The
Gospell
on
the
fyrste
sonday
in
Aduent
.
Mat.
21.
AND
when
they
Mat.
11
Luc.
19.
drew
nigh
vnto
Ierusalem
,
and
wer
come
to
Bethphage
,
vnto
mounte
Olyuete
,
then
sente
Iesus
two
disciples
,
sayinge
vnto
them
:
Go
into
the
towne
that
lyeth
oueragaynst
you
,
and
anone
ye
shall
fynde
an
asse
bounde
,
&
a
colte
with
her
:
lose
them
,
and
brynge
them
vnto
me
.
And
yf
anye
man
saye
ought
vnto
you
,
say
ye
,
the
Lorde
hath
neede
of
them
:
and
straight
waye
he
will
let
them
go
.
All
this
was
done
,
that
it
myght
be
fulfylled
which
was
spoken
by
the
prophet
,
saying
:
Es.
62.
d
Zac.
9.
b
Io.
12.
c
Tel
ye
the
doughter
of
Sion
,
beholde
,
the
kynge
commeth
,
vnto
the
,
meek
,
syttyng
vpon
an
asse
,
and
a
colte
,
the
fole
of
the
asse
,
vsed
so
the
yoke
.
The
disciples
went
and
dyd
as
Iesus
commaunded
them
,
and
brought
the
asse
and
the
colte
,
and
put
on
them
theyr
clothes
,
and
set
hym
thereon
And
many
of
the
people
spred
their
garmentes
in
the
way
.
other
cut
downe
braunches
from
the
trees
,
and
strawed
them
in
the
waye
.
Moreouer
,
the
people
that
went
before
and
they
that
came
after
,
cried
,
saying
:
Hosanna
to
the
sonne
of
Dauyd
.
Lu.
19.
f
Io.
12.
b
Ps.
118.
Mat.
11
Blessed
is
he
that
commeth
in
the
name
of
the
Lorde
.
Lu.
19.
t
Io.
12
b
Ps.
118.
Mat.
12
Hosanna
in
the
hyghest
.
THE
EXPOSITION
.
SEyng
,
that
nowe
from
the
beginnynge
of
the
worlde
,
amonge
all
Godes
elect
,
hath
beene
hitherto
obserued
,
and
in
this
latter
dais
,
throughe
the
synguler
grace
of
God
,
indespite
of
the
deuell
,
by
noble
victory
hath
beene
recouered
and
wonne
,
Gen.
15
Abac.
●
.
Ioh.
3.
that
only
fayth
by
Christ
maketh
a
man
ryghteous
,
good
,
and
blessed
.
It
shal
be
therfore
very
expedient
,
that
we
(
whome
God
hath
called
to
th
office
of
preachynge
the
Gospell
)
faithfully
and
with
all
seueritye
,
and
treuth
,
do
often
handle
earnestly
,
and
beate
into
the
heddes
of
men
,
the
doctrine
of
faith
with
repentaunce
.
For
suerly
the
deuel
,
the
very
enemy
of
this
doctryne
,
slepeth
not
,
nor
can
by
any
means
leaue
of
his
peruerse
malice
and
deceitfulnes
.
For
it
is
trewly
alwayes
his
propertye
,
to
sowe
cocle
,
(
that
is
to
say
,
false
doctryne
)
amonge
wheate
:
Mat.
13
:
and
when
he
hath
done
harme
amongest
the
god
wheate
,
priuely
to
wipe
hym selfe
awaye
.
Therefore
when
we
shall
preach
or
speake
any
thing
of
faith
to
the
people
,
we
muste
wiselye
,
playnly
,
and
circumspectly
declare
,
what
maner
of
faith
it
is
,
that
scripture
so
greatly
commendeth
:
Whence
it
commeth
,
what
it
worketh
in
vs
,
what
her
fruictes
be
,
and
what
things
be
contrary
to
the
same
,
or
els
our
aduersaries
shall
alwayes
be
readye
to
slander
and
misreport
vs
:
saying
,
that
thorowe
such
learninge
,
wee
geue
occasion
to
synne
,
and
forbidde
good
workes
to
be
done
.
Therefore
that
I
may
briefly
sette
forth
vnto
you
an
exaumple
of
this
thinge
:
ye
shall
vnderstande
,
that
faithe
is
a
trewe
trust
,
Fayth
.
and
perfect
hope
in
God
.
That
God
by
Christe
forgeueth
synnes
,
&
iustyfieth
vs
,
and
will
graunt
eternall
lyfe
of
his
only
grace
and
mercy
,
without
any
our
merites
or
workes
.
And
such
faith
haue
we
not
of
our selues
,
Rom.
12
but
receiue
it
by
the
word
of
God
&
the
holy
ghost
.
And
when
it
is
so
by
the
word
of
God
,
and
the
holy
ghoste
made
liuely
and
effectuall
in
vs
,
Righteousnesse
of
faith
.
Gal.
5.
then
thorough
Christe
it
maketh
vs
good
,
iuste
,
and
blessed
,
as
the
prophet
Abacuc
witnesseth
,
saying
:
The
iust
man
lyueth
by
fayth
.
And
suche
a
faythe
can
not
stande
without
hope
&
loue
,
it
must
needes
break
out
,
and
by
good
conuersacion
and
godlye
workes
be
made
apparaunt
,
not
after
the
nature
and
custome
of
hypocrisy
(
whiche
is
contrary
to
faith
)
but
of
a
voluntary
wyl
,
and
an
vnfayned
harte
.
Lo
,
Mat.
7.
this
is
the
faithe
that
wee
here
speake
of
,
which
is
commended
by
the
testimonye
of
scripture
.
Eph.
4.
And
in
likewise
ye
muste
instructe
of
the
repentaunce
Repentaunce
.
of
a
christen
man
.
That
penance
is
nothing
else
but
with
all
thy
harte
to
be
sory
for
thy
synne
,
to
leaue
synne
,
and
by
fayth
to
cleaue
to
rigteousnes
.
But
of
these
things
we
shal
speak
mor
at
large
an
other
tyme
,
let
vs
nowe
see
what
is
to
be
noted
in
this
Gospell
.
☞
Fyrste
of
all
let
vs
considre
,
what
may
alure
and
prouok
vs
to
the
same
faith
,
here
mentioned
of
.
Which
thing
surly
the
peacible
comming
of
our
lorde
Iesu
Christe
to
Ierusalem
,
The
comming
of
Christe
to
Ierusalem
.
doth
goodly
performe
and
bringe
to
passe
.
For
what
kind
of
goodnes
or
mekenes
ys
not
serued
therein
?
Other
princes
and
Lordes
,
as
often
as
they
newlye
enter
into
ther
kingdomes
and
Dominions
,
lord
,
what
a
pompe
and
greate
companye
goeth
before
them
?
as
it
is
written
in
the
19.
psal.
Psal.
19
Some
in
charettes
,
&
some
in
horses
.
They
than
put
&c.
But
Christ
although
he
was
constituted
lord
of
heauen
and
earth
,
as
it
apeareth
in
the
laste
chap.
of
Math.
yet
he
porely
rode
vpon
an
asse
back
,
accompanied
with
a
simple
and
despised
companye
.
Which
thinge
not
onlye
of
the
world
had
no
comendacion
,
but
also
gaue
to
euery
body
occasion
of
laughyng
and
iesting
.
What
manner
a
man
Christ
is
Neuertheles
if
all
this
were
printed
in
our
hartes
,
yt
wolde
teache
vs
what
a
manner
of
man
Christe
was
and
what
became
euery
christian
man
to
loke
of
him
.
He
is
verily
such
a
one
,
that
escheweth
,
shunneth
,
&
chaseth
away
no
man
from
hym
,
but
alureth
&
calleth
euery
man
to
hym
.
For
certaynly
to
that
intent
he
cam
into
this
world
,
that
through
his
onlye
desertes
and
merites
he
might
redeme
all
.
And
therfore
he
sheweth
him selfe
vnto
vs
with
so
great
humanitie
,
not
only
in
words
and
learnyng
,
but
also
in
works
and
miracles
.
And
here
I
think
that
the
prophet
Esa.
in
spirite
saw
this
great
clemency
&
goodnes
of
Christ
,
when
he
cried
so
depely
in
his
hert
,
sayinge
.
Esa.
64
Break
the
heauens
and
come
down
,
Ye
&
the
euangelist
also
did
diligently
bring
in
the
testimony
of
Zachary
,
to
set
before
our
eyes
the
mekenes
of
Christ
,
with
the
which
he
goeth
about
to
help
euery
man
saying
,
Zach.
9
Ecce
rex
tuus
uenit
tibi
mansuetus
&c.
that
is
Lo
,
here
thy
kinge
commeth
vnto
the
&c.
all
these
wordes
be
spoken
with
a
great
vehemency
.
For
when
he
saieth
notablye
this
worde
,
loe
,
it
can
not
be
,
but
that
he
goeth
about
to
shew
a
thing
of
great
waight
And
here
in
syght
was
nothinge
els
done
,
but
that
Christe
in
his
lowly
entryng
into
Ierusalem
,
wold
commend
toward
vs
his
most
bounteful
wil
&
great
benefite
,
as
thoughe
he
shuld
say
thus
.
Act.
15.
Thou
my
dispised
company
hast
hitherto
lyen
oppressed
vnder
the
heauye
yoke
of
the
lawe
,
which
,
seyng
thou
coldest
by
no
meanes
fulfil
,
was
nother
help
to
the
nor
to
none
other
.
Moreouer
before
my
aduent
or
coming
.
thou
haddest
nothing
els
but
promise
But
nowe
be
of
good
comfort
,
I
wil
make
an
ende
of
al
thy
miserie
and
wretchednes
.
I
wil
take
away
the
curse
of
the
lawe
,
and
wyll
forgeue
the
thy
sinnes
,
and
shall
obteyne
for
the
euerlasting
lyfe
.
Verely
al
this
can
I
do
,
Christe
,
Kyng
.
Mat.
11
seing
I
am
kynge
&
lorde
ouer
synne
,
death
,
the
deuel
,
and
hell
.
And
this
not
only
I
can
do
,
but
will
do
,
cum
sim
mitis
.
&c.
On
this
wise
doth
the
aforesaid
prophet
Zachary
shewe
forthe
vnto
vs
this
worke
of
Christe
.
Now
he
that
of
this
place
so
learneth
to
knowe
Christe
,
that
with
all
his
herte
he
may
say
with
the
people
:
Blessed
be
he
that
cometh
in
the
name
of
God
,
And
so
beleueth
that
here
Christe
with
all
his
goodnes
of
his
only
grace
is
geuen
to
hym
,
he
beynge
delyuered
from
sinne
,
is
made
iuste
and
good
,
according
to
this
scripture
:
He
the
beleueth
in
him
,
shal
not
be
left
comforteles
,
but
shall
haue
euerlasting
lyfe
.
¶
Secondarely
,
Good
workes
.
this
gospell
teacheth
vs
the
veri
trew
good
workes
of
a
christen
man
,
by
the
which
the
same
faith
is
made
clear
and
apparaunt
,
in
that
that
this
place
settethe
forthe
vnto
vs
the
compassion
and
teres
of
Christe
,
at
his
entrynge
vnto
Ierusalem
.
Wold
god
that
al
the
world
knew
what
scripture
calleth
good
workes
.
And
trewly
it
is
very
expedient
,
that
the
ministers
of
the
word
of
god
,
shulde
earnestly
and
diligently
,
(
but
yet
wisely
)
exhort
the
people
to
good
workes
,
seeyng
that
al
the
worlde
is
now
geuen
holy
to
naught
and
myschife
For
as
admonitions
,
wherwith
the
people
are
stirred
to
do
good
,
be
necessary
,
so
affiaunce
in
the
deseruinge
of
workes
,
and
in
our
owne
iustice
,
is
noysome
and
perniciouse
.
As
concernyng
good
workes
these
be
they
,
as
often
as
by
very
loue
thou
doeste
considre
the
necessitie
,
pouertye
,
infirmitie
,
miserye
and
aduersitie
of
thy
neighboure
as
thine
owne
.
And
in
all
thinges
in
thy
mynde
,
thou
art
ready
to
helpe
him
.
As
we
se
in
saynt
Paule
,
where
he
speaketh
to
the
Gala.
in
the
6.
chap
:
Gal.
6.
Lette
vs
alwayes
do
good
towarde
euery
man
,
and
cheiflye
towarde
them
,
that
be
ioyned
in
the
felowship
of
faith
with
vs
.
And
in
the
6.
chapter
of
the
first
epistle
to
Tim.
he
saith
:
1.
Tin
.
6.
Commaund
them
that
be
rich
in
this
world
that
they
be
not
highe
mynded
,
and
that
thei
putte
not
their
hope
and
truste
in
their
vncertayn
riches
but
in
the
liuing
God
.
And
that
they
do
good
,
and
be
rich
in
good
workes
,
and
liberall
in
geuing
and
dealing
theyr
goods
.
Here
wee
maye
se
,
that
saynt
Paule
doth
not
onlye
moue
vs
to
good
works
,
but
also
sheweth
namely
vnto
vs
,
whiche
be
good
workes
,
(
that
is
to
say
)
to
do
well
to
euery
manne
,
and
willingly
to
geue
and
to
be
liberall
.
And
here
well
may
be
alledgyd
the
saiyng
of
Esaie
the
prophete
in
the
58.
chap.
Thou
shalt
not
despise
thine
oune
kynde
and
fleshe
.
Esa.
58.
Yf
thou
wilte
dilligentlye
marke
this
place
,
and
herken
vnto
suche
thynges
as
the
prophete
speaketh
of
in
the
same
,
doughtles
thou
shalt
soone
perceiue
what
he
calleth
good
workes
,
yea
and
all
the
prophets
do
so
instauntlye
stir
vs
vnto
these
workes
,
that
they
dare
say
plainly
,
that
no
kind
of
worshipping
god
doth
preuaile
,
wherin
the
loue
of
thy
neighboure
is
not
founde
.
And
Osee
in
the
6.
chap.
saieth
,
Ose.
6.
Complacitum
est
mihi
in
misericordia
,
&
non
in
sacrificio
.
That
is
,
I
am
well
pleased
with
mercy
shewing
,
and
not
in
sacrifice
doyng
.
In
this
place
to
be
mercifull
,
signifieth
to
do
good
to
my
neighbour
,
as
it
appeareth
in
the
6.
of
Luke
.
Luc.
6
:
Nowe
therfore
like
as
Christ
became
seruaunt
vnto
vs
in
learnyng
,
in
lyfe
,
in
miracles
doyng
,
in
his
deathe
,
in
his
resurrection
,
(
and
to
bee
short
)
in
euerye
pointe
of
humantie
,
so
he
wolde
that
we
shuld
become
seruauntes
one
to
an
other
,
What
is
to
be
mercifull
.
in
body
,
power
,
strenght
,
&
in
all
our
riches
.
Neuertheles
in
suche
wise
,
not
that
we
shuld
put
our
confidence
in
these
workes
,
and
withstand
the
wrath
of
God
therewith
,
but
to
testifye
and
shewe
forthe
our
faithe
in
light
.
For
saynct
Paule
by
such
workes
declared
his
faith
,
and
lette
passe
diuerse
other
of
his
good
workes
:
what
thinke
you
of
that
,
wher
he
dyd
socoure
and
helpe
:
that
poore
and
miserable
Onesmus
?
For
willing
to
reconcile
,
(
he
wold
reconcile
him
to
Philemon
)
he
calleth
him
his
own
hart
:
ys
not
this
a
greate
parte
of
loue
?
Vnto
Philem.
And
afterwarde
he
excuseth
Onesimus
of
his
fleyng
and
ronnyng
away
,
as
verye
necessarye
to
this
purpose
,
that
after
his
suche
lapse
and
falle
,
he
might
be
not
onlye
a
minister
or
seruaunt
,
but
as
a
brother
vnto
Philemon
.
Forthermore
the
same
good
saint
Paule
took
on
hym selfe
the
harme
,
whiche
the
same
fugitiue
seruaunt
had
done
his
mayster
,
and
wolde
all
the
losse
(
whatsoeuer
it
were
)
to
be
layde
on
his
necke
Be
not
these
good
workes
?
But
by
it
that
other
workes
do
appeare
greate
and
good
,
yet
may
thei
not
well
be
called
good
workes
,
whan
they
,
which
haue
neede
of
them
,
be
not
releuyd
by
them
.
Good
workes
must
alway
serue
thy
neyghboure
,
&
hym
that
hath
need
.
Christ
in
the
middest
of
his
oy
lamented
&
wepte
And
that
Christ
teacheth
vs
in
this
story
,
when
in
the
middest
of
the
peoples
ioy
,
which
reioysed
and
wished
all
thinges
prosperous
vnto
him
,
as
to
the
son
of
Dauyd
,
&
to
their
power
gaue
hym
the
moste
honoure
they
could
,
he
wepte
very
sore
and
bitterly
.
What
shuld
stir
or
moue
him
so
to
wepe
thinke
you
?
Verely
as
he
him selfe
witnesseth
the
misery
and
wretchednes
of
the
people
entred
into
his
hert
,
for
seing
that
by
al
the
time
that
he
was
so
conuersaunte
amongest
them
,
they
wolde
not
vnderstand
nor
receiue
knowledge
,
it
was
necessarye
that
thei
in
body
,
soule
,
honour
,
and
all
their
goods
shuld
perishe
.
All
this
knewe
Christ
,
and
therefore
wepte
so
sore
.
And
besides
this
,
he
faithfully
gaue
monicion
vnto
them
before
,
whereby
they
mighte
learne
to
auoyd
such
inconuenience
:
but
all
was
in
vayne
.
Now
lyke
as
Christ
doth
not
disemble
,
but
by
all
meanes
goeth
aboute
to
preuente
the
losse
of
his
people
,
so
shulde
we
when
we
are
come
to
the
knowledg
of
God
,
take
vpon
vs
the
care
and
necessitie
of
our
neighbour
,
whether
it
be
bodely
or
gostlye
,
great
or
small
,
&
to
procure
not
only
,
that
there
ryse
or
growe
no
hurt
vnto
them
or
theires
,
but
also
that
they
feele
our
help
at
need
.
As
sainct
Paule
to
the
Galat.
in
the
9.
chap.
Galat.
9
saith
:
Alter
alterius
one
ra
portate
,
&
sic
perficietis
legem
Christi
.
That
is
,
One
of
you
ease
and
help
an
other
,
and
so
ye
shall
fulfill
the
lawe
of
Christ
.
Let
it
be
by
vs
at
all
time
fulfilled
,
that
God
the
father
by
oure
workes
withoute
seasing
end
may
bee
glorifyed
.
Amen
.
The
seconde
sonday
in
Aduent
,
Luc.
21.
AND
there
shal
be
signes
in
the
sonne
and
in
the
moone
,
and
in
the
starres
,
and
in
the
yearth
Mat.
24
Mat.
13
Ioel.
2.
Ezec.
38
the
people
shal
be
at
theire
wittes
ende
,
thorowe
dispaire
.
The
sea
and
the
water
shall
roare
,
and
mens
hartes
shal
faile
them
for
fear
,
and
for
lokyng
after
those
thynges
whiche
shall
come
on
the
yeerth
.
For
the
powers
of
heauen
shal
moue
.
And
then
shall
they
see
the
sonne
of
man
come
in
a
cloud
with
power
and
greate
glory
.
When
these
thinges
begin
to
come
to
passe
,
then
looke
vp
,
and
lift
vp
your
heades
,
tor
youre
redemption
draweth
nye
.
Mat.
24
Mar.
13
And
he
shewed
them
a
similitude
:
Be
hold
the
figge
tree
,
and
al
the
trees
,
when
theye
shoote
forth
their
buddes
,
ye
se
and
knowe
of
youre
owne
selues
,
that
sommer
is
then
nye
at
hande
.
So
likewise
ye
also
,
when
ye
se
these
thinges
come
to
passe
,
be
sure
that
the
kingdome
of
God
is
nye
.
Verely
I
saye
to
you
,
this
generacion
shal
not
passe
in
all
be
fulfilled
.
Heauen
and
earth
shall
passe
,
but
my
wordes
shal
not
passe
.
THE
EXPOSITION
.
IN
this
gospell
first
of
all
is
declared
vnto
vs
,
Christe
careth
for
vs
.
the
greate
carke
and
care
,
that
Christ
taketh
for
vs
.
And
although
he
speake
here
of
many
and
horrible
signes
and
tokens
,
that
shal
be
before
his
comming
,
yet
he
wolde
not
that
his
electe
shuld
be
destitute
of
comfort
.
But
very
gentely
taught
them
,
how
they
shulde
behaue
them selues
,
when
the
tribulacion
of
this
time
shall
come
vpon
them
.
Neither
wolde
he
kepe
close
from
them
what
shulde
folowe
after
this
tribulacions
,
verely
the
ende
of
the
cursed
and
wicked
world
.
Mat
24
And
althoughe
these
signes
at
the
firste
shal
be
terrible
,
and
bring
muche
sorowe
and
tremblinge
with
them
,
yet
shall
they
not
all
hurte
the
elect
:
bycause
thei
shal
haue
knowledg
of
these
thinges
long
before
.
The
ioy
o●
the
electe
.
And
thei
shal
looke
about
and
lift
vp
their
heads
,
as
they
which
know
by
those
signes
the
day
of
their
redemtion
from
al
euel
to
be
at
hand
:
And
that
Christ
then
shall
take
from
the
tirannes
,
1
Cor.
15
Princes
,
Lordes
,
Kinges
,
and
Emperoures
,
theyr
power
,
and
yelde
it
vp
to
his
heuenly
father
.
Further
,
seing
that
thei
know
(
according
to
saint
Pauls
saiyng
)
that
all
thinges
worke
for
the
best
to
gods
elect
:
Rom.
8.
They
do
verelye
also
perceyue
,
that
all
these
signes
muste
be
referred
therevnto
.
Likewise
it
is
no
small
comforte
,
that
we
haue
of
Christes
saying
in
an
other
place
,
Mat.
10
All
the
heares
of
your
heade
bee
numbered
.
In
contrary
wise
the
dispisers
of
gods
word
,
shall
with
a
greate
boldenesse
set
at
naughte
these
signes
,
and
shall
often
haue
in
theire
mothes
,
Peace
and
quietnes
.
1
Tes.
5.
Also
,
this
prouerbe
:
What
&
heauen
fall
?
But
at
the
laste
they
shall
runne
into
greate
fear
,
for
bycause
they
be
drouned
in
that
volupteousnes
of
this
world
.
Thei
haue
no
hope
in
Christ
and
therfore
thei
can
not
lift
vp
their
heds
vnto
this
sauiour
&
redemer
.
Wherfore
it
shall
not
here
need
so
long
explicacion
of
the
signes
&
to
kens
,
as
shall
need
diligent
admonition
to
faith
,
through
which
we
abide
in
Christ
,
&
Christ
in
vs
.
For
wher
this
thinge
is
so
brought
to
passe
,
ther
is
nother
signes
,
trēblingꝭ
nor
feares
.
No
nother
sin
,
the
deuell
,
hell
,
nother
death
,
can
hurt
vs
.
Wilt
thou
briefly
know
who
abydeth
in
Christ
,
Ioh.
15
&
in
whom
Christ
abideth
?
S.
Iohn
speketh
that
plainli
,
saieng
:
He
that
kepeth
his
commaundementis
abideth
in
Christ
,
&
Christ
in
him
.
What
is
that
commaundement
?
1.
Ioh.
3
That
we
shuld
beleue
in
the
name
of
his
son
Iesu
Christ
,
&
one
to
loue
an
other
.
Neuertheles
brieflye
to
speak
of
those
signes
that
S.
Luke
maketh
mencion
of
,
wherby
al
men
may
vnderstand
how
much
thei
are
now
done
already
,
&
how
much
they
shal
be
done
herafter
.
Firste
of
all
he
saieth
,
that
there
shall
come
mani
fals
prophets
,
False
prophets
which
shal
deceue
many
.
Oh
what
an
horrible
thing
is
that
?
that
they
shal
come
in
the
name
of
Christe
?
But
here
considre
the
care
that
Christ
taketh
for
the
,
and
execute
his
commaundementes
then
shal
there
be
no
ieoperdie
at
al.
Beleue
them
not
(
saieth
Christ
)
nor
geue
no
faith
to
them
:
Antichrist
.
here
may
wel
be
noted
Antechrist
w●th
his
false
doctrine
,
and
his
outwarde
worshipping
of
God
,
of
the
which
S.
Paule
speaketh
in
the
seconde
chapter
of
the
seconde
epistle
to
the
Thessalonians
.
Secondarely
,
the
words
of
the
Euangelist
doth
shewe
:
that
surfete
and
ouer
greate
couetousnes
of
riches
,
with
greate
violence
shall
invade
.
The
car
of
the
belli
In
the
whiche
place
againe
Christ
taketh
care
for
vs
,
and
saieth
:
Beware
.
&c.
Thirdly
,
the
Gospell
shal
be
preached
euery
where
,
as
we
do
nowe
euidently
se
,
so
that
wee
muste
needes
confesse
and
knowledge
,
that
these
manye
yeares
hitherto
the
Gospell
hathe
not
beene
so
purelye
preached
,
as
we
se
in
these
latter
daies
.
Item
the
son
,
moone
,
and
the
sterres
,
shal
be
destitute
of
their
naturall
lighte
.
The
course
of
the
law
And
hereto
shall
folowe
the
sorowfulnes
of
the
people
,
for
the
feare
,
and
lookinge
for
those
thinges
whiche
shall
chaunce
to
all
the
worlde
.
The
rombling
and
noise
of
the
sea
and
floudes
,
the
mouinge
of
the
celestiall
powers
,
and
diuerse
other
signes
,
whereof
Christe
maketh
mention
.
Now
thou
perceiuest
what
shall
signes
necessarily
happen
,
and
moreouer
thou
hast
harde
,
that
to
those
that
abide
in
Christe
,
Rom.
5.
th●y
shall
bringe
no
feare
at
all
.
Forthermore
see
in
this
case
,
that
thou
take
hold
of
Christe
by
faithe
,
as
suche
a
Lorde
and
mayster
,
1
Pet.
5.
that
hath
taken
charge
ouer
the
,
yea
and
shall
abide
with
the
to
the
end
of
the
worlde
,
Mat.
28
so
shall
there
bee
nothing
that
shall
hurte
or
feare
the.
The
second
aduente
of
Christe
.
Also
Christ
in
this
gospell
sheweth
the
maiestye
of
his
laste
comminge
,
for
none
other
cause
,
but
to
comforte
his
people
,
and
to
the
wicked
he
bringeth
an
horrible
fear
,
when
he
saieth
:
And
then
thei
shal
se
the
sonne
of
man
come
in
a
cloud
,
with
a
great
power
and
clerenesse
:
as
thoughe
he
shuld
say
.
Thou
my
dispised
company
,
hast
suffered
griefe
and
paine
in
this
worlde
,
thou
haste
beene
made
the
ofscouringe
of
al
,
for
my
worde
,
in
the
desence
therof
thou
hast
suffered
many
ieopardies
,
of
goodes
,
honoure
,
lyfe
,
1
Cor.
4
and
so
forthe
.
Therefore
now
beholde
him
,
in
whome
thou
hast
laied
or
sette
all
thy
trust
or
hope
.
What
thinkest
thou
nowe
by
my
power
?
where
bee
they
that
haue
persecuted
the
?
Ps.
72
whreunto
is
their
power
come
?
where
is
nowe
seene
the
pompe
and
magnificence
of
thi
enemies
?
Al
thei
by
confusion
&
shame
ar
destroyed
,
Rom.
8.
being
damned
both
body
&
soule
for
euer
.
And
lyke
as
thy
misery
shal
now
haue
an
end
,
so
shall
their
perpetuall
infelicitye
and
condemnacion
nowe
begyn
,
and
last
for
euermore
.
Feare
thou
not
this
my
power
whiche
thou
nowe
seeste
,
it
shall
make
more
for
the
,
then
against
the
Likewise
lette
not
my
maiestye
(
be
it
neuer
so
greate
)
trouble
the
:
The
greater
it
is
,
the
more
socoure
shalt
thou
haue
at
my
hande
.
And
nowe
suffre
a
while
,
and
let
vs
se
what
the
enemyes
of
the
word
of
God
can
do
.
Lo
,
Psa.
43
thus
it
is
manifest
,
that
the
maiestie
of
Godds
iudgement
to
vs
that
beleue
his
worde
,
and
for
the
same
alwaies
be
counted
and
taken
as
shepe
apoynted
to
the
slaunghter
,
bringeth
not
feare
,
but
rather
a
comforte
.
To
vs
(
I
say
)
that
beleue
in
him
,
for
wee
shall
hear
that
ioyfull
voice
,
Mat.
15
Come
hither
the
blessed
children
of
my
father
.
And
nowe
may
we
plainlye
se
what
it
is
that
saynt
Paule
saith
:
2
Tim.
1
I
knowe
in
whome
I
haue
beleuid
,
and
am
sure
that
he
is
able
to
kepe
,
that
I
haue
committed
to
his
kepyng
,
vnto
that
day
.
In
contrary
wise
,
Ioh.
19
the
enemies
of
the
word
of
God
,
shal
se
whom
they
haue
persecuted
,
and
whether
Christ
shall
winke
at
all
those
ylles
that
hathe
chaunsed
to
the
electe
people
of
God
.
There
shal
be
wepinge
and
gnashing
of
teath
:
there
shal
be
hell
&
euerlasting
death
.
Thirdly
,
we
haue
in
this
gospell
a
perfecte
admonicion
,
that
we
shal
abiecte
and
cast
away
al
fleshly
truste
and
securitie
,
Carefulnes
hurteth
.
and
to
geue
dilygence
to
haue
perfect
knowledge
of
our selues
and
to
be
alwayes
readye
against
the
glorious
adnent
or
comming
of
our
lord
Iesu
Christ
.
For
bycause
he
hath
moued
and
kindeled
our
hartis
&
with
these
wordes
,
Looke
vp
,
and
lyfte
up
your
heades
,
hath
putte
awaye
all
feare
.
He
wil
also
that
we
be
warned
to
prepare
our selues
againste
these
times
,
and
this
he
doth
by
a
rude
and
homely
similitude
,
saying
:
Ye
se
the
figge
tree
,
and
all
other
trees
,
when
they
bring
forth
their
fruicte
,
and
then
you
say
:
somer
draweth
nigh
.
So
,
when
ye
shal
see
al
these
thinges
done
,
know
you
for
certain
,
that
the
kingdome
of
heauen
is
at
hande
.
And
note
wel
nowe
,
that
he
wolde
vs
to
vnderstand
&
perceiue
,
that
when
al
these
thinges
shal
be
brought
to
passe
,
that
then
Christ
shall
make
an
end
of
the
world
,
But
the
wicked
shal
boldly
dispise
and
saye
:
God
seeth
not
vs
,
Ezec.
9.
he
hath
forsaken
the
earth
&c.
yet
shall
christian
men
geue
hede
,
&
loke
for
these
times
,
Luc.
11.
as
a
faithful
seruaunt
doth
loke
his
mayster
,
when
he
shall
retourne
from
the
mariages
:
And
that
thou
mayest
knowe
that
hee
greatlye
desireth
,
that
we
shuld
be
mindefull
of
this
day
,
he
maketh
an
ende
of
his
sermon
,
with
this
worde
:
Watche
ye
.
How
must
we
watch
?
Verely
it
is
nedeful
that
we
haue
a
liuely
&
feruente
faith
,
Mat
25
which
by
loue
shulde
bee
effectuall
:
like
vnto
the
fyue
wyse
virgines
.
For
trewly
to
watch
,
is
to
be
diligente
,
in
faithe
:
To
watche
.
To
slepe
and
the
workes
of
God
,
as
in
the
contrary
wise
to
slepe
,
is
nothing
els
,
but
to
dispise
the
worde
of
God
,
to
abide
in
infidelitie
,
and
playnly
to
doo
no
good
at
all
.
Now
how
many
is
there
emongest
vs
al
that
doth
loke
for
that
helthful
and
glorious
comming
or
aduent
,
or
watcheth
therefore
?
Verelye
all
the
worlde
slepeth
and
routeth
.
1
Tes.
5.
Night
and
darkenes
hath
ouer
compassed
all
that
euer
ys
.
Wherfore
thou
that
art
the
minister
of
the
word
of
God
,
folowe
Christ
,
sette
it
forth
with
all
instancye
and
feruentnes
.
Call
to
repentaunce
.
Correcte
the
euell
.
Comforte
the
good
:
and
beware
,
leste
God
require
the
bloode
of
the
synner
at
thy
hand
:
Ezec.
5.
For
trewly
it
is
not
all
in
vayne
that
God
hath
so
purposed
and
decreede
in
his
minde
:
He
hath
spoken
it
,
and
therefore
it
muste
needes
bee
:
Heauen
and
earthe
shall
passe
awaye
,
but
his
worde
shall
euer
abide
.
If
thou
do
thy
dewtye
,
and
ceasest
not
with
all
thy
minde
to
admonishe
and
warne
,
althoughe
it
were
so
that
the
more
parte
wolde
not
beleue
or
obey
,
but
lyke
the
Sodomytes
encrese
synne
vpon
synne
,
yet
wold
there
be
found
some
good
grounde
that
wold
receiue
the
seede
of
Godes
worde
&
bring
forth
frute
.
Thy
diligence
and
labour
can
not
lack
his
reward
,
Mat.
25
as
scripture
witnesseth
saieng
:
Wel
good
seruaunt
and
faithfull
,
bycause
thou
haste
beene
faithfull
ouer
a
little
,
I
shall
set
the
ouer
muche
:
Enter
into
the
kingdome
of
thy
Lorde
.
The
thirde
sondaye
in
Aduent
.
Mat.
11.
WHen
Iohn
beyng
in
prison
herd
the
workes
of
Christ
,
he
sente
two
of
his
disciples
,
Esa.
35.
and
sayde
vnto
him
.
Art
thou
he
that
shal
come
,
or
do
we
loke
for
an
other
.
Iesus
answered
end
layde
vnto
them
.
Go
,
and
shewe
Iohn
agayne
,
that
ye
haue
heard
and
seene
Esa.
6.
c
The
blynde
receaue
theyr
syghte
,
the
lame
walk
,
the
lepers
are
clensed
,
and
the
deafe
heare
,
the
deade
are
raysed
vp
,
and
the
poore
receiue
the
glad
tidynges
of
the
Gospell
.
And
happy
is
he
,
that
is
not
offended
by
me
.
And
as
they
departed
,
Lu.
11.
d
Iesus
began
to
say
to
the
people
concerninge
Iohn
:
What
went
ye
out
in
the
wildernes
to
see
?
A
reed
that
is
shaken
with
the
wynd
?
Or
what
went
ye
out
for
to
see
?
A
man
clothed
in
softe
rayment
?
Beholde
,
they
that
weare
softe
clothing
,
are
in
kinges
houses
.
But
what
went
ye
out
for
to
see
?
A
prophete
?
Verely
I
say
vnto
you
,
and
more
then
a
prophete
.
For
thys
is
he
,
of
whom
it
is
written
.
Mal.
3.
Mar.
1.
Behold
,
I
send
my
messanger
before
thy
face
,
whiche
shall
prepare
thy
way
before
the.
THE
EXPOSITION
.
FYrste
of
all
in
this
gospell
we
are
taught
,
The
office
of
a
preacher
what
besemeth
the
ministers
of
the
worde
to
obserue
,
as
well
in
their
lyuyng
as
in
theire
learnynge
.
For
Saint
Iohn
is
here
so
sette
before
our
eyes
,
that
no
man
can
denye
,
but
that
he
was
a
good
preacher
as
for
the
office
of
a
trewe
preacher
is
this
together
with
the
faith
that
is
in
Christe
,
What
penaunce
is
in
scripture
.
earnestly
also
to
teach
&
instructe
of
penaunce
.
Penaunce
,
I
cal
,
when
a
man
with
his
hert
is
sory
for
his
sinne
,
willinge
to
amend
,
and
after
that
to
liue
iustely
,
as
scripture
speaketh
of
this
penaunce
:
Flee
from
euell
and
do
good
:
Psal.
30
Ephe.
4
and
,
He
that
hath
stolen
,
let
him
steal
no
more
It
is
alwaies
necessarye
that
I
acknowledge
my
syn
and
corrupt
nature
,
if
the
preaching
of
Christ
shall
any
thing
profite
me
.
Now
seyng
that
I
must
come
to
suche
knowledg
of
corrupte
nature
and
hatred
of
my
synne
,
then
must
needes
the
minister
of
Goddes
worde
sette
before
me
,
the
law
,
&
fear
me
ther
with
:
Esa.
40
shewing
vnto
me
,
that
all
fleshe
is
as
haye
,
&
the
glory
thereof
like
the
floure
of
the
felde
:
that
is
,
That
I
am
a
greate
damnable
sinner
,
and
that
of
my selfe
I
can
nothinge
doo
,
and
so
muche
the
lesse
shuld
glorye
or
magnifie
my selfe
.
Knowl●●ge
of
synne
,
is
sprituall
pouertie
And
where
suche
knowledge
of
sinne
is
,
there
the
gospel
is
sowen
with
fruict
,
in
the
whiche
through
Christ
allonly
is
geuen
vnto
vs
,
remission
of
syns
.
And
peraduenture
this
is
the
pouertye
that
Christ
speaketh
of
in
this
gospel
.
These
two
things
shalt
thou
find
in
S.
Iohn
:
First
he
speaketh
of
penaunce
&
ccōcludeth
euery
man
to
be
vnder
sin
,
lest
thei
shuld
glori
in
the
selues
.
And
for
that
cause
dothe
baptise
in
water
,
as
a
token
of
penaunce
.
Rom.
3.
And
after
he
hath
brought
the
people
into
the
knowledge
of
theire
sinne
,
he
teacheth
the
Gosspel
,
Iohn
.
1.
saiyng
:
Behold
the
lambe
of
God
,
that
takith
away
the
sinne
of
the
worlde
.
And
in
this
wise
vseth
saynt
Iohn
the
office
of
a
good
preacher
,
and
continueth
in
the
same
,
in
so
muche
that
he
sendeth
his
disciples
to
none
other
,
but
to
Christe
:
not
that
he
doughteth
of
Christ
,
but
that
thei
should
also
learn
that
Christ
is
the
only
sauiour
of
the
world
,
and
the
very
samet
,
hat
sainct
Iohn
testifieth
of
.
Christ
also
praiseth
him
for
his
cōtancy
and
stablenes
,
sayinge
He
is
no
reede
that
wauereth
hither
&
thither
with
the
wind
,
nor
is
of
that
sorte
that
to
daye
teacheth
this
,
and
to
morowe
in
contrary
wyse
.
And
to
this
purpose
it
pertaineth
also
,
that
Iohn
is
more
then
a
prophete
:
Which
thing
againe
muste
be
referred
to
his
office
.
The
prophets
before
him
did
only
prophecie
that
Christe
our
Lorde
and
saue
oure
shulde
come
,
Iohn
poynting
with
his
fynger
,
dyd
shewe
him
then
present
.
The
lyfe
of
sainte
Iohn
.
Wyll
ye
heare
any
more
of
the
life
of
Iohn
,
then
is
mentioned
in
the
third
chapter
of
Mathew
?
Hear
what
Christ
sayeth
here
.
He
is
not
clothed
in
softe
garmentes
:
as
who
saith
.
His
lyfe
is
not
set
in
voluptuousnes
but
is
mortefied
from
all
carnall
concupiscence
and
pride
,
and
liueth
iustly
to
Gods
worde
.
Neither
sytteth
he
in
the
palace
of
a
kynge
,
but
in
fetters
and
cheynes
.
Now
,
lyke
as
Saint
Iohn
did
sincerely
execute
his
office
,
and
kepte
him selfe
in
good
conuersation
,
so
likewise
it
becommeth
the
ministers
of
the
Gospell
to
do
.
Also
in
this
gospell
the
person
of
Christ
is
so
touched
and
set
forthe
,
The
goodnes
of
Christ
that
thow
maist
know
wel
him
to
be
gentel
,
meke
,
and
lowly
:
For
he
dyd
not
hardly
intreat
or
driue
away
the
discipls
of
Iohn
,
althogh
they
were
of
small
fayth
,
but
gentely
,
in
worde
and
deede
did
instructe
them
:
And
saide
.
Go
your
way
and
tell
Iohn
what
ye
haue
seene
,
The
blynd
doth
see
,
and
the
lame
doth
go
&c.
As
who
sayeth
:
Iohn
knowech
very
well
by
the
prophete
,
what
workes
Messias
shal
do
,
and
yet
go
you
and
shew
vnto
him
what
ye
haue
sene
,
that
afterward
he
may
tel
you
,
whether
I
be
the
same
Messias
that
the
prophecy
speketh
of
,
or
whether
any
other
be
lokid
for
.
Esa.
35.
Thys
be
the
words
of
the
prophet
.
God
him
selfe
shall
come
and
redeme
vs
.
Then
shall
the
blind
see
and
the
defe
here
.
Then
shale
the
haiting
lepe
like
the
harte
,
and
dume
men
shall
speke
.
And
Christ
further
saith
:
Poore
men
do
hear
the
glad
tidings
of
the
preachers
of
the
gospel
.
(
As
he
shuld
say
again
.
)
Hitherto
ye
haue
had
Moyses
&
the
law
But
Moyses
could
not
geue
you
the
spirite
,
wherwith
ye
myght
haue
fulfilled
the
lawe
:
And
nowe
ye
heare
of
an
other
maner
lernyng
(
that
is
the
gospell
verely
)
by
the
which
they
that
be
poore
in
spirit
,
and
knowledg
their
synnes
,
do
frely
through
Christe
receiue
remission
of
synne
,
without
merite
of
workes
,
and
shal
be
pertakers
of
the
kyngdom
of
heauen
,
with
the
children
of
God
,
so
that
they
beleue
in
Christ
.
Rom.
1.
The
very
poore
And
in
suche
wi●e
also
speaketh
S.
Paule
:
The
gospel
is
the
power
of
God
,
to
euery
man
that
beleueth
to
be
saued
thereby
.
And
Christe
speaketh
by
these
wordes
:
Tel
Iohn
.
Lo
,
yt
is
preached
to
the
poore
people
,
that
is
to
them
that
be
contrite
in
herte
,
and
be
destitute
of
all
helpe
and
comforte
A
ioy
ful
mesage
trewly
,
that
through
my
benifyte
they
shal
hereafter
haue
a
mercyful
God
,
remission
of
all
sinnes
,
iustice
and
euerlasting
helth
,
by
very
grace
and
mercye
,
withoute
any
merite
of
workes
.
And
now
yf
Iohn
hear
of
these
thinges
agayne
,
yt
muste
playnly
be
manifest
vnto
you
,
whether
I
be
Messias
or
not
.
And
he
knoweth
wel
ynough
,
wher
to
suche
message
is
sente
vnto
hym
,
namely
that
he
shulde
shewe
it
to
men
.
Lo
in
this
wise
Christe
teacheth
Iohnes
disciples
,
not
with
wordes
alonly
,
but
with
deeds
also
,
that
they
might
beleue
and
obtayn
euerlasting
lyfe
.
Now
if
any
man
were
taught
outwardely
by
this
worde
of
Christe
,
and
inwardly
by
his
spirite
,
that
he
myght
knowledge
the
same
Christe
to
be
the
very
messias
and
sauiour
,
(
as
S.
Iohn
witnesseth
in
the
17.
chap.
)
shal
by
him
haue
eternall
ioy
.
Thirdely
,
To
auoyd
offences
.
in
this
gospell
Christ
teacheth
vs
to
auoyd
slaunder
,
and
sayth
Blessed
is
he
that
is
not
offendid
by
me
,
(
that
is
)
in
this
dispised
personage
that
I
am
in
.
Although
I
come
into
this
worlde
vnder
the
slaunder
and
ignominie
of
the
crosse
,
Mat.
17
yet
am
I
the
very
same
that
my
father
in
heauen
spake
of
,
in
this
wise
.
Here
is
my
welbeloued
sonne
,
in
whome
I
am
very
well
pleased
:
Heare
him
.
And
in
lyke
manner
,
although
my
worde
seeme
very
simple
and
foolish
to
the
wise
men
and
iustifiers
of
themselues
,
in
this
worlde
,
yet
is
it
suche
a
learning
and
so
much
to
be
made
of
,
that
al
that
beleue
thereon
,
shal
be
saued
.
For
my
worde
is
not
myne
,
Iohn
.
3.
but
his
that
sent
me
.
&c.
Of
this
strength
of
the
word
of
God
and
of
the
gospel
,
speaketh
S.
Paule
in
his
epistle
to
the
Corinthians
,
saying
:
I
notify
vnto
you
my
brethren
,
1
Cor
15.
the
gospel
that
I
haue
preached
vnto
you
,
the
which
ye
haue
receyued
,
&
in
the
which
yee
nowe
stande
in
,
&
by
the
which
also
ye
shall
obteyne
euerlasting
life
.
&c.
Doest
thou
not
se
here
now
,
that
by
the
gospel
men
shal
be
saued
?
If
then
the
preaching
of
the
gospell
maketh
men
blessed
,
of
necessitie
therefore
muste
the
doctrine
of
the
gospell
be
much
more
precious
than
that
,
of
the
whiche
these
hipocrites
,
&
they
that
by
their
own
workes
wold
be
iustified
before
God
doth
boost
so
greatlye
of
.
Mat.
9.
But
it
chanseth
so
often
tymes
,
that
olde
musty
vessels
receiue
the
new
wine
of
the
gospell
.
The
Iewes
were
in
this
opinion
that
Christ
shulde
haue
his
dominion
after
the
manner
of
kinges
and
prynces
of
this
worlde
,
and
bycause
that
in
his
suche
power
,
he
appeared
not
a
manne
of
nobilitie
to
the
worlde
,
therefore
they
set
little
by
his
doctrine
,
and
beleued
nothing
lesse
then
that
such
a
one
shulde
be
the
trewe
Messias
.
I
pray
you
what
think
you
thou
a
carnal
man
shuld
do
,
seing
that
Christ
so
dispised
of
the
world
,
is
so
hardly
knowen
?
In
this
case
no
better
councel
maye
be
had
,
then
so
haue
respecte
to
his
worde
,
and
thereto
to
be
fully
fixed
,
noting
and
markinge
his
workes
,
according
to
scripture
.
And
in
so
doing
,
thou
sha●t
not
ligtely
be
offended
in
our
lord
and
saueour
Iesu
Christ
.
Considre
also
,
Double
slaunder
that
slaunder
may
be
taken
two
manner
of
wais
.
One
wais
faith
may
be
slaundered
,
when
for
the
holsome
doctrine
of
the
gospell
,
they
teache
the
phantesies
of
men
:
Of
this
slaundre
(
for
the
moste
part
)
scripture
speaketh
of
.
An other
waies
chariti
is
slaundered
as
saint
Math.
in
the
17.
chapter
saieth
,
as
often
as
I
prouide
not
for
my
neighboures
necessitie
,
or
do
trouble
common
peace
.
Math.
17.
And
to
be
briefe
.
Christ
will
no
man
to
dispise
his
doctrine
,
althoughe
it
bee
littell
sette
by
with
the
pharises
and
wise
men
of
this
world
.
The
Gospell
on
the
fourth
sondaye
in
Aduent
Iohn
.
1.
AND
this
is
the
recorde
of
Iohn
,
when
the
Iewes
sent
prestes
and
Leuites
from
Ierusalem
to
aske
him
.
What
arte
thou
?
And
he
confessed
and
denyed
not
,
and
saide
plainly
:
I
am
not
Christe
.
And
they
asked
hym
:
What
then
Iohn
.
5.
art
thou
Helias
?
And
he
sayth
:
I
am
not
.
Mat.
11
Deut.
18
Arte
thou
that
prophete
?
And
he
answered
:
no.
Then
sayde
they
vnto
hym
:
what
arte
thou
that
wee
maye
geue
an
answere
to
them
that
sente
vs
.
What
sayest
thou
of
thy selfe
?
He
saide
.
Mat.
4.
Mar.
1.
Luc.
3.
I
am
the
voyce
of
a
cryer
in
the
wildernes
.
Make
straight
the
waye
of
the
lorde
Mat.
4.
Mar.
1.
Luc.
3.
as
saide
the
Prophete
Esayas
.
And
they
which
were
sente
,
were
of
the
Pharisees
,
And
theye
asked
hym
and
saide
vnto
hym
:
Why
baptisest
thou
than
yf
thou
bee
not
Christe
,
nor
Helias
,
neither
the
Prophete
?
Ihon
answered
them
saying
:
Act
,
19.
I
baptise
with
water
,
but
there
stondeth
one
among
you
whom
ye
know
not
,
he
it
is
,
which
,
thoughe
he
came
aft●r
m●
,
was
before
me
,
whose
shoo
latchet
I
am
not
worthye
to
vnlose
.
These
thynges
wer
done
in
Bethabara
beyonde
Iordane
Iohn
.
3
&
.
10.
d
where
Iohn
did
baptise
.
THE
EXPOSITION
.
LYke
as
in
the
gospell
before
,
The
constancy
of
Iohn
.
wee
harde
of
the
great
commendacions
of
S.
Iohn
for
the
constancye
that
he
had
,
so
in
lyke
manner
the
euangeliste
in
this
place
doth
extol
hym
:
For
whan
he
was
demaunded
of
the
preestes
,
whether
he
were
Christ
or
not
,
whereby
he
myghte
haue
bene
had
in
great
name
and
honoure
,
yet
wolde
he
in
no
wise
,
that
any
man
shoulde
otherwise
thinke
of
hym
,
then
he
was
in
dede
.
And
confessed
that
he
was
not
Christ
,
knowledging
that
the
honoure
of
that
name
was
meete
for
no
mortall
man
,
but
for
Christ
alone
,
for
whome
he
came
to
prepare
his
waye
before
.
And
moreouer
he
wold
not
be
taken
for
Helias
,
for
they
demaunded
of
Helias
Thesbites
,
4.
Re.
1
that
was
taken
vp
in
the
friery
carte
:
And
althoughe
he
did
walk
in
the
spirite
and
vertue
of
Helias
,
yet
was
he
not
the
same
Helias
that
they
asked
for
.
Neither
wold
he
be
counted
a
prophete
,
bicause
all
prophetes
must
be
referred
to
the
olde
testament
:
And
he
belonged
to
the
newe
:
as
scripture
also
witnesseth
,
saiynge
:
All
the
prophetes
and
the
lawe
,
Mat.
11
vntil
Iohnes
time
dyd
endure
.
Nowe
lyke
as
it
is
to
bee
noted
,
with
howe
noble
a
constancye
S.
Iohn
was
endued
,
so
is
it
likewise
to
be
consydered
,
howe
hardely
the
same
good
man
was
temptyd
and
opposed
.
Theye
that
were
sente
,
were
of
the
hyghe
preestes
and
Leuites
,
The
temptacion
of
Iohn
.
chiefelye
pycked
oute
of
the
secte
of
the
Phariseis
,
whiche
farre
passed
all
the
other
sectes
.
And
they
that
sente
them
,
were
of
the
citye
of
Ierusalem
,
and
the
chiefe
senatoures
of
the
same
,
beinge
the
hede
citie
of
all
iniurie
.
I
praye
you
,
who
wolde
not
haue
bene
moued
with
the
auctoritie
of
suche
greate
men
?
so
noble
imbassadours
and
with
so
highe
commendacion
of
honoure
,
as
they
gaue
to
S.
Iohn
.
But
S.
Iohn
knewe
that
they
sought
their
own
glory
,
as
it
appeareth
in
the
5.
chapter
of
Iohn
,
and
therefore
he
answered
that
he
was
not
Christe
,
nor
Helias
,
nother
yet
a
prophete
,
but
the
voice
of
one
that
crieth
in
the
wildernesse
&c.
This
is
written
for
oure
learnyng
that
we
shulde
also
perseuer
and
continewe
in
the
knowledging
of
treuth
,
seeking
no
mans
glory
,
but
Christis
,
nothing
at
al
regarding
the
promises
,
flatteringes
,
or
thretninges
of
the
world
,
for
S.
Paule
saith
in
the
10.
chapt
.
to
the
Romaines
:
Yf
thou
beleue
with
thy
herte
,
thou
arte
made
righteous
,
And
if
thou
knowledge
God
with
thy
mouth
,
thou
shalt
be
saued
.
Secondarely
,
this
gospel
sheweth
vs
of
the
callinge
of
S.
Iohn
to
his
office
.
The
callinge
of
Iohn
.
Nother
shulde
wee
thinke
that
vnaduisedlye
or
by
chaunce
it
might
so
be
,
but
rather
for
that
cause
,
that
we
shulde
learne
thereby
that
none
of
vs
do
intermedle
or
take
vpon
vs
the
office
of
a
preacher
,
but
he
that
is
of
God
by
lawefull
meanes
called
thereto
.
For
the
fruicte
of
this
calling
,
is
,
that
the
worde
of
God
be
purely
&
sincerely
delyuered
out
,
as
thou
maiest
se
in
Aaron
,
Esaias
,
Christe
,
the
Apostels
,
and
other
faithfull
ministers
.
Howe
often
times
doth
Christ
in
the
5.
Iohn
.
5.
&
6.
and
all
other
chapters
of
S.
Iohn
say
,
Rom.
1.
that
he
is
sent
from
the
father
of
heauen
?
As
we
do
also
se
in
S.
Paule
,
wher
he
nameth
him selfe
the
seruaunt
of
Iesu
Christ
,
&
the
Apostell
,
(
but
yet
called
)
And
in
contrary
wise
,
it
is
greate
hurte
and
dammage
amongest
christian
men
,
whan
a
minister
not
called
,
wyll
take
vpon
hym
to
declare
the
gospell
:
Ier.
25.
Where
as
the
calling
is
false
,
&
not
of
God
,
there
must
nedes
the
doctrine
be
wronge
&
out
of
course
.
And
of
this
thing
thou
hast
a
dredfull
example
in
the
religious
persones
of
our
time
,
that
lyue
vnder
the
dominion
of
the
bishop
of
Rome
.
Thei
came
in
at
the
windowes
&
back
dores
,
and
therfore
(
as
S.
Iohn
saith
in
the
10.
Ioh.
10
chap
)
thes
be
theues
&
spoilers
.
And
likewise
doth
not
S.
Paul
in
the
Actes
of
the
apostels
speak
of
the
same
?
Act
,
10.
saieng
And
amongst
your selues
shal
rise
such
,
as
shal
speak
peruersly
,
&
decline
from
the
right
trade
.
Here
thou
hast
that
diuelish
calling
of
them
that
teach
not
the
right
way
.
Thou
seest
the
fruites
of
this
manner
of
callynge
But
Iohn
that
he
might
shewe
his
callynge
to
bee
of
God
,
saide
.
(
For
they
loked
for
an
answere
,
)
I
am
the
voice
of
one
that
cryeth
in
wildernes
&c.
As
though
he
shulde
say
:
Ye
knowe
by
the
prophet
Esay
,
Esa.
40
that
one
shall
come
before
Messias
to
prepare
his
way
.
And
ye
can
not
be
ignoraunt
in
that
,
that
he
that
shal
come
in
that
place
,
shal
be
called
the
voice
of
one
that
crieth
in
the
wildernes
.
Euen
the
verye
same
voyce
am
I.
And
for
that
cause
am
I
sent
from
God
,
nor
of
my selfe
do
I
anye
thinge
that
I
doo
.
Nowe
euen
as
the
minister
sente
from
God
muste
preache
the
worde
of
God
,
accordinge
to
the
example
of
S.
Iohn
,
so
likewise
muste
he
bee
receyued
and
taken
in
the
steede
of
God
.
Fleshe
.
Thirdely
,
wee
maye
see
in
this
gospell
what
●he
fleshe
may
doo
that
is
not
renewed
by
the
spirite
of
God
.
I
cal
the
fleshe
the
hole
nature
of
man
,
which
of
him selfe
bringeth
forth
none
other
fruictes
,
then
synne
,
Iohn
.
3
as
scripture
saieth
in
the
3.
chapter
of
Iohn
.
That
that
is
conceiued
and
borne
of
fleshe
,
is
flesh
.
Of
this
thinge
thou
haste
heere
a
goodly
example
.
There
came
to
Iohn
that
passed
all
other
of
the
Iewes
in
learnynge
and
behauioure
,
and
they
had
herde
who
sente
him
to
preach
and
baptise
:
and
that
of
the
prophete
,
that
with
them
was
chiefest
:
yet
dyd
they
not
vnderstande
S.
Iohn
.
Whereby
thou
mayst
perceyue
,
that
the
knowledg
of
God
and
Christe
oure
sauioure
commeth
not
throughe
oure
power
and
strength
,
but
by
the
spirite
of
Christe
.
It
is
the
gifte
of
God
,
leste
any
man
shoulde
glory
thereof
in
him selfe
.
Thy
wisedome
is
very
foolishe
before
God
,
for
so
scripture
sayeth
.
I
wyll
destroye
the
wisedome
of
the
wise
,
1.
Cor
...
and
cast
away
the
vnderstandyng
of
the
prudent
.
If
than
,
nother
wisemen
,
holy
men
,
preests
,
nor
leuites
without
the
spirite
of
our
lorde
Iesu
Christe
canne
attayne
to
the
worde
of
God
,
doughteles
neither
canst
thou
not
without
the
grace
of
God
be
broght
to
beleue
,
Fourthly
S.
Iohn
putteth
a
difference
betwene
his
baptisme
&
the
baptisme
of
Christ
,
when
he
saith
:
I
baptise
in
water
and
preach
penaunce
,
The
difference
betwene
the
baptime
of
Iohn
&
the
baptime
of
Christe
.
But
Christ
doth
not
only
paptise
in
water
,
but
also
forgeueth
syn
,
&
sendeth
the
holy
ghost
.
Mark
here
that
S.
Iohn
putteth
no
difference
betwen
the
outward
signe
of
water
that
he
ministreth
,
&
the
same
that
Christ
vseth
.
The
exteriour
signe
,
both
of
Christe
and
S.
Iohn
is
al
one
,
for
S.
Iohn
preacheth
the
worde
of
God
and
baptiseth
with
water
,
as
also
the
Apostels
doo
.
Iohn
.
3.
But
S.
Iohn
maketh
a
distinction
betwene
his
persone
and
office
,
The
office
of
Christe
.
and
the
office
and
person
of
Christe
.
For
Christ
(
as
is
saide
before
)
besydes
that
,
that
he
preacheth
and
baptiseth
,
doth
also
by
his
owne
power
,
forgeue
synnes
,
and
send
the
holy
ghoste
,
that
shal
lighten
and
renewe
our
hartis
which
Iohn
cannot
doo
,
but
by
his
misterye
.
And
this
is
the
cause
whye
he
doth
so
greatlye
commende
and
prayse
Christe
,
for
that
he
is
the
very
lambe
of
God
,
that
takethe
awaye
the
synne
of
the
worlde
.
And
likewise
yt
is
he
,
that
was
before
me
,
and
shall
come
after
me
:
as
who
saieth
:
He
is
more
then
Iohn
,
and
forgeueth
synne
,
also
I
am
not
worthy
to
lose
the
latchet
of
his
showe
Is
not
this
the
verye
waye
to
knowe
,
prayse
,
and
describe
Christ
?
And
yet
when
wee
are
baptised
,
wee
be
baptised
bothe
with
the
baptisme
of
Iohn
and
Christe
also
,
The
lawe
is
fyrste
preched
that
is
,
It
is
necessary
,
that
that
olde
Adame
be
layed
vnder
feete
(
as
it
is
signified
by
that
outwarde
signe
)
before
Christ
dothe
baptise
in
fyer
and
the
spirite
.
Moreouer
wee
muste
also
come
to
the
knowledge
of
synne
by
Iohnes
preachyng
.
And
when
we
be
brought
in
this
wise
to
the
knowledge
of
our
sinne
,
then
Christe
fyndeth
place
for
the
exercising
of
hys
office
,
to
remitte
synnes
,
and
geue
into
our
hartes
the
holye
ghoste
,
which
he
will
do
accordyng
to
S.
Iohnes
wordes
:
This
is
he
,
that
baptiseth
in
the
holye
ghoste
.
And
yt
is
necessarye
that
by
faithe
wee
attayne
that
,
yf
we
will
be
made
newe
creatures
.
The
ende
of
this
Exposition
.
Foloweth
.
The
gospell
on
Christemas
daye
.
Luc.
2.
ANd
it
chaunsed
in
tho●e
dayes
,
that
there
went
oute
a
commaundemente
from
Augustus
the
emperoure
,
that
all
the
worlde
should
be
taxed
.
And
this
taxing
was
the
fyrste
,
and
executed
when
Sitenius
was
lift●an●e
in
Syria
And
euerye
man
wente
vnto
his
owne
cu●e
to
bee
taxed
.
And
Io●eph
also
ascended
from
Galile
o●re
of
the
citie
called
Nazarethe
,
into
Iewry
,
vnto
1
Re.
20
the
citye
of
Dauyd
,
whiche
is
called
Bethlehem
,
bycause
he
was
of
the
house
and
lynage
of
Dauyd
,
to
be
taxed
with
Marye
his
spoused
wyfe
,
which
was
wich
chylde
.
And
it
fortuned
,
that
while
theye
were
there
,
her
tyme
was
come
that
she
should
be
delyuered
.
and
she
brought
forth
hee
fyrst
begotten
sonne
,
and
wr●pped
him
in
swad●inge
clothes
,
and
laide
him
in
a
maunger
,
bycause
there
was
no
come
for
them
in
the
Inne
.
And
there
were
in
the
same
region
shepcherdes
,
watchynge
and
kepynge
theyr
flocke
by
nyght
.
And
lo
,
the
aungel
of
the
Lord
stode
harde
by
them
,
and
the
bryghtenes
of
the
Lorde
shone
round
about
them
,
and
they
were
sore
afrayde
.
And
the
aungell
sayde
vnto
them
:
Be
not
afraide
.
For
beholde
,
I
bringe
you
tidinges
of
great
ioye
,
that
shall
come
to
all
people
:
for
vnto
you
is
borne
this
day
in
the
citye
of
Dauid
,
a
sauioure
which
is
Christe
the
Lorde
.
And
take
this
for
a
signe
,
ye
shall
fynd
the
chylde
wrapped
in
swadlynge
clothes
&
layed
in
a
maunger
.
And
straight
way
there
was
with
the
aungel
a
multitude
of
heauenly
souldiers
,
praisinge
God
and
saying
:
Glorye
to
God
on
hye
,
and
peace
on
earth
and
vnto
men
a
good
will
.
THE
EXPOSITION
.
IN
this
gospell
first
of
all
is
treated
the
helthfull
byrth
of
oure
Lord
Iesu
Christ
,
The
natiuitie
of
Edriste
.
which
is
the
wel
hedde
of
our
saluacion
,
and
of
eternal
lyfe
.
Wherefore
it
is
necessary
that
euen
as
the
euangelist
hath
described
the
same
natiuitie
or
birthe
,
so
likewise
,
that
euerye
manne
doo
receaue
it
into
the
inwarde
partes
of
his
harte
,
and
often
tymes
to
reuolue
it
in
himselfe
,
whereby
he
may
by
the
meditacion
of
such
thinges
be
kendeled
,
lyghtened
,
and
made
ioyful
,
and
that
they
maye
take
and
kepe
in
theyr
hertes
,
the
chylde
newelye
borne
,
by
the
worde
of
faith
:
For
the
lower
and
poorer
that
this
byrthe
appeareth
to
the
worlde
,
Esa.
9.
so
muche
the
holsomer
and
more
profitable
it
is
to
them
,
that
receau
it
by
faith
.
And
that
it
was
so
small
of
estymacion
with
the
worlde
,
it
may
be
gathered
of
that
,
that
Ioseph
and
the
virgyne
Mary
ascended
from
the
city
of
Nazareth
vnto
the
citie
that
is
called
Bethlehem
in
the
lande
of
Iudea
,
none
other
wise
,
but
as
the
other
subiectes
dyd
,
to
geue
obedience
to
theyre
superioures
,
and
to
yeld
tribute
as
the
other
did
.
Who
wold
(
I
pray
you
)
beleue
,
that
Mary
shuld
be
the
mother
of
God
,
whiche
went
vnto
the
profession
no
otherwise
,
then
the
other
plebeial
one
&
dispised
sort
of
women
dyd
.
And
likewise
the
euangelist
sayeth
:
that
in
the
towne
of
Bethlehem
she
was
had
in
no
respecte
or
regarde
of
any
person
,
in
so
much
that
she
was
fayn
(
that
scripture
mygt
be
fulfilled
)
to
wrappe
her
welbeloued
sonne
Christ
(
whiche
she
there
brought
forth
)
in
cloutꝭ
,
and
lay
him
in
an
oxe
stal
.
What
singuler
or
particular
kind
touch
herest
thou
here
to
be
shewed
towardes
Marye
and
her
sonne
Christ
?
The
pouerty
o●
Mary
.
Nothing
here
is
els
but
bare
pouerty
Mary
is
dispised
,
Ioseph
is
dispised
,
the
chyld
is
dispised
.
Nor
thou
canst
here
hear
of
any
man
that
toke
ony
care
or
thought
for
them
.
But
thou
maiest
well
heare
that
there
was
no
place
for
them
in
the
inne
.
And
nowe
marke
wel
how
glorious
&
how
greatlye
magnified
was
the
same
birth
in
heauen
,
althoghe
it
was
not
so
estemed
on
earth
.
The
Angel
of
God
standeth
by
,
&
is
presente
with
the
shepehardes
that
watched
the
nighte
watch
ouer
their
flock
,
and
sheweth
vnto
them
greate
ioy
that
shuld
befal
to
all
people
,
The
shewyng
of
Chrystis
natiuitie
that
Christe
our
Lord
and
souiour
was
born
in
the
citie
of
Dauid
&c.
Now
thou
seest
,
who
was
messaunger
of
the
same
glorious
natiuitie
,
and
howe
noble
a
message
he
broughte
,
and
yet
doest
thou
but
slenderlye
esteeme
,
that
thou
must
cal
this
child
Christ
,
Lorde
,
and
sauiour
?
How
cold
Christ
haue
ben
more
noblier
described
,
or
the
summe
of
the
gospell
more
brieflyer
comprehended
?
Forthermore
,
The
sum
of
the
gospell
.
how
could
this
matter
haue
bene
better
or
godlyer
handeled
then
it
was
handeled
of
the
aungeles
?
yea
&
when
when
those
poore
and
simple
shepeherdes
were
in
so
greate
feare
,
how
cold
they
haue
bene
better
comforted
then
of
the
aungel
?
And
he
saieth
vnto
them
:
Feare
ye
not
.
O
ioyfull
and
swete
message
,
that
for
al
the
great
waight
of
syn
,
brought
into
this
world
with
vs
,
we
shulde
not
feare
:
why
so
?
Bycause
ther
is
to
day
borne
vnto
vs
suche
a
sauioure
,
that
shall
take
awaye
the
sinne
of
the
world
,
and
through
his
passion
and
deathe
shall
obtaine
for
all
them
that
beleue
in
him
euerlastinge
lyfe
.
Wherefore
it
is
bery
meete
,
that
this
natiuitie
,
of
the
which
we
receyue
so
great
profite
&
ioy
,
shuld
be
glorious
in
oure
syght
.
Our
byrthe
is
vncleane
,
subdued
to
syn
,
Our
natiuitie
is
vncleane
and
cursed
.
But
Christes
is
pure
without
syn
and
holye
.
Therfore
now
yf
the
condemnation
of
our
natiuitie
muste
be
taken
awaye
and
chaunged
,
it
muste
nedes
be
by
the
pure
and
vndefiled
natiuitie
of
our
lorde
Iesu
Christe
,
What
?
and
can
it
be
corporally
communicate
to
al
men
?
No.
But
spiritually
we
must
attaine
to
it
by
the
word
.
What
word
is
that
?
The
same
worde
,
when
the
aungell
saithe
To
you
,
to
you
,
this
day
is
born
a
sauiour
.
By
this
word
is
comunicate
vnto
vs
the
natiuitie
of
Christ
And
yf
thou
wylt
hear
the
same
also
of
the
prophet
,
Esa.
9.
he
saith
on
this
wise
.
A
child
is
borne
to
vs
,
&
a
son
is
gyuen
to
vs
.
In
the
childe
is
signified
the
humaninity
of
Christ
.
And
in
the
son
is
signified
his
Godhed
.
Such
a
child
is
born
that
is
in
nature
both
god
&
man
To
whome
is
he
borne
?
To
vs
,
to
vs
,
the
prophete
saith
.
Here
we
shuld
now
open
the
eyes
of
faith
,
for
many
ther
be
,
that
although
they
beleue
that
Christ
was
borne
,
yet
beleue
they
not
that
he
was
borne
for
their
sake
.
And
therefore
set
thei
their
mindes
so
much
vppon
their
owne
workes
,
with
the
which
they
truste
to
obtatne
both
righteousnes
and
saluacion
,
euen
as
thoughe
with
our
owne
merites
we
might
stonde
in
the
iudgement
of
God
.
Therefore
good
syr
deceiu
not
your selfe
:
for
the
matter
standeth
not
in
that
case
,
but
as
Dauid
saith
:
Goodlord
,
Psa.
24
enter
not
into
iudgment
with
thy
seruaunt
,
for
al
lyuers
shall
not
be
iustified
in
thy
syght
.
The
frut
of
faithe
.
Here
be
no
workes
required
able
to
contreuaile
,
but
grace
&
mercy
is
to
be
loked
for
.
And
therefore
he
that
beleueth
the
Christe
is
borne
&
geuen
,
&
that
he
was
incarnate
,
died
,
rose
again
&
is
ascendid
into
heauen
for
our
iustification
,
he
is
clean
from
sinne
,
righreous
,
blessed
,
the
brother
of
Christ
,
&
the
son
of
God
.
And
that
faith
,
doughtles
lyk
a
good
man
,
herafter
he
shal
declare
with
good
workes
,
that
is
with
the
loue
of
his
neighboure
,
&
with
honest
conuersacion
.
Secondarelye
it
is
to
be
noted
in
this
gospell
,
what
persons
they
were
that
this
holsome
birth
of
Christ
was
shewed
vnto
.
Poore
men
receiue
the
Gospell
.
Vereli
poore
and
dispised
shepeherdes
.
But
why
was
it
not
shewed
to
the
rich
men
men
of
great
power
,
&
the
holy
men
of
Ierusalem
?
Bicause
that
God
hath
chosen
such
as
to
the
world
appear
folish
,
1.
Cor.
1.
to
the
intent
to
shame
the
wordly
wise
men
.
Rich
men
,
gentlemen
,
&
men
of
great
power
of
this
world
,
haue
no
respecte
or
regarde
to
this
child
Iesus
,
but
haue
their
peculier
and
priuate
God
,
in
whom
they
put
the
whole
and
some
of
theire
trust
,
that
is
,
in
pride
,
in
theire
great
strenth
and
power
,
in
riches
and
in
their
mightie
god
mammon
.
Mammon
.
And
in
like
manner
these
worke
maisters
(
as
thei
be
called
)
haue
their
priuate
god
,
that
is
,
the
trust
in
their
own
works
and
merites
,
Of
the
which
false
god
Esaias
sayth
:
Esa.
2
They
haue
worshipped
the
workis
of
theyre
owne
handes
.
And
I
pray
you
what
shuld
the
birth
of
Christ
haue
profited
those
men
,
if
it
had
been
shewed
vnto
them
?
Mat.
7.
Holy
thinges
maye
not
be
caste
to
dogs
,
nor
perles
to
swyne
:
He
that
putteth
his
trust
in
any
other
creature
then
in
Christ
,
to
him
Christ
is
vnprofitable
.
Lykewyse
,
he
that
by
any
other
meanes
seketh
his
iustificacion
,
but
by
Christ
,
to
him
also
is
Christ
vnprofitable
,
as
S.
Paule
in
manye
places
wytnesseth
his
eristle
to
the
Galathians
saiyng
:
Gal.
2
Yf
Iustificacion
come
by
the
lawe
,
then
died
Christ
in
vayne
.
And
bycause
Christe
here
requireth
suche
a
herte
,
that
shuld
not
put
hope
or
trust
in
any
wordely
goodes
or
in
his
owne
power
,
and
righteousnes
,
but
should
holy
stycke
to
his
passion
,
Mat.
5.
death
,
and
merite
:
Therfore
he
chose
none
but
poore
folkes
,
and
not
such
as
wer
pore
in
this
world
after
the
flesh
,
but
poore
in
spirite
,
that
is
,
they
that
knowe
all
theyre
owne
sinnes
,
frailnes
,
misbeleue
and
corrupt
natur
and
abid
only
in
his
word
.
And
to
them
also
saithe
he
in
an
other
place
:
Mat.
11
Come
to
me
al
ye
that
be
laden
and
I
shall
refreshe
you
.
Also
,
If
any
man
thirst
,
let
him
come
to
me
,
Iohn
.
7
and
I
shal
geue
him
drinke
.
These
and
such
like
wordes
,
the
riche
men
and
they
that
wil
be
iustified
by
their
owne
workes
,
do
not
receue
nor
regarde
,
of
the
whiche
the
blessed
virgin
Mary
in
her
songe
singeth
,
Quod
dimittantur
inanes
.
They
are
sent
awai
empty
.
Luc:
2
Therfore
this
birth
of
Christ
&
ioiful
messanger
is
shewed
onli
to
the
pore
shepards
.
Thirdely
we
may
learne
of
this
gospell
,
that
when
this
helthfull
birth
of
Christe
is
layde
forthe
vnto
vs
by
the
ministers
of
the
gospell
,
(
which
for
the
more
part
in
scripture
be
signified
by
aungels
)
and
we
therby
assertained
,
Mal.
2.
that
our
saluacion
consisteth
in
the
same
:
wee
maye
in
no
wise
so
dooe
,
that
wee
shuld
be
forgetful
of
so
great
a
benefit
,
or
be
founde
vnkind
therin
,
Thanks
.
geuing
.
but
rather
shuld
with
continual
thankes
geuing
,
praise
and
extol
the
same
,
and
alwaies
sing
with
the
angels
:
Glory
be
in
heauen
vnto
God
&c.
Here
God
is
praised
of
the
Aungels
&
heauenly
company
,
chiefly
for
this
cause
,
that
he
of
his
onlye
grace
&
mercy
,
hath
geuen
his
onlye
begotten
son
,
a
sauioure
to
the
world
,
that
through
him
,
the
way
shuld
be
to
euerlasting
lyfe
,
for
al
men
:
and
that
by
his
goodnes
,
syn
,
deth
,
the
deuel
,
and
hel
,
shuldde
taken
away
.
Ys
not
this
benefite
worthy
of
praise
&
commendacion
?
Yes
trewly
no
man
can
geue
worthy
thankes
therefore
:
Neueuertheles
yet
we
must
persist
to
say
with
the
prophet
Dauid
:
Ps.
146
My
soule
praise
the
Lord
,
I
wil
praise
the
Lord
in
my
lyfe
,
I
wil
sing
to
my
God
as
longe
as
I
lyue
.
