande
.
And
so
,
he
dothe
not
onely
require
of
him
fayth
and
diligence
,
but
also
an
inuincible
courage
in
perils
,
and
constancie
in
bearing
the
crosse
:
willing
him
to
be
readie
to
suffer
death
,
so
often
as
neede
shall
require
.
Bv.
Whereby
he
declareth
what
all
teachers
of
the
Gospell
,
and
faythfull
pastors
must
looke
for
to
receyue
at
thys
worlde
,
namely
greeuous
afflictions
,
and
in
the
ende
shamefull
death
.
C.
For
although
the
condition
of
all
Pastors
be
not
alike
,
yet
notwithstanding
this
admonition
perteyneth
to
all
in
some
parte
.
The
Lorde
spareth
many
,
and
requireth
not
their
blud
,
being
only
contented
with
this
,
that
so
long
as
they
liue
they
wholly
consecrate
them selues
vnto
him
in
fayth
.
But
yet
bicause
Sathan
biddeth
battell
dayly
,
they
muste
be
alwayes
prepared
to
dye
,
whiche
take
vppon
them
the
office
of
feeding
,
bicause
they
haue
to
doo
not
onely
with
sheepe
but
with
wolues
.
When
thou
wast
yong
.
M.
Christ
doth
not
heere
so
muche
put
a
difference
betweene
youth
and
old
age
,
as
betweene
the
time
of
worldly
peace
,
and
tyrannical
persecution
.
C.
And
by
this
worde
of
gyrding
,
he
comprehendeth
all
outwarde
actions
,
by
whiche
a
man
frameth
him selfe
and
his
life
.
Howbeit
many
thinke
that
the
kinde
of
death
whiche
Peter
suffered
,
is
heere
noted
,
bicause
he
was
hanged
with
his
armes
stretched
out
.
But
what
kinde
of
death
soeuer
it
was
that
Peter
suffered
,
it
is
better
to
be
ignoraunt
of
the
same
,
than
to
beleeue
doubtfull
tales
.
Bv.
Therfore
the
simple
sence
is
this
,
Before
that
Peter
was
a
preacher
of
the
truthe
,
that
is
to
say
,
an
Apostle
of
Christe
,
he
had
libertie
to
lyue
as
he
lysted
:
the
world
did
not
hate
him
:
But
so
soone
as
he
was
made
the
seruant
of
Iesus
Christ
,
and
a
preacher
of
the
Euangelicall
truth
,
Iohn
.
5.19
.
the
whole
worlde
was
against
him
.
For
the
whole
world
lieth
in
wickednesse
.
But
the
Gospel
preacheth
to
the
whole
world
righteousnes
:
Therfore
it
accuseth
kings
,
Princes
,
high
and
lowe
,
riche
and
poore
.
And
herevpon
it
commeth
that
the
preachers
of
the
truth
are
hated
of
all
estates
and
degrees
of
men
,
euen
to
the
death
.
C.
Now
in
Peter
we
haue
a
notable
spectacle
of
the
estate
and
condition
of
vs
all
.
Many
liue
in
ease
and
pleasure
before
they
be
called
of
Christ
:
but
so
soone
as
they
haue
giuen
their
name
vnto
hym
,
and
are
receyued
for
disciples
,
they
suffer
greeuous
conflicts
,
they
are
in
perill
,
and
at
deathes
doore
.
This
condition
,
though
it
be
harde
and
paynfull
,
yet
notwithstanding
we
must
beare
the
same
paciently
.
For
he
knoweth
our
infirmitie
,
&
he
will
lay
no
more
vpon
vs
than
we
shal
be
able
to
beare
.
A.
1.
Cor.
10.13
So
he
bare
with
Peter
so
long
as
he
was
tender
and
weake
,
euen
as
he
said
vnto
him
,
Iohn
.
13.36
Whither
I
go
thou
canst
not
followe
me
,
but
thou
shalt
followe
me
heereafter
.
And
leade
thee
whither
thou
wouldest
not
.
C.
It
seemeth
absurde
,
that
Christ
saith
his
death
shall
not
be
voluntarie
.
For
as
he
hath
no
constancie
,
so
hath
he
no
prayse
of
Martyrdome
,
which
is
caried
violently
to
death
agaynst
his
wil.
M.
But
we
must
distinguish
here
betweene
the
will
of
the
spirite
,
and
the
wil
of
the
flesh
.
C.
For
this
ought
to
be
referred
to
the
battell
of
the
spirite
and
the
flesh
,
which
the
godly
feele
in
them
.
For
we
doo
neuer
obey
God
with
such
a
willing
&
free
minde
,
but
the
world
seeketh
to
drawe
vs
a
contrarie
way
.
R.
Death
is
alway
vnsauery
to
the
flesh
,
the
flesh
is
most
vnwilling
to
dye
.
C.
Whervpon
the
Apostle
complayneth
,
The
good
which
I
wold
do
I
not
,
but
the
euil
which
I
would
not
,
that
doo
I.
Rom.
7.19
.
Therfore
Peter
in
the
flesh
was
vnwilling
,
but
in
the
spirit
willing
to
dye
.
G.
Furthermore
we
haue
to
note
that
all
men
naturally
feare
death
:
Death
feared
by
nature
.
bicause
it
is
contrary
to
nature
to
desire
to
be
dissolued
.
Therefore
Christ
,
though
with
his
whole
hart
he
was
framed
to
the
obedience
of
God
,
he
wisheth
death
away
.
This
doctrine
therfore
is
necessarie
to
be
knowne
.
For
it
stirreth
vs
vp
to
pray
:
bicause
we
can
neuer
ouercome
the
feare
of
death
without
the
singuler
helpe
of
God
:
therfore
our
onely
way
is
to
submit
our selues
vnder
his
holy
hande
,
to
be
ordered
at
his
pleasure
.
19.
That
spake
he
,
signifying
by
what
death
he
shuld
glorify
God
.
And
when
he
had
spoken
this
,
he
saith
vnto
him
Follow
me
.
M.
The
Euangelist
expoundeth
the
words
of
Christ
,
by
which
he
gaue
Peter
to
vnderstande
,
that
he
should
be
slayn
for
the
doctrine
of
the
Gospell
.
C.
This
addition
of
S.
Iohn
is
of
great
weight
.
For
although
all
the
godly
ought
to
seeke
to
glorifie
God
whether
it
be
by
life
or
by
death
,
yet
S.
Iohn
thought
good
to
adorne
their
death
with
a
speciall
title
,
whiche
with
their
bloud
seale
the
Gospell
of
Christ
and
set
foorth
his
name
.
Phil.
1.19
.
Bv.
That
punishment
which
the
confessors
of
Christ
suffer
is
extreme
,
reprochefull
,
and
full
of
ignominy
:
but
the
truthe
calleth
suche
deathes
,
and
suche
punishments
,
glorious
,
bicause
the
holy
Martyrs
of
God
by
death
do
glorifie
God
,
and
are
glorified
also
them selues
by
that
eternall
glory
.
M.
The
Euangelist
doth
not
say
,
by
what
death
Peter
should
dye
,
nor
yet
by
what
death
he
shoulde
deserue
euerlasting
life
,
but
he
sayth
,
Signifying
by
what
death
he
should
glorifie
God
.
Therefore
the
death
of
the
godly
which
they
suffer
for
Christes
sake
,
bringeth
not
destruction
vnto
them
(
as
the
blinde
world
iudgeth
)
neyther
doth
it
deserue
eternall
lyfe
,
but
hath
onely
thys
commendation
,
that
it
glorifieth
God
.
The
which
whosoeuer
doth
,
he
hathe
to
comforte
him selfe
with
this
voyce
of
the
Lorde
,
1.
Kin.
2.30
.
Apoc.
14.13
.
I
will
glorifie
them
whiche
glorifie
me
.
Blessed
therefore
are
the
deade
which
dye
in
the
Lorde
.
Follow
me
.
C.
H●●re
Christ
declareth
wherefore
he
foreshewed
the
violent
death
of
Peter
:
namely
that
he
might
prepare
Peter
to
patience
&
sufferance
.
Séeing
(
sayth
he
)
thou
must
suffer
death
by
my
example
,
follow
thy
captayne
.
M.
Therfore
the
Lord
propoundeth
his
example
to
Peter
,
as
if
he
should
say
,
Thou
knowest
how
I
haue
liued
in
this
world
,
how
diligently
.
I
haue
fed
the
shéepe
which
the
father
hath
giuen
me
,
what
I
haue
suffered
of
the
wicked
for
this
cause
,
and
from
whence
I
am
now
raysed
to
eternall
lyfe
and
glory
.