And
considre
here
that
this
honour
and
thankes
geuing
can
not
bee
yelded
to
God
,
where
this
oure
Christe
is
not
,
or
not
throughly
knowen
.
And
that
no
peace
or
good
will
can
abide
with
vs
,
without
Christ
.
Ioel.
17
And
in
contrary
wise
,
wher
Christ
abideth
,
and
by
his
word
is
wel
knowen
,
ther
also
the
heuenly
father
is
knowen
,
praised
,
&
extolled
,
as
such
a
father
,
that
hath
geuen
vs
his
only
son
Christ
for
a
sauiour
into
al
the
world
.
And
there
also
is
found
the
trew
peace
,
when
we
beleue
that
God
the
father
wil
not
vs
to
bee
damned
,
but
of
his
ineffable
grace
wil
receiue
and
geue
vs
euerlastinge
lyfe
by
Christe
.
Who
I
praye
you
,
wolde
not
be
of
good
chere
when
he
hereth
the
aungels
bring
this
peace
&
quietnes
of
harte
to
vs
?
And
besides
all
this
,
God
reioyseth
in
vs
through
his
sonne
:
And
againe
,
they
that
beleue
,
doth
reioyce
in
all
his
workes
,
singing
without
ende
:
Glory
be
in
heauen
to
god
,
peace
in
earth
,
&
good
wil
to
men
.
The
gospel
on
the
first
sonday
after
Christemas
.
Luc.
2.
AND
his
father
&
mother
meruailed
at
those
thinges
,
whiche
were
spoken
of
him
.
And
Simeon
blessed
them
,
and
sayde
vnto
Mary
his
mother
.
Beholde
,
this
chylde
is
sent
,
to
be
the
fall
and
vprysinge
againe
of
many
in
Israel
,
and
for
a
signe
whiche
is
spoken
againste
.
And
moreouer
,
the
sweard
shal
perse
thy
soule
that
the
thoughtes
of
many
hertes
may
be
opened
.
And
there
was
a
prophetisse
,
one
Anaa
,
the
doughter
of
Phanuel
of
the
tribe
of
Aser
,
which
was
of
greate
age
,
and
had
lyued
with
her
husbande
seuen
yeares
,
from
her
vyrginitie
.
And
she
had
bene
a
widowe
aboue
foure
score
&
foure
yere
,
which
departed
not
from
the
temple
,
but
serueth
God
with
fastinges
and
prayers
nyght
and
day
.
And
she
came
forth
that
same
hour
and
praysed
the
Lorde
,
and
spake
of
hym
,
to
al
them
that
loked
for
the
redemption
in
Ierusalem
And
when
they
had
performed
al
thinges
,
according
to
the
law
of
the
Lord
,
they
returned
into
Galile
,
to
theyr
owne
city
Nazareth
And
the
chylde
grewe
,
and
waxed
strong
in
spirite
,
and
was
filled
with
wisedome
,
●
Reg.
2.
and
the
grace
of
God
was
vpon
hym
.
THE
EXPOSITION
.
IN
this
gospell
we
haue
sufficient
testimony
of
Christ
,
that
he
is
the
trew
Messias
,
&
the
blessed
sede
of
Abraham
,
in
that
which
all
people
shuld
be
saued
.
Simeons
testimoni
of
Christ
First
we
haue
the
great
testimonye
of
Simeon
,
which
of
long
time
had
loked
for
the
consolation
&
confort
of
Israel
,
&
was
enformed
by
the
holy
ghost
,
that
he
shuld
not
se
deth
before
he
saw
Christ
.
And
when
Ioseph
&
Mary
had
in
the
day
of
purification
taken
the
childe
Iesus
,
&
set
him
before
the
lord
in
Ierusalem
&
according
to
the
custom
,
made
their
host
&
oblacion
:
Lo
,
Simeon
also
through
the
holy
ghost
came
in
to
the
temple
,
&
toke
the
child
in
his
a●mes
,
&
called
him
the
sauiour
sent
from
God
,
the
lighte
of
the
gentiles
and
glorye
of
the
people
of
Israel
.
What
it
is
to
blesse
.
And
afterward
wished
al
thinges
prosperous
&
ioyfull
to
the
child
and
his
parentes
:
and
that
is
signified
by
that
that
he
did
blesse
them
,
as
it
appeareth
in
the
24.
cha.
of
gen
.
And
then
said
he
to
Mari
:
Lo
,
this
child
is
set
to
the
fal
and
vprisinge
of
many
in
Israel
.
And
for
a
signe
which
shal
be
spoken
against
.
Of
these
words
of
Simeon
it
is
manifest
,
that
Christ
is
the
trew
Messias
&
sauiour
of
the
world
,
promised
in
holi
scripture
,
or
els
why
wold
he
cal
him
the
lyght
,
sauiour
&
glory
of
Israel
,
yf
he
could
not
help
,
saue
,
&
iusti●i
?
Iohn
.
1.
Yea
&
if
he
wel
not
the
very
sauiour
by
whom
we
take
our
saluacion
,
verely
he
mighte
seme
but
a
dispised
sauiour
.
And
besides
this
,
he
shuld
not
haue
byn
called
the
light
of
the
Gentilꝭ
if
he
shuld
not
haue
lightned
al
men
Yea
&
likewise
,
if
Israel
shulde
haue
had
no
cause
to
glori
or
reioise
of
this
child
,
he
shuld
not
haue
bin
called
the
glori
of
the
people
of
Israel
.
Moreouer
marke
here
nowe
whether
that
al
men
shal
knowe
this
same
sauiour
&
lyght
.
Lo
(
saith
Simeon
)
he
is
set
to
the
fal
:
how
to
the
fal
?
Esai
.
8.
Bicause
that
many
shal
be
offended
in
him
,
when
thei
shal
se
him
go
in
manner
of
a
bondman
or
seruaunt
,
&
not
after
the
fashion
of
kingis
&
princes
:
And
especiallye
suche
as
doth
not
beleue
,
but
put
their
confidence
in
their
own
workes
,
&
wil
attaine
to
the
righteousnes
before
God
,
by
their
own
workis
&
merites
,
&
not
through
his
only
grace
:
Of
the
which
also
S.
Paul
speaketh
in
the
10.
Rom.
10
cha.
to
the
Rom:
Thei
that
know
not
the
righteousnes
of
God
,
&
seking
their
own
,
be
not
subdued
to
Goddes
iustice
:
And
thei
be
such
,
that
when
they
hear
the
righteousnes
of
God
commended
,
yet
will
they
not
beleue
,
nor
in
a
manner
can
beleue
,
bicause
those
things
that
they
do
of
their
own
wil
,
be
to
be
reiected
&
cast
awai
.
Wherfore
they
do
persecute
this
doctrine
,
&
be
offended
in
Christ
,
&
do
stil
remaine
in
their
misbilfee
,
leste
they
shuld
at
any
time
be
saued
.
Ther
be
neuertheles
amongst
those
also
very
many
,
to
whom
Christ
is
set
to
their
vprising
,
but
that
is
to
those
all
only
,
which
of
them selfe
do
dispaire
,
&
knowledge
that
there
is
no
name
vnder
the
sun
,
Ioel.
2.
Act.
4.
geuen
to
men
,
wher
through
thei
shal
be
saued
,
but
only
in
the
name
of
Christ
.
And
such
be
by
Christ
reserued
to
euerlasting
ioy
,
as
the
prophet
Esai
saith
:
Esai
.
28.
Lo
,
I
wil
set
in
Sion
in
the
foundacion
,
a
corner
stone
,
&
euery
man
that
beleueth
in
him
,
shal
not
be
lost
.
Now
,
if
thou
desire
that
Christ
may
not
be
set
to
the
to
stumble
at
,
but
to
thine
vprising
,
go
to
and
cast
away
al
the
hope
of
thine
own
merits
,
&
embrace
Christ
as
the
sauiour
of
this
world
:
Mat.
16
And
then
shal
not
hel
gates
preuaile
against
the.
And
if
thou
se
the
more
part
of
men
not
willing
to
receiue
this
doctrine
,
but
defending
the
righteousnes
of
their
works
,
The
swerde
shulde
perse
Maryes
herte
.
&
reiecting
the
iustice
that
cometh
by
faith
,
them
remember
those
wordis
that
Simeon
saith
that
Christ
shal
be
set
for
asign
or
token
,
which
shal
be
spoken
against
of
meny
.
And
think
you
that
it
was
spoken
in
vayne
,
that
a
swearde
shulde
perse
throughe
Maryes
herte
?
Simeon
knew
wel
inough
that
our
Lord
Iesu
Christ
shuld
suffre
muche
paynes
for
his
doctryne
.
And
therefore
said
vnto
Mary
,
that
with
her
welbeloued
son
she
shulde
suffre
also
great
sorowes
,
that
the
secrete
thoughtes
of
many
shulde
bee
opened
,
whiche
,
although
they
were
taken
for
the
moste
holyest
of
al
,
yet
shuld
they
be
of
all
the
most
wicked
.
Thou
hast
nowe
here
the
testimony
of
that
iust
man
Simeon
,
that
Christ
is
the
sonne
of
God
,
the
very
trew
Messias
and
sauyoure
of
all
the
worlde
.
Secondarely
we
haue
here
the
testimony
of
Anne
the
prophetise
concerning
Christ
.
Ann
propheceeth
of
Christ
And
besides
that
that
the
euangelist
doth
describe
and
set
forthe
her
conuersacion
,
he
saith
further
also
,
that
she
,
when
the
verye
houre
came
,
knowledged
the
Lorde
,
and
spake
of
him
to
euery
man
,
that
longed
for
the
redemtion
of
Israel
.
Obserue
and
mark
now
the
order
of
this
testimony
.
Fyrst
she
prayseth
and
commendeth
God
for
none
other
cause
,
but
that
she
knewe
in
this
child
,
not
only
the
greate
kyndenes
of
God
,
but
also
that
all
prophecies
were
fulfilled
,
and
that
the
same
acceptable
time
was
come
,
Ephe.
5.
wherein
Christ
shulde
be
borne
,
and
to
the
whiche
also
God
willed
her
to
be
reserued
and
kepte
.
And
trewlye
all
christen
people
oughte
to
geue
thankes
vnto
God
the
father
,
for
his
suche
greate
benefite
,
that
throughe
this
childe
he
willed
vs
to
bee
saued
from
all
euell
.
And
certainlye
this
Anne
knoweth
and
knowledgeth
that
of
oure selues
we
canne
nothing
do
.
And
therfore
praiseth
God
,
that
he
hath
voutchsaued
to
send
vs
our
sauioure
from
heauen
.
And
that
al
other
shulde
knowe
the
same
,
she
speaketh
of
him
to
all
that
longed
for
the
redemption
of
Israell
.
But
what
speaketh
she
of
him
?
Doughteles
nothinge
els
,
but
euen
as
Simeon
did
before
.
Simeon
told
that
the
same
childe
was
the
lighte
and
sauioure
of
the
Gentils
:
Anne
confirmeth
the
same
and
saith
:
He
is
now
presente
before
oure
eyes
,
and
euen
at
hande
,
The
saiyng
of
Anna.
whom
they
loked
so
longe
for
.
She
frely
confesseth
,
her
praiers
,
fasting
,
widowhed
,
and
honest
conuersation
,
to
be
of
no
respecte
,
except
by
this
childe
,
through
grace
,
she
be
made
righteous
and
holy
,
and
delyuered
from
euerlasting
death
.
Of
this
place
it
becometh
all
women
,
widowes
,
&
maydens
to
take
example
,
&
folow
the
steppes
of
Anne
in
the
knowledging
of
Christ
,
in
good
and
honests
life
,
and
in
the
trew
worshipping
of
God
:
She
perceued
very
wel
that
it
was
necessary
for
her
,
throgh
the
truste
that
she
had
in
this
child
,
to
be
saued
:
that
is
,
to
be
iustified
by
trewe
faith
in
Christ
.
And
here
may
it
wel
be
vnderstand
,
that
faith
must
be
liuely
&
effectual
.
And
this
certificat
or
knowledg
of
faith
must
we
al
haue
,
or
els
trewlye
the
same
faithe
that
maketh
vs
iust
&
righteous
,
Righte
faith
.
is
not
in
vs
,
but
rather
a
false
persuasion
and
opinion
of
Christ
.
Christe
was
very
man
.
Thirdely
,
this
gospell
confirmeth
the
article
of
oure
faith
wherin
we
knowledge
that
Christ
was
borne
of
the
virgin
Mary
.
For
as
I
must
beleue
that
this
is
trew
,
so
must
I
also
faythfully
beleue
,
that
Christ
naturaly
,
as
al
other
men
doth
,
incresed
in
age
,
wit
,
strength
,
wisedome
,
&
spirit
,
not
that
the
holye
ghost
was
not
at
the
first
in
him
,
but
that
the
more
he
was
in
age
,
the
bigger
he
was
,
&
the
bigger
he
was
the
wiser
he
was
.
And
the
wiser
he
was
,
so
much
the
stronger
he
was
in
spirite
before
God
,
in
himselfe
,
and
before
al
men
.
And
to
be
short
:
In
that
that
the
Euangeliste
saith
:
The
childe
encreased
and
was
strengthed
in
spirite
,
ful
of
wisedome
,
and
the
grace
of
God
was
in
him
.
he
sheweth
that
the
same
child
euerye
day
more
and
more
did
growe
in
goodnes
and
wisedome
.
And
we
shulde
highly
wish
that
our
children
might
be
like
broght
vp
,
The
bringing
vp
of
chyldren
.
that
thei
might
more
and
more
increase
,
and
do
that
is
iust
&
good
.
This
childe
Iesus
increased
and
was
strengthned
in
spirite
.
And
we
suffre
oure
chyldren
to
fall
&
run
into
their
own
carnal
lust
&
desyre
:
Nor
we
do
any
thing
care
or
prouide
,
that
by
the
word
of
God
,
they
may
be
brought
to
faith
and
honest
liuing
.
Christ
incresed
in
wisdome
,
And
our
children
increase
in
folishnes
.
And
wilt
thou
know
the
cause
thereof
?
Their
parents
be
in
the
faut
,
that
wil
not
instruct
&
bring
vp
theyr
children
in
goodnes
&
vertu
,
nother
teach
them
the
worde
of
God
.
And
therefore
the
grace
of
God
cannot
be
in
them
.
To
conclude
.
As
Christ
is
very
God
,
so
by
this
gospel
it
appeareth
,
he
was
very
man
,
and
sent
from
his
father
into
this
world
,
that
we
by
him
might
enioye
euerlasting
life
.
The
Gospell
on
Newe
yeares
day
.
Luc.
2.
AND
when
the
eihht
day
was
come
that
the
childe
shulde
be
circumcised
his
name
was
called
Iesus
Gen
17
Mat.
1.
Luc.
1.
whiche
was
named
of
the
Aungell
before
he
was
conceaued
in
the
wombe
.
THE
EXPOSITION
.
FYrste
,
bycause
saint
Luke
the
Euangelyste
hath
so
dilligently
sette
forthe
the
natiuitie
of
Christe
:
Nowe
he
goeth
about
to
declare
what
profite
and
commoditie
it
hathe
brought
vnto
vs
.
That
is
to
say
,
that
through
Christ
,
the
burden
and
yoke
of
the
lawe
is
taken
away
,
and
a
free
harte
and
willing
spirite
is
geuen
vnto
vs
,
Gal.
4.
Esa
44
which
,
not
constrained
with
the
feare
of
paine
,
shuld
kepe
the
commaundementes
af
God
,
and
do
that
is
iust
.
For
it
is
very
euident
,
and
can
by
no
meanes
be
denyed
,
that
seyng
the
law
is
spirituall
,
it
doth
not
only
require
outwarde
workes
,
but
muche
soner
the
inward
affections
of
the
hart
.
No
man
by
his
own
power
can
fulfil
the
lawe
,
as
S.
Peter
witnesseth
in
the
Actes
,
cap.
15.
saying
:
Whye
tempte
ye
God
,
laying
the
yoke
vpon
the
disciples
neckes
,
which
our
forefathers
,
Gala.
3.
nor
we
,
were
able
to
beare
?
Now
therefore
it
is
necessarye
,
other
the
lawe
to
be
fulfilled
,
or
else
vs
to
be
damned
,
as
scripture
saith
:
Cursed
bee
euery
man
,
that
abideth
not
in
all
thinges
written
in
the
booke
of
lawe
.
Go
to
then
,
here
of
this
place
I
perceyue
,
that
the
law
requireth
a
perfection
:
And
again
.
In
my selfe
I
fele
nothing
.
whereby
I
may
fulfil
it
:
Rom.
10
what
shal
I
now
here
do
?
Thou
must
by
faith
obteine
Christe
,
which
hath
for
the
satisfied
the
lawe
,
and
deliuered
the
from
the
curse
thereof
.
He
is
the
ende
of
the
lawe
,
Gala.
4
as
S.
Paule
saith
,
In
whome
euery
man
that
beleueth
,
shal
be
saued
.
And
in
an
other
place
,
When
the
time
was
fully
come
,
God
sent
doune
his
sonne
borne
of
a
woman
&
subdued
to
the
lawe
,
Abrogacion
of
the
lawe
.
that
he
shulde
redeme
suche
,
as
wer
in
daunger
of
the
law
,
and
so
we
shuld
be
made
the
children
of
God
.
And
hereto
it
pertaineth
,
that
Christ
suffered
himselfe
to
be
circumcised
.
This
thing
betokeneth
,
that
Christe
came
to
fulfil
the
lawe
for
vs
,
and
to
make
vs
free
from
the
curse
of
the
law
,
that
by
the
doctryne
of
the
gospell
,
he
might
communicate
vnto
vs
the
holy
ghost
that
we
so
by
,
him
renewed
,
myght
hereafter
,
not
constrayned
,
but
frely
and
louingely
do
those
thinges
,
that
God
requireth
of
vs
.
And
secondarely
it
is
to
be
vnderstand
and
knowen
,
that
circumcision
was
a
token
and
signe
of
the
promise
that
God
made
vnto
Abraham
,
Signes
cofirme
faith
.
yea
and
to
his
seede
also
,
as
apeareth
in
the
17.
chap.
of
Genesis
.
Nother
was
this
signe
geuen
that
men
thereby
myght
bee
iustified
,
but
that
they
,
which
shulde
heare
of
the
promise
of
God
,
shulde
be
confirmed
in
faith
,
and
that
the
Iewes
might
be
knowen
from
thother
Heythen
and
infideles
.
For
trewly
euerye
signe
hath
his
promise
,
whereunto
it
is
meete
,
that
all
men
sticke
and
beleue
,
As
in
the
6.
chap.
of
Gen.
it
is
promised
to
Noe
,
that
he
shall
not
perishe
by
the
floude
:
And
in
token
of
that
promise
,
he
had
a
ship
,
which
he
was
commaunded
of
God
to
builde
And
in
the
9.
chap.
of
the
same
also
,
it
is
promised
,
that
the
worlde
after
that
,
shulde
neuer
be
drowned
or
destroyed
by
floude
.
And
in
token
thereof
,
God
gaue
vnto
hym
the
rayn
bow
.
And
in
lyke
case
it
is
here
.
God
promised
himselfe
to
be
the
God
of
Abraham
and
of
his
sede
.
And
therefore
gaue
vnto
hym
the
token
of
circumcision
,
wherewith
he
dothe
confirme
and
certefie
his
faith
,
that
he
shuld
in
no
wise
doubt
,
but
suerely
beleue
,
that
God
wolde
kepe
his
promise
.
But
thou
must
so
vnderstand
these
things
that
we
shal
receiue
these
promises
,
The
worde
.
not
through
the
outwarde
signe
,
but
by
the
worde
,
in
the
which
the
signe
is
conteined
,
Faithe
.
and
oure
faithe
hath
gotten
it
:
Alwaies
the
spiritual
thing
must
be
ioyned
to
the
corporal
,
&
internal
things
must
be
added
to
the
exteriors
The
outward
circumcision
Circumcision
.
is
nothing
without
the
circumcision
of
the
hart
,
which
is
made
by
the
spirite
,
&
is
signified
by
the
outward
circumcision
.
And
Deut.
in
the
10.
chap.
it
is
saide
:
Circumcide
the
foreskin
of
your
hartis
.
Yf
then
the
exterior
circumcision
did
profyt
the
Iews
,
it
must
nedis
be
,
that
they
then
shuld
holy
stick
and
abide
in
faith
&
the
commaundements
&
promises
of
God
,
seing
that
the
same
exterior
sign
doth
but
confyrme
&
strength
them
:
as
thou
maist
see
in
Gedeon
in
the
6.
chap.
Iud.
And
in
lyke
manner
we
say
of
the
signes
of
the
new
testament
as
yf
when
I
am
baptised
,
I
haue
no
respecte
but
to
the
water
,
That
outward
dipping
in
water
profiteth
nothing
at
al
:
The
sacrament
of
the
newe
testament
Baptime
But
if
I
regard
&
haue
respect
to
the
commaundements
,
&
promises
of
god
,
(
wyth
the
which
this
water
is
sanctified
)
and
beleue
the
same
,
&
so
by
this
means
am
baptised
within
through
the
holy
ghost
,
them
trewly
this
baptism
is
very
profitable
vnto
me
:
Yt
hath
the
word
&
promise
of
God
,
and
is
not
without
a
cause
called
of
S.
Paule
,
the
fountayn
of
the
new
byrth
,
Lykewyse
when
in
the
supper
of
our
Lord
,
I
regard
not
the
commaundement
and
promise
of
Christ
,
nor
come
by
faith
to
receaue
yt
,
The
supper
of
the
Lorde
.
then
the
eating
&
drinking
of
the
sacrament
of
the
body
&
blood
of
Christ
,
not
only
profiteth
me
not
,
but
rather
maketh
to
my
damnacion
as
S
Paul
speketh
,
of
such
,
as
vnworthely
receiue
the
same
.
And
when
I
behold
the
commaundement
,
word
and
promise
of
God
.
1
Cor
11
then
doth
the
eatinge
&
drinking
of
the
sacrament
of
the
body
&
blood
of
Christ
profit
me
much
,
bycause
in
the
word
I
find
remission
of
sinnes
&
in
the
sacrament
or
outward
signe
,
I
find
the
confirmacion
of
my
faith
:
And
it
is
to
be
noted
,
that
christian
men
in
the
steed
of
circumcision
,
haue
baptisme
,
begonne
of
S.
Iohn
,
&
confirmed
by
Christ
:
as
yt
apeareth
in
the
last
chap.
of
Mark.
The
baptisme
of
children
.
And
like
as
circumcision
was
communycate
to
the
children
,
so
must
baptism
be
conferred
to
our
children
,
although
the
phantasticall
anabaptistes
teach
otherwise
.
Thirdly
we
learn
by
the
name
that
was
geuen
vnto
Christ
,
&
shewed
before
of
the
angel
,
that
in
matters
of
faith
,
and
in
such
as
concern
our
iustyfication
,
our
workes
&
merytes
be
of
no
strength
before
God
,
but
alonly
grace
&
mercy
which
God
in
Christ
hath
shewed
to
all
the
world
.
For
the
name
of
Iesus
,
yf
thou
wylt
interpret
yt
,
signyfyeth
a
sauyoure
.
Iesus
only
iustifieth
.
Nor
thynke
thowe
yt
to
bee
a
poore
and
bare
name
,
but
yt
ys
the
thynge
yt
selfe
,
the
worke
and
executyon
,
as
sayncte
Paule
sayeth
:
1.
Cor.
●
Iesus
ys
made
the
wysdome
of
God
to
vs
,
our
ryghteousnes
,
santyfycacyon
and
redemptyon
as
yt
ys
wrytten
.
He
that
glorieth
or
reioyceth
,
let
hys
glorye
and
reioysynge
be
yn
God
:
And
also
yn
the
Actes
,
yt
ys
wrytten
:
Act.
4.
There
ys
none
other
name
vnder
heauen
geuen
vnto
men
where
throughe
theye
muste
bee
saued
&c.
And
ys
it
not
wrytten
also
yn
the
1.
chapt
.
of
Math
?
He
shal
redēme
his
people
from
theyr
synes
,
The
name
of
Christe
.
Now
than
yf
we
be
iustyfyed
by
the
meryte
,
passion
,
&
death
of
Chryst
,
whereto
cometh
the
glory
of
oure
workes
?
Here
muste
I
not
glorye
of
myne
owne
workes
,
but
all
my
ioy
must
be
in
Iesu
Christ
,
And
hereto
pertaineth
all
suche
places
,
as
be
red
in
the
olde
testament
,
and
the
newe
,
of
the
name
and
merite
of
Christe
:
And
althoughe
it
be
very
necessary
and
instantlye
required
of
a
christian
man
,
that
he
shulde
declare
and
shewe
forth
his
faith
,
with
the
workes
of
Charitie
,
and
other
godlye
exercise
,
yet
by
no
worke
can
he
bee
iustified
,
but
allonly
by
the
merite
of
Christe
.
Forthlye
this
gospell
teacheth
vs
,
that
the
word
of
God
and
his
workes
do
striue
with
our
reason
:
If
we
go
about
by
reason
to
knowe
the
mistery
of
the
circumcision
,
it
wold
seme
a
very
iest
,
that
God
shulde
adorne
with
his
commaundemente
,
so
vile
a
membre
.
The
workes
of
God
bee
contrary
to
reason
.
But
what
shuldest
thowe
thinke
seyng
it
is
so
?
Verelye
God
choseth
not
those
things
that
be
pleasaunt
,
or
in
great
estimacion
with
vs
,
but
suche
thinges
as
be
dispised
and
abiecte
before
oure
eyes
:
And
that
for
this
cause
,
bicause
that
our
reason
shuld
be
subdued
to
the
worde
of
God
and
his
workes
,
and
that
we
shuld
commend
and
accept
such
things
as
he
hath
chosen
,
and
not
those
things
that
seeme
most
pleasaunte
and
goodly
to
our
sight
Circumcision
was
a
thinge
that
was
smal
of
estymacion
,
The
worde
of
God
sātifieth
al
thinges
.
but
when
the
cūmaundement
and
promise
of
God
came
,
yt
was
made
a
noble
helthful
&
a
godly
worke
:
And
likewise
it
is
but
a
trifle
to
be
baptised
and
washed
in
water
,
But
if
the
commaundement
,
promise
,
and
worde
of
God
be
ioyned
therto
,
it
is
surely
a
thinge
wonderful
preciouse
and
helthfull
.
And
althoughe
to
the
worlde
it
appeare
but
a
tryfull
to
be
baptised
,
yet
baptisme
that
is
brought
in
the
steede
of
circumcision
,
must
be
accepted
of
vs
as
an
hyghe
and
precious
work
,
bicause
it
hath
the
commaundement
and
promise
of
Christ
,
To
whom
be
all
honoure
and
praise
.
Amen
.
The
gospell
on
Epiphany
daye
.
Math.
2.
WHen
Iesus
was
borne
at
Bethlehem
in
a
citye
of
Iewrye
,
in
the
time
of
Herode
the
kinge
,
Behold
,
there
came
wise
men
from
the
East
to
Ierusalem
,
saiyng
:
Where
is
he
that
is
borne
kinge
of
Iewes
?
For
wee
haue
sene
his
Nu.
24.
starre
in
the
Easte
,
and
are
come
to
worshippe
hym
.
When
Herode
the
king
hard
these
thinges
,
he
was
troubled
,
and
all
the
city
of
Ierusalem
with
hym
.
And
whan
he
had
gathered
al
the
chiefe
prestes
and
scribes
of
the
people
together
,
he
demaunded
of
them
,
where
Christ
shuld
be
borne
.
And
they
sayde
vnto
hym
:
at
Bethlehem
in
Iewry
.
For
thus
it
is
written
by
the
prophet
:
Mich.
5
Ioh.
7.
And
thou
Bethlehem
in
the
land
of
Iuda
,
art
not
the
least
amongst
the
prynces
of
Iuda
.
For
Mich.
5
Ioh.
7.
out
the
of
shal
I
there
come
vnto
me
the
captaine
,
that
shall
gouerne
my
people
Israell
.
Then
Herod
,
when
he
had
priuely
called
the
wise
men
,
enquired
of
them
diligentlye
,
what
tyme
the
starre
appeared
,
&
he
had
them
go
to
Bethlehem
,
and
saide
:
Go
youre
way
thither
,
and
search
diligently
for
the
childe
.
And
when
ye
haue
founde
hym
,
brynge
me
worde
agayne
,
that
I
may
come
and
worshippe
him
also
.
THE
EXPOSITION
.
THe
Euangelist
S.
Math.
after
that
he
had
written
of
the
promise
made
to
Dauyd
,
and
the
other
fathers
,
and
had
broughte
in
the
Aungell
,
Ioseph
,
&
Esai
the
prophete
,
as
most
suer
witnes
of
the
byrth
and
natiuitie
of
Christ
.
Now
in
the
golpel
of
this
day
(
while
he
describeth
certain
circumstances
)
he
proueth
that
this
childe
is
Christ
,
and
the
very
trew
Messias
,
Christ
the
trewe
Messias
of
old
time
promised
to
our
forefathers
,
&
now
exhibited
to
the
world
,
that
all
thinges
myght
be
brought
to
passe
in
him
.
The
cyrcumstances
be
,
the
place
and
tyme
.
In
Bethlehem
Iuda
,
The
place
.
(
saith
the
euangeliste
)
Iesus
is
borne
.
Here
now
thou
hast
the
place
.
And
it
is
not
vnknowen
to
al
men
,
that
this
city
was
ordeined
for
the
birth
of
Christ
,
&
of
long
time
before
prophecied
by
the
prophetes
,
that
so
it
shuld
be
.
Wherfore
of
this
place
we
maye
boldly
conclude
,
that
thys
child
newly
borne
,
is
the
trew
Messias
.
These
be
the
wordes
of
the
prophet
:
And
thou
Bethlehem
of
Iewrye
,
Mich.
5
arte
not
the
leste
&c.
Out
of
the
shall
rise
to
me
a
gouenoure
,
that
shall
gouerne
my
people
of
Israell
.
Now
there
is
two
Bēthlehemes
,
one
in
Galilee
,
in
the
trybe
of
Zabulon
,
and
thother
in
the
lande
of
Iewry
.
Seyng
the
euangelist
,
with
expresse
words
doth
speak
of
Bethlehem
in
the
lande
of
Iewrye
,
and
ful
well
agreeth
with
the
prophetes
,
I
pray
you
how
durst
the
Iewes
deny
,
that
Christ
was
the
very
Messias
Now
lyke
as
the
place
,
so
doth
also
the
tyme
verye
well
agre
,
The
tyme
.
as
in
the
59.
cha.
of
Gen.
by
the
patriarke
Iacob
,
it
was
determined
by
these
words
:
The
scepter
shall
not
be
remoued
from
Iuda
,
nor
a
ruler
of
his
posterite
,
til
he
come
that
shal
come
.
Of
this
prophecy
yt
appeareth
,
that
Christ
muste
needes
haue
then
be
borne
,
when
the
kyngdom
of
the
Iewes
was
so
taken
away
,
that
no
kinge
or
ruler
of
the
tribe
of
Iuda
,
shuld
reign
any
longer
.
And
that
did
chaunce
at
the
tyme
of
Herod
,
which
was
not
of
the
tribe
of
Iuda
,
nor
yet
born
of
the
Iewes
blod
,
but
was
an
Idumee
a
straunger
,
and
made
kyng
by
the
Romanes
Wherefore
,
nother
yet
of
this
place
can
the
obstynate
Iewe
deny
,
but
that
Christe
is
the
son
of
God
and
the
trewe
Messias
:
And
it
were
to
be
highelye
wished
and
desieed
of
vs
,
that
the
Iewes
allonlye
and
no
christyan
man
dyd
withstande
and
speake
agayne
thys
natyuyty
:
For
althoughe
we
often
tymes
say
,
and
confesse
,
that
Christ
the
sonne
of
God
was
borne
of
the
virgyne
Mary
,
yet
when
we
will
not
knowe
nor
vnderstande
,
wherefore
yt
was
done
,
I
cannot
see
what
profite
wee
shall
gette
thereby
.
Thou
muste
knowe
and
confesse
,
that
to
the
,
to
the
(
I
saye
)
and
to
thyne
redemption
and
saluacion
he
was
borne
.
Esa.
9.
And
that
the
father
in
this
hys
sonne
allonlye
wil
be
knowen
and
gloryfied
.
Yf
anye
chrystyan
man
doth
putte
his
confidence
nowe
in
the
merites
of
hys
owne
workes
,
and
trusteth
to
gette
euerlastynge
lyfe
thereby
,
he
trewlye
doth
as
greuouslye
and
dispytefullye
withstande
this
natyuytye
,
as
thoughe
any
Iewe
had
done
it
.
But
he
that
beleueth
,
that
by
the
onlye
meryte
of
Chryst
he
ys
iustyfyed
,
he
shall
haue
euerlastyng
lyfe
.
Ioh.
3.
Secondarelye
,
wee
learne
out
of
this
gospell
,
that
Chryste
came
into
thys
worlde
,
not
onlye
for
the
Iewes
,
but
also
for
the
Gentyles
.
And
so
yt
ys
declared
by
these
wysemen
that
seeke
Christ
,
that
the
preachynge
of
the
gospel
shulde
be
taken
from
the
Iewes
,
&
geuen
to
the
Gentyles
:
The
callynge
of
the
Heithen
And
that
for
thys
cause
,
that
althogh
they
hard
the
gospel
fyrst
of
Chryst
&
afterward
of
hys
dyscyples
,
yet
did
thei
dispyse
&
persecute
yt
,
&
wyth
slaunderous
wordes
reiected
it
from
them
.
For
I
pray
you
,
which
of
all
the
Iewes
ranne
to
seke
this
childe
?
although
it
was
openly
said
,
that
their
kyng
was
then
at
hand
,
and
present
with
them
.
The
heythen
which
neuer
had
god
,
came
from
the
Est
,
seking
and
enquiring
so
long
for
this
chyld
,
vntil
they
had
founde
him
:
And
that
the
Iewes
,
through
their
misbilefe
be
now
abiected
,
it
is
by
the
iust
iudgement
of
God
,
and
it
maye
bee
well
of
euery
man
said
:
Ps.
118.
Lord
,
thou
art
iust
,
and
thi
iudgement
is
ryghteouse
.
And
in
contrary
wise
:
The
cause
that
we
miserable
hethen
be
taken
and
called
to
the
gospell
,
is
the
very
grace
and
mercy
of
God
.
And
if
therefore
we
did
our
dutyes
,
we
shulde
neuer
cease
from
geuinge
thankes
,
for
the
greate
clemencye
of
God
,
that
he
hath
had
towarde
vs
all
.
And
that
we
the
wretched
&
sinful
gentiles
,
through
grace
are
called
to
the
knowledg
of
the
gospel
,
it
apeareth
by
the
wordes
of
Esai
,
sayeng
:
I
am
sought
of
them
,
that
neuer
asked
for
me
,
Esa.
65.
&
am
found
of
them
,
that
neuer
sought
me
,
And
I
haue
saide
,
Lo
I
,
lo
I
am
found
of
a
nation
,
that
neuer
called
on
my
name
.
Thou
herist
that
they
shall
fynde
hym
,
that
neuer
sought
hym
:
ys
not
thys
playnly
spoken
of
vs
the
gentiles
?
Therfore
of
thys
place
we
may
learne
and
knowe
,
that
euerlastyng
ioy
,
commeth
not
by
the
merytes
of
oure
owne
workes
but
throughe
grace
,
and
accordyng
to
the
saiyng
of
saynct
Paule
,
Ephe.
2
wee
are
saued
by
grace
,
throughe
fayth
,
leste
we
shulde
glorye
.
A
carnal
man
.
Thirdelye
,
we
perceyue
by
thys
gospell
what
a
myserable
and
wretched
thyng
the
carnall
man
is
,
in
whome
the
same
olde
Adam
,
through
the
spyrite
and
faith
is
not
yet
mortified
:
The
Kynges
come
from
the
east
to
Ierusalem
,
inquiring
for
the
king
of
Iewes
newly
borne
,
and
shewe
that
they
sawe
his
star
in
the
East
,
and
that
they
came
to
worship
him
,
that
is
,
to
geue
to
him
reuerence
and
honour
:
Worship
Here
it
had
bene
meete
,
that
the
whole
citye
of
Ierusalem
shulde
with
all
reuerence
and
ioye
haue
sought
out
this
kyng
,
and
haue
receaued
him
,
seing
that
they
had
loked
for
his
coming
so
many
years
before
.
They
knew
by
the
prophecy
of
Iacob
,
Gen.
49
that
at
the
same
tyme
he
should
suerly
come
.
But
what
do
they
?
Not
only
Herod
was
so
sore
moued
therwith
when
he
hadde
herde
thereof
,
but
also
all
Ierusalem
with
him
,
that
is
,
the
more
part
of
the
citizins
&
especiallye
such
,
as
with
good
Simeon
&
Anna
dyd
long
for
the
redemption
of
Israel
.
Wherto
now
were
all
the
pomises
?
how
well
do
they
now
remember
the
prophecy
of
Iacob
?
And
what
doth
it
profit
them
,
to
be
vnder
the
law
of
Moyses
?
Herod
thinketh
he
had
good
and
iust
cause
to
be
moued
therewith
,
although
yt
was
but
in
vayn
,
&
not
necessary
But
what
cause
doth
the
Iewes
pretend
?
to
whome
by
this
kyng
,
sure
redemtion
was
promised
?
The
frute
of
the
fleshe
.
Here
thou
mayst
perceyue
the
nature
and
custome
of
the
flesh
:
such
is
oure
strength
and
power
.
The
fleshe
canne
dooe
none
otherwise
,
yt
is
subdued
to
synne
,
and
bryngeth
forth
none
other
frute
then
synne
,
whether
it
bee
outwardlye
,
as
manifeste
offences
and
crymes
,
or
inwardlye
,
as
be
suche
workes
that
seeme
good
,
wherein
the
fleshe
deliteth
and
flattereth
himselfe
.
And
alwayes
suche
thinges
as
it
shulde
loue
,
it
hateth
,
and
those
thinges
that
be
to
be
hated
,
yt
loueth
.
And
in
thinges
concernyng
Gods
honour
and
our
saluacion
,
it
alwaies
foloweth
the
contrary
.
And
therfore
it
is
necessary
that
the
flesh
and
nature
be
renewed
in
vs
,
through
the
holy
ghost
,
&
brought
to
the
feare
of
god
and
loue
of
his
neighboure
,
or
els
the
fleshe
wyll
alwayes
be
fleshe
,
that
is
,
hardened
and
blynded
.
Rom.
8.
Fourthly
,
this
gospell
teacheth
vs
,
in
that
that
the
wisemen
were
by
the
aungel
admonished
to
tourn
into
their
countrey
by
an
other
way
,
that
God
our
father
in
heauen
wil
mercifully
conserue
,
kepe
&
defend
,
not
only
from
inward
&
spiritual
ieoperdies
,
but
also
from
the
outward
&
bodely
periles
,
al
such
as
knoledg
,
honour
,
&
worship
his
welbeloued
son
Iesu
Christ
,
&
setting
all
their
hope
and
truste
in
hym
,
&
afterward
by
loue
,
thankes
geuing
,
&
good
conuersacion
,
shew
forth
&
declare
their
faith
,
as
these
wisemen
did
,
The
aungels
seru
to
the
electe
of
God
.
by
their
giftes
.
Is
not
the
loue
of
God
towarde
vs
a
great
thing
?
ye
so
great
,
that
the
aungels
must
descend
from
heauen
&
minister
to
the
elect
of
God
in
theyr
necessities
.
And
not
onli
the
angels
,
but
other
creatures
also
ar
necessary
meanes
to
man
to
the
obtaining
of
saluacion
.
First
of
al
the
sterre
is
compelled
to
serue
the
wisemen
,
&
then
the
priests
&
seniors
of
the
people
,
were
constrayned
to
serue
them
likewise
,
when
they
shewed
to
them
wher
Christ
shuld
be
born
.
And
at
last
also
the
aungel
waiteth
vpon
them
,
&
wil
not
suffre
them
to
reuisite
the
wicked
Herod
,
which
not
onlye
bare
an
enuious
hart
toward
the
child
newly
borne
,
but
also
was
of
a
cursed
stomack
toward
the
same
wise
men
.
Hereto
may
that
be
applied
that
is
spoken
of
the
aungels
in
the
fyrst
epist.
H●b.
1.
to
the
Hebrewes
,
Are
they
not
al
ministring
spirites
,
sent
to
minister
for
theire
sakes
which
shal
be
the
heires
of
saluacion
?
And
in
the
33.
psal.
The
aungel
of
God
shall
come
downe
,
in
the
middest
of
them
that
feare
hym
,
&
shal
deliuer
them
.
Gen.
19.
Gen.
14.
And
likewise
the
aungel
delyuered
Loth
from
the
fyer
of
Sodom
.
And
did
not
the
aungel
of
god
also
leade
forth
the
children
of
Israell
oute
of
Egypte
?
Act.
14.
And
lykewise
delyuered
Peter
out
of
hys
bondes
?
Wherfore
yf
we
wold
diligentli
geue
hede
and
with
those
wisemen
know
Christ
,
worship
him
,
honour
him
,
and
offre
the
sacrifyce
of
oure
lippes
to
hym
,
as
Oseas
the
prophete
sayth
.
Ose.
14.
Trewly
we
shuld
find
also
before
God
the
same
comfort
,
helpe
,
&
socoure
,
which
not
only
those
wisemen
,
but
also
all
gods
electe
from
the
beginning
of
the
world
hath
obtayned
,
in
so
much
that
god
himselfe
wold
serue
vs
by
his
aungels
.
To
whom
be
geuen
all
honour
&c.
The
fyrst
sonday
after
Epiphany
●ay
.
Luc.
2.
ANd
when
he
was
twelue
yeares
old
,
they
went
vp
to
Ierusalem
after
the
custom
of
the
feaste
daye
.
And
when
they
had
fulfilled
the
dayes
,
as
they
returned
home
,
the
chyld
Iesus
abode
styl
in
Ierusalem
,
and
his
father
and
mother
knew
not
of
it
:
but
thei
supposing
him
to
haue
bene
in
the
company
,
came
a
daies
iorney
and
sought
hym
amongest
their
kynsfolkes
and
acquayntaunce
.
And
when
they
found
hym
not
,
they
went
backe
agayne
to
Ierusalem
,
and
sought
hym
.
And
it
fortuned
,
that
after
thre
dayes
,
they
found
hym
in
the
temple
sittyng
in
the
myddest
of
the
doctours
,
heryng
them
,
and
posing
them
,
Mat.
7.
and
13.
Mar.
1.
Luc.
7.
And
all
that
herd
hym
,
were
astonied
at
his
vnderstandyng
and
answeres
.
And
when
they
sawe
hym
,
they
meruailed
.
And
his
mother
said
vnto
hym
:
Sonne
,
why
hast
thou
thus
delt
wyth
vs
.
Beholde
,
thy
father
and
I
haue
sought
the
sorowyng
.
And
he
saied
vnto
them
.
Howe
is
it
that
ye
sought
me
?
Wyst
ye
not
,
that
I
must
go
about
my
fathers
busynes
?
And
Luc.
9.
and
18.
f
they
vnderstode
not
the
saying
which
he
spake
vnto
them
.
And
h●
went
downe
with
them
,
and
came
to
Nazareth
,
and
was
obediente
vnto
them
.
But
his
mother
kepte
all
these
sayinges
together
in
her
harte
.
And
Iesus
prospered
in
wisedome
,
and
age
,
and
in
fauoure
with
God
and
men
.
THE
EXPOSTION
.
ALthough
S.
Luke
hath
passed
ouer
many
thingꝭ
,
as
the
fledīg
of
Christ
into
Egypt
,
yet
with
great
diligence
hath
he
discribed
the
childhod
of
Christ
.
And
bycause
yt
is
a
great
thing
&
a
matter
of
high
wisdom
&
estimacion
,
that
Christ
being
but
12.
yers
of
age
so
boldli
disputed
with
the
chieffest
lerned
men
of
Ierusalem
,
S.
Luke
therfore
hath
set
forth
these
thinges
so
goodly
&
that
for
our
erudition
and
confort
,
to
teach
vs
,
first
the
Christ
came
into
this
world
to
teach
And
although
the
at
such
time
as
he
began
first
to
dispute
,
he
had
not
yet
taken
the
office
of
preaching
(
which
before
he
was
30.
yers
of
age
happened
not
)
yet
he
wold
in
his
so
doing
signify
vnto
vs
,
what
his
office
&
ministery
shuld
be
,
The
office
of
Christe
.
Ioh.
5.
vntil
the
tyme
of
hys
passion
,
that
is
,
that
he
wold
be
conuersaunt
in
scripture
&
set
forth
the
same
,
&
teach
holsom
doctrine
.
And
moreouer
that
he
wolde
not
wrap
himselfe
in
ciuile
and
worldly
busines
,
but
be
occupied
in
those
thinges
that
concerned
the
glory
of
his
father
.
The
Iewes
trewly
,
in
their
minds
thought
(
in
the
which
opinion
thei
yet
stick
in
)
that
Christe
in
great
pomp
and
power
shuld
excercise
his
kingdom
in
this
worlde
:
But
he
is
not
found
in
Kings
courts
,
but
in
the
temple
wher
he
sercheth
the
law
of
God
,
&
wold
that
afterward
of
hym
shuld
be
herd
,
Ioh.
18.
that
his
kingdom
was
not
of
this
world
.
As
though
he
shuld
say
:
Ioh.
18.
It
must
needes
be
trewe
,
Psal.
2
,
that
I
am
constitute
king
ouer
the
mounte
of
Sion
:
And
this
my
kingdome
is
spiritual
,
and
not
carnall
.
The
scepter
of
my
kingedome
,
is
the
holy
gospel
,
wherwith
I
rule
them
,
that
my
father
hath
geuen
to
me
,
as
it
is
saide
in
the
seconde
psal.
of
me
:
Preaching
his
preceptes
.
Here
thou
herest
that
I
am
sent
to
teache
.
Iohn
.
6
Bycause
Christe
now
is
a
doctor
,
&
in
his
doctrin
is
conteined
euerlasting
life
,
yt
is
mete
therefore
,
that
we
shulde
receiue
allonly
his
doctrine
,
and
beleue
the
same
,
and
not
be
pulled
from
it
,
by
any
mannes
tradicions
and
dreames
.
We
be
warned
in
many
places
of
scripture
,
that
we
shuld
geue
eare
and
harken
vnto
Christ
,
seing
that
he
is
the
very
truth
.
Esaias
in
the
55.
chap.
sayeth
.
Incline
your
eares
and
come
to
me
,
herken
,
&
your
soules
shal
be
saued
.
Yf
I
shuld
nowe
then
forsake
Christ
,
the
fountaine
of
lyfe
,
and
geue
my selfe
to
them
,
that
teach
the
contrary
from
him
,
then
must
I
nedes
runne
into
error
and
perpetuall
damnacion
.
Therfore
if
I
hear
him
with
the
eares
of
myne
harte
,
and
receiue
his
doctrine
,
then
without
dout
,
he
wyll
teache
me
outwardely
by
his
worde
,
and
inwardly
by
the
holy
ghost
,
Esa.
45.
&
so
through
his
merites
I
shal
be
pertaker
of
the
heauenly
ioy
.
Secondarely
,
Bringing
vp
of
children
.
thys
gospel
teacheth
how
fathers
shuld
bring
vp
their
children
,
in
honest
conuersacion
and
the
feare
of
God
.
And
that
we
may
be
learned
by
that
,
that
Ioseph
and
Mary
toke
the
childe
Iesus
with
them
to
Ierusalem
,
to
the
Easter
feast
,
that
he
might
with
all
thother
Iews
,
Deu.
15
worship
God
according
to
Moyses
precept
,
in
offering
,
sacrifice
,
doing
,
and
eating
,
&
in
the
seuenth
day
shuld
heare
the
lawe
of
God
.
This
although
it
was
not
necessary
for
Christes
person
to
do
,
yet
wold
he
lyue
vnder
the
lawe
as
thother
dyd
,
vntil
he
had
fulfilled
the
whole
law
,
and
abrogated
the
same
.
And
in
that
he
taughte
vs
,
that
lyke
as
he
toke
the
nature
of
man
vppon
him
,
and
was
made
man
(
and
that
for
oure
sakes
)
so
in
age
,
wisedome
and
grace
,
he
daily
increased
more
and
more
,
and
after
the
manner
of
other
children
was
brought
vp
vnder
his
parentes
,
&
after
mans
custome
was
so
diligently
instructed
.
And
seing
that
this
childe
did
so
obey
his
parents
,
to
the
worshiping
of
god
,
it
is
conuenient
that
our
children
be
likewise
brought
vp
in
the
fear
of
God
,
and
honest
and
good
conuersacion
before
the
world
.
Thou
wilt
not
beleue
how
nedful
&
necessary
thing
it
is
to
instruct
children
,
and
bring
them
well
vp
in
theyre
youth
,
yea
and
if
the
thinge
had
ben
of
small
estimacion
,
thinkest
thou
that
God
wold
so
ernestly
haue
commaunded
the
Iewes
,
to
bring
vp
their
children
in
the
feare
of
God
?
No
man
knew
better
then
he
,
Pro.
22.
that
a
yong
man
,
ye
a
when
he
draweth
to
age
,
wyll
not
leaue
of
his
olde
manner
and
toyes
.
And
therefore
he
saith
in
the
6.
chapter
of
Deutronomy
:
The
wordes
that
I
haue
this
day
commaunded
,
they
shal
be
in
thine
herte
,
and
thou
shalt
shew
them
to
thy
children
,
and
thou
shalte
be
occupied
in
them
,
syttynge
in
thy
house
,
walkinge
in
the
waye
,
and
slepinge
,
and
wakinge
.
&c.
And
yf
these
thinges
be
not
exercised
in
thy
youth
,
trewly
when
thei
come
to
age
,
they
will
hardelye
obeye
.
But
thow
wylte
saye
againe
:
I
am
no
preacher
.
Thereto
I
answere
with
saince
Augustin
,
saiyng
:
That
that
the
preacher
is
in
the
pulpit
,
ys
euery
housholder
in
his
howse
.
And
lyke
as
a
preacher
shall
geue
accompte
at
the
laste
daye
of
all
his
flocke
,
so
shalte
thou
geue
accompte
for
thy
wife
,
children
,
and
houshould
to
the
highe
iudge
.
Wherefore
loke
well
about
,
that
thou
be
not
found
negligent
in
this
behalfe
.
Thirdely
,
The
crosse
of
Ioseph
&
Marye
.
in
this
gospell
is
layde
before
our
eies
the
crosse
of
Ioseph
,
and
of
Marye
,
in
taking
care
for
their
child
so
loste
.
For
she
knowledged
that
she
had
soughte
hym
with
muche
heuinesse
:
And
thys
was
not
the
first
sorowe
,
for
she
had
proued
before
what
sorowe
was
,
when
she
was
faine
(
bycause
of
Herodes
crueltye
)
to
flee
into
Egypte
.
But
this
leasing
of
her
chylde
was
more
greuouser
then
the
fletinge
into
Egypte
,
Math.
2
where
shee
had
her
childe
with
her
.
Wherefore
yf
Christe
did
not
spare
his
welbeloued
mother
,
but
will
teache
that
we
muste
come
into
heauen
through
many
tribulacions
,
verelye
he
will
not
suffre
vs
to
bee
withoute
vexacion
and
trouble
.
Act.
14.
What
thinkest
thou
that
Mary
conceaued
in
her
mynde
,
when
shee
had
loste
her
welbeloued
sonne
?
Doughteles
she
thought
on
this
wise
.
Alas
,
God
committed
this
childe
to
me
,
that
I
shulde
take
the
charge
of
hym
,
And
how
is
it
that
I
haue
thus
loste
him
?
Verelye
it
is
throughe
my
faute
.
And
paraduenture
God
nowe
wyll
not
lette
men
anye
lenger
take
charge
of
hym
:
Such
thoughtes
withoute
doute
dyd
very
sharpely
perse
throughe
Maryes
harte
.
And
heere
nowe
shee
hadde
not
onlye
the
losse
of
her
sonne
,
but
also
the
losse
of
faythe
,
whyle
shee
toke
this
care
,
thynkinge
:
God
is
angrye
with
the
,
and
now
paraduenture
wyll
let
the
no
longer
norishe
his
sonne
.
Psa.
24
These
be
the
greate
weighty
temptacions
,
that
God
suffereth
his
electe
sometime
to
fall
in
,
leste
they
shulde
glory
in
them selfe
,
and
not
learne
to
knowe
,
that
al
perseueraunce
and
continuaunce
in
faith
and
vertu
,
cometh
of
hym
.
Christe
is
found
in
his
worde
.
And
Mary
findeth
comfort
no
where
,
but
in
the
temple
,
where
she
founde
her
sonne
,
not
ydel
,
but
hauing
the
word
of
God
before
hym
.
And
shee
receiueth
no
comfort
with
her
kinesfolkes
and
frendes
,
nor
in
the
citie
of
Ierusalem
,
but
in
the
temple
So
likewise
we
,
as
often
as
we
fall
into
tribulacion
yea
into
such
depe
temptacions
,
that
no
man
vnder
standeth
,
but
he
that
by
experience
hath
lerned
,
we
shulde
seeke
for
helpe
and
comforte
no
where
,
but
with
Christ
,
which
neuer
offereth
himselfe
to
be
seene
but
in
the
temple
,
that
is
,
in
his
word
,
althogh
that
oftentimes
,
for
a
while
he
wil
be
hid
from
our
eyes
.
Beleue
allonlye
and
dispaire
not
,
Esa.
57
for
the
scripture
saith
:
He
wyll
not
be
angry
for
euer
.
The
obedience
of
children
.
Forthly
,
we
lerne
here
the
obedience
of
children
towarde
their
parentes
:
For
although
Christ
saide
to
his
mother
,
that
he
must
be
busied
in
his
fathers
busines
,
yet
he
submitted
himselfe
,
when
he
hadde
done
his
fathers
busines
,
and
went
home
with
his
parentes
.
Here
do
we
lerne
not
onlye
,
that
obedience
shuld
be
gyuen
to
our
parentes
,
but
howe
and
in
what
manner
,
and
howe
longe
also
it
shulde
bee
geuen
.
As
longe
as
thy
parentes
be
no
hinderaunce
to
thi
faith
in
Christ
,
but
studieth
to
set
the
forward
therein
,
and
agreeth
therein
with
the
,
then
in
no
wise
must
thou
deny
thy
dyligente
attendaunce
toward
them
.
Thou
hast
besydes
this
for
an
example
the
commaundement
of
God
:
Exo.
20
Honoure
thy
father
and
mother
.
And
to
this
commaundement
is
added
a
promise
,
which
none
of
the
other
hath
.
Wherby
it
appeareth
,
that
it
is
greatly
required
,
that
this
commaundement
be
obserued
.
But
if
thy
parentes
will
cal
the
from
thy
faith
in
Christ
,
to
olde
abuses
and
mens
tradicions
,
then
know
thou
,
that
obedience
is
no
longer
to
be
geuen
to
them
,
in
as
much
as
pertayneth
to
religion
,
but
we
must
folowe
the
saiyng
of
Christ
:
Mat.
10
Luc.
14
He
that
hateth
not
his
father
and
mother
&c.
is
not
meete
for
me
.
And
in
this
wise
did
Christe
For
when
he
must
be
in
his
fathers
busynes
,
then
did
he
forsake
Ioseph
and
Mary
.
But
after
that
busynes
done
,
he
cometh
,
and
is
subdued
to
his
parentes
againe
.
The
second
sonday
after
Epiphany
day
.
Io.
2.
ANd
the
third
day
was
there
a
mariage
in
Cana
a
citye
of
Galile
:
and
the
mother
of
Iesus
was
called
there
.
And
Iesus
was
called
and
his
disciples
vnto
the
mariage
.
And
when
the
wyne
fayled
,
the
mother
of
Iesus
saide
vnto
hym
:
They
haue
no
wyne
.
Iesus
sayth
vnto
her
:
woman
Luc.
2.
what
haue
I
to
do
with
the
?
mine
hour
is
not
yet
come
.
His
mother
saith
vnto
the
ministers
:
What
so
euer
he
saith
vnto
you
,
do
it
.
And
ther
was
standing
ther
vi
.
water
pottes
of
stone
,
after
the
manner
of
purifienge
of
the
Iewes
,
contayninge
two
or
thre
firkynnes
,
a
peece
.
Iesus
saieth
vnto
them
,
fill
the
water
pottes
with
water
.
And
they
filled
them
vp
to
the
brim
.
And
he
saith
vnto
them
:
Draw
out
nowe
,
and
beare
vnto
the
gouernoure
of
the
feast
And
they
bare
it
.
When
the
ruler
of
the
feast
had
tasted
of
the
water
that
was
torned
into
wyne
,
and
knewe
not
whence
it
was
,
but
the
ministers
which
drewe
the
water
knewe
:
he
calleth
the
bridegrome
and
saieth
vnto
hym
.
Euery
man
at
the
beginning
doth
set
forth
good
wine
and
when
men
be
dronken
,
then
that
which
is
worse
,
but
thou
hast
kept
the
good
wine
vntill
nowe
.
This
begining
of
miracles
did
Iesus
in
Cana
of
Galile
,
and
she
●ed
his
glory
and
his
disciples
beleued
on
them
.
THE
EXPOSITION
.
FYrst
,
in
this
gospell
it
apeareth
manifestlye
,
that
matrimonye
pleaseth
God
greatlye
.
in
so
much
that
Christ
was
not
only
present
at
this
mariag
,
Mariag
but
with
his
miracle
did
adorne
the
same
.
And
howe
shulde
not
the
creature
and
ordinaunce
of
God
,
please
hym
?
Gen.
1.
It
must
needes
be
very
good
that
he
himselfe
made
.
This
is
veri
necessary
to
be
knowen
of
euery
christian
man
,
that
will
geue
him selfe
to
that
state
of
lyfe
.
Gen.
3.
In
the
first
booke
of
Moises
it
is
shewed
,
that
for
the
transgression
of
oure
first
parentes
,
a
greate
yoke
and
paine
was
geuen
to
matrimony
.
Man
(
saith
God
in
that
place
,
)
shal
eate
his
bread
in
the
swete
of
his
face
,
and
woman
in
sorowes
and
paine
shal
conceue
and
bring
forth
children
,
and
be
subiecte
to
her
husbande
&c.
And
that
sorowe
sawe
Sainct
Paule
,
when
he
saide
:
Yet
shall
suche
haue
the
affliction
of
the
fleshe
.
Now
then
yf
this
kinde
of
lyfe
so
compassed
with
many
troubles
and
vexacions
,
were
not
agayne
decked
with
consolations
and
comfortes
of
God
,
who
I
pray
you
wold
loue
it
?
or
who
wold
iudg
matrimonye
to
be
a
good
thing
,
ye
&
who
could
suffre
so
manye
bruntes
of
all
manner
aduersities
?
Wherefore
we
maye
here
learne
,
that
seinge
God
himselfe
did
ordaine
matrimony
,
and
by
Christe
dydde
so
noblye
sette
it
forthe
,
that
trewly
there
is
nothinge
vnder
this
crosse
,
but
the
very
grace
and
mercye
of
God
.
And
if
therefore
vnder
this
crosse
,
and
carkes
,
and
laboures
of
this
lyfe
,
is
hidden
so
greate
grace
of
almighty
God
,
no
man
shuld
be
afrayd
or
abasshed
of
that
state
of
lyfe
,
what
bruntes
or
sorows
so
euer
he
shal
think
to
abyde
,
but
rather
shall
by
all
meanes
geue
his
dilygence
,
that
in
this
crosse
or
sorowe
,
In
the
crosse
we
shuld
loke
to
the
good
wil
of
God
.
he
haue
a
respecte
to
the
good
will
of
God
,
by
the
which
yf
anye
afflictions
bee
sente
,
they
are
both
sente
and
dryuen
awaye
also
.
And
for
that
cause
wee
trauaile
in
this
worlde
,
that
oure
wyll
maye
be
broken
,
Mat.
19
and
Goddes
wyll
(
whiche
alwayes
is
good
)
be
fulfilled
.
Therefore
yf
anye
manne
thynke
hymselfe
not
mete
to
kepe
him
chast
,
and
wyll
auoyde
the
horrible
saiynge
of
sainct
Paule
,
1
Cor.
6.
that
hoore
hunters
shall
haue
none
inheritaunce
in
the
kingedome
of
heauen
,
lette
hym
marrye
.
And
yf
then
he
canne
not
lyue
a
quiet
and
easye
lyfe
,
yet
this
maye
comforte
him
,
that
he
leadeth
that
state
of
lyfe
that
was
ordained
by
God
,
and
highelye
magnified
and
confyrmed
by
Christe
.
And
yf
the
gyfte
of
chastitie
be
geuen
vnto
the
,
thinke
not
by
and
by
,
that
thou
muste
runne
to
some
cloyster
,
but
tarry
vnder
the
obedience
of
thy
parentes
and
magistrate
,
keping
that
greate
gyft
with
thanks
geuing
.
For
to
lyue
chast
,
is
good
,
1.
Cor.
7
and
so
lykewise
to
lyue
in
wedlock
is
good
,
&
mai
veri
wel
be
called
also
a
chast
lyfe
,
as
it
appeareth
in
the
epistle
to
the
Hebrews
Heb.
13.
Iob.
31.
&
the
31.
of
Iob.
But
to
wythdraw
your selfe
from
the
obedience
of
your
parents
and
magistrate
is
not
good
.
Secondarly
,
we
se
here
in
this
gospel
,
how
great
care
God
taketh
for
them
,
which
accordyng
to
his
commaundement
,
take
this
kind
of
life
vppon
them
,
and
submitte
them selfe
through
faith
to
God
,
God
is
carefull
for
vs
.
which
wil
not
let
them
bee
ouerthrowne
in
anye
necessitie
or
temptacion
,
howe
greate
so
euer
it
be
,
nor
shal
be
lefte
without
comforte
.
But
her
is
required
faith
,
which
yf
it
be
trew
and
perfect
in
vs
,
then
will
not
Christe
forget
his
promise
,
that
he
hath
shewed
vs
in
this
liuelye
and
effectuall
exaumple
.
What
is
here
done
?
There
lacketh
wine
.
And
lyke
as
there
lacketh
wine
here
,
so
is
ther
in
wedlock
mani
thingꝭ
that
want
and
be
desyred
and
coueted
for
.
Carefulnes
in
matrimony
.
Now
we
lacke
this
thing
,
and
nowe
that
thinge
.
And
sometime
we
haue
not
money
redy
at
hande
,
and
afterwarde
we
lacke
clothes
:
and
nowe
is
meate
scarse
,
and
then
an
other
tyme
,
there
is
no
plenty
of
drink
And
many
such
other
thinges
.
But
Christe
loketh
vppon
oure
indigencye
and
neede
.
And
lyke
as
in
this
maryage
he
maketh
of
water
wine
,
and
in
so
doyng
,
declareth
his
carke
and
care
towarde
vs
,
so
wil
he
also
take
care
of
vs
,
that
lyue
in
that
state
of
lyfe
,
yf
we
do
with
hartye
faith
cleue
vnto
hym
.
And
he
wil
not
onlye
remedy
oure
pouerty
,
whatsoeuer
shall
chaunce
,
but
of
his
greate
goodnes
wyl
also
norishe
the
wife
,
children
,
and
all
the
hole
housholde
.
For
trewly
he
hath
promised
,
as
in
the
6.
cha.
appereth
,
and
lykewise
with
many
exaumples
confirmeth
his
promise
,
so
that
we
may
not
be
wauering
but
needes
beleue
the
promise
of
God
in
al
things
.
Who
I
pray
you
,
holy
Iacob
,
when
he
passed
ouer
the
flod
of
Iordan
,
&
went
to
Mesopotamia
?
Gen.
32
Gen.
35
And
who
was
ayde
to
Ioseph
in
Egipte
.
or
to
the
Israelites
in
the
wildernes
?
Verely
thou
shouldest
not
absteine
from
wedlocke
,
for
hunger
or
for
pouerty
as
many
one
doth
now
adayes
,
but
be
bold
,
and
geue
you
vnto
it
in
the
feare
and
loue
of
God
,
and
laboure
diligently
,
according
to
thy
vocation
and
calling
,
as
it
is
by
God
commaunded
the
,
and
thorough
the
benefyte
of
Christe
,
put
all
thy
truste
in
god
,
and
then
verely
shalte
thou
see
by
experience
that
god
will
haue
no
lesse
care
for
the
,
then
he
had
for
the
same
his
welbeloued
patriark
,
and
all
other
his
electe
,
from
the
begynnyng
of
the
worlde
.
Thirdly
,
we
be
taught
by
this
gospell
,
that
for
asmuch
as
Marye
did
with
a
good
zeale
of
minde
,
shewe
vnto
her
sonne
,
that
they
had
no
wine
,
and
neuerthelesse
had
but
a
sharpe
auswere
again
,
Ther
is
no
respecte
of
persones
with
God
.
that
there
is
no
respecte
of
personnes
with
god
,
&
that
he
taketh
not
in
regard
any
carnall
affinitie
,
or
consanguinitie
,
withoute
faith
and
loue
.
What
profit
toke
some
of
the
Iewes
,
bycause
that
they
were
of
the
lynage
of
Christ
?
And
what
woon
they
by
that
,
that
they
boasted
them selues
,
to
be
the
children
of
Abraham
?
Ioh.
8.
Trewly
god
(
as
touching
fayth
and
our
saluacion
)
wyll
not
considre
whens
I
came
,
nor
of
whome
I
was
borne
,
but
he
wyl
search
whether
I
haue
a
trewe
and
perfecte
trust
in
hym
,
as
the
prophete
Ieremy
saith
in
the
5.
chapter
.
Iere
5.
Lorde
thyne
eyes
will
haue
respecte
to
fayth
.
And
se
what
was
done
in
the
eleuenth
chap.
of
S.
Luke
.
Luc.
11.
A
certayne
woman
amongest
the
people
with
a
loude
voyce
,
saide
:
Blessed
be
the
wombe
that
bare
the
,
and
the
brestes
the
norished
the.
And
what
answered
Christe
agayne
?
Yea
but
rather
blessed
be
they
,
that
heare
the
word
of
God
,
and
kepe
the
same
.
As
though
he
shuld
say
:
Iwys
my
mother
shal
not
be
for
that
blessed
,
bycause
she
brought
me
into
this
world
,
but
for
that
,
that
she
hath
beleued
:
as
also
Elizabeth
(
by
inspiration
of
the
holy
ghoste
)
witnesseth
saiynge
to
Mary
:
Luke
.
1.
Thou
art
blessed
,
which
haste
beleued
.
Yf
thou
now
lykewise
couetest
to
be
blessed
as
my
mother
is
,
then
go
to
,
her
my
word
,
&
with
a
stedfast
fayth
kepe
it
&c.
In
this
manner
also
spake
Christ
to
his
mother
in
the
temple
,
as
it
appeareth
in
the
second
chap.
of
S.
Luke
.
And
in
lyke
manner
when
it
was
tolde
vnto
Christe
,
that
his
mother
and
brethren
were
without
the
dores
,
and
sought
him
,
he
aunswered
:
Mar.
3.
Who
is
my
mother
,
&
who
be
my
brethren
?
He
that
doth
the
wil
of
god
is
my
brother
,
my
sister
and
my
mother
.
Here
it
appeareth
,
that
none
hath
preogatyue
aboue
other
before
god
.
For
and
yf
I
beleue
in
Christ
,
then
shal
I
haue
euerlasting
lyfe
.
And
if
I
beleue
not
,
Faythe
maketh
vs
the
brethren
of
Christe
.
I
shal
be
damned
,
although
I
were
Christes
mother
or
brother
.
Forthly
,
we
haue
here
a
godly
exaumple
in
Mary
,
what
fayth
shuld
do
in
prayer
,
namely
yf
at
any
time
thou
calest
vpon
god
the
father
in
thy
necessitie
,
and
he
by
and
by
doth
not
hear
the
,
yea
and
yf
the
very
thing
it selfe
so
appeare
,
that
there
is
no
hope
or
help
to
be
loked
for
,
In
oure
prayer
shall
not
disconfort
yet
shalt
thou
not
dispaire
therin
,
for
in
such
silence
that
we
thinke
oure selues
forsaken
or
destitute
,
is
sure
comforte
.
And
vnder
this
negatiue
,
No
,
No
,
ys
hid
the
trew
affirmatiue
,
Yea
,
Yea.
This
propertye
hath
god
amongst
al
other
things
,
that
so
long
wil
he
differ
his
help
,
vntyl
it
seme
that
al
ys
lost
and
vndonne
.
Nor
ther
shal
apeare
any
hope
at
al
,
where
through
his
help
shuld
be
manifest
&
knowen
to
the
world
.
He
might
haue
forbidden
and
stopped
Sennacherib
,
Esai
10.
and
the
Assirians
,
that
came
to
destroy
the
citie
of
Ierusasalem
,
before
they
had
beseged
and
set
their
defence
and
power
to
the
citye
,
but
he
suffered
the
Iewes
not
onlye
to
bee
beseged
in
the
citie
,
but
also
to
be
driuen
to
al
extremities
,
so
long
,
that
they
thought
all
vndon
&
destroyed
,
&
lo
,
merueilously
of
god
by
the
angel
thei
are
delyuered
.
Exo
,
15.
The
Isralites
also
wer
not
delyuered
from
Pharao
,
vntil
thei
were
chased
with
a
greate
numbre
of
horsemen
,
and
inclosed
with
in
the
hilles
and
reade
sea
,
wher
was
so
great
trembling
&
fear
,
that
they
thought
it
impossible
,
any
of
them
to
escape
the
wrath
of
Pharao
.
But
god
by
&
by
layde
a
block
in
Pharaos
way
.
Al
thes
things
knew
Mary
wel
inoghe
.
Yea
and
although
Christ
sayde
:
Woman
,
what
haue
I
to
do
with
the
?
yet
was
she
not
astonyed
by
and
by
,
although
Christe
sharpely
did
answere
,
but
sayde
to
the
seruauntes
and
ministers
:
What
soeuer
he
sayth
to
you
,
do
the
same
.
And
therfore
she
obtayned
the
thynge
that
she
desired
of
Christ
.
Which
raigned
with
the
father
and
the
holye
ghoste
,
worlde
withoute
ende
.
Amen
.
The
thyrde
sonday
after
Epiphany
.
Mathew
.
8.
WHEN
hee
was
come
downe
from
the
mountayne
,
muche
people
folowed
hym
,
And
beholde
Luc.
5.
Mar.
●
.
there
came
a
leper
,
and
worshiped
hym
,
saying
:
Maister
yf
thou
wyl●e
,
tho●
canst
make
me
clean
.
And
Iesus
put
forth
his
hand
,
and
touched
hym
,
saiyng
:
I
wyll
,
be
thou
cleane
:
and
immediatly
hys
leprosy●
was
clensed
.
And
Iesus
sayth
vnto
hym
:
se
thou
tell
no
man
Leu.
14.
but
go
and
shewe
thy selfe
to
the
priest
,
and
offre
the
gyfte
that
Moyses
commaunded
to
be
offered
for
a
witnesse
vnto
them
.
THE
EXPOSITION
.
The
goodnes
o●
Christ
IN
this
gospell
we
se
fyrste
of
all
,
how
greate
goodnes
,
mercye
,
and
loue
God
had
,
not
allonly
towarde
the
leprouse
man
,
but
also
towarde
the
capitayn
beyng
a
gentyle
,
yea
and
how
ready
he
is
to
yelde
hymselfe
wholy
for
vs
al
,
yf
we
knowyng
our
owne
disease
and
sycknes
,
wil
seeke
him
the
faithfull
physicion
for
the
sowle
,
and
long
for
his
help
and
grace
.
They
be
al
lyuely
examples
that
be
here
layde
before
vs
.
Fyrst
,
the
benefyt
of
loue
and
beneuolence
of
Christ
is
conferred
to
the
leper
.
For
at
his
instaunce
and
desyre
,
Iesus
put
forth
his
hand
and
touched
him
,
saying
:
I
will
be
thou
cleane
.
O
what
great
clemencye
here
is
.
As
sone
as
the
lepper
had
spoken
one
word
,
and
asked
helth
,
Christ
by
and
by
was
redy
and
holpe
hym
.
Further
marke
,
that
this
word
,
I
wyll
,
I
wyll
.
is
nother
vayne
nor
ydell
,
but
full
of
comfort
:
For
suche
promise
as
he
made
to
the
leper
by
the
same
worde
,
he
wolde
generally
to
be
a
promise
to
vs
all
,
whereby
he
certefieth
&
strengneth
our
hartes
also
,
that
wee
should
not
dought
but
that
he
is
ready
in
all
necessities
,
without
any
denay
to
geue
vs
his
continual
helpe
.
And
hereto
may
be
applied
that
is
sayde
by
S.
Marke
,
Cap.
1.
that
Iesus
had
compassion
vpon
this
man
.
For
in
this
compassion
wee
maye
see
,
that
Christ
hath
pity
vpon
our
misery
,
The
pitefulnes
of
Christ
Heb.
4.
and
that
we
haue
suche
a
bishoppe
,
which
in
his
harte
is
moued
and
stered
with
our
miserye
.
Now
as
the
goodnes
and
loue
of
Christ
doth
appeare
and
sheweth
himselfe
towarde
the
lepoure
,
so
likewise
the
moste
gentell
harte
of
Christ
is
shewed
and
commended
towarde
vs
,
in
that
he
did
so
soone
promise
at
the
fyrste
desyre
of
the
Centurion
,
to
come
and
helpe
his
seruaunte
.
And
althoughe
Christe
came
not
but
to
redeeme
the
lost
sheepe
of
the
house
of
Israell
,
Mat.
15
yet
in
this
doinge
he
wolde
shewe
vnto
vs
,
that
after
his
resurrection
,
The
callinge
of
heithen
.
he
shuld
cal
the
Iewes
and
gentils
to
the
felowshippe
and
communion
of
one
faythe
,
as
he
saith
here
:
That
many
shall
come
from
the
easte
and
the
west
,
and
shall
rest
with
Abraham
,
Isaac
,
and
Iacob
in
the
kingdome
of
heauen
.
Seynge
nowe
that
God
the
father
of
heauen
hath
so
plenteouslye
on
euery
partye
shewed
and
geuen
vnto
vs
,
throughe
Christ
,
his
grace
and
mercy
,
yt
is
meere
that
we
knowe
this
grace
,
and
attaine
vnto
it
by
faith
,
wherthrough
we
may
be
,
by
hym
kepte
and
reserued
both
in
body
and
sowle
for
euer
.
Secondarely
,
Exaumples
of
fayth
.
we
haue
in
this
place
two
goodly
examples
of
faith
:
One
of
the
lepour
and
thother
of
the
Centurion
or
capitayne
.