Héereby
frame
thy selfe
after
my
example
,
hereby
take
heede
what
thou
doest
,
hereby
know
what
to
looke
for
,
and
thou
shalt
finde
consolation
.
R.
For
thou
shalte
dye
a
cruell
death
:
Therfore
prepare
thy selfe
for
the
afflictions
to
come
,
and
take
heede
to
thy
calling
.
This
ought
to
be
no
small
consolation
vnto
vs
,
how
sharpe
soeuer
death
séemeth
to
bée
,
seeing
the
sonne
of
God
offereth
him selfe
before
our
eyes
,
with
hys
blessed
resurrection
which
is
our
triumph
agaynst
death
.
Bv.
So
that
this
place
playnly
sheweth
that
all
the
Ministers
of
the
church
ought
to
be
folowers
of
Christ
:
in
whom
they
shall
finde
,
see
,
and
learne
al
that
apperteyneth
to
the
discharging
of
their
ministerie
.
In
him
is
the
most
excellent
loue
,
both
of
God
the
father
,
and
also
of
the
flock
committed
vnto
him
,
in
him
is
a
burning
and
discrete
zeale
,
he
teacheth
sincere
,
swéete
,
and
sharpe
doctrine
,
he
is
most
pure
in
maners
,
and
in
example
of
lyfe
,
he
giueth
strength
and
patience
to
euery
one
in
perils
,
and
he
is
most
long
suffering
.
To
this
Shepheard
let
euery
Pastor
in
the
Church
haue
respect
:
Iohn
.
8.12
.
For
he
is
the
light
of
the
worlde
:
who
so
followeth
him
,
walketh
not
in
darknesse
,
but
shall
haue
the
light
of
life
.
20.
Peter
turned
about
,
&
saw
the
disciple
whom
Iesus
loued
,
following
him
.
&c.
Bv.
Although
Peter
was
restored
and
placed
in
his
Apostolicall
office
,
yet
neuerthelesse
he
retayneth
stil
in
himself
the
relikes
of
humaine
nature
,
and
imbecilitie
,
which
procedeth
from
the
corruption
of
sin
.
M.
For
when
he
was
commanded
to
folow
the
lord
,
he
doth
not
so
muche
consider
that
vocation
,
as
he
hath
respect
vnto
others
.
Bv.
For
looking
behinde
him
he
saw
Iohn
following
:
and
seeing
he
knew
thot
he
was
more
deare
vnto
him
than
the
reste
,
he
greatly
maruelled
what
death
he
should
dye
.
M.
Whervpon
he
moueth
the
question
concerning
his
lot
,
saying
,
Lorde
what
shall
he
doo
?
For
he
thought
it
very
absurde
that
he
should
be
called
alone
,
and
Iohn
omitted
,
whom
Christe
had
alwayes
so
greatly
loued
.
A.
Concerning
the
leauing
of
Iohn
on
Christes
breste
,
reade
the
.23
.
verse
of
the
.13
.
chap.
before
.
Lorde
what
shall
he
do
.
C.
We
haue
here
in
Peter
an
example
,
not
onely
of
our
superfluous
,
but
also
of
hurtfull
curiositie
,
when
as
by
the
the
beholding
of
others
we
are
drawen
away
from
our
office
.
For
we
being
by
nature
seuere
and
narrowe
examiners
rather
of
other
mens
liues
than
our
owne
,
do
therby
seke
to
shift
off
our selues
.
For
by
this
cullour
of
excuse
we
willingly
deceiue
our selues
,
namely
,
that
other
are
no
better
than
we
:
as
though
their
slouth
and
folly
were
our
discharge
.
Scarse
the
hundreth
person
doth
consider
this
saying
of
S.
Paule
.
Gal.
6.5
.
Euery
man
shall
beare
his
owne
burthen
.
Wherfore
in
the
person
of
one
man
this
is
a
generall
reprehension
of
al
those
,
which
looke
rounde
about
them
how
other
men
behaue
them selues
,
but
neglecte
their
owne
dutie
and
charge
which
God
enioyneth
them
faythfully
to
execute
;
Of
tenne
God
will
choose
one
,
whome
he
will
exercise
eyther
with
excéeding
sorrowes
,
or
with
gréeuous
labour
,
the
other
nyne
he
will
suffer
to
liue
in
peace
,
or
at
least
will
lightly
exercise
them
.
He
vseth
not
all
men
alike
,
but
trieth
euery
one
as
it
seemeth
good
vnto
him
.
Seeing
therfore
ther
are
diuers
kinds
of
Christian
warfare
,
let
euery
man
learne
to
kéepe
his
owne
raye
and
order
,
least
as
idle
persons
we
enquiring
after
this
or
that
,
prouoke
our
heauenly
Captayne
to
displeasure
agaynst
vs
:
to
whom
we
ought
to
be
in
suche
subiection
,
that
we
shuld
forget
al
such
things
as
appertain
not
to
the
doing
of
our
duties
.
22.
Iesus
sayth
vnto
him
,
If
I
will
haue
him
to
tarry
till
I
come
,
what
is
that
to
thee
?
Follow
thou
me
.
Bv.
The
Lord
Iesus
reprehendeth
the
curious
and
vnprofitable
demaunde
of
Peter
:
Bv.
and
calleth
him
into
the
way
in
the
which
he
must
go
,
willing
him
to
consider
,
not
the
burthen
of
other
men
,
but
what
he
him selfe
is
inioyned
to
beare
.
As
if
he
should
say
,
It
maketh
no
matter
vnto
thée
,
neither
hast
thou
any
thing
to
doo
to
demaunde
what
shall
become
of
thy
fellow
:
leaue
this
to
my
wil
,
only
consider
of
thy selfe
,
and
prepare
thy selfe
to
follow
whither
soeuer
thou
art
called
.
R.
Haue
regard
to
thine
own
calling
,
and
not
to
an
other
mans
,
I
will
haue
a
regarde
to
others
my selfe
.
If
he
abide
,
and
suffer
no
cruell
death
,
he
abideth
to
me
.
Bv.
Yea
if
it
be
my
will
that
he
shal
not
dye
,
but
to
abide
in
the
state
he
is
in
now
vntil
I
come
to
iudgement
,
and
that
the
same
should
be
good
for
him
,
what
hast
thou
to
doo
with
it
?
I
will
haue
thée
,
nor
no
man
else
,
curiously
to
search
out
Gods
counsayles
,
or
to
discusse
other
mens
callings
.
Iohn
is
mine
,
and
I
will
vse
him
at
my
pleasure
.
Therfore
that
which
I
sayd
euen
now
,
I
say
agayne
,
Luke
.
9.62
.
No
man
putting
his
hande
to
them
Plough
,
and
looking
backe
,
is
meete
for
the
kingdome
of
God
.
R.
I
would
to
God
that
this
sentence
were
imprinted
in
all
mens
mindes
,
that
euery
one
mighte
learne
to
haue
his
duty
in
remembrance
.
For
what
art
thou
(
sayth
the
Apostle
)
which
iudgest
another
mans
seruant
?
Rom.
14.4
.
To
his
owne
master
he
standeth
or
falleth
.
M.
Notwithstanding
we
must
here
distinguish
betweene
that
care
which
procedeth
of
curiosity
,
Care
procedeth
of
loue
,
and
of
curiositie
.
&
that
which
procedeth
of
loue
C.
For
all
care
for
our
brethren
is
not
superfluous
:
if
it
obserue
a
meane
,
then
is
it
not
curiositie
,
but
a
good
care
.
M.
This
is
curiositie
,
to
searche
and
séeke
how
long
this
or
that
man
shall
liue
,
and
whether
he
shall
be
riche
or
poore
:
the
which
many
do
,
by
curious
artes
,
rather
then
attending
and
regarding
Christian
charitie
:
Let
vs
say
,
If
so
be
GOD
wyll
haue
this
Prince
,
or
that
Tyrant
,
to
rayne
vntill
the
ende
of
the
world
,
what
is
it
to
vs
?
Let
vs
follow
Christ
our
Captayn
.
C.
To
be
short
,
let
euery
one
of
vs
haue
respecte
vnto
our
neighboures
,
to
see
if
wee
can
draw
them
vnto
Christ
,
rather
than
by
their
offences
,
to
do
euel
our selues
.
Vntil
I
come
.
Math.
25.31
Act.
1.11
.
M.
Therfore
he
geueth
vs
to
vnderstand
,
that
he
wil
come
agayne
into
this
world
:
the
which
also
in
other
places
is
more
playnly
affirmed
.