And
it
appeareth
manifestly
by
the
lepoure
,
that
he
had
a
righte
and
trewe
faith
,
in
that
,
that
he
draweth
neare
Christe
asking
his
helpe
,
and
knowledging
that
he
cannot
helpe
himselfe
.
And
although
by
Moyses
lawe
he
was
set
aparte
from
the
communion
of
men
,
and
muste
therefore
esc●ewe
their
company
,
yet
he
ronneth
to
Christ
faithfully
beleuing
in
his
mind
,
that
he
is
lord
ouer
the
law
and
the
leprye
.
Wherin
he
expressed
the
nature
&
property
of
fayth
,
whych
hasteth
not
but
only
to
Christ
,
&
of
him
in
euery
necessitie
she
loketh
for
his
comfort
and
help
,
norwyl
suffre
her
to
be
stayed
nor
letted
by
no
meanes
,
from
the
fruicion
of
this
Christ
,
As
it
is
written
in
S.
Mat.
of
the
blynde
men
,
Mat.
20
which
,
the
more
the
people
dyd
for
byd
them
to
cry
,
the
lowder
they
cried
.
But
how
came
this
lepoure
by
such
faith
?
He
had
herd
that
Christ
was
a
man
of
greate
humanitie
and
gentelnes
,
and
that
he
was
very
diligent
&
ready
to
help
and
geue
health
to
the
sicke
,
and
so
by
such
hearing
he
conceaued
such
a
trust
of
Christ
,
that
he
wolde
as
verely
help
him
,
as
he
had
holpen
many
other
diuers
times
.
Faythe
.
And
this
is
the
trew
fath
,
when
I
beleue
that
god
the
father
,
through
Christ
,
wil
make
me
whole
,
righteous
,
and
blessed
,
by
his
grace
and
mercy
,
withoute
any
merite
of
mine
owne
workes
.
And
such
a
faith
was
in
the
Centurion
.
For
by
hearing
the
gospel
,
he
learned
and
knew
,
that
Christe
was
lord
ouer
syn
,
and
al
sickenes
and
diseases
:
He
did
not
onlye
beleue
that
Christe
coulde
helpe
if
he
were
present
,
but
also
yf
he
were
absent
and
spake
but
a
word
.
And
therfore
wolde
not
the
Christ
shulde
enter
into
his
house
as
he
offered
to
do
,
but
in
speaking
of
a
word
,
beleued
,
that
his
seruaunt
shulde
be
healed
.
I
,
(
sayth
he
)
haue
seruaunts
vnder
me
,
to
whome
if
I
saye
,
come
hither
,
they
come
:
And
if
I
byd
them
go
theyr
waye
,
they
do
by
and
by
departe
:
Howe
much
more
must
those
thinges
needs
be
done
,
which
thou
commaundest
,
that
arte
not
such
a
capitayn
●as
I
am
,
but
lord
of
heauen
and
earth
.
This
faith
did
Christ
commend
,
and
said
:
that
he
had
not
found
so
great
faith
,
no
not
in
Israell
.
Now
if
thou
wilt
be
made
cleane
from
the
leprosye
of
false
doctrine
,
and
stedfastly
abide
in
the
gospel
euen
to
the
ende
,
go
to
then
,
Christe
wil
be
prayed
vnto
.
and
call
vpon
Christ
that
he
maye
geue
you
his
spirite
and
grace
,
and
he
shall
saye
vnto
the
:
I
wyll
:
I
wyll
geue
the
my
spirite
.
Forthermore
,
yf
thou
wylt
thyselfe
,
and
all
thine
to
be
saued
,
bodye
and
soule
,
seeke
oute
Christe
,
and
dispaire
of
thy selfe
,
then
shal
he
saye
vnto
the
:
Be
yt
vnto
the
,
as
thou
beleuest
.
Thirdely
,
we
learne
of
this
lepour
,
that
whatsoeuer
we
aske
in
our
prayer
,
To
commytte
al
thinges
vnto
God
.
we
shulde
remitte
all
to
the
goodnes
and
wyll
of
God
,
consyderinge
that
wee
bee
so
ignoraunte
of
oure
owne
saluacion
,
that
wee
knowe
not
what
wee
shulde
pray
,
as
wee
oughte
to
dooe
.
The
leapoure
asketh
of
Christe
to
bee
made
whole
,
but
vnder
that
condicion
,
that
it
be
not
contrarye
to
the
wyll
of
God
,
and
the
saluacion
of
hys
sowle
.
Wherin
is
meete
,
that
yf
the
bodelye
helthe
bee
occasion
to
dooe
those
thinges
that
bee
repugnant
to
the
wyll
of
God
,
that
then
hee
hadde
leuer
styll
to
continew
in
hys
sycke
and
diseased
body
and
to
haue
the
fauoure
and
grace
of
God
,
then
to
be
whole
&
lusty
of
body
,
and
fal
into
the
wrath
of
God
.
Mat.
16
Iere.
33.
But
euery
man
can
not
know
these
things
The
flesh
always
trembleth
and
feareth
the
crosse
,
and
goeth
aboute
to
repell
and
putte
from
hym
all
manner
of
vexacions
and
tourmentes
,
nor
cannot
attayn
to
the
knowledg
to
think
that
God
manye
tymes
doth
send
tribulacions
to
his
electe
,
wherethroughe
the
wanton
and
rebellious
fleshe
maye
be
suppressed
and
throwen
downe
,
and
bee
subdued
to
the
spirite
.
Wherefore
these
and
suche
other
examples
bee
to
be
obserued
,
that
we
maye
learne
thereby
howe
we
shulde
vse
our selfe
in
praier
.
Mat.
28
The
mother
of
Zebedeus
children
desired
of
Christ
,
that
one
of
them
might
sit
on
his
right
hand
,
&
thother
on
his
left
,
in
the
kingdom
of
Christ
.
But
they
had
a
check
therfore
,
bicause
their
peticion
was
contrary
to
the
will
of
God
.
For
the
kingedome
of
Christ
must
not
be
bodely
,
Luc.
22.
but
ghostly
.
And
moreouer
,
Christe
in
the
garden
desired
his
father
to
take
awaye
that
bitter
passion
from
hym
,
but
so
,
that
he
remytted
all
to
his
fathers
will
,
saying
:
Neuerthelesse
not
as
I
will
,
but
as
thou
wylte
.
And
this
it
is
that
he
taught
vs
to
saye
in
oure
prayer
.
Nowe
how
wee
shuld
prepare
our selfe
to
the
wil
of
God
,
we
haue
a
godly
exaumple
of
Dauid
,
in
the
15.
cha.
of
the
second
boke
of
Kynges
.
An other
mannes
fayth
.
Fourthly
,
this
gospel
teacheth
vs
wherunto
an
other
mannes
faith
profiteth
.
Verely
that
he
pray
for
other
,
that
be
yet
oute
of
belefe
,
and
to
bringe
them
to
the
knowledge
of
faith
,
as
the
Centurion
prayde
for
his
seruaunte
.
But
that
by
my
faithe
any
other
man
shulde
obtayne
righteousnes
&
saluacion
,
Abac.
2.
it
can
not
be
,
bycause
scripture
sayth
:
The
iuste
man
liueth
by
his
faithe
.
Marke
here
that
he
saithe
,
by
his
fayth
.
For
by
this
meanes
he
requireth
of
euerye
manne
his
owne
faythe
.
And
in
the
epistle
to
the
Romaynes
he
saieth
:
Cap.
1.
The
Gospelle
is
the
power
of
God
to
saluacion
.
but
he
addeth
:
for
euery
man
that
beleueth
.
Saint
Paule
requireth
therfore
in
euerye
man
his
owne
faith
.
Out
of
this
foloweth
also
,
that
the
infantes
that
be
baptised
,
be
not
baptised
in
the
faith
of
the
church
,
but
muste
haue
their
proper
and
peculyar
faythe
.
The
churche
maye
praye
for
the
infantes
,
that
God
maye
stirre
vppe
,
and
make
throughe
the
holye
ghoste
in
theym
a
peculier
and
propre
faith
.
Ioh.
3.
Mar
16
For
it
is
necessarye
that
euery
infante
haue
for
himselfe
his
owne
fayth
.
For
these
sentences
be
euer
sure
and
permanent
:
he
that
beleueth
in
hym
,
shall
not
be
damned
.
And
againe
:
Ephe.
2
He
that
beleueth
and
is
baptised
,
shal
be
saued
&c.
But
thou
wylt
say
againe
:
How
can
an
infant
beleue
,
when
as
yet
he
hath
no
reason
?
I
answere
.
Faithe
is
the
gifte
of
God
,
as
S.
Paule
witnesseth
in
the
seconde
chap.
to
the
Ephesians
.
Now
if
god
do
worke
faythe
in
olde
men
,
and
reason
leadeth
nothynge
thereto
,
doutelesse
he
canne
also
make
faith
in
the
infantes
.
Were
not
S.
Iohn
baptist
and
Ieremye
the
prophete
sanctefied
in
theire
mothers
wombe
?
Surly
there
hath
beene
fayth
in
them
,
Heb.
11
:
for
without
faythe
no
man
can
please
god
or
be
hollye
.
If
then
there
was
faith
in
S.
Iohn
and
in
Ieremy
,
before
thei
were
borne
,
and
that
by
the
operacion
of
the
holye
ghost
,
then
muste
it
needes
folow
,
that
god
canne
stirre
vp
faith
in
euery
infant
.
And
to
make
shorte
An other
mans
faithe
maye
praye
and
make
intercession
for
me
,
but
mine
owne
faith
maketh
me
iust
,
blessed
,
&
the
son
of
god
,
through
Christ
.
To
whom
with
the
father
and
holy
ghost
be
all
honor
.
Amen
.
The
fowerth
sonday
after
Epiphanye
.
Math.
8.
ANd
when
he
entred
into
a
ship
,
hys
disciples
folowed
hym
.
And
behold
there
arose
a
great
tempest
in
the
sea
,
in
so
muche
that
the
shippe
was
couered
with
waues
,
Mat.
4.
Luc.
7.
but
he
was
a
slepe
.
And
hys
disciples
came
vnto
hym
and
awoke
hym
,
saying
:
Maister
,
saue
vs
,
we
perish
.
And
he
saith
vnto
them
.
Why
are
ye
fearefull
,
o
ye
of
lyttle
fayth
?
Then
he
arose
Iob.
26
Ps.
107.
and
rebuked
the
wyndes
and
the
sea
and
ther
folowed
a
great
calme
.
But
the
men
meruailed
,
saiyng
:
What
manner
of
man
is
thys
,
that
both
wyndes
and
sea
obey
hym
?
THE
EXPOSITION
.
IN
this
gospell
the
person
of
Christ
is
to
be
considered
&
loked
vpon
,
which
is
so
diligently
handled
&
touched
her
,
the
no
man
can
deny
,
but
the
he
was
more
than
a
man
:
Christe
very
God
.
For
in
that
he
sat
in
the
ship
&
was
caried
vpon
the
water
,
&
did
slepe
,
be
but
mans
workes
&
common
things
,
but
to
commaund
the
windes
&
the
sea
to
obei
to
his
word
,
&
to
make
them
quiet
&
calm
,
it
passeth
mans
power
,
yea
&
the
nature
of
man
also
,
&
cannot
be
in
no
mans
power
,
but
only
in
gods
.
And
seing
that
Christ
in
this
place
is
described
for
suche
a
one
,
the
doth
thinges
impossible
,
&
beyond
nature
,
it
must
needs
folow
,
that
he
is
very
God
.
And
these
workes
shuld
be
loked
vpon
,
with
the
eies
of
faith
,
&
to
considre
by
them
,
what
a
man
Christ
was
,
&
what
becommeth
vs
to
loke
for
of
him
in
all
our
necessities
.
This
person
without
dought
is
a
man
of
great
power
,
that
with
one
word
did
cease
so
horrible
and
cruell
a
tempest
:
But
afterward
is
confessed
,
that
al
power
was
geuen
to
this
person
in
heauen
&
in
earth
:
Mat
28
yf
then
Christ
be
very
god
&
man
,
yt
is
mete
for
vs
,
faithfully
to
beleue
in
him
,
to
commyt
all
our
carke
&
care
to
hym
,
and
to
call
vpon
his
helpe
and
socoure
,
in
all
our
necessities
and
tribulacions
.
Chryste
can
&
wil
help
vs
.
For
he
is
he
that
canne
helpe
,
as
he
in
this
miracle
(
and
many
modone
since
the
beginning
of
the
world
)
hath
migtely
declared
:
And
moreouer
he
not
only
canne
,
but
wyll
also
helpe
,
as
in
this
place
he
wold
vs
to
considre
and
mark
wel
.
And
although
he
do
not
with
expresse
wordes
(
as
he
did
in
the
last
gospell
)
saye
:
I
wyll
.
yet
he
declared
in
the
thing
it selfe
,
that
he
wyl
helpe
,
when
he
did
so
soone
at
the
requeste
of
the
Apostels
,
cease
the
tempest
.
Out
of
this
is
place
to
be
noted
,
that
Christ
doth
call
and
alure
vs
many
wayes
to
hym
.
Sometyme
by
expresse
words
speaking
,
as
in
the
11.
cha.
of
Math.
Come
to
me
all
you
that
labour
and
bee
laden
,
and
I
shall
refreshe
you
.
Howe
Chryste
doth
alure
vs
to
hym
.
and
sometymes
by
preuy
steringes
and
prouocacions
through
his
miracles
and
workes
,
as
in
the
gospell
of
this
daye
.
Lette
it
be
what
wayes
soeuer
he
thinketh
best
,
verely
this
maye
wee
well
learne
of
yt
,
that
Christe
wyll
helpe
and
comforte
vs
,
in
all
manner
of
perill
and
ieoperdy
,
both
of
body
and
sowle
,
so
that
we
wyll
tarry
with
him
in
the
shyp
,
that
is
,
Whal
is
to
be
in
the
shyppe
.
yf
we
be
ioyned
wholye
to
hym
by
faith
.
And
if
sometyme
he
seeme
to
tarry
lenger
then
thou
art
able
to
abide
,
or
that
to
thy
reason
hee
seeme
heauy
in
sleepe
,
and
to
haue
vterly
forgotten
the
,
yet
let
not
thy
mynde
fall
or
dispaire
,
but
crye
to
hym
wythe
the
Aposteles
,
or
else
with
Dauyd
,
and
saye
:
Arise
good
lorde
,
why
doest
thow
sleepe
?
Psa.
45
And
then
thow
shalte
also
knowe
,
that
yt
was
not
sayde
in
vayne
of
Dauid
yn
an
other
place
:
Ps.
120
Beholde
,
he
that
kepeth
Israel
,
shal
neyther
slomber
nor
slepe
.
Secondarly
,
this
gospell
teacheth
vs
,
howe
to
knowe
the
trewe
faith
from
fained
faith
,
namelye
by
the
crosse
and
persecution
.
Doutelesse
the
Apostels
were
in
that
opinion
,
when
they
entred
the
ship
with
Christe
,
that
they
had
very
perfect
faith
,
and
could
by
no
manner
temptacion
or
persecution
be
brought
from
the
same
.
But
what
did
they
,
when
necessitie
and
lykelehod
of
death
drewe
neare
vnto
them
?
By
the
crosse
faithe
is
proued
.
What
constancye
was
there
nowe
in
them
?
None
at
all
.
There
was
nothing
but
greate
feare
,
tremblinge
and
disperacion
.
They
remembred
not
that
they
had
with
them
in
the
shippe
the
lorde
of
wyndes
and
of
the
sea
,
but
(
as
we
may
see
in
saynte
Marke
the
Euangelist
)
they
verely
thought
that
God
cared
nothing
at
al
for
them
,
Mar.
4.
and
that
he
had
cleane
forsaken
them
,
that
he
also
being
a
slepe
,
regarded
not
what
became
of
them
.
Wherefore
they
saye
:
Maister
,
doest
thou
not
care
that
we
perish
?
Lo
,
here
thou
hearest
of
nothinge
,
but
vnbeliefe
.
Here
it
is
to
be
noted
,
Whye
god
proueth
his
electe
.
that
al
the
temptacions
of
the
electe
,
be
so
ordeined
of
God
,
that
they
shal
worke
to
them
all
for
the
best
,
wherwith
he
doth
chasten
and
bridle
the
fersenes
and
securitye
of
the
flesh
,
&
doth
teach
them
,
that
they
be
not
proude
or
high
mynded
,
but
to
know
,
that
all
that
they
can
do
,
must
be
referred
to
god
.
For
we
know
how
bolde
and
rebellious
the
fleshe
is
,
if
it
be
not
made
lowe
,
and
with
such
scourges
and
stripes
brought
to
pacience
and
humility
.
Mat
26
Dyd
not
also
S.
Peter
boldly
say
of
him selfe
,
that
he
was
readye
euen
to
dye
with
Christe
?
And
did
not
the
children
of
Zebedeus
stifly
affirme
that
they
coulde
drinke
of
the
same
cup
that
Christ
shoulde
drinke
of
?
Trewly
there
was
presumption
,
Mat.
20
but
a
proued
faith
,
there
was
not
.
And
in
lyke
manner
be
all
we
affectianate
,
withoute
that
through
the
inspiration
of
the
holy
ghost
,
our
infirmitie
bee
strengthned
.
We
do
speake
very
highely
,
and
with
great
expectacion
of
the
gospel
,
of
the
crosse
,
of
pacience
,
&
such
other
like
,
but
when
we
se
the
crosse
euen
at
hande
,
when
we
shuld
then
striue
and
wag
battayle
with
sinne
,
death
,
the
deuel
and
hel
,
then
be
we
very
could
and
cowardes
and
vnprofitable
,
and
then
dooe
we
with
the
deede
perceaue
,
that
we
neuer
had
trew
faith
,
nor
euer
were
sincerely
in
our
myndes
affectionat
towards
the
gospell
.
Now
they
that
in
the
crosse
,
in
persecution
,
in
tribulacion
and
in
peril
will
so
soone
flee
from
Christ
and
deny
him
,
and
will
not
suffre
so
small
ieoperdye
or
perill
for
his
sake
if
neede
were
,
and
so
continew
alwaies
in
the
same
,
they
neuer
had
one
crome
of
sincere
&
trewe
faith
,
but
rather
a
shadow
or
vysard
of
faith
.
Therefore
they
shal
say
in
the
latter
day
when
God
shall
saye
:
Iohn
.
2.
Mat.
26
Get
ye
hence
from
me
ye
wicked
and
cursed
into
the
euerlasting
fyer
.
But
they
that
in
their
owne
conscience
knowledge
,
that
they
do
nothinge
of
their
own
strength
before
god
,
and
confesse
their
infirmitie
,
nor
do
seeke
or
looke
for
constancye
and
perseuerance
in
the
crosse
and
persecution
any
other
wayes
,
then
of
god
through
Christ
,
they
shall
neuer
be
separated
from
Christe
.
And
although
their
fayth
hath
beene
many
tymes
feeble
in
the
tyme
of
the
crosse
and
persecution
,
yet
haue
they
not
alltogether
fallen
into
despiracion
,
but
hath
asked
pacience
and
peseueraunce
of
god
.
And
so
therby
thorough
the
helpe
of
Christ
,
and
the
vertu
of
the
holy
ghost
,
they
haue
ouercome
all
their
temptacions
So
likewise
did
the
Appostels
,
when
they
were
with
Christ
in
the
ship
for
when
their
faith
was
so
weak
that
they
weare
not
able
to
striue
with
temptacion
in
the
very
point
of
death
,
they
then
wakened
Christ
,
and
called
vpon
him
for
his
helpe
,
of
whom
also
in
their
suche
necessitie
,
they
had
no
small
comforte
.
Wherfore
I
haue
tolde
you
,
that
it
is
as
necessary
for
faith
to
be
proued
by
the
crosse
,
persecution
,
and
all
kindes
of
trowble
,
as
syluer
to
be
tried
&
pourged
with
fier
.
For
yf
she
continewe
&
abide
stedfast
in
persecution
,
then
is
she
a
right
faith
and
not
fayned
,
Mat.
5.
and
shal
inherite
the
kingdom
of
heauen
.
Blessed
be
they
(
sayth
Christ
)
that
suffre
persecution
for
righteousnesse
,
for
they
shall
haue
the
kingdome
of
heauen
.
But
yf
faith
be
slipper
and
inconstante
and
deny
Christ
,
for
the
fauoure
of
the
world
,
then
shall
she
haue
perpetuall
damnacion
.
Chryste
suffered
the
infirmitie
of
hys
disciples
.
Fourthly
,
this
gospell
comforteth
vs
,
in
that
,
that
christ
dyd
so
meekly
suffre
the
infirmity
of
his
disciples
,
and
dyd
not
by
and
by
reiecte
them
from
him
,
althoughe
theire
faith
were
not
yet
perfecte
.
He
reprehendeth
theire
incredulitie
,
but
doth
not
cast
them
vtterly
from
him
.
Now
yf
Christ
then
so
pacientlye
suffered
his
disciples
,
when
they
were
weake
,
and
did
not
repel
them
for
theyr
infirmity
,
vntyl
they
were
made
more
stedfast
and
stronger
,
suerly
he
wyll
also
suffre
our
imbecilitie
and
febelnes
,
and
will
tourne
it
into
the
strength
of
faith
,
yf
we
wyll
knowledge
our
synnes
and
corrupte
nature
,
and
will
continuallye
in
our
prayer
call
for
his
helpe
,
saing
:
Good
lorde
,
encrease
our
faythe
.
Luc.
17.
This
exaumple
of
christe
is
layed
before
vs
,
that
wee
shulde
folowe
it
,
and
receaue
them
that
bee
weake
in
the
faithe
,
and
not
despise
and
reiecte
them
,
but
patiently
to
suffre
them
,
vntyll
they
come
to
the
knowledge
of
faythe
,
as
saincte
Paule
in
many
places
teacheth
,
and
especially
in
the
epistle
to
the
Rom.
Ro.
14.
Luc.
12.
Neither
is
it
spoken
in
vayne
that
christe
sayde
to
Peter
:
When
thou
shalte
hereafter
be
conuerted
,
confirme
and
strengthen
thy
brethren
.
The
fyfte
sonday
after
Epiphany
.
Mathew
.
13.
AN
other
similitude
put
he
forth
vnto
them
,
sayinge
:
Mar.
4.
The
kyngdome
of
heauen
is
lykened
vnto
a
man
,
which
sowed
good
seede
in
hys
fielde
.
But
whyle
men
slepte
,
his
enemy
came
and
sowed
cares
among
the
wheate
,
and
went
hys
waye
.
But
when
the
blade
was
spronge
vp
,
and
had
brought
forth
fruicte
,
then
appeared
the
tates
also
.
So
the
seruauntes
of
the
houshoulder
came
and
sayde
vnto
hym
.
Syr
,
didest
not
thou
sowe
good
seede
in
thy
fielde
?
from
whence
then
hath
it
tares
?
He
sayde
vnto
them
,
the
enuious
manne
hath
done
this
.
The
seruauntes
sayd
vnto
hym
,
wylte
thou
then
that
wee
go
,
and
weede
them
vp
?
But
he
said
,
nay
,
leste
while
ye
gather
the
tares
,
ye
plucke
vp
also
the
wheate
with
them
:
lette
both
growe
togyther
vntyll
the
haruest
,
and
in
tyme
of
haruest
I
wyll
saye
to
the
reapers
,
gather
ye
fyrste
the
tares
,
and
bynde
them
together
in
shynes
to
be
brente
,
but
gather
the
wheat
into
my
barne
.
THE
EXPOSITION
.
The
kingdome
of
heauen
.
THis
similitude
,
Christ
himselfe
,
at
the
request
of
hys
disciples
hath
expounded
,
and
in
his
exposition
hath
sufficiently
declared
,
what
in
the
church
or
christianite
(
which
after
the
manner
of
scripture
he
calleth
the
kingdome
of
heauen
)
shuld
happen
:
and
namely
that
,
that
alwayes
the
euell
shal
be
admyxte
amongest
the
good
,
vntil
Christ
in
the
laste
iudgement
,
shal
send
forth
his
aungels
,
together
and
deuide
the
shepe
from
the
goates
.
Wee
wil
now
shew
somewhat
,
what
is
to
be
chiefely
noted
here
in
this
gospell
,
concernyng
the
dortrine
of
Christ
.
For
it
must
needs
be
all
good
,
holy
,
and
helthfull
,
that
cometh
from
the
mouth
of
Christ
.
We
cum
through
Christ
only
to
the
father
.
Fyrste
,
in
the
exposition
of
this
gospell
,
Christe
saith
,
that
the
sonne
of
man
soweth
this
good
sede
,
and
the
fielde
is
the
world
:
Also
the
good
seede
be
the
children
of
the
kingdome
:
Wherin
he
teacheth
nothinge
els
,
but
that
is
in
the
14.
chap
:
of
S.
Iohn
spoken
more
plainly
in
this
wyse
:
No
man
cometh
to
my
father
,
but
by
me
.
And
also
in
an
other
place
I
am
the
way
,
Ioh.
14
the
treuth
and
life
.
And
bicause
thorow
Christ
allonly
we
be
made
inheritours
of
the
kyngdome
of
heauen
(
as
the
gospell
witnesseth
)
yt
is
therefore
very
necessary
,
that
we
geue
vnto
him
that
honoure
,
and
knowledge
hym
for
such
a
man
that
hath
made
vs
christians
.
And
trewly
,
to
knowledg
,
that
Christ
by
his
word
and
spirite
,
doth
make
vs
christians
:
1.
Cor.
1
And
like
wise
that
he
is
our
righteousnesse
,
satisfaccion
and
redemption
,
is
nothing
els
,
but
freelye
to
confesse
,
that
wee
naturallye
be
synners
,
vnrighteous
,
the
children
of
the
deuell
,
&
in
the
daunger
of
eternall
damnacion
,
Ephe.
2
and
that
we
can
obteine
saluacion
by
none
other
meanes
or
wayes
,
but
by
christ
allonly
.
Where
is
nowe
here
the
glory
,
wisedome
,
merite
,
and
fre
wyll
of
man
?
Here
must
we
needs
say
with
Daniel
the
prophet
:
Dan.
9.
To
the
good
lord
righteousnesse
,
and
to
vs
open
confusion
.
And
this
is
the
very
christian
confession
,
yf
we
confesse
our selues
sinners
,
vnrighteous
,
&
proue
to
eternall
damnacion
:
and
Christ
to
be
our
goodnes
,
righteousnes
,
and
saluacion
:
for
as
S.
Mat.
in
the
firste
chapter
witnesseth
,
1.
Tim.
2
Iohn
.
3
Yt
is
he
alone
that
delyuereth
vs
from
synne
,
And
reconcileth
vs
to
his
father
in
heauen
.
And
by
his
spirite
doth
regenerate
vs
into
a
newe
creature
:
And
verely
if
he
(
he
I
saye
)
had
not
renewed
my
corrupte
nature
,
&
if
I
hadde
not
receiued
of
his
goodnes
,
Iohn
.
1.
I
had
byn
vtterly
damned
and
cursed
for
euer
.
Howe
coulde
I
withstande
,
if
God
wolde
enter
into
iudgemente
with
me
,
and
I
shulde
not
pretende
and
aledge
the
merites
of
Chryst
?
There
doughteles
shall
not
my
merites
prevaile
,
no
nother
once
be
seene
or
apear
Wherfore
it
is
necessary
,
that
of
this
similitude
I
learne
to
knowe
,
what
the
trewth
of
the
worde
of
God
is
,
namely
to
repute
Christ
allonly
to
bee
the
very
same
,
that
maketh
me
the
son
and
inheritoure
of
the
kingdome
of
heauen
.
For
thus
sayth
the
euangeliste
:
Ioh.
14
No
man
knoweth
the
father
but
the
sonne
:
and
no
man
knoweth
the
sonne
,
but
the
father
,
and
to
whome
the
father
will
shew
it
.
And
althoughe
workes
must
needes
be
done
,
yet
is
it
so
,
that
by
them
we
shall
not
obteine
righteousnes
before
God
.
For
yf
oure
righteousnes
were
founded
and
buylded
vpon
workes
,
it
coulde
not
be
,
but
vncertaine
and
sone
ouertourned
with
a
little
blaste
of
wynde
:
In
so
much
that
no
man
loueth
so
much
as
he
oughte
to
do
,
nor
anye
man
doth
as
manye
workes
and
dedes
,
as
are
required
of
hym
.
The
deuel
is
enemy
to
Christe
,
&
to
all
that
beleue
in
him
.
Mat.
7
Secondarely
,
this
similitude
,
&
Christ
in
the
exposition
of
the
same
teacheth
vs
,
that
sathan
the
deuel
is
a
perpetual
enemy
,
not
only
of
Christ
the
sower
,
but
also
of
al
them
that
beleue
in
Christ
.
Christ
maketh
men
good
,
&
sheweth
a
narrow
way
&
a
strait
,
that
leadeth
to
lyfe
:
The
deuel
maketh
men
naught
and
euell
,
and
sheweth
a
broade
and
large
waye
to
damnacion
:
and
yet
he
coueteth
allwayes
to
be
there
,
where
the
children
of
God
be
,
not
for
anye
loue
he
heareth
to
them
,
but
goethe
aboute
by
all
the
meanes
he
can
,
to
pul
them
from
Christ
and
hys
word
,
and
to
bring
vs
to
mens
traditions
.
And
bicause
he
is
ful
of
subtiltie
,
he
knoweth
very
well
,
that
he
must
work
wililye
and
craftely
to
deceaue
men
.
And
therfore
in
the
night
,
and
when
men
be
in
slepe
,
he
soweth
his
tares
and
cocle
:
That
is
,
he
tourneth
him selfe
into
an
aungel
of
light
(
as
S.
Paul
saith
)
&
cometh
not
,
1
Cor.
11
but
with
great
hypocrisy
&
holines
.
He
taketh
vpon
him
the
name
of
Christ
,
boasteth
&
glorifieth
hymselfe
of
his
workis
:
In
so
much
,
that
he
shal
bring
the
elect
into
errour
,
if
it
be
possible
:
But
as
Christ
saith
.
Mat
24
He
is
an
vtter
enemy
to
his
doctrin
and
name
.
And
there
is
nothing
hid
vnder
that
holynes
,
but
vtter
destruction
,
which
the
prophete
Dauid
perceiued
very
wel
,
when
he
prayed
God
that
he
wold
kepe
him
from
the
pestilence
that
walked
in
darknes
,
&
from
the
sicknes
that
destroyeth
in
the
none
day
:
Loke
through
oute
the
same
.
91.
Psal.
And
in
the
10.
chapter
.
of
Iohn
,
Christe
saith
:
that
this
thefe
,
how
honestly
so
euer
he
go
,
he
cometh
for
nothing
else
,
but
to
steale
,
slaye
,
and
destroye
.
And
hereto
it
maye
be
referred
also
,
Mat.
7
that
in
an
other
place
he
is
called
a
rauening
wolfe
,
that
is
hid
in
false
prophetes
.
Wherfore
seing
it
is
so
,
euery
one
of
vs
with
great
diligence
shuld
beware
,
lest
he
suffre
him selfe
to
be
drawen
from
God
and
his
worde
,
or
els
the
deuell
wyll
so
longe
laye
wayte
for
the
,
vntyll
he
hathe
transformed
the
into
the
child
of
darkenes
.
Nether
is
he
weried
with
any
labour
,
taking
no
reste
day
nor
night
,
alwaies
ready
&
at
hande
,
quick
&
diligent
to
oure
destruction
and
condemnacion
,
1.
Pet.
5
as
S.
Peter
witnesseth
.
Thirdely
,
Chryst
teacheth
vs
in
this
place
,
Alwaies
the
euell
is
admixt
with
the
good
.
that
the
wheat
alwaies
groweth
nigh
the
tares
,
that
is
,
the
euel
shal
be
alwaies
mingled
amongest
the
good
vnto
the
end
of
the
world
.
I
call
them
euel
,
that
be
occupied
in
false
doctrine
&
vnbeliefe
,
as
all
hypocrites
&
heretikes
be
,
which
wil
for
the
more
parte
cloak
their
erroures
with
scriptures
falsly
alleged
,
lest
their
deceite
shuld
be
espied
oute
.
And
of
these
speaketh
S.
Paule
to
the
Corinth
.
saying
:
1
Cor.
11
There
must
also
rise
sectes
among
you
,
whereby
they
that
be
approued
,
shal
be
made
manifest
.
Nowe
yf
there
shal
be
amongest
the
trew
christian
men
,
How
her●tickes
shuld
be
handled
false
chrystians
,
Howe
shall
I
behaue
my selfe
towardes
them
?
Shal
they
be
clean
cast
out
of
our
coasts
,
or
put
to
death
?
No
,
not
so
,
but
thou
mayest
(
yf
thou
knowest
such
tares
)
common
with
them
in
scripture
,
instruct
them
&
admonish
the
,
oute
,
twise
or
thrise
,
vntill
thou
se
that
they
be
fallen
into
a
false
and
reprouable
opinion
,
and
that
they
wyll
not
amende
,
and
leue
theyr
opinion
,
and
then
thou
mayst
eschew
them
,
Mat
18
Tit.
3.
and
repute
them
(
as
Christe
and
S.
Paule
hath
taught
the
)
as
hethens
,
publicans
,
&
open
sinners
,
and
other
commaundement
thou
haste
none
.
And
when
harueste
commeth
,
that
is
,
the
ende
of
the
worlde
,
then
shall
they
haue
theyr
iudge
the
worde
of
God
,
that
shall
iudge
them
.
But
and
yf
of
thyne
owne
pryuate
person
,
Ioh.
12.
or
as
a
christian
man
thou
wylte
dooe
somethynge
else
,
that
shulde
profyte
in
this
behalfe
,
go
to
then
,
and
praye
to
God
earnestlye
in
thy
mynde
,
that
he
wyll
voutchsafe
to
brynge
them
to
the
trewe
knowledge
of
fayth
,
and
of
his
great
goodnes
wyll
kepe
and
conserue
vs
,
from
all
erroure
and
false
doctryne
.
The
payns
of
hypocrisie
.
Fourthely
,
in
this
similitude
also
is
shewed
the
punishment
of
hypocrisye
,
and
the
rewarde
of
trew
doctrine
and
fayth
.
The
son
of
man
(
sayth
he
)
shal
send
forth
his
aungels
,
which
shal
gether
out
of
his
kingdom
al
occasion
of
slaunder
&
offendicles
,
&
the
workers
of
iniquitie
,
&
shal
cast
them
into
the
burning
fornace
,
there
shal
be
waylyng
and
gnashing
of
teeth
.
Here
thou
seest
the
reward
of
hypocrisy
:
The
rewarde
of
faith
.
Now
harken
to
the
reward
of
fayth
.
Then
the
goodmen
shal
shine
as
the
sonne
,
in
the
kyngdome
of
their
father
.
This
text
is
cleare
of
it selfe
,
God
graunt
,
all
only
that
we
may
be
numbered
amongest
the
good
and
faithful
,
and
not
amongest
the
hy●ocrites
.
And
as
for
the
rewarde
,
I
remit
it
to
Christ
.
The
sonday
called
Septuagesima
.
Mat.
20.
FOr
the
kingdome
of
heauen
is
lyke
vnto
a
man
that
is
an
hosholder
,
which
went
out
earlye
in
the
mornyng
to
hyer
labourers
into
his
vinyeard
,
and
when
the
agrement
was
made
with
the
labourers
,
for
a
penye
a
day
,
he
sent
them
into
hys
vineyard
.
And
he
wente
out
aboute
the
thyrd
houre
,
and
he
saw
other
standyng
ydle
in
the
market
place
,
and
sayd
vnto
them
:
Go
ye
also
into
the
vineyard
,
and
what
soeuer
is
ryghte
,
I
wyll
geue
you
.
And
they
wente
theire
waye
.
Agayne
he
went
oure
aboute
the
sixte
and
nynthe
houre
,
and
dydde
lykewyse
.
And
aboute
the
eleuenth
houre
he
wente
oute
,
and
founde
other
standinge
idel
,
and
sayde
vnto
them
:
Why
stand
ye
here
all
the
daye
idell
?
They
sayde
vnto
hym
:
bycause
no
man
hath
hyred
vs
.
He
sayeth
vnto
them
:
Go
ye
also
into
the
vineyarde
:
and
whatsoeuer
is
ryghte
,
that
shall
ye
receaue
.
So
,
when
euen
was
come
,
the
lord
of
the
vyneyarde
sayth
vnto
his
steward
:
Cal
the
labourers
and
geue
them
theyr
hire
,
begynning
at
the
laste
vntyll
the
fyrste
.
And
when
they
didde
come
,
that
came
about
the
eleuenth
houre
,
they
receaued
euery
man
a
penny
.
But
when
the
frste
came
also
,
they
supposed
that
they
shulde
haue
receaued
more
,
and
they
lykewyse
receaued
euery
man
a
penny
.
And
when
they
had
reseaued
yt
,
they
murmured
agaynst
the
goodman
of
the
house
,
saying
:
These
last
haue
wrought
but
one
houre
,
and
thow
haste
made
them
equall
vnto
vs
,
which
haue
borne
the
burthen
and
heate
of
the
day
.
But
he
answered
vnto
one
of
them
and
sayed
:
Frende
,
I
do
the
no
wrong
:
diddest
thou
not
agree
with
me
for
a
penny
?
Take
that
is
thine
,
and
go
thy
way
:
I
wyll
geue
vnto
thys
laste
,
euen
as
vnto
the.
Is
it
not
lawfull
me
to
do
as
me
lysteth
wyth
myne
owne
goodes
?
Is
thine
eye
euell
,
bicause
I
am
good
?
Mat.
19
Mat
10
Luc.
13.
So
the
laste
shal
be
the
fyrst
,
and
the
fyrste
shal
be
last
.
For
many
be
called
,
but
few
be
chosen
.
The
sonday
called
Septuagesima
.
Math
20.
The
grace
&
mercy
of
God
.
THis
gospel
doth
chiefli
commend
and
extol
the
grace
&
mercy
of
God
,
by
the
which
he
calleth
a
sinner
,
and
maketh
hym
iuste
and
good
,
in
that
,
that
the
housholder
gaue
lyke
rewarde
to
them
that
came
laste
into
his
vineyarde
,
as
to
them
that
came
first
:
wherthrough
is
taken
away
al
presumption
of
them
that
putteth
trust
in
their
workes
,
seing
that
reward
is
not
distributed
according
to
the
merite
,
but
according
to
that
wil
&
pleasure
of
the
housholder
.
Who
dare
now
bost
of
his
workes
?
All
is
in
the
good
wil
of
this
housholder
.
He
geueth
so
much
,
Ephe.
4
&
to
whom
it
please
him
.
Therfore
euery
man
shuld
submit
himselfe
,
and
knowledg
the
vncleanlines
of
his
workes
,
and
to
put
his
whole
trust
in
the
grace
and
mercy
of
God
.
Presumption
is
euen
grafte
in
vs
,
and
therefore
we
truste
,
that
by
the
merites
of
oure
workes
,
we
shal
be
iustified
,
which
yet
by
no
meanes
be
sufficient
.
But
god
is
(
as
S.
Paule
so
calleth
)
the
father
of
mercies
,
2
Cor.
1.
as
for
this
opinion
must
we
cast
out
of
our
mindes
,
and
only
haue
respecte
to
the
meeke
and
gentell
will
of
the
housholder
:
He
hath
mercy
vpon
whom
he
list
,
and
whom
it
please
him
,
Rom.
9
he
doth
harden
.
And
to
be
short
,
when
by
his
word
he
calleth
me
into
his
vineyard
,
he
maketh
me
righteouse
&
blessed
,
Then
muste
I
geue
thanks
to
him
allonli
,
seing
that
bi
his
grace
and
no
merite
of
myne
,
it
was
so
doone
.
Likewise
when
god
geueth
this
grace
to
me
through
Christ
,
that
in
this
diuine
vocacion
or
godly
callynge
,
I
can
perseuer
and
paciently
suffre
the
crosse
,
and
other
afflictions
,
I
shulde
not
adscribe
the
same
to
mine
owne
strength
,
but
geue
thankes
to
god
the
father
by
Christ
,
for
his
such
greate
goodnes
and
clemency
,
with
the
which
he
hath
loked
vpon
me
,
a
miserable
sinner
.
For
lyke
as
he
by
his
word
called
me
to
faith
,
and
commaunded
me
to
go
into
his
vineyard
of
christianite
,
it
is
necessary
,
Rom.
11
Phil.
2.
that
he
giue
also
to
me
his
grace
,
wherthrough
I
may
abide
&
perseuer
euen
to
the
end
.
Yf
therefore
I
be
ioyned
to
euerlasting
felicity
,
without
any
my
merite
,
but
by
the
grace
of
god
,
not
of
mine
owne
strengthe
,
&
am
so
susteined
in
the
same
,
what
is
it
I
pray
you
,
that
this
housholder
oweth
to
me
?
Nothinge
at
all
,
excepte
of
his
very
liberality
he
will
giue
me
somewhat
.
Then
yf
he
owe
oughte
to
no
man
,
and
yet
so
plenteouslye
doth
distribute
the
treasure
of
hys
grace
,
trewli
ther
is
no
cause
,
whi
I
shuld
discorag
in
my
mind
,
or
dispaire
,
although
I
were
the
greatest
sinner
vnder
the
son
.
for
therfore
came
Christ
,
that
he
wolde
saue
sinners
.
And
besides
this
,
Christe
came
for
sinners
Luc.
23.
he
can
of
the
thefe
that
hang
on
the
gallowes
,
make
a
good
and
righteous
man
.
In
contrarye
wise
,
I
haue
no
cause
to
presume
,
seing
that
in
matters
concerning
righteousnes
before
god
,
no
meryte
of
workes
,
but
only
grace
doth
preuaile
,
and
must
alwayes
say
:
Luc.
17
And
yf
I
had
done
all
that
euer
were
commaunded
me
,
yet
am
I
but
an
vnprofitable
seruaunte
,
for
I
haue
doone
but
that
I
oughte
to
do
.
And
nowe
yf
also
by
Christe
I
am
iustified
,
and
indued
with
the
excellente
giftes
of
the
holye
ghoste
,
yet
shulde
I
not
bee
to
bolde
and
looke
ouer
highe
,
seinge
it
is
so
with
al
men
,
that
he
that
standeth
to
day
,
must
beware
that
he
fall
not
to
morowe
.
But
wee
muste
alwaies
aske
of
God
,
that
he
wyll
voutchsafe
to
reserue
vs
to
euerlasting
lyfe
.
1
Cor
10
The
election
of
God
.
Secondarilye
,
Christe
putteth
a
difference
in
this
gospell
betwene
the
election
of
God
,
wher
with
he
hath
predestinate
all
the
electe
people
to
euerlasting
lyfe
from
the
beginning
of
the
worlde
,
&
the
vacation
of
fayth
,
which
is
by
the
outwarde
word
.
Outwarde
worde
.
And
trewly
if
we
do
well
considre
and
waye
the
matter
,
it
is
no
small
matter
.
The
election
of
God
,
abideth
stedfast
and
vnmouable
:
Nor
any
man
that
by
this
election
is
predestinate
to
saluacion
,
can
be
damned
or
perish
,
2.
Tin
.
2.
as
Christ
himselfe
witnesseth
in
the
10.
chap.
of
Iohn
:
The
shepe
that
my
father
hath
geuen
me
,
no
man
shall
take
oute
of
my
hand
.
And
in
likewise
S.
Paule
speaketh
of
this
election
in
the
8.
chap.
to
the
Rom.
saying
:
The
electe
remain
constante
.
Those
that
he
knew
before
,
hath
he
ordeined
also
before
:
and
those
that
he
hath
so
ordained
,
he
hath
called
.
And
those
whom
he
hath
called
,
he
hath
also
made
righteous
,
&
whom
he
hath
made
righteous
,
he
hath
glorified
also
.
Here
we
heare
that
the
elect
be
only
iustified
&
glorified
by
Christ
.
And
this
is
confirmed
by
that
noble
example
written
in
the
Actes
of
the
Apostles
,
when
Paule
did
preach
the
gospel
of
Christ
at
Antioche
,
Act.
13.
in
the
which
sermon
,
S.
Luke
concludeth
on
this
wise
:
And
ther
beleued
as
many
as
were
ordeined
to
life
.
In
this
example
yt
is
manifestly
shewed
,
the
iustificacion
lieth
not
in
our
workes
,
but
in
the
grace
&
mercy
of
God
.
This
doctrin
of
the
election
&
predestinacion
of
god
,
is
very
horrible
to
them
that
be
drowned
in
wordely
wisedom
,
and
to
theire
power
do
resist
the
gospel
.
For
as
sone
as
thei
hear
of
this
doctrine
,
by
and
by
they
despise
and
hate
it
,
saing
:
Yf
it
lye
not
in
mine
owne
power
to
be
saued
,
Rom.
8.
I
wil
do
what
pleaseth
me
,
and
wyll
not
feare
any
thing
at
al.
And
againe
,
to
them
that
be
ordeined
to
lyfe
,
yt
is
a
very
helthfull
doctrine
,
and
full
of
comforte
They
as
sone
as
they
hear
that
those
be
only
saued
that
bee
predestinate
of
God
,
they
meken
and
submytte
them selfe
,
they
dispaire
of
them selfe
,
they
cal
for
grace
&
mercy
,
&
by
al
meanes
maketh
hast
to
Christ
.
And
that
is
euen
the
very
waye
to
geue
to
God
his
honoure
.
Futhermore
they
learne
,
that
God
of
his
grace
maketh
a
man
not
only
good
,
righteous
,
and
blessed
,
but
that
also
in
all
temptacions
and
tribulacions
,
he
wyll
comforte
and
preserue
whom
he
hath
made
righteouse
.
But
trewly
there
be
very
fewe
of
those
,
and
therefore
yt
is
sayd
of
Christ
,
that
there
be
many
called
,
but
fewe
be
eletcte
.
In
Zodome
there
was
not
one
founde
,
Gen.
19
but
only
Loth
and
his
householde
:
And
before
the
floode
,
Noah
only
and
his
children
founde
grace
.
Gen.
9.
Nu.
14.
Ios.
14
And
into
the
lande
of
Chanaan
,
came
no
more
but
only
Iosua
,
&
Chaleb
.
Wherfore
thou
shuldest
not
meruaile
,
that
so
fewe
beeleue
the
gospel
lin
theire
harte
,
and
folowe
it
.
He
that
is
not
predestinate
of
God
,
may
not
abide
nor
heare
of
it
:
Iohn
.
5
And
muche
lesse
can
receaue
it
.
Neuerthelesse
it
is
thorow
our
faut
,
that
we
be
damned
.
Of
electionat
this
tyme
,
this
shal
be
sufficient
.
What
meaneth
he
when
he
sayeth
?
Many
be
called
.
Doughteles
he
speaketh
of
the
outeward
calling
to
fayth
,
which
is
by
the
word
of
God
.
And
it
was
commaunded
to
the
Apostels
,
after
the
resurrection
:
Go
youre
waye
through
oute
the
whole
worlde
,
and
preache
the
gospell
to
euery
creature
,
that
he
that
beleueth
,
and
is
baptised
,
shal
be
saued
.
And
he
that
doth
not
beleue
,
shal
be
damned
.
And
hereof
scripture
speaketh
in
the
boke
of
Psalmes
:
Psa.
18.
Theyr
voice
shall
sounde
ouer
all
the
worlde
,
and
their
wordes
wente
to
the
endes
of
the
world
.
And
althoughe
this
calling
pertaineth
vnto
many
,
yet
sumtyme
it
faileth
,
and
all
that
be
called
,
abideth
not
,
not
that
any
lack
shulde
be
in
the
word
,
wherby
we
be
called
,
but
that
we
so
greatly
geuen
to
our
yl
affections
&
lusts
,
be
not
drawen
inwardly
by
the
holy
ghost
,
&
therfore
do
we
dispise
&
set
lytle
by
this
outward
callyng
,
which
is
by
the
preaching
of
the
gospel
.
Yea
&
also
,
ther
be
some
found
,
that
as
sone
as
thei
begin
to
hear
the
gospel
,
thei
shew
&
set
out
themselues
,
as
though
they
had
euen
deuoured
the
whole
gospell
,
yet
it
is
proued
afterward
,
when
the
tyme
of
persecution
cometh
,
the
the
seede
of
this
calling
,
Mat.
13
Rom.
10
fell
not
into
a
good
and
fruteful
ground
,
but
vpon
the
stones
,
and
so
withered
awaye
.
And
S.
Paule
saieth
.
But
euer●e
man
hath
not
obeyed
to
the
gospell
.
When
Christe
nowe
saieth
:
Manye
be
called
,
he
speaketh
of
the
outewarde
callynge
of
the
worlde
,
by
the
which
the
gospell
is
offered
to
the
whole
congregacion
,
or
to
eueri
man
.
And
when
he
saith
:
Fewe
be
electe
or
chosen
,
then
yt
is
to
be
vnderstand
of
predestinacio●
.
And
neuertheles
the
preaching
which
is
by
the
outwarde
worde
,
is
as
well
to
be
often
times
iterated
and
repeted
,
as
that
whereby
we
be
taught
.
That
by
the
holye
ghost
,
we
be
drawen
.
For
in
the
tenth
chap.
to
the
Romaynes
it
is
sayd
:
Fayth
by
hearyng
&c.
The
nature
and
custome
of
them
that
iustifi
them selues
.
Thirdely
,
we
learne
by
the
grudging
of
theym
,
that
laboured
the
whole
day
for
their
wages
,
the
custome
&
nature
of
them
,
that
iustifi
them selues
.
They
be
in
lyke
manner
affectionate
as
these
laborers
were
,
which
of
very
pride
and
highe
stomack
,
do
dispise
the
latter
commers
,
so
sent
into
the
vineyard
by
the
housholder
,
as
though
there
had
ben
no
couenaunt
of
wages
before
.
Thei
think
in
themselfe
to
be
far
better
then
these
miserable
sinners
,
bicause
they
liued
outwardely
an
honest
lyfe
,
and
hadde
done
,
(
but
yet
without
faith
)
many
workes
.
But
hypocrisy
neuer
doth
otherwyse
:
for
he
can
not
only
be
content
with
his
false
outward
shining
,
wher
with
he
blyndeth
mennes
eyes
,
but
he
dispiseth
all
other
than
himselfe
,
&
geueth
than
opprobriouse
wordes
.
So
did
the
Pharisey
dispise
the
wretched
publican
,
which
was
not
so
bold
to
lyfte
vp
his
eyes
in
to
heauen
,
to
saye
:
Luc.
15.
God
haue
mercy
vpon
me
a
sinner
.
Luke
the
18.
chap.
Likewise
the
elder
brother
,
disdained
his
yonger
brother
that
was
loste
,
when
he
retorned
&
came
to
himselfe
againe
.
Mar
14
And
in
like
manner
Iudas
dispised
that
simple
&
wretched
woman
,
which
in
the
house
of
Simeon
the
leper
powred
out
vpon
Iesus
head
,
a
box
of
costly
oyntment
.
And
also
the
Iewes
dispised
Christe
,
when
he
didde
eate
and
drinke
amongeste
the
publicans
and
sinners
.
But
what
sayed
Christe
to
that
?
Verely
I
saye
vnto
you
,
that
sinners
and
whores
shall
enter
into
the
kingdom
of
heauen
before
Mat.
21
you
.
What
?
doth
not
the
houshoulder
here
think
so
to
?
when
he
saieth
:
Shall
I
not
do
with
mine
owne
what
pleaseth
me
?
And
in
this
,
we
miserable
sinners
haue
one
speciall
thing
and
prerogatiue
,
before
those
great
high
&
holy
men
,
that
when
we
do
good
workes
,
we
haue
no
respect
thereto
,
nor
do
them
for
that
cause
,
that
therefore
we
may
aske
heauen
of
God
,
as
dewe
dette
to
vs
,
but
wee
beleue
in
hym
that
maketh
the
sinner
righteous
,
and
oure
fayth
is
imputed
to
vs
to
iustificacion
.
Rom.
4
And
forbicause
the
iustifiers
do
aske
their
rewarde
as
dette
and
couenaunt
,
and
not
of
grace
,
therefore
yt
happeneth
to
them
,
that
they
be
made
of
the
firste
,
the
laste
:
Nor
yet
shal
they
leaue
or
forsake
their
pride
so
grafte
in
them
,
which
alwaies
foloweth
them
,
but
alwaies
they
shall
iudge
and
condemne
,
and
often
tymes
haue
in
theire
mouthes
,
and
call
heretyckes
,
heretickes
,
vntil
they
them selues
be
condemned
.
The
sonday
called
Seragesima
.
Luc.
8.
WHen
much
people
wer
gathered
together
and
were
come
to
him
out
of
all
cityes
,
he
spake
by
a
similitude
.
♣
The
sower
wente
oute
to
sowe
his
seade
:
and
as
he
sowed
,
some
fell
by
the
way
syde
,
and
yt
was
troden
downe
,
and
the
foules
of
the
ayre
deuoured
yt
vp
.
And
some
fell
on
stone
,
and
as
soone
as
it
was
spronge
vp
,
it
wythered
awaye
,
bycase
it
lacked
moystenes
.
And
some
fell
among
thornes
,
and
the
thornes
sprange
vp
with
it
and
choked
it
.
And
some
fell
vpon
good
ground
,
and
bare
frute
and
hundreth
folde
.
And
as
he
sayd
these
thynges
,
he
cryed
:
He
that
hath
eares
to
hear
,
let
him
heare
:
And
his
diciples
asked
hym
,
saiyng
:
what
manner
of
similitude
is
this
?
And
he
sayde
:
Vnto
you
it
is
geuen
to
knowe
the
secrets
of
the
kyngdome
of
God
,
but
to
other
by
parables
:
that
when
they
see
,
they
shoulde
not
se
:
Mat.
12
Mar.
4
and
when
they
heare
,
they
shoulde
not
vnderstande
.
The
parable
is
thys
:
Esa.
6.
c
Mat.
13
Mar.
4.
Ioh.
12.
Act.
28.
f
Rom.
11
Mat.
13
Mar.
4.
The
feede
is
the
worde
of
God
.
Those
that
are
beside
the
waye
,
are
they
that
heare
,
then
cometh
the
deuell
,
and
taketh
away
the
word
out
of
theyr
hartes
,
lest
they
shuld
beleue
and
bee
saued
.
They
on
the
stones
are
they
,
which
when
they
heare
,
receiue
the
worde
with
ioye
,
and
these
haue
no
rootes
,
which
for
a
while
beleue
,
and
in
tyme
of
temptacion
go
awaye
.
And
that
which
fell
amonge
thornes
,
are
they
,
which
when
they
haue
herde
,
go
forthe
,
and
are
choked
wyth
cares
and
ryches
,
and
voluptuous
lyuing
,
and
bring
forth
no
frute
.
That
which
fell
in
the
good
ground
,
are
they
which
with
apure
and
good
herte
,
hear
the
worde
,
and
kepe
it
,
and
bring
forth
frute
through
pacience
.
THE
EXPOSITION
.
THe
similitude
of
the
gospel
of
this
day
,
Christ
himselfe
hath
sufficiently
expounded
.
I
wold
wishe
,
that
all
we
might
receiue
the
grace
of
God
,
not
only
to
vnderstand
the
same
,
but
to
haue
it
written
in
our
hartes
,
that
we
might
oftentymes
thinke
theron
.
For
seing
that
Christ
himselfe
with
a
loude
voyce
saied
:
He
that
hath
eares
to
hear
,
let
him
harkin
.
we
may
well
perceiue
,
that
it
is
not
geuen
to
euery
man
to
heare
the
worde
of
God
,
and
kepe
the
same
:
For
as
S.
Paule
witnesseth
in
the
third
cha.
of
his
first
epist.
to
the
Cor:
Plant
we
may
,
The
outwarde
worde
.
&
water
may
as
wel
as
we
can
,
but
the
encrease
cometh
of
no
man
but
of
God
.
And
that
we
may
learn
,
how
god
bi
the
outward
preaching
of
his
word
,
doth
also
inwardly
through
the
holye
ghoste
worke
in
oure
hartes
,
there
ar
fower
kindes
of
herers
laied
here
before
vs
.
Fyrste
of
all
,
Christe
speaketh
of
the
seede
that
fel
by
the
waies
syde
,
and
was
trodden
vnder
foot
,
and
the
foules
of
the
aier
eate
it
vp
.
And
he
calleth
the
seed
,
the
worde
of
God
,
and
the
byrdes
he
calleth
the
deuel
,
which
by
innumerable
means
pluck
and
rote
vp
the
word
of
God
,
out
of
mennes
hartes
.
And
he
speaketh
as
though
he
shulde
saye
on
this
wise
:
False
christians
Many
there
be
that
hear
the
gospel
,
&
wyll
in
any
wise
be
called
christian
men
,
&
moreouer
they
vse
the
sacraments
&
liberty
of
a
christian
man
,
but
trewly
they
shal
obtain
of
me
nothing
els
,
but
the
vayne
name
that
they
so
greatly
glory
in
.
And
outwardly
they
shew
a
certaine
grauiti
and
face
of
holynes
,
but
inwardely
they
be
filled
with
al
malice
.
And
why
so
?
Bicause
they
haue
receyued
the
word
of
God
vnder
a
pretext
,
as
it
were
vnder
a
shadow
or
visarde
,
it
neuer
descended
into
theyre
hartes
,
neither
were
they
kindeled
any
thinge
therewith
,
whereby
a
man
myghte
perceiue
it
to
haue
been
any
thing
liuely
or
effectual
in
them
.
There
haue
entred
in
false
doctours
and
secte
maisters
,
which
thorow
their
deceitful
exposition
of
scripture
,
haue
suppressed
and
troden
vnder
foot
the
good
seede
of
the
word
of
God
.
Iere.
5.
&
.
27
Of
whom
the
prophet
Ieremy
saith
:
That
they
shall
speak
their
lyes
in
the
name
of
the
lorde
.
1.
Tin
.
1.
And
S.
Paule
called
the
doctrine
of
those
men
,
idle
speach
.
They
haue
adioyned
themselues
to
suche
doctoures
,
forsaking
the
fountayne
of
the
water
of
lyfe
,
and
folowe
with
all
desire
,
and
couet
to
drinke
the
troubled
and
muddye
water
infected
with
mans
tradicions
and
hereticall
lerning
.
And
afterward
cometh
in
the
deuell
which
is
signified
by
the
byrdes
.
And
bicause
his
ministers
the
false
techers
haue
with
their
false
preaching
prepared
to
him
his
waies
,
he
goeth
forth
&
entreth
priuily
into
their
hartis
,
so
that
thei
being
brought
from
the
trew
doctrine
of
Christ
,
shall
both
body
&
soule
run
into
the
snares
of
the
deuel
.
And
those
deceits
&
snares
,
The
deuell
of
noone
dayes
.
be
the
very
deuel
of
that
none
tyde
,
that
the
90
psal.
speaketh
of
:
And
now
forasmuch
as
we
haue
perfect
knowledg
,
that
the
deuel
layeth
netꝭ
&
snares
for
vs
,
as
wel
by
his
false
prophets
,
which
by
the
peruerse
exposition
of
scripture
go
about
to
deceiue
vs
:
As
also
by
his
owne
gyles
and
inspiracions
,
yt
shal
be
very
necessary
,
that
we
so
establish
our
lyues
,
that
by
no
meanes
we
be
brought
from
the
trew
&
simple
doctrine
of
Christ
.
For
as
sone
as
we
begin
to
despise
and
set
litle
by
that
word
of
god
,
that
is
shewed
vnto
vs
by
Christ
:
We
must
abide
in
the
word
Then
by
&
by
with
great
violence
we
run
into
the
snares
&
gynnes
of
the
deuell
.
And
if
we
stedfastly
beleue
in
the
worde
of
god
:
Then
neither
false
prophet
,
nother
the
deuell
himselfe
shal
deceiue
vs
.
And
then
without
dout
he
is
greater
that
is
in
vs
,
then
he
that
is
in
the
world
.
1.
Io.
4
Secondarylye
,
Christe
speaketh
of
the
seede
that
fell
vpon
the
stone
,
which
although
it
sprange
vp
,
yet
bicause
it
lacked
moysture
,
it
withered
awaye
.
And
so
he
declareth
,
that
the
seed
that
fel
on
the
stone
be
thei
,
that
when
they
hear
the
word
of
God
,
they
receiue
it
with
ioy
,
To
fall
from
the
worde
in
tyme
of
persecution
.
but
thei
haue
no
rotes
bicause
thei
beleue
but
for
a
while
,
&
in
tyme
of
temptacion
and
tribulacion
they
fall
cleane
away
.
Wherin
Christe
sheweth
that
his
gospell
shall
neuer
bee
preached
withoute
aduersaries
,
that
shall
striue
againste
it
.
And
lykewise
,
that
the
perfect
and
trew
faith
cannot
be
knowen
,
but
by
tribulacion
and
temptacious
,
so
proued
and
tried
,
as
gold
and
siluer
is
by
fier
.
Yf
thou
wylt
then
search
&
know
,
what
faith
I
haue
,
and
whether
it
be
a
trew
or
a
fayned
faith
,
mark
wel
&
behold
my
lyfe
,
when
I
chaunce
to
fal
into
temptacion
&
tribulacion
.
And
yf
then
it
be
a
pure
and
righte
fayth
,
and
by
the
worde
of
god
in
my
harte
made
liuelye
and
effectuall
,
then
muste
I
needes
saye
with
sainct
Paule
:
Rom.
8.
I
am
sure
,
that
nother
death
,
nor
lyfe
,
nor
aungell
,
nor
rule
or
power
,
nother
things
present
,
or
thinges
to
come
,
nother
high
,
nor
low
,
nor
any
manner
of
creature
,
shal
seperate
me
from
the
loue
of
god
,
that
is
in
Iesu
Christ
.
Yea
and
I
will
frely
confesse
,
commend
&
preach
the
word
of
god
,
though
I
shuld
dye
an
hundreth
tymes
,
Mat.
10
or
forsake
all
that
euer
I
haue
had
in
this
world
.
For
it
must
needes
be
in
such
case
,
that
other
I
forsake
all
and
bere
the
crosse
of
Christ
,
or
else
cease
to
be
his
disciple
any
lenger
.
And
in
contrary
wise
,
when
my
fayth
is
not
pure
,
but
fayned
,
trewly
then
wyl
I
not
so
hate
my selfe
,
that
for
the
gospels
sake
I
shuld
ronne
into
daunger
of
my
bodye
and
lyfe
.
But
then
wyll
I
sette
moste
by
,
and
loue
my
body
,
be
it
neuer
so
rotten
and
full
of
wormes
.
Wherfore
I
am
constrayned
to
heare
Christ
in
an
other
place
,
Mat.
16
saying
:
He
that
findeth
his
lyfe
,
shall
lose
it
.
Cares
,
riches
,
&
voluptuousnesse
be
lette
&
hinderance
vnto
fayth
.
Thyrdely
,
Christ
speaketh
of
other
seed
,
that
fel
amongest
thornes
,
and
so
sprong
vp
,
was
choked
amongest
the
thornes
.
And
that
he
expoundeth
on
this
wise
.
The
seed
that
fell
amongest
the
thornes
be
they
,
that
haue
herd
the
worde
of
god
,
and
then
thorowgh
the
cares
,
ryches
,
and
voluptuosnes
,
of
this
worlde
,
be
so
ouer
growne
and
choked
,
that
they
can
not
bryng
fourth
frute
.
Thow
herist
here
repeted
,
that
suche
heare
the
word
of
god
:
yf
then
thei
heare
the
word
and
yet
be
reiected
of
Christ
,
I
praye
the
,
what
is
the
cause
,
or
what
lettyth
,
whye
they
be
not
saued
?
verely
euen
that
,
be
cause
they
receyued
not
the
worde
of
god
ernestly
,
and
in
theyre
hartes
:
and
for
that
they
be
founde
neglegente
in
fayth
,
loue
,
and
honest
conuersations
,
and
fal
from
god
the
creatour
vnto
creatures
.
Marke
here
,
how
finely
Chryst
hath
paynted
and
set
oute
the
mindes
and
harts
of
riche
men
:
First
of
all
he
geueth
vnto
them
cares
,
for
we
commonly
se
that
the
more
they
haue
,
the
more
the
couet
:
as
it
is
said
in
the
5.
cha.
Ecclesiastes
:
The
couetous
man
is
neuer
satisfied
of
money
&c.
And
he
geueth
also
vnto
them
,
the
loue
and
affection
of
riches
,
and
desyre
of
this
worldly
lyfe
.
As
though
he
shulde
saye
:
To
haue
greate
riches
doth
not
damne
a
man
:
for
there
hath
beene
sins
the
beginning
of
the
world
,
many
deuout
and
holy
men
,
that
hath
had
greate
riches
,
and
yet
neuerthelesse
haue
obtayned
euerlasting
lyfe
.
But
to
sette
harte
and
minde
in
riches
,
and
through
them
to
seeke
the
pleasures
of
this
lyfe
,
&
not
to
knowe
,
that
we
be
but
seruauntes
and
stewardes
of
suche
riches
,
to
th
entent
,
that
the
poore
and
nedye
maye
be
holpen
thereby
,
that
is
the
very
thing
that
condemneth
a
man
.
Wherfore
seing
it
is
so
with
riche
men
for
the
more
parte
,
that
they
with
all
theire
diligence
seeke
and
folow
the
pleasures
of
this
lyfe
,
and
do
not
mortefye
the
fleshe
by
the
spirite
,
but
passe
ouer
their
lyfe
in
all
securitie
and
wealthe
of
this
world
.
Mat.
19
Christ
sayeth
also
in
an
other
place
:
Soner
may
a
camell
runne
thorow
the
eye
of
a
nedle
,
then
a
riche
man
entre
into
heauen
.
And
to
be
briefe
,
Such
rich
men
,
What
condemneth
the
rich
men
.
and
men
that
abuse
their
riches
in
this
world
,
haue
but
smal
prayse
in
scripture
,
and
in
many
places
we
hear
of
their
condemnacion
,
not
bicause
they
haue
much
riches
,
or
that
they
be
men
of
great
power
and
might
,
but
for
that
they
do
abuse
their
such
giftes
,
and
take
their
lusts
and
pleasure
in
it
,
and
do
not
make
frends
to
them
,
of
their
wicked
mammon
.
Fourthly
,
Christ
speaketh
of
the
seede
that
fell
in
the
good
grounde
,
and
sprang
vp
,
and
brought
forth
fruict
an
hundreth
fold
.
And
that
he
declared
on
this
wise
:
That
that
fell
in
the
good
ground
,
be
thei
which
with
good
hert
&
mind
,
Good
grounde
do
hear
the
worde
of
god
,
and
kepe
the
same
,
and
bring
forth
fruict
in
pacience
.
And
there
be
two
thinges
to
be
noted
in
that
:
Fewe
christian
men
.
First
,
that
there
be
merueilous
few
christian
men
in
this
earth
:
But
of
them
that
in
body
&
soule
go
to
the
deuel
,
ther
is
a
great
nomber
,
how
highly
soeuer
they
pretend
the
name
of
christians
,
or
boaste
of
the
gospell
,
as
Christ
doth
witnes
in
the
7
,
chapt
.
of
Mathew
,
saiyng
:
The
gate
is
larg
,
and
the
way
is
broad
that
leadeth
to
perdition
,
and
many
there
be
that
entreth
into
the
same
.
But
the
way
that
leadeth
to
lyfe
is
straite
,
&
the
gate
very
narrow
,
and
fewe
haue
found
the
same
.
And
the
other
thinge
that
Christ
sheweth
vs
,
is
this
:
that
although
the
more
parte
of
menne
be
euell
,
and
so
abyde
,
yet
the
word
of
god
shal
not
be
preached
in
vaine
.
In
some
corner
there
shal
be
found
good
ground
,
The
worde
of
God
is
not
preached
in
vayne
.
Esa.
55.
wherin
the
good
seede
of
the
word
of
god
is
,
sowen
,
shal
spring
vp
and
bring
forth
frute
plenteously
,
whereof
god
speaketh
by
his
prophete
Esaias
in
this
wise
:
Lyke
as
the
shoures
of
rayne
and
snow
descendeth
from
heauen
,
and
retourneth
not
thither
againe
,
but
sinketh
into
the
earth
,
and
norisheth
the
same
,
and
maketh
it
bring
forth
seede
vnto
the
sower
,
&
bread
to
the
eater
,
so
shal
the
word
that
cometh
out
of
my
mouth
,
it
shal
not
retourne
vnto
me
empti
,
but
shal
do
all
that
I
wil
,
&
shall
prosper
whersoeuer
I
shal
send
it
.
And
although
it
seme
,
that
the
gospel
is
preached
in
vaine
,
yet
must
we
beleue
that
amongest
so
great
a
company
of
misbelieuers
,
God
hath
some
elect
,
that
gladly
here
his
worde
,
and
kepe
the
same
,
although
(
as
we
haue
saide
)
the
numbre
of
those
be
very
small
.
The
sonday
called
Quinquagesima
.
Luc.
18.
IEsus
toke
vnto
hym
the
twelue
,
&
sayd
vnto
them
.
Mat
18.
Mar.
8.9
.
d
&
10.
Luc.
9.
c
and.
17
Behold
,
we
go
vp
to
Ierusalem
,
and
all
shal
be
fulfilled
,
that
are
written
by
the
prophetes
of
the
sonne
of
man
.
For
he
shal
be
delyuered
vnto
the
gentyls
,
and
shal
be
mocked
,
and
despitefully
intreated
,
and
spitted
on
,
and
when
they
haue
scourged
hym
,
they
wyll
put
hym
to
death
,
and
the
thyrd
day
he
shal
arise
again
.
And
they
vnderstode
none
of
these
thinges
.
And
this
saying
was
hyd
from
them
so
,
that
they
perceaued
not
the
thinges
which
wer
spoken
.
Mat
16
&
.
17.
b
Mar.
9.
Luc.
2.
g
and.
9.
f
Mat
20
Mar.
11
And
it
came
to
passe
,
that
as
he
was
come
nighe
vnto
Hierico
a
certain
blind
man
sate
by
the
way
side
begging
.
And
when
he
herd
the
people
passe
by
,
he
asked
what
it
ment
.
And
they
sayd
vnto
him
that
Iesus
of
Nazareth
passed
vi
.
And
he
cried
,
saying
.
Iesu
,
the
son
of
Dauid
,
haue
merci
on
me
.
And
they
which
went
before
,
rebuked
him
that
he
shuld
hold
his
peace
.
But
he
cryed
so
much
the
more
Mar
10
thou
son
of
Dauid
haue
merci
on
me
.
And
Iesus
stode
stil
,
&
commaunded
him
to
be
brought
vnto
him
.
And
when
he
was
cum
neare
,
he
asked
him
,
saying
What
wilt
thou
that
I
do
vnto
the
?
And
he
said
:
lorde
,
that
I
may
receaue
my
syght
.
And
Iesus
saide
vnto
hym
:
receaue
thy
sighte
:
thy
fayth
hath
saued
the.
And
immediatly
he
receaued
hys
syghte
,
and
folowed
him
and
praysed
God
.
And
all
the
people
when
they
sawe
it
,
gaue
prayse
vnto
God
.
THE
EXPOSITION
.
The
passion
of
Christe
is
oft
rehersed
.
IT
is
not
without
great
cause
,
that
Christ
so
often
times
did
shew
and
speake
to
his
disci-disciples
of
his
passion
and
death
that
was
to
come
,
and
that
not
onli
in
the
gospel
of
this
day
,
but
also
in
diuerse
other
places
.
And
(
to
let
passe
the
other
euangelists
)
I
pray
you
,
how
often
times
is
it
spoken
of
in
the
gospell
of
S.
Iohn
?
Ouerlooke
the
same
euangelist
through
out
,
from
the
beginning
to
the
ende
,
and
thou
shalt
finde
,
that
the
same
faithful
teacher
Christ
,
with
all
diligence
did
instruct
&
strength
his
Apostels
,
against
the
slaunder
of
the
crosse
.
Wherefore
we
shulde
considre
the
same
,
and
marke
wherfore
Christe
did
it
,
and
why
he
made
so
many
wordes
thereof
to
his
disciples
.
First
,
yt
is
manifest
&
very
plain
,
that
our
nature
flesh
(
when
it
is
not
inlyghtened
by
the
holy
ghost
)
cannot
abide
stedfast
in
time
of
persecution
:
The
fleshe
hath
persecution
for
the
fleshe
loueth
herselfe
,
and
bitterly
hateth
persecution
,
and
deliteth
more
in
long
and
mery
dayes
,
than
to
abide
trouble
and
vexacion
with
a
quiet
mynd
.
As
Nicodemus
when
he
came
in
the
night
to
Christ
for
feare
of
the
Iewes
,
Mat.
20
hard
by
and
by
of
him
these
wordes
:
That
that
is
borne
of
the
fleshe
,
is
fleshe
.
And
although
the
children
of
Zebedeus
said
:
Mat.
10
they
coulde
drinke
of
the
cuppe
that
Christ
shuld
drink
of
.
And
Peter
also
might
well
say
,
Luc.
22.
that
he
was
readye
euen
to
dye
with
Christ
,
yet
without
the
holye
ghost
it
is
impossible
,
and
is
a
highe
presumption
so
to
say
.
And
seinge
that
oure
Lorde
Iesu
Christe
knew
very
well
,
the
same
frailenes
of
the
fleshe
,
not
only
in
his
disciples
,
but
in
vs
all
,
he
vseth
the
office
of
a
good
and
faithfull
maister
,
and
instructeth
vs
with
the
wholsome
doctrine
of
the
word
of
God
againste
persecution
to
come
,
that
when
it
shulde
come
vppon
vs
,
wee
shulde
be
ready
,
and
not
dispaire
.
As
thoughe
he
shulde
saye
.
I
knowe
verye
well
that
yt
is
harde
for
a
manne
to
stande
styflye
in
persecution
,
and
to
suffer
all
aduersities
wyth
a
pacient
minde
,
but
the
prophecy
muste
needes
bee
fulfilled
of
me
.
Doth
not
Zacharias
say
of
me
?
Zac.
13.
I
wyll
stryke
the
shepeherde
,
and
all
the
flocke
shal
be
sparsed
abroad
.
Wherfore
now
I
shew
you
before
,
bycause
it
muste
needes
bee
,
that
when
so
euer
it
shal
be
done
,
you
maye
remember
this
,
and
not
bee
offended
therewith
,
but
rather
beleue
that
it
is
my
fathers
wyll
in
heauen
,
which
will
delyuer
you
through
my
death
,
from
sinne
,
death
,
the
diuel
,
and
hell
.
And
although
I
shal
dye
the
vylest
death
,
yet
wyll
I
rise
the
third
day
,
and
comforte
you
.
Thou
seyste
here
,
how
Christe
comforteth
his
Apostelles
,
whereby
,
they
may
learne
to
haue
respecte
only
to
the
good
wyll
of
god
in
all
tribulacions
.
In
necessities
we
muste
haue
respecte
to
the
good
wyl
of
God
.