23.
Then
went
this
saying
abroade
,
among
the
brethren
,
that
the
same
disciple
should
not
dye
&c.
C.
The
Euangelist
declareth
,
that
an
error
sprong
vp
among
the
disciples
,
by
mistaking
the
wordes
of
Christ
,
that
Iohn
shuld
neuer
dye
.
M.
The
Euangelist
therfore
thought
good
to
interprete
truly
the
words
of
Christ
not
vnderstood
,
but
rashly
taken
,
least
when
he
him self
wer
dead
,
any
note
of
vntruth
might
with
offence
be
ascribed
vnto
the
wordes
of
the
Lord.
Among
the
brethren
.
C.
He
meaneth
these
Apostles
which
wer
present
at
that
saying
:
not
that
the
name
of
brethren
appertayneeh
to
them
alone
:
(
Bv.
For
all
Christians
were
called
brethren
.
)
But
bicause
they
were
the
sanctifyed
fyrst
fruites
of
vnitie
.
It
may
also
be
that
others
,
besyde
the
eleuen
,
which
wer
present
are
noted
.
Bv.
Hereby
we
gather
,
how
apte
and
ready
men
are
to
erre
.
For
if
so
be
those
men
which
were
,
as
it
were
,
the
fyrst
pillers
of
the
Church
,
stombled
at
such
a
strawe
,
what
will
we
do
which
haue
such
great
stombling
blockes
layd
in
our
way
.
C.
Howbeit
it
is
lyke
that
this
error
continued
no
longer
among
them
than
vntill
they
were
replenished
by
the
holy
ghost
.
Bv.
Error
springeth
of
diuers
causes
,
Error
springeth
of
diuerse
causes
.
but
specially
of
these
two
:
that
is
to
say
,
eyther
of
our
affection
,
which
iudgeth
not
rightly
of
the
eternall
maiestie
of
god
:
or
else
by
some
small
wresting
of
the
word
of
god
.
Of
wrong
affection
toward
Iesus
,
thus
the
disciples
gathered
,
Iesus
loueth
Iohn
,
therefore
Iohn
shall
not
dye
.
For
those
whom
humaine
affection
loueth
,
it
wisheth
to
liue
for
euer
.
To
the
wresting
of
the
word
of
Christ
this
appertayned
,
bicause
they
absolutely
pronounced
,
that
Iohn
should
abyde
in
his
present
state
,
vntill
Christ
came
againe
:
whereas
he
spake
conditionally
,
If
I
will
haue
him
tary
till
I
come
,
what
is
that
to
thee
.
C.
Thus
verye
profytably
Christ
teacheth
vs
to
our
edification
,
and
that
also
very
plainly
:
but
we
by
our
corrupt
and
wicked
imaginations
,
do
obscure
&
darken
the
light
.
Christ
would
not
pronounce
any
thing
certayne
concerning
Iohn
,
but
only
approue
that
he
had
full
power
of
life
and
death
.
So
that
of
it selfe
it
was
a
simple
and
profytable
doctrine
:
but
the
disciples
deuise
and
imagine
more
than
was
spoken
.
Wherfore
that
we
may
be
safe
from
the
same
perill
,
let
vs
learne
soberlye
to
conceyue
that
which
is
spoken
out
of
the
worde
of
God
.
M.
Also
by
the
present
care
of
the
Euangelist
we
are
taught
,
how
circumspect
we
ought
to
be
in
reading
the
wordes
of
Christ
,
the
which
,
one
letter
being
added
or
taken
away
or
chaunged
,
may
bee
so
peruerted
,
that
they
will
not
testefye
a
truth
but
a
lye
,
and
will
serue
to
mayntayne
contentions
:
specially
seeing
it
is
a
very
hard
matter
to
take
away
quite
out
of
mens
mindes
an
error
once
conceyued
,
if
so
be
it
haue
anye
shewe
of
authoritie
from
Christ
.
The
which
happened
in
this
cause
concerning
the
death
of
Iohn
.
For
such
is
the
wickednes
of
mans
nature
,
that
it
rusheth
headlong
into
all
vanitie
.
Wherupon
it
commeth
to
passe
that
this
error
also
,
of
the
which
the
Euangelist
hath
warned
vs
to
take
héed
,
is
yet
in
the
world
.