And
this
was
not
only
done
for
the
apostels
sake
,
but
for
vs
also
to
learne
,
and
folowe
the
same
.
In
persecution
and
tribulacion
we
may
not
think
,
that
the
wicked
be
as
fierse
in
crueltye
towarde
vs
,
as
the
Iewes
were
in
persecuting
Christ
euen
to
very
death
,
but
we
muste
looke
to
the
good
and
mercyfull
wyll
of
God
the
father
,
whose
will
is
,
that
we
for
his
sake
shuld
be
dispised
,
&
suffre
persecution
in
this
world
.
The
vse
&
profite
of
the
passion
of
Christe
.
Secondaryly
,
Christes
intent
is
,
to
shew
in
this
gospel
the
vse
&
profit
of
his
passion
,
in
that
,
that
he
saieth
:
Al
thinges
shal
be
fulfilled
,
that
be
written
by
the
prophets
of
the
son
of
man
.
Yf
then
it
be
necessary
,
that
al
these
thinges
must
be
done
,
trewlye
ther
is
no
small
profite
hid
vnder
this
passion
.
And
this
profit
doth
S.
Paul
very
cunningly
shew
vnto
vs
,
Cap.
5.
in
his
epistle
to
the
Romaines
,
saiyng
:
Lyke
as
by
the
synne
of
one
,
condemnacion
came
on
al
men
:
so
also
by
the
righteousnes
of
one
,
came
iustificacion
of
lyfe
vppon
all
men
.
And
in
this
place
Sainte
Paule
conferreth
Adame
and
Christ
together
,
Adam
&
Christe
.
and
sheweth
what
we
haue
obteyned
at
both
their
handes
.
of
Adam
,
we
receiue
deathe
,
and
of
Christe
,
lyfe
.
Adam
by
synne
brought
in
death
,
and
Christ
with
his
death
,
hath
chaunged
death
into
lyfe
.
By
the
fall
of
Adam
and
his
disobedience
,
we
are
made
the
children
of
the
deuel
:
and
by
Christ
,
we
ar
made
the
children
of
God
.
For
Christe
onlye
for
vs
hath
broken
the
hedde
of
the
serpent
,
Gen.
3.
that
is
,
the
diuell
.
Well
then
,
is
not
this
a
wonderfull
profite
of
the
passion
of
Christ
,
that
through
the
same
we
be
receyued
into
fauoure
?
And
is
it
not
to
be
taken
as
a
greate
benefite
,
that
hereafter
by
the
passion
and
death
of
Christe
,
we
shall
no
more
be
the
children
of
the
diuel
,
but
the
children
of
god
?
And
hereto
pertayneth
all
that
is
saide
of
the
passion
of
Christe
,
in
the
53.
chapter
of
Esaias
,
and
the
13.
chapiter
of
Oseas
.
It
is
very
necessary
,
that
the
ministers
of
the
worde
of
God
,
Harken
well
.
do
diligently
and
constantly
adioyne
this
vtilitie
or
profite
,
with
the
doctrine
of
penaunce
,
and
ofte
tymes
to
repete
and
beate
in
the
same
in
theyr
sermons
.
There
is
no
greater
or
sweter
comfort
,
neyther
in
heauen
nor
in
earth
,
wherwith
the
troubled
conscience
may
be
better
pacefied
,
then
is
the
passion
&
resurrection
of
Christ
.
And
for
that
cause
Paule
saide
vnto
the
Cor.
That
he
knewe
nothing
,
but
Christ
,
and
that
he
was
crucified
.
1.
Co.
2.
And
to
the
Gal.
God
forbid
that
I
shuld
reioyse
,
Gal.
6.
but
onlye
in
the
crosse
of
our
lord
Iesu
Christ
,
by
the
which
the
world
is
crucyfyed
to
me
&
I
vnto
the
world
.
Lette
other
reioyse
in
theyr
workes
,
we
will
reioyse
in
the
merites
of
our
lord
Iesu
Christe
.
Yet
neuertheles
doinge
(
through
the
grace
of
the
holy
ghoste
)
that
which
is
commaunded
vs
of
him
to
be
done
.
Thirdelye
,
it
is
not
to
be
omitted
,
which
be
the
enemyes
and
the
dispisers
of
Christ
but
diligentely
to
be
noted
and
marked
,
that
Christ
so
specially
dyd
shewe
,
of
whome
he
shulde
be
condemned
to
death
,
that
is
,
of
his
owne
people
,
of
the
chiefest
of
his
priestes
,
of
the
phariseis
and
scribes
.
And
S.
Luke
addeth
of
the
gentiles
also
.
But
S.
Math.
sheweth
by
name
,
that
wee
maye
playnlye
knowe
what
they
were
,
that
haue
not
onlye
frome
the
begynnynge
persecuted
Christe
,
and
his
doctryne
,
but
also
shall
persecute
euen
to
the
very
end
:
That
is
,
these
most
holy
,
highest
learned
,
and
greatest
men
of
power
in
this
world
.
For
they
be
so
depely
drowned
in
theire
carnall
wisedome
and
learnynge
,
that
theye
canne
by
no
m●anes
attayne
to
,
and
vnderstande
the
word
of
God
,
which
is
contrary
to
their
reason
.
Yt
must
needes
chaunce
to
those
men
,
as
Ieremy
the
prophete
saith
,
in
his
10.
chap.
Euery
man
is
become
folish
and
destitute
of
wisedome
.
Loke
on
the
texte
of
this
place
,
and
vppon
the
44.
chap.
of
Esaias
.
And
moreouer
they
muste
needes
discharge
Dauyd
,
and
make
him
no
lyer
:
who
complayneth
of
the
greate
men
of
power
of
this
world
,
and
saieth
:
Psal.
2.
The
kynges
and
princes
of
the
earthe
,
haue
risen
vp
,
and
gathered
together
against
theyr
lorde
and
against
his
Christ
.
In
such
prophecy
are
comprehended
al
men
of
great
power
,
learned
men
,
wise
men
,
and
the
holy
men
of
all
times
,
to
the
ende
of
the
world
.
The
cause
of
the
blindnes
of
the
great
lerned
men
For
trewly
the
gospel
reiecteth
and
condemneth
al
colour
&
ypocrisy
,
and
requireth
only
the
fayth
and
goodnes
that
cometh
from
the
hart
.
And
therfore
they
must
needs
with
a
deadly
hatred
persecute
the
same
,
when
they
repute
and
take
theire
outewarde
shadowe
of
holines
,
to
be
righteousnes
before
God
.
Fourthelye
,
wee
haue
in
this
blynde
manne
an
example
of
faythe
,
and
howe
wee
shu●de
praye
.
For
doughteles
he
hadde
herde
of
Christ
,
that
he
was
a
man
of
greate
humanitye
and
gentlenes
,
and
wold
deny
his
help
to
no
man
.
Howe
we
shuld
praye
.
By
this
hearyng
he
receaued
faith
of
Christ
,
&
trewly
beleued
the
Christe
wolde
work
mercy
with
him
,
as
he
had
done
also
before
tyme
with
many
other
.
And
hauing
this
truste
of
mynd
,
he
asketh
helth
.
And
although
for
his
crienge
he
was
of
the
great
multitude
blamed
,
yet
he
left
not
of
his
purpose
,
but
styl
cried
vntil
he
harde
that
ioyfull
voyce
:
Thy
faith
hath
saued
the.
Wherein
wee
may
considre
and
learne
,
that
faithe
muste
worke
all
thinges
,
as
it
is
saide
in
the
19.
Fayth
bringeth
all
thing
to
passe
.
cha
of
S.
Marke
:
All
thinges
be
possible
to
him
that
beleueth
.
Also
if
ye
had
fayth
as
a
mustarde
seede
,
and
wolde
say
to
this
tree
,
roote
vp
,
and
growe
in
the
sea
,
yt
shulde
be
doone
.
He
that
now
wyll
aske
any
thing
of
God
,
he
must
not
come
voyde
&
emptye
(
that
is
,
withoute
fayth
.
)
For
as
much
as
thou
beleuest
,
so
muche
shalte
thou
obtain
thi
peticion
.
And
withoute
faith
it
is
impossible
to
please
God
.
Heb.
11.
But
and
if
thy
faith
be
so
farre
tempted
,
that
thou
shalte
heare
thine
enemyes
saye
by
the
:
Psa.
5.
God
wyll
not
help
or
saue
him
:
Yet
leaue
not
of
thy
purpose
,
but
crye
:
Iesu
the
sonne
of
Dauyd
,
haue
mercye
on
me
.
Crye
with
harte
and
mouthe
,
that
he
maye
remember
hys
mercye
,
which
thing
by
the
often
calling
thou
shalt
bringe
to
remembraunce
,
and
he
wyll
heare
the
,
as
he
hath
herde
this
blynde
man
.
The
firste
sonday
in
Lente
.
Math.
4.
THen
was
Iesus
Mar.
1.
Luc.
4.
led
away
of
the
spirite
into
wyldernes
,
to
be
tempted
of
the
deuel
.
And
when
he
fasted
fourty
dayes
and
fortye
nightes
,
he
was
at
the
laste
an
hungred
.
Bud
when
the
temter
came
to
him
,
he
sayied
:
Yf
thou
be
the
sonne
of
God
,
commaund
that
these
stones
may
be
made
breade
.
But
he
aunswered
and
saide
:
It
is
written
Deut.
8.
Luc.
4.
Sap.
16
man
shall
not
lyue
by
breade
onlye
,
but
by
euery
word
that
procedeth
out
of
the
mouth
of
God
.
Then
the
deuel
toke
hym
vp
vnto
the
holy
city
,
and
setteth
him
on
a
pinacle
of
the
temple
,
and
saieth
vnto
him
:
Yf
thou
be
the
son
of
God
,
caste
thy selfe
downe
hedlynge
.
For
it
written
Psa.
9.2
.
He
shall
geue
hys
aungels
charge
ouer
the
,
and
with
theyr
handes
they
shal
hold
the
vp
,
leaste
at
any
tyme
thou
dashe
thy
foote
against
a
stout
And
Iesus
sayde
to
hym
:
It
is
wrytten
agayne
.
Deut.
6.
Luc.
4.
Thou
shalt
not
tempt
the
lorde
thy
God
.
Agayne
,
the
deuell
taketh
hym
vp
,
into
an
exceding
high
mountaine
,
and
sheweth
hym
all
the
kingdomes
of
the
worlde
,
and
the
glory
of
them
,
and
sayeth
vnto
hym
:
All
these
wyll
I
geue
the
,
yf
thou
wylte
fall
downe
and
worshippe
me
.
Then
sayth
Iesus
vnto
hym
:
Auoyde
Sathan
,
For
it
is
written
:
Deut.
6.
and
.10
.
c
Thou
shalt
worship
the
lord
thy
God
,
and
hym
only
shalte
thou
serue
.
Then
the
deuell
leaueth
hym
,
and
beholde
Luc.
4.
c
1.
Re.
7.
the
aungeles
came
and
ministred
vnto
him
.
THE
EXPOSITION
.
FIrste
of
all
,
in
this
gospell
is
shewed
vnto
vs
,
The
temptacion
of
Christ
is
our
victorye
.
how
Christ
was
ledde
through
the
holy
ghoste
into
wildernes
,
and
tempted
of
the
diuel
.
And
also
how
strongly
he
ouercame
&
trode
vnder
foot
the
diuel
that
cruel
enemy
to
christian
men
.
And
yf
we
wold
behold
these
things
with
the
eyes
of
faithe
,
we
shulde
proue
by
experience
,
that
Christe
suffered
all
these
thinges
for
our
sake
.
For
there
was
nothing
done
of
him
,
more
or
lesse
,
wherin
hee
didde
not
seruice
to
vs
wretched
synners
.
His
temptaeions
,
fastinges
,
victorye
,
yea
and
his
verye
passion
and
bitter
deathe
,
was
seruice
vnto
vs
,
Luc.
22.
as
he
in
S.
Luke
saythe
,
that
he
came
to
minister
or
serue
other
,
and
not
that
other
shuld
serue
or
minister
to
hym
.
Wherfore
I
must
here
in
this
place
take
Christ
as
a
gift
,
&
that
he
with
al
that
he
hath
done
,
is
geuen
to
me
by
the
father
,
so
that
hereafter
he
maye
bee
mine
.
And
furthermore
I
muste
putte
him
before
myne
eyes
as
an
exaumple
and
take
my
crosse
vppon
me
,
Mat.
10
and
folowe
hys
steppes
.
1.
Pet.
2.
Christ
suffered
for
vs
,
leauinge
to
vs
exaumple
,
that
wee
shulde
folowe
his
steppes
.
Yea
and
when
thou
hearest
,
that
he
was
led
by
the
holye
ghost
into
wyldernes
,
to
be
tempted
of
the
diuell
:
Yt
is
the
will
of
god
that
we
be
tempted
Thou
shalte
learne
thereby
that
god
of
his
good
wyl
,
sendeth
al
temptacion
to
his
elect
that
they
may
in
time
of
temptacion
know
,
wherof
they
neede
,
and
with
great
constancy
aske
of
god
,
both
helpe
and
comforte
.
Euery
mannes
necessitie
shuld
prouoke
him
to
pray
:
as
the
prophete
saieth
:
When
I
was
troubled
,
then
I
cryed
to
the
Lord
,
and
he
herde
me
.
And
againe
,
when
thou
hearest
,
how
mightely
Christ
ouercame
the
deuyl
,
and
how
with
scripture
he
ouerthrew
his
subtill
and
malicious
counsaile
,
thou
shalt
remembre
to
learne
,
that
no
temptacion
may
be
ouercome
,
but
by
Christ
.
And
also
,
that
a
christian
souldiar
shulde
haue
a
strong
armoure
(
which
is
the
worde
of
god
)
when
so
euer
he
shall
fal
into
battaile
with
the
deuel
.
Ephe.
●
And
what
clayme
or
righte
coulde
that
enemy
make
to
me
,
yf
I
had
none
other
weapon
in
tyme
of
temptacion
to
defende
me
withall
,
but
this
onlye
sentence
of
scripture
,
conceaued
through
faith
?
Ioh.
16.
Haue
good
hope
&
trust
,
for
I
haue
ouercome
the
worlde
.
Yet
we
wyl
somewhat
se
in
this
place
with
what
crafts
and
deceites
of
temptacion
the
deuell
cometh
with
all
to
Christe
.
Fyrste
,
The
care
for
the
belly
he
compasseth
him
with
the
carke
and
care
of
the
bellye
,
and
that
hee
attempteth
wythe
a
wonderfull
pollecye
.
He
sayeth
on
this
wise
.
Yf
thou
be
the
son
of
God
,
Gen.
6.
make
these
stones
bread
.
As
many
as
do
beleue
,
may
be
called
the
chyldren
of
God
.
And
the
deuel
sayth
as
it
were
on
this
wise
Yf
thou
be
the
sonne
of
God
,
as
thow
doest
boaste
thy selfe
,
wher
then
is
the
care
that
God
taketh
for
the
?
why
doth
he
not
prouide
to
the
meate
,
drinke
,
and
all
other
necessaryes
to
lyue
by
?
what
hath
God
to
do
with
the
thinkest
thou
?
He
taketh
much
care
for
the
in
dede
:
Tarye
a
while
,
vntill
a
rosted
chicken
flye
in
to
thy
mouthe
.
And
by
this
meanes
goeth
the
deuell
about
to
bringe
Christe
from
the
confidence
&
trust
in
God
,
and
to
burthen
him
with
incredulity
and
vayne
carefulnes
,
that
yet
he
might
so
moue
him
to
forsake
God
,
and
make
of
his
belly
an
idol
:
Chryste
ouercometh
the
deuel
Deut.
8.
But
what
doth
Christ
?
He
geueth
no
place
at
al
to
these
diabolical
instructions
,
but
strongely
doth
perseuer
in
that
faith
and
truste
,
which
he
receiued
of
his
heuenly
father
,
and
saith
.
Man
liueth
not
only
by
bread
,
but
by
the
worde
that
procedeth
from
the
mouth
of
God
.
As
though
he
shuld
saye
:
I
know
very
wel
,
that
when
ther
is
plenty
of
bread
the
lyfe
muste
be
susteined
thereby
:
But
that
is
not
bicause
of
the
bread
,
but
for
the
word
of
God
,
wher
by
the
bread
is
sanctified
,
and
power
geuen
to
it
,
to
feede
and
replenish
men
.
And
yf
there
be
no
plenty
of
bread
,
then
must
we
needes
lyue
by
the
word
of
God
,
yf
then
faith
do
wholye
depend
and
hange
of
this
worde
,
and
be
wrapped
therin
,
then
must
ther
nedes
be
also
bread
,
yea
,
and
the
same
muste
come
from
heauen
,
as
in
the
olde
tyme
Manna
was
geuen
to
the
children
of
Israel
in
wildernes
.
Ps.
77
Lo
now
in
this
wise
doth
Christ
ouercome
the
deuell
,
and
that
for
oure
comforte
,
that
we
shulde
applye
oure selues
,
and
prouide
,
(
as
often
as
we
fall
into
suche
temptacions
)
that
incredulitie
raigne
not
amongst
vs
,
but
to
remembre
the
exaumple
of
Christ
,
confirmed
with
so
many
promises
of
god
,
wherethrough
we
may
withstand
the
carefulnes
of
the
belly
,
&
ouercome
the
deuell
and
all
his
councell
,
and
tread
hym
vnderfote
.
Secondarly
,
To
tempte
God
.
the
deuel
wold
faine
perswade
Christ
to
tempte
god
,
and
without
any
cause
why
,
to
caste
him selfe
down
from
the
pinacle
of
the
temple
.
And
to
bring
that
to
passe
,
he
allegeth
(
although
it
bee
falsely
)
a
place
of
scripture
,
assaying
yet
by
that
meanes
,
if
he
might
with
his
outward
appearaunce
,
&
vnder
such
a
lambes
skinne
,
ouercome
Christ
,
and
moue
him
to
do
contrary
to
the
worde
of
god
.
And
note
well
here
,
that
the
deuell
hath
mo
wayes
then
one
to
circumuente
and
begile
menne
,
and
as
he
is
craftye
and
subtyll
a
thousande
folde
,
so
hath
he
a
thousande
wayes
,
to
bringe
men
in
his
snares
.
He
knoweth
wel
inough
,
wherin
we
be
moste
weakest
,
and
yf
he
bringe
not
his
purpose
to
passe
one
way
,
he
assaieth
an
other
.
He
taketh
great
delite
&
pleasure
in
oure
destruction
and
condemnacion
.
And
by
cause
he
coulde
not
bringe
Christ
to
that
poynte
,
to
make
his
belly
a
god
,
he
yet
hadde
greate
hope
to
bringe
that
his
other
porpose
to
passe
,
to
moue
him
to
tempte
God
,
and
so
set
hym
vp
vppon
a
pinnacle
of
the
temple
layng
:
If
thou
be
the
son
of
God
cast
downe
thy selfe
hedlinge
:
for
it
is
wrytten
.
Psal.
9.
He
shall
giue
his
angels
charge
ouer
the
,
and
with
there
handes
shal
they
hold
the
vp
,
that
thou
dashe
not
thy
foote
against
a
stone
.
But
wherfore
did
the
deuel
leue
out
,
Vt
custodiant
te
in
omnibus
vijs
tuis
?
that
is
to
say
:
That
they
shal
kepe
the
in
all
thy
wayes
?
Bicause
it
was
contrary
to
his
purpose
,
and
made
nothing
for
his
intent
.
Whervpon
Christ
obiecteth
against
him
this
answere
,
Deut.
6.
saying
:
It
is
also
written
.
Thou
shalt
not
tempt
thi
Lord
god
:
As
though
he
shuld
say
:
God
doth
mightely
defend
his
,
&
will
not
leaue
them
in
any
necessity
.
And
moreouer
(
as
thou
thy selfe
doest
knowledg
)
he
hath
geuen
in
commaundement
to
his
aungels
,
to
take
the
charge
,
not
only
of
me
,
but
also
of
all
his
elect
,
that
they
maye
walke
without
any
offence
or
slaunder
.
Wherefore
shuld
I
cast
my selfe
into
the
water
,
when
I
maye
passe
by
a
bridge
or
ship
?
And
so
.
why
shuld
I
cast
my selfe
downe
hedling
from
the
temple
,
when
I
may
easlye
go
downe
by
a
ladder
?
The
wise
man
saith
:
He
that
loueth
ieoperdye
,
Eccle.
3.
No
man
ought
to
put
hym selfe
in
ieoperdy
shall
fall
into
the
same
.
Lo
here
now
again
the
diuel
is
ouercome
bi
Christ
and
that
with
no
small
argumentes
of
scripture
,
wherwith
he
doth
confute
him
.
Let
vs
now
knowe
and
perceiue
,
that
all
these
thinges
be
done
for
our
instruction
,
that
we
may
learne
likewise
,
to
ouercome
the
deuell
,
when
neede
shall
require
.
Thirdelye
,
the
dyuell
is
not
yet
contented
,
nor
leaueth
of
Christ
,
but
taketh
him
vp
,
vpon
a
great
high
hyll
,
and
sheweth
to
hym
all
the
kingedomes
and
glory
of
the
wolde
,
saying
:
All
these
thinges
will
I
geue
vnto
the
,
yf
thou
wylt
fall
downe
and
worshippe
me
.
The
dyuell
is
lord
and
prince
of
the
world
.
And
of
this
place
we
learne
,
that
the
deuell
is
the
Lorde
and
Prince
of
this
worlde
,
as
Christ
also
nameth
him
in
the
12.
chapter
of
Iohn
.
Moreouer
all
those
that
so
depende
and
hange
of
wordly
and
transitorye
thinges
,
that
they
sette
by
nothinge
els
,
nor
bee
mortyfied
to
the
worlde
and
their
concupiscence
,
do
in
no
wise
appertain
to
the
kyngedome
of
Christe
,
but
to
the
kingdome
of
the
diuel
.
For
what
so
euer
it
be
that
I
put
my
hole
truste
in
,
besides
god
,
or
do
prefer
and
loue
it
more
then
god
,
verely
of
the
same
I
make
to
me
an
ydol
.
And
yf
my
harte
be
fully
fixed
vnto
yt
,
What
is
the
worshippe
of
the
diuel
and
is
giuen
to
honour
,
voluptuousnes
,
riches
,
power
of
the
world
or
any
such
other
like
thing
,
then
be
those
thinges
my
ydoll
,
and
in
them
I
worship
the
deuell
.
Yea
&
to
be
more
plaine
with
you
,
yf
I
outwardly
shuld
be
good
and
honest
,
and
wolde
accompte
the
same
outewarde
goodnes
for
righteousnesse
before
god
,
then
trewly
shulde
the
same
be
myne
Idoll
,
as
Esaias
witnesseth
,
sayinge
:
Esai
.
2.
They
haue
woshipped
the
workes
of
their
owne
handes
.
And
saynte
Augustine
saieth
:
My
God
is
my
loue
.
I
praye
you
what
is
it
els
to
loue
creatures
aboue
god
,
then
to
worship
the
deuell
?
But
herken
here
now
greately
this
ydolatry
and
blasphemy
displeaseth
god
.
Get
the
hence
(
saieth
he
)
thou
Sathan
,
these
thy
suggestions
can
not
be
borne
or
suffered
of
any
good
hart
,
for
it
is
written
:
Deut.
●
Thou
shalte
worship
thy
lord
god
,
and
him
onlye
shalte
thou
serue
.
Lo
,
in
this
wyse
is
the
deuell
no
we
thryse
ouercome
,
and
driuen
awaye
of
Christe
,
onlye
by
the
worde
of
god
.
Nowe
as
it
is
necessary
for
vs
,
throughe
Christe
to
ouercome
all
temptacions
,
the
worlde
,
synne
,
death
,
and
the
deuell
,
so
muste
we
also
be
wel
instructed
&
strengthned
with
the
word
of
god
,
wherein
is
promised
to
vs
,
both
comforte
and
helpe
,
in
our
Lord
Iesu
Christe
.
And
if
we
bee
not
with
this
swearde
of
spirite
(
which
is
the
word
of
god
)
wel
armered
,
then
doughteles
wil
he
bring
vs
out
of
the
right
way
,
and
lead
vs
about
so
long
,
vntil
he
bring
vs
into
his
snares
,
and
so
entangle
vs
,
that
we
may
scarsely
get
out
agayne
:
from
the
which
,
I
besech
god
the
father
of
his
greate
goodnes
and
mercy
,
to
kepe
and
preserue
vs
,
throughe
his
sonne
our
Lorde
Iesu
Christ
.
Amen
.
The
seconde
sonday
in
Lent
.
Math.
15.
ANd
Iesus
went
thence
,
and
departed
into
the
coastes
of
Tyrie
and
Sydon
,
and
behold
,
a
woman
of
Canaan
(
which
came
out
of
the
same
coastes
)
cryed
vnto
hym
,
saiyng
:
Haue
mercy
on
me
(
O
lorde
)
thou
sonne
of
Dauid
:
My
doughter
is
piteously
vexed
wyth
a
deuel
.
But
he
answered
her
nothyng
at
all
.
And
hys
disciples
came
and
besought
hym
,
saying
:
Send
her
away
,
for
she
crieth
after
vs
.
But
he
answered
,
and
sayde
:
I
am
not
sente
Luc.
19.
but
vnto
the
loste
sheepe
of
the
house
of
Israell
.
Then
came
she
and
worshipped
hym
,
saying
:
Lord
helpe
me
.
He
answered
and
sayd
:
It
is
not
meere
to
take
the
chyldrens
breade
,
and
to
caste
it
to
dogges
.
She
answered
and
sayd
:
Truth
lorde
,
forthe
dogges
eate
of
the
crummes
which
fall
from
theyr
maysters
table
.
Then
Iesus
answered
and
sayde
vnto
her
:
O
woman
,
great
is
thy
fayth
,
be
it
vnto
the
,
euen
as
thou
wylte
.
And
her
doughter
was
made
whole
euen
at
that
same
tyme
.
THE
EXPOSITION
.
An
exaumple
of
●aithe
&
the
calling
of
the
heithen
FYrste
of
all
,
this
gospell
layeth
before
vs
an
example
of
faith
,
in
the
woman
of
Chanane
,
and
sheweth
vs
also
,
that
the
Gentils
and
Heithen
shal
be
called
to
the
knoweledg
of
faith
.
Rom.
1.
A
trew
and
perfite
faith
is
nothyng
else
,
but
to
know
that
Christe
is
the
lorde
and
the
son
of
Dauid
:
For
yf
I
knowledg
him
as
lorde
,
then
do
I
also
beleue
,
that
he
is
naturally
the
very
sonne
of
God
,
yea
and
god
himselfe
.
Moreouer
God
the
father
of
heauen
wyl
not
be
knowen
in
any
other
,
but
in
this
Christe
:
as
S.
Iohn
witnesseth
in
the
14.
chapter
,
sayinge
:
He
that
seeth
me
,
seeth
my
father
.
And
also
in
this
wise
to
call
Christe
the
lorde
,
is
not
so
small
a
trifle
,
as
yt
semeth
to
the
worlde
,
but
trewly
it
is
the
worke
of
the
holy
ghost
,
as
S.
Paule
saith
:
1.
Co.
1●
No
man
canne
say
,
that
Iesus
is
the
lorde
,
but
through
the
holye
ghoste
.
And
when
I
knowledg
Christ
to
be
the
son
of
Dauyd
,
then
muste
I
beleue
,
that
he
came
into
this
worlde
for
my
sake
,
And
that
he
was
gyuen
to
me
,
with
all
his
goodnes
,
merites
,
passion
&
death
,
that
by
hym
delyuered
from
sinne
,
I
may
be
made
the
sonne
and
heyre
of
al
the
goodnes
of
god
,
Gen.
22
Psa.
131
as
do
clearely
declare
the
promises
made
to
Abraham
&
Dauyd
.
Suche
a
fayth
had
this
woman
of
Cananee
,
although
she
had
it
not
of
her selfe
,
but
bicause
she
herde
of
Christ
,
and
of
her
suche
hearinge
,
she
receaued
faith
.
Fyrste
she
knowledged
Christ
to
be
the
lorde
,
whych
had
power
(
seyng
he
was
god
)
to
delyuer
his
doughter
from
the
vexacion
of
the
deuell
.
And
therefore
she
put
all
her
truste
in
him
,
as
one
that
coulde
and
wold
help
.
Or
else
I
pray
you
why
wolde
she
folowe
him
,
and
make
exclamacion
,
yf
she
had
not
beleued
that
?
Yt
must
needes
be
,
that
this
woman
had
a
trew
and
perfect
fayth
in
Christ
and
loked
for
all
manner
of
goodnesse
of
hym
.
The
property
of
saythe
.
Secondarely
,
it
foloweth
now
,
what
the
nature
and
property
of
faith
is
,
namely
in
all
temptacion
and
affliction
,
to
seeke
remedy
and
help
none
other
wher
,
but
at
God
,
through
Christ
.
For
the
faith
that
we
haue
spoken
of
before
,
dyd
prouoke
the
woman
to
drawe
neare
to
Christ
,
to
open
her
necessitye
and
griefe
,
and
to
call
for
his
grace
and
helpe
.
But
what
doth
Christe
here
?
The
faithe
of
the
woman
dothe
not
dysplease
hym
,
although
shee
was
no
woman
of
Israel
,
Ioh.
10
but
a
Gentile
,
for
he
wolde
also
bringe
them
into
his
flocke
.
Yet
bycause
the
womans
faythe
shoulde
bee
proued
,
and
made
more
cleare
,
Chryste
kepte
scilence
,
and
gaue
none
aunswere
to
her
fyrste
peticion
.
And
what
thinke
ye
that
the
woman
thoughte
in
her
mynde
then
?
Do
ye
not
beleue
that
shee
was
heauye
and
sadde
?
But
yet
she
remembreth
the
great
humanitye
of
Christ
,
that
she
had
harde
so
much
commended
.
And
she
dyd
not
forgette
the
benefites
,
that
he
had
gyuen
to
men
of
his
great
goodnes
vnmocicioned
or
desyred
.
And
therfore
she
departed
not
at
the
first
check
,
nor
did
dispair
of
hir
doughters
helpe
,
but
stiffely
sticketh
to
him
,
and
craueth
for
a
gentel
and
meeke
aunswere
.
And
in
the
meane
tyme
,
th
appostels
come
,
and
intreate
for
her
,
sayinge
:
Lorde
,
sende
her
awaye
,
for
shee
excedingelye
cr●eth
after
vs
.
But
what
doth
Christ
nowe
?
Doth
he
graunte
to
the
woman
her
desyre
?
No
,
but
semeth
to
continewe
still
in
his
firste
mynde
,
that
all
men
woulde
iudge
,
that
he
woulde
not
helpe
her
at
all
.
But
why
do
wee
not
briefelye
shewe
,
what
was
hys
aunswere
?
I
am
not
sente
(
sayeth
he
)
but
to
the
loste
sheepe
of
the
house
of
Israel
.
By
these
words
he
seemeth
in
a
manner
to
conclude
,
as
though
it
were
not
conuenient
for
him
to
help
this
woman
of
Canane
,
seyng
that
he
was
not
sent
,
but
to
the
loste
shepe
of
the
house
of
Israell
.
And
this
answere
in
a
manner
is
more
bitter
and
harder
,
then
was
hys
fyrste
sylence
:
Yet
the
woman
doth
not
so
dispayr
,
we
oughte
not
to
apoynte
tyme
&
place
to
Christe
.
but
as
she
alwayes
dydde
truste
in
the
goodnesse
of
Christ
,
and
woulde
not
in
anye
wyse
be
ryd
from
him
,
so
likewyse
,
she
wold
not
prescribe
or
appoint
the
tyme
and
place
,
or
any
thinge
else
wherein
shee
wold
that
Christ
shuld
help
her
,
hauing
a
perfit
trust
&
hope
,
that
yet
at
the
last
he
wold
help
her
,
how
difficulte
&
hard
so
euer
he
did
shewe
himselfe
vnto
her
.
And
yet
she
leueth
not
of
,
but
cometh
again
,
and
falleth
downe
to
his
feete
,
&
saith
:
Lord
,
helpe
me
.
And
what
then
?
Christ
doth
not
only
persist
in
his
firste
sentence
,
but
now
he
calleth
her
a
dog
,
as
though
she
were
vnworthy
to
be
numbered
amongest
his
.
The
constancy
of
the
woman
.
And
this
is
a
vehement
&
wonderful
great
temptacion
,
and
yt
is
necessary
for
them
that
ar
lyke
tempted
,
to
haue
a
great
faith
,
&
strongly
to
persist
in
the
same
,
yf
they
wil
not
be
ouerthrown
or
brought
into
desperacion
But
what
saith
the
woman
now
to
this
?
She
freely
&
playnly
graunteth
,
the
Christ
in
calling
her
a
dog
&
sinner
,
said
right
.
Nor
she
doth
desire
that
the
bread
shuld
be
taken
from
the
children
,
&
geuen
to
her
,
but
only
that
she
may
haue
the
crummes
&
leauyngs
that
the
dogges
take
,
which
fall
vnder
theyr
maisters
table
.
As
thoughe
she
shulde
say
:
My
most
beloued
Lorde
,
yf
thou
wylt
consydre
and
haue
respect
to
my
person
,
my
dedes
,
my
merits
,
and
to
my
sinnes
,
then
do
I
perfectely
knowe
that
I
shall
get
no
helpe
at
thy
hand
.
And
moreouer
I
know
very
wel
,
that
I
can
not
be
of
the
numbre
of
the
chyldren
,
yet
neuertheles
I
desyre
and
couet
thy
goodnes
,
grace
and
mercy
,
beseching
and
praying
the
,
that
of
thy
great
and
abundaunt
pity
,
thou
wylt
loke
vpon
me
a
wretch
,
comfort
me
in
this
affliction
,
&
delyuer
my
doughter
from
the
deuell
.
And
bicause
I
cannot
obteyne
yt
with
any
of
myne
owne
merytes
,
I
desire
the
for
the
glory
of
thy
name
,
that
thou
wylt
shew
thy
mercye
vnto
me
.
Lo
,
now
is
the
harte
of
Christ
wonne
,
and
canne
no
lenger
forbeare
.
Now
muste
he
needs
open
and
shew
hys
mynd
to
the
woman
for
he
saith
on
this
wyse
.
O
woman
,
thy
faith
is
great
,
be
it
to
the
as
thou
wylt
.
And
in
lyke
manner
dyd
Ioseph
in
Egypte
,
Ge.
45
after
he
had
long
shewed
himselfe
very
harde
and
cruell
towardes
hys
brethren
,
yet
at
the
la●te
withe
greate
teares
wepynge
he
sayde
:
I
am
your
welbeloued
brother
Ioseph
,
be
not
afraid
&c.
And
this
we
learne
,
that
God
in
euery
temptacion
and
necessitye
will
helpe
,
although
sometimes
he
wil
defer
for
a
tyme
his
ayd
&
socoure
.
God
helpeth
in
euery
necessitye
.
This
alwais
consideryng
that
after
the
nature
&
custom
of
fayth
,
we
shuld
only
seeke
help
and
comfort
at
hym
,
and
not
to
leaue
of
vntil
we
shal
be
harde
.
Exaumple
of
loue
:
Thirdely
,
is
shewed
vnto
vs
in
this
gospell
,
an
example
of
loue
which
seketh
not
her
owne
,
but
rather
the
commodity
&
profyt
of
her
neighboure
.
And
that
chiefly
doth
the
mother
of
this
mayden
,
when
in
great
wepyng
and
praying
,
she
shewith
vnto
Christ
the
necessity
of
hyr
doughter
.
And
doth
as
faruently
as●
help
for
hyr
,
as
though
she
hyr
selfe
were
vexed
of
the
diuell
.
And
so
she
fulfilleth
the
commaundement
of
S.
Paule
,
where
he
saith
:
Ephe.
5.
Ye
fathers
&
mothers
loue
wel
your
children
.
And
we
se
also
the
same
example
of
loue
in
the
Apostels
,
whiche
so
diligently
did
make
intercession
for
this
woman
.
&
that
it
had
beene
also
great
pleasure
vnto
them
,
yf
she
had
beene
hearde
of
Christ
at
the
first
.
And
marke
diligently
,
that
heere
in
this
place
the
lyuyng
prayeth
for
the
lyuinge
,
that
thou
mayest
learne
,
that
the
inuocacion
of
the
holy
men
that
be
deade
,
is
not
grounded
vpon
this
place
.
Trewlye
yt
can
not
be
denied
,
but
that
the
Apostles
prayed
for
this
woman
,
but
that
was
doone
in
theire
lyfe
tyme
,
&
not
after
their
death
.
The
●●tercession
of
the
liueli
saints
.
Who
dyd
euer
forbid
the
to
praye
for
thy
neighhour
,
or
that
in
thy
mind
thou
shuldest
not
beare
his
necessitye
?
Do
wee
not
alwayes
instantly
require
these
workes
,
and
saye
,
that
such
workes
onlye
be
good
and
christian
workes
?
Yea
faithe
and
loue
is
the
whole
contente
of
this
gospel
,
that
we
teache
.
And
moreouer
wee
knowe
very
well
,
that
he
lyed
not
,
that
saide
:
In
these
two
commaundementes
,
Mat.
22
all
the
lawe
and
the
prophetes
do
depende
.
Wherfore
euerye
good
christian
manne
shall
knowe
,
that
faythe
withoute
loue
and
without
workes
,
that
shuld
folowe
faith
and
shuld
be
done
to
my
neighbour
,
can
not
stand
.
Or
yf
such
workes
folow
not
,
Ioh.
2●
that
then
it
ys
(
as
S.
Iames
saith
)
a
deade
fayth
.
The
thyrde
sonday
in
Lente
.
Luc.
11.
ANd
he
was
castyng
out
a
diuell
,
and
the
same
was
domme
,
and
when
he
had
caste
oute
the
dyuell
,
the
domine
pake
,
and
the
people
wondered
.
But
some
of
theym
sayde
:
Mat.
9.
Mat.
7
Mat.
6.
Mar.
3.
He
casteth
out
dyuels
through
B●lzebub
the
chiefe
of
the
dyuels
:
And
other
tempted
hym
,
and
required
of
hym
a
signe
come
heauen
.
But
hee
knowynge
theyr
thougtes
,
sayd
vnto
them
.
Euery
kyngdome
deuided
agaynste
it selfe
,
is
desolate
:
and
one
house
doth
fall
vppon
another
.
Yf
Sathan
also
be
deuided
agaynst
himselfe
,
howe
shal
hys
kyngdome
endure
?
Bycause
ye
say
that
I
caste
out
diuels
thorow
Belzebub
?
If
I
by
the
helpe
of
Belzebub
,
cast
out
diuels
,
by
whose
healpe
do
your
hyldren
caste
our
them
?
Therfore
shall
they
be
your
iudges
,
But
if
I
wyth
the
finger
of
God
,
caste
out
dyuels
,
no
done
the
kyngdome
of
God
is
come
vppon
you
.
Mat.
12
When
a
stronge
man
armed
,
watcheth
his
house
,
the
thynges
that
he
possesseth
,
are
in
peace
.
But
when
a
stronger
then
he
commeth
vppon
hym
,
and
ouercometh
hym
,
he
taketh
from
hym
al
his
harnes
wherin
he
trusted
,
and
deuydeth
his
goodes
.
He
that
is
not
with
me
,
is
agaynste
me
.
And
he
that
gathereth
not
with
me
,
scarereth
abroade
.
Mat.
12
When
the
vncleane
spit
t
is
gon
out
of
a
man
,
he
walketh
thorow
drye
places
,
seekynge
reste
.
And
when
he
findeth
none
,
he
sayeth
:
I
wyl
returne
againe
vnto
my
house
,
whence
I
came
out
.
And
when
he
commeth
,
he
findeth
it
swepte
and
garnished
.
Then
goeth
he
and
taketh
to
hym
seuen
other
spirites
worse
then
himselfe
,
and
they
entre
in
and
dwell
there
.
And
the
ende
of
this
man
,
is
worse
then
the
begynnyng
.
And
it
fortuned
that
as
he
spake
these
thynges
a
certayne
woman
of
the
company
lyfte
vp
her
voyce
,
and
sayd
vnto
hym
:
●appye
is
the
wombe
that
bare
the
,
and
the
pappes
that
gaue
the
sucke
:
But
he
sayd
.
Yea
happy
are
they
that
hear
the
word
of
God
,
and
keepe
it
.
THE
EXPOSITION
.
THe
miracle
of
Christ
mencioned
in
the
gospel
of
this
day
,
is
a
liuely
doctrine
&
sermon
.
All
thing
is
subiect
to
the
dyuel
with
oute
the
knowledge
of
Christe
.
For
we
do
not
only
learn
therby
,
the
Christ
is
indued
with
singuler
humanitye
and
pity
,
and
that
he
is
ready
to
gyue
his
diligence
&
labour
to
al
men
,
but
also
,
that
al
thinges
be
subdued
to
the
dyuell
,
where
Christ
is
not
knowen
.
And
to
this
knowledg
can
no
man
come
through
any
workes
or
mannes
wisedom
,
except
the
father
of
heauen
draw
him
therto
as
s●ripture
witnesseth
,
sayinge
on
this
wise
:
Ioh.
10
No
man
knoweth
the
son
of
God
,
but
only
the
father
,
and
he
to
whome
God
wyll
open
yt
.
Yet
hathe
God
lefte
vnto
vs
in
this
worlde
certayne
meanes
,
wherby
he
leadeth
vs
to
that
knowledg
,
that
is
by
his
worde
and
gospell
that
he
gaue
to
his
son
,
The
gospell
:
to
teache
and
shewe
vnto
vs
,
whiche
he
will
also
to
be
preched
in
this
world
for
euer
.
And
moreouer
also
,
by
that
he
giueth
vs
the
holy
ghoste
,
Act.
10
as
we
se
in
the
actes
of
the
Apost
,
that
euery
man
that
heareth
it
&
receiueth
it
in
faith
,
shal
not
perish
but
shal
haue
euerlasting
lyfe
.
And
in
lyke
maner
must
the
gospel
or
miracle
of
this
day
be
taken
,
Ioh.
5.
in
the
whiche
Christe
ys
so
set
forth
vnto
vs
,
that
it
is
very
he
,
the
of
his
mere
grace
and
mercye
hath
deliuered
from
the
diuell
this
man
,
miserable
,
poore
,
and
destitute
of
all
helpe
&
mannes
comforte
.
Wee
maye
well
saye
,
that
this
man
was
miserable
&
wretched
.
For
besides
that
he
was
blynd
(
as
saint
Mat.
saith
)
he
was
also
dumb
,
deafe
&
possessed
of
a
diuel
.
Mat
14
What
can
we
els
learne
hereby
,
but
that
all
things
be
subdued
to
the
diuel
,
wher
Christ
cometh
not
?
And
in
contrary
wise
,
that
the
diuel
as
sone
as
Christ
by
his
word
is
come
vnto
vs
,
is
compelled
to
avoyd
and
departe
.
And
there
is
it
manifestly
declared
,
The
dyuel
must
obeye
to
Chryste
Ioh.
12.
the
Christe
speaketh
of
Ioh.
12.
Now
is
the
iudgement
of
this
worlde
,
nowe
shall
the
prince
of
this
worlde
be
caste
forthe
.
Therefore
yf
wee
wil
be
partakers
of
the
goodnes
of
Christe
,
which
this
gospell
sheweth
vnto
vs
,
then
muste
we
needes
knowledge
before
,
that
we
be
blinde
,
deafe
,
and
dombe
.
And
moreouer
yt
is
meete
that
wee
beleue
the
preachyng
of
Christ
to
be
trewe
,
To
bee
possessed
of
a
dyuell
.
namelye
,
that
only
he
doth
heale
vs
from
al
diseases
,
both
bodely
and
ghostly
.
Which
of
vs
al
(
yf
in
our
hartes
we
ponder
&
trewly
looke
vpon
our
birth
&
natiuity
)
wyl
not
knowledg
&
confesse
,
that
he
is
possessed
of
a
diuel
?
Psal.
50
Wer
we
not
conceiued
&
borne
in
sinne
?
And
doth
not
sin
pertaine
to
the
kingdom
of
the
deuell
?
And
to
be
in
the
kingdome
of
the
diuel
,
wh●t
is
it
els
,
but
to
be
possessed
of
a
diuell
?
And
in
lyke
manner
,
it
is
to
be
sayde
of
our
blindnes
,
deafnes
,
and
dumnes
.
To
be
blynde
.
We
be
blinde
and
se
nothing
(
that
is
)
we
beleue
not
how
Abraham
saw
Christ
and
his
Apostels
Io
4.
To
be
dumbe
.
And
we
be
also
dumb
to
confesse
Christ
of
the
which
confession
the
apostle
speaketh
of
,
saying
:
If
a
man
beleue
from
the
hert
,
he
shal
be
made
righteous
.
Rom.
10
And
if
he
knowledg
god
with
his
mouth
,
he
shal
be
saued
.
And
Christ
in
the
gospel
saith
:
He
the
knowledgeth
me
before
men
,
I
wyll
knowledge
hym
before
my
father
that
is
in
heauen
.
To
be
deafe
.
And
we
be
also
deafe
,
and
heare
the
trewthe
of
the
gospell
vnwyllyngly
&
against
our
minds
.
And
yet
muste
we
nedes
heare
it
,
if
we
desire
to
be
brought
frome
the
kingedome
of
the
deuell
,
to
the
kingedome
of
Christ
.
Who
can
take
from
vs
so
many
defautes
?
The
onlye
mediatoure
betwene
god
and
man
,
our
Lord
Iesu
Christ
,
through
whom
(
yf
we
beleue
)
we
shal
be
saued
both
body
and
sowle
.
Secondarilye
,
we
learne
by
this
gospell
,
The
worlde
dothe
mock
all
Christes
words
&
deedes
.
howe
Christes
wordes
and
deedes
be
taken
and
interpretyd
of
the
peruerse
and
misbeleuing
worlde
.
Al
was
euel
that
good
Christ
did
,
how
good
so
euer
it
were
And
yf
he
had
not
done
that
miracle
before
the
faces
&
in
the
sight
of
the
vnbeleuing
Iewes
,
doughtles
they
wolde
boldely
haue
denied
anye
suche
to
haue
beene
done
.
And
bycause
they
can
not
deny
it
,
they
say
,
that
Christ
dyd
that
miracle
through
Belzebub
the
prynce
of
dyuels
.
And
is
not
this
wonderfull
blasphemy
againste
god
,
that
so
godly
,
precious
,
and
so
noble
an
acte
and
miracle
,
shuld
be
adscribed
to
the
power
of
the
diuell
?
Mat.
7
An
euel
tre
bringeth
not
forth
good
frute
.
Gen.
4.
But
Cain
wyll
always
hate
his
brother
,
although
there
be
no
cause
whye
.
Yea
,
there
was
nothing
done
by
Christ
(
were
it
neuer
so
good
&
godly
)
but
cursed
incredulity
dyd
euer
detract
,
mock
and
reproue
it
.
Is
it
not
a
greate
token
of
godly
loue
,
yf
a
man
shulde
eate
and
drynke
with
publicanes
and
sinners
,
Mar.
2.
whereby
they
might
be
conuerted
from
sinne
,
and
repente
?
Yet
for
that
deede
was
Christe
hated
and
slaundred
,
as
though
he
had
committed
some
great
mischefe
.
Yea
,
and
was
it
not
to
be
highelye
praised
,
that
Christe
with
so
great
diligence
,
dyd
preach
the
word
of
his
heauenly
father
?
And
yet
for
that
,
founde
he
no
fauoure
with
the
obstinate
Iewes
,
but
was
compelled
to
heare
:
He
is
a
disturber
of
the
people
.
And
suche
other
lyke
.
Ioh.
7.
What
happened
to
the
Apostelles
after
the
resurrection
of
Christ
?
what
happened
to
Paule
when
he
saide
?
I
haue
wished
my selfe
to
be
cursed
from
Christ
for
my
brethren
?
Rom.
9
He
did
with
so
feruent
desyre
wishe
the
saluacion
of
his
kinsfolkes
after
the
flesh
,
that
by
some
meanes
they
might
be
brought
to
the
faith
,
but
he
profited
not
:
For
the
Iewes
called
hym
a
sedicious
persone
:
Act.
26.
and
Festus
sayde
,
he
was
madde
.
And
in
lyke
manner
was
yt
wyth
Christ
at
this
tyme
,
he
dyd
a
noble
acte
,
that
might
haue
allured
the
Iewes
to
beleue
,
but
they
not
onlye
do
not
beleue
,
but
despiseth
and
slaundreth
hys
worke
.
Some
aske
signes
,
and
be
not
content
with
that
is
doone
.
And
some
saye
agayne
,
that
by
the
vertue
and
power
of
Belzebub
the
prince
of
diuels
,
he
casteth
out
the
diuel
.
But
to
be
short
,
whatsoeuer
Christ
doth
,
worketh
or
teacheth
,
it
is
verye
contrary
and
repugnant
to
the
worlde
,
and
can
not
be
void
from
blame
&
slaundre
.
1
Pet.
2.
So
that
Christ
shall
alwayes
be
a
stone
and
rocke
to
be
stombled
at
.
Christe
defendeth
his
doctrine
.
Thirdely
,
we
se
in
this
gospell
,
how
Christe
with
greate
diligence
and
feruent
zeale
of
loue
,
dyd
defende
hys
doctrine
and
godlye
workes
.
And
althoughe
in
the
ende
he
answered
them
that
asked
signes
from
heauen
,
and
remitted
them
to
the
signe
of
Ionas
the
prophete
,
yet
did
he
moste
chiefelye
stoppe
theyr
proude
mouthes
,
that
did
adscribe
his
doctrine
and
workes
to
the
deuell
,
and
not
to
the
power
of
God
.
He
coulde
in
no
wise
suffre
that
,
that
the
Iewes
againste
theyre
owne
conscience
shulde
lye
,
and
saye
,
that
he
caste
forth
dyuels
thorowe
belzebub
the
prince
of
dyuels
:
seyng
it
is
manifest
in
the
fourth
chapter
of
Marke
,
that
he
dyd
yt
with
the
finger
of
God
,
that
is
,
The
finger
of
God
.
with
the
power
and
vertu
of
God
,
and
the
holy
ghost
.
And
this
properly
is
the
sinne
in
the
holy
ghoste
,
when
agaynst
thine
owne
conscience
,
thou
doest
blame
and
persecute
the
plaine
manifest
and
open
knowen
veritie
.
The
syn
in
the
holy
ghost
.
Of
the
whiche
sinne
Christe
saith
,
that
it
shall
not
be
forgeuen
in
this
world
,
nor
in
the
world
to
come
And
as
Christe
doth
here
in
this
place
,
so
dothe
he
in
the
eight
chapter
of
S.
Iohn
,
when
the
Iewes
said
,
he
had
a
diuel
.
He
letteth
passe
,
that
they
called
hym
a
Samaritane
,
and
pourgeth
that
,
that
they
sayde
he
had
a
dyuel
.
But
here
wee
wyl
note
certayne
argumentes
,
as
briefelye
as
wee
canne
,
with
the
which
in
this
matter
,
Christe
dyd
confute
the
obstinate
Iewes
.
Fyrste
,
Christ
proueth
by
two
similitudes
that
it
was
impossible
,
that
one
diuel
shuld
expel
an
other
.
For
yf
yt
were
so
,
then
shuld
the
diuels
varye
,
and
dissente
betweene
themselues
,
and
so
shulde
theyr
kingedome
be
desolated
.
Euery
kingdome
deuided
in
it selfe
,
must
nedes
fall
,
and
cannot
endure
.
And
likewyse
a
house
,
wherin
the
dwellers
doth
discord
and
varye
,
can
not
stande
.
Secondarily
,
Christ
proueth
with
a
playne
example
,
that
the
Iews
did
greuously
blaspheme
and
slaundre
him
,
saying
:
If
I
do
cast
forth
the
diuel
by
the
power
of
Belzebub
,
bi
whom
then
do
your
children
driue
them
out
?
Therfore
shal
they
be
youre
iudges
.
The
Iewes
shal
be
iudged
of
ther
own
children
They
wil
not
say
that
one
diuel
driueth
out
an
other
,
but
that
yt
is
done
by
the
power
of
god
.
And
yf
it
bee
doone
by
the
power
and
vertue
of
God
,
howe
can
your
blasphemy
stand
?
But
ye
shuld
perceyue
and
knuwe
thereby
that
the
kyngedome
of
God
is
come
to
you
,
whereunto
the
dyuell
muste
needes
gyue
place
.
And
then
shuld
ye
not
lade
your selues
with
so
greate
and
horrible
blasphemye
agaynste
God
.
Thirdelye
,
he
maketh
an
argumente
of
a
familiar
similitude
,
and
saith
.
When
a
stronge
harnessed
man
keepeth
his
house
,
all
that
he
pocesseth
is
in
peace
:
But
when
a
stronger
commeth
vppon
hym
,
and
ouercommeth
hym
,
he
taketh
frome
hym
all
his
weapons
,
wherein
he
trusted
.
&c.
And
so
he
concludeth
on
this
wise
.
God
ouercommeth
the
diuell
&
we
in
hym
.
The
dyuell
is
inuincible
,
excepte
he
be
ouercome
by
the
power
and
vertue
of
god
.
And
I
(
as
ye
se
)
haue
here
ouercome
the
deuyll
,
and
haue
compelled
hym
to
gyue
place
to
me
.
And
thys
haue
I
not
doone
by
Belzebub
(
as
yee
do
saye
and
slaundre
me
)
but
by
the
power
of
God
And
seyng
yt
is
so
,
ye
be
very
wretches
and
naught
so
to
slaunder
my
worke
.
Fourthly
,
he
doth
with
a
goodly
sentence
stop
&
restrayne
the
fowle
mouthes
of
the
Iewes
,
and
saith
:
He
that
is
not
with
me
,
is
agaynste
me
.
And
he
that
doth
not
gather
with
me
,
scattereth
abrode
.
Nowe
it
is
cleare
,
that
the
deuell
is
againste
me
,
seyng
he
doth
good
to
no
man
,
and
I
do
profyte
euery
man
.
And
moreouer
he
gathereth
not
to
lyfe
as
I
do
,
but
laboureth
in
as
much
as
he
canne
,
to
destroye
all
men
.
Wherefore
he
shall
not
departe
from
the
man
at
my
desyre
,
eycept
he
be
expulsed
by
the
power
and
vertu
of
God
.
Fyftely
,
he
answereth
to
the
Iewes
with
an
horrible
thretnynge
,
as
thoughe
he
shuld
saye
:
Looke
well
aboute
you
,
and
considre
what
shall
become
of
you
.
Now
is
the
diuell
caste
forthe
,
and
the
kyngedome
of
God
is
preached
vnto
you
in
euery
place
,
through
my
gospell
:
But
and
if
ye
reiecte
my
gospel
,
and
make
your selues
vnworthy
of
euerlasting
lyfe
,
and
wyll
agayne
lette
the
deuell
haue
place
in
you
,
ye
shall
well
perceyue
and
vnderstande
,
that
the
end
shal
be
worse
then
the
beginning
.
The
end
shal
be
worse
than
was
the
beginning
when
wee
despise
the
word
of
God
.
And
wheras
before
,
one
dyuell
onlye
in
incredulitye
and
hypocrisie
dyd
deceyue
you
,
nowe
shall
come
7.
other
worse
dyuels
,
that
shall
besege
rounde
about
your
hartes
,
and
shall
so
kepe
you
in
bondage
,
that
yee
shall
neuer
be
able
to
come
to
eternall
lyfe
.
And
I
wyll
that
ye
haue
admonisshing
before
,
that
when
so
euer
it
shall
so
happen
,
yee
do
remembre
,
that
I
haue
told
you
thereof
before
.
Lo
,
in
this
wise
dothe
Christe
stoppe
their
mouthes
,
that
dyd
blaspheme
the
open
knowen
trewth
,
And
that
he
doth
with
invincible
argumentes
,
teachinge
vs
in
the
meane
tyme
,
that
euery
christian
man
be
ready
to
defende
the
trewth
,
as
often
as
it
shal
be
depressed
and
laden
with
slaunder
and
lies
.
And
specially
it
shal
beseme
them
,
that
be
ministers
of
the
gospel
,
which
of
their
profession
ought
to
defend
and
fauoure
the
truthe
,
and
for
that
intent
be
called
to
the
same
office
,
that
they
teache
other
.
The
fowerth
sonday
in
Lent
.
Ioh.
6.
After
these
thynges
Mat
14
Marc.
6
Iesus
wente
hys
way
ouer
the
sea
of
Galile
which
is
the
sea
of
Tiberias
Mat.
4
●u●
.
6
and
a
greate
multitude
folowed
hym
,
bicause
they
sawe
hys
miracles
which
he
dyd
on
them
that
were
diseased
.
And
Iesus
went
vp
into
a
mountayn
,
and
there
he
sat
with
his
disciples
.
And
Easter
,
a
feaste
of
the
Iewes
,
was
nye
.
THE
EXPOSITION
.
IT
is
greatly
to
be
wished
&
desired
,
that
as
the
text
of
this
gospel
is
plaine
&
easye
,
so
it
might
be
imprinted
in
mens
hartes
,
that
not
only
they
shuld
speake
highly
therof
,
but
also
learne
&
proue
by
experience
,
how
great
a
thing
it
is
,
if
we
be
wel
instructed
with
the
promises
and
miracles
of
God
against
the
detestable
carefulnes
of
the
belly
.
Christe
wyll
norishe
the
beleuers
Fyrste
of
all
,
in
this
place
is
layed
before
al
christian
men
a
noble
example
,
that
God
the
father
thorow
his
welbeloued
son
Iesu
Christ
,
wyll
norishe
&
defend
them
,
both
in
body
&
soule
,
yf
they
wyll
put
theyr
whole
confidence
and
truste
in
hym
.
Wherby
we
maye
marke
and
note
,
that
god
from
the
beginnynge
,
with
promisses
and
exaumples
,
hath
defended
vs
against
the
abhominable
carke
of
the
bellye
,
whiche
raigneth
almost
ouer
all
the
worlde
.
And
chyefly
for
this
cause
,
that
he
myght
laye
before
our
eyes
our
incredulity
&
vnbeliefe
,
wel
knowen
of
hym
,
and
deepelye
grafted
in
vs
.
It
is
an
excellent
thyng
,
and
not
a
little
to
be
commended
,
yf
a
man
can
mortyfie
hym selfe
,
concernynge
the
carefulnes
of
worldly
riches
,
&
no
lenger
to
be
vexed
or
troubled
with
the
care
of
meat
,
drinke
,
&
cloth
,
but
put
al
his
hope
&
truste
in
the
promises
of
God
and
stedfastelye
beleue
,
that
God
will
mercifully
looke
and
prouyde
for
our
necessaryes
,
although
it
appeare
farre
otherwyse
in
the
syghte
of
men
.
And
therefore
the
we
shuld
leaue
that
pernicious
in
Christe
defedeth
vs
against
the
care
of
the
bely
withe
promises
and
miracles
incredulitye
,
and
conceyue
trewe
faith
in
god
,
is
gyuen
vnto
vs
of
God
so
many
promises
,
confirmed
with
many
noble
miracles
,
that
needes
must
he
be
blinded
,
and
geuen
into
a
wrong
opinion
,
that
is
not
by
them
sterid
to
faith
,
&
can
set
a
parte
the
carke
of
the
belly
.
And
moreouer
he
suffereth
that
such
promises
be
shewed
to
the
people
in
sermones
,
whereby
,
through
the
remembraunce
of
them
,
wee
maye
bee
allured
to
the
faithe
that
is
in
Iesu
Christe
.
Who
is
so
hard
or
dul
harted
,
that
can
not
be
moued
to
faithe
,
yf
he
wyll
remembre
what
greate
care
Christ
toke
for
this
multitude
?
And
how
he
pitied
them
,
when
there
was
no
mencion
made
of
meat
nor
drynke
?
Wherein
he
sheweth
,
that
he
knoweth
what
we
haue
need
of
,
before
we
aske
any
thing
of
him
.
And
in
that
he
lift
vp
his
eyes
(
as
the
Euangelist
saith
)
and
beheld
the
multitude
,
is
signifyed
that
Christ
hath
in
hys
mind
compassion
on
vs
,
and
that
his
help
shal
always
be
ready
at
hand
for
vs
.
And
so
must
we
vnderstand
when
scripture
saith
,
that
god
doth
loke
vpon
vs
with
his
eies
,
that
he
mercifully
wil
defend
vs
,
against
al
peryls
of
body
&
soul
.
Psal.
10
His
eyes
loketh
vppon
the
poore
.
And
in
an
other
place
:
Looke
vppon
me
Lorde
,
and
haue
mercy
on
me
.
Wherfore
seeyng
that
Christ
sheweth
in
this
miracle
his
such
great
goodnes
,
clemencye
and
carefulnesse
for
vs
,
that
mercifully
he
wyll
prouyde
for
vs
,
both
in
body
and
soule
.
It
were
very
vnmete
that
we
our selues
shuld
take
lyke
carke
,
&
not
wholy
to
trust
to
hym
,
that
is
able
to
perform
that
he
hath
promysed
.
Nor
is
this
to
be
vnderstand
,
as
thoughe
we
shuld
not
care
for
our
helth
,
but
rather
that
before
all
thinges
we
considre
,
howe
to
please
God
thorow
Christ
,
that
wee
maye
be
made
pertakers
of
euerlastyng
health
,
which
Christ
in
the
gospel
requireth
of
vs
,
Mat.
6
and
sayth
:
Fyrst
seeke
the
kingdom
of
god
and
his
righteousnes
,
and
al
these
thinges
shal
be
geuen
vnto
you
.
As
he
myghte
say
:
It
is
necessary
that
ye
beleue
,
for
and
yf
ye
do
not
beleue
,
yt
is
necessary
that
ye
alwayes
lack
,
although
al
the
world
with
al
his
riches
were
yours
.
Psa.
33
as
Dauid
saith
:
Rich
men
haue
lacked
and
haue
hungred
.
Here
a
man
myght
withstand
and
say
:
If
the
matter
be
so
,
and
that
God
wyll
fede
and
norish
me
,
then
wyl
I
be
ydle
and
wyl
no
lenger
laboure
.
Not
so
my
deare
frende
,
ye
shall
not
so
do
,
for
labour
is
not
forbidde
vnto
the
,
but
the
care
and
carckefulnes
therevppon
is
forbidden
.
Thou
shalte
eate
thy
breade
in
the
sweate
of
thy
face
,
but
yet
shalt
thou
not
put
thy
trust
in
thy
labour
,
but
in
God
allonly
.
If
thou
do
this
,
thou
shalte
not
neede
to
care
for
thy
lyuyng
.
Labour
diligently
,
and
by
thy
faythe
(
accordinge
to
thy
callynge
)
leaue
the
care
to
God
and
he
wyll
norishe
the
throughe
Christ
.
Secondaryly
,
we
haue
here
a
godlye
exaumple
of
the
loue
of
god
in
Christe
toward
vs
.
Fyrste
,
in
that
he
dyd
not
only
feede
the
good
and
iust
,
The
example
of
the
loue
of
God
.
but
also
the
euel
men
,
which
were
not
the
lesse
part
amongst
this
fiue
M.
And
in
that
also
,
that
he
so
mekely
suffered
the
weaknesse
of
Philip
and
thother
Apostels
,
hee
dothe
teache
vs
,
that
euerye
Christiane
man
shuld
shew
forth
his
faith
,
by
workes
of
loue
,
and
thereby
to
prouoke
other
to
doo
the
same
.
And
suche
loue
muste
alwayes
bee
perfecte
.
Imperfecte
loue
doth
neuer
good
,
but
to
his
frendes
,
Gal.
5.
whiche
the
Publicanes
and
sinners
do
also
,
for
they
loue
,
them
of
whom
they
be
loued
agayn
,
as
Christ
saith
,
in
the
6.
chapt
.
of
S.
Luke
.
our
loue
muste
be
perfecte
.
Perfect
loue
doth
not
only
good
to
his
frends
,
but
to
his
enemys
also
.
Wherin
we
may
se
the
example
of
Christ
and
of
the
heuenly
father
,
Mac.
5.
which
suffereth
his
sunne
to
shyne
vpon
the
good
and
bad
.
and
sendeth
raine
to
the
iust
and
vniust
.
Of
this
perfection
of
loue
Christe
speaketh
in
an
other
place
,
saiyng
:
Ye
shal
be
perfect
,
as
your
father
in
heauen
is
perfecte
.
In
that
place
Christe
commendeth
the
loue
of
his
father
towardes
vs
,
as
a
moste
perfecte
loue
.
Wherfore
?
Bycause
he
hath
receyued
vs
into
his
fauour
and
grace
,
Rom.
5.
which
were
yet
his
enemys
,
and
sayth
,
that
we
also
must
be
perfect
in
brotherly
loue
,
which
cometh
from
faith
.
Therfore
yf
thou
be
a
christian
man
,
and
wilt
with
good
works
manifest
thy selfe
to
haue
a
Christian
mans
harte
,
go
to
then
,
and
instructe
them
that
be
weak
,
and
leaue
them
not
,
vntil
thow
haue
brought
them
to
the
knowledge
of
the
fayth
.
And
moreouer
dooe
good
to
all
men
withoute
any
respecte
,
aswell
to
thyne
enemyes
as
to
thy
frendes
:
to
the
bad
as
to
the
good
.
And
then
thou
hast
testified
with
works
of
loue
,
that
thou
art
a
good
tree
,
in
that
thou
bringest
forth
good
frute
.
Thirdely
,
this
gospell
sheweth
,
Geuing
o●
thankꝭ
to
the
bene●…
〈◊〉
Chri●…
.
how
Christ
dyd
not
distribute
and
geue
this
breade
and
fisshes
,
to
the
multitude
,
before
that
he
had
giuen
thankes
in
his
hart
to
his
heauenly
father
:
of
whose
liberality
and
plenteousnes
all
creatures
be
susteined
,
and
norished
vp
.
Wherin
he
teacheth
vs
that
we
lykewise
shuld
gyue
hartely
thankes
,
for
the
great
henefites
both
bodely
and
ghostly
,
that
we
dailye
receaue
of
God
the
father
,
through
his
welbeloued
sonne
Iesu
Christ
.
And
yf
thow
wylt
knowe
the
very
trewe
thankes
geuing
.
What
is
thankꝭ
giuinge
This
it
is
.
To
knowledg
that
al
that
euer
we
haue
,
cometh
of
God
through
Christ
,
of
his
mere
grace
and
goodnes
,
and
not
of
our
selues
.
This
is
the
trew
wayes
,
to
gyue
thanks
.
And
for
the
more
parte
continuall
praise
and
commendacion
foloweth
such
knowledg
.
By
what
means
can
I
geue
prayse
,
honoure
and
thankes
to
God
,
except
I
knowledge
his
benefites
?
Nowe
yf
I
haue
this
faith
and
knowledge
,
that
God
throughe
Christe
hathe
destroyed
the
kyngdome
of
the
diuel
,
&
made
me
inheritoure
of
his
heauenly
kyngdome
,
doughteles
I
do
also
gyue
thankes
with
all
Goddes
electe
for
so
greate
a
benefyte
,
as
the
nature
of
suche
that
beleue
,
is
sette
forthe
at
large
,
in
the
25.
chapiter
of
Esaias
the
Prophete
,
and
in
Daniel
the
seconde
chapiter
.
Neither
shall
I
do
it
once
,
but
al
dayes
of
my
lyfe
withoute
ende
,
I
shall
saye
withe
Dauyd
:
Psa.
145
My
sowle
prayse
the
Lorde
,
I
shall
prayse
the
Lorde
in
my
lyfe
tyme
and
shall
synge
vnto
the
Lorde
as
long
as
I
shall
lyue
.
Psal.
33
And
:
I
wyll
geue
prayse
to
the
Lorde
at
all
tymes
,
his
praise
shall
alwayes
be
in
my
mouth
.
Lykewise
when
I
knowledge
that
God
in
outeward
and
worldely
thinges
wyll
of
his
mercyfulnes
norish
me
(
but
so
that
I
must
needes
labore
to
)
then
muste
I
well
remembre
,
that
it
is
not
to
be
adsc●ibed
to
my
laboure
,
but
muste
gyue
harty
thankes
to
God
throughe
Christe
.
Howe
often
tymes
doth
that
iuste
man
Dauyd
confesse
that
God
hath
prouided
al
thinges
necessary
to
him
from
his
youth
to
his
age
?
Psal.
36
Eccle.
1.
To
whom
doth
Salomon
ascribe
his
greate
wisdome
?
From
God
is
all
wisedome
saithe
he
.
And
whereby
commeth
his
riches
and
greate
substaunce
?
By
his
laboure
?
No.
Pro.
10.
But
he
saith
the
blessyng
of
god
maketh
riche
men
.
Lo
,
now
in
this
wise
muste
we
knowledge
,
that
all
that
wee
canne
or
maye
bothe
in
bodely
and
ghostly
thinges
,
commeth
only
of
god
,
which
through
Christ
wyll
gyue
to
vs
all
goodnes
.
Wherfore
it
is
meet
that
al
the
dayes
of
our
lyfe
we
geue
to
him
thankes
therfore
.
Fourthly
this
gospell
teacheth
howe
we
shulde
diligently
keepe
such
giftes
as
we
haue
receyued
,
Not
to
mispend
the
benef●●es
of
God
.
&
not
misspende
them
,
whan
Christ
commaunded
hys
Apostels
to
gather
the
fragmentes
,
that
they
shuld
not
perish
.
If
thou
haue
receiued
more
riches
of
God
,
then
the
necessitie
of
thine
own
house
requireth
,
looke
thou
kepe
them
well
,
Mat.
6.
not
to
get
the
great
riches
&
treasure
here
in
the
earth
,
where
the
moth
and
rust
shall
destroye
it
,
and
theues
steale
it
awaye
,
But
spende
it
not
in
any
euell
vse
,
or
waste
it
in
voluptuousnes
,
surfetynge
,
dronkennes
,
and
superfluous
apparrel
,
as
it
is
spoken
of
in
the
15.
cha.
of
Lu.
of
the
prodigall
childe
.
And
suche
as
is
lefte
to
the
,
more
then
for
thyne
owne
necessitye
,
lyke
a
faithful
stewarde
and
housholder
,
distribute
it
amongst
the
poore
at
tyme
conueniente
.
Doest
thou
thinke
that
that
ys
gyuen
to
the
more
then
for
thyne
owne
necessity
and
sustentacion
,
that
thow
hast
it
to
th
entent
thou
mayst
mayntaine
thy
vuluptuousnes
&
pride
?
Thou
art
deceiued
if
thou
so
beleue
Thow
art
ordained
a
seruaunte
ouer
all
thinges
,
Luc.
12.
and
for
that
cause
hast
thou
all
that
thou
hast
,
that
therof
thou
mightest
help
the
poore
and
needy
,
and
make
the
frendes
of
the
mammon
of
iniquitye
:
that
when
neede
shal
be
,
they
maye
testifie
good
of
the
,
wherby
thou
maist
fynd
grace
and
fauour
with
God
.
Luc.
16.
What
happened
to
the
riche
man
,
that
despised
the
poore
Lazarus
,
spoken
of
in
the
gospell
?
He
shulde
not
haue
beene
damned
,
bycause
he
was
clothed
in
purpure
and
sylke
,
and
faryd
so
daintily
,
yf
he
had
had
fayth
,
and
had
eaten
with
thankes
geuinge
,
and
not
haue
forgotten
the
poore
miserable
Lazarus
,
the
which
sate
at
his
gateful
of
sores
,
desiryng
to
be
fedde
of
the
cromes
,
that
fell
vnder
his
table
.
But
what
happeneth
?
He
vtterly
forgat
the
poore
Lazarus
,
and
tooke
no
care
at
all
for
hym
.
Besids
this
,
he
doth
misuse
his
goodes
and
riches
.
And
therfore
well
worthy
to
be
damned
.
And
to
be
shorte
.
If
thou
haste
more
then
for
thyne
owne
store
,
helpe
thy
neighbour
therewith
,
and
mispend
it
not
in
ryot
,
and
voluptuousnesse
.
The
fyfte
sonday
in
Lente
Ioh:
8.
Ioh.
10.
WHyche
of
you
rebuketh
me
of
synne
?
yf
I
say
the
trewth
,
why
do
yee
not
beleue
me
?
He
that
is
of
God
,
heareth
Goddes
wordes
.
Ye
therefore
heare
them
not
,
bycause
ye
are
not
of
God
.
Then
answered
the
Iewes
and
sayd
vnto
hym
:
Saye
we
not
wel
that
thou
arte
a
Samaritane
Ioh.
10.
and
haste
the
diuell
?
Iesus
answered
:
I
haue
not
the
dyuell
,
but
I
honoure
my
father
,
and
ye
haue
dishonoured
me
.
I
seeke
not
myne
owne
prayse
:
ther
is
one
,
that
speketh
&
iudgeth
.
Verely
,
verely
,
I
say
vnto
you
:
yf
a
man
keepe
my
sayinge
,
he
shall
neuer
see
death
.
Then
sayd
the
Iewes
vnto
hym
:
Now
know
we
that
thou
hast
the
dyuell
.
Abraham
is
dead
,
and
the
prophetes
,
and
thou
sayst
:
Yf
a
man
kepe
my
saying
he
shal
neuer
tast
of
death
Act
thou
greater
then
our
father
Abraham
which
is
dead
?
and
the
prophetes
are
deade
.
Whom
makest
thou
thy selfe
?
Iesus
aunswered
:
If
I
honoure
my selfe
,
myne
honoure
is
nothing
.
It
is
my
father
that
honoureth
me
,
which
ye
say
is
your
God
and
yet
ye
haue
not
knowen
hym
.
But
I
knowe
hym
:
And
yf
I
saye
I
knowe
hym
not
,
I
am
a
lyar
vnto
you
.
But
I
knowe
hym
,
and
keepe
hys
saying
.
Your
father
Abraham
was
glad
to
se
my
daye
Gen.
17
and.
23.
and
he
sawe
yt
and
reioyseth
.
Then
sayde
the
Iewes
vnto
him
:
Thou
art
not
yet
L.
yeare
olde
,
and
hast
thou
seene
Abraham
?
Iesus
sayd
vnto
them
Verely
,
verely
,
I
say
vnto
you
:
yete
Abraham
was
borne
Exod.
3.
I
am
.
Ioh.
10
Then
cooke
they
vp
stones
to
caste
at
hym
.
But
Iesus
hyd
hym selfe
,
and
Luc.
4
wente
out
of
the
temple
.
THE
EXPOSITION
.
OFtentimes
haue
I
sayde
before
,
and
it
wil
be
sayde
to
the
end
of
the
worlde
,
that
the
worde
of
god
can
not
be
preached
in
this
cursed
world
,
without
persecution
and
greuous
aduersaries
:
seing
that
christ
is
set
for
a
token
,
which
shal
be
spoken
against
.
Luc.
2.