For
ther
want
not
some
which
deny
that
he
is
dead
,
M.
but
haue
fayned
,
that
when
he
had
commaunded
his
sepulcher
to
be
digged
,
and
was
put
into
the
same
,
the
next
day
after
it
was
found
emptie
,
Iohn
being
caried
aliue
corporallye
into
paradise
,
to
Enoch
and
Elias
,
who
shall
come
at
the
latter
day
to
warre
agaynst
Antechrist
.
C.
Wherfore
wée
see
that
ther
is
no
ende
of
erring
,
except
wee
simply
imbrace
that
which
the
Lorde
hath
deliuered
,
&
reiect
all
other
Imaginations
,
comments
and
surmises
.
Bv.
These
thinges
teache
vs
not
to
trust
to
much
to
our
owne
wisedome
,
lest
we
lightly
&
necligently
handel
the
Scriptures
:
but
rather
let
vs
reede
them
in
the
feare
of
God
,
and
with
often
prayers
,
knowing
that
we
are
ful
of
error
&
darknes
,
but
do
receiue
the
true
&
perfecte
illumination
from
aboue
.
24.
The
same
discyple
is
he
whiche
testefieth
of
these
thyngs
&
wrote
these
things
:
and
we
knowe
that
hys
testymonye
is
true
.
Bv.
This
is
the
conclusion
&
appendix
of
this
deuine
history
,
by
which
Sainct
Iohn
happely
knitteth
vp
the
woorke
.
C.
And
bicause
hytherto
he
hath
made
mention
of
him selfe
vnder
the
third
perso
,
he
now
expresseth
that
hee
is
euen
the
very
same
:
to
the
ende
he
being
an
eye
witnes
,
and
one
that
speaketh
by
experience
,
mighte
bring
more
weighte
&
aucthoritie
to
his
worde
.
Bv.
There
is
great
modestie
,
to
be
followed
in
his
wordes
.
For
he
neyther
speaketh
nor
writeth
any
thing
of
him self
arrogantly
or
boldly
.
He
calleth
him self
a
disciple
,
not
a
doctor
:
who
notwitstanding
farre
excelled
all
the
Doctors
and
teachers
in
the
worlde
.
Let
then
those
greedy
hunters
after
vain
glorie
blushe
and
be
ashamed
,
who
are
contented
with
no
tytels
bee
they
neuer
so
honourabie
and
large
.
Iohn
the
Baptiste
,
called
hym selfe
a
voyce
crying
in
the
wildernes
.
Peter
and
Paul
which
are
the
lightes
of
the
whole
world
,
name
them selues
the
Seruantes
and
Ministers
of
Iesu
Christe
.
But
Iohn
also
calleth
hym selfe
a
witnes
:
bicause
the
Lorde
had
saide
,
ye
shall
be
witnesses
of
these
thinges
.
A
witnes
speaketh
nothing
of
hys
owne
,
but
faithfully
doth
declare
those
things
onely
which
he
hath
eyther
seene
or
hearde
.
Wherefore
that
which
he
had
heard
of
the
Lord
:
and
had
séene
hym
do
and
suffer
,
simplely
and
trulye
euenas
they
were
spoken
and
done
,
he
hath
vttred
and
declared
.
M.
This
therefore
is
the
very
same
disciple
,
whome
hee
hath
so
often
sayde
was
specially
beloued
of
the
Lorde
:
and
yet
hathe
he
not
once
in
all
his
booke
,
sette
to
his
name
,
lest
he
might
incurre
the
suspicion
of
arrowgancy
.
Yet
notwithstanding
it
is
not
too
be
forbidden
that
the
names
of
aucthors
shoulde
be
set
vnto
theire
bookes
,
the
which
may
stand
too
very
good
vse
and
purpose
,
so
that
vayne
glory
be
not
sought
.
And
we
knowe
that
hys
testimony
is
true
.
Bv.
Nowe
Saincte
Iohn
very-seriously
affirmeth
that
he
hath
faythfully
and
truely
deliuered
the
pure
&
simple
truthe
.
Euen
as
in
another
place
also
,
That
which
we
haue
hearde
which
we
haue
seene
with
our
eyes
,
which
we
haue
looked
vppon
▪
and
our
handes
haue
handled
of
the
worde
of
lyfe
,
wee
shewe
vnto
you
.