Neyther
shuld
a
man
meruayle
that
suche
persecution
shulde
chaunce
to
the
ministers
of
the
worde
,
seinge
that
it
hapened
so
to
Christ
himselfe
,
whiche
is
the
very
trewth
,
and
did
so
diligently
and
most
singulerly
of
all
men
,
teach
the
word
of
his
father
.
In
so
much
that
he
was
put
to
the
vileste
death
,
that
myghte
bee
.
And
that
yt
so
was
,
yt
appeareth
very
plainlye
in
the
gospell
of
this
daye
:
He
was
not
only
taken
and
reputed
for
a
Samaritane
and
a
false
doctor
amongest
the
Iewes
,
Persecution
.
but
also
they
take
stones
,
to
stone
him
to
death
withal
.
Wherefore
,
seinge
that
suche
dissention
betweene
good
and
wicked
men
shall
continew
vnto
the
ende
of
the
worlde
,
we
will
considre
howe
a
Christian
man
(
and
chiefly
the
minister
of
the
word
of
god
)
shuld
behaue
himselfe
.
We
must
always
no
doute
suffre
aduersities
,
yet
neuertheles
,
we
muste
alwaies
resiste
the
blasphemers
of
goddes
worde
.
Fyrste
Christe
stoppeth
their
mouthes
that
persecuted
his
doctrine
,
with
his
clean
and
perfect
lyuing
,
when
he
spake
vnto
theim
with
gentle
wordes
in
this
wise
:
Whyche
of
you
can
rebuke
me
of
one
synne
?
you
doo
reiecte
my
learnynge
,
and
wyll
not
receaue
yt
,
what
reasones
or
causes
haue
you
of
youre
suche
counseyle
and
doynge
?
yf
I
taught
otherwyse
then
I
doo
,
or
yf
I
did
otherwyse
then
I
teache
,
then
had
ye
a
good
cause
to
forsake
my
doctrine
.
But
now
can
ye
shewe
nothinge
at
all
,
wherein
my
lyuinge
doth
dissente
frome
my
learnyng
.
Howebeit
,
your
obstinacy
ys
so
great
,
that
ye
will
not
beleue
.
Lo
,
here
the
Iewes
be
reprehended
and
know
not
what
to
saye
thereto
,
or
whether
to
turne
them
.
For
the
lyfe
of
Christ
was
without
faulte
as
Esaias
witnesseth
in
his
53.
Esa.
53.
chap.
Ther
is
no
deceite
found
in
his
mouth
.
So
shuld
euery
christian
man
be
,
&
specially
the
minister
of
the
worde
of
god
,
that
a
man
might
not
(
in
deed
)
blame
his
lyfe
and
conuersacion
,
and
chiefly
for
that
cause
,
that
the
enemies
of
goddes
worde
do
looke
more
to
the
lyfe
of
the
preacher
,
then
to
his
doctrine
.
Yea
and
how
can
I
blame
other
,
when
I
am
not
blameles
my selfe
?
or
when
the
hearer
thereof
shall
say
vnto
me
:
Physition
,
helpe
thy selfe
.
Luc.
4.
When
I
shall
reprehende
adultery
in
an
other
man
,
it
is
necessarye
,
that
I
be
fautles
thereof
my selfe
.
And
when
I
shal
speake
against
surfeting
and
dronkennes
,
then
muste
not
I
my selfe
be
a
glotton
.
And
yf
I
shal
rebuke
theft
then
must
I
beware
,
least
I
my selfe
at
any
tyme
be
accused
of
thefte
.
Or
else
S.
Paule
geueth
me
a
check
in
his
Epistle
to
the
Rom.
saying
:
Rom.
2.
Loke
wherin
thou
iudgest
an
other
man
,
thou
condemnest
thy selfe
.
in
so
much
that
thou
that
iudgest
,
doest
euen
the
same
.
And
more
ouer
the
holy
ghost
shall
sende
suche
an
other
lyke
songe
into
mine
eares
,
saiyng
:
Wherfore
doest
thou
shew
abrode
my
rightousnes
and
hast
my
testament
in
thy
mouth
,
Psal.
49
&
thou
hatest
my
doctrine
,
and
doest
cast
my
saiyngs
behind
the
?
When
thou
sawest
a
thefe
,
thou
rannest
wyth
hym
:
and
with
adulterers
thou
haddest
thy
portion
.
And
very
trewth
it
is
,
that
before
god
we
be
all
sinners
&
vncleane
,
and
must
therefore
continually
aske
forgiuenes
for
our
dayly
fautes
,
yet
must
the
outward
conuersacion
of
a
christian
man
be
vnreprouable
,
&
chiefly
of
hym
that
preacheth
the
word
of
god
,
least
the
enemies
of
the
word
,
1
Tim.
3
through
our
vnhonest
conuersacion
may
take
occasion
,
not
only
to
slaunder
but
also
to
persecute
the
gospell
.
Secondarely
,
Wee
shuld
not
be
ignorante
of
Christes
gospell
.
Christe
dothe
commende
his
doctrine
,
as
it
,
which
is
the
very
trewthe
,
and
therein
hee
signifieth
againe
,
that
the
Iewes
withoute
annye
cause
or
mattier
dothe
reiecte
hys
doctrine
seinge
he
teacheth
nothynge
else
,
but
the
playne
trewth
,
receaued
of
hys
heauenlye
father
.
And
where
as
before
he
withstode
the
Iewes
with
his
most
pure
and
vncleane
lyfe
,
nowe
doth
he
obiecte
vnto
them
his
doctrine
,
whiche
trewlye
came
from
his
father
in
heauen
,
and
not
(
as
the
Iewes
dyd
lye
and
faine
)
from
the
diuell
.
But
and
yf
the
preache●
can
not
do
this
,
what
shall
he
do
?
He
must
needes
be
assured
of
the
doctrine
,
that
it
is
of
God
,
howe
so
euer
his
lyfe
be
.
For
through
false
doctrine
,
many
be
brought
to
the
diuell
.
My
vncleane
lyfe
condemneth
no
man
,
but
my selfe
.
Wherfore
,
if
I
shuld
needes
chuse
one
of
the
two
,
and
might
none
other
wise
bee
,
I
had
leuer
haue
an
vnchrifte
to
my
teacher
and
preacher
,
that
woulde
instructe
me
in
the
right
and
trew
doctrine
,
then
a
good
and
deuoute
man
,
that
wolde
leade
me
frome
the
worde
of
god
to
mennes
tradicions
,
and
hypocrisye
of
workes
.
And
therein
Christe
agreeth
with
me
,
when
he
sayeth
,
that
we
shuld
heare
them
that
syt
in
Moyses
chayre
(
that
is
,
Mat.
23
those
that
teache
the
worde
of
god
as
Moyses
dyd
)
but
we
shulde
not
do
accordinge
to
theyr
workes
.
Here
he
dothe
reiecte
the
euell
workes
of
the
preacher
,
and
not
his
doctryne
whiche
is
of
god
.
Wherefore
thinke
you
dyd
Paule
reioyse
so
much
,
Gal.
1.
that
he
had
receyued
his
gospell
and
preaching
,
by
the
reuelacion
of
Iesu
Christ
?
Dougheteles
he
wolde
the
Iewes
to
vnderstande
,
that
the
doctrine
he
taughte
,
was
not
his
,
but
gods
.
Now
seing
we
be
assertained
that
the
doctrine
is
not
ours
but
goddes
,
we
muste
with
all
diligence
,
study
and
endeuour
to
defende
and
knowledg
the
same
,
against
all
aduersaries
and
slaunderers
thereof
,
euen
to
blodde
shod
and
death
,
as
in
this
place
Christ
defendid
al
that
was
laid
against
his
doctrine
,
and
that
he
was
not
possessed
of
a
dyuell
,
nor
dyd
speake
any
thinge
through
the
dyuell
And
as
much
as
touched
his
personage
,
he
let
passe
and
medled
not
there
with
.
Therefore
we
muste
be
assured
of
oure
doctrine
that
we
receyue
,
teache
,
or
preache
nothinge
els
but
that
is
very
trewthe
.
As
Christ
also
saith
of
his
fathers
doctrine
:
Ioh.
12.
Thy
word
is
trewth
.
Thirdely
,
Whye
the
Iewes
wold
not
hear
the
worde
of
God
.
Christ
sheweth
a
reason
in
this
gospel
why
the
Iewes
can
not
heare
the
worde
of
god
and
beleue
him
,
saying
:
He
that
is
of
God
,
heareth
the
worde
of
God
:
and
bycause
ye
be
not
of
God
,
therefore
ye
hear
not
his
word
.
Se
here
what
great
difference
(
in
as
much
as
concerneth
iustificacion
)
is
betwene
the
iudgement
of
the
flesh
,
and
the
iudgement
of
Christ
.
The
Iewes
iudged
this
,
that
seing
they
came
of
the
seede
of
Abraham
,
and
the
patryarkes
,
and
that
they
had
circumcision
,
therfore
they
muste
needes
be
goddes
people
and
children
.
But
how
doth
Christ
iudge
?
he
saithe
:
They
be
not
of
Abraham
nor
of
the
Patriarkes
,
but
the
children
of
the
diuell
.
And
that
he
proueth
on
this
wise
.
Bicause
thei
do
not
hear
the
word
of
god
&
beleue
it
as
Abraham
dyd
,
but
doth
rather
despise
,
set
at
naught
and
persecute
the
same
.
Wher
is
now
the
boasting
pryde
and
arrogancy
of
the
Iewes
?
what
preuailet
now
their
circumcision
?
Or
what
helpeth
it
them
to
be
vnder
the
lawe
and
borne
of
the
fathers
?
Verely
all
is
not
worth
a
strawe
,
neither
is
there
lefte
any
hope
at
al
,
We
muste
hear
goddes
word
yf
the
word
of
god
be
not
heard
and
stedfastly
beleued
.
No
nor
Abraham
himselfe
shuld
haue
byn
numbered
amongest
the
children
of
god
,
excepte
he
had
receiued
the
word
of
god
,
and
beleued
the
same
,
as
it
is
witnessed
in
scripture
:
Abraham
beleued
in
God
,
and
that
was
accompted
to
hym
for
righteousnes
.
Ioh.
17
Moreouer
scripture
saith
:
There
is
none
other
way
to
saluacion
,
but
to
beleue
in
hym
,
whome
God
hath
sente
into
this
worlde
.
If
nowe
thou
wylte
knowe
the
children
of
God
,
Howe
the
children
of
God
,
are
knowen
from
the
children
of
the
dyuell
.
frome
the
children
of
the
diuell
,
marke
this
.
The
dyuels
children
can
by
no
meanes
abyde
or
heare
Goddes
worde
,
howe
good
,
iuste
,
and
holly
so
euer
they
apeare
or
seeme
to
vs
.
They
will
not
haue
theyr
workes
reiected
and
condemned
,
although
thei
deserue
none
other
but
condemnacion
.
The
chyldren
of
God
do
willyngly
heare
goddes
word
,
and
receiue
it
in
theyr
hartes
,
and
beleue
it
,
considering
that
all
theyr
felicity
and
saluacion
is
set
therin
.
The
power
of
Goddes
worde
.
Fourthly
,
this
gospell
declareth
vnto
vs
the
power
of
the
worde
of
god
,
in
that
that
Christ
sayeth
:
If
a
man
keepe
my
worde
,
he
shall
neuer
se
deathe
:
&
that
hath
he
confirmed
with
an
oth
.
And
thinkest
thou
that
that
pleased
the
Iewes
?
No
,
no
,
bycause
they
ascribed
his
doctrine
to
the
diuell
before
,
they
coulde
in
no
wise
be
pleased
with
such
a
noble
commendacion
of
his
doctrine
,
but
were
thereby
the
more
steryd
to
enuye
and
hatred
.
And
lette
them
be
angrye
as
long
as
they
wyll
,
Christe
neuerthelesse
goeth
forth
and
ceaseth
not
to
say
the
treuth
,
howe
wrothe
so
euer
they
be
.
Therefore
we
(
se●tynge
all
mennes
wrothe
apart
)
shall
considre
of
this
texte
,
what
our
heauenly
father
by
the
words
of
hys
welbeloued
sone
Iesu
Christ
wyll
worke
in
them
,
that
hear
&
beleue
the
same
,
he
saith
,
They
shall
neuer
se
death
.
O
the
excelent
&
noble
power
of
gods
word
.
From
Adame
,
by
ryght
inheritaunce
,
Deathe
through
Adam
.
Rom.
5.
we
tooke
our
damnacion
and
death
:
so
,
that
no
man
in
the
world
by
any
his
works
could
auoyde
this
sentence
,
The
wrath
of
god
hath
fallen
vppon
vs
all
.
And
nowe
cometh
Christ
and
wil
teache
vs
how
we
shal
be
delyuered
from
the
same
sentence
,
that
is
,
by
his
word
In
the
whiche
is
shewed
vnto
vs
his
passion
and
death
,
considering
this
alwayes
,
that
we
trewlye
vnderstande
and
kepe
this
worde
.
There
is
greate
power
and
strength
in
this
word
,
Mine
.
for
by
that
he
excludeth
the
lawe
of
al
men
,
and
of
Moyses
also
,
and
geueth
iustification
only
to
this
gospell
.
And
yf
we
wolde
well
looke
vppon
the
matter
,
The
difference
betwene
the
doctrine
of
Moyses
&
Christ
we
shall
perceiue
greate
difference
,
betwene
the
doctrine
of
Moyses
and
Christ
.
Moyses
doth
only
shew
sinne
,
in
that
that
he
commaundeth
and
forbiddeth
those
thinges
,
whiche
of
myne
owne
power
and
strengthe
I
can
nother
doo
,
nor
leaue
vndonne
:
And
yet
dothe
he
gyue
the
holy
ghost
,
wherwith
I
myght
doo
,
that
he
wolde
to
be
doone
.
But
Christe
in
his
worde
dothe
graunte
the
holye
ghoste
,
that
I
maye
freelye
and
willynglye
do
those
thinges
,
that
bee
both
good
and
righteous
:
yea
,
and
by
the
gospell
hee
gyuethe
me
remission
of
synne
,
ryghteousnes
,
inheritaunce
,
the
kyngedome
of
heauen
,
and
euerlastinge
lyfe
,
&
that
without
any
my
merites
or
desertes
,
of
his
onlye
grace
and
mercye
.
And
this
can
no
man
,
nor
Moyses
●y
their
lawes
do
.
Neither
doth
Christ
aske
any
thinge
of
vs
again
,
but
that
we
kepe
his
,
his
,
his
,
worde
I
saye
.
And
how
shuld
it
be
kepte
?
We
must
in
our
hartes
heare
it
,
What
it
is
to
kepe
the
worde
of
God
.
Mat.
10
receyue
it
,
and
kepe
it
.
The
world
goeth
about
to
take
it
from
the
,
when
she
bringeth
the
to
the
trust
in
thine
owne
workes
.
But
thou
must
be
strong
bold
and
hardy
,
and
suffre
not
Christ
and
his
word
to
be
taken
from
the
,
but
receyue
it
into
thy
hart
,
&
kepe
it
:
which
if
thou
do
,
thou
shalt
liue
for
euer
,
althoughe
thou
caste
of
this
corruptible
bodye
.
Mat.
22
Abraham
with
all
the
Prophetes
bee
deade
,
but
yet
they
lyue
with
god
,
bycause
they
beleued
in
Christe
(
which
was
before
Abraham
)
and
dyd
ascribe
their
righteousnes
to
hym
.
And
yf
thou
do
not
receaue
his
word
,
thou
shalte
dye
for
euer
.
But
paraduenture
thou
wylt
say
againe
:
Yt
were
good
for
a
man
to
heare
and
beleue
this
word
,
sauing
that
so
many
wise
and
holy
menne
haue
resisted
it
.
But
what
is
that
to
the
?
Doest
thou
not
know
that
Christ
is
set
as
a
token
that
shal
be
of
many
spoken
against
?
Thou
arte
not
better
then
he
.
If
the
Iewes
wolde
haue
stoned
him
to
death
,
for
his
doctrine
and
holsome
sermons
,
as
this
gospell
sheweth
vs
,
then
must
not
thou
looke
to
bee
safe
and
sure
frome
aduarsities
,
but
muste
suffre
as
he
dyd
,
seynge
the
seruaunte
is
not
aboue
or
more
than
hys
maister
.
And
to
make
an
end
:
In
the
only
worde
of
Christ
is
gyuen
vnto
vs
remission
of
sinnes
,
righteousnes
&
euerlasting
lyfe
yf
we
beleue
therein
,
and
will
in
no
wyse
be
pulled
from
it
.
which
I
pray
almighty
god
,
through
Iesu
Christ
,
to
graunte
to
vs
foreuer
.
Amen
.
The
gospell
on
Palme
sondaye
is
the
same
,
whiche
is
before
on
the
fyrst
sonday
of
Aduent
.
The
gospell
on
Easter
day
.
Math.
28.
Woodcut illustration depicting the Resurrection, with Christ floating above the tomb.
And
beholde
,
there
was
a
great
earthquake
.
For
the
aungell
of
the
Lorde
descended
from
heauen
,
and
came
and
rowled
backe
the
stone
from
the
dore
,
and
satte
vppon
it
.
His
countenance
was
lyke
lyghtenyng
,
and
hys
tayment
white
as
snow
.
And
for
feare
of
him
the
keepers
were
astonyed
,
and
became
as
dead
men
.
Mar.
16
Luc.
24
The
angell
answered
&
said
vnto
the
wemen
.
Feare
yt
not
:
for
I
know
that
ye
seeke
Iesus
whych
was
crucified
:
he
is
not
here
,
he
is
risen
,
as
he
sayd
:
Come
se
the
place
,
wher
that
the
lord
was
laid
,
&
go
quickely
and
tel
his
disciples
that
he
is
risen
agayne
from
the
dead
.
And
behold
,
he
goeth
before
you
into
Galilee
,
there
ye
shal
se
him
.
Lo
,
I
haue
tolde
you
.
THE
EXPOSITION
.
THe
Euangelistes
haue
with
great
diligence
written
of
the
resurrection
of
Christe
:
The
resurrection
an
article
of
fayth
.
and
not
without
great
and
euident
causes
.
For
it
is
an
article
of
great
grauitie
,
&
in
the
knowledging
of
our
faith
,
one
of
the
chieffest
:
1
Cor.
15
to
beleeue
that
Christ
rose
from
death
,
and
is
become
the
first
frutes
of
theim
that
sleepe
.
And
that
it
is
an
article
of
great
weight
,
and
not
easy
to
be
vnderstand
(
in
especiall
of
a
fleshly
man
)
so
many
actes
and
ensamples
in
this
history
declareth
it
,
that
further
proofe
or
more
euident
declaracion
doth
not
neede
.
Ys
it
not
written
in
the
Gospell
of
S.
Luke
,
Luc.
24
of
the
women
,
that
when
they
had
declared
to
the
Apostels
,
that
,
which
they
had
seene
,
their
wordes
were
counted
as
wordes
of
no
reputation
or
treuth
?
Dyd
not
Christ
himselfe
shew
them
before
,
Luc.
18.
that
all
that
was
written
by
the
prophetes
of
the
sonne
of
man
,
shuld
be
fulfilled
,
and
that
he
shulde
bee
delyuered
vnto
that
heithen
,
and
shuld
be
mocked
,
and
when
they
had
scourged
him
,
that
they
shulde
put
hym
to
death
,
&
that
vppon
the
thyrd
day
he
shuld
rise
againe
?
Yet
this
notwithstondinge
,
they
didde
not
beleue
,
but
through
seinge
,
touching
,
handelynge
,
and
finally
through
many
wordes
and
greate
miracles
,
at
the
lane
were
brought
vnto
the
fayth
.
Yea
,
the
angell
here
was
not
beleued
vntyll
suche
tyme
,
that
Christ
himselfe
came
and
confirmed
the
Apostels
in
the
faithe
.
Therfore
this
article
of
the
resurrection
is
not
so
hard
to
be
taken
and
vnderstanded
,
but
it
is
as
needefull
and
necessery
to
oure
iustification
and
saluacion
.
For
without
we
do
comprehend
and
beleue
this
article
,
we
shall
neuer
be
holly
,
iust
or
blessed
.
Rom.
4
And
this
proueth
S.
Paule
to
the
Romaynes
,
brilfely
,
but
with
wordes
of
greate
efficacy
and
power
,
saying
:
Christ
was
gyuen
for
our
synnes
,
and
raised
vp
for
our
righteousnes
.
Thorow
the
resurrection
of
Chryste
we
haue
obteined
the
iustification
of
God
.
Esai
.
53
Wherin
he
sheweth
two
thyngs
.
Fyrst
,
he
ascribeth
to
the
passion
,
death
and
blode
of
Christ
,
remission
of
sinnes
,
which
vndoubtedly
by
none
other
worke
or
deseruing
maye
be
taken
awaye
,
as
Esai
witnesseth
:
He
is
wounded
for
our
offences
and
smitten
for
our
wickednes
.
Secondarylye
,
he
assigneth
vnto
the
resurrection
of
Christ
,
our
iustificacion
,
Wherout
it
doth
folowe
●hat
the
death
of
Christ
,
how
profitable
so
euer
it
be
profiteth
me
nothing
,
except
that
the
same
sauiour
●nd
my
Lorde
Iesu
Christe
had
risen
from
deathe
.
Therefore
yf
I
desire
to
bee
discharged
and
loused
●rome
those
synnes
that
do
stirre
and
pricke
me
,
Howe
a
man
shal
be
deliuer●d
from
synne
.
so
●s
it
requisite
and
needefull
,
that
I
beleue
that
to
be
doone
allonly
throughe
the
passion
and
death
of
our
Lord
Iesu
Christ
,
without
any
worke
or
deseruyng
of
man
.
And
furthermore
:
If
I
be
made
righteous
,
the
same
righteousnes
is
obtained
through
the
resurrection
of
Christe
.
Now
,
seing
that
our
saluacion
commeth
and
is
brought
to
passe
throughe
the
death
and
resurrection
of
Christe
,
so
is
it
verye
necessary
,
that
I
with
a
pure
faith
&
confidence
do
vnderstande
and
beleue
it
.
For
very
little
profyt
cometh
of
an
historicall
beliefe
.
For
the
dyuell
knoweth
and
beleueth
it
,
and
yet
it
profiteth
hym
nothynge
at
all
.
Ye
,
howe
mannye
be
there
amongest
vs
,
that
bee
named
Christian
men
,
which
doo
confesse
and
knowledge
,
that
Christe
rose
frome
deathe
,
and
yet
shal
be
damned
?
Wee
do
confesse
and
knowledge
the
resurrection
,
but
the
merites
thereof
,
we
doo
cleane
take
awaye
,
and
condemne
.
Howe
so
?
Throughe
trustinge
in
workes
,
to
the
whyche
wee
ascribe
ryghteousnes
.
The
and
me
hath
God
serued
with
his
resurreccion
.
And
therefore
yf
thou
wylte
goe
the
highe
waye
,
and
pull
nothinge
frome
the
merites
of
Christ
,
thou
must
beleue
not
alonly
that
Christ
dyed
and
rose
agayne
,
but
that
hee
dyed
and
rose
for
the
(
for
the
I
saye
)
and
all
synners
dyd
hee
pleasure
and
seruice
therewith
.
For
through
hys
deathe
he
tooke
away
thy
sinnes
,
and
by
his
resurrection
he
hath
iustified
the.
Yea
,
throughe
his
resurrection
,
hee
entringe
in
his
kyngedome
,
myghtelye
hathe
declared
,
that
all
power
in
heauen
and
in
earthe
is
geuen
vnto
hym
,
and
also
that
he
hath
ouercome
synne
,
death
,
hell
and
the
diuell
.
And
finally
,
that
there
is
nothinge
,
which
is
not
subiect
vnto
him
,
and
that
he
,
as
a
Lord
of
heauen
and
earth
,
mercifully
keepeth
and
saueth
his
,
and
maketh
they
in
partakers
of
his
kyngdom
.
Only
requiryng
of
vs
,
that
we
beleue
in
hym
,
and
dye
,
as
concernynge
our
synnes
,
and
walke
in
a
newe
lyfe
.
Vnto
this
pertaineth
the
syxte
chapiter
to
the
Romaines
,
Rom.
6
in
the
which
Paule
toucheth
this
article
of
the
resurrection
very
highely
,
amongst
other
thinges
,
sayeng
:
Yf
we
be
dead
with
Chryst
,
we
beleue
that
we
shall
lyue
also
with
hym
,
and
are
sure
,
that
Christ
raysed
from
death
,
dieth
no
more
:
death
shal
haue
no
more
power
ouer
him
.
For
as
touching
that
he
died
,
he
dyed
concerning
sinne
,
once
:
But
as
touching
that
he
lyueth
,
he
lyueth
vnto
god
.
Likewyse
ye
also
,
count
your selues
to
be
euen
deade
,
as
concernyng
sinne
,
and
to
lyue
vnto
God
,
throughe
Iesu
Christe
our
lorde
.
God
serueth
vs
by
hys
aungels
Secondaryly
,
we
se
here
in
this
gospell
,
that
for
bicause
this
article
of
the
resurrection
is
so
harde
of
the
flesh
to
be
receiued
,
how
mercifully
and
meekly
God
through
his
aungell
handeleth
and
intreateth
the
wemen
,
that
brought
spices
and
anoyntementes
to
the
sepulchre
of
the
lorde
,
playnlye
and
manifestly
shewing
by
wordes
and
signes
,
that
his
only
son
Christ
was
risen
.
Who
wold
now
(
I
pray
you
)
dispair
of
suche
a
gentle
and
mercyful
father
?
which
so
patiently
suffering
our
inftrmitie
,
and
so
louingely
exhortinge
and
instructing
vs
?
Whom
wolde
not
this
greate
and
inestimable
charity
prouoke
to
beleue
?
The
wemen
that
bought
this
anoyntment
and
came
to
anoynt
Christ
,
surely
had
an
honest
intente
.
And
their
going
and
hasting
to
the
sepulchre
,
doth
plainly
shewe
the
hartye
loue
that
they
bare
vnto
Christe
,
yet
not
withstanding
,
they
did
it
after
a
fleshely
manner
,
and
vtterly
withoute
any
righte
faith
.
For
yf
they
had
had
faithe
,
they
wold
haue
remembred
the
words
,
that
Christ
spake
,
howe
that
he
shulde
rise
the
thirde
day
,
and
go
before
theym
into
Galile
.
But
these
wordes
they
forgatte
,
and
prepared
them selues
to
anoynte
Christ
,
Mat
2●
which
was
not
commaunded
vnto
them
to
do
.
But
so
mannes
reason
is
ofte
wonte
to
do
.
The
curiositye
of
men
.
For
it
doth
often
that
,
which
it
shulde
not
do
:
and
that
,
whiche
it
shulde
do
,
it
ouerpasseth
and
leaueth
vndone
.
In
so
muche
that
our
lorde
god
,
to
oppresse
this
curious
rashnes
and
curiousnes
,
Deut.
1●
commaundeth
in
the
lawe
that
we
shulde
not
do
that
,
that
seemed
to
vs
good
Yet
notwithstandyng
,
so
good
is
our
god
,
that
he
doth
not
for
this
curiosity
and
vnfaithfulnes
reiect
these
wemen
,
but
through
the
aungel
entyseth
and
leadeth
them
from
this
carnall
and
fleshly
seruing
of
god
,
vnto
his
worde
.
Which
thinge
is
here
doone
after
this
manner
.
When
these
good
women
went
toward
the
sepulchre
,
&
said
one
to
an
other
:
Who
shall
roule
vs
the
stone
from
the
graue
?
Lookyng
backe
,
they
sawe
that
the
stone
was
rouled
awaye
.
And
they
going
into
the
sepulchre
,
they
saw
a
yong
man
sittyng
on
the
ryght
hand
,
whych
had
a
longe
white
garment
vppon
him
,
and
they
were
abasshed
.
But
he
said
vnto
them
:
Be
not
ye
afrayd
:
Ye
seke
Iesus
of
Nazareth
which
was
crucified
,
he
is
risen
he
is
not
here
.
Beholde
the
place
where
they
layde
hym
.
&c.
Here
mayst
thou
hear
and
se
,
that
god
sent
not
his
angell
alonly
to
roule
of
the
stone
from
the
graue
,
but
moste
chiefly
to
enforme
and
instructe
the
women
,
and
to
manifest
and
shewe
vnto
them
the
glorious
brightnes
of
his
resurrection
,
What
the
shininge
vesture
signifieth
.
whych
the
angelicall
shynyng
vesture
dyd
signifye
.
Here
marke
,
how
diligently
it
is
written
here
,
how
and
in
what
manner
a
man
muste
be
iustified
and
saued
.
First
,
there
is
written
,
howe
the
women
were
sore
abashed
.
Suche
troblinge
and
abashing
,
the
preaching
of
the
lawe
bringeth
forthe
,
Rom.
3.
when
my
sinnes
thereby
be
made
euident
and
playne
.
Yea
trewelye
,
whome
shuld
it
not
make
afraid
so
many
commaundementes
in
the
law
enioyned
to
vs
,
and
are
impossible
of
vs
to
be
brought
to
passe
,
or
doone
,
and
yet
neuertheles
,
that
sentence
remaineth
immutable
?
Cursed
is
he
that
continueth
not
in
all
the
wordes
of
the
lawe
,
Deu.
27
to
doo
them
?
Nexte
nowe
foloweth
the
aungels
(
who
represent
and
signifye
the
preachers
of
the
gospell
)
with
their
comfort
and
consolacion
,
Angeles
are
preachers
.
saiyng
:
Be
not
afraid
.
O
ioyfull
and
glad
tidings
that
we
shall
not
discomfort
vs
for
our
sinnes
.
But
frome
whence
commeth
these
ioyfull
and
mery
tydinges
?
From
Christ
our
lorde
,
which
was
delyuered
for
our
sinnes
,
&
rose
for
our
iustificacion
,
With
such
preachinge
of
the
resurrection
,
the
Aungell
comforteth
these
wemen
,
bringeth
them
in
remembraunce
of
the
wordes
that
they
had
afortyme
hard
of
the
resurrection
.
Moreouer
,
he
doth
confirme
his
words
with
a
signe
,
A
signe
.
when
he
sheweth
them
the
place
where
Christ
was
layd
.
Do
ye
think
that
this
was
not
a
gentle
way
to
instruct
these
women
,
patiently
to
bear
their
infirmity
,
&
by
that
meanes
to
make
theym
to
beleue
the
resurrection
?
Lyke
as
Christe
thorow
his
aungels
and
miracles
did
instruct
these
women
and
the
apostels
,
so
wil
he
likewise
do
dayly
vnto
vs
through
his
word
,
so
we
as
obedient
children
,
obey
and
beleue
his
worde
,
and
seeke
our
saluacion
none
other
where
,
then
alonly
in
the
merits
of
Christe
.
Thirdelye
,
it
foloweth
nowe
that
the
women
were
enioyned
by
the
aungell
,
to
go
and
declare
the
rysynge
of
Christe
,
not
to
the
disciples
allonlye
,
but
also
in
especiall
to
Petre
,
Women
becam
apostelles
.
which
for
the
deniynge
of
the
Lorde
,
was
in
greate
feare
and
heauines
.
Here
oute
wee
maye
learne
howe
necessarye
the
preachinge
of
the
resurrection
is
.
And
contrarye
wyse
,
what
a
miserable
calamitye
it
is
,
where
the
glory
of
the
resurrection
is
not
knowen
.
For
the
apostels
,
which
were
in
so
great
heuines
,
&
feare
of
death
for
their
synne
,
coulde
by
none
other
means
receiue
comfort
&
tranquilitie
of
conscience
,
then
by
hearing
the
tidinges
of
the
resurrection
of
Christ
.
And
who
can
deny
that
they
,
yf
thei
had
ben
demaunded
as
he
was
,
had
not
al
don
as
Peter
did
?
Did
thei
not
forsake
Christ
?
Fled
not
thei
from
him
?
If
they
fled
,
then
dyd
they
sinne
,
Ma●
.
26
after
the
sayinge
of
Christe
:
This
nyghte
shall
yee
all
bee
offended
in
me
.
For
he
that
is
offended
in
Christe
,
must
nedes
syn
,
Mat.
11
for
it
is
written
:
Blessed
is
he
,
that
is
not
offended
in
me
.
Then
go
to
.
If
ther
was
syn
,
so
was
there
likewise
feare
and
panges
of
deathe
.
So
that
it
is
necessarye
that
these
troubled
consciences
muste
needes
receyue
comforte
throughe
the
preachinge
of
the
passion
and
resurrection
of
Iesus
Christe
.
As
if
the
aungell
shulde
speake
to
the
women
:
Get
you
hence
shortely
to
the
troubled
apostels
,
and
saye
vnto
them
,
Christe
is
a
conquerer
ouer
sinne
,
hell
and
the
diuell
.
Moreouer
byd
them
be
of
a
good
chear
:
for
Christ
is
risen
from
death
,
&
the
prophecy
of
Oseas
is
fulfilled
,
saying
:
Death
is
swallowed
vp
in
victory
.
Ose.
31.
Deathe
,
where
is
this
stinge
?
Hel
,
wher
is
thy
victory
?
Tel
them
also
,
that
Christ
himselfe
wil
go
before
them
into
Galilee
,
wher
they
shall
see
him
.
and
haue
these
things
declared
of
him
:
and
that
they
plucke
vp
their
hartes
and
doubte
not
of
his
resurrection
.
On
this
wise
doth
the
aungell
teache
the
women
to
preach
,
instructing
them
,
what
they
shulde
saye
to
the
apostels
.
Marke
,
howe
that
at
priestly
officeis
here
inioyned
to
the
women
.
But
who
did
consecrate
them
Priestes
?
the
byshoppe
of
Rome
?
No.
Who
then
?
God
,
throughe
his
sonne
Christ
,
oure
Bysshop
.
For
who
so
euer
beleueth
in
Christe
,
All
Christian
men
bee
preestes
.
1.
Pet.
2
and
throughe
hys
worde
hath
receiued
the
holy
ghoste
,
pertayneth
to
those
people
and
flocke
,
of
the
which
S.
Peter
speketh
without
any
difference
of
kindes
,
be
they
men
or
women
,
saieng
:
Ye
are
that
chosen
generacion
,
that
kingely
preesthod
,
that
holy
nacion
,
that
peculier
people
,
that
ye
shulde
shew
the
vertues
of
him
,
whiche
hath
called
you
oute
of
darkenes
into
hys
meruailous
lyght
.
Luc.
2.
Dyd
not
Anna
the
prophetisse
exercise
this
priestely
office
?
Dydde
not
the
foure
doughters
of
Phylip
prophecy
?
Act.
12.
And
as
touchinge
that
,
2
Co.
14
S.
Paule
doth
not
permit
a
woman
to
speake
in
the
congregacion
,
thereout
it
doth
not
folowe
,
that
it
is
not
laufull
for
women
to
confesse
Christ
,
but
that
euery
thinge
shulde
be
doone
in
good
ordre
.
For
it
is
meete
and
conueniente
for
women
,
to
holde
their
peace
when
men
be
present
that
exerciseth
the
office
of
teachinge
.
But
if
suche
menne
shulde
faile
,
who
wolde
forbidde
women
to
teache
?
For
suerly
the
aungell
that
commaunded
the
resurrection
to
be
declared
to
the
apostels
by
the
women
,
was
no
foole
.
Finally
,
we
altogether
(
whether
we
be
men
or
women
)
must
confesse
,
that
we
be
regenerate
into
a
liuinge
hope
,
through
the
resurrection
of
Christ
Iesu
,
from
death
.
For
in
this
confession
and
knowledge
(
as
S.
Peter
saith
)
consisteth
and
standeth
our
iustifieng
and
saluacion
.
1
Pet.
1.
The
fyrste
sondaye
after
Easter
.
Iohn
.
20.
THe
same
day
at
nyghte
,
Luc.
24
whyche
was
the
fyrste
day
of
the
Sabathes
,
when
the
dotes
were
shut
,
wher
the
disciples
were
assembled
togyther
for
feare
of
the
Iewes
,
came
Iesus
,
and
stode
in
the
middest
and
sayth
vnto
them
:
Peace
be
vnto
you
And
when
he
had
so
sayde
,
he
sheweth
vnto
them
hys
handes
and
hys
syde
.
Then
were
the
disciples
glad
,
when
they
saw
the
lord
.
Then
said
Iesus
to
them
againe
Peace
be
vnto
you
.
As
the
father
Esa.
61
Mat.
11
Luc.
4.
Io.
17.
sent
me
,
euen
so
send
I
you
also
.
And
when
he
had
sayd
those
words
,
he
breathed
on
them
,
and
sayd
vnto
them
:
Because
the
holy
ghost
.
Whose
so
euer
synnes
ye
remitte
,
they
are
remitted
vnto
them
.
And
whose soeuers
sinnes
ye
retayne
,
they
are
retayned
.
THE
EXPOSITION
.
The
weakenes
of
the
disciples
FYrste
of
all
,
here
we
maye
marke
and
se
an
exaumple
of
incredulitie
in
the
apostles
,
and
howe
meekely
Christ
suffereth
their
imbecility
and
weakenes
,
and
dothe
not
straight
wayes
caste
them
of
.
The
women
shewed
them
that
Christ
was
risen
from
death
,
and
that
it
was
shewed
and
tolde
them
by
the
aungel
,
Luc.
24
but
(
as
S.
Luke
witnesseth
)
they
toke
their
wordes
for
a
iest
,
and
dyd
not
beleue
them
.
Yet
this
notwithstanding
,
at
the
hearyng
of
it
,
they
were
gathered
togither
.
But
howe
?
Very
priuely
,
and
with
the
dores
shutte
.
Why
so
?
For
fear
of
the
Iewes
.
The
fear
of
the
disciples
Lo
,
behold
and
marke
,
here
ye
haue
excellently
set
forth
the
power
and
myghte
of
the
fleshe
.
For
the
Apostles
,
thoughe
the
women
hadde
shewed
theym
,
yet
dyd
not
they
beleue
,
that
Christ
was
risen
from
death
.
Moreouer
they
were
stryken
with
so
great
feare
,
that
they
gathered
togither
priuely
,
and
ther
abode
with
the
dores
shut
to
theim
.
Whoe
dare
nowe
be
so
bolde
,
as
to
saye
,
that
the
fleshe
can
do
any
thinge
,
in
thinges
pertayning
to
our
iustifiyng
?
They
that
be
after
the
flesh
,
are
fleshly
minded
,
Rom.
8.
as
Paule
witnesseth
.
Nowe
if
a
fleshly
man
be
fleshly
minded
,
he
can
not
lyghtly
beleue
in
Christ
,
which
rose
from
death
,
&
was
the
first
of
the
dead
that
rose
,
as
the
same
S.
Paule
likewise
declareth
in
the
actes
of
the
Apostles
.
Act.
26.
And
in
this
poynt
must
the
holy
ghost
worke
.
For
when
he
thorough
the
word
is
giuen
vs
,
&
hath
made
vs
newe
creatures
,
then
shall
we
no
more
feare
men
as
the
apostles
here
do
,
but
we
shall
feare
god
,
not
as
a
seruaunt
feareth
his
maister
,
but
as
the
welbeloued
son
,
whiche
diligently
will
take
heede
and
beware
,
that
he
doth
not
that
thing
,
that
shal
prouoke
his
father
that
is
in
heauen
to
angre
.
Such
feare
doth
Christ
teache
vs
,
saiyng
:
Mat.
10
Feare
not
theim
that
kylle
the
body
,
but
rathet
feare
him
that
hath
power
to
kyll
both
body
and
sowle
for
euer
.
Boldnes
of
theim
that
hee
lightned
with
the
holy
ghost
.
Actu.
5.
Surely
all
they
that
be
lightened
with
the
holy
spirite
,
ar
bold
,
&
do
without
any
feare
persist
and
perseuere
in
the
knowledging
of
the
trewth
and
the
gospell
.
Yea
very
then
,
when
they
suffre
and
are
rebuked
for
the
truth
of
the
gospelles
sake
,
as
the
Apostels
did
:
as
the
actes
of
the
Apostels
witnesseth
:
They
departed
from
the
presence
of
the
counsaile
,
reioysing
,
that
they
were
worthye
to
suffre
rebuke
for
his
names
sake
.
Nowe
bycause
that
the
apostles
had
not
so
greate
strengthe
and
faith
,
Christe
cometh
and
appeareth
,
commending
and
announcynge
his
peace
vnto
them
.
And
also
giueth
them
his
holy
ghoste
,
which
afterwarde
vppon
Witsondaye
,
shulde
be
confirmed
in
theyr
hartes
,
that
nothinge
shulde
be
lefte
behinde
,
wher
throughe
theyr
faythe
myghte
bee
increased
.
The
increduliti
of
Thom.
Here
wee
muste
needes
bringe
in
saincte
Thomas
wyth
his
incredulitie
,
which
wolde
not
beleue
,
vnto
suche
tyme
he
saw
and
felte
.
How
goodly
I
pray
you
did
he
take
heed
vnto
Christs
wordes
,
&
kepe
in
remembrance
that
Christ
had
said
,
namely
that
he
shuld
be
delyuered
vnto
the
Gentiles
,
Luc.
18.
&
they
shuld
mock
him
,
&
put
him
to
death
,
&
that
the
third
day
he
shuld
rise
?
Yet
neuertheles
Christ
did
him
lyke
seruice
,
as
he
did
the
other
.
For
eight
daies
after
he
came
&
saide
vnto
Thomas
:
Ioh.
20
Reache
hither
thy
hand
,
and
put
it
in
my
syde
,
and
be
not
vnfaithfull
,
but
beleue
.
Here
is
the
hart
of
Thomas
opened
,
so
that
he
crieth
out
and
saith
:
My
lord
,
my
god
.
Out
of
all
these
thingꝭ
it
must
needs
folow
,
The
corruptnes
of
the
flesh
.
that
we
(
concerning
our
nature
and
kind
)
ar
euell
and
very
mischieuous
,
and
euer
prone
to
incredulitie
and
misbeliefe
,
and
that
wee
cannot
with
our
owne
power
attaine
vnto
faith
,
except
through
the
word
of
god
,
the
holy
ghoste
be
geuen
vs
,
and
that
he
lykewise
as
Christe
serued
the
Apostels
,
maye
serue
and
asiste
vs
also
.
Frute
of
the
resurrection
.
Secondarily
,
we
haue
in
this
gospel
the
frute
&
commoditie
of
the
resurrection
,
that
is
to
say
,
peace
and
tranquility
of
our
consciences
,
which
is
he●
thre
times
pronounced
to
the
Apostels
.
To
haue
peace
Peace
.
with
god
is
no
other
thing
,
then
to
beleue
the
Christe
died
for
vs
,
and
rose
from
death
for
our
iustificacion
in
so
much
that
nowe
sin
can
neither
accuse
vs
,
nor
condemne
vs
.
But
who
giueth
suche
peace
?
Christ
oure
lorde
.
Whereby
?
By
his
worde
,
in
the
which
the
merite
of
his
passion
and
resurrection
is
freely
offred
&
gyuen
vnto
vs
.
Likewise
in
the
same
word
the
holly
ghoste
is
giuen
vnto
vs
,
which
worketh
faith
in
vs
,
whiche
faith
comprehendeth
the
mercy
of
god
in
Christ
,
and
to
Christ
shee
casteth
vp
hyr
eyen
,
in
hym
shee
putteth
hyr
truste
and
confydence
,
and
finallye
,
shee
knoweth
all
her
synnes
to
be
forgyuen
by
Christe
.
Wherefore
then
shulde
not
the
conscience
haue
peace
?
If
she
knewe
and
tooke
God
firste
for
a
straight
iudge
,
now
she
knoweth
him
and
taketh
him
for
a
louing
and
mercifull
father
,
that
mercifully
wyll
defende
and
saue
her
,
and
that
by
Christ
.
This
peace
doth
S.
Paul
praise
and
wisheth
to
all
christian
menne
,
when
he
writeth
in
his
epistles
:
Grace
&
peace
.
Grace
and
peace
from
God
the
father
,
and
frome
oure
lorde
Iesu
Christe
.
By
grace
(
yf
we
do
beleue
)
we
obteine
remission
of
sines
,
whom
the
peace
aforesaide
foloweth
.
Where
oute
marke
,
that
they
that
intende
to
obteine
remission
with
their
workes
,
haue
not
this
peace
,
as
witnesseth
scripture
:
The
wicked
men
haue
no
peace
,
Esa.
45
saith
the
lorde
:
But
how
maye
this
be
?
Bicause
they
go
aboute
to
obteine
remission
&
peace
with
God
,
thorow
deseruing
of
workes
,
which
is
vnpossible
.
So
longe
as
no
man
can
do
so
muche
as
he
is
bounde
for
to
do
,
so
long
must
he
needs
doubte
&
be
vncertayne
,
whether
he
please
&
be
acceptable
vnto
God
or
no.
And
in
so
doubtyng
,
I
pray
the
,
Where
doubt
is
cannot
be
a
pacefied
conscience
.
Rom.
5.
2
Tes.
4
The
sendynge
of
the
apostels
.
how
can
thy
harte
and
conscience
be
pacefied
and
at
reste
,
when
thou
arte
doubtefull
,
whether
thy
sinnes
be
forgiuen
the
or
no
?
Wherefore
it
is
faithe
that
getteth
this
peace
,
whiche
cleaueth
and
hangeth
to
the
resurrection
of
Christe
,
and
not
to
deseruing
of
workes
.
Thirdely
and
last
of
all
,
here
we
may
se
and
considre
,
in
what
manner
of
wise
the
apostels
were
sent
forth
to
preache
the
gospell
.
As
the
father
sente
me
(
saith
Christe
)
so
doo
I
sende
you
.
But
howe
was
Christ
sente
?
That
he
shulde
preach
repentaunce
&
remission
of
sinne
.
That
selfe
same
preachinge
(
for
as
much
as
it
is
contrari
to
our
reason
and
capacity
which
alwayes
trusteth
in
the
deseruinge
of
oure
workes
)
did
so
stirre
vp
against
Christe
all
Ierusalem
and
Iewry
,
that
they
named
not
him
all
only
a
false
deceiuer
of
the
people
,
and
possessed
with
a
diuell
,
but
also
after
so
greate
benefites
doone
vnto
theym
,
moste
dispitefully
crucified
him
,
and
put
him
to
deathe
.
Neuertheles
yet
muste
we
confesse
,
that
this
poore
,
dispised
,
scourged
,
and
crucifyed
Christe
,
had
auctoritie
and
power
of
the
father
,
to
forgiue
sinne
.
Luc.
14
After
this
manner
wise
also
are
the
apostles
sent
forth
that
in
the
name
of
Christ
they
shulde
preach
repentaunce
and
remission
of
sinnes
to
all
people
,
Luc.
22.
beginnyng
at
Ierusalem
.
&c.
Further
more
that
they
shulde
haue
lykewise
power
also
as
Christe
had
:
That
is
to
saye
,
power
throughe
the
word
to
forgiue
and
retayne
sinnes
.
Also
,
as
Christ
was
dispised
&
persecuted
,
that
they
euen
so
shuld
of
the
worlde
be
dispised
and
persecuted
.
But
thou
wilte
saye
.
Can
the
priest
torgiue
sinne
?
Doeth
not
that
al
only
pertayn
vnto
god
?
I
aunswere
:
Truth
it
is
,
that
through
Christ
we
haue
remission
of
sinne
yet
notwithstanding
,
ther
must
ministers
be
in
this
busines
,
by
whome
this
precious
treasure
must
be
published
,
opened
and
distributed
.
The
minister
of
the
gospell
(
as
concernynge
his
owne
power
)
doth
not
forgiue
sinne
,
but
through
the
commission
and
worde
of
Christe
.
Who
doth
forgiue
syn
.
Therefore
when
thou
heareste
the
gospell
out
of
the
mouthe
of
the
preacher
,
and
beleuest
the
worde
,
whether
it
be
openly
or
priuately
ministred
,
thy
sinnes
be
forgiuen
the.
And
thou
hast
not
here
respect
vnto
the
persone
that
denounseth
the
remission
of
sinnes
,
but
vnto
the
commaundement
and
word
of
Christ
.
The
commaundemente
&
word
of
Chryste
forgyueth
sin
.
And
thou
doest
not
here
receyue
and
heare
the
preacher
,
but
Christ
himselfe
as
he
saith
:
He
that
receiueth
you
,
receaueth
me
.
And
although
the
precher
be
he
the
alonely
with
the
mouth
absolueth
the
,
&
declareth
and
promiseth
the
remission
of
sinnes
through
the
worde
,
yet
Christe
is
he
that
fulfilleth
it
,
which
hath
committed
this
thing
to
the
minister
here
to
be
done
with
his
word
.
Here
to
pertaineth
that
Christe
faithe
:
Whose
sinnes
so
euer
you
remitte
,
they
are
remitted
vnto
them
:
And
whose
sinnes
so
euer
ye
retaine
,
they
are
retayned
With
the
which
wordes
he
declareth
him selfe
,
how
&
in
what
maner
shuld
be
vnderstande
the
promise
made
vnto
Peter
.
Mat.
16
Peter
in
the
person
&
steed
of
all
the
apostels
saide
:
Thou
arte
Christe
the
sonne
of
the
liuinge
God
:
Lykewise
in
the
persone
of
Peter
was
gyuen
power
to
all
the
Apostelles
,
to
open
and
shutte
heauen
,
which
thinge
so
to
bee
,
is
here
by
this
gospell
manifest
and
playne
.
Fynally
,
the
Apostelles
are
sence
to
preache
repentaunce
,
and
to
forgyue
synnes
,
and
that
not
of
theym selues
,
but
by
the
power
of
Christe
,
and
by
his
worde
.
The
seconde
sonday
after
Easter
.
Iohn
,
10.
I
Am
Eze.
24
Mic.
4
the
good
shepehard
.
A
good
shepeherd
geueth
his
lyfe
for
the
sheepe
.
An
hyred
seruaunte
,
and
he
which
is
not
the
shepeharde
,
neyther
the
sheepe
are
hys
owne
,
seeth
the
wolfe
commynge
,
and
leaueth
the
sheepe
,
and
flyeth
,
and
the
wolfe
catcheth
and
scattereth
the
shepe
.
The
hired
seruaunt
flieth
,
bicause
he
is
an
hyred
seruaunt
and
careth
not
for
the
sheepe
I
am
the
good
sheeph●rd
and
knowe
my
sheepe
,
and
am
knowen
of
myne
.
As
my
father
knoweth
me
,
euen
so
knowe
I
also
my
father
.
And
2
Tim.
2
Mat.
11
Mar.
10
Luc.
10.
I
geue
my
lyfe
for
the
sheep
.
And
other
sheepe
I
haue
,
whych
are
not
of
this
folde
,
them
also
muste
I
bringe
and
they
shall
heare
my
voice
,
and
there
shal
be
one
folde
and
one
shepeharde
.
THE
EXPOSITION
.
The
good
shephard
The
hierynge
.
IN
this
similitude
firste
of
all
,
a
good
shepeherd
and
a
hyred
seruaunte
be
compared
,
and
the
nature
and
propertie
of
both
be
described
.
But
this
is
to
be
noted
,
that
this
present
gospel
is
part
of
the
similitude
,
which
Christe
in
the
10.
chapt
.
of
Iohn
,
put
forth
to
the
Phariseis
,
of
the
dore
,
the
sheepefolde
,
the
shepharde
and
the
porter
.
For
the
Phariseis
herde
and
taught
the
lawe
,
but
they
vnderstod
not
Moyses
,
which
did
not
all
only
require
of
them
the
outeward
workes
,
but
rather
the
affection
of
the
harte
.
Wherof
it
came
,
that
they
coulde
not
teache
the
rightousnes
of
faith
,
that
was
accepted
before
god
,
nor
yet
could
print
it
rightly
in
peoples
hartes
.
Then
for
as
muche
as
in
the
steede
of
this
righteousnes
,
they
taughte
the
righteousnes
of
workes
,
and
soughte
saluacion
by
an
other
meane
,
then
by
the
seede
of
Abraham
,
promised
vnto
theim
,
willing
other
also
to
seke
the
same
.
Therfore
Christ
sayd
not
withoute
a
cause
in
the
beginning
of
this
similitude
,
that
they
entred
not
in
at
the
dore
,
but
that
they
were
theues
&
murtherers
.
For
there
cannot
be
begonne
or
raysed
vppe
in
the
church
greater
mischiefe
or
murther
,
then
to
teache
to
trust
in
workes
.
Phil.
3.
Dogges
Of
the
which
doctoures
Paule
speketh
,
when
he
saith
:
Beware
of
dogges
,
beware
of
euel
workers
.
He
calleth
the
false
prophetes
dogges
,
that
for
theyr
owne
lucre
and
aduauntage
,
wil
not
teache
the
people
the
righteousnes
of
faithe
,
but
the
righteousnes
of
workes
,
against
the
wholsome
doctrine
of
Christe
.
And
Christe
called
theim
hyred
seruauntes
.
Wherefore
?
Forbycause
they
care
not
for
the
sheepe
.
bycause
they
regarde
not
the
helth
and
saluacion
of
the
sheepe
,
neyther
wyll
daunger
them selues
therfore
.
And
so
it
is
written
in
the
prophete
:
Soph.
3
Her
prophetes
are
lyghte
persones
&c.
For
the
hyred
seruaunt
tarieth
while
he
findeth
aduauntage
,
but
when
he
perceyueth
none
aduauntage
,
he
flyeth
awaye
,
ye
thoughe
the
wolfe
shuld
eate
vp
all
his
sheepe
.
But
Christ
doth
not
so
,
for
he
saith
:
I
am
a
good
shepehard
.
&c.
Surely
all
only
Christ
is
the
good
shepeharde
,
for
he
hath
got
and
obteyned
for
his
sheepe
through
his
death
,
the
pasture
and
feeding
of
euerlastinge
lyfe
.
Out
of
this
office
of
Christ
,
we
may
knowe
,
what
mynde
Christ
beareth
toward
vs
.
For
he
beareth
vs
such
affection
,
that
he
will
saue
vs
,
and
not
destroye
vs
.
Howe
doth
he
confirme
that
vnto
vs
?
In
feedinge
,
&
dyinge
.
Feedyng
is
in
the
scripture
a
common
terme
,
Feding
and
is
as
much
to
saye
,
as
to
teache
goddes
word
rightly
,
without
mingling
therwith
false
doctrine
.
as
thou
seeste
in
the
laste
chapiter
of
Iohn
,
where
Christe
saithe
:
Peter
feede
my
sheepe
.
And
in
the
actes
of
the
apostels
:
Act.
1●
.
The
holye
ghoste
hath
sette
you
to
be
bysshoppes
,
to
feede
the
congregation
of
god
.
With
this
feedinge
,
with
this
doctrine
,
hathe
god
fyrste
serued
his
sheepe
,
and
afterwarde
,
with
his
death
and
shedinge
of
his
precious
blode
that
they
being
saued
for
euer
,
shulde
not
be
a
praye
to
the
wolues
.
Who
to
dye
,
wolde
not
beleue
suche
a
shepharde
?
Who
wolde
desire
other
feeding
?
Now
compare
Christ
and
the
hiered
seruaunte
togyther
.
Christe
seeketh
the
commoditie
and
profyte
of
the
sheepe
:
The
hierelynge
seeketh
his
owne
wealthe
and
commoditye
.
The
one
hath
the
worde
of
lyfe
,
the
other
of
condemnacion
.
The
one
quickeneth
,
the
other
slayeth
.
The
one
refresheth
and
comforteth
,
the
other
chargeth
and
troubleth
mennes
consciences
.
The
one
abideth
with
the
shepe
in
al
need
and
necessitye
,
and
the
other
flyeth
away
.
Briefely
,
Christ
is
allonly
the
good
shepeharde
,
which
thorough
his
doctrine
and
death
,
hath
made
vs
iuste
,
righteous
and
hollye
.
Secondarily
,
wee
haue
here
in
this
gospell
a
meruailous
confortable
saying
,
in
that
,
that
Christe
repeteth
that
he
is
the
good
shepeharde
&c.
In
the
which
wordes
he
declareth
,
what
thought
and
care
he
taketh
for
his
sheepe
,
that
they
be
well
kept
,
and
haue
good
feeding
.
And
that
wee
shulde
vndoubtedly
bee
suer
,
that
he
careth
for
his
sheepe
,
he
ioyneth
and
addeth
,
that
he
knoweth
vs
none
otherwise
,
then
the
father
acknowledgeth
him
,
and
hee
the
father
.
For
Christe
and
the
father
be
one
substance
vndeuided
,
so
that
Christ
can
not
be
seperated
from
the
father
,
nor
the
father
from
Christ
.
For
if
Christe
coulde
be
seperated
from
the
father
,
then
coulde
there
not
be
one
god
.
And
that
meaneth
the
father
,
Mat
17
when
he
sayeth
:
Here
is
my
welbeloued
son
in
whome
I
delite
,
heare
him
.
Whiche
is
euen
as
much
to
say
.
as
to
heare
&
obey
Christ
my
son
,
is
to
heare
and
obey
me
.
Lykewise
here
the
son
meaneth
the
same
thinge
,
when
he
sayethe
:
Ioh.
1●
I
and
the
father
are
one
.
Also
to
Phylippe
he
saith
:
Ioh.
14
Phylyppe
,
he
that
seeth
me
,
seeth
the
father
.
Hereoute
thowe
mayest
lyghtelye
gather
,
howe
that
Christe
acknowledgeth
the
father
,
and
lykewyse
howe
the
father
acknowledgeth
Christe
.
Nowe
If
Christ
knoweth
vs
,
as
he
knoweth
the
father
,
&
the
father
knoweth
Christe
,
so
muste
wee
needes
be
one
body
and
one
substaunce
with
hym
:
Yea
euen
his
brethren
.
Then
when
I
am
one
body
,
and
one
substaunce
with
Christe
my
lorde
,
when
I
am
Christes
brother
,
will
not
he
defend
me
?
wil
he
forsake
and
leaue
me
withoute
comforte
?
No
suerly
,
but
will
knowe
me
,
and
stand
by
me
,
vntil
the
consumacion
and
ende
of
this
worlde
.
So
that
and
if
I
as
a
shepe
were
in
the
middest
of
the
wolues
,
ther
were
no
ieoperdy
,
only
yf
this
Christ
wold
acknowledge
vs
.
But
howe
can
I
bring
that
to
passe
,
that
I
may
be
the
brother
of
Christe
and
grafte
in
him
,
and
that
I
maye
knowe
hym
,
as
he
knowethe
me
?
Or
howe
doth
he
acknowledge
me
?
Before
the
foundacion
of
the
worlde
was
layde
,
he
dyd
electe
me
,
and
predestinate
me
to
saluacion
,
1
Tim.
2
of
his
greate
mercye
,
withoute
any
deseruing
of
workes
.
And
after
that
he
became
manne
,
he
called
me
throughe
his
worde
to
the
same
saluacion
,
so
,
that
yf
I
nowe
beleue
in
him
,
he
and
I
bee
one
.
This
to
beleue
frome
the
botome
of
oure
hartes
,
What
is
to
knowe
Christe
.
is
to
knowe
Christe
,
in
the
whiche
knowledge
consisteth
oure
ryghteousnes
and
saluacion
,
as
yt
is
wrytten
in
the
gospell
of
Iohn
:
Ioh
,
17
Thys
is
the
euerlastynge
lyfe
,
that
they
knowe
the
,
that
thow
only
arte
the
trewe
god
,
and
whom
thou
hast
sente
Iesu
Christ
.
The
calling
of
the
Heithen
Thyrdly
,
wee
haue
here
the
callynge
of
the
Gentyles
,
how
that
they
shall
come
to
the
knowledg
of
theyr
sinnes
,
and
to
the
grace
and
mercy
of
the
gospell
,
that
the
church
gathered
of
the
gentyles
and
of
the
Iewes
,
shal
be
made
one
flocke
,
and
haue
one
shepeharde
.
But
here
marke
and
take
hede
,
in
what
manner
this
callyng
shal
be
.
Christe
alone
must
bringe
it
to
passe
and
performe
yt
,
as
he
saithe
:
I
haue
yet
other
shepe
that
be
not
of
this
folde
,
and
those
same
must
I
bring
also
&c.
Christe
muste
bringe
the
gentils
,
whereout
it
foloweth
necessarily
,
that
the
gentiles
of
them selues
,
without
they
be
brought
by
Christe
,
can
not
come
.
And
yf
they
can
not
come
of
them selues
,
it
is
manifest
and
playne
,
that
we
throughe
grace
and
mercye
be
iustified
and
saued
,
as
saith
S.
Paule
:
By
grace
are
you
saued
throughe
faythe
,
Ephe.
2.
and
that
not
of
your selues
,
for
it
is
the
gifte
of
god
,
not
of
workes
,
least
any
man
shulde
boaste
him selfe
.
Now
,
yf
we
are
called
to
righteousnes
and
euerlasting
lyfe
by
grace
,
why
do
we
then
boast
vs
of
oure
workes
?
Whervnto
is
now
free
wil
become
?
why
do
not
you
leaue
Christe
his
honoure
?
Wylte
thou
become
a
thefe
,
and
priuily
steale
awaye
christes
honour
?
Is
it
not
sufficient
,
that
the
pharisies
,
those
glorifiers
in
workes
,
are
called
theues
?
If
ye
are
wyse
,
take
counsayle
with
the
scripture
,
and
beleue
the
same
,
if
ye
will
be
saued
,
which
saith
:
No
man
knoweth
the
father
,
Ioh.
14
but
the
sonne
,
and
to
whome
the
sonne
wil
reuele
it
..
Marke
diligently
that
he
saith
:
To
whom
the
sonne
wyl
reuele
it
.
And
in
this
gospell
he
saith
also
.
I
,
I
,
I
my selfe
muste
bringe
them
.
When
Christe
doth
bringe
vs
through
his
word
and
spirite
,
then
do
we
heare
his
voyce
,
then
do
we
willingly
obey
him
,
and
mortefie
the
old
Adame
in
vs
.
To
make
shorte
,
we
lyue
according
to
goddes
will
and
pleasure
.
Some
there
be
that
suppose
,
that
by
this
sentence
(
Ther
shalhe
one
flocke
and
one
shepard
)
is
promised
through
out
all
the
worlde
,
Vnity
&
concord
in
the
doctrine
of
Christs
faythe
is
not
to
be
loked
for
vnitie
and
concorde
in
the
doctrine
and
faithe
of
Christe
,
but
they
be
deceyued
.
For
this
saiyng
is
fulfilled
,
when
both
the
Iews
and
gentyles
are
called
by
the
word
of
god
,
into
the
communion
of
one
churche
:
And
in
th
ende
of
the
worlde
,
finally
it
shal
be
fulfilled
,
when
the
faithfull
,
as
well
of
the
Iewes
as
of
the
gentiles
,
shal
be
disseuered
&
diuided
from
the
kiddes
,
that
is
,
frome
the
vnfaithfull
,
and
taken
into
the
kingdome
of
Christe
.
Whiche
God
the
father
graunt
vs
,
through
Iesus
Christ
our
Lord
.
Amen
The
thirde
sonday
after
Easter
.
Ioh.
16
AFter
a
whyle
ye
shal
not
se
me
,
Ioh.
7.
&
agayne
after
a
whyle
ye
shal
se
me
:
for
I
go
to
the
father
.
Then
sayde
some
of
hys
dysciples
betwene
them
selues
:
What
is
this
,
that
he
sayeth
vnto
vs
,
after
a
whyle
ye
shall
not
se
me
?
and
agayne
,
after
a
while
ye
shal
se
me
:
and
that
I
go
to
the
father●
They
sayde
therfore
,
what
is
this
that
he
saith
after
a
whyle
?
we
can
not
tell
what
he
saith
.
Iesus
perceaued
that
they
wolde
aske
hym
,
and
sayde
vnto
them
:
Ye
enquyre
of
this
betwene
your selues
,
bicause
I
sayde
:
After
a
whyle
ye
shal
not
se
me
,
and
agayne
After
a
whyle
ye
shall
se
me
.
Verely
verely
I
say
vnto
you
,
ye
shall
weepe
and
lament
,
but
contrary
wyse
,
the
worlde
shall
reioyce
.
Ye
shall
sorowe
,
but
Ioh.
2●
your
sorowe
shal
be
turned
to
ioye
.
A
woman
when
she
trauayleth
,
hath
sorowe
bycause
he
thow●
is
come
,
but
as
sone
as
she
is
delyuered
of
the
chyld
,
she
remembreth
no
more
the
anguyshe
for
ioye
that
a
man
is
borne
into
the
world
.
And
ye
now
therefore
haue
sorowe
,
but
I
wyll
se
you
agayne
,
and
your
hartes
shall
reioyse
,
and
your
ioye
shall
no
man
take
frome
you
.
THE
EXPOSITION
.
Chryste
sheweth
his
passion
&
resurrection
to
his
disciples
.
IN
this
gospell
diligently
we
shall
note
foure
thinges
.
First
,
how
Christ
shewed
before
vnto
his
disciples
his
passion
and
resurrection
.
Furthermore
in
what
wise
through
his
resurrection
,
he
shuld
raign
in
his
kingdome
,
and
go
to
the
father
.
This
sermon
and
teaching
muste
needes
be
verye
necessary
,
when
Christ
so
oftentimes
and
with
so
many
wordes
repeteth
it
,
and
sheweth
yt
his
disciples
.
Yea
truly
it
is
very
needful
,
considering
the
infirmitie
of
our
flesh
,
and
the
hard
vnderstandynge
of
these
articles
.
Wherefore
Christe
,
after
the
manner
of
a
faithfull
maister
and
instructours
,
ceasseth
not
contynuallye
to
inculcate
and
driue
into
the
apostles
hartes
suche
artycles
,
that
in
all
poyntes
he
mighte
trulye
and
iustelye
execute
hys
office
.
And
this
is
the
exposition
and
meanynge
thereof
.
After
a
little
while
I
shal
be
delyuered
vnto
the
Iewes
,
and
they
shal
condemne
me
,
scourg
me
and
at
the
last
crucify
me
.
And
lykewise
as
Ionas
was
three
dayes
and
three
nyghtes
in
the
belly
of
the
whale
,
Mat.
21
so
shall
I
be
three
dayes
,
and
so
manny
nyghtes
also
in
the
hart
of
the
earth
.
And
that
is
the
same
that
I
say
vnto
you
:
After
a
little
while
yee
shall
not
see
me
:
and
yet
after
a
litle
,
that
is
,
the
thirde
daye
whan
I
am
risen
frome
deathe
,
yee
shall
see
me
:
But
that
shal
be
no
great
whyle
,
for
I
muste
go
to
the
father
,
and
receaue
my
kingdome
,
whiche
is
spirituall
.
With
the
whiche
,
hee
instructethe
and
teacheth
his
dysciples
,
what
maner
of
kyngedome
hee
shall
haue
,
and
in
what
wyse
he
shall
entre
into
it
.
The
kingdom
of
Christ
Eph.
14
The
kyngedome
of
Chryste
lyeth
herein
:
That
Christe
hath
ouercomme
sinne
,
deathe
,
hell
,
and
the
dyuell
,
and
hathe
all
the
auctorytye
and
power
of
the
father
,
in
heauen
and
in
earthe
,
that
hereafter
he
beinge
ordeined
the
moste
mighty
kinge
vppon
the
hollye
hyll
of
Sion
,
Psal.
2.
shuld
strength
and
rule
his
faithfull
and
electe
,
through
the
holy
ghoste
.
And
into
this
kingdom
he
hath
entred
through
his
passion
,
death
,
and
sheding
of
his
blode
,
as
the
prophete
Dauyd
sheweth
before
.
Psa.
109
He
shall
drynke
of
the
brooke
in
the
waye
,
therefore
shall
he
lyfte
vp
his
heade
.
The
Apostles
knewe
yet
but
little
of
the
spirituall
kingedome
,
and
thought
it
shulde
haue
been
temporall
,
vntill
suche
time
that
they
receiued
the
holy
ghost
,
which
opened
their
eyes
,
and
instructed
them
,
what
manner
of
kingedome
it
shulde
be
,
&
how
we
shulde
come
vnto
it
,
and
abide
in
it
.
And
if
we
desyre
to
enter
into
this
kingedome
,
and
wyl
ouercome
synne
,
death
,
the
diuell
and
hell
,
it
is
moste
conuenient
&
necessarye
,
that
we
know
Christe
oure
Lorde
and
sauioure
,
oure
kinge
and
bysshoppe
,
and
that
by
his
bloode
wee
are
reconcyled
to
the
euerlastinge
father
.
And
we
must
do
also
as
Paule
monissheth
vs
,
in
the
epistle
to
Timothe
,
sayinge
:
2
Tim.
2
If
wee
be
dead
with
him
,
we
shall
lyue
with
him
also
.
If
we
be
patient
,
we
shall
also
raigne
with
him
.
If
we
deny
him
,
he
shall
denye
vs
.
Secondarily
,
here
is
layde
before
vs
in
the
apostles
,
an
exaumple
of
our
ignoraunce
.
An
exaumple
of
our
ignoraunce
.
For
as
the
apostels
coulde
not
vnderstand
and
perceaue
the
mistery
of
the
gospell
without
the
holy
ghost
,
so
lykewise
we
can
not
attaine
or
get
vs
iustificacion
and
saluacion
of
our
owne
power
,
or
free
will
Note
and
perceiue
now
this
ignorance
of
the
apostels
,
out
of
the
text
.
Christ
saied
:
After
a
little
while
,
and
ye
shal
not
se
me
,
and
agayne
,
after
a
little
while
and
ye
shall
se
me
.
for
I
go
to
the
father
.
Which
are
to
be
vnderstande
of
his
death
and
resurrection
,
and
of
his
spirituall
kingdome
.
What
is
to
go
to
the
rather
.
For
to
go
to
the
father
,
is
none
other
thinge
,
then
to
fulfyl
and
accomplishe
al
thinges
,
and
through
the
holy
ghost
to
lighten
and
illuminate
mens
hartes
,
and
to
saue
theym
(
or
as
the
prophete
saith
)
to
geue
giftes
vnto
men
.
Psa.
67
But
howe
dyd
the
Apostles
vnderstande
these
thinges
?
They
said
amongst
them selues
,
What
is
it
that
he
speaketh
?
After
a
little
while
,
and
ye
shal
not
se
me
:
and
againe
,
after
a
little
while
and
ye
shal
se
me
,
for
I
go
to
the
father
?
We
know
not
what
he
speaketh
,
after
a
little
while
,
and
ye
shall
se
me
,
for
I
go
to
the
father
.
We
knowe
not
what
he
sayeth
.
The
apostles
confesse
,
that
they
vnderstode
not
what
Christe
spake
,
thoughe
diuers
and
sondrye
tymes
before
,
he
had
declared
and
shewed
them
of
his
passion
,
resurrection
and
kingdom
.
Wherfore
I
greatly
meruaile
,
what
those
creatures
think
that
so
sharpely
and
earnestly
defend
our
free
wyl
,
and
the
power
of
our
fleshe
,
seynge
that
they
haue
bothe
reade
and
heard
in
this
texte
(
and
suche
other
lyke
)
of
the
ignoraunce
of
the
apostles
.
I
think
that
they
must
haue
wonderfull
gloses
,
to
healpe
theym
withall
.
But
rather
I
thinke
that
they
are
in
lyke
case
with
the
apostles
here
,
that
they
cannot
tell
what
they
saye
,
euen
as
S.
Paule
hathe
written
of
theim
,
saiyng
:
Some
haue
erred
,
2.
Tim.
1
and
haue
tourned
vnto
vayne
iangling
,
willing
to
be
doctoures
of
the
scripture
,
and
vnderstande
not
what
they
speake
,
neyther
what
they
affirme
.
The
summe
and
effecte
of
all
this
,
is
nothing
else
,
but
that
the
fleshe
can
do
or
bringe
nothinge
to
passe
,
concerninge
righteousnes
and
our
saluacion
,
withoute
it
be
geuen
thorough
the
helpe
of
the
holye
ghoste
,
and
the
word
.
For
it
is
written
in
the
prophete
:
Esa.
45
All
menne
shal
be
lerned
of
God
.
Of
God
he
saith
not
of
them selues
.
Thirdly
,
while
the
apostles
vnderstode
not
these
wordes
,
and
were
in
mind
to
axe
,
Christ
preuented
theim
,
saiyng
:
Ye
demaund
and
enquire
amongest
you
,
for
bicause
I
saide
:
After
a
while
,
&
ye
shal
not
se
me
.
&c.
Verely
verely
,
I
say
vnto
you
,
you
shall
wepe
and
lament
,
but
the
world
shal
reioyse
,
and
ye
shall
be
sory
.
Note
here
with
what
mildnes
,
gentlenes
&
familiarity
,
he
behaueth
himselfe
toward
his
disciples
.
He
doth
not
reiect
or
despise
them
for
their
ignoraunce
,
but
moste
familiarly
instructeth
them
and
sheweth
theim
,
how
his
wordes
be
to
be
vnderstande
,
saiynge
vnto
theim
,
that
they
shulde
be
sory
and
lament
and
why
?
bicause
they
shuld
se
their
lord
and
maister
taken
of
the
Iues
,
and
crucified
,
The
crosse
&
persecution
.
herefore
shal
they
morne
and
lament
.
But
specially
this
shall
greeue
them
,
that
the
world
shuld
reiose
both
at
theirs
,
and
their
maisters
misfortune
.
Therfore
lyke
as
Christ
here
sheweth
before
to
his
disciples
,
that
he
shuld
be
put
to
death
,
and
shuld
suffre
,
and
that
they
shuld
morne
and
lamente
,
euen
so●t
came
to
passe
and
chaunced
.
Supposest
thou
,
that
his
passion
was
easye
or
a
triflinge
matter
,
when
Christ
hanging
vppon
the
crosse
,
muste
he
are
the
Iewes
iestinge
and
scourning
him
,
saiyng
:
He
trusted
in
god
,
Mat.
27
lette
him
deliuer
him
nowe
,
if
he
will
?
I
resite
not
here
wherof
he
complaineth
in
the
psal.
saiyng
:
Psal.
21.
But
as
for
me
,
I
am
a
worme
and
no
man
:
the
scorne
of
men
,
and
the
outcast
of
the
people
.
All
they
that
se
me
,
laugh
me
to
scorne
.
&c.
I
think
that
the
apostels
wer
stricken
with
great
heuines
,
seing
this
shame
and
despysinge
of
Christe
.
Nowe
althoughe
Christe
chiefelye
speakethe
here
of
the
tyme
of
his
passion
,
whiche
shulde
bee
a
greate
cause
of
sorowe
and
heauines
to
the
disciples
,
yet
notwithstanding
here
he
sheweth
what
fortune
and
chaunce
all
faithfull
menne
shall
haue
in
this
worlde
.
For
christiane
men
shall
suffre
persecution
,
and
the
wicked
shall
haue
good
dayes
and
prospere
.
Prou.
3.