For
his
meaning
is
that
the
Apostolicall
doctrine
is
moste
true
,
and
approued
:
euen
as
sayd
Peter
,
we
haue
not
followed
deceitfall
fables
,
when
we
opened
vnto
you
the
power
and
comming
of
the
Lorde
Iesus
,
but
with
our
eyes
we
sawe
hys
Maiestie
.
A.
Concerning
the
reste
which
may
be
brought
to
the
exposition
of
this
place
reade
the
.35
.
verse
of
the
.19
.
chapter
before
.
For
there
he
geeueth
the
lyke
testimony
to
that
which
he
hath
writen
.
55.
There
are
also
many
other
thinges
whiche
Iesus
dyd
,
the
which
if
they
shoulde
bee
written
euery
one
I
suppose
the
worlde
coulde
not
contayne
the
bokes
that
should
be
written
.
Iohn
.
20.30
Bv.
This
place
agréeth
with
that
which
the
Apostle
sayd
before
,
how
that
not
al
the
signes
of
the
Lordes
resurrection
were
written
,
but
those
onely
which
were
sufficient
to
perswade
men
to
beleeue
in
the
Lorde
Iesus
,
that
by
him
they
attayne
to
life
euerlasting
and
true
blessednes
.
M.
The
very
same
he
séemeth
now
to
repeate
agayne
,
but
yet
not
without
some
difference
.
Before
he
spake
of
the
signes
after
the
Resurrection
:
but
here
hee
speaketh
of
those
signes
generally
whiche
Christe
wrought
and
shewed
from
the
fyrst
to
the
laste
,
all
the
which
he
sayth
are
not
written
,
neyther
in
this
booke
nor
in
any
other
C.
Therefore
leste
any
man
should
suspecte
his
word
as
one
speaking
pertially
bicause
he
was
loued
of
Christe
,
he
cutteth
off
this
obiection
,
saying
,
that
he
hath
omitted
&
ouerpassed
more
than
he
hathe
written
.
Neyther
doth
he
speake
of
euery
action
of
Christ
,
but
of
those
which
appertayned
to
his
publique
office
.
M.
And
the
reason
hereof
he
sayth
,
is
the
innumerable
multitude
of
Christes
deedes
,
saying
,
that
the
whole
worlde
woulde
not
contayne
those
bookes
which
should
be
written
if
all
perticulers
were
written
.
By
which
hiperbolicall
speacke
his
mind
was
to
expresse
that
multitude
of
bookes
,
which
muste
be
written
,
if
all
the
actions
of
Christe
were
to
be
written
.
Hiderbole
is
an
excessiue
speach
eyther
in
aduauncing
or
de●●praesting
any
thinge
.
C.
Neither
ought
we
to
Iudge
this
an
absurd
Hiperbole
,
seeing
we
beare
with
many
thinges
in
prophane
wryters
.
We
must
not
only
consider
the
number
of
Christes
workes
,
but
also
,
we
muste
way
the
weighte
and
greatnes
of
them
.
The
diuine
maiestie
of
Christe
,
which
to
mans
sence
and
vnderstanding
●s
infinite
,
did
in
those
his
works
wonderfully
shine
.
If
the
Euangelist
hauing
respecte
vnto
this
,
as
one
astonished
exclameth
,
that
the
whole
worlde
is
not
able
to
conceiue
and
comprehende
a
iust
and
full
narration
,
who
will
maruell
?
B.
And
verely
seeing
the
actes
of
Christe
were
almoste
infinite
,
who
coulde
haue
remembred
or
wayed
al
things
with
fruite
.
To
what
end
then
should
they
haue
béen
written
?
For
it
had
not
beene
meete
that
we
should
haue
neglected
them
.
C.
Furthermore
he
is
not
to
be
reprehended
,
for
vsing
an
olde
,
and
accustomed
figure
,
to
commend
the
excellency
of
the
workes
of
Christe
.
Bv.
Furthermore
who
seeth
not
that
the
same
is
a
full
and
perfecte
kynde
of
doctrine
,
which
leadeth
&
bringeth
vnto
that
ende
,
to
the
whiche
it
is
ordeyned
and
appointed
?
But
the
Euangelical
history
was
ordeyned
to
shew
vnto
vs
a
way
how
we
might
obtayne
eternall
life
,
the
which
we
obtayne
by
fayth
in
Christe
:
the
whiche
way
it
doth
most
playnely
and
plentifully
teach
vs
.