Therefore
the
wise
man
saieth
:
My
chylde
,
despise
not
the
chasteninge
of
the
lorde
,
neyther
faynte
when
thou
arte
rebuked
of
him
.
Is
not
this
a
ientle
teachinge
of
the
apostels
?
Now
further
,
that
thing
that
Christe
doth
to
his
apostels
,
he
wyll
haue
it
doone
lykewise
dailye
to
vs
,
thoroughe
his
worde
and
spirite
,
requirynge
only
of
vs
,
that
wee
suffre
patientely
to
be
warned
and
taughte
.
The
sorowfulnes
tourned
into
●oye
.
Fourhely
,
here
is
to
be
noted
,
that
though
Christ
shewed
before
to
his
disciples
,
howe
they
shulde
haue
sorowe
and
anguishe
throughe
his
passion
,
yet
bicause
they
shulde
not
be
lefte
withoute
comforte
,
he
sayde
:
Your
mournynge
shal
be
tourned
into
ioye
and
gladnes
.
That
is
.
The
worlde
wyll
thinke
,
when
they
haue
put
me
to
deathe
,
they
haue
wonne
all
,
and
that
my
dayes
bee
paste
.
But
yet
on
the
thirde
daye
,
I
wyll
rise
agayne
,
&
come
and
comforte
you
in
your
greate
heauines
.
And
though
hereafter
ye
shall
chaunce
to
suffre
slaundre
and
rebuke
for
my
gospel
,
yet
that
passion
and
sorow
shal
be
shorte
,
and
not
endure
longe
.
But
the
ioye
that
shall
folowe
the
same
heauines
,
shal
be
euerlasting
.
Take
here
an
exaumple
of
this
thinge
.
A
woman
when
she
trauayleth
hath
sorowe
,
for
hyr
hour
is
come
:
but
when
shee
is
delyuered
of
the
childe
,
shee
thinketh
no
more
of
the
anguisshe
,
for
ioye
that
a
manne
is
borne
into
the
worlde
.
So
lykewyse
yee
bee
nowe
full
of
sorowe
,
but
I
wyll
see
you
agayne
,
and
your
hartes
shall
reioyse
,
and
that
same
your
reioysynge
no
man
shall
take
frome
you
.
This
similitude
put
forth
of
Christ
,
is
verye
full
of
greate
comforte
and
consolacion
.
Fyrste
yt
declarethe
,
that
the
professoures
of
Christe
,
so
suerly
shall
suffre
persecucion
,
as
it
is
suer
,
that
a
trauailyng
woman
shall
not
be
delyuered
withoute
payne
.
How
be
it
,
in
that
pointe
the
worde
of
God
shall
be
a
greate
comforte
to
euerye
Christian
man
.
Furthermore
note
,
Of
the
sorowfulnes
of
the
apostels
that
this
persecution
shal
be
for
a
tyme
,
and
not
euerlasting
.
And
finallye
,
that
the
reioysynge
of
this
worlde
dothe
not
continue
longe
,
as
Christe
saith
in
an
other
place
:
Luce.
6.
Wo
vnto
you
that
laughe
here
,
for
yee
shall
weepe
and
wayle
.
Howe
be
it
,
in
the
meane
whyle
,
a
christian
man
shall
not
bee
withoute
ioye
.
But
what
ioye
shall
it
be
?
I
wyll
(
saith
Christe
)
visite
you
againe
,
and
your
hartes
shall
reioise
,
&
that
reioysinge
shall
no
man
take
frome
you
.
The
peace
of
conscience
.
This
is
the
verye
ioye
,
and
this
is
the
quietnes
of
conscience
,
to
knowe
that
God
by
Christe
is
mercifull
,
and
will
reserue
vs
to
euerlastinge
lyfe
.
The
fowerth
sonday
after
Easter
.
Ioh.
16.
BVt
nowe
I
go
my
waye
to
hym
that
sent
me
,
and
none
of
you
aske
me
whether
I
go
.
But
bycause
I
haue
sayd
suche
thynges
vnto
you
,
youre
hartes
are
full
of
sorowe
.
Neuertheles
I
tell
you
the
trewth
,
it
is
expediente
for
you
that
I
go
awaye
.
For
yf
I
go
not
away
,
that
comforter
wyll
not
come
vnto
you
.
But
yf
I
departe
,
Ioh.
14
and
.15
.
Act.
2.
a
I
wyll
sende
hym
vnto
you
.
And
when
he
is
come
,
he
will
rebuke
the
worlde
of
sinne
,
and
of
righteousnes
,
and
of
iugement
.
Of
sinne
,
bicause
they
beleue
not
on
me
,
Of
righteousnes
,
bycause
I
go
to
my
father
,
and
ye
shall
se
me
no
more
.
Of
iudgemente
,
bycause
Ioh.
12.
the
prince
of
this
worlde
is
iudged
allreadye
.
I
haue
yet
many
thinges
to
saye
vnto
you
,
but
ye
can
not
beare
them
awaye
nowe
.
Howebeit
,
when
he
is
come
,
which
is
the
spyrite
of
trewth
,
he
wyll
leade
you
into
all
trewth
.
He
shall
not
speak
of
hym selfe
,
but
whatsoeuer
he
shall
heare
,
that
shall
he
speak
,
and
he
wyll
shewe
you
thinges
to
come
.
He
shall
glorify
me
for
he
shal
receyue
of
myne
,
and
shal
shew
vnto
you
Mat.
11
a
11.
●
Luc.
10.
Ioh.
3.
Al
thinges
that
the
father
hath
,
ar
myne
Therefore
sayd
I
vnto
you
,
that
he
shall
take
of
mine
,
and
shewe
vnto
you
.
THE
EXPOSITION
.
IN
this
present
golspel
,
The
promise
of
the
holy
ghoste
.
we
are
admonished
of
thre
thinges
.
Firste
,
we
haue
here
of
the
promise
of
the
holy
ghoste
,
which
Christe
going
to
the
father
,
shulde
sende
vnto
his
disciples
,
Moreouer
,
what
he
shulde
do
and
bringe
to
passe
when
he
came
.
It
is
nowe
oure
parte
,
to
note
well
this
promise
,
whiche
pertayneth
as
well
to
vs
,
as
to
the
Apostles
.
Faythe
cowlde
not
be
confirmed
in
the
apostles
without
the
vertue
of
the
holy
ghoste
.
So
lykewise
,
the
holy
ghoste
coulde
not
be
sente
,
yf
Christe
hadde
not
gonne
to
the
father
.
The
flesh
can
dooe
nothing
but
sin
.
Here
lerne
that
oure
fleshe
canne
do
nothing
but
sinne
,
if
it
be
not
lightened
through
the
holy
ghost
,
and
that
yt
is
nothinge
but
hypocrisy
,
though
we
do
outwardly
neuer
so
manye
good
workes
,
Luc.
18.
as
we
maye
see
in
the
Pharisye
,
which
thanked
God
that
he
was
not
lyke
other
men
.
Item
,
All
they
that
saye
vnto
me
:
Mat.
7.
Lorde
,
lorde
,
shall
not
entre
into
the
kingedome
of
heauen
,
but
they
the
fulfil
my
fathers
wyl
.
Likewise
learne
this
,
that
we
cannot
receiue
this
spirite
by
oure
good
workes
,
but
by
the
merites
of
Christ
,
as
Christe
sayeth
here
:
It
is
better
for
you
that
I
go
:
for
yf
I
go
not
awaye
,
the
comforter
cometh
not
vnto
you
.
as
thoughe
he
wolde
saye
:
Christe
giueth
the
holy
ghoste
.
If
the
infirmity
of
your
fleshe
shal
be
chaunged
into
the
strenthe
of
the
faith
,
the
holye
ghoste
muste
needes
bring
that
to
passe
in
you
.
Nowe
if
this
holye
ghost
shal
be
geuen
vnto
you
,
so
muste
I
needes
promote
you
ther
unto
,
and
obtaine
it
through
my
deserte
and
benefite
.
Wherefore
it
is
very
necessary
,
that
I
suffre
&
dye
,
and
that
after
my
resurrection
,
I
ascend
vp
in
to
heauen
,
that
the
holy
ghost
may
visite
you
,
lighten
you
,
and
leade
you
into
all
trewthe
:
Than
the
same
spirite
shall
worke
and
bringe
to
passe
in
you
and
through
you
,
that
thinge
that
he
was
sent
for
.
Will
you
knowe
what
that
is
?
The
holi
ghoste
shall
rebuke
the
whole
worlde
.
Rom.
3.
harken
to
.
He
shall
rebuke
the
worlde
.
Here
is
the
glorye
of
the
fleshe
,
the
liberty
of
fre
wyll
,
and
what
so
euer
is
mannes
wisedome
,
vtterly
caste
in
the
duste
.
Why
shuld
the
holye
ghoste
rebuke
vs
,
yf
we
were
not
worthye
of
rebuke
?
They
are
all
gon
out
of
the
waye
:
they
be
all
togither
become
vnprofitable
:
ther
is
none
that
doth
good
,
no
not
one
.
Ye
&
as
S.
Iohn
the
baptist
saide
:
Esa.
40
Mat.
3.
All
fleshe
,
is
as
haye
,
and
all
his
glorye
,
as
the
flowre
of
the
medowe
.
This
semed
to
be
rigorously
inoughe
(
and
more
then
inoughe
spoken
)
to
the
bysshopes
and
to
those
gloryfiers
in
workes
at
Ierusalem
,
and
also
to
the
papistry
of
oure
tyme
,
if
the
holye
ghoste
didde
feare
theim
.
But
he
setteth
nothing
at
all
for
our
angre
.
For
he
was
sente
to
rebuke
,
whiche
also
hee
doth
busily
.
And
blessed
is
he
,
that
is
rebuked
of
him
,
that
by
that
meanes
he
may
learne
to
knowe
his
sinnes
:
For
that
done
,
the
holi
ghost
leadeth
vs
further
into
the
faith
and
knowledg
of
god
,
so
that
we
being
deliuered
frome
sin
,
through
the
deseruing
and
merits
of
Christ
,
are
made
the
children
and
heires
of
god
.
Why
the
holye
ghost
doeth
rebuke
the
worlde
.
Secondarily
,
we
maye
note
here
,
wherfore
&
for
what
cause
the
holy
ghoste
will
rebuke
the
worlde
:
Truly
for
sinne
.
But
you
will
saye
:
Is
the
worlde
ignoraunt
,
that
adultrye
,
murdre
,
thefte
,
and
suche
lyke
trespasses
are
sinne
?
No.
But
they
are
ignoraunte
,
that
good
workes
without
faith
are
sinne
,
and
that
allonly
vnbeliefe
,
is
the
occasion
of
their
damnacion
.
Wherefore
it
is
necessarye
and
needefull
,
that
the
holy
ghost
come
,
that
he
maye
fullye
learne
and
teache
vs
,
what
sinne
is
.
Wherfore
let
vs
considre
what
Christe
calleth
sinne
.
Sinne
is
nothing
,
but
infidelitie
.
For
they
do
not
beleue
in
me
(
saieth
he
)
.
Here
thou
hearest
,
that
the
greatest
sinne
vnder
heauen
is
,
that
wee
do
not
beleue
in
Christ
.
If
incredulity
be
the
greatest
syn
vpon
earth
,
then
must
it
needes
folow
,
the
faith
is
the
most
glorious
&
highest
thing
vpon
earth
,
which
no
man
can
deny
.
Faith
hangeth
on
Christ
,
&
as
a
faith
ful
man
knoweth
that
he
is
saued
by
Christ
,
so
surely
doth
he
good
works
which
are
accepted
before
god
for
his
faith
,
as
saith
the
prophet
:
Thou
o
lord
,
Iere.
5
lokest
alonely
vpon
faith
.
But
incredulity
trusteth
in
his
workes
.
Wherfore
what
so
euer
goodnes
an
vnfaithful
man
doth
outwardli
,
it
is
not
accepted
before
god
,
for
it
cometh
not
of
faith
.
For
Christ
saith
:
He
that
beleueth
not
,
is
all
ready
iudged
.
The
worlde
,
Ioh.
5.
nature
,
fleshe
,
or
reason
,
doth
not
receaue
nor
vnderstande
this
.
wherefore
it
is
needefull
that
the
holye
ghost
come
to
rebuke
and
teache
.
Moreouer
the
holy
ghost
shall
rebuke
the
world
of
righteousnes
.
How
shall
we
vnderstande
that
?
The
worlde
and
reason
adscribeth
righteousnes
to
oure
workes
,
and
both
thinke
and
iudge
,
that
righteousnes
cometh
of
mennes
workes
outewardelye
done
,
as
the
Pharisie
boasted
himselfe
to
bee
righteous
.
But
euer
this
chaunseth
so
,
Luc.
18.
that
they
that
wyll
mayntaine
theyre
owne
righteousnes
,
Rom.
10
bee
not
subiecte
vnto
the
righteousnes
of
God
.
Therefore
yt
is
necessarye
,
that
the
holy
ghoste
teache
&
shew
vs
,
what
manner
of
iustice
that
is
,
that
pleaseth
god
.
Frome
whence
iustice
cometh
.
The
iustice
that
pleaseth
god
procedeth
hereoute
:
that
I
beleue
that
Christe
wente
to
the
Father
.
that
is
as
muche
to
saye
:
That
I
beleue
that
he
died
for
me
,
that
he
rose
and
ascended
vnto
heauen
,
for
to
send
me
and
all
his
elect
his
holy
ghost
,
to
open
vs
the
filthines
of
our
workes
,
and
to
instructe
vs
in
the
knowledge
of
god
.
Beholde
,
thus
the
holy
ghost
shal
learn
vs
the
rightousnes
of
faith
.
Furthermore
,
Iudgement
.
the
holy
ghost
shal
rebuke
the
worlde
of
iudgement
:
for
as
much
as
they
iudge
not
right
in
thinges
pertaininge
to
righteousnes
and
saluacion
.
Which
thou
shalte
vnderstande
on
this
wise
.
The
diuell
,
sinne
,
deathe
,
hell
,
are
constrained
to
giue
place
vnto
Christe
and
his
worde
,
for
by
hym
they
be
ouercome
.
But
how
doth
the
world
knowe
this
?
Truly
the
world
euer
regardeth
workes
,
and
euer
suffereth
the
diuell
to
blinde
them
,
so
that
thei
know
not
,
nor
yet
can
deuide
nor
separate
the
righteousnes
of
faith
,
from
the
worldes
righteousnes
.
And
so
remaineth
Christ
the
stone
that
menne
shall
stumble
at
,
Luc.
2.
1
Pet.
2.
and
a
signe
which
shal
be
spoken
against
.
For
the
thing
which
we
shuld
adscribe
vnto
Christ
,
that
is
to
saye
,
whereas
we
shulde
confesse
,
that
the
prince
of
this
world
is
iudged
through
Christ
and
his
worde
,
we
adscribe
yt
vnto
our
righteousnes
.
For
the
whych
cause
,
yt
is
needefull
that
the
holye
ghost
do
rebuke
vs
,
wherby
we
may
learne
to
iudg
right
.
And
here
hast
thou
nowe
the
righte
cause
,
why
the
holy
ghoste
shall
rebuke
the
worlde
.
Thirdly
here
is
to
be
noted
,
that
Christ
sheweth
vs
here
the
infirmitie
of
the
apostles
,
saying
:
The
weakenes
of
the
apostles
I
haue
yet
muche
to
saye
vnto
you
,
but
yee
can
not
nowe
beare
it
awaye
.
That
is
as
muche
to
saye
.
Yf
I
shuld
make
many
words
with
you
of
incredulity
,
of
righteousnes
and
of
iudgement
,
and
of
my
spirituall
kingdome
,
that
after
my
resurrection
I
shall
entre
into
,
you
colde
not
vnderstande
it
,
nor
comprehend
it
,
for
bicause
you
are
yet
carnall
and
fleshly
,
and
my
spirite
is
not
as
yet
,
confirmed
in
you
.
For
they
that
shall
vnderstand
and
geue
fayth
and
credence
vnto
my
doctrine
,
the
spirite
must
worke
inwardly
in
them
,
with
the
outward
word
that
shall
be
expressed
with
the
mouth
,
Mat.
3.
or
els
that
sede
shall
not
fal
vpon
a
fruictefull
grounde
,
or
so
that
yt
shal
be
other
troden
of
men
,
or
else
deuoured
and
eaten
of
the
birdes
of
the
ayer
.
Wherfore
it
is
needefull
that
the
holy
ghoste
come
.
and
when
he
cometh
,
he
shall
leade
you
into
all
trewthe
.
The
gospel
is
the
truthe
.
The
gospell
is
a
doctrine
of
Christe
,
whole
and
sounde
,
which
doth
not
alonely
teache
the
outward
honesty
,
but
sheweth
also
the
righteousnes
of
the
harte
inwardly
:
wherefore
it
is
called
in
the
scripture
the
trewth
:
The
doctrine
of
men
bee
lyes
.
And
contrary
wise
,
the
doctrine
of
men
,
teacheth
hypocrisy
,
fynallye
,
neither
vnderstandeth
nor
teacheth
any
thing
of
the
righteousnes
of
the
hart
.
Wherfore
this
doctrine
,
and
also
the
doctoures
and
teachers
thereof
,
are
called
,
false
,
and
lyars
,
as
yt
is
written
in
the
Psalme
:
Ther
is
no
truth
in
the
their
mouth
.
Psal.
5.
that
is
,
ther
is
no
suer
and
certaine
thing
amongst
theim
.
And
againe
,
thou
shalt
lose
and
destroye
all
those
that
speake
lies
.
Now
seing
that
the
holy
ghost
shall
leade
vs
into
all
truth
,
and
not
into
lyes
,
Let
euery
christian
man
gesse
in
his
mynd
,
whether
the
fathers
and
the
counsels
haue
had
the
holy
ghost
,
whose
ordinaunuces
and
lawes
,
The
counseiles
did
erre
haue
beene
commaunded
vnto
the
church
,
in
stede
of
the
gospel
.
For
if
they
had
had
the
holy
ghoste
,
they
wold
haue
concluded
nothing
against
the
worde
of
god
.
The
holy
ghost
leadeth
vs
not
into
lyes
,
but
into
all
truth
,
Howe
goodlye
haue
they
vsed
this
texte
,
in
the
defence
of
mans
traditions
?
Seinge
the
holy
ghoste
teacheth
none
other
thing
,
then
that
christ
taught
.
Further
,
he
teacheth
onlye
the
Apostles
,
and
the
elect
of
god
,
to
perceaue
and
receaue
the
doctrine
of
Christ
:
which
of
our selues
we
cannot
vnderstand
,
If
they
hadde
eies
they
mighte
perceaue
,
that
the
plaine
texte
reciteth
the
same
.
He
saith
:
He
shal
not
speake
of
him selfe
,
but
that
he
hath
heard
,
he
shall
speake
.
Item
:
He
shall
glorifie
me
,
for
he
shall
receaue
of
mine
and
shew
it
you
.
Briefely
Christ
speaketh
here
of
the
infirmitie
and
weaknes
of
his
disciples
,
which
shuld
be
strengthed
&
comforted
by
the
holy
ghost
,
&
is
to
be
vnderstand
of
vs
euery
one
.
Mat.
7.
and
21.
c
Luc.
11.
Iacob
.
1.
Ioh.
14
and
15.
b
1
Ioh.
3
and
5.
c
The
fyfte
sonday
after
Easter
.
Ioh.
16.
VErely
,
verely
I
say
vnto
you
.
Whatsoeuer
ye
shall
aske
the
father
in
my
name
,
he
wil
geue
it
you
.
Hytherto
haue
ye
asked
nothyng
in
my
name
.
Aske
,
&
ye
shall
receiue
,
that
your
ioye
may
be
full
.
These
thinges
haue
I
spoken
vnto
you
by
prouerbes
.
The
tyme
wyl
come
,
when
I
shall
no
more
speake
to
you
by
prouerbs
but
I
shall
shewe
you
plainly
from
my
father
At
that
day
shall
yee
aske
in
my
name
And
I
saye
vnto
you
,
Mat.
13
that
I
wyl
speak
vnto
my
father
for
you
.
For
the
father
himselfe
loued
you
,
bicause
ye
loued
me
&
haue
beleued
,
that
I
came
out
from
god
I
went
out
from
the
father
and
came
into
the
world
.
Againe
I
leaue
the
worlde
,
&
go
to
the
father
.
Ioh.
20
Hys
disciples
said
vnto
him
:
Lo
nowtalkest
thou
plainlye
,
and
speakest
no
prouerbe
.
Nowe
are
we
suer
,
thou
knowest
all
thinges
,
Ioh.
21
and
nedest
not
that
any
man
shuld
aske
the
any
question
.
Therfore
beleue
we
that
thou
camest
from
God
.
THE
EXPOSITION
.
IN
the
first
part
of
this
gospel
,
With
promyse
and
commaundement
we
ar
called
vnto
prayer
.
we
haue
a
commaundement
and
a
promise
,
wherby
we
ar
allured
and
entised
to
praier
.
And
truly
,
forasmuch
as
in
all
trouble
and
misery
,
wherwith
a
christian
man
is
oppressed
,
ther
is
no
greater
comfort
here
present
in
this
world
,
them
with
continual
&
daily
praier
,
to
open
&
shew
our
necessity
vnto
god
.
Wherfore
it
is
very
necessary
,
that
we
do
note
&
print
in
our
harts
this
gospel
,
wherby
we
may
be
the
more
inflamed
&
stirred
to
praier
.
Who
wold
reiect
and
despise
praier
as
a
thing
not
necessary
?
seinge
that
it
is
here
in
this
gospell
,
so
diligently
and
highly
commended
and
commaunded
to
vs
of
Christe
?
Aske
(
saith
he
)
and
you
shall
receaue
.
This
commaundemente
of
Christ
bindeth
vs
aswell
,
as
the
firste
commaundement
in
the
fyrst
table
of
Moyses
.
And
this
to
be
trewe
wee
maye
more
euidente
and
playne
see
,
in
an
other
place
,
where
Christe
sayeth
,
Luc.
18.
that
wee
oughte
alwayes
to
praye
,
and
not
to
bee
wery
.
Here
diligentely
note
,
that
he
saith
:
we
ought
alwayes
to
praye
.
Therefore
as
we
throughe
a
syngular
and
speciall
commaundement
of
god
are
egged
and
entysed
to
praye
,
so
lykewise
,
this
presente
gospell
allurethe
vs
therevnto
throughe
a
greate
and
excellente
promise
.
Here
is
promised
to
vs
which
be
Christian
men
,
that
oure
prayer
shall
not
be
in
vayne
,
but
shal
be
suer
to
be
heard
.
Wherfore
else
wolde
he
confirme
and
binde
this
promise
with
an
other
?
Verely
,
verely
I
saye
vnto
you
(
sayeth
he
)
If
you
axe
the
father
oughte
in
my
name
,
hee
shall
gyue
it
you
.
also
,
Aske
and
ye
shall
receaue
.
Here
thou
hearest
,
that
we
shall
not
praye
in
vaine
.
Who
wold
now
be
slothfull
and
loth
to
prayer
?
Christe
constraineth
vs
thorow
his
commaundement
.
And
furthermore
that
wee
shall
not
thinke
to
praye
in
vaine
,
he
(
as
I
sayde
before
)
entiseth
vs
here
,
with
a
greate
and
high
promise
.
Wherfore
two
thinges
are
heere
to
bee
considered
and
noted
.
The
firste
is
,
that
we
shall
pray
in
none
other
name
,
than
all
only
in
Christs
name
.
Then
we
pray
in
Christs
name
,
Christe
is
oure
mediator
only
when
we
come
vnto
god
in
the
faith
of
Christ
,
in
such
mind
and
confidence
,
that
he
all
only
is
our
mediatour
,
by
whom
all
thinges
be
giuen
vnto
vs
and
that
without
him
,
we
can
deserue
nothing
,
them
wrath
and
indignacion
.
Can
there
bee
(
I
beseche
you
)
any
sainte
in
heauen
or
in
earth
,
that
prayeth
for
vs
vnto
god
the
father
,
as
Christ
doth
?
For
by
his
merites
and
aduocacion
we
do
not
all
only
obtaine
righteousnes
and
remission
of
sinnes
,
but
also
wee
be
made
his
brethren
,
and
pertakers
of
hys
preestly
office
,
so
that
we
our selues
maye
go
vnto
Christ
,
and
call
vpon
him
,
and
seke
his
helpe
in
all
our
necessity
and
nede
.
And
that
is
it
,
that
he
saieth
here
:
And
I
saye
not
vnto
you
,
that
I
will
pray
the
father
for
you
,
for
the
father
him selfe
loueth
you
,
for
bicause
you
haue
loued
me
,
and
beleue
,
that
I
am
come
out
from
god
.
Al
Christian
men
are
prestes
.
Seinge
therefore
that
wee
haue
suche
a
mediatour
,
yea
seing
that
we
our
selues
are
admitted
,
vnto
this
prestly
office
by
Christ
,
why
do
we
not
with
true
faithe
and
confidence
call
vpon
him
in
oure
necessitie
?
An other
thinge
to
be
noted
is
this
.
We
must
considre
,
that
in
no
wyse
we
do
praye
that
,
What
we
ought
to
desire
.
that
shal
be
against
the
glorie
&
wyll
of
god
,
or
contrary
to
our
saluacion
.
For
it
is
apparaunt
,
that
he
wyll
not
hear
such
prayer
,
in
so
much
as
in
the
Pater
noster
,
he
teacheth
vs
daily
to
praye
,
that
his
will
be
fulfilled
.
Finally
,
when
so
euer
we
praye
vnto
god
in
our
vrgent
necessities
,
we
shall
looke
vpon
the
merites
of
Christ
,
(
not
vppon
oure
worthines
)
which
commaundeth
vs
to
praye
,
and
promised
vs
to
heare
vs
,
when
so
euer
we
cal
vpon
him
.
For
all
the
promises
of
god
in
Christ
are
suer
,
and
need
not
to
be
doubted
at
.
For
S.
Paule
saith
,
that
all
the
promises
of
god
,
ar
ye
,
in
him
,
and
amen
.
2
Cor.
11
Secondaryly
,
it
is
to
be
noted
,
that
forasmuch
as
we
are
fleshly
,
and
know
not
ofte
times
what
we
haue
neede
of
(
as
S.
Paule
saith
to
the
Romanes
)
Christe
voutchsaueth
here
to
learne
vs
,
Rom.
8.
what
oure
prayer
shuld
be
.
And
as
he
himselfe
faith
:
we
ought
to
praye
,
that
our
ioye
maye
be
perfect
.
But
what
manner
of
ioye
is
this
?
Truly
it
shall
neuer
be
temporal
nor
wordly
,
but
spirituall
.
Of
the
which
,
Phil.
4.
S.
Paule
writeth
,
saying
:
Reioyse
in
the
lorde
alwaies
and
againe
I
say
,
reioyse
.
But
whence
cometh
this
reioysinge
?
Of
faith
.
And
how
is
that
broughte
to
passe
?
That
is
brought
to
passe
,
when
I
heare
the
gospel
preached
,
in
the
which
remission
of
sinnes
is
geuen
to
all
mortall
creatures
,
by
Christ
.
Whiche
preaching
,
yf
I
wyll
haue
it
profitable
and
fruitful
vnto
me
,
I
must
needs
beleue
it
,
which
thing
,
I
cannot
do
,
except
it
be
geuen
me
through
the
word
by
the
holy
ghoste
,
which
muste
worke
this
faithe
in
me
.
And
when
this
worde
and
the
holye
ghoste
worke
this
fayth
in
me
,
I
shall
not
dout
but
beleue
the
Christ
hath
all
only
forgeuen
me
all
my
sinnes
,
so
that
they
can
neither
accuse
nor
condemne
me
.
And
further
,
that
he
hath
pourchased
me
a
mercifull
father
in
heauen
,
that
will
acknowledge
me
for
hys
son
,
and
bring
me
into
euerlasting
lyfe
.
And
hereoute
commeth
tranquilitie
of
conscience
and
that
spirituall
ioye
,
Tranquilitie
of
conscience
.
2
Pet.
3.
of
the
whiche
this
gospell
to
day
speakethe
of
,
and
it
is
verye
needefull
and
necessarye
,
that
this
ioye
growe
and
increase
,
euen
as
oure
faythe
oughte
to
growe
and
increase
,
yf
yt
shal
be
perfecte
:
which
thinge
doubteles
God
shal
bringe
to
passe
,
yf
we
daylye
praye
vnto
hym
for
it
.
He
will
that
we
shall
praye
alwayes
.
and
not
with
oute
a
cause
,
For
we
haue
nothinge
to
geue
him
But
he
as
a
mercifull
god
,
creatoure
and
father
,
forgiueth
vs
al
things
.
And
for
as
much
as
he
commaundeth
vs
to
praye
,
that
oure
ioye
myghte
be
perfecte
,
lette
vs
obeye
him
,
that
wee
maye
saye
withe
the
virgine
Marye
:
Luce.
2.
My
spirite
reioyseth
in
god
my
sauioure
.
Thirdelye
,
Chryste
sh●weth
vs
here
the
ignoraunce
of
his
disciples
,
and
witnesseth
,
that
hitherto
his
learnyng
hath
beene
vnto
theim
as
a
prouerbe
,
and
that
if
they
shuld
vnderstande
that
doctrine
,
it
is
needefull
that
he
speake
no
more
through
prouerbs
,
but
playnly
to
shew
them
of
his
father
.
that
Is.
it
is
needefull
that
he
sende
them
the
holy
ghoste
,
to
make
them
apte
to
vnderstand
his
wordes
.
Such
ignoraunce
and
blindn●s
hath
not
beene
all
only
in
the
apostles
,
before
the
ho●y
ghost
was
confirmed
in
them
,
but
also
hath
ben
grafte
in
all
mortall
men
,
so
that
there
is
not
one
that
vnderstandeth
,
no
not
one
that
dothe
good
,
Psal.
13
Ioh.
3.
without
they
be
transformed
into
a
newe
creature
,
through
the
holy
ghost
.
We
thinke
oure selues
sub●ile
and
wise
,
as
th
apostels
saye
here
in
this
gospel
:
Beholde
,
nowe
thou
speakest
playne
,
and
shewest
vs
no
prouerbe
.
now
we
knowe
that
thou
knowest
all
thinges
.
But
this
is
suche
an
other
folyshe
presumption
,
as
was
in
Saint
Peter
,
Mat.
26
which
promysed
that
he
wold
go
to
prison
and
to
death
with
Christ
,
and
yet
that
nighte
before
the
cocke
crew
,
he
denied
him
thrise
,
which
presumption
brought
him
to
confusion
.
Wherefore
all
this
is
written
for
vs
,
that
we
shulde
not
rashely
presume
,
but
rather
to
meke
oure selues
,
and
to
confesse
,
that
we
as
concerning
godlye
thinges
,
are
rude
and
ignoraunte
,
and
that
we
can
not
perceyue
the
mistery
of
the
gospell
,
with
oute
the
holy
ghost
.
For
the
wisedome
of
the
fleshe
,
is
foolishnes
before
god
.
And
as
much
the
more
we
go
aboute
to
boaste
oure selues
of
our
subtilty
and
wisedome
,
concernyng
godlynes
,
so
much
the
more
we
declare
and
shewe
forthe
our
folysshnes
.
The
sixte
sonday
after
Easter
.
Ioh.
15.
BVt
when
the
comforter
is
come
Ioh.
14
and.
17.
Act.
3.
d
whome
I
wyll
send
you
from
the
father
,
euen
the
spirit
of
trewthe
,
whiche
procedeth
of
the
father
,
he
shall
testifye
of
me
.
And
ye
shall
beare
witnes
also
,
bicause
ye
haue
beene
with
me
from
the
beginninge
.
THE
EXPOSITION
.
After
that
our
lord
Iesus
Christ
in
the
laste
supper
had
promised
his
disciples
with
dyuers
promises
,
to
send
them
the
holy
ghost
,
now
he
nameth
the
same
spirit
by
his
propre
name
,
and
declareth
vnto
vs
,
what
vtilitie
and
profit
he
shall
bringe
into
the
world
,
and
saith
on
this
wise
:
When
the
comforter
whom
I
shall
sende
you
from
the
father
,
even
the
spirite
of
truthe
.
&c.
Firste
wee
se
here
how
Chryst
nameth
the
holy
ghoste
by
hys
propre
name
,
The
confortet
.
and
calleth
him
a
comforter
.
Whoe
hath
made
oure
conscience
so
suer
,
that
we
beleue
,
that
by
Christe
we
be
made
the
sonnes
of
God
?
and
crye
Abba
,
deere
father
,
but
allonly
this
same
comforter
?
Rom.
7
Gal.
4.
Who
maketh
vs
withoute
anye
feare
or
abashement
at
the
confession
of
this
faith
?
Who
comforteth
vs
,
and
aideth
vs
in
all
our
calamities
and
miseries
,
which
we
must
suffre
here
in
this
worlde
for
his
names
sake
?
None
other
but
this
spirite
of
truthe
,
whiche
procedeth
frome
the
father
,
and
is
the
same
good
spirite
,
for
the
which
the
prophet
Dauid
so
earnestly
prayeth
to
obtaine
,
in
the
50.
psalm
For
this
we
se
in
the
examples
of
the
apostles
,
that
when
the
holy
ghost
was
not
yet
confirmed
in
them
,
they
lefte
their
maister
and
fled
from
him
:
they
also
denied
him
&
lockte
them selues
vp
,
now
here
,
now
there
,
in
corners
.
But
after
that
the
holy
ghost
was
confirmed
in
theyr
hartes
,
they
confessed
Chryste
boldelye
,
and
bare
witnes
that
he
was
risen
.
In
so
muche
,
that
in
persetution
and
tribulacyon
they
reioysed
,
and
tooke
greate
pleasure
:
as
we
reade
in
the
actes
of
the
apostels
.
Act.
5.
The
holy
ghoste
maketh
vs
faithfull
Now
forasmuche
as
this
holy
ghost
(
by
reason
of
his
office
)
maketh
tru
men
and
faithfull
,
and
boldeth
and
comforteth
vs
in
confessing
and
shewing
of
the
trewth
,
so
lykewise
by
his
office
,
he
shall
testifie
of
Christ
.
Then
yf
he
shal
testifie
of
Christ
,
he
shal
teache
no
other
thing
,
then
the
same
that
Christe
taughte
and
preached
before
,
that
is
.
he
shall
instruct
the
apostles
,
and
make
them
meete
to
receiue
the
doctrine
of
Christe
,
and
wryte
the
gospell
in
their
hartes
,
for
as
muche
as
of
their
owne
power
,
they
canne
not
perceiue
the
learnynge
of
Christe
.
The
wisedome
of
the
fleshe
can
not
bringe
it
to
passe
,
but
the
holye
ghoste
muste
needes
do
it
,
as
the
lorde
promised
by
hys
prophet
Ieremye
,
saiynge
:
Ier.
31.
I
wyll
plante
my
lawe
in
the
inwarde
partes
of
●heym
,
and
wryte
it
in
their
hartes
,
and
wyll
be
their
God
,
and
they
shal
be
my
people
.
And
frome
henseforth
,
shall
no
man
teache
his
neighboure
,
or
his
brother
,
and
saye
.
Knowe
the
lorde
.
But
shall
all
knowe
me
,
frome
the
lowest
vnto
the
highest
,
sayth
the
lorde
.
Hereof
it
is
euident
and
playne
,
that
without
the
holy
ghoste
,
wee
can
neither
saye
the
truthe
,
nor
yet
beleue
the
truthe
.
Secondarily
,
we
be
taught
and
learned
,
The
office
of
the
apostels
what
th
office
of
the
apostles
is
,
which
is
no
more
but
to
testifye
and
beare
witnes
of
Christe
.
To
beare
witnes
,
signifieth
in
scriptures
,
Testifiing
.
to
speake
and
teache
,
not
that
we
thinke
good
,
but
that
God
comaunded
.
And
therefore
is
Christe
in
the
psalm
called
a
faythfull
witnes
in
heauen
.
Psal.
88.
And
lykewyse
Esaias
sayeth
:
Beholde
I
shall
gyue
him
for
a
witnes
amonge
the
folke
,
for
a
prince
and
capitaine
vnto
the
people
.
Nowe
forasmuche
as
the
holye
ghoste
,
and
the
apostles
muste
testifie
of
the
selfe
same
thinge
,
it
is
to
bee
thoughte
,
that
theyr
witnes
muste
bee
both
one
.
And
that
the
holy
ghoste
bare
witnes
in
the
apostles
,
it
is
apparaunte
,
accordynge
to
Christes
sayinge
:
You
be
not
they
that
speake
,
but
the
spyrite
of
your
father
,
The
papistes
saiynge
.
that
is
in
you
,
speakethe
.
Where
bee
they
nowe
,
that
hitherto
haue
taught
and
preached
,
that
Christe
hathe
reueled
to
the
apostles
,
and
to
the
fathers
a
higher
thing
,
then
is
contained
in
the
gospell
?
Whome
shall
I
beleue
?
Christ
?
or
else
theyr
chatteringe
and
vnprofitable
ianglinges
?
Christe
saithe
:
the
holy
ghoste
shall
beare
witnesse
of
him
,
and
make
the
folke
mete
to
receaue
and
vnderstand
the
gospell
.
And
plainlye
that
we
shall
be
taughte
none
other
thinge
of
him
,
then
that
he
hymselfe
taughte
.
And
these
ianglers
chatter
,
that
we
must
teache
higher
thinges
,
then
is
contayned
in
the
gospell
.
After
my
iudgemente
,
it
is
beste
,
that
wee
obeye
and
beleue
hym
,
that
hath
this
testimony
and
witnes
of
the
father
:
Mat.
7.
This
is
my
dere
sonne
in
whome
I
delite
,
heare
him
.
And
he
that
is
not
contente
with
the
doctrine
of
Christ
,
of
the
which
not
allonlye
the
Apostels
,
but
also
the
hollye
ghoste
beareth
witnesse
,
lette
him
chose
himselfe
an
other
kinde
of
learninge
,
and
byde
the
aduenture
of
yt
.
I
had
leuer
bee
suer
,
then
doubtefull
herein
.
The
worlde
persecuted
the
gospell
,
Thyrdelye
,
wee
bee
taughte
in
this
gospell
,
that
the
doctrine
of
Christe
,
of
which
,
aswell
the
holye
ghoste
as
the
apostels
,
shall
beare
witnesse
,
shall
not
please
this
worlde
.
For
the
worlde
shall
curse
and
abhorre
all
those
,
as
heretiques
,
that
shall
confesse
this
doctrine
.
And
when
they
haue
tourmented
and
persecuted
withe
all
kyndes
of
tourmentes
,
the
apostles
and
faithfull
menne
,
they
shall
thynke
they
haue
doone
a
highe
seruice
vnto
God
.
But
what
sayeth
Christe
?
All
these
thynges
shall
they
dooe
vnto
you
,
bycause
they
neyther
knowe
the
father
nor
me
.
Beholde
the
fortune
,
that
this
holy
and
precious
worde
of
the
gospell
and
the
faythfull
shall
haue
in
this
world
If
thou
wylte
confesse
Christe
,
looke
for
no
merye
nor
quiete
dayes
,
For
Paule
saieth
:
2.
Ti.
2.
All
they
that
wyll
lyue
godlye
in
Christe
Iesu
,
muste
suffre
persecution
.
And
in
an
other
place
hee
sayeth
:
If
I
shulde
please
menne
,
Gala.
1.
I
were
not
the
seruaunt
of
Christe
.
Seeynge
than
that
for
the
confessing
of
Christe
,
I
muste
suffre
persecution
,
it
is
needfull
,
that
I
bee
well
instructed
and
armed
with
the
worde
of
God
,
and
that
wee
knowe
it
to
be
the
wyll
of
God
,
that
with
suche
temptacion
,
our
faythe
shulde
bee
proued
.
And
when
wee
knowe
this
,
wee
shall
not
lightelye
bee
offended
,
but
what
so
euer
the
worlde
for
Christes
name
putteth
vnto
vs
,
wee
shall
patientely
suffre
it
.
For
this
is
oure
comforte
,
that
they
that
persecute
vs
,
neyther
knowe
Christe
nor
the
father
,
thoughe
they
thinke
and
boaste
them selfe
neuer
so
high
.
Moreouer
lette
vs
not
be
ignoraunte
,
Rom.
8.
that
the
persecutions
&
tribulacions
of
this
world
,
be
not
to
be
compared
to
the
ioye
and
blysse
,
that
is
prepared
for
vs
.
And
therewith
lette
vs
comforte
our selues
that
we
maye
lyue
with
a
quiete
mynde
in
this
present
worlde
,
through
Christe
oure
lorde
.
Amen
.
The
gospell
on
Whytsonday
.
Ioh.
14.
Woodcut illustration of the feast of Pentecost, with the Holy Ghost (represented as a dove) descending upon Christ's disciples.
Yet
a
litle
while
,
and
the
worlde
seeth
me
no
more
,
but
ye
se
me
,
for
I
lyue
,
and
you
shall
lyue
.
That
day
shall
ye
knowe
that
I
am
in
my
father
,
and
you
in
me
,
and
I
in
you
.
Ioh.
15.
1
Ioh.
5.
2.
Ioh.
1
He
that
hath
my
commaundementes
and
kepeth
them
,
the
same
is
he
that
loueth
me
.
And
he
that
loueth
me
,
shal
be
loued
of
my
father
:
and
I
wyll
loue
hym
,
and
wyll
shewe
myne
owne
selfe
to
hym
,
Act.
15
Iudas
saieth
vnto
him
,
not
Iudas
Iscarioth
,
Lord
what
is
done
that
thou
wylt
shew
thy selfe
vnto
vs
,
and
not
vnto
the
worlde
?
Iesus
aunswered
and
sayde
vnto
him
.
If
a
man
loue
me
,
he
wyll
keepe
my
saiynges
:
and
my
father
wyll
loue
hym
,
and
we
wyll
come
vnto
hym
,
and
dwell
with
him
.
He
that
loueth
me
not
,
keepeth
not
my
sayinges
:
And
the
worde
which
ye
heare
is
not
myne
,
but
the
fathers
which
sente
me
.
These
thinges
haue
I
spoken
vnto
you
,
beeynge
yet
present
wythe
you
.
But
the
comforter
,
whyche
is
the
hollye
ghoste
Ioh.
15.
and
.16
.
Act.
2.
whome
my
father
wyll
sende
in
my
name
,
hee
shall
teache
you
all
thynges
,
and
bringe
all
things
to
your
remembraunce
,
whatsoeuer
I
haue
sayde
vnto
you
.
Peace
I
leaue
with
you
,
my
peace
I
geue
vnto
you
.
Not
as
the
world
geueth
,
geue
I
vnto
you
.
Let
not
your
hartes
be
greued
,
neyther
feare
.
Ye
haue
hearde
howe
I
sayde
vnto
you
:
I
go
,
and
come
againe
vnto
you
.
Yf
ye
loued
me
,
ye
wolde
verely
reioyse
,
bicause
I
sayde
:
I
go
vnto
the
father
.
For
the
father
is
greater
then
I
,
Ioh.
13
and
16.
.
And
nowe
haue
I
shewed
you
before
it
come
,
that
when
it
is
come
to
passe
,
ye
might
beleue
.
Hereafter
wyll
I
not
talke
many
wordes
vnto
you
.
For
the
prince
of
this
worlde
cometh
,
and
Ioh.
12.
and
.16
.
hath
nought
in
me
.
But
that
the
worlde
maye
knowe
that
I
loue
the
father
.
And
as
the
father
gaue
me
commaundemente
,
euen
so
do
I.
THE
EXPOSITION
.
THe
apostels
were
euer
of
that
mynd
,
The
ignoraunce
of
the
flesh
before
the
holy
ghost
was
confirmed
in
them
,
that
the
kingedome
of
Christe
shulde
haue
ben
temporall
and
wordly
,
wherin
he
shuld
haue
mightely
raigned
,
as
in
times
paste
did
Dauid
and
Salomon
.
Truly
when
Iudas
,
not
the
Iscariot
,
according
to
this
saiyng
,
did
aske
Christ
in
his
laste
supper
:
Lorde
what
is
the
cause
then
,
that
thou
wilt
shew
thy selfe
vnto
vs
,
&
not
vnto
the
world
?
Christ
did
lead
him
with
the
other
disciples
away
,
from
this
hope
and
trusting
of
a
temporall
kingedome
,
to
those
thinges
that
were
more
necessary
,
which
was
the
fulfillyng
of
his
word
.
And
therfore
he
doth
teache
in
this
gospell
.
Fyrste
of
all
,
hee
teachethe
heere
what
the
frute
of
oure
loue
towarde
god
is
,
whiche
muste
needes
flowe
oute
of
the
harte
,
and
cannot
stande
without
faith
.
For
how
can
I
loue
him
,
Loue
towards
God
.
of
whome
I
hope
and
loke
for
no
goodnes
?
For
in
that
I
loke
for
goodnes
of
Christe
,
that
I
hope
and
truste
in
him
,
and
set
al
my
consolacion
and
comforte
in
him
,
that
faith
(
I
say
)
only
bringeth
to
passe
,
which
receiueth
the
worde
,
and
thereby
knoweth
,
that
the
father
wyll
be
knowen
and
glorified
in
this
Christe
alone
.
Ioh.
1.
And
that
is
the
meaninge
of
this
sentence
:
Who
so
euer
beleueth
not
that
he
receiueth
of
his
fulnes
,
&
that
by
Christe
he
hathe
a
mercifull
father
in
heauen
,
and
remission
of
sinnes
,
righteousnes
and
saluacion
,
&
moreouer
that
it
is
God
through
Christ
,
that
keepeth
vs
and
defendeth
vs
frome
the
ieopardyes
and
periles
of
this
worlde
,
hee
loueth
not
Christe
,
but
rather
his
owne
propre
workes
,
righteousnes
and
wisedome
.
Moreouer
,
where
Christ
is
neither
loued
nor
knowen
,
there
(
of
a
suertye
)
is
his
worde
neither
obserued
,
nor
kepte
.
And
contrarye
wise
:
Where
the
same
mercifull
father
,
with
all
his
benefites
done
vnto
vs
,
is
knowen
,
and
all
oure
hope
caste
in
hym
by
Christ
,
yt
is
not
possible
but
that
there
shal
be
trewe
loue
towardes
Christ
.
Trewe
loue
wylleth
,
that
god
willeth
:
lyueth
accordinge
to
his
godlye
wyll
:
hath
greate
delyte
and
pleasure
to
heare
,
what
god
desireth
of
vs
,
and
when
he
heareth
it
,
he
fulfilleth
it
in
worke
.
And
suche
faith
and
loue
dyd
Moyses
require
of
the
people
of
Israell
,
Deut.
6.
saying
:
Heare
o
Israell
,
the
lord
our
God
is
one
lord
onely
,
and
thou
shalt
loue
the
lord
thy
god
,
with
al
thy
hart
with
al
thy
soule
&c.
Faythe
.
Chieffely
here
note
,
that
Moyses
,
as
a
lawe
gyuer
,
requireth
faith
and
hope
of
the
harte
towarde
the
onlye
god
,
that
he
is
the
same
,
that
kepeth
and
preserueth
the
people
;
and
wil
be
to
vs
a
mercifull
father
.
And
after
that
he
requireth
loue
towardes
god
(
though
he
cannot
giue
it
by
the
lawe
)
that
we
shuld
loue
god
with
all
our
hart
,
with
all
our
soule
with
all
our
might
.
And
on
this
wise
Moyses
draweth
vs
from
all
creature
,
and
directeth
vs
to
god
only
.
Moreouer
he
desireth
such
maner
of
loue
,
Loue
towardes
God
.
that
not
constrained
,
but
frely
and
volutarily
shal
serue
god
,
and
keepe
his
commaundementes
,
and
fulfyll
his
wil
,
as
the
nature
of
loue
is
.
Which
more
plainly
we
find
in
the
gospel
,
Mat.
13
that
the
seed
that
fell
in
a
good
ground
,
gaue
frute
.
&c.
Here
thou
hearest
that
the
word
of
god
,
taken
with
the
hart
through
preaching
,
bringeth
forth
frute
.
By
the
worde
we
receiue
faith
:
from
faith
cometh
loue
toward
god
&
our
neighboure
,
&
of
loue
,
cometh
the
fulfilling
of
godis
commaundements
.
Finally
:
Faith
&
loue
bring
a
godly
&
a
christian
conuersacion
&
lyfe
.
Wherefore
Christ
in
the
gospell
of
this
day
,
constraineth
no
man
by
the
law
,
but
exhorteth
them
to
faith
and
loue
,
as
they
that
willyngly
wolde
kepe
his
word
and
fulfyll
his
comaundment
accordinge
to
sainte
Paules
saiyng
:
1.
Tim.
1
howe
that
the
lawe
is
no●
g●uen
vnto
the
righteous
,
but
vnto
the
vngodly
,
disobedient
,
and
sinners
.
Secondaryly
,
this
gospell
teacheth
,
The
kingdome
of
god
ioin
the
harts
of
the
faithfull
.
wher
Christ
will
haue
his
kingedome
and
dominion
,
namely
in
the
harts
of
the
faithfull
.
Likewise
he
promiseth
vs
here
not
onli
that
if
we
shew
this
loue
outwardly
with
the
word
,
that
the
father
shal
loue
vs
,
but
also
more
greater
and
more
excellent
thinges
.
that
is
to
saue
▪
that
he
with
the
father
,
and
the
vertue
of
the
holy
ghost
wyll
come
vnto
vs
.
O
comforte
O
grace
.
It
was
out
dewty
to
〈◊〉
vnto
him
,
seing
that
our
nature
is
so
corrupte
,
and
wanteth
so
muche
amendemente
.
But
behold
,
God
wil
come
vnto
vs
.
so
mercifull
is
our
god
,
that
he
preuenteth
vs
,
and
promiseth
to
come
vnto
vs
,
by
Christ
.
And
what
will
he
do
with
vs
?
He
wyll
make
hym
a
dwellinge
place
with
vs
.
If
wee
considre
the
disposition
of
oure
nature
and
firste
natiuity
,
we
shall
fynde
,
that
our
harte
is
the
dwellyng
place
of
the
diuell
:
Which
alas
is
to
trewe
,
in
so
much
that
S.
Paul
saith
:
Ephe.
2.
that
naturally
we
were
the
children
of
wrath
,
euen
as
well
as
other
.
And
for
this
originall
sinne
,
that
is
grafte
in
vs
,
god
by
right
might
condempne
vs
wretched
creatures
.
But
yet
considre
how
mercifully
&
goodly
he
handleth
vs
,
which
not
all
only
forgiueth
vs
our
originall
and
actuall
sinne
(
as
they
call
it
)
so
mercifully
through
Christ
,
but
also
he
geueth
vnto
vs
Christ
himselfe
.
And
so
he
giueth
him
vnto
vs
,
that
he
with
him
voutchsafeth
to
dwell
in
vs
,
whereby
Satan
is
expulsed
and
driuen
away
,
1
Cor.
6.
and
our
hartes
made
the
dwelling
place
and
temple
of
the
holy
ghoste
.
He
now
that
here
in
this
worlde
sheweth
vs
so
great
grace
and
fauoure
and
voutchsafeth
to
haue
his
kingdome
in
vs
,
and
whiche
doth
dayly
deliuer
and
defend
vs
frome
all
false
doctrine
and
temptacion
of
the
diuell
,
and
finally
,
Mat.
17
frome
all
euell
,
withoute
doubte
,
in
the
life
to
come
,
will
graunte
vs
also
euerlastingly
to
lyue
and
raigne
with
him
without
ende
.
So
that
in
any
wise
,
we
take
hede
in
the
mean
season
,
that
we
loue
and
beleue
his
worde
,
and
fulfill
his
will
.
To
this
pertaineth
the
sayinge
of
S.
Paule
,
where
he
saith
,
that
we
are
the
temple
of
god
.
1
Cor.
6.
And
also
in
an
other
place
,
that
god
lyueth
,
dwelleth
and
moueth
in
euerye
one
of
vs
,
Act.
17.
as
it
is
written
in
the
actes
of
the
apostels
.
Thirdely
,
this
gospell
learneth
vs
,
wherefore
,
and
for
what
cause
the
holy
ghost
shal
be
sent
,
which
Christe
before
,
with
so
many
wordes
promiseth
to
sende
,
for
thus
he
saieth
:
That
Comforter
,
The
office
of
the
holy
go●
euen
the
holy
ghoste
,
whom
my
father
shall
send
in
my
name
he
shall
teach
you
al
thinges
,
and
bring
all
to
your
remembraunce
,
what
so
euer
I
haue
tolde
you
.
Whereoute
it
is
euident
and
playne
,
that
the
holy
ghost
is
sent
into
the
worlde
to
teach
.
Now
yf
wee
cannot
know
god
in
Christ
,
without
the
holy
ghost
muste
be
presente
and
learne
vs
,
so
muste
it
needes
folowe
,
that
we
,
as
of
our selues
,
can
do
nothing
,
Ioh.
3.
in
those
thinges
that
pertayne
to
godlynes
and
saluacion
:
And
that
(
without
we
are
lightned
of
this
spirit
)
there
is
nothinge
in
vs
,
but
darkenes
,
The
fleshe
is
darknes
.
Ioh.
1.
as
S.
Iohn
the
Euangelist
witnesseth
,
saying
:
The
lyght
shineth
in
the
darkenes
,
and
the
darkenes
comprehended
it
not
.
Wher
is
now
(
I
besech
you
)
the
glory
of
the
flesh
?
what
can
oure
reason
and
oure
wisedome
bringe
to
passe
?
Thinke
you
that
the
holye
ghoste
was
promised
to
the
apostels
,
and
all
goddes
electe
without
a
cause
?
But
I
wolde
haue
the
verely
beleue
,
that
Christ
did
well
perceaue
and
know
,
that
no
mortall
man
coulde
haue
come
vnto
the
knowledge
of
god
,
then
by
this
spirite
.
Wherefore
else
wolde
he
haue
promised
and
sente
it
?
Nowe
for
as
it
is
expediente
&
playne
,
that
the
office
of
the
holy
ghost
is
to
teache
,
not
part
or
halfe
,
but
al.
Print
this
in
thine
harte
that
foloweth
:
He
shall
bring
in
to
your
remembraunce
,
all
that
I
haue
spoken
.
For
I
heare
not
in
this
place
,
that
he
shall
teache
anye
other
thinge
than
Christ
taughte
before
,
but
onlye
that
he
shal
bring
into
the
disciples
remembraunce
the
●●ataynge
wh●ch
Christe
had
preached
?
The
holy
ghoste
dothe
in
spite
.
Hereto
pertaineth
,
that
the
foresayde
spirite
shal
be
sente
in
Ch●istes
name
.
Moreouer
,
yf
the
holy
ghost
shall
teache
no
newe
thinge
vnto
th
apostels
,
but
make
them
meete
to
take
and
vnderstand
the
preachinge
of
the
gospell
,
who
then
hath
giuen
such
power
to
the
Romish
spiritualtie
to
ordaine
and
make
in
the
church
so
many
traditions
of
men
,
against
this
text
?
Let
a
christian
man
learne
here
also
,
that
the
doctrine
of
Christ
is
sufficient
to
our
saluacion
,
as
S.
Peter
sayd
vnto
Christ
:
Thou
haste
the
wordes
of
euerlasting
lyfe
.
And
in
no
wise
forget
,
that
no
mortall
man
can
vnderstande
this
doctrine
of
Christ
,
excepte
it
be
written
in
the
harte
of
man
,
through
the
holy
ghost
:
as
the
prophet
Ieremy
clerely
sheweth
in
the
31.
chapiter
.
The
peace
of
Christe
.
Fourthely
,
Christ
promiseth
his
peace
vnto
hys
disciples
and
all
his
elect
,
in
this
gospel
.
And
there
is
a
notable
&
vehement
significa●●on
in
this
worde
.
My
peace
:
For
Christe
sheweth
here
a
difference
betwene
his
peace
,
&
the
peace
of
the
world
.
The
peace
of
the
worlde
,
The
peace
of
the
world
.
thoughe
it
be
an
excellente
gyft
,
and
a
gift
that
all
only
cometh
of
god
,
for
the
which
,
accordinge
to
the
doctrine
of
S.
Paule
,
a
Chr●stiane
man
is
bounde
to
praye
,
yet
notwithstanding
,
yt
is
temporal
,
&
not
song
durable
.
And
it
may
oft
chaunce
that
outwardly
I
shal
fele
peace
,
&
inwardly
warr●
in
the
conscience
.
But
it
goeth
not
so
with
theim
a●●
peace
.
For
though
that
it
haue
outwardly
resistance
and
is
tempted
,
yet
nowithstanding
,
it
remaineth
vnmouable
,
&
not
due
not
●uer●●●e
,
bicause
it
knoweth
,
that
with
Christ
,
the
prince
of
the
world
hath
no
●ight
in
him
.
〈…〉
Christe
,
that
god
in
heauen
is
a
merciful
father
〈◊〉
him
.
Y●
knoweth
that
nothing
can
chaunce
vnto
him
,
against
the
good
wil
of
god
,
and
that
persecution
shal
not
indure
for
euer
.
Ioh.
14
Finallye
,
Act.
14.
that
throughe
suche
lyke
tribulacion
he
shal
haue
a
celestial
entringe
into
glorye
.
This
peace
Christ
left
and
did
giue
vs
.
Furthermore
,
as
Christe
gaue
vs
this
peace
of
his
great
mercy
and
grace
,
without
any
deseruing
,
so
that
it
is
necessary
,
that
we
comprehend
it
in
our
hartes
with
fayth
.
For
works
can
do
nothing
in
this
behalfe
,
as
witnesseth
S.
Paul
saiyng
.
Rom.
5.
Bicause
therfore
that
we
are
iustified
by
faith
,
we
haue
peace
with
god
.
Fiftely
,
this
gospel
teacheth
vs
,
The
worde
of
god
doth
comforte
vs
in
persecucion
.
that
in
persecution
&
tribulacion
is
nothinge
so
suer
&
comfortable
,
as
to
be
furnished
&
armed
with
the
word
of
god
.
And
for
that
cause
,
Christe
shewed
before
vnto
his
disciples
,
that
he
shulde
suffre
his
passion
,
&
therby
entre
into
the
glory
of
his
father
,
saiyng
:
And
now
I
haue
tolde
you
before
yt
come
,
that
when
it
is
come
to
passe
,
ye
maye
beleue
.
Rom.
15
And
in
lyke
manner
saieth
S.
Paule
.
What
so
euer
things
are
written
afore
tyme
,
are
written
for
oure
learninge
,
that
we
thorough
pacience
and
comfort
of
the
scripture
,
might
haue
hope
.
Therefore
in
as
muche
as
the
confession
and
knowledg
of
the
worde
of
god
and
the
gospel
,
cannot
be
brought
to
passe
in
this
worlde
withoute
persecution
,
seynge
that
the
diuel
is
so
playne
an
enemye
and
aduersarye
thereof
,
it
is
meete
and
couenience
to
al
trewe
Christiane
menne
,
to
bee
so
instructed
and
armed
with
the
worde
of
god
,
that
our
house
buylded
vpon
a
rock
,
do
not
fal
in
tyme
of
persecution
&
stormes
of
temptacion
,
Mat.
7
and
great
windes
.
Whiche
God
graunte
to
vs
euerye
one
.
Amen
.
The
gospell
on
Trinitye
sonday
Iohn
.
3.
THere
was
a
man
of
the
pharyseis
,
na●●
Nicodemus
,
a
ruler
of
the
Iewes
.
Ioh.
7.
The
same
came
to
Iesus
by
nyght
,
and
sayde
vnto
hym
:
Rabbi
,
we
know
that
tho●
〈◊〉
a
teacher
come
from
god
:
for
no
man
cou●●
do
suche
miracles
as
thou
doest
,
except
god
were
with
him
.
Iesus
aunswered
and
lord
vnto
him
.
Verely
verely
I
say
vnto
the
,
excepte
a
man
be
borne
frome
aboue
,
he
can
not
se
the
kyngedome
of
god
.
Nicodemus
sayth
vnto
hym
:
how
can
a
man
be
borne
when
he
is
olde
?
can
he
enter
into
his
mothers
wombe
and
be
borne
again
?
Iesus
answered
Ioh.
4.
and.
7.
Tit.
3.
a
Rom.
8.
Verelye
verely
I
saye
vnto
the
:
Excepte
a
man
be
borne
of
water
and
of
the
spirite
,
he
cannot
entre
into
the
kingdome
of
god
.
Ioh.
4.
and.
7.
Tit.
3.
a
Rom.
8.
That
whiche
is
borne
of
the
fleshe
,
is
flesh
and
th●●
whyche
is
borne
of
the
spirite
,
is
spirite
.
Maruayle
not
thou
that
I
sayd
to
the
:
ye
muste
be
borne
frome
aboue
.
The
wynde
bloweth
where
it
lusteth
,
and
thou
hearest
the
sounde
thereof
Eccl.
11.
but
canst
not
tell
whence
it
cometh
,
and
whether
it
goeth
.
So
is
euerye
one
that
is
borne
of
the
spirite
.
Nycodemus
aunswered
and
sayd
vnto
him
,
How
can
these
thi●ges
be
?
Iesus
aunswered
and
sayd
vnto
hym
:
Arte
thou
a
mayster
〈◊〉
Israel
&
knowest
not
these
things
?
Verely
verely
I
say
vnto
the
:
〈◊〉
speake
that
we
do
know
,
and
testifye
that
we
haue
seene
,
and
ye
receyue
not
our
witnes
.
Yf
I
haue
tolde
you
earthly
thinges
,
and
yet
beleue
not
,
how
shall
you
beleue
if
I
tell
you
of
heauenly
thynges
?
Ephe.
4
And
no
man
asc●nded
vp
into
heauen
,
but
he
that
came
do●●●
from
heauen
,
euen
the
sonne
of
man
whyche
is
in
heauen
.
And
as
Moyses
lyft
vs
the
serpente
in
wildernes
,
Nu.
21.
euen
so
must
the
●onne
of
man
be
lyfte
vp
,
that
whosoeuer
beleueth
in
him
,
perishe
●o●
,
but
haue
eternall
lyfe
.
THE
EXPOSITION
.
IN
this
gospell
we
haue
and
excellent
disputacion
of
the
righteousnes
of
the
fleshe
,
and
also
of
the
righteousnes
of
the
spirite
.
Christ
teacheth
vs
the
one
,
and
Nicodemus
defendeth
the
other
:
But
so
,
that
in
the
meane
while
,
he
is
content
to
be
taughte
and
enformed
of
Christe
.
Fyrste
of
all
lette
vs
considre
the
persone
of
Nicodemus
,
as
it
is
here
described
of
the
euangeliste
,
The
description
of
Nicodemus
.
howe
vnwisely
and
vndiscretelye
he
speaketh
of
regeneracion
.
Whereout
we
maye
note
,
what
reason
and
mannes
strength
can
do
,
in
vnderstandyng
of
diuine
and
heauenly
thinges
.
The
euangelist
sayeth
on
this
wise
:
There
was
a
man
of
the
phariseis
named
Nicodemus
,
a
ruler
among
the
Iews
.
Herein
he
declareth
that
Nicodemus
,
as
concerīng
his
outward
conuersacion
,
led
an
honest
and
a
worshipful
,
lyfe
,
which
coulde
not
bee
reprehended
or
rebuked
,
so
that
he
was
taken
and
counted
one
of
the
chiefe
rulers
amongest
the
Iewes
.
Here
also
thou
haste
the
discription
of
the
person
,
whiche
after
worldely
fashion
and
maner
is
taken
and
counted
both
wise
and
righteous
.
Yet
this
nowistanding
,
The
fleshe
is
fearfull
.
there
is
not
so
greate
strengthe
or
boldenes
in
Nicodemus
,
that
he
durste
speake
vnto
Christe
openlye
,
though
he
knewe
him
to
be
a
teacher
sente
from
god
,
whose
wondres
and
miracles
,
he
coulde
not
deny
.
Whye
doth
not
reason
here
steppe
forth
boldely
,
and
openlye
professe
the
doctrine
of
Christe
?
For
so
Christe
wolde
haue
it
,
according
to
that
he
spake
:
Whosoeuer
knowledgeth
me
before
men
,
Mat.
10
him
will
I
knowledge
before
my
father
which
is
in
heauen
,
and
the
angelles
.
But
reason
canne
not
do
this
,
for
it
passeth
and
excelleth
farre
his
capacitye
and
conning
.
He
will
not
be
charged
with
the
hatred
of
the
world
for
the
truthes
sake
.
For
the
which
cause
,
Christe
wyll
haue
vs
mortifie
this
olde
Adame
in
vs
,
and
become
a
newe
creature
.
But
what
knoweth
or
vnderstandeth
the
fleshe
and
oure
nature
here
of
?
Trulye
nothing
at
all
.
as
it
is
playne
and
euidente
here
declared
by
this
Nicodemus
.
For
Christe
speaketh
of
a
new
and
a
spirituall
natiuity
,
but
Nicodemus
contrary
wise
vnderstandeth
a
carnal
and
a
fleshly
natiuity
.
How
can
a
man
(
saith
he
)
be
borne
,
when
he
is
olde
?
can
he
enter
into
his
mothers
womb
and
be
borne
againe
?
Wee
are
all
Nicodemes
,
ignoraunt
of
godly
thinges
.
Here
you
heare
in
what
wise
this
wordly
righteous
man
answereth
to
godly
things
.
Yea
,
Christ
himselfe
must
open
&
declare
vnto
hym
in
what
wise
a
man
must
become
a
new
creature
,
&
be
borne
agayne
,
yet
he
vnderstandeth
it
not
,
but
demaundeth
again
,
saiyng
:
How
may
these
things
be
?
What
other
thing
can
a
man
se
&
perceiue
in
this
Nicodemus
,
then
ignoraunce
&
incredulity
?
Wherfore
if
his
outward
conuersacion
had
ben
a
great
deale
more
glorious
than
it
was
,
yet
could
it
not
haue
pleased
god
.
&
why
?
Bicause
that
god
doth
not
regard
the
outward
fashions
of
men
,
but
iudgeth
according
to
the
hart
&
faith
of
a
man
,
as
the
prophete
Ieremye
declareth
,
saiyng
:
Thou
o
lorde
,
lookest
only
vpon
faith
.
Iere.
5.
Ro.
14.
And
S.
Paul
to
the
Romaines
,
saith
:
What
soeuer
is
not
of
faith
,
that
same
is
sinne
.
Mat.
5.
For
first
we
muste
get
the
inward
righteousnes
,
if
the
outward
shall
please
god
.
For
if
wee
wante
righteousnes
inwardly
,
Christ
may
straight
way
say
vnto
vs
,
as
he
said
to
the
Iues
:
Except
your
righteousnes
excede
the
righteousnes
of
the
scribes
&
phariseis
,
ye
cannot
enter
into
the
kingdom
of
heauen
.
Therfore
likewise
as
Nicodemus
had
here
but
a
rude
&
blinde
vnderstanding
,
in
those
thingꝭ
that
pertaine
to
the
grace
of
god
&
our
saluacion
,
euen
so
be
wee
euery
one
,
rude
&
ignoraunt
,
and
the
very
olde
Adam
,
yea
nothing
but
flesh
&
carnal
,
according
to
the
saiyng
of
Christ
:
That
(
saith
he
)
which
is
borne
of
flesh
,
is
flesh
.
What
the
scripture
calleth
fleshe
.
If
it
be
not
renewed
and
lightned
with
the
spirite
.
I
vnderstand
by
flesh
the
whole
vniuersal
nature
of
man
,
both
body
,
soule
,
reason
,
vnderstanding
,
freewyl
,
withoute
the
holy
ghost
.
For
such
a
man
,
yea
suche
a
body
of
sin
,
can
do
nothing
but
sin
,
how
excellently
so
euer
he
shineth
outwardly
.
though
outwardly
he
garnisheth
himselfe
with
neuer
so
manye
workes
.
Which
thing
S.
Paul
expresseth
with
manifest
words
,
Rom.
8.
to
the
Romaines
.
And
here
also
it
is
playne
and
euidente
by
this
Nicodemus
,
which
in
the
sight
of
the
worlde
,
was
holy
and
righteous
.
Secondarelye
,
The
new
birthe
is
necessarye
.
Christe
teacheth
vs
in
this
gospell
a
newe
natiuity
,
which
Nicodemus
could
not
comprehende
or
vnderstande
,
and
so
speaketh
of
it
,
that
it
maye
apeare
to
bee
a
thinge
necessarye
to
saluacion
.
Hee
sayeth
on
this
wise
:
Excepte
a
man
bee
borne
a
newe
,
hee
canne
not
see
the
kyngedome
of
God
.
To
se
the
kyngedome
of
God
,
is
to
be
iustified
.
Now
mark
&
considre
what
Christ
speaketh
of
this
iustifiyng
,
and
contrarywise
what
Nicodemus
thinketh
thereof
.
To
see
what
the
kingdom
of
god
is
Christe
concludeth
,
that
no
worke
,
no
reason
,
no
outward
conuersacion
,
canne
iustifye
and
saue
vs
,
excepte
allonlye
that
the
man
be
borne
a
newe
.
Contrary
wise
thus
thinketh
Nycodemus
.
that
yf
oure
outward
conuersacion
,
lyfe
,
and
working
be
allonly
confirmable
vnto
the
law
,
that
for
those
workes
,
god
is
constrained
and
bound
to
iustifye
and
saue
vs
.
But
herein
he
erreth
greatly
.
Not
Nicodemus
,
but
Christe
hat
here
the
victorye
,
forasmuche
as
all
men
are
lyars
,
and
all
onlye
god
is
trewe
.
Psall
115
Rom.
3.
Wherefore
lette
vs
sharpely
marke
and
considre
,
in
what
wise
this
newe
natiuity
and
regeneracion
is
so
brought
to
passe
.
He
saith
on
this
wise
:
Excepte
a
man
be
borne
of
water
and
of
the
spirite
,
he
can
not
come
into
the
kingdome
of
god
.
Here
thou
hearest
,
Baptisme
.
that
this
regeneracion
and
new
natiuity
,
beginneth
in
Baptisme
.
For
baptisme
is
a
signe
of
mortefiynge
our
flesh
,
as
S.
Paule
saith
:
We
be
buried
with
him
by
baptisme
into
death
,
Rom.
6.
&c.
and
this
is
one
part
of
this
new
natiuity
.
Furthermore
,
in
baptysme
the
hollye
ghoste
ys
geuen
vs
,
whych
,
we
beyng
so
mortefied
,
dothe
reuyue
and
regenerate
vs
agayne
,
ruleth
,
draweth
,
pulleth
and
chaungeth
vs
,
and
so
worketh
in
vs
,
that
we
sauoure
and
vnderstande
now
no
more
carnall
,
but
spirytual
thynges
.
Wee
desire
not
wordly
things
,
but
heauenly
thinges
,
&
lyue
to
righteousnes
.
And
this
is
the
other
part
of
thys
new
natyuitie
.
Wher
oute
yt
appeareth
,
What
it
ys
to
bee
borne
agayne
.
that
to
be
borne
agayne
,
ys
no
other
thing
,
then
to
dye
,
as
concernyng
syn
,
and
to
lyne
to
ryghteousnes
,
through
the
spiryt
and
fayth
And
wher
so
euer
this
is
,
there
is
the
kingdome
of
god
sene
,
and
the
entring
thervnto
openeth
.
But
I
besech
you
,
what
glory
hath
here
the
righteousnes
of
Nicodemus
?
Truelye
before
god
it
is
but
durte
&
dung
,
Phil.
3.
euen
as
S.
Paule
did
reckene
and
count
all
his
righteousnes
that
came
of
the
lawe
,
he
beynge
a
Iew
and
circumcised
,
for
dunge
.
For
not
that
,
whiche
cometh
of
oure
reason
,
but
that
the
spirite
worketh
in
vs
,
pleaseth
god
.
For
that
,
that
is
borne
of
the
spirite
,
is
spirituall
,
and
of
greate
reputacion
before
god
.
Therfore
S.
Paule
to
the
Ephesians
saith
on
this
wise
:
Ephe.
4
So
then
as
concernynge
the
conuersacion
in
tymes
paste
,
laye
frome
you
that
olde
man
,
which
marreth
himselfe
through
deceiuable
lustes
,
and
be
you
renewed
in
the
spirit
of
your
mynd
.
How
can
reason
do
or
comprehend
these
thinges
?
when
in
earthly
and
bodely
thinges
he
is
so
rude
and
ignoraunt
,
that
he
cannot
tell
,
namely
,
from
whence
the
winde
cometh
,
or
whether
it
will
?
Briefelye
,
to
bringe
to
passe
this
newe
natiuitie
,
we
muste
needes
haue
the
holye
ghoste
,
thoughe
the
papistes
extoll
neuer
so
highelye
,
the
righteousnes
of
the
fleshe
.
Thirdely
,
this
gospell
teacheth
vs
,
Thoroughe
Chryste
we
haue
obtained
the
holy
ghoste
.
who
hath
obteyned
and
geuen
vs
this
spirite
,
by
the
which
wee
are
newe
regenerate
and
borne
againe
,
trulye
Iesus
Christe
the
sonne
of
man
,
which
allonly
descended
from
heauen
,
and
ascended
vp
into
heauen
.
But
wherewith
hathe
he
obtained
and
deserued
this
?
Euen
therwith
,
bicause
that
he
was
exalted
on
the
crosse
,
like
as
the
serpent
was
in
the
wildernes
.
But
what
serpente
was
that
?
In
times
past
the
children
of
Israell
murmered
against
the
lorde
in
wildernes
then
was
the
lorde
angry
,
and
sent
fierye
serpentes
among
the
people
,
whiche
bote
the
people
,
so
that
there
dyed
muche
people
in
Israell
.
And
Moyses
praiynge
then
for
the
people
,
the
lorde
saide
vnto
him
.
Num.
21
Make
the
a
brasen
serpent
,
and
set
it
vp
for
a
token
.
Whosoeuer
is
bitten
,
and
looketh
on
it
,
shal
lyue
.
The
serpent
is
the
figure
of
Christe
.
This
figure
applieth
Christe
vnto
hymselfe
,
,
as
thoughe
he
wolde
say
:
I
shall
be
crucified
and
put
to
deathe
,
and
with
my
deathe
,
the
wrathe
of
my
heauenly
father
shall
be
pacefied
for
the
sinnes
of
the
worlde
,
that
whosoeuer
is
bitten
with
sinne
,
and
loketh
vpon
me
,
whiche
am
crucified
,
that
is
,
whosoeuer
beleueth
in
me
,
shall
not
perishe
,
To
beleue
in
Christe
.
but
haue
euerlasting
lyfe
.
Beholde
,
on
this
manner
Christe
is
sette
forthe
vnto
vs
,
as
hee
that
only
forgiueth
vs
our
sinne
,
and
giueth
vs
the
holy
ghoste
,
maketh
vs
newe
creatures
,
the
sonnes
and
heires
of
god
,
so
that
we
beleue
and
sette
oure
confidence
and
truste
in
him
.