Therefore
it
followeth
that
the
Gospel
is
a
most
perfect
kynd
of
doctrine
,
and
that
the
Euangelists
haue
put
a
summe
in
writing
,
which
may
suffice
to
instructe
vs
in
the
fayth
,
and
also
to
leade
vs
in
the
waye
to
euerlasting
life
:
although
they
haue
not
deliuered
vnto
vs
worde
for
worde
all
thinges
that
Christe
both
spake
and
did
.
B.
Those
thinges
therefore
are
written
whiche
beeing
well
wayed
,
are
plentiful
inoughe
to
instruct
vs
in
al
godlynes
.
I
wold
to
God
they
were
so
exactly
discussed
to
imbrace
Godlynes
,
as
they
are
narrowly
sifted
&
stretched
to
maintayne
contencions
and
braules
.
C.
Wherfore
he
is
sufficiently
learned
and
instructed
,
whiche
hathe
profited
in
the
reading
of
this
Scripture
.
And
verely
séeing
the
Apostles
ar
ordeined
of
God
to
be
witnesses
vnto
vs
,
as
they
haue
faythfully
done
their
duetie
,
so
also
is
it
our
parte
wholly
to
depend
vppon
their
testimony
:
and
too
desire
no
more
than
they
haue
vttred
,
specially
seeing
their
pennes
haue
beene
dyrected
and
gouerned
by
the
assured
prouidence
of
God
,
lest
withouermuch
matter
they
should
oppresse
our
weake
capacitie
,
and
yet
notwithstanding
hauing
choyse
,
might
deliuer
so
much
vnto
vs
,
as
he
which
is
only
wyse
and
the
welspring
it selfe
of
Godes
wisedome
,
knewe
to
bee
expedient
for
vs
.
A.
But
to
make
an
ende
of
this
exposition
of
S.
Iohn
,
let
vs
note
that
we
haue
here
described
&
truly
offred
vnto
vs
our
Lorde
and
Sauiour
Iesus
Christ
,
that
true
and
naturall
sonne
of
God
,
consubstantiall
;
and
coequall
with
the
Father
in
all
things
:
but
in
the
fulnesse
of
time
,
according
to
the
Prophets
,
he
was
incarnate
for
vs
,
he
suffered
,
he
truely
dyed
,
and
was
vndoubtedly
raysed
agayne
from
death
,
and
was
made
King
and
Lorde
of
all
things
.
This
Christ
,
seeing
he
is
appoynted
of
God
the
father
,
and
geuen
vnto
vs
to
be
the
fulnesse
of
all
grace
and
truth
,
that
Lambe
of
God
which
taketh
away
the
sinne
of
the
worlde
,
that
Ladder
and
gate
of
heauen
,
that
exalted
Serpent
which
maketh
the
deadly
poyson
hurtlesse
,
that
water
refreshing
the
thirstie
,
that
Sonne
reconciling
vs
to
the
Father
,
that
bread
of
lyfe
,
that
lighte
of
the
worlde
,
that
Shepheard
of
the
shéepe
,
the
doore
,
the
resurrection
,
the
lyfe
,
the
growing
wheat
corne
,
the
Conqueror
of
the
prince
of
this
worlde
,
the
example
of
lyfe
,
the
waye
,
the
truthe
,
the
true
and
fruitfull
vine
:
to
be
short
,
the
redemption
,
saluation
,
satisfaction
,
and
righteousnesse
of
all
the
faythfull
in
the
whole
world
:
Séeing
(
I
say
)
Christe
is
the
plentiful
treasurie
of
all
these
riches
and
graces
vnto
vs
,
let
vs
giue
thanks
vnto
God
the
Father
of
the
same
Iesu
Christ
,
who
hath
not
spared
his
onely
sonne
,
but
hath
giuen
him
for
vs
,
to
redeeme
vs
from
all
iniquitie
,
and
to
make
vs
a
holye
and
acceptable
people
vnto
him selfe
deuoutly
giuen
to
all
good
workes
:
that
béeing
now
deliuered
by
the
bloud
of
Christ
,
from
the
hande
of
all
our
enemies
,
we
might
serue
him
in
holynesse
and
righteousnesse
before
him
all
the
dayes
of
our
lyfe
.
To
him
be
Glory
,
Empire
,
and
Dominion
,
now
and
for
euer
.
Amen
.