God
graunte
vnto
vs
,
that
we
may
haue
a
trewe
and
perfect
faith
.
Amen
.
The
gospell
on
the
firste
sondaye
after
Trinitye
sondaye
.
Luc.
16
,
THe
was
a
certaine
riche
man
which
was
clothed
in
purple
and
fine
white
,
and
fared
deliciously
euery
day
.
And
there
was
a
certayne
beggar
named
Lazarus
,
which
lay
at
hys
gate
ful
of
sores
,
desiryng
to
be
refreshed
with
the
cromes
that
fel
from
the
rich
mans
bord
,
and
no
man
gaue
vnto
him
.
The
dogges
came
also
and
licked
his
sores
.
And
it
fortuned
that
the
beggar
died
,
and
was
caried
by
the
angels
into
Abrahams
bosome
.
The
rich
man
also
died
,
&
was
buried
.
And
being
in
hell
in
tormentes
,
he
lyft
vp
his
eyes
and
saw
Abraham
a
far
of
,
&
Lazarus
in
his
bosome
,
and
he
cried
&
said
:
Father
Abraham
,
haue
mercy
on
me
,
and
send
Lazarus
,
that
he
may
dip
the
typ
of
hi
finger
in
water
,
&
coole
my
tung
,
for
I
am
tormented
in
this
flame
.
But
Abraham
sayd
:
Son
,
Gal.
6●
remember
that
thou
in
thy
lyfe
tyme
,
receauedst
thy
plesure
,
&
contrary
wyse
,
Lazarus
receaued
paine
.
But
now
he
is
comforted
,
and
thou
art
punished
:
Beyond
al
this
,
betwene
vs
and
you
ther
is
a
great
space
set
,
so
that
they
which
wold
go
from
hence
to
you
,
cannot
,
neither
may
come
from
thense
to
vs
.
Then
he
said
:
I
pray
the
therfore
father
,
send
him
to
my
fathers
house
,
for
I
haue
fyue
brethren
for
to
warne
them
,
lest
they
also
come
into
this
place
of
torment
.
Abraham
sayd
vnto
him
:
They
haue
Moyses
and
the
prophets
,
let
them
heare
them
.
And
he
sayde
:
naye
father
Abraham
,
but
yf
one
come
vnto
them
frome
the
dead
,
they
wyll
repent
:
He
sayd
vnto
him
:
If
If
they
heare
not
Moyses
and
the
prophetes
,
neither
wyll
they
beleue
though
one
to
se
from
death
agayne
.
THE
EXPOSITION
.
FYrste
of
all
,
A
description
of
the
rych
man
.
1.
Ti.
6.
Mat.
19
What
it
is
to
be
ryche
.
this
gospell
treateth
of
a
riche
man
,
in
whome
was
neither
faithe
nor
charitye
.
This
worde
,
riche
,
is
here
taken
as
Paule
tooke
it
,
when
he
said
to
Timothy
:
Charge
them
that
are
rich
in
this
world
,
&c.
And
in
the
gospell
of
Mathew
:
Yt
is
easier
for
a
camel
to
go
thorow
the
eye
of
a
nedle
,
then
for
a
riche
man
to
entre
into
the
kingdome
of
heauen
.
In
this
place
,
a
riche
man
signifieth
him
,
whose
hart
is
set
vppon
riches
which
thinketh
on
nothing
,
then
vpon
riches
:
reioiseth
in
nothing
,
then
in
riches
.
Finally
,
whose
harte
deliteth
in
nothing
then
in
that
diuelish
mammon
.
And
s
.
Paul
chiefly
for
this
cause
,
calleth
these
rich
men
,
the
riche
men
of
this
worlde
,
for
that
,
that
they
be
geuen
to
transitory
and
worldely
thinges
,
more
then
to
celestiall
thinges
.
Otherwise
if
riches
of
themselfe
had
bene
euell
,
Abraham
,
Salomon
,
Naaman
Sirus
,
had
beene
damned
,
which
were
very
riche
,
but
they
did
not
abuse
their
riches
.
Therefore
this
rich
man
is
d●scribed
,
not
as
a
good
,
but
as
an
euell
tre
.
Now
yf
ye
will
heare
the
frutes
of
an
euel
tree
,
Loe
:
He
clothed
himselfe
with
purple
and
costly
linnen
&c.
Doubtlesse
he
shuld
not
haue
ben
damned
for
his
clothing
,
yf
he
had
not
had
so
great
pleasure
in
theim
,
and
sought
wordly
honour
and
glorye
therin
,
vtterly
forgetting
the
poore
Lazarus
.
We
reade
of
Ioseph
when
he
was
in
Egipte
,
Gen.
41
how
excellently
he
was
clothed
in
riche
apparell
,
and
a
chaine
of
golde
aboute
his
necke
,
and
yet
pleased
god
,
for
bicause
his
hart
was
not
set
vppon
pompe
and
riches
.
And
that
this
riche
man
had
his
harte
and
mynde
fixed
vpon
gorgious
raiment
,
and
delicate
meates
,
that
that
foloweth
plainly
approueth
yt
,
wher
it
is
said
:
He
fared
deliciously
euery
daye
.
The
wyse
man
saith
:
Eccle.
3.
Ther
is
a
tyme
of
mirth
,
and
a
tyme
of
mornynge
.
And
a
christian
man
,
so
oughte
to
waight
vppon
tyme
,
that
he
euer
remembre
the
sayinge
of
Sainct
Paule
,
Rom.
12
whiche
saieth
:
Be
mery
with
them
that
bee
merye
,
and
weepe
withe
theim
that
weepe
.
But
when
a
manne
begynneth
to
make
of
eatinge
,
glottonye
,
and
of
drinkinge
,
dronckennesse
,
in
so
muche
that
his
harte
forgetteth
God
,
and
seeketh
therein
but
his
owne
pleasure
and
voluptuousnes
,
it
is
not
possible
,
but
that
he
shall
forgette
his
poore
neighbour
,
and
take
little
thought
for
his
necessitye
.
Nowe
to
forget
god
&
his
neigbour
,
bringeth
euerlasting
damnacion
.
Such
an
vngodly
engorger
&
glotton
doth
this
gospell
here
set
forth
,
whiche
taketh
so
great
pleasure
in
his
vesture
,
and
in
eatinge
,
that
he
forgetteth
God
,
and
careth
not
for
the
poore
,
and
hath
so
lytle
charity
towarde
his
neighbour
,
that
the
dogges
hath
more
pity
,
and
dothe
more
good
vnto
this
poore
Lazarus
,
then
he
did
.
Secondarily
,
To
be
poore
what
it
is
in
scripture
.
a
certaine
poore
man
Lazarus
by
name
,
is
here
described
.
The
scripture
calleth
hym
a
poore
man
,
not
only
whiche
hath
nothinge
of
hys
owne
,
but
him
also
which
with
his
harte
forsaketh
all
wordly
thinges
,
and
cleaueth
allonly
vnto
god
,
so
that
a
riche
man
may
haue
this
pouertye
in
hys
harte
,
beinge
alway
ready
,
when
it
shall
please
god
,
to
forsake
all
that
he
hath
.
Suche
pouertye
hadde
not
that
ryche
man
in
his
harte
,
to
whome
Chryste
sayde
:
Go
thy
waye
,
and
sell
all
that
thou
hast
,
Mat
19
Mar.
10
Luc.
18
and
geue
it
to
the
poore
,
and
come
and
folow
me
,
for
he
when
he
harde
that
he
shuld
forsake
his
riches
,
did
morne
,
and
was
very
sadde
,
for
he
was
a
man
that
had
greate
possessions
,
and
it
greeued
him
shrewdly
to
forsake
them
,
and
he
had
rather
to
haue
kepte
them
styl
.
But
here
we
see
this
Lazarus
both
inwardely
and
outwardly
poore
,
and
is
a
good
tre
,
as
the
fruictes
in
him
greatly
do
declare
.
But
what
were
his
frutes
?
He
lyeth
at
the
riche
mannes
gate
,
ful
of
sores
,
and
desired
to
be
filled
with
the
cromes
that
fel
from
the
riche
mans
table
.
Behold
is
not
here
a
singular
frute
of
fayth
,
to
haue
in
suche
extreame
miserye
and
calamitie
,
so
greate
pacience
?
He
crieth
not
,
he
howleth
not
,
but
holdeth
his
peace
,
euen
as
Iob
did
,
when
he
saide
:
God
gaue
it
,
Iob.
1.
God
hath
taken
it
away
,
the
name
of
god
be
blessed
.
Is
not
this
also
a
singuler
vertu
&
frute
of
an
excellent
faith
to
be
commended
?
for
as
much
as
he
desireth
not
of
his
deinty
dishes
,
but
all
only
the
cromes
that
fel
from
the
table
.
Truly
an
vnfaithful
harte
coulde
neuer
haue
done
this
,
for
the
more
it
hath
,
the
more
it
desireth
to
haue
.
The
prophete
Dauid
saith
:
Psal.
33
that
the
riche
men
shal
want
and
suffre
hunger
,
but
they
that
seek
the
lord
shall
wante
no
manner
of
thing
.
But
howe
canne
a
rich
man
hungre
?
Thus
truly
.
for
as
much
as
ther
is
no
measure
in
his
couetousnesse
,
and
bicause
hee
euer
feareth
,
that
he
shall
neuer
haue
sufficiente
.
Here
haue
wee
nowe
a
very
sainte
,
a
faithful
hart
,
whiche
in
so
greate
misery
and
calamitie
,
in
suche
greate
payne
and
necessitye
,
with
pacience
ouercometh
the
deliciousnes
and
glory
of
princes
.
The
reward
of
Lazarus
&
the
ryche
man
.
Thyrdely
,
we
se
here
in
this
gospell
the
ende
and
reward
,
aswell
of
this
riche
manne
,
as
of
the
poore
Lazarus
.
Bothe
chaunged
their
lyues
:
Lazarus
is
caried
of
the
aungels
into
Abrahames
bosome
.
The
riche
man
was
buried
in
hel
.
I
besech
the
now
which
of
these
seeme
vnto
the
riche
?
Which
of
them
gat
the
better
?
Truly
this
is
no
little
chaunge
.
For
he
that
was
riche
,
nowe
is
poore
:
and
hee
that
was
poore
,
is
nowe
made
ryche
.
Who
had
not
rather
nowe
(
yf
he
hadde
choyse
)
to
bee
this
poore
Lazarus
,
then
the
riche
man
?
Whoe
hadde
not
rather
bee
withe
Lazarus
in
Abrahames
bosome
,
then
in
hell
with
this
riche
manne
?
To
bee
caried
into
Abrahames
bosome
,
To
be
in
Abrahams
bosome
.
is
to
sleepe
in
God
,
in
the
power
of
God
,
and
there
to
be
kepte
and
preserued
vntyll
the
daye
of
iudgemente
,
tarriyng
with
a
suer
hope
and
confidence
,
the
comminge
of
our
lorde
Iesus
Christ
.
For
as
it
is
written
:
Sap.
5.
To
be
buried
in
hell
.
The
sowles
of
the
righteous
are
in
the
hands
of
god
.
To
be
buried
in
hel
is
to
dye
in
desperacion
,
and
to
be
kepte
in
terror
&
feare
of
euerlasting
death
,
vnto
suche
tyme
,
as
that
laste
sentence
of
Christ
be
spoken
:
Go
you
wicked
in
to
euerlasting
fier
.
In
this
flame
and
heate
of
desperacion
,
is
this
rich
man
tourmented
,
desiring
that
his
tung
might
be
cooled
by
Lazarus
.
But
he
must
heare
these
wordes
:
Remembre
sonne
,
that
thou
receiued
thy
pleasure
in
thy
life
.
And
:
There
is
a
greate
space
sette
betwene
vs
and
you
,
so
that
they
which
go
downe
from
hence
to
you
,
can
not
neyther
maye
they
passe
ouer
from
thence
vnto
vs
.
Here
is
no
helpe
nor
comforte
lefte
to
the
riche
manne
,
And
sueclye
the
sayinge
of
Christe
is
fulfylled
:
Wo
be
vnto
you
that
laughe
here
,
Luc.
6.
for
you
shall
wepe
and
wayle
.
Lazarus
on
the
other
side
,
is
recreated
with
perpetuall
comfort
and
sola●e
,
which
in
his
lyfe
tyme
,
before
hadde
none
.
These
thinges
O
thou
riche
manne
,
considre
in
thy
harte
,
and
see
that
thou
make
the
frendes
of
the
wicked
mammon
,
leaste
that
lyke
thinge
chaunce
vnto
the
,
as
vnto
this
riche
man
,
Fourthely
,
this
gospell
teacheth
vs
,
All
that
is
necessarye
to
our
saluacion
,
are
sufficitly
in
holi
scripture
that
al
thinges
that
are
both
necessary
to
be
knowen
and
don
,
are
contayned
in
holy
scripture
,
wherfore
we
ought
allonly
to
credite
and
beleue
the
same
holi
scripture
When
the
ryche
manne
was
vtterlye
destituted
of
comforte
and
healpe
,
hee
wolde
gladlye
haue
sente
Lazarus
vnto
his
brethrene
,
to
warne
them
hereof
,
leaste
they
lykewyse
shulde
chaunce
to
comme
into
that
place
of
tourmente
.
But
it
was
tolde
him
:
They
haue
Moyses
and
the
prophetes
,
let
them
harken
vnto
them
.
For
Moyses
didde
witnes
of
Christ
,
saying
:
Who
so
euer
wil
not
harken
vnto
this
prophete
(
namely
Christ
)
shal
be
punished
.
For
the
prophetes
beare
witnesse
also
of
Christe
.
And
therefore
,
whosoeuer
heareth
Moyses
and
the
prophets
,
which
bear
witnesse
of
Christ
,
the
same
heareth
Christ
him selfe
.
Seing
now
that
Christe
allonly
is
to
be
heard
,
wher
is
become
now
mens
tradicions
?
and
our
new
founde
doctoures
,
that
teache
Diriges
(
as
they
call
it
)
and
masses
for
sowles
departed
?
All
these
thinges
must
fall
,
for
we
may
not
harken
vnto
men
,
but
vnto
Christ
,
of
whom
the
heuenly
father
beareth
witnesse
,
sayinge
:
This
is
my
welbeloued
sonne
:
Here
him
.
To
whom
with
the
father
and
the
holye
ghoste
,
be
all
honoure
and
glorye
for
euer
.
Amen
.
The
gospell
on
the
seconde
sondaye
after
triuitye
sondaye
Luc.
14.
Mat
,
22
Apo.
16
A
Certayne
man
ordayned
a
greate
supper
,
and
bad
manye
,
and
sente
hys
seruaunte
at
supper
tyme
,
to
saye
to
them
that
were
bydden
:
come
,
for
all
thynges
are
nowe
readye
.
And
they
all
at
once
began
to
make
excuse
.
The
fyrst
said
vnto
hym
:
I
haue
bought
afarme
,
and
I
must
go
and
see
it
,
I
pray
the
haue
me
excused
.
And
an
other
sayd
:
I
haue
bought
fiue
yoke
of
oxen
,
and
I
go
to
proue
them
,
I
praye
the
,
haue
me
excused
.
And
an
other
sayd
:
I
haue
maried
a
wyfe
,
and
therfore
I
can
not
come
.
And
the
seruante
retourned
and
brought
hys
mayster
worde
agayne
therof
.
Then
was
the
goodman
of
the
house
displeased
,
and
sayd
to
his
seruante
:
Go
out
quickely
into
the
stretes
and
quarters
of
the
city
and
bringe
in
hyther
the
poore
,
and
the
feeble
,
and
the
halt
,
and
the
blinde
.
And
the
seruaunt
sayde
:
Lord
,
it
is
done
,
as
thou
hast
commaunded
,
and
yet
there
is
roome
.
And
the
lorde
sayd
to
the
seruaunt
Go
out
vnto
the
hye
ways
and
hedges
,
and
Gen.
19
compell
them
to
come
in
,
that
my
house
may
be
filled
.
For
I
saye
vnto
you
,
that
none
of
those
menne
whyche
were
bydden
,
shall
taste
of
my
supper
.
THE
EXPOSITION
.
IN
this
similitude
,
The
grace
of
God
.
fyrste
of
all
is
praysed
the
great
godnes
,
grace
&
mercy
of
god
,
whiche
he
hath
so
mightely
shewed
vs
,
by
his
sonne
Iesus
Christe
,
without
any
deseruing
of
our
workes
,
in
that
,
that
he
compareth
it
here
to
a
supper
.
For
all
suppers
are
moste
chiefely
prepared
and
ordained
for
myrth
,
and
not
for
heuines
,
that
a
man
shulde
eate
,
drinke
,
and
be
merye
.
Lykewise
,
as
a
supper
here
vpon
earth
,
is
ordayned
and
prepared
to
make
men
merye
and
lighte
harted
,
euen
so
this
greate
supper
of
the
grace
of
god
and
the
gospell
,
hath
god
prepared
for
our
greate
consolacion
and
comfort
,
wherin
we
shuld
reioyse
&
be
mery
&
glad
.
For
what
other
thing
is
the
gospell
(
by
the
which
the
great
goodnes
and
mercye
of
god
is
shewed
vs
so
gentely
and
sweetly
through
Christ
)
then
a
good
and
mery
tidinges
?
The
gospell
.
It
could
be
no
lye
that
the
aungell
shewed
vnto
the
shephardes
when
Christ
was
borne
,
saying
:
Beholde
,
Luce.
2.
I
bringe
you
tidinges
of
greate
ioye
,
whiche
shall
happen
vnto
all
people
Neither
doth
the
prophete
Dauid
monish
vs
with
out
cause
to
reioyse
in
these
dayes
of
grace
,
saying
:
This
is
the
day
which
the
lord
hath
made
,
Ps.
117
let
vs
reioyse
and
be
gladde
in
it
.
Nowe
seing
that
god
our
mercifull
father
hath
so
louingely
prepared
for
vs
this
supper
Supper
through
Christ
,
without
any
deseruing
of
our
part
.
Without
dout
,
it
is
a
token
of
his
great
loue
toward
vs
,
specially
if
we
considre
,
that
not
allonly
the
Iewes
,
but
also
al
the
heithen
,
publicans
&
siners
ar
called
hervnto
.
And
therfore
Christ
might
wel
say
:
Ioh.
3.
The
loue
of
god
.
That
god
so
loued
the
world
,
that
he
gaue
his
only
son
.
Here
thou
hearest
,
that
alonely
loue
moued
god
by
Christe
,
to
prepare
this
supper
of
the
grace
of
the
gospel
.
Then
if
loue
moued
him
to
prepare
this
supper
,
so
it
is
a
greater
token
of
loue
,
that
he
hath
called
vs
therunto
.
For
what
shulde
it
auayle
me
,
that
this
greate
supper
is
highely
praysed
&
commended
,
yf
I
were
fayne
to
sit
without
the
dore
,
&
were
not
called
nor
letten
in
?
And
that
we
shuld
pe●ceaue
that
Christ
hath
not
allonly
prepared
this
supper
,
but
hath
bidde
al
men
thervnto
,
the
euangeliste
saieth
here
,
that
the
lord
of
the
supper
sent
his
seruaunt
to
them
that
were
bidden
,
to
tell
them
that
it
was
supper
tyme
,
and
to
byd
them
come
,
for
all
was
readye
.
This
seruante
signifieth
th
apostels
,
whiche
Christe
firste
of
all
sent
to
preach
to
the
Iewes
,
and
after
when
they
hadde
despised
the
preaching
of
the
gospel
,
and
made
them
vnworthy
thereof
,
they
were
sent
to
the
Gentyls
.
Th
appostels
calleth
vs
to
this
supper
.
And
what
did
they
preach
?
They
said
:
Al
things
are
redy
,
now
come
.
Christ
hath
shewed
vs
the
will
of
the
father
,
Christe
hath
suffered
death
for
our
sinnes
,
&
is
risen
for
our
rightousnes
,
ascended
vp
into
heauen
,
&
hath
gotten
vs
the
holy
ghost
wherfore
al
thingꝭ
pertaining
to
our
saluacion
are
ready
This
did
the
holy
apostels
so
diligently
prech
so
that
Esaias
did
not
speake
in
vain
of
them
,
when
he
said
:
Esai
.
52
O
how
bewtiful
are
the
feet
of
th
embassadour
that
bringeth
good
tidings
&
precheth
helth
What
can
we
desire
any
more
?
Helth
is
obtained
vs
of
meer
grace
:
Bi
grace
we
be
called
vnto
saluacion
.
This
alonely
is
now
required
of
vs
,
that
we
come
.
Therfore
let
vs
not
dispise
this
supper
,
but
rather
let
vs
hast
vs
to
Christe
,
that
we
may
get
righteousnes
&
saluacion
.
Secondarily
,
Firste
the
gospell
was
preched
vnto
the
Iewes
.
Mat.
15
we
se
in
this
similitude
the
calling
of
the
Iewes
to
the
grace
of
the
gospell
,
and
in
what
wyse
they
be
reiected
for
ther
incredulite
.
For
they
were
the
first
that
shulde
be
called
,
as
Christe
hymselfe
witnesseth
,
saiyng
:
I
am
not
sent
but
vnto
the
loste
sheepe
of
the
house
of
Israell
.
And
Paule
withe
Barnabas
in
the
actes
of
th
apostles
,
sayde
:
Act.
13.
It
behoued
first
the
word
of
god
to
be
spoken
vnto
you
&c.
But
how
did
the
Iewes
heare
the
callyng
?
They
begon
all
to
excuse
them
,
contrary
to
the
counsel
of
the
prophet
Dauid
,
saiyng
:
Ps.
49.
To
day
yf
you
wil
heare
his
voyce
,
harden
not
you
hartes
.
They
wyll
not
folowe
this
faithfull
counsaile
,
but
they
excuse
themselues
&
wil
not
come
.
The
first
saithe
:
The
Iewes
in
obedience
and
incredulitye
.
I
haue
bought
a
farme
,
and
muste
nedes
go
forth
to
looke
vpon
it
,
I
praye
the
holde
me
excused
.
The
other
said
:
I
haue
boughte
a
yoke
of
oxen
,
and
muste
go
forthe
to
proue
them
,
I
praye
the
holde
me
excused
.
The
third
sayd
:
I
haue
maried
a
wyfe
,
and
I
cannot
come
.
as
though
he
could
not
be
a
maried
man
and
a
christian
.
but
this
it
is
.
From
the
beginning
hath
the
Iews
euer
been
stubborn
&
disobedient
wretches
.
How
often
times
(
I
pray
you
)
did
thei
murmur
against
god
in
the
wildernes
?
How
often
did
thei
prouoke
god
vnto
angre
?
Act.
7.
doth
not
s.
Steuen
bear
witnes
that
the
Iews
wer
both
the
betrayers
and
murtherers
of
Christ
?
saying
Yee
stiffe
necked
,
ye
haue
alwayes
resisted
the
holye
ghost
.
Now
yf
he
that
bought
the
farme
,
set
more
by
the
farme
,
than
he
didde
by
the
supper
,
for
bying
of
the
farme
he
shulde
haue
bene
damned
.
For
he
that
hath
much
riches
is
not
damned
,
but
he
whose
hart
is
set
vppon
riches
.
●
.
Co.
6.
For
as
Paule
saith
,
we
shulde
be
as
hauing
nothing
,
&
yet
possessing
all
thyngs
.
Abraham
bought
a
pece
of
land
of
the
children
of
Heth
,
for
hys
sepulchre
and
other
vses
,
Ge.
24
:
was
he
damned
for
so
doinge
?
No
,
For
to
bye
lande
and
oxen
,
or
other
cattel
,
pertayneth
not
to
the
kingdom
of
Christ
,
but
belongeth
vnto
the
politike
ordre
,
&
may
therfore
lawfully
be
done
.
But
if
I
wolde
so
sticke
and
cleaue
to
wordly
thinges
,
that
I
shulde
forget
heauenly
thinges
,
that
shuld
damne
me
.
After
this
manner
we
speake
of
mariag
:
To
haue
a
wyfe
is
a
good
thing
&
lauful
.
But
if
I
loue
mi
wife
better
than
god
,
it
is
to
my
damnacion
.
Therfore
S.
Paule
teacheh
vs
,
●
Co.
7.
that
they
that
haue
wyues
,
bee
as
though
they
had
none
.
that
is
,
in
the
acknowledging
of
the
gospel
,
I
shall
not
permit
my
wyfe
to
be
an
impediment
vnto
me
,
but
rather
for
the
gospels
sake
(
if
nede
require
)
I
shal
be
readye
to
forsake
wyfe
children
and
all
.
Finally
,
those
men
outwardely
appeare
here
to
be
good
menne
,
but
whyle
they
wyll
not
beleue
the
gospelle
of
Christe
,
thys
sentence
goethe
vppon
theim
:
None
of
those
men
that
were
called
,
shal
cast
of
my
supper
.
The
calling
of
that
heithens
Thirdely
,
we
se
here
,
that
while
the
chiefe
in
Iury
did
dispise
this
supper
,
how
god
called
thervnto
all
sinners
,
whores
and
publicanes
,
oute
of
euerye
strete
of
the
towne
,
that
they
shuld
knowledg
there
sinnes
,
and
are
grace
and
pardon
of
Christ
.
Also
we
see
here
the
gentyles
,
that
were
not
named
the
people
of
god
,
nowe
to
be
called
to
this
excellente
and
great
supper
.
Here
is
two
thinges
also
to
be
noted
Fyrste
,
that
it
hath
pleased
god
to
call
the
pore
and
the
weak
:
that
is
,
those
that
be
of
a
contrite
harte
,
&
a
louely
spirite
,
and
by
the
preaching
of
the
law
,
be
come
vnto
the
knowledge
and
repentaunce
of
their
sinnes
.
For
by
those
wordes
(
compell
them
to
come
in
)
properly
we
vnderstand
the
preaching
of
the
law
For
suche
be
lette
into
this
supper
:
that
is
,
they
be
comforted
through
the
gospell
,
Luc.
1.
as
the
virgine
Marye
saythe
:
He
filleth
the
hungry
with
good
thingꝭ
and
letteth
the
riche
go
emptye
.
The
seconde
that
thow
shalte
marke
is
,
that
after
the
resurrection
of
Christe
,
all
prophecies
,
Osee
.
2.
both
of
the
reiecting
of
the
Iews
,
and
of
the
calling
of
the
gentiles
,
must
needs
be
fullfilled
.
To
go
into
the
streetes
of
the
towne
is
none
other
thinge
,
then
to
preach
the
gospel
to
al
men
,
as
Christ
sayth
in
the
gospel
of
Iohn
:
Ioh.
10.
I
haue
yet
other
sheepe
that
be
not
of
this
folde
,
and
those
must
I
bringe
.
The
calling
of
the
gentiles
,
wel
considered
in
faith
,
causeth
a
man
to
haue
great
confort
.
For
who
wolde
now
be
discomforted
,
when
we
hear
that
god
all
only
for
incredulity
,
hathe
reiected
his
people
,
whiche
didde
excell
vs
withe
so
greate
priuileges
,
and
receaued
vs
sinners
vnto
his
mercye
&
grace
,
that
neuer
did
good
at
al
?
Wherfore
good
people
lett
vs
beware
,
that
we
now
being
called
to
this
supper
of
grace
,
be
not
loth
to
come
therevnto
in
which
supper
we
shall
euerlastingly
see
and
taste
howe
good
and
sweete
the
lorde
is
.
Psal.
35.
and
.85
.
Which
god
the
father
graunte
vs
,
through
his
son
our
lord
Iesus
Christe
.
Amen
.
The
gospell
on
the
thirde
sonday
after
trinity
sonday
.
Luc.
15.
Mat.
9.
Mar.
2.
THen
resorted
vnto
him
all
the
publicanes
&
sinners
for
to
hear
hym
.
And
the
phariseys
and
scribes
murmured
saiyng
:
He
receueth
sinners
and
eateth
with
them
.
But
he
put
forth
this
parable
vnto
them
,
saiyng
:
Mat.
18
What
man
of
you
hauing
an
hundreth
sheep
,
if
he
lose
one
of
them
,
doth
not
leaue
nynty
&
nine
in
the
wildernes
,
and
goeth
after
the
which
is
lost
vntill
he
fynd
it
?
And
when
he
hath
found
it
,
he
layeth
it
on
hys
shoulders
with
ioye
.
And
as
sone
as
he
cometh
home
,
he
calleth
togither
his
louers
and
neighbours
,
saiyng
vnto
them
.
Reioyse
with
me
for
I
haue
founde
my
sheepe
which
was
loste
.
I
say
vnto
you
,
that
lykewyse
ioye
shal
be
in
heauen
ouer
one
sinner
that
repenteth
,
more
then
ouer
ninty
and
nine
iuste
persones
,
which
neede
no
repentaunce
Eyther
what
woman
hauinge
ten
grotes
,
yf
shee
lose
one
,
doth
not
lyghte
a
candle
,
and
sweepe
the
house
and
seeke
dilligently
tyll
she
fynd
it
?
and
when
she
hath
found
it
,
she
calleth
hir
louers
&
hir
neigh
boures
togither
,
saiynge
:
Reioyse
with
me
,
for
I
haue
founde
my
grote
which
I
hadde
loste
.
Likewyse
,
I
saye
vnto
you
,
shall
ther
be
ioye
in
the
presence
of
the
aungels
of
God
ouer
one
sinner
Luc.
5.
that
repenteth
.
THE
EXPOSITION
.
THis
gospel
teacheth
vs
first
of
al
,
how
that
publicans
&
sinners
drew
nigh
vnto
Christ
to
heare
hym
.
And
although
they
were
receaued
and
defended
of
Christe
,
Psal.
5.
yet
he
is
not
suche
a
God
,
that
hathe
pleasure
in
synne
.
Therefore
it
is
conuenient
,
that
we
learn
to
know
a
difference
betwene
sinners
.
Vnshameful
sinners
.
There
be
sinners
of
such
vnshamefastenes
,
that
they
lyue
in
open
sinnes
,
and
in
suche
wyse
encrease
therein
,
that
they
forget
god
and
all
honesty
,
and
glory
and
reioyse
in
moste
abhominable
things
,
and
seke
prayse
in
wickednes
.
And
these
villanes
,
for
the
greate
crymes
and
grosse
sinnes
,
Pro.
2.
whiche
they
do
vse
and
daylye
committe
,
euen
the
worlde
counteth
and
taketh
them
for
knaues
and
vagabundes
,
not
worthy
that
any
diuine
scripture
shuld
make
muche
rehersall
of
theym
.
There
bee
also
other
sinners
,
which
outwardly
faine
holynes
,
but
ar
in
their
hartes
most
mischieuous
wretches
.
Againste
whom
both
the
prophets
and
the
gospell
cryeth
out
.
Esay
.
3.
Esa.
52.
Esaias
accuseth
them
for
this
mischiefe
bycause
they
call
good
,
euell
,
and
euell
,
good
,
and
make
lyghte
,
darkenesse
,
and
darkenesse
light
,
&c.
and
Dauid
witnesseth
of
them
,
that
in
their
hartes
they
thinke
,
that
there
is
no
god
,
Psal.
thoughe
outwardly
they
appeare
neuer
so
good
and
holy
.
Doth
not
this
apeare
also
in
the
gospell
?
Christ
saith
:
Mat.
5.
Excepte
youre
righteousnes
exceede
the
righteousnes
of
the
scribes
and
Phariseis
,
ye
canne
not
entre
into
the
kingdome
of
heauen
.
And
suche
hypocrits
here
in
this
gospell
Christ
calleth
iuste
,
not
that
be
fore
god
they
be
iust
,
but
that
they
think
themselues
to
bee
iuste
,
and
neede
not
repentaunce
.
Sinnes
that
acknowledg
ther
sinnes
.
There
be
also
synners
,
whiche
knowledgynge
theyr
offences
bee
sorye
for
theyr
euell
deedes
,
and
drawe
vnto
Christe
,
for
to
aske
pardone
and
grace
.
Suche
a
synner
and
publicane
was
Zacheus
,
which
ioyfully
receaued
Christ
our
lord
into
his
house
,
and
at
the
hearing
of
his
word
,
sayd
:
Behold
,
I
geue
halfe
my
good
to
the
poore
:
and
if
I
haue
defrauded
any
man
,
I
restore
him
four
fold
.
Of
suche
sayth
Christ
in
on
other
place
:
Mat.
9.
I
am
not
come
to
cal
the
iust
,
but
sinners
to
repentaunce
.
Suche
publicans
and
sinners
drawe
nowe
nighe
vnto
Christ
.
And
why
?
To
heare
his
worde
.
For
they
feele
their
sin
,
they
knowledge
their
sinne
,
they
seeke
grace
,
that
they
might
be
delyuered
frome
the
borden
of
sinne
.
Now
forasmuch
as
grace
,
remission
of
sines
,
rightousnes
and
saluacion
,
is
offered
and
giuen
vnto
them
,
through
the
worde
of
Christe
,
withoute
any
worke
or
deseruinge
:
Moreouer
,
for
as
muche
as
the
doctrine
of
Christe
is
the
doctrine
of
lyfe
,
it
becometh
them
to
drawe
nighe
vnto
Christ
,
and
to
here
him
.
To
hear
Christes
word
I
saye
,
not
the
word
of
the
law
only
that
maketh
a
fearefull
conscience
.
The
knowledge
of
sinne
.
Where
oute
learne
,
that
if
Christe
shal
be
profitable
vnto
the
,
thou
must
firste
become
suche
a
publicane
and
synner
.
that
is
,
that
thou
maye
knoweledge
thy selfe
to
be
a
sinner
Secondarily
,
this
gospell
describeth
vnto
suche
publicans
and
sinners
,
what
a
meeke
and
mercifull
Christe
he
is
vnto
suche
sinners
,
which
repenteth
them
of
their
wicked
deedes
,
and
intend
to
leade
a
holy
and
a
good
lyfe
.
Christ
is
a
conforte
to
al
sinners
.
Mat.
10
The
phariseis
did
not
allonly
saye
of
Christ
:
This
man
doth
receiue
sinners
and
eateth
with
them
,
but
also
Christ
himselfe
,
excuseth
this
his
deade
,
(
which
not
a
litle
did
angre
the
phariseis
)
that
he
lawfully
might
do
it
.
now
seing
that
Christe
receiueth
sinners
,
and
reiecteth
no
man
,
so
that
yf
he
will
be
penitente
and
aske
grace
,
yt
muste
needes
folowe
,
that
for
sinners
he
came
into
the
world
,
and
to
be
the
sauiour
alonly
of
sinners
:
Now
for
as
much
as
he
is
a
sauiour
which
forgiueth
sin
without
any
worke
or
deseruinge
,
allonly
of
grace
,
who
(
I
pray
you
)
wolde
not
beleue
in
him
?
Whoe
wolde
not
truste
to
receyue
all
goodnes
of
him
?
If
thou
doest
diligently
considre
,
both
those
similitudes
wherein
he
declareth
and
proueth
his
greate
charyty
towarde
vs
,
thou
shalte
fynde
,
howe
plentyfullye
thou
mayest
hope
of
the
great
goodnesse
and
benignitie
of
Christe
.
The
lost
sheepe
.
Fyrste
hee
compareth
hym selfe
to
a
manne
that
hath
an
hundreth
sheepe
,
whyche
man
,
yf
hee
shulde
leese
one
of
theym
,
he
wold
leaue
the
foure
score
and
nynety
,
and
go
seeke
the
one
loste
,
vnto
suche
tyme
that
he
hath
founde
it
:
And
when
hee
hathe
founde
it
,
hee
wold
laye
yt
on
his
shoulders
,
and
bringe
it
home
againe
,
and
therefore
reioyce
amongest
his
neyghboures
.
Euen
as
thoughe
he
wolde
saye
:
You
Phariseis
do
iudge
euell
of
me
,
bycause
I
receiue
sinners
,
but
I
wolde
you
shulde
knowe
it
,
that
for
synners
I
am
come
into
the
worlde
:
For
they
can
not
helpe
them selues
.
For
the
synne
that
is
grafte
in
them
,
is
so
greate
,
and
wayeth
so
heauye
on
their
shulders
,
and
theyr
nature
is
so
corrupte
,
that
they
bee
a
greate
deale
more
inclined
to
sinne
,
then
to
goodnes
.
Finally
,
their
free
wyll
,
reason
,
wisdome
,
Gen.
6.
maketh
theim
a
greate
deale
worse
,
rather
then
better
.
For
as
muche
as
whatsoeuer
is
borne
of
fleshe
,
Ioh.
3.
Rom.
8.
1
Cor.
2.
is
fleshe
:
and
a
fleshly
man
can
vnderstand
nothing
but
fleshly
things
,
and
cannot
perceaue
godly
thinges
.
Wherefore
I
,
lyke
as
a
good
shepharde
ouer
my
electe
and
chosen
shepe
,
seeke
theim
through
my
worde
,
and
take
their
sinnes
vppon
my
shulders
,
&
so
bringe
theim
to
the
knowledg
of
their
owne
sin
,
and
worshipping
of
one
God
.
Furthermore
,
for
as
muche
as
my
father
hath
no
pleasure
in
the
deathe
of
a
sinner
,
Ezec.
1
but
rather
that
he
conuert
and
lyue
,
truly
it
cannot
be
possible
,
but
that
the
aungels
in
heauen
reioyse
with
me
,
bicause
I
haue
found
the
lost
sheepe
,
and
tourned
the
sinner
frome
the
way
of
iniquitie
,
to
the
folowing
of
the
gospell
.
And
you
pharyseis
likewise
wolde
I
bringe
to
suche
a
point
,
but
ye
will
not
be
called
sinners
,
but
iuste
men
,
wherfore
I
am
constrained
to
forsake
you
,
and
healpe
theym
that
knoweledge
them selues
sinners
.
In
lykewise
he
compareth
hymselfe
to
a
woman
that
hath
tenne
grotes
,
whiche
leesinge
one
of
theym
,
seeketh
so
longe
that
she
findeth
it
,
&c.
And
he
concludeth
both
these
similitudes
,
saiyng
on
this
wise
:
That
their
is
more
ioye
in
heauen
vpon
one
sinner
that
hathe
repentaunce
,
then
vpon
foure
score
and
ninetye
iuste
,
that
thinke
they
haue
no
neede
of
repentaunce
.
Behold
,
thou
haste
here
a
Christe
that
seeketh
the
,
findeth
the
,
receaueth
the
,
iustifieth
and
saueth
the.
Beleue
in
him
,
and
thou
arte
safe
.
The
nature
of
ypocrisye
.
Thirdelye
,
wee
see
here
in
this
gospell
the
disposition
of
fained
holines
,
and
hypocrites
.
For
suche
menne
dooe
not
allonlye
truste
in
theyr
owne
workes
,
but
also
counte
theim selues
holye
,
and
contemne
and
despise
other
.
I
wolde
haue
the
considre
the
cause
,
whye
these
phariseis
murmure
so
againste
Christe
.
They
say
,
that
this
Christe
receiueth
sinners
,
and
eateth
with
them
.
O
thou
most
enuious
and
vnreasonable
Ipocrite
.
It
were
thy
parte
to
extoll
,
magnifie
,
and
prayse
this
excellent
and
precious
worke
of
charitye
of
Christe
towarde
the
sinners
,
and
beholde
thou
arte
againste
it
,
and
rebukest
yt
,
as
though
yt
were
not
well
and
righteouslye
done
.
Thinkest
thou
,
that
it
is
not
well
done
,
that
a
sinner
is
tourned
to
repentaunce
,
and
broughte
vnto
the
knowledge
of
god
?
Christe
oure
sauioure
careth
not
for
meate
and
drinke
,
but
he
regardeth
muche
the
tournynge
of
a
sinner
to
repentaunce
.
Suche
exaumples
of
charitye
shuldest
thou
folowe
also
,
yf
thou
woldest
be
a
righte
iuste
manne
,
bothe
in
teachinge
,
informinge
,
exhortynge
praying
and
deseching
,
so
that
righteousnes
,
not
allonlye
in
the
,
but
also
in
other
,
might
be
found
.
But
the
case
stondeth
thus
:
Thou
arte
againste
the
gospell
,
and
the
gospell
againste
the.
Why
ypocrisye
is
against
the
gospell
.
If
thou
askest
why
,
I
aunswere
the
:
The
gospell
can
not
suffre
,
that
thou
shuldest
hope
and
truste
in
thy
workes
.
Againe
I
saye
:
Ipocrisy
cannot
leaue
the
confidence
in
theym
.
Hereout
springeth
the
stryfe
betwene
Abell
and
Cain
,
betwene
Iacob
and
Esai
,
betweene
Dauid
and
Saule
:
Also
,
that
the
workemenne
murmured
againste
the
householder
,
forbicause
the
laste
receaued
equall
rewarde
with
the
fyrst
:
Item
,
Mat.
20
that
the
eldest
brother
disdained
the
yongest
that
was
lost
.
To
be
short
:
Christ
receiueth
and
kepeth
company
with
those
sinners
that
knowledg
their
offences
,
and
aske
grace
,
and
he
will
not
haue
them
loste
.
And
againe
,
hee
codemneth
hypocrisye
,
for
bicause
she
fained
righteousnes
,
when
in
dede
she
is
neither
right
nor
iuste
.
Therefore
all
these
hipocrites
murmure
againste
Christe
and
his
gospell
,
but
yt
helpeth
nothinge
.
For
Christe
foloweth
the
same
way
,
and
proceadeth
where
he
beganne
.
To
whome
with
the
father
and
holy
ghoste
be
honoure
and
prayse
.
Amen
.
The
gospell
on
the
fowerth
sonday
after
Trinitye
sondaye
.
Luc.
6.
BE
you
therefore
mercyfull
,
as
your
father
also
is
mercifull
Mat.
7.
Iudge
not
,
and
yee
shall
not
bee
iudged
.
Condemne
not
,
and
ye
shall
not
be
condemned
.
Forgiue
,
and
yee
shal
be
forgiuen
,
Pro.
11.
Gyue
,
and
it
shal
be
gyuen
vnto
you
,
good
measure
,
and
pressed
downe
,
and
shaken
togyther
,
and
runnynge
ouer
shall
men
gyue
into
your
bosomes
.
Mat.
7.
Mat.
4
For
with
the
same
measure
that
ye
meere
with
all
,
shall
other
men
meate
to
you
agayne
.
And
he
put
forth
a
similitude
vnto
Mat.
15
them
:
Can
the
blinde
leade
the
blynd
?
Do
they
not
both
fall
into
the
diche
?
mat
.
10
The
disciple
is
not
aboue
hys
mayster
.
Euery
man
shall
be
perfecte
,
euen
as
his
mayster
is
.
Ioh.
13.
why
seeste
thou
a
mote
in
thy
brothers
eye
,
but
consideress
not
the
beame
that
is
in
thyne
owne
eye
?
Eyther
howe
canste
thou
say
to
thy
brother
:
mat.
7.
Brother
,
let
me
pull
out
the
mote
that
is
in
thine
eye
,
when
thou
seest
not
the
beame
that
is
in
thine
owne
eie
?
Thou
hypocrite
,
caste
out
the
beame
out
of
thine
owne
eye
firste
,
and
then
shalte
thou
se
perfectly
,
to
pull
oute
the
moat
that
is
in
thy
brothers
eye
.
THE
EXPOSITION
.
Faithe
maketh
vs
acceptable
vnto
God
.
HItherto
throughe
many
instructions
&
examples
,
we
haue
sufficiently
proued
,
how
that
we
attaine
and
gette
remission
of
sinnes
,
rightuosnesse
and
saluacion
only
throughe
faithe
.
And
moreouer
that
no
worke
(
how
holy
or
precious
so
euer
it
mai
be
)
can
make
a
man
acceptable
before
god
,
excepte
only
faith
,
which
we
haue
declared
and
taught
you
out
of
the
holye
srripture
.
For
this
faith
so
comprehendeth
the
goodnes
and
the
loue
of
god
through
Christe
,
that
vtterlye
he
canne
truste
to
none
other
thing
,
then
to
the
merites
of
Christ
,
through
whom
also
he
hopeth
to
obteine
saluacion
.
Heb.
11.
By
faith
(
saith
the
apostle
)
wee
haue
an
entraunce
vnto
god
.
And
lykewise
as
a
true
and
lyuing
faith
,
which
knoweth
that
he
hath
a
mercifull
father
through
Christ
,
hanleth
himselfe
towarde
his
god
and
father
,
so
muste
yt
likewise
breake
forth
toward
his
neighboure
,
to
helpe
him
in
all
neede
and
necessity
,
that
he
may
be
knowen
therby
vnto
the
world
,
to
haue
a
right
and
a
good
faith
,
and
not
fained
.
The
workes
of
charity
be
contrary
to
hipocriticall
and
fained
workes
,
for
it
is
the
nature
and
disposition
of
hipocrisy
,
euer
to
seke
his
owne
aduauntage
,
and
not
the
profite
and
vtilitye
of
his
neighboure
,
in
so
much
that
Christe
himselfe
for
this
cause
saide
vnto
the
pharise
is
,
for
that
,
that
they
condemned
for
a
lyghte
matter
,
his
disciples
:
Ose
.
6
Goe
your
waye
(
saith
he
)
and
learn
what
it
is
:
I
wyll
haue
mercy
,
and
no
sacrifice
.
Therfore
likewise
as
Christ
sometyme
reacheth
faith
,
and
adscribeth
righteousnes
allonlye
there
vnto
,
yea
,
and
commendeth
it
as
a
fountaine
whereout
all
goodnes
floweth
,
Iohn
.
6
so
other
whiles
he
teacheth
the
frutes
of
the
faith
,
not
that
we
are
iustified
by
them
,
but
that
they
be
suer
tokens
and
testimonialles
of
that
faithe
,
whiche
wee
oughte
to
haue
in
oure
harte
,
as
saincte
Peter
sayeth
:
1
Pet.
1.
Brethren
,
giue
the
more
dilygence
to
make
youre
callynge
and
election
sure
.
Neuerthelesse
sometyme
Christe
teachethe
these
workes
of
charitye
with
longe
processe
,
some
tyme
with
shorte
and
fewe
wordes
.
Hee
declareth
yt
shortelye
,
when
he
sayeth
:
Thou
shalte
loue
the
lorde
thy
God
,
Mat.
22
Luc.
10.
Mat.
6.
with
all
thy
harte
,
with
all
thy
strengthe
.
And
in
an
other
place
:
What
so
euer
you
wolde
that
menne
shulde
dooe
vnto
you
,
the
same
dooe
vnto
theym
lykewise
.
But
in
the
gospell
of
this
daye
,
hee
teacheth
the
workes
of
charitye
in
manye
wordes
and
plentyfullye
:
For
hee
thoughte
it
not
sufficiente
to
speake
yt
generallye
:
Be
mercyfull
.
but
hee
declareth
the
same
mercifulnesse
here
by
partes
,
namelye
,
Iudge
not
(
sayth
he
)
&c.
To
bee
mercyfull
,
To
bee
merciful
in
this
place
signifieth
,
to
helpe
oure
neighboure
of
oure
goodnes
and
charitye
,
of
what
so
euer
neede
hee
is
oppressed
withall
,
Luc.
10.
as
wee
see
in
the
Samaritane
,
whiche
did
so
greate
mercye
on
hym
,
that
fell
amongest
the
theues
.
Oute
of
which
wordes
yt
foloweth
,
that
they
bee
good
workes
,
wherewith
we
helpe
oure
neighbour
in
all
neede
and
necessity
.
Which
deedes
of
charitye
,
wee
wyll
by
ordre
recyte
one
after
an
other
.
To
iuge
To
condemne
.
Fyrste
of
all
Christe
saith
:
Iudge
not
,
and
ye
shal
not
be
iudged
:
Condemne
not
,
and
ye
shal
not
be
condemned
.
With
the
whiche
wordes
,
Christe
teacheth
euery
christian
man
,
to
looke
vpon
his
owne
workes
,
and
not
vpon
the
workes
of
his
neighbour
,
&
thoughe
his
neighbour
sin
&
erre
,
he
shall
not
therfore
sodainly
or
rashly
dispise
him
.
For
it
may
chaunce
that
he
that
standeth
to
day
,
maye
fall
to
morowe
,
1
Cor.
10
&
he
that
falleth
to
daye
,
may
rise
to
morow
.
Furthermore
,
it
is
not
a
point
of
mercy
,
that
thou
shuldest
iudg
or
n
thy
neighbour
,
as
sone
as
he
of
infirmity
sinneth
.
For
the
hipocrites
,
and
those
that
glory
in
workes
,
were
wont
to
do
so
,
which
for
the
most
part
,
damne
that
,
that
of
it selfe
is
nothing
damnable
.
Therfore
we
shall
not
folow
the
ypocrites
,
but
that
,
that
our
father
in
heauen
teacheth
vs
,
which
although
lawfully
may
iudge
&
n
vs
for
our
sins
,
yet
neuertheles
,
rather
wold
shew
vs
his
mercy
,
in
&
through
his
welbeloued
son
our
lord
Iesu
Christ
,
so
that
we
are
nowe
become
the
children
of
god
by
adoption
,
if
we
do
beleue
in
the
name
of
his
son
Iesus
Christe
.
Ioh.
1.
Wherfore
if
god
(
when
I
was
an
enemy
vnto
him
)
receaued
me
into
his
grace
,
Rom.
6
why
shulde
not
I
lykewise
shew
charity
&
mercy
vnto
my
neighbour
,
with
teachinge
him
,
enforminge
him
,
exhortynge
him
,
and
prayinge
him
?
For
he
doth
not
saye
:
Iudge
,
and
condemne
a
sinner
,
but
helpe
him
,
dooe
good
vnto
him
.
Here
is
now
a
difference
to
be
had
,
A
diffe
-
betwene
the
office
&
the
person
betwen
a
man
hauyng
an
office
,
and
a
pryuate
person
.
For
it
is
for
bidden
a
priuate
persone
to
iudge
,
or
condemne
,
but
the
magistrate
&
the
iudges
by
the
vertue
of
their
office
ought
to
iudge
&
punish
the
euel
doers
,
yea
,
with
extreame
punishmente
.
Likewise
a
preacher
,
as
concerning
his
own
person
,
shal
not
iudge
,
but
by
reason
of
his
office
the
word
of
God
shall
do
yt
.
For
Christ
saith
:
The
word
that
I
haue
spoken
,
Ioh.
12.
shall
iudge
him
at
the
laste
daye
.
Here
of
knoweth
nothinge
the
Pharise
,
but
with
a
proude
hart
iudgeth
and
condemneth
al
men
,
ye
in
those
thingꝭ
also
that
hee
himselfe
is
culpable
in
.
Rom.
2.
Wherefore
Christe
calleth
him
here
a
leader
of
the
blinde
,
that
leadeth
himselfe
into
the
diche
.
Also
,
a
disciple
that
wil
be
aboue
his
maister
:
And
,
one
that
seeth
a
mote
in
his
brothers
eye
,
and
considereth
not
the
beame
that
is
in
his
owne
eye
.
And
so
accordinge
to
hys
owne
iudgemente
,
he
shal
be
condemned
.
To
forgyue
.
Secondarily
,
Christ
teacheth
vs
here
to
forgiue
and
we
shal
be
forgiuen
,
with
which
wordes
he
teacheth
vs
an
excellente
worke
of
mercy
,
so
that
wee
muste
needes
looke
againe
vpon
oure
celestiall
father
.
but
how
so
?
Bicause
that
he
hath
pardoned
&
forgiuen
vs
all
oure
offences
and
trespasses
,
of
hys
mere
grace
,
without
any
deseruing
,
&
that
through
his
only
sonne
Iesus
Christe
,
so
that
we
now
being
clensed
from
our
sinnes
,
are
become
heyres
of
his
kyngedome
.
Nowe
for
as
muche
as
accordinge
to
this
exaumple
,
oure
heauenly
father
requireth
the
same
thing
of
vs
,
that
is
,
that
we
hartely
shuld
for
giue
them
that
trespasse
vs
,
why
be
we
then
in
this
behalfe
so
negligent
?
why
do
we
hate
and
enuy
one
an
other
?
Yt
is
to
no
purpose
,
and
if
thou
shuldest
complain
,
The
enuious
man
harh
no
excusacion
.
and
say
:
This
man
hath
done
me
greate
iniurye
,
he
hath
hurte
me
,
and
suche
lyke
.
This
is
no
lawfull
excuse
.
For
we
haue
prouoked
god
vnto
angre
with
weightyer
and
greater
sinnes
,
then
wee
canne
be
prouoked
withall
,
and
yet
through
Christ
he
pardoneth
and
forgiueth
vs
all
.
Yea
if
Christe
wold
handle
vs
according
to
our
wickednes
which
we
haue
committed
against
him
,
and
according
as
we
haue
deserued
,
when
shulde
we
come
vnto
saluacion
?
Rom.
2.
Choose
now
one
of
these
two
:
Eyther
do
well
to
thine
enemy
,
and
forgiue
him
with
all
thine
hart
,
that
thy
sins
maye
be
forgiuen
the
through
Christ
,
Or
els
enuye
thy
neighboure
,
that
thou
maist
euer
lastingly
be
damned
.
This
sentence
agreeth
with
that
,
which
we
haue
in
our
Pater
noster
.
Thirdely
,
Christ
saith
:
Geue
,
and
to
you
it
shal
be
geuen
.
wherewith
he
exhorteth
and
warneth
vs
to
do
well
to
the
nedy
,
that
is
,
to
our
neighbour
.
And
for
as
muche
as
oure
lyfe
withoute
thys
mercye
,
wherewith
we
helpe
oure
neighboure
,
can
not
consiste
nor
stande
,
and
rather
to
be
a
diuelish
lyfe
,
if
it
be
forgotton
,
therfore
doth
Christ
exhort
vs
vnto
this
trade
of
loue
,
goodnes
,
mercy
and
charitye
,
alluring
vs
thervnto
with
this
promise
,
saying
:
A
good
measure
,
pressed
downe
,
shaken
togither
,
and
runnyng
ouer
,
shall
men
giue
into
youre
bosomes
.
Againe
:
With
what
measure
yee
meete
,
with
the
same
shal
it
be
measured
vnto
you
again
.
Here
thou
hearest
,
that
thy
giuyng
shal
be
rewarded
an
hundreth
folde
.
And
so
saith
Salomon
:
Pro.
19.
He
that
hathe
pitye
vpon
the
poore
,
lendeth
vnto
the
lord
.
Therefore
if
thou
wylt
do
good
workes
that
pleaseth
god
geue
vnto
the
poore
,
distribute
thy
goods
vnto
the
needye
,
lende
him
that
wanteth
,
dooe
well
to
thine
enemy
,
Rom.
2.
and
thou
shalte
heape
coles
of
fier
vpon
his
heade
.
The
tyme
shall
come
,
that
thou
wilte
wishe
that
all
thy
good
hadde
been
giuen
vnto
the
poore
.
For
those
goodes
that
are
giuen
to
the
poore
,
are
not
loste
,
but
are
lent
to
the
lorde
,
which
in
tyme
to
come
shall
liberally
recompence
them
.
And
hereto
pertaineth
it
that
is
spoken
in
an
other
place
:
Gather
your
treasure
togither
in
heauen
:
And
also
:
Mat.
8.
Make
you
friendes
of
the
wicked
Mammon
&c.
Luc.
16
Finally
:
As
we
do
behaue
vs
to
our
neighbour
,
so
shall
god
do
to
vs
.
To
whome
with
the
sonne
&
the
holy
ghoste
,
be
all
honoure
for
euer
.
Amen
.
The
gospell
on
the
fyfte
sonday
after
Trinitye
sonday
.
Luc.
5.
IT
came
to
passe
that
when
the
people
preaced
vpon
hym
,
to
heare
the
worde
of
god
,
he
stode
by
the
lake
of
Genezareth
,
Mar.
4.
and
sawe
twoo
shyppes
standynge
by
the
lake
side
,
but
the
fyshermenne
were
gone
out
of
them
,
and
were
shashynge
theyr
nettes
.
And
he
entred
into
one
of
the
shyppes
whyche
pertained
to
Simon
,
and
prayed
hym
,
that
he
woulde
thruste
oure
a
little
frome
the
lande
.
And
he
sate
downe
,
and
taughte
the
people
oute
of
the
shyppe
.
When
hee
hadde
lefte
speakynge
,
he
sayde
vnto
Simon
:
Launche
out
into
the
deepe
,
and
lette
slyppe
youre
nettes
,
and
make
a
draught
.
And
Symon
aunswered
and
sayde
vnto
hym
:
Mayster
,
wee
haue
laboured
all
nyghte
,
and
haue
taken
nothynge
.
Neuerthelesse
,
at
thy
commaundemente
,
I
wyll
lose
forthe
the
nette
.
And
when
they
hadde
this
done
,
they
inclosed
a
greate
multitude
of
fishes
.
But
theyr
net
brake
:
and
they
beckened
to
their
felowes
whiche
were
in
the
other
shyppe
,
that
they
shuld
come
and
helpe
them
.
And
they
came
,
and
fylled
both
the
shyppes
,
that
they
sunke
agayne
.
When
Symon
Petersawe
this
,
he
felle
downe
at
Iesus
knees
,
saying
:
Lorde
,
go
frome
me
,
for
I
am
a
synfull
man
.
For
he
was
astonyed
,
and
al
that
were
with
hym
,
at
the
draught
of
fyshes
which
they
had
taken
:
and
so
was
also
Iames
&
Iohn
the
sonnes
of
Zebede
,
which
were
parteners
with
Simon
.
And
Iesus
saide
vnto
Simon
:
Feare
not
,
frome
hence
forthe
thou
shalte
catche
menne
.
And
they
broughte
the
shyp
to
lande
Mat.
4
and
forsoke
all
,
and
folowed
hym
.
THE
EXPOSITION
.
HEre
is
commended
in
this
gospel
vnto
vs
,
the
greate
diligence
which
Christ
tooke
in
the
office
of
preaching
.
And
also
the
great
desire
that
the
people
had
,
that
folowed
him
,
to
hear
the
worde
of
god
.
Which
thing
is
not
written
alonely
for
them
that
execute
the
office
of
preaching
,
The
diligence
of
prechers
but
also
for
the
hearers
,
that
bothe
parts
shulde
haue
an
example
laid
before
them
to
folow
.
When
Christ
saw
now
the
greedy
desire
of
the
people
to
hear
the
worde
of
god
,
&
that
the
people
preaced
so
on
him
,
he
went
in
to
a
ship
that
was
Simons
,
(
for
he
stode
by
the
lake
of
Genezareth
)
and
taught
the
people
out
of
the
ship
.
But
what
did
he
teache
&
preach
?
Chryste
taughte
the
worde
of
God
.
Luc.
7.
Truly
the
that
the
people
came
for
to
hear
,
which
was
the
word
of
god
.
And
as
Christ
was
euer
ready
to
preach
and
teache
,
though
he
had
had
no
more
audience
than
one
Magdalen
,
yea
suerly
like
as
he
neuer
left
occasion
,
but
rather
alwaies
sought
means
for
to
teach
,
So
likewise
is
euery
preacher
bound
to
execute
diligently
his
office
to
teache
&
instruct
the
people
,
gladly
&
willingly
,
&
not
alonly
for
that
cause
,
that
he
is
therto
here
in
this
gospell
induced
by
the
example
of
Christ
,
but
also
by
commaundement
,
that
Christ
gaue
vnto
Peter
,
saying
:
Feed
my
sheep
,
Ioh
21.
for
feeding
in
that
place
signifieth
to
teache
,
which
we
fynd
lykewise
in
the
tenthe
chapiter
of
Iohn
.
To
teache
.
Nowe
if
Christe
wyll
haue
his
,
(
whome
often
tymes
he
compareth
vnto
sheepe
)
to
be
taughte
,
so
ys
it
needefull
,
that
it
bee
doone
with
greate
diligence
,
so
that
they
be
not
seduced
with
the
inuencions
and
dreames
of
men
,
but
be
taughte
sincerelye
and
purely
throughe
goddes
worde
.
Vnto
this
,
now
referre
,
the
firste
epistle
of
Paule
to
Timothe
,
1
Tim.
3
where
(
amongest
other
vertues
that
shulde
shine
in
a
preacher
or
Byshop
)
he
requireth
of
theim
,
Mat.
15
to
be
apte
to
teache
.
Also
,
the
seruant
that
hid
his
maisters
talent
,
and
wonne
nothinge
.
Therefore
let
the
punishment
of
this
seruaunt
fear
vs
,
that
haue
the
office
of
preachinge
,
that
we
with
all
diligence
do
that
,
that
is
enioyned
vs
,
leaste
we
also
with
lyke
punishement
be
rewarded
.
The
diligence
of
the
hearers
.
Furthermore
,
let
the
hearers
folowe
the
exaumple
of
them
that
folowed
Christe
,
to
heare
goddes
worde
,
that
they
likewise
be
glad
to
heare
the
same
,
and
suffre
themselues
to
be
instructed
and
taughte
.
For
what
profiteth
,
if
the
preacher
preache
and
teache
perpetuallye
,
if
there
dothe
no
man
heare
him
or
receaue
his
worde
?
For
it
is
aswell
commaunded
the
to
heare
,
Luc.
11.
as
the
preacher
to
teache
.
For
yf
they
bee
pronounced
blessed
,
that
hear
the
word
of
god
and
kepe
it
,
so
muste
it
consequently
folowe
,
that
they
be
damned
,
that
do
not
heare
it
and
kepe
it
.
Wherfore
this
text
serueth
both
for
to
teache
,
and
for
to
hear
,
namelye
,
to
alure
the
preacher
withe
greate
dilygence
to
teache
,
and
lykewise
the
hearer
to
heare
.
God
fedeth
vs
by
a
certaine
meane
.
Secondarylye
,
Christ
sheweth
vs
in
this
gospel
that
when
his
worde
is
bothe
harde
and
receaued
and
so
therewith
the
sowle
feede
,
that
he
likewise
will
giue
the
necessaryes
for
the
body
.
But
marke
this
.
that
Christe
feedeth
and
norisheth
vs
here
by
a
meane
.
For
he
saith
vnto
Peter
:
Lanche
out
into
the
deepe
,
and
lette
slyppe
your
nettes
,
and
make
a
draught
,
as
thoughe
he
wolde
saye
:
I
will
feed
you
and
geue
you
that
you
lacke
,
but
euerye
manne
shall
do
the
thinge
that
he
is
called
vnto
,
that
is
,
they
shall
laboure
.
Gene.
3.
For
if
you
laboure
Labour
.
and
put
youre
confidence
in
me
,
I
wyll
see
that
your
laborure
shall
not
be
loste
.
And
this
considereth
Peter
,
saiynge
:
Maister
,
wee
haue
laboured
all
the
night
,
and
gatte
nothinge
,
but
at
thy
word
,
I
will
lose
forthe
the
nette
.
Whoe
dothe
not
perceiue
in
these
wordes
of
Peter
,
that
all
oure
counsailes
,
thoughtes
,
and
all
oure
merites
,
what
so
euer
wee
intende
for
to
dooe
or
leaue
,
are
all
in
vaine
,
and
to
none
effecte
,
excepte
that
they
be
taken
in
hande
,
and
begonne
in
the
name
of
god
?
For
before
they
had
laboured
all
the
night
,
and
toke
nothing
.
And
that
happened
vpon
theim
,
which
ys
written
in
the
psalme
,
where
the
prophete
saith
:
Psa.
126
It
is
but
lost
laboure
,
that
ye
rise
vp
earlye
,
and
take
no
reste
,
but
eate
the
breaded
of
care
fulnes
.
For
loke
to
whome
it
pleaseth
the
lorde
,
he
geueth
yt
in
sleepe
.
But
when
Christe
saide
:
Lette
slyppe
your
nettes
,
and
the
disciples
regarded
not
their
owne
labour
,
but
hauing
respecte
to
the
worde
of
Christe
,
then
tooke
they
a
greate
multitude
,
in
so
muche
that
they
were
fayne
to
call
to
their
felows
(
which
were
in
an
other
ship
)
for
helpe
,
and
filled
bothe
the
shippes
full
.
Deut.
4.
Whoe
wolde
not
nowe
beleue
Christe
,
whiche
not
all
only
wyll
,
but
can
helpe
vs
Therfore
beleue
nowe
,
and
he
will
see
that
thou
shalte
lacke
nothinge
,
nother
for
body
nor
sowle
.
As
touchinge
thy
soule
,
he
wyll
keepe
it
by
his
worde
,
and
thy
body
with
corporall
meates
and
norishinges
,
which
thinge
thou
mayst
euidently
perceaue
by
this
miracle
.
To
this
pertayneth
that
Paule
saieth
to
Timothe
:
1
Tim.
6
Godlynes
is
profitable
vnto
all
thinges
,
as
a
thinge
whiche
hathe
promises
of
the
life
that
is
nowe
,
and
of
the
lyfe
that
is
to
come
.
And
Christe
sayeth
in
the
gospell
of
Mathewe
:
Mat.
6.
Seeke
yee
fyrste
the
kyngedome
of
heauen
,
and
the
righteousnesse
therof
,
so
shall
all
these
thynges
bee
mynystred
vnto
you
.
The
callynge
of
the
apostels
.
Thyrdelye
,
Peter
was
not
allonly
here
comforted
,
whiche
for
simplenes
,
ignoraunce
or
feare
,
bad
Christe
departe
from
him
,
bicause
he
was
a
sinner
,
but
also
the
other
likewise
whiche
were
called
to
the
apostolicall
office
.
For
Christe
sayed
:
Feare
not
,
as
thoughe
he
wold
saye
:
When
a
man
feeleth
and
knoweledgeth
hys
synne
,
there
shulde
he
not
flye
frome
me
,
but
runne
to
me
,
forasmuche
as
I
am
come
into
the
worlde
for
sinners
.
For
they
that
be
hole
,
Mat.
9.
neede
no
physicion
,
but
the
sycke
.
Wherefore
my
Peter
,
take
heede
,
that
thou
biddest
me
not
go
frome
the
,
but
to
tarye
with
the.
For
I
am
no
tyraunte
,
whiche
for
cruelnesse
kyll
and
destroye
men
,
but
with
mercye
and
goodnes
I
wyll
alure
men
vnto
me
,
and
truly
I
will
not
allonly
forgiue
you
and
pardon
you
your
offences
,
for
bicause
you
knowledg
them
,
but
also
I
wyl
make
you
fishers
of
menne
,
that
hereafter
ye
shal
become
myne
apostels
&
disciples
.
And
likewise
as
hitherto
ye
haue
taken
fyshe
with
bodely
nettes
,
so
ye
shal
hereafter
get
&
take
men
with
spirituall
nettes
,
out
of
the
stormie
sea
of
this
worlde
,
and
bringe
them
into
my
kingedome
.
And
Christ
hath
here
respect
to
the
prophecie
of
Ieremy
where
he
saith
:
Ier.
16.
Behold
I
wil
send
out
many
fishers
to
take
them
.
Mat.
13
And
in
the
gospel
of
S.
Mathew
we
haue
,
that
the
gospel
is
compared
to
a
nette
,
caste
into
the
sea
,
wherewith
are
taken
al
manner
of
fishes
.
And
likewise
as
Christ
comforteth
here
Peter
with
the
other
,
bicause
they
wer
abashed
and
afrayed
and
were
comforted
,
so
we
shall
learne
hereoute
,
howe
a
sinner
can
get
no
consolacion
and
comforte
by
nothinge
,
but
all
only
by
Christ
.
Also
by
the
calling
of
Peter
,
Iames
,
&
Iohn
,
we
learn
that
no
man
oughte
to
thrust
himselfe
into
the
office
of
a
precher
except
he
be
called
.
For
those
thre
apostles
were
before
in
the
common
callyng
,
which
euery
man
is
called
vnto
.
That
is
,
Gen.
3.
that
in
the
sweate
of
theyr
face
,
they
shulde
eate
theyr
breade
,
And
therein
lyke
good
and
symple
menne
,
they
wolde
haue
remayned
,
yf
they
hadde
not
beene
otherwise
called
.
Fourthly
,
we
haue
in
this
gospel
,
The
power
and
strength
of
the
gospell
.
The
obedience
of
the
apostels
.
what
strength
and
vertue
the
worde
of
Christe
hathe
,
and
also
the
obedyence
of
the
aforesayde
Apostels
.
For
as
soone
as
Christe
hadde
sayde
:
Frome
hence
forthe
ye
shal
be
fysshers
of
men
,
incontinent
when
they
hadde
brought
theyr
shyppes
to
lande
,
they
forsoke
al
,
and
folowed
him
.
Here
wee
muste
needes
graunte
,
that
Christe
dydde
not
speake
yt
allonlye
in
theyr
eares
,
but
also
in
theyr
hartes
.
for
else
howe
shulde
they
haue
so
soone
folowed
hym
?
For
it
is
not
so
lyghte
a
matter
nor
so
easy
,
to
forsake
father
and
mother
,
lande
,
house
and
money
,
that
a
manne
canne
dooe
it
of
his
owne
selfe
,
It
is
the
worke
of
the
hollye
ghoste
,
Ioh.
6.
and
cometh
not
of
the
fleshe
.
Wherefore
seeinge
that
the
wordes
of
Christe
are
spiryte
and
lyfe
,
yee
maye
well
perceaue
this
callynge
not
to
haue
sounde
alonly
in
the
eares
of
the
apostels
,
but
also
in
their
hartes
,
or
else
they
wolde
not
haue
forsaken
their
parentes
,
wyues
and
children
so
lightly
,
and
haue
taken
Christ
for
their
sauioure
and
Lorde
.
To
forsake
all
.
But
what
is
that
,
to
forsake
all
thinges
?
It
is
none
other
thinge
,
but
so
to
be
affectioned
,
that
gladly
(
whensoeuer
god
wil
)
a
man
be
ready
to
forsake
wife
and
children
,
father
and
mother
,
and
all
that
in
the
worlde
is
,
and
to
folowe
Christe
.
Remembre
also
,
that
the
folowing
of
Christe
consisteth
not
alwaies
in
the
outewarde
worke
,
but
moste
chieflye
in
the
harte
.
For
wee
see
many
christian
menne
,
that
do
abide
and
lyue
styll
with
their
wiues
and
children
,
whiche
are
not
called
to
folowe
Christe
,
as
the
Apostels
were
,
and
yet
natwithstandinge
are
so
mynded
,
that
at
all
tymes
they
bee
readye
and
willynge
,
when
it
shall
please
God
,
to
forsake
al
,
nother
suffre
them
by
no
meanes
to
bee
called
frome
the
acknowledging
and
confessynge
of
the
gospell
,
and
the
righteousnes
thereof
,
whiche
is
in
Christe
Iesu
,
whiche
also
folow
Christ
as
well
as
those
apostels
did
.
But
they
that
be
not
called
there
vnto
,
to
forsake
wyfe
and
children
,
&
go
run
ouer
all
the
wide
world
,
to
be
a
charg
&
a
burthen
to
other
men
,
as
do
the
Anabaptistes
,
2.
Cor.
●
may
be
counted
rather
to
be
folowers
of
the
diuell
,
then
of
Christe
oure
sauioure
.
To
whom
with
the
father
and
the
holly
ghost
,
be
all
praise
and
honoure
Amen
.
The
gospell
on
the
sixte
sondaye
after
trinitye
sonday
Math.
5.
FOr
I
saye
vnto
you
:
Except
your
rightousnes
excede
the
rightousnes
of
the
Scribes
and
Phariseis
,
ye
can
not
enter
into
the
kyngedome
of
heauen
.
Ye
haue
hard
that
it
was
sayd
vnto
them
of
olde
tyme
:
Exo.
20
Leu.
18.
Deut.
5.
Thou
shalt
not
kill
:
whosoeuer
kylleth
,
shal
be
in
daunger
of
iudgment
.
But
I
saye
vnto
you
,
that
whosoeuer
ys
angry
with
hys
brother
vnaduisedly
,
shal
be
in
daunger
of
iudgment
.
And
whosoeuer
sayth
vnto
hys
brother
,
Racha
,
shal
be
in
daunger
of
a
counsayle
.
But
whosoeuer
sayth
,
Thou
foole
,
shal
be
in
daunger
of
hell
fyer
.
Therefore
,
yf
thou
offerest
thy
gifte
at
the
aultare
,
and
ther
remembrest
that
thy
brother
hath
ought
against
the
leaue
there
thyne
offerynge
before
the
aultare
,
Iob.
42
and
go
thy
waye
fyrste
,
and
be
reconcyled
to
thy
brother
,
and
than
come
and
offre
thy
gyfte
.
THE
EXPOSITION
.
FOrasmuche
as
oure
lorde
Iesus
Christe
deuideth
his
righteousnes
,
from
the
righteousnes
of
the
scribes
and
phariseis
,
Two
rightousnesses
.
The
rightousnes
of
workes
.
it
is
to
be
noted
,
that
ther
is
two
righteousnesses
,
that
is
to
say
,
the
righteousnes
of
workes
,
and
the
righteousnes
of
fayth
.
The
righteousnes
of
works
is
,
when
I
intende
and
go
aboute
to
do
workes
withoute
fayth
in
Christ
,
thinking
that
by
suche
outward
workes
,
the
law
is
fulfilled
.
And
suche
righteousnes
did
the
Iewes
vse
for
the
moste
party
,
and
in
especiall
the
scribes
and
phariseis
.
For
the
flesh
,
wherin
is
graft
hipocrisye
,
is
so
affectioned
and
of
suche
nature
,
that
nothinge
can
please
yt
so
excellentlye
,
as
the
outward
shine
of
workes
,
and
it
canne
haue
none
other
iudgemente
herein
,
then
that
suche
workes
are
acceptable
before
god
,
and
that
the
same
are
rewarded
with
euerlasting
life
.
Hereof
commeth
this
damnable
and
detestable
truste
in
workes
,
with
the
whiche
the
holye
prophetes
haue
so
warred
and
foughten
:
Esai
.
1.
and.
19
and
especiall
Esaias
,
complaininge
on
the
Iewes
,
bicause
that
they
did
worshippe
the
works
of
their
owne
handes
.
And
in
an
other
place
he
saith
:
This
people
draweth
nigh
me
with
their
mouth
,
and
praiseth
me
highely
with
their
lyppes
,
where
as
their
harte
neuertheles
is
farre
frome
me
.
But
how
doth
Christ
lyke
this
righteousnes
?
Truly
he
thrusteth
it
into
the
deep
pit
of
hell
,
in
so
much
that
hee
denieth
his
disciples
the
entringe
into
the
kingedome
of
heauen
,
excepte
theyr
righteousnes
excede
the
rightousnes
of
the
scribes
and
pharises
.
How
could
this
rightousnes
of
the
Iewes
be
more
contemptuously
depressed
?
If
our
spiritual
men
in
tyme
paste
,
and
so
likewise
nowe
a
dayes
,
were
,
and
had
beene
so
iudged
and
condemned
vnto
hell
for
their
hypocrisy
,
good
lord
,
I
thinke
for
very
pure
angre
,
they
wolde
spewe
out
tier
.
But
the
spirite
of
Christe
which
is
sent
to
rebuke
the
world
of
this
in
credulity
,
setteth
little
by
their
threatnynges
,
and
angre
.
Righteousnes
of
fayth
.
The
righteousnes
of
faith
is
,
when
I
hope
and
truste
in
Christ
,
and
not
in
workes
,
but
in
such
wise
,
that
I
open
and
declare
my selfe
in
the
meane-while
to
haue
this
truste
and
confidence
,
throughe
fulfilling
of
his
commaundementes
&
good
workes
.
And
suche
righteousnes
,
is
the
worke
of
the
spirite
,
and
can
not
be
comprehended
nor
vnderstand
of
the
flesh
.
And
forbicause
she
geueth
god
his
honour
,
&
looketh
and
trusteth
allonly
in
his
grace
and
mercy
whiche
is
giuen
vs
,
in
,
and
by
Christe
,
therefore
she
pleaseth
and
is
so
acceptable
before
god
,
that
she
is
suer
to
haue
euerlastinge
life
.
Good
workes
.
Marke
that
this
inwarde
righteousnes
canne
in
no
wise
consiste
or
be
without
charity
and
good
workes
,
and
withoute
an
honeste
lyfe
or
conuersacion
.
For
it
is
the
same
good
seede
,
that
fel
in
the
good
ground
,
&
brought
forth
muche
frute
.
Againe
contrary
wise
,
the
outewarde
righteousnes
,
as
a
worke
of
the
fleshe
,
may
be
done
without
the
righteousnes
of
faythe
,
as
we
see
in
the
phariseis
,
Mat.
24
whiche
be
likened
vnto
painted
sepulchres
,
that
apeare
beutyfull
outward
,
&
with
in
are
full
of
deade
mens
bones
and
filthines
.
But
thou
wilte
say
vnto
me
:
Doth
not
Christe
himselfe
here
call
the
righteousnes
of
the
phariseis
,
a
righteousnes
?
Yes
,
Act.
10.
but
bicause
god
hathe
not
respecte
of
persones
,
that
is
,
he
careth
not
so
much
for
the
outwarde
shininge
of
thinges
,
as
he
dothe
require
the
harte
,
faith
and
spirite
,
therfore
he
attributeth
and
giueth
euerlastinge
lyfe
vnto
the
inwarde
righteousnes
,
forasmuche
as
the
same
neuer
seeketh
nothing
so
muche
,
as
the
glorye
of
Christe
.
And
to
the
hipocrisye
of
the
phariseis
,
he
hathe
assured
euerlasting
damnacion
.
Secondarily
,
Christ
proueth
by
a
declaracion
of
a
commaundement
taken
out
of
the
law
,
that
the
exterior
&
outward
rightousnes
is
not
acceptable
nor
of
valu
before
god
,
without
we
haue
ioyned
therunto
the
inward
rightousnes
,
which
procedeth
from
the
harte
.
Yee
haue
harde
(
saith
he
)
how
it
was
saide
to
theim
of
olde
tyme
:
Thou
shalte
not
kill
,
for
whosoeuer
killeth
,
shal
be
in
daunger
of
iudgement
.
But
I
saye
vnto
you
:
Whosoeuer
is
angry
with
his
brother
,
is
in
daunger
of
iudgement
.
&c.
Likewise
also
Saint
Paule
saith
:
Rom.
7
The
law
is
spirituall
that
is
,
the
lawe
cannot
be
fulfilled
,
excepte
the
spirite
,
faith
and
the
harte
,
be
ioyned
with
the
outwarde
workes
,
seynge
that
the
lawe
requireth
not
allonly
the
outward
fashion
,
but
also
the
affection
of
the
harte
.
Therfore
Christe
in
this
commaunde
mente
that
pertayneth
to
man
slaughter
,
maketh
foure
degrees
,
wherein
hee
counteth
giltye
,
not
allonly
those
,
that
kyll
and
slaye
with
the
swearde
,
but
also
all
them
,
that
with
thought
and
worde
sinne
against
their
neighboure
.
Anger
.
The
firste
degree
is
the
anger
of
the
harte
,
which
Christe
doth
lyken
vnto
the
outwarde
worke
of
man
slaughter
.
And
forasmuche
as
this
angre
is
grafte
in
euery
one
of
vs
,
no
man
canne
kepe
this
commaundement
and
precept
,
except
he
be
new
borne
againe
through
the
spirit
.
The
second
degre
is
,
Racha
,
Racha
.
by
which
worde
is
signified
,
tokens
of
wrathe
and
hatred
:
that
is
,
when
I
beholde
my
brother
wyth
a
lowrynge
and
a
grimme
countinaunce
,
or
passynge
by
,
do
disdaine
to
speake
familiarlye
vnto
him
.
And
those
outwarde
misfashioned
manners
dooe
condemne
euen
as
muche
as
the
deede
it selfe
.
The
thirde
degree
is
,
if
I
call
my
brother
;
Foole
:
Foole
.
By
whiche
worde
is
signified
and
vnderstande
all
manner
of
opprobrious
and
ignominious
wordes
,
and
those
wordes
yf
they
come
oute
of
rancoure
and
malyce
,
they
condempne
me
as
well
as
man
slaughter
.
But
it
is
possible
also
,
that
such
iniurious
wordes
,
ofte
times
procede
of
a
faithful
hart
,
as
we
see
that
the
pharise
is
were
called
fooles
often
tymes
of
Christe
,
Mat
14
Manne
slaughter
.
and
that
is
nother
hurtefull
nor
damnable
.
The
fourth
degre
is
man
slaughter
,
euen
committed
with
the
deede
,
that
is
,
when
I
not
being
contente
with
mine
iniurious
and
opprobrious
words
,
and
straunge
vncorteous
countenaunce
,
but
go
farther
to
handstrokes
,
&
with
my
hande
(
as
did
Cain
)
I
kil
my
neighbour
against
the
commaundemente
and
precepte
of
god
.
Gen.
4.
Nowe
for
as
muche
as
god
in
his
preceptes
doth
not
allonly
forbid
the
outeward
vngracious
workes
,
but
also
the
inward
mischiefe
and
affection
of
the
harte
,
howe
is
it
then
possible
,
that
the
outewarde
righteousnes
can
saue
and
iustifye
?
Surely
hereto
pertayneth
the
saying
of
S.
Ioh.
He
that
hateth
hys
brother
,
1
Ioh.
5
is
a
murtherer
.
that
is
,
It
is
not
sufficient
that
thou
haste
not
killed
thy
brother
with
thy
hande
,
but
thou
muste
haue
a
louinge
and
gentle
harte
towarde
all
men
,
not
to
dooe
and
wishe
well
allonlye
to
thy
friendes
,
but
also
to
thine
enemyes
.
Finallye
.
If
I
desire
to
be
saued
,
so
it
is
needefull
that
I
be
iuste
&
righteous
,
both
inwardely
and
outwardely
,
or
else
outewarde
righteousnesse
profyteth
the
nothynge
at
all
.
Thyrdely
,
Christ
exhorteth
&
allureth
vs
here
in
this
gospel
to
the
loue
of
oure
neighbour
,
forasmuch
as
he
hath
referred
this
precepte
,
(
Thou
shalt
not
kyll
)
to
the
loue
of
oure
brother
,
and
that
two
manner
of
wayes
.
Firste
,
for
as
muche
as
hee
teacheth
that
no
worke
(
how
good
or
precious
so
euer
it
be
)
canne
please
God
,
excepte
that
thou
do
firste
desire
thy
brother
,
whome
thou
haste
offended
,
to
pardon
and
forgiue
the.
Therefore
he
maketh
mention
of
all
oblation
commaunded
of
God
in
the
olde
lawe
,
which
is
nowe
abrogated
,
and
was
then
a
hyghe
excellente
worke
.
This
is
the
meaning
of
the
wordes
of
Christe
.
If
you
dooe
obserue
with
neuer
so
greate
diligence
,
all
goddes
seruice
,
whiche
heretofore
hath
beene
commaunded
you
through
Moises
which
nowe
after
my
death
shall
cease
and
take
no
more
effecte
,
yet
in
that
shall
ye
not
please
god
,
excepte
you
be
reconciled
to
your
brother
,
whome
you
haue
offended
.
For
it
is
not
seruinge
of
god
,
when
thou
offendest
thy
neighboure
,
but
that
is
called
seruyng
of
god
,
when
thou
offendest
not
thy
neighboure
.
For
that
that
,
thou
doest
with
hinderaunce
of
thy
brother
,
cannot
please
god
.
Therefore
God
through
the
prophete
Oseas
speaketh
,
Osee
.
6.
sayinge
:
I
will
haue
mercy
,
and
not
sacrifice
.
Truly
,
oblacion
was
commaunded
in
the
lawe
by
god
,
yet
did
he
not
set
by
yt
,
yf
thou
diddest
offende
thy
neighbour
,
excepte
he
that
had
offended
his
brother
,
did
fyrste
reconcyle
himselfe
.
And
as
Christe
speaketh
of
oblacion
vnto
the
Iewes
,
as
vnto
those
whiche
as
yet
were
vnder
the
lawe
,
so
likewise
,
goddes
seruyce
in
the
newe
testament
,
is
to
no
purpose
,
except
thou
be
reconciled
to
thy
brother
,
whom
thou
hast
offended
.
Secondarily
,
Christe
warneth
vs
here
to
agree
with
our
aduersary
,
quickly
,
while
we
are
in
the
way
with
him
.
&c.
That
is
,
if
any
man
offend
the
,
and
he
that
hath
offended
the
,
desireth
the
to
pardon
him
,
forgiue
him
gladly
,
as
Christ
did
,
saiyng
:
Father
forgiue
them
,
for
they
knowe
not
what
they
do
.
And
if
you
be
not
desired
therunto
,
yet
be
alwaies
readye
to
forgiue
,
or
else
thy
conscience
in
the
day
of
iugemente
shall
accuse
the
,
and
so
thou
shalt
be
caste
into
prison
.
Luc.
24
Verely
I
say
vnto
you
(
saith
Christ
)
thou
shalt
not
come
out
thence
,
tyll
thou
haue
payed
the
vttermost
farthing
,
that
is
,
Thou
shalt
neuer
come
out
.
For
this
word
,
vntil
,
so
signifieth
in
this
place
.
Therfore
let
euery
christian
man
well
considre
&
take
heede
,
that
he
be
founde
in
brotherly
loue
,
so
that
his
workes
,
whiche
he
serueth
god
withall
,
may
be
acceptable
and
pleasaunte
before
god
,
throughe
Christ
our
sauiour
.
Amen
.
The
seuenth
sonday
after
trinitye
sonday
.
Mark
.
8.
IN
Mat.
15
those
dayes
when
ther
was
a
very
great
company
,
&
had
nothing
to
eate
,
Iesus
called
his
disciples
to
him
,
and
sayd
vnto
them
:
I
haue
compassion
on
the
people
,
bicause
they
haue
nowe
beene
withe
me
three
dayes
,
and
haue
nothing
to
eate
:
and
yf
I
send
them
awaye
fastynge
to
their
owne
houses
,
they
shall
faynte
by
the
way
.
Esai
.
14
Tob.
13.
For
diuers
of
them
came
from
farre
.
And
his
disciples
answered
him
.
Wher
shuld
a
man
haue
bread
here
in
the
wildernesse
to
satisfie
these
?
And
he
asked
them
:
howe
many
loaues
haue
ye
?
They
sayd
:
seuen
.
And
he
commaunded
the
people
to
syt
downe
on
the
grounde
.
And
he
tooke
the
seuen
loaues
:
and
when
he
had
gyuen
thankes
,
he
brake
,
and
gaue
to
his
disciples
,
to
set
before
them
.
And
they
did
set
them
before
the
people
.
And
they
had
a
few
small
fysshes
.
And
whan
he
had
blessed
,
he
commaunded
theim
also
to
be
sette
before
them
.
And
they
didde
eate
,
and
were
sufficed
.
And
they
toke
vp
of
the
broken
meate
that
was
lefte
,
seuen
basketes
fulle
.
And
they
that
didde
eate
,
were
about
foure
thousand
.
And
he
sente
them
awaye
.
We
haue
treated
of
this
gospel
vpon
the
fourth
sonday
in
lente
,
oute
of
the
syxte
chapter
of
Iohn
,
whiche
shall
agree
well
herevnto
also
,
that
allonly
excepted
,
that
there
is
fiue
loues
and
two
fishes
,
&
fiue
thousande
menne
,
And
here
seuen
loues
and
a
fewe
fishes
,
and
four
thousande
men
,
which
Christ
did
feed
.
This
thing
also
is
to
be
noted
,
that
there
Christe
spake
allonly
vnto
Philip
,
and
here
vnto
all
the
apostels
.
Looke
vppon
the
exposition
.
The
gospell
on
the
eight
sonday
after
trinitye
son
.
daye
.
Math.
7.
Deut.
13
1
Ioh.
4
BEware
of
false
prophetes
,
which
come
to
you
in
sheepes
clothyng
,
but
inwardly
they
are
rauenyng
wolues
,
ye
shall
knowe
them
by
there
frutes
.
Luce.
6.
Do
men
gather
grapes
of
thornes
?
or
fygges
of
thystles
?
Euen
so
euerye
good
tree
bringeth
forth
good
frutes
.
But
a
corrupt
tre
bringeth
forth
euell
frutes
.
Mat.
12
A
good
tree
cannot
brynge
forth
bad
frutes
:
neyther
can
a
bad
tree
brynge
forthe
good
frutes
.
Mat.
13
Luc.
3.
c
Euery
tre
that
bringeth
not
forth
good
frute
,
is
heuen
doune
,
and
caste
into
the
fyer
.
Wherefore
by
theyr
frutes
yee
shall
knowe
them
.
Not
euery
one
that
sayeth
vnto
me
Mat.
25
Luce.
6.
and.
14.
Lorde
,
lorde
,
shall
entre
into
the
kyngdome
of
heauen
,
but
he
that
doth
the
wyll
of
my
father
whiche
is
in
heauen
,
he
shall
entre
into
the
kyngdome
of
heauen
.
THE
EXPOSITION
.
WE
haue
here
in
this
gospel
a
good
admonition
that
we
shuld
beware
of
false
prophets
.
For
yt
is
commonly
seen
,
that
those
be
alwais
mixt
with
the
good
and
faithful
preachers
.
And
in
this
admonityon
Christe
hym selfe
dothe
lyke
a
good
shephearde
.
The
office
of
a
good
shephard
For
a
wise
and
a
diligente
shepharde
dothe
not
onlye
leade
his
sheepe
into
an
holsome
pasture
,
but
also
dilligentlye
taketh
heede
that
they
be
not
taken
and
deuoured
of
the
wolues
.
In
lyke
manner
muste
a
dilligente
preacher
do
.
He
muste
instructe
and
bringe
vp
the
churche
committed
vnto
his
charge
,
withe
the
holsome
doctrine
of
Christe
,
and
take
heede
,
that
hee
instructeth
not
the
people
with
none
other
doctrine
but
onlye
with
the
puer
word
of
god
.
For
Christ
said
vnto
Peter
:
Ioh
21.
Feed
my
sheepe
.
and
not
satisfied
with
the
once
rehersall
thereof
,
he
repeted
the
same
commaundement
,
wherby
it
might
be
perceaued
how
feruentely
he
desyred
the
wealth
of
his
shepe
.
This
done
,
the
pastour
ought
diligentlye
to
looke
aboute
hym
,
that
the
flocke
of
Christe
be
not
seduced
and
deceyued
by
false
prophetes
,
which
teache
peruerse
doctrine
,
contrarye
to
the
holsome
doctrine
of
Christe
.
But
that
pointe
belongeth
not
allonlye
to
the
pastor
and
preacher
,
but
also
it
behoueth
euerye
christian
manne
to
bee
so
instructed
in
things
pertainyng
to
faith
,
that
he
by
the
word
of
god
may
iudge
,
whether
he
be
right
taught
or
no.
For
thinkest
thou
that
this
power
to
iudg
euery
preachers
doctrine
,
was
giuen
the
of
Christe
in
vaine
?
1.
Tes.
5.
Or
thinkest
thou
that
Paule
commaunded
the
Thessalonians
in
vaine
,
to
proue
all
thinges
,
and
keepe
that
,
whiche
was
good
?
Ioh.
4.
And
also
S.
Iohn
writeth
,
that
we
shulde
proue
the
spirites
whether
they
bee
of
God
.
Wherefore
seynge
that
many
false
prophets
are
gone
into
the
world
,
beleue
verelye
,
that
this
libertye
to
iudge
,
is
giuen
the
for
somewhat
.
For
the
diuell
is
subtyle
,
and
is
an
extreme
enemy
of
holsome
doctrine
,
and
such
a
one
,
that
hathe
in
his
kyngedome
nothynge
then
lyes
,
Ioh.
16
1
Cor.
11
Ma.
24
and
murdre
,
whiche
hee
bringeth
in
vnder
a
coloure
of
holynes
.
For
hee
canne
chaunge
hymselfe
into
the
fashion
of
an
aungell
of
lyghte
,
so
that
(
yf
it
were
possible
)
he
shulde
deceaue
and
seduce
the
verye
electe
of
God
.
And
no
manne
knoweth
this
better
then
Christe
,
whiche
teacheth
vs
so
earnestlye
to
beware
of
theim
,
whiche
also
painteth
the
minysters
of
Satan
in
theire
owne
coloures
.
Wherefore
,
lette
vs
take
to
harte
this
his
faithfull
monition
.
But
howe
and
with
what
coloures
dothe
he
describe
theym
?
Prophetes
.
To
prophecye
.
He
calleth
theym
prophetes
,
whereby
he
declareth
,
that
they
shal
vse
the
office
of
preachinge
.
For
to
prophecye
,
signifieth
other
whyle
,
to
teache
and
to
interprete
holy
scripture
,
as
we
fynde
in
the
14.
chapiter
of
Saint
Paule
,
in
the
firste
epist.
to
the
Corinthians
.
More
ouer
hee
sayeth
:
Sheeps
clothing
.
They
shall
come
in
sheepes
clothinge
,
That
is
,
they
shall
come
in
greate
and
angelicall
meekenes
,
and
withoute
all
pride
,
hauinge
outwardly
the
shine
of
holines
,
but
inwardly
they
are
rauening
wolues
,
euen
the
destroyers
of
the
lordes
flocke
.
Now
forasmuch
as
we
shall
haue
such
in
the
ministery
of
the
worde
of
god
,
whose
outwarde
conuersacion
shall
apeare
as
most
simple
and
holy
,
therefore
it
is
necessarye
,
that
wee
note
and
printe
in
our
mindes
this
doctryne
of
Christe
,
wherby
we
maye
auoyde
theym
,
and
daily
pray
vnto
god
,
that
he
wil
vouchsafe
to
retaine
vs
in
holsome
doctrine
,
and
preserue
vs
from
the
vaine
ianglynge
of
these
false
prophetes
.
Secondarily
,
it
is
to
be
noted
,
that
Christe
doth
not
all
onlye
instructe
vs
to
beware
of
false
prophetes
,
but
also
telleth
vs
howe
wee
shall
knowe
theym
.
Yee
shall
knowe
theym
(
sayeth
hee
)
by
theyr
frutes
.
Whiche
thinge
,
that
he
myght
driue
into
vs
the
better
,
hee
putteth
forthe
a
similitude
,
and
sayeth
on
this
wise
:
Do
menne
gather
grapes
of
thornes
?
or
fygges
of
thystelles
?
As
thoughe
he
wolde
saye
:
Howe
possible
it
is
to
gather
grapes
of
thornes
,
or
figges
of
thystles
,
so
possible
it
is
,
that
a
false
prophete
,
in
whome
the
knowledge
of
god
is
not
,
shulde
teache
anye
good
thynge
,
thoughe
hee
neuer
so
muche
gloryfye
hym selfe
in
the
knowledge
of
the
worde
of
god
.
A
false
prophete
maye
boaste
and
gloryfye
him selfe
of
the
gospell
,
but
the
trewe
doctrine
of
the
faith
,
he
shal
neuer
attayne
nor
folow
.
All
that
they
haue
taught
with
theyr
vaine
ianglinge
,
are
but
leaues
,
and
remayne
leaues
,
hauinge
only
an
outeward
shining
.
And
for
to
knowe
these
false
prophetes
,
and
theyr
spirite
,
It
is
needefull
to
haue
the
holye
spirit
and
perfecte
knoweledge
of
God
.
Wherefore
wee
christian
menne
,
whyche
in
this
daungerous
tyme
are
assaulted
with
thys
pestiferous
and
straunge
learnyng
,
must
so
indeuoure
our selues
,
Faythe
charity
.
that
fayth
and
charity
,
wherin
consisteth
the
hole
summe
and
foundacion
of
oure
doctrine
,
maye
euer
bee
oure
rule
,
whereby
we
maye
discerne
and
iudge
all
manner
of
doctrine
,
that
shall
bee
layde
before
vs
.
For
faythe
cleaueth
allonlye
to
the
worde
of
god
,
and
sayeth
wyth
Saincte
Paule
.
I
knowe
nothinge
but
Iesus
Christ
,
1.
Cor.
1
and
hym
crucified
.
that
is
,
I
seeke
remission
of
sinnes
,
righteousnes
and
saluacion
allonlye
in
the
passion
and
merytes
of
Christe
.
And
charitie
,
with
the
deede
and
worke
,
witnesseth
suche
fayth
to
be
in
the
harte
.
And
what
so
euer
is
contrarye
to
this
doctrine
of
faythe
and
charitie
,
commeth
of
the
diuell
,
thoughe
they
that
teache
so
,
in
their
so
teachinge
,
leade
neuer
so
relygious
a
lyfe
.
For
the
tree
is
euell
,
and
so
likewise
is
the
frute
euell
:
Shall
we
iudge
nowe
some
trees
by
theyr
frutes
?
The
papistes
haue
a
longe
season
had
the
handlyng
and
administracion
of
the
worde
of
god
and
the
sacramentes
,
The
papistes
.
with
so
great
shyne
of
holines
outwardli
,
the
thei
haue
nigh
subiected
vnto
them
the
whole
world
.
But
now
that
the
gospell
is
broken
out
&
come
to
lyght
,
through
the
greatinercy
of
god
,
it
hath
geuen
vs
power
to
know
the
tree
by
the
fruicte
thereof
,
throughe
goddes
worde
.
Now
we
haue
the
word
of
god
,
which
we
set
against
their
doctrine
,
concerning
works
,
and
we
find
their
learning
to
striue
&
be
repugnant
with
the
manifest
worde
of
god
,
and
to
bringe
nothinge
to
passe
,
but
hipocrisy
.
Therfore
according
to
their
frutes
,
we
reproue
and
abiect
the
whole
papasie
with
all
that
belongeth
vnto
it
,
yea
if
the
diuel
rage
neuer
so
much
:
We
reproue
&
detest
also
those
spriteful
men
,
whiche
with
their
Masses
&
supersticion
haue
abused
the
supper
instituted
by
Christ
,
contrary
to
the
manifest
words
of
Christe
.
Yea
,
we
reproue
theim
for
the
fruicte
of
their
doctrine
:
For
besides
the
false
expoundinge
&
laiyng
out
of
Christes
wordes
,
they
haue
brought
the
sacramentes
into
greate
abusion
.
What
shall
I
saye
of
the
anabaptistes
?
I
wolde
to
god
the
vngracious
frute
of
their
doctrine
were
not
so
manyfest
.
To
make
short
,
we
haue
the
clear
and
manifest
gospell
,
by
the
greate
grace
of
god
in
our
hartes
receaued
,
wherein
by
his
mercye
we
shall
abide
,
when
all
the
false
prophetes
shall
go
to
the
diuel
.
Thirdelye
,
Christe
expoundeth
these
wordes
(
by
theyr
frutes
ye
shall
knowe
theim
)
euen
as
he
wold
haue
theim
vnderstanded
,
making
a
difference
betwene
hipocrites
and
those
that
fulfill
his
fathers
will
,
and
declareth
both
their
rewardes
.
The
iustifiers
and
glorifiers
in
workes
crye
euer
,
Lord
,
Lord
and
that
more
is
,
they
glorifie
in
the
gospell
,
and
in
the
holy
ghoste
.
yea
and
are
so
bold
,
that
they
dare
saye
:
Lorde
haue
wee
not
prophecied
in
thy
name
:
haue
we
not
caste
out
diuels
in
thy
name
?
&c.
But
it
is
but
hypocrisye
,
&
remaineth
hypocrisye
,
for
the
whiche
they
haue
no
rewarde
.
For
Christe
sayeth
:
Depart
from
me
,
ye
workers
of
iniquitie
,
I
knowe
you
not
.
And
fayth
in
this
present
gospell
:
Euerye
tree
that
bringeth
not
forth
good
frute
,
shal
be
hewen
downe
,
and
caste
in
to
the
fier
.
Beholde
with
what
rewarde
the
frute
of
false
doctrine
shal
be
rewarded
with
all
.
And
againe
considre
what
maner
of
folke
shall
entre
into
the
kingedome
of
heauen
.
Those
(
saith
Christ
)
that
fulfil
the
will
of
my
father
that
is
in
heauen
.
But
what
is
the
wil
of
the
father
in
heauen
?
That
we
shulde
beleue
in
him
,
Ioh.
17
whome
he
hathe
sente
.
Here
thou
doest
heare
,
that
the
kingdome
of
god
is
promised
not
to
fained
workes
,
but
to
those
that
haue
fayth
in
Christ
.
We
do
not
speak
here
of
an
historical
faith
(
as
the
call
it
)
but
of
that
fayth
that
commeth
by
hearynge
of
the
gospell
,
the
whiche
also
the
holye
ghoste
worketh
in
vs
.
This
fayth
lyke
as
it
obtayneth
the
grace
and
mercye
of
god
in
Christe
,
and
setteth
all
his
truste
in
him
,
and
finallye
seeketh
his
rigteousnesse
allonly
in
the
merites
of
Christe
,
so
likewise
it
worketh
&
doth
good
workes
throughe
loue
,
and
causeth
vs
to
mortefye
the
olde
Adame
in
vs
,
and
dye
vnto
all
creatures
,
he
prayeth
,
prayseth
and
comendeth
god
,
withe
giuinge
thankes
,
in
what
so
euer
state
and
degree
he
is
in
.
Finallye
,
he
lyueth
accordinge
to
the
wyll
of
god
,
and
throughe
Christe
shall
hee
obtayne
euerlastinge
lyfe
.
Whiche
god
graunte
vs
all
.
Amen
.
The
gospell
on
the
nynthe
sondaye
after
trinitye
sondaye
.
Luc.
16.
ANd
he
sayd
also
vnto
hys
disciples
:
Ther
was
a
certayne
ryche
man
,
which
hadde
a
stewarde
,
and
the
same
was
accused
vnto
hym
,
that
hee
hadde
wasted
hys
goodes
.
And
he
called
him
,
and
sayde
vnto
hym
:
Howe
is
it
that
I
heare
thus
of
the
?
Gyue
accompte
of
thy
stewardeshyppe
:
for
thou
mayest
be
no
lenger
stewarde
.
The
stewarde
sayde
within
hym selfe
:
What
shall
I
do
?
For
my
mayster
taketh
awaye
frome
me
the
stewarshyppe
:
I
can
not
digge
and
to
begge
I
am
ashamed
.
I
wote
what
to
dooe
,
that
when
I
am
putte
pute
of
the
stewarde
shyppe
,
they
maye
receaue
me
into
theyr
houses
:
So
when
he
hadde
called
all
hys
maysters
detters
togither
,
hee
sayd
vnto
the
fyrste
:
Howe
much
owest
thou
vnto
my
maister
?
And
he
sayde
,
an
hundreth
tunnes
of
oyle
.
And
he
sayd
vnto
hym
:
Take
thy
bylle
,
and
sytte
downe
quickely
,
and
wryte
fyftye
.
Then
sayd
he
to
an
other
:
Howe
muche
owest
thou
?
And
he
sayde
,
an
hundreth
quarters
of
wheate
.
He
sayde
vnto
hym
.
Take
thy
byll
and
write
●oure
score
.
And
the
lorde
commended
the
vniuste
stewarde
,
bicause
he
hadde
done
wysely
.
For
the
chyldren
of
this
world
are
in
their
nation
wiser
then
the
chyldren
of
the
lyghte
.
And
I
saye
vnto
you
:
Make
you
friendes
of
the
vnrighteous
Mammon
,
that
when
ye
shall
haue
●eede
,
they
maye
●●ceaue
you
into
euerlastinge
habitacions
.
THE
EXPOSITION
.
THere
be
three
thinges
in
this
gospell
to
bee
noted
.
Fyrste
,
Worldlye
wisdome
.
we
rynde
in
the
similitude
of
this
gospel
,
how
the
wicked
steward
is
praised
,
not
for
his
iniquitie
and
deceitfulnes
,
but
as
a
wordely
childe
,
which
handlethe
himselfe
wiselye
.
For
the
children
of
thys
world
,
in
al
that
they
go
about
,
seeke
their
owne
profite
and
ease
,
and
not
the
vtilyty
and
profyte
of
their
neighbour
.
They
geue
great
diligence
,
that
they
them selues
may
be
ful
,
and
haue
sufficient
,
&
care
not
how
they
get
it
,
other
by
right
or
by
wrong
,
so
that
they
haue
it
,
and
maye
be
suer
that
they
do
not
lacke
,
not
considering
the
need
&
pouerty
of
his
neighboure
.
This
word
Mammon
,
signifieth
here
,
goodes
&
riches
,
and
ar
called
wicked
,
not
the
of
them selues
they
be
euel
,
but
forbicause
the
thorow
great
abuses
they
be
both
kept
&
spent
,
and
not
distributed
to
the
profit
&
vse
of
the
poore
&
needy
.
And
therfore
Christ
fetteth
before
our
eyes
the
wisedome
&
craftines
of
this
world
,
not
that
he
praiseth
or
commendeth
the
disceitfulnes
,
where
through
the
goodes
of
this
world
be
gathered
togyther
&
gotten
,
but
that
we
therby
ar
admonyshed
,
the
which
lyke
study
&
dilligence
,
we
do
indeuor
our selues
to
obtain
&
get
celestyal
&
heuenly
ryches
,
when
we
perceaue
&
marke
that
the
chyldren
of
this
worlde
seke
with
so
greate
studye
,
that
which
is
transitory
and
earthlye
.
And
if
they
dispise
and
scorne
oure
eternall
and
celestiall
goodes
,
that
wee
seeke
here
,
wel
let
them
seeke
their
treasure
here
on
earth
,
and
lette
vs
gather
our
treasure
in
heauen
.
And
then
hereafter
it
shal
be
tried
,
which
haue
kept
the
better
treasure
.
Moreouer
this
admonicion
,
that
we
with
all
diligence
shulde
seeke
eternall
ryches
,
is
uery
necessary
,
for
we
be
very
flowe
and
negligent
,
and
shulde
very
lightely
forsake
the
faith
and
feare
of
god
,
yf
we
were
not
with
suche
godlye
exhortacions
well
instructed
and
armed
.
Slothefulnes
is
pernicious
.
For
what
greater
ieoperdy
can
be
vnto
a
christian
man
,
then
to
be
negligent
and
slacke
in
the
worde
of
god
?
We
muste
euer
wake
and
stande
in
awe
and
feare
with
continuall
prayer
,
that
oure
faith
may
be
increased
and
daylye
waxe
more
and
more
.
And
in
any
wise
lette
vs
beware
and
take
hede
,
that
we
be
not
carelesse
,
Ma.
24
and
to
saye
with
the
wicked
:
Pax
&
securitas
,
there
is
no
ieoperdy
.
Let
them
,
that
dispise
goddes
worde
,
do
so
,
whiche
saye
in
their
hartes
,
that
there
is
no
god
.
And
do
thou
accordinge
to
the
doctrine
of
the
prophete
Dauid
,
1
Tes.
5
Psal.
2.
saiynge
:
Serue
the
lorde
with
feare
,
and
reioyce
before
him
with
reuerence
,
which
if
thou
doest
,
thou
shalt
not
leese
the
greate
benefite
,
that
thou
hast
gotten
through
the
gospel
.
Surely
thou
shalte
go
and
abide
in
the
right
way
,
and
thou
shalte
auoyde
all
daunger
to
fall
into
the
broade
waye
,
Mat.
7
that
leadeth
to
damnacion
,
according
to
the
saying
of
the
wise
man
:
Who
so
feareth
god
,
walketh
in
the
right
pathe
:
Pro.
14
and
he
that
regardeth
not
hym
,
goeth
out
of
his
wayes
.
Then
yf
those
go
the
ryghte
waye
that
feare
god
,
then
take
earnestlye
to
harte
this
exhortacion
of
Christe
,
and
all
security
or
rechelenes
layd
a
parte
,
with
all
diligence
do
that
,
that
is
commaunded
the
of
Christe
,
leaste
the
children
of
this
world
be
found
in
their
kynde
,
more
dilligent
,
then
the
children
of
lyght
.
Secondarely
,
we
see
in
this
gospell
,
that
our
study
and
diligence
to
get
euerlastinge
treasure
,
lieth
herein
,
that
we
do
make
vs
frendes
of
the
wicked
Mammon
.
To
make
friendes
of
the
wicked
mammon
.
But
how
doth
this
agree
with
our
doctrine
?
For
we
haue
taughte
hitherto
,
that
allonly
throughe
faythe
we
be
iustified
and
saued
,
shall
the
workes
do
it
nowe
?
No
,
not
so
:
The
wordes
sounde
as
thoughe
it
shulde
seeme
so
,
but
well
expounded
and
vnderstande
,
they
pull
nothing
frome
faythe
.
Christe
speaketh
here
of
good
frutes
,
and
wyll
not
that
the
tree
that
beareth
those
good
frutes
,
shulde
be
reproued
and
caste
awaye
.
For
how
wolde
you
haue
good
frutes
,
yf
there
were
not
fyrste
a
good
tree
?
And
howe
wolde
you
haue
frute
,
yf
the
tree
didde
not
beare
it
,
and
bring
it
forth
?
Therfore
it
is
necessarye
,
that
the
tree
be
good
,
before
it
bringeth
forth
good
frute
.
What
good
workes
do
pleese
God
.
And
so
likewise
we
speake
of
good
workes
:
No
worke
,
how
precious
or
excellent
so
euer
yt
bee
,
can
be
acceptable
or
pleasaunt
before
god
,
except
the
person
which
doth
the
worke
,
be
first
iustified
&
acceptable
before
god
.
If
thou
wilte
be
iuste
and
acceptable
,
thou
must
beleue
.
And
yf
thou
beleuest
,
then
arte
thou
iustified
.
For
fayth
apprehendeth
thou
mercy
of
god
in
Christ
,
through
the
which
we
obtain
righteousnes
,
without
any
work
or
deseruinge
.
And
therefore
when
the
person
is
accepted
&
iustified
before
god
,
then
likewise
are
the
works
accepted
,
not
that
the
works
be
of
them selues
of
such
reputacion
and
worthines
,
but
forbicause
they
bee
wrought
of
that
persone
,
that
is
iustified
and
accepted
before
god
.
Wherfore
whan
Christe
doth
admonishe
vs
,
for
to
make
vs
frendes
of
the
wicked
Mammon
,
and
to
do
good
works
,
doth
not
regard
so
muche
the
worke
,
as
he
doth
the
fountaine
,
from
whens
the
worke
floweth
.
He
doth
hate
&
setteth
so
litle
bi
hipocrisy
,
that
it
is
to
be
thought
,
that
he
teacheth
not
workes
without
fayth
.
For
what
be
workes
withoute
●aithe
,
but
hipocrisy
?
Those
workes
,
which
the
Iewes
did
obserue
in
the
law
,
which
also
were
commaunded
of
god
himselfe
,
did
not
please
god
when
they
were
done
without
faith
,
much
lesse
shall
those
workes
please
god
,
whiche
be
inuented
&
made
of
men
.
Although
Christe
saide
:
Make
you
frendes
of
the
wicked
Mammon
,
teaching
vs
therwith
the
workes
of
charity
,
yet
doth
he
not
adscribe
righteousnes
to
the
same
,
but
he
wyl
that
our
faith
be
declared
by
them
,
and
brought
to
lyght
,
for
it
is
needefull
that
the
tree
be
knowen
by
the
frutes
.
Faythe
is
knowen
by
workes
Considre
also
,
that
Christe
in
these
wordes
(
Make
you
friendes
of
the
wicked
Mammon
)
did
loke
vpon
the
workes
of
charity
,
namely
that
then
our
goodes
ar
good
&
right
,
when
they
be
tourned
and
distributed
to
the
vse
and
helpe
of
the
poore
and
needy
:
and
contrary
wise
,
they
are
naught
&
wicked
,
when
we
seke
in
them
only
our
pleasure
and
voluptuousnes
.
Therfore
saith
Salomon
:
Pro.
14
He
that
dispiseth
his
neighboure
doth
amysse
,
but
whosoeuer
hath
pity
on
the
poore
,
is
blessed
.
Thirdly
,
we
haue
here
the
reward
that
is
giue
to
the
faithful
,
which
worketh
through
a
liuely
faith
works
of
charitie
,
for
as
much
as
the
poore
,
whom
we
haue
succoured
&
helped
with
our
goodes
,
shal
receiue
vs
into
euerlasting
tabernacles
.
This
text
the
papists
apply
vnto
saintes
that
ar
departed
out
of
this
worlde
and
go
about
to
stablishe
therewith
that
vngodlye
doctrine
of
inuocacion
vnto
saintes
.
But
take
heed
of
this
opinion
,
for
it
is
against
the
first
commaundement
of
god
,
&
against
the
gospell
also
,
Ioh.
16
which
teacheth
vs
to
pray
vnto
the
father
in
the
name
of
Christe
.
And
it
is
against
the
doctrine
of
S.
Paul
,
which
techeth
vs
that
we
haue
but
only
on
mediatour
.
1
Tim.
2
Furthermore
this
gospel
speaketh
not
of
the
dead
,
but
of
those
saintes
that
be
a
liue
.
And
those
shuld
we
make
our
frendes
&
do
our
charity
vpon
.
Wherwithal
?
With
the
wicked
Mammon
.
That
is
.
Let
vs
think
that
our
goods
&
riches
are
not
giuen
vs
of
god
for
our
pomp
&
volupteousnes
,
but
that
therby
we
ar
ordained
&
deputed
to
be
goddes
ministers
,
to
deale
&
giue
it
out
to
the
poore
&
needy
,
and
to
serue
theim
in
their
necessitye
.
Which
if
we
do
,
thei
at
the
dai
of
iudgment
shal
bear
witnes
of
our
charity
done
vnto
them
,
by
which
meanes
we
shal
be
receiued
into
the
euerlasting
tabernacle
This
exposition
the
bare
texte
giueth
it selfe
.
For
the
that
Christe
will
do
for
the
poore
,
he
saith
that
hys
christians
do
it
.
As
in
an
other
place
he
saith
vnto
that
apostels
:
Luc.
20.
In
that
day
ye
shall
sit
vppon
the
twelue
seats
,
to
iudge
the
twelue
tribes
of
Israel
.
Finally
what
soeuer
we
do
vnto
the
poore
by
faithe
,
shal
be
plenteously
recompensed
and
rewarded
vs
of
God
,
throughe
Christe
our
Lorde
.
Amen
.
The
gospell
on
the
tenthe
sonday
after
trinity
sonday
.
Luc.
19.
ANd
when
he
was
come
neare
,
he
beheld
the
citye
and
Ioh.
11.
wepte
on
it
,
saying
:
If
thou
haddest
knowen
those
thinges
which
belong
vnto
thy
peace
,
euen
in
thys
thy
day
,
thou
woldest
take
heede
.
But
nowe
are
they
hidde
frome
thyne
eyes
.
For
the
dayes
shall
come
vpon
the
Iere.
52
Ma.
14
that
thyne
enemyes
also
shall
caste
a
banke
aboute
the
,
and
compasse
the
rounde
,
and
kepe
the
in
on
euerye
syde
,
and
make
the
euen
with
the
grounde
,
and
thy
chyldren
which
are
in
the
And
Mich.
3.
Mar.
13
Luc.
21.
they
shall
not
leaue
in
the
,
one
stone
vppon
an
other
,
bicause
thou
knowest
not
the
tyme
of
thy
visitacion
.
[
](A69147-e28260-b)*
*
mat.
21
Mar.
11
Iohn
.
2
And
he
wente
into
the
temple
,
and
beganne
to
caste
out
theim
that
solde
therein
,
and
them
that
boughte
,
saiynge
vnto
theim
:
It
is
wrytten
:
[
](A69147-e28270-b)♣
♣
3
Re.
8
d.
e.
f.
My
house
is
the
house
of
prayer
:
but
ye
haue
[
](A69147-e28280-b)*
*
esa.
51.
made
it
a
denne
of
theues
.
And
he
taughte
daylye
in
the
temple
.
THE
EXPOSITION
.
IN
this
gospel
we
learn
,
how
we
must
receiue
Christe
two
manner
of
wayes
:
One
waye
,
as
a
gifte
,
an
other
,
as
an
exaumple
.
Therfore
when
I
take
and
receaue
hym
as
a
gifte
,
Christe
is
giuen
vnto
vs
.
muste
I
vnderstand
and
know
,
that
this
his
weeping
hath
doone
me
seruice
,
and
that
hee
is
so
gyuen
me
,
that
hee
with
all
that
he
hath
is
myne
owne
.
And
also
I
muste
know
and
beleue
,
that
he
careth
for
me
,
and
hath
compassion
with
me
,
and
pytieth
me
in
my
calamity
and
misery
.
For
there
is
no
greater
confort
to
vs
,
neither
in
heauen
not
in
earth
,
then
to
know
(
when
we
are
assaulted
with
temptacion
)
that
god
careth
and
prouideth
for
vs
.
If
thy
sinnes
bite
the
,
yf
thy
conscience
accuse
the
,
if
thou
feare
the
wrathe
and
vengeaunce
of
god
,
returne
and
looke
vpon
Christe
,
by
whome
thou
art
promised
remission
of
sinnes
.
Esai
.
53
For
it
is
he
that
alone
hath
taken
awaye
oure
infirmitye
and
sinnes
,
and
beareth
oure
payne
.
And
in
any
wise
take
heed
,
that
thou
takest
not
him
for
so
cruel
,
that
wil
not
be
intreated
or
pleased
,
and
which
will
not
be
spoken
withal
,
but
rather
perswade
thy selfe
,
that
he
is
suche
a
one
,
that
is
not
allonly
displeased
with
those
,
that
neglect
him
and
seeke
and
other
waye
to
saluacion
,
but
also
that
hee
was
sory
and
wept
for
them
,
as
wee
maye
lightely
perceiue
out
of
this
his
compassion
,
that
he
is
redy
and
prest
to
help
euery
man
,
so
that
we
acknowledg
our
sinnes
and
hate
them
,
desiring
to
be
delyuered
from
theim
.
For
it
is
he
,
he
alone
(
I
saye
)
through
whome
the
father
wyll
helpe
troubled
consciences
,
and
saye
in
oure
hartes
:
Bee
of
good
comforte
,
thy
sinnes
be
forgiuen
the
:
which
also
in
worldly
tentacion
and
trouble
doth
the
same
.
For
yf
in
my
trouble
and
misery
I
call
vnto
god
through
Christe
,
I
am
suer
that
he
wyll
helpe
.
For
Christe
hath
saide
:
What
so
euer
ye
aske
the
father
in
my
name
,
Ioh.
14
it
shal
be
giuen
vnto
you
.
And
in
an
other
place
he
sayth
:
Be
of
good
comforte
,
I
haue
ouercome
the
world
.
that
is
,
Ioh.
16
Through
me
ye
shall
nat
allonly
ouercome
the
worlde
,
and
that
that
is
in
it
,
but
also
ye
shal
ouercome
death
,
the
diuell
and
hel
.
And
in
lyke
wise
,
when
I
haue
comprehended
Christ
as
a
gift
,
Ioh.
11.
I
must
learne
thereby
,
to
serue
my
neighboure
bothe
with
body
and
goodes
,
euen
as
Christe
here
both
wyth
his
weeping
,
passion
and
deathe
,
hathe
serued
vs
.
As
sainte
Peter
saith
:
1
Pet.
2.
Christe
hath
suffered
for
vs
,
leauinge
vs
an
ensample
to
folow
his
footesteppes
And
these
be
the
very
true
workes
whiche
scripture
dothe
alowe
,
the
which
also
we
muste
do
,
to
manifest
and
declare
our
faithe
withall
.
Secondarily
,
in
this
gospel
Christ
doth
morne
&
weepe
for
the
Iewes
,
bicause
they
knewe
not
what
was
for
their
peace
,
wherwith
he
declared
&
shewed
vnto
vs
,
the
blindenes
and
wickednes
of
the
flesh
.
Wherof
(
I
beseche
you
)
can
a
man
glorify
,
seing
so
many
excellent
sermones
,
so
many
and
great
myracles
done
by
Christ
at
Ierusalem
,
and
those
in
a
maner
all
done
in
vaine
?
Where
is
here
free
wil
with
his
power
,
whiche
the
prudente
and
wise
men
of
this
worlde
,
hathe
attributed
vnto
yt
?
Wherefore
wolde
not
they
beleue
his
worde
,
and
knowe
him
to
be
the
sonne
of
god
,
and
the
trewe
Messias
?
Surely
it
was
hidden
frome
their
eies
,
though
notwithstandinge
,
they
did
both
hear
his
wordes
,
and
sawe
his
miracles
.
Wherout
it
foloweth
,
that
our
fleshe
while
it
is
not
lightened
with
the
holy
ghost
,
and
a
newe
harte
giuen
vnto
it
,
Eze.
36.
is
very
blind
,
indurate
,
and
wicked
,
whiche
canne
in
no
wise
know
god
in
Christ
.
The
blindnes
of
the
fleshe
.
Psal.
51
This
blindnes
beleue
verely
,
is
not
in
our
outward
vesture
,
but
is
graft
in
vs
in
our
mothers
wombe
.
Wherfore
,
if
we
will
entre
into
the
kingedome
of
heauen
,
wee
muste
be
newe
borne
agayne
thorowe
water
and
the
holye
ghoste
.
Iohn
.
3.
Suche
lyke
maliciousnes
and
blyndenes
we
see
in
theym
,
that
solde
and
boughte
in
the
temple
,
whiche
Iesus
droue
oute
.
Whoe
amongest
theym
knewe
theym selues
?
or
amended
theyr
lyues
,
thoughe
they
were
neuer
so
muche
admonyshed
and
taughte
,
that
the
house
of
God
was
a
house
of
prayer
?
They
were
fleshelye
,
and
therefore
as
yet
they
coulde
not
vnderstande
nor
iudge
ryghte
,
the
wordes
and
actes
of
Christe
.
Thyrdely
,
here
is
declared
vnto
the
Iewes
,
the
rewarde
and
punishemente
of
their
blindenes
and
infidelitie
.
The
punishment
of
incredulitye
.
For
thy
enemies
(
saieth
he
)
shall
caste
vp
a
banke
about
the
and
thy
children
,
and
shal
not
leaue
in
the
,
one
stone
vpon
an
other
,
bicause
thou
haste
not
knowen
the
tyme
,
wherein
thou
hast
been
visited
.
O
meruailous
greuous
ponyshment
.
First
the
Iewes
are
ponished
,
for
bicause
they
wolde
not
knowe
Christe
,
and
this
is
a
spirituall
punishment
For
they
haue
eyes
and
see
not
,
eares
and
hear
not
.
Esay
.
6.
so
that
Christe
myght
well
saye
:
Ioh.
9.
I
am
come
to
iudgment
into
this
world
,
that
they
which
se
not
,
might
see
,
and
that
they
whiche
see
,
might
be
made
blinde
.
But
who
ys
able
to
serch
the
depth
of
his
incomprehensible
iudgement
?
No
man
,
but
allonly
god
:
Rom.
12
for
we
maye
not
,
nor
can
not
.
Nowe
after
this
spirituall
punishemente
foloweth
bodylye
punishemente
,
in
that
he
saithe
,
howe
the
Iewes
shal
be
beseeged
on
euerye
side
,
that
there
shall
not
be
lefte
one
stone
vpon
an
other
.
And
euen
as
it
was
tolde
theym
of
Christe
,
so
was
it
brought
to
passe
.
Surelye
it
was
such
an
horrible
&
cruell
punishment
,
that
it
is
lamentable
to
heare
.
Which
if
thou
wilt
know
,
reade
Iosephus
de
bello
Iud.
Now
ye
haue
hard
of
the
punishment
wher
with
the
Iewes
haue
bin
punished
with
all
,
Mat.
7.
for
the
dispising
of
the
gospel
.
What
thinkest
thou
shall
chaunce
and
happen
vnto
vs
,
which
so
longe
a
tyme
haue
harde
the
gospell
,
and
yet
haue
not
amended
oure
vngracyous
liuinge
and
conuersacion
,
but
rather
haue
troden
vnder
our
feete
,
neglected
and
dispysed
that
precious
perle
?
Wherefore
yf
we
tourne
not
,
he
hath
whet
his
swerde
,
(
saith
the
prophet
Dauid
)
he
hath
bente
his
bowe
&
made
yt
ready
:
Psal.
7.
He
hath
prepared
him
the
weapons
of
death
and
ordained
his
arrowes
to
destroye
.
Here
thou
doest
hear
that
not
allonly
the
Iewes
,
but
all
those
that
will
not
tourne
to
amendement
of
lyfe
,
shal
he
punished
.
Sometyme
doth
God
prolonge
the
punishemente
,
but
the
lenger
he
suffreth
,
the
greuouser
at
the
laste
dothe
hee
punishe
.
Therefore
lette
euerye
manne
tourne
frome
his
wicked
waye
,
and
beleue
the
gospell
,
leste
wee
perishe
both
body
and
soule
.
Fourthlye
,
Christe
commendeth
in
this
gospell
his
office
,
in
that
,
that
the
next
day
folowyng
he
went
into
the
temple
,
&
droue
out
the
byers
&
sellers
,
saying
:
Esa.
56.
It
is
written
,
My
house
is
a
house
of
prayer
,
and
ye
haue
made
it
a
denne
of
murtherers
.
And
also
in
that
he
declareth
his
office
,
The
office
of
Chryste
.
that
hee
daylye
taughte
in
the
temple
.
It
became
Christe
to
do
all
these
thinges
,
for
hee
was
sente
into
the
worlde
to
teache
the
will
of
his
father
,
by
preaching
.
Bicause
for
as
muche
as
goddes
worde
and
the
oute
warde
worshipping
of
god
in
ceremonyes
,
(
which
shortly
after
shulde
be
abrogated
and
taken
away
)
was
very
muche
letted
and
hindred
in
the
temple
at
Ierusalem
,
throughe
the
couetousnes
of
the
scribes
and
phariseis
,
therefore
wolde
Christe
not
only
teache
,
Abuses
to
be
taken
away
but
also
roote
out
all
the
abuses
whiche
did
hyndre
the
trewe
worshipping
of
God
.
And
what
so
euer
Christe
doth
here
,
by
scripture
he
approueth
it
,
that
hee
maye
do
it
by
righte
.
For
why
may
not
Christ
,
in
so
much
as
he
ys
lord
both
of
the
bodely
temple
&
spirituall
also
,
driue
out
suche
villains
?
Now
,
that
Christe
did
here
with
the
handes
and
with
the
doctrine
,
that
maye
we
not
do
,
but
all
only
with
the
doctrine
and
worde
of
god
.
For
we
maye
do
nothinge
but
to
teache
the
gospell
.
but
yf
that
shulde
be
hindred
,
and
those
doctoures
(
which
seeking
nothing
but
their
owne
profite
,
through
teaching
the
tradicions
of
men
)
shuld
defyle
the
temple
of
god
,
which
is
the
harte
of
faithfull
menne
,
then
muste
wee
holde
our
hands
(
I
graunte
)
but
not
oure
mouth
,
and
make
suche
dreamers
ashamed
,
to
the
intente
that
the
gospell
maye
haue
his
righte
course
and
florishe
amongest
vs
.
Hereto
pertaineth
the
saiyng
of
saynte
Paule
to
Titus
:
Tit.
1.
A
byshoppe
muste
bee
suche
a
one
,
that
cleaueth
to
the
trewe
worde
of
doctrine
,
that
hee
maye
be
able
to
exhorte
with
holesome
learnynge
,
and
to
improue
theim
that
saye
against
yt
.
The
eleuenth
sonday
after
trinitye
.
Luc.
18.
ANd
he
tolde
this
parable
vnto
certayne
which
trusted
in
them selues
that
they
were
perfecte
and
despised
other
.
Two
men
went
vp
into
the
temple
to
pray
,
the
one
a
Pharise
,
and
the
other
a
Publicane
.
The
Pharise
stode
and
praied
thus
with
hymselfe
.
God
,
I
thanke
the
that
I
am
not
as
other
men
are
;
extorcioners
,
vniuste
,
aduouterers
,
or
as
thys
publicane
:
I
faste
twyse
in
the
weke
Deu.
26
Eccle.
7
I
geue
tythe
of
all
that
I
possesse
.
And
the
publicane
stondinge
a
farre
of
,
wolde
not
lyfte
vp
hys
eyes
to
heauen
,
but
smote
vpon
his
breste
,
saying
:
God
be
mercyfull
to
me
a
sinner
.
I
tell
you
,
thys
man
departed
home
to
his
house
,
iustified
,
more
than
the
other
.
Mat.
24
Luc.
14
For
euery
one
that
exalteth
himselfe
,
shal
be
brought
lowe
:
And
hee
that
humbleth
hym selfe
,
shal
be
exalted
.
THE
EXPOSITION
.
IN
this
gospel
we
fynde
two
rightousnesses
,
that
is
to
say
,
rightousnes
of
faith
&
of
workes
,
which
is
here
described
in
these
two
persons
,
so
that
we
may
clerely
perceaue
,
that
not
the
rightousnes
of
workes
,
but
the
righteousnes
of
faithe
,
is
commended
and
alowed
.
Therefore
we
will
intreate
of
the
thinges
that
be
here
to
bee
noted
of
,
by
ordre
.
The
description
of
the
pharisey
Fyrste
,
we
muste
considre
that
hipocritical
person
,
whiche
came
with
the
publicane
vp
into
the
temple
for
to
pray
.
For
he
is
excellently
sette
forthe
,
and
described
with
glorious
highe
workes
and
manye
,
which
notwithstanding
howe
excellent
so
euer
they
were
,
they
did
not
please
god
,
bicause
thei
wer
done
without
faith
.
Who
wold
haue
reproued
the
praier
of
the
pharisey
,
yf
it
hadde
come
oute
of
a
perfecte
harte
and
a
trewe
faythe
,
and
hadde
soughte
therein
the
glorye
of
god
,
and
the
vtilitye
of
his
neighboure
?
For
wee
oughte
to
commende
and
prayse
suche
a
worke
,
for
godly
and
christian
,
forasmuche
as
Christe
him selfe
hathe
commaunded
it
,
saying
,
that
wee
oughte
alwayes
to
pray
,
and
not
to
leaue
of
,
Luc.
18.
but
this
prayer
was
not
doone
in
spirite
,
and
in
the
truth
.
Ioh.
4.
The
glorye
of
god
was
not
taught
therin
.
Wherefore
we
maye
lyken
it
to
the
same
thinge
wherof
Esaias
speaketh
saying
:
Esa.
29.
This
people
draweth
nighe
me
with
their
mouthe
,
and
praiseth
me
highely
with
their
lyppes
,
where
as
their
hart
neuerthelesse
,
is
farre
frome
me
.
And
that
this
pharisey
did
not
seke
the
glory
of
god
,
the
wordes
of
his
prayer
plainly
declareth
yt
.
For
he
saithe
thus
:
Geuing
of
thanks
I
thanke
the
god
,
that
I
am
not
as
other
men
.
Thankes
geuynge
,
wherethrough
we
prayse
god
for
the
benefites
which
we
receiue
,
whether
they
be
bodely
or
ghostely
,
is
a
good
and
a
christiane
worke
.
For
how
can
we
be
called
christian
men
,
yf
we
do
not
knowledg
the
benefites
of
god
done
vnto
vs
,
&
for
the
same
geue
thankes
?
Do
not
we
finde
such
frute
of
faith
in
the
apostle
S.
Paule
,
throughe
oute
all
his
epistles
,
that
is
,
euermore
giuing
of
thankes
?
But
vndoubtedly
,
the
thankes
giuing
of
this
pharisey
,
is
not
good
,
but
very
blasphemy
toward
god
,
bicause
he
seeketh
not
the
glory
of
god
therin
,
but
his
owne
glory
.
I
am
not
(
saith
he
)
like
other
men
.
What
maner
of
giuing
thankes
shal
we
call
this
?
howe
canst
thou
perceiue
here
that
he
geueth
god
his
honour
?
Wher
can
we
know
here
,
that
god
allonly
is
he
,
which
iustifieth
vs
through
Christ
?
For
here
we
se
howe
the
pharise
hath
no
nede
of
god
,
for
he
is
righteous
of
himselfe
.
O
notable
pride
.
But
it
is
so
,
ypocrisy
euer
hangeth
vpon
pride
,
where
with
he
extolleth
him selfe
,
&
dispiseth
other
.
This
pharisey
thinketh
not
sufficient
,
that
he
praiseth
himselfe
,
but
he
dispiseth
al
other
,
&
most
highli
slaundreth
them
.
He
calleth
them
robbers
,
vnrighteous
&
aduoutrers
.
Also
this
goodly
pharisey
is
allonly
good
,
and
thinketh
hee
hathe
satisfied
and
fulfilled
the
lawe
,
for
bicause
outwardly
he
semeth
to
haue
fulfilled
yt
,
and
for
the
same
thinketh
himselfe
righteous
before
god
.
And
in
the
meane
whyle
considereth
not
,
Rom.
7
the
lawe
(
as
Paule
saieth
)
to
bee
spirituall
,
that
is
,
that
the
lawe
requireth
not
allonly
the
outwarde
worke
,
but
also
to
be
fulfilled
with
the
harte
,
affection
and
spirite
.
It
maye
well
be
,
that
he
stole
nothing
,
nor
with
violence
and
force
toke
any
thing
from
his
neighbour
,
with
hys
handes
.
And
likewise
,
althoughe
that
he
had
fulfylled
the
same
withe
his
herte
,
haue
wee
nothinge
therfore
to
say
?
Yea
surely
,
in
this
giuing
of
thanks
he
hathe
stolen
and
robbed
god
from
his
glory
.
And
againe
,
though
outwardly
with
the
deed
he
hathe
not
ben
an
aduoultrer
,
Mat.
5.
yet
he
maye
haue
beene
one
in
his
hart
.
All
this
he
doth
not
beleue
,
but
putteth
all
to
this
poore
publican
,
whom
all
manner
of
wais
he
thinketh
worse
than
him selfe
.
Thus
whan
he
had
boasted
him selfe
,
he
goeth
forth
further
&
glorified
him
againe
,
that
he
is
no
glotton
nor
no
dronkard
,
but
that
he
fasteth
twise
in
a
weeke
:
Also
that
he
giueth
the
tenthe
of
his
good
to
the
poore
.
Call
you
not
that
glorifying
?
But
wher
remaineth
the
saying
of
Ieremy
:
Lette
him
that
reioyce
,
reioyse
in
god
?
Ierm
.
9
The
Pharsye
doth
not
thus
,
but
he
must
glorifye
himselfe
in
his
owne
workes
.
Beholde
,
here
thou
haste
the
persone
of
this
righteous
and
honest
Pharisey
described
.
A
description
of
the
publican
Secondarely
,
we
wyll
intreate
of
the
publicane
,
whyche
is
described
ferre
vnlyke
vnto
the
pharisey
For
he
,
as
the
Euangelyst
writeth
,
stoode
farre
of
,
and
durste
not
lifte
vp
his
eyes
,
but
knocked
on
his
breste
,
and
sayde
:
God
,
be
mercifull
to
me
a
sinner
.
Here
thou
hearest
no
glorifiynge
,
no
pryde
,
no
dispisyng
of
other
menne
,
but
allonlye
disablinge
of
himselfe
,
in
so
muche
that
he
iudgeth
himselfe
vnworthy
,
to
lyfte
vp
his
eyes
towarde
heauen
,
or
to
stand
in
the
middest
of
the
temple
,
as
the
pharisy
did
.
With
these
gestures
this
miserable
publicane
sufficientlye
doth
declare
,
what
he
thought
of
himselfe
in
his
harte
.
but
why
do
not
we
considre
it
oute
of
his
wordes
?
God
(
he
saieth
)
be
mercifull
vnto
me
a
sinner
.
The
confession
of
sinners
.
Here
do
I
heare
the
trew
confession
of
sinners
,
which
is
so
necessarye
,
that
withoute
that
,
no
christian
man
can
with
any
frute
heare
the
comfortable
tydinges
of
the
gospell
.
For
the
preaching
of
the
gospel
promiseth
vs
remission
of
sinnes
through
Christ
,
but
not
to
them
that
iustifie
themselues
,
but
vnto
theim
that
frome
the
grounde
of
their
hartes
knowledgeth
themselues
to
be
sinners
.
For
so
saith
Christe
:
I
am
not
come
to
call
the
righteous
,
but
sinners
.
Mat.
9.
For
yf
I
knoweledge
not
my selfe
to
bee
a
sinner
,
howe
can
my
sinnes
be
forgiuen
me
?
Hereto
pertayneth
,
that
S.
Iohn
baptist
and
Christe
,
first
of
all
preached
repentaunce
.
For
through
the
preachinge
of
the
lawe
,
our
sinnes
be
declared
and
shewed
,
that
wee
maye
be
brought
throughe
it
to
the
knowledge
of
oure selues
,
and
acknoweledge
that
we
haue
neede
of
helpe
and
comforte
.
In
this
wise
also
S.
Paule
saith
,
Rom.
3.
that
both
the
Iewes
and
gentyles
are
vnder
sinne
.
And
to
conclude
.
Knowledg
of
sinne
,
is
the
fyrste
degree
to
come
vnto
righteousnes
,
and
where
this
knowledge
is
,
there
is
the
gospell
preached
with
frute
.
Lyke
as
Christ
sayeth
:
The
gospell
is
preached
vnto
the
poore
,
Mat.
11
that
is
,
vnto
contrite
hartes
that
knowledg
their
offences
,
is
preached
the
gospell
.
And
wher
the
gospell
is
so
preched
,
the
hearer
learneth
how
that
all
only
through
Christe
of
mere
grace
,
wee
be
iustified
and
saued
.
Wherout
he
beginneth
to
pray
with
the
publican
:
God
,
bee
mercifull
to
me
a
sinner
.
For
none
other
worke
can
helpe
hym
.
Here
you
haue
now
the
discription
of
the
publicane
,
which
knowledged
his
offences
,
and
asked
mercye
.
Thirdely
,
lette
vs
see
and
heare
,
what
sentence
&
iudgement
Christe
did
giue
ouer
them
both
.
Of
the
publicane
he
sayth
:
He
wente
downe
into
his
house
iustified
,
more
then
the
other
.
For
wosoeuer
exalteth
him selfe
,
shall
be
broughte
lowe
.
And
hee
that
humbleth
himselfe
,
shall
be
exalted
.
But
how
commeth
that
to
passe
,
that
so
righteous
a
man
,
is
here
condemned
?
and
contrary
wise
so
great
a
sinner
receyued
&
saued
?
So
yt
is
,
This
publican
knowledging
his
offences
,
perceaueth
and
feleth
his
vicious
and
sinful
nature
,
and
out
of
this
knowledge
he
fyndeth
himselfe
so
vnprofitable
and
miserable
,
that
he
cannot
in
anye
wise
ayde
and
socoure
hym selfe
.
Wherefore
he
is
not
pufte
vp
,
he
trusteth
in
no
workes
,
he
dispaireth
of
hymselfe
,
he
mekeneth
himselfe
,
yet
notwithstanding
,
vpon
that
hope
and
confidence
,
that
god
will
be
vnto
him
a
merciful
god
,
and
forgiue
him
his
trespasses
,
he
asketh
mercy
and
grace
.
And
this
hope
and
confidence
meruailously
pleaseth
god
.
Wherfore
this
publican
is
pronounced
iuste
,
that
by
this
exaumple
,
the
righteousnes
of
faythe
myghte
be
knowen
.
And
contrary
wise
.
Righteousnes
of
faith
,
Bicause
the
pharisey
not
knowledging
himselfe
to
be
a
synner
,
but
proude
and
pufte
vp
for
his
workes
sake
(
whiche
notwithstanding
were
doone
without
faythe
)
and
dispisinge
other
menne
,
and
exaltinge
hymselfe
,
of
verye
righte
hee
is
broughte
lowe
.
And
forbycause
that
he
before
the
worlde
toke
the
highest
place
,
Luc.
14
nowe
with
shame
he
must
giue
place
vnto
the
publicane
,
and
sytte
beneth
.
For
god
wyll
not
regard
his
fained
ypocriticall
works
.
Notwithstandinge
,
wee
dooe
not
reiecte
good
workes
,
so
that
they
come
freelye
oute
of
faythe
,
and
are
frutes
of
a
good
tree
,
but
if
they
procede
not
of
faith
,
wee
improue
theym
,
sayinge
wyth
saynte
Paule
:
What
so
euer
is
not
of
faythe
,
that
same
is
sinne
.
Ro.
14.
though
the
outward
apparance
shyne
neuer
so
excellentelye
.
For
we
knowe
,
that
hypocrisye
pleaseth
not
god
,
as
scripture
testifyeth
,
saying
:
The
ioy
of
hypocryte
continueth
but
the
twinklynge
of
an
eye
,
Iob.
20.
and
the
prayse
of
the
vngodly
is
shorte
,
thoughe
hys
pryde
ascendeth
vppe
to
the
heauen
,
and
his
hedde
reacheth
vnto
the
cloudes
,
yet
hee
shall
perisshe
at
the
laste
,
like
donge
,
in
so
muche
that
they
whiche
haue
seene
him
,
shal
saye
:
Where
is
hee
?
Lette
this
be
sufficiente
for
this
gospell
.
The
gospell
on
the
twefte
sondaye
after
Trinitye
sondaye
Mar.
7.
ANd
he
departed
againe
frome
the
coastes
of
Tire
and
Sydon
,
and
came
vnto
the
sea
of
Galyle
,
Mat.
15
thorowe
the
myddest
of
the
coastes
of
the
ten
cityes
:
Mat.
9.
And
they
broughte
vnto
hym
one
that
was
deafe
,
and
hadde
an
impediment
in
hys
speache
,
and
they
prayed
hym
to
putte
hys
hande
vppon
hym
.
And
when
he
had
taken
hym
a
syde
from
the
people
,
he
put
hys
fyngers
into
his
eares
,
and
spitte
,
and
touched
his
tunge
,
and
loked
vppe
to
heauen
,
and
sighed
,
and
sayde
vnto
hym
:
Ephata
,
that
is
to
saye
,
be
opened
:
And
strayght
way
hys
eares
were
opened
,
and
the
stringe
of
hys
tunge
was
losed
,
and
he
spake
playne
.
Mar.
1.
And
hee
commaunded
theym
,
that
they
should
tell
no
man
:
But
the
more
he
forbad
them
,
so
much
the
more
a
greate
deale
they
published
,
saying
:
Hee
hathe
doone
all
thynges
well
,
he
hathe
made
bothe
the
deafe
to
heare
,
and
the
du●
to
speake
.
THE
EXPOSITION
.
An other
mannes
faith
FYrste
,
in
this
gospell
is
praysed
and
commended
an
other
mannes
faythe
,
whiche
afther
she
herselfe
had
knowen
Christe
to
be
a
sauiour
,
putteth
al
her
trust
in
him
,
&
willingly
she
breketh
forth
throughe
charitye
,
takynge
thought
for
other
men
,
prayeth
for
than
,
seketh
Christ
for
them
,
that
thei
also
might
come
into
the
knowledg
of
faith
,
&
to
embrace
Christ
to
be
their
alonely
sauiour
.
This
we
see
in
those
men
,
that
brought
vnto
Christ
one
that
was
deafe
and
dumme
,
prayed
Christ
that
he
wold
vauchsafe
to
lay
his
handes
vppon
him
.
Laying
on
of
handes
.
The
layinge
of
handes
vppon
,
was
a
custome
vsed
in
the
olde
Testament
,
and
remained
likewise
by
Christ
and
his
apostelles
,
in
so
muche
that
often
tymes
,
when
they
healed
the
diseased
,
or
wolde
giue
the
holy
ghoste
,
Luc.
4.
the
layed
their
handes
vpon
them
:
as
we
reade
in
the
fourth
chapiter
of
Luc.
that
Christe
laied
his
handes
vppon
those
that
were
sycke
,
Act.
14.
and
.8
.
and
healed
theim
.
And
also
in
the
actes
of
the
apostels
is
written
:
They
laide
their
handes
vppon
them
,
and
thei
receaued
the
holy
ghost
.
So
these
men
bicause
they
hadde
ofte
seene
Christe
laye
his
handes
vpon
those
that
he
healed
,
they
prayed
him
likewise
,
that
he
woulde
vouchesafe
to
laye
his
hande
vpon
this
deafe
man
.
Here
note
that
these
men
had
true
faith
and
confidence
in
Christe
.
For
if
they
had
not
had
faythe
,
why
woulde
they
haue
brought
that
poore
man
vnto
Christe
?
or
why
would
they
haue
prayed
him
,
to
heale
this
manne
?
For
to
brynge
the
sicke
impotent
menne
vnto
Christe
,
and
not
beleue
that
he
could
heale
theim
,
were
not
called
,
seekinge
of
Christe
,
but
rather
a
mockinge
of
Christe
.
Vndoubtedly
they
had
a
very
true
faith
,
and
did
knowledge
Christe
to
be
the
sauiour
bothe
of
bodye
and
soule
.
And
that
thou
mayst
easyly
perceiue
,
in
that
,
they
praying
vnto
Christe
,
obtained
their
peticion
,
and
throughe
their
prayer
and
meanes
,
the
deafe
was
restored
vnto
health
.
Further
thou
shalt
note
,
that
this
deafe
is
come
to
faithe
and
health
,
thorough
an
other
mannes
faithe
,
but
not
thereby
iustified
and
saued
.
For
to
iustificacion
and
saluacion
,
euery
manne
muste
haue
his
owne
faithe
.
An other
mannes
faithe
maye
praye
for
me
,
that
God
through
Christe
wyll
make
me
faithfull
,
but
to
get
remission
of
sinnes
,
I
my selfe
muste
beleue
and
haue
a
perfecte
faithe
.
For
it
is
written
:
He
that
beleueth
in
me
,
(
he
saithe
not
he
,
Iohn
.
6.
that
trusteth
in
an
other
mans
faith
)
hath
euerlasting
lyfe
.
Secondarely
,
for
as
muche
as
we
haue
harde
,
Howe
Christe
behaued
hym
towardes
vs
.
howe
euerye
man
is
bounde
to
beleue
and
hope
in
Christe
,
therfore
let
vs
likewise
heare
on
the
other
partye
,
howe
and
in
what
manner
,
Christe
behaueth
himselfe
,
toward
those
that
beleue
.
And
here
he
is
described
how
familiar
,
friendely
and
mercifull
he
is
,
which
when
this
sicke
man
was
brought
vnto
him
,
&
their
desier
and
praier
ended
,
straight
wayes
he
tooke
him
a
side
frome
the
people
,
and
maketh
answere
with
the
deede
,
that
their
prayer
was
harde
.
And
so
in
likewise
how
the
prayer
of
all
those
that
pray
vnto
the
father
in
his
name
,
shal
be
hearde
.
But
what
did
he
,
whan
he
toke
hym
asyde
from
the
people
?
He
did
spitte
(
saithe
he
)
and
touched
his
tung
.
but
why
did
he
not
make
hym
hole
allonly
with
a
word
,
of
whose
power
&
vertu
Centurio
spake
,
Ioh.
14
Mat.
8.
saying
:
Speak
but
allonly
a
word
,
&
my
child
shall
be
hole
?
Truly
he
did
knowe
,
that
in
the
latter
daies
ther
shuld
come
,
which
shuld
dispise
his
flesh
,
Iohn
.
6.
&
shuld
sai
:
The
flesh
profiteth
nothing
which
allonly
mai
be
vnderstand
of
our
flesh
.
And
therfore
that
we
may
learn
that
god
&
man
is
one
Christe
,
&
his
flesh
profitable
&
holsom
,
wherof
it
is
right
wel
spoken
:
It
is
my
flesh
which
I
wil
giue
for
the
lyfe
of
the
world
.
Christ
wold
not
heal
this
deaf
man
allonly
with
worde
,
but
woulde
adde
therevnto
both
spittle
,
handes
,
&
fingers
.
Which
things
whan
he
did
adde
ther
unto
he
loked
vp
into
heuen
&
sighed
.
Psa.
110
O
how
happy
are
we
that
ar
so
receiued
of
Christ
that
he
for
our
sake
loked
vp
vnto
heauen
&
sighed
,
&
as
a
true
high
prieste
&
bishop
,
prayed
to
his
celestiall
&
heauenly
father
?
Christ
also
did
praye
for
Peter
,
Luc.
22.
&
for
all
th
apostles
,
that
their
faith
shuld
not
faile
,
and
was
heard
.
And
now
likewise
if
he
for
our
sake
sigheth
and
praieth
,
wee
neede
not
to
care
,
for
hee
will
bringe
it
to
passe
.
And
that
he
will
do
the
same
for
vs
,
he
doth
testifye
it
with
the
deed
,
so
that
we
knowledging
our
weaknes
&
corrupte
nature
,
beleue
&
hope
,
that
he
likewise
as
he
did
help
this
deafe
man
,
wil
help
&
haue
mercy
vpon
vs
.
After
this
ho●som
handlyng
of
this
man
,
his
voice
bursteth
out
,
and
said
:
H●pheta
,
that
is
,
be
opened
.
Can
Christes
mercy
&
benigniti
be
more
plainly
described
vnto
vs
?
He
taketh
the
deaf
aside
from
the
people
,
wherin
he
sheweth
that
he
wold
help
him
:
He
speaketh
a
word
,
&
helpeth
him
:
therby
declaring
how
he
could
helpe
him
.
Now
seing
he
can
help
vs
,
and
will
helpe
vs
,
what
greate
blyndenes
is
than
in
vs
,
that
wee
seeke
or
crye
vnto
anye
other
for
helpe
?
Is
it
possible
,
that
the
opprest
beeing
in
necessity
,
canne
be
helped
by
any
other
meanes
,
than
by
god
through
Christe
?
The
prophete
Dauid
saith
:
When
I
am
in
trouble
,
Psa.
120
I
call
vpon
the
Lorde
,
and
he
answereth
me
.
Thou
turnest
the
same
cleane
contrarye
,
and
saiest
:
When
I
am
in
trouble
,
I
call
vppon
the
saintes
.
&c.
What
if
it
chaunce
lyke
vnto
the
as
to
the
foolyshe
virgynes
which
desiered
oyle
of
the
wise
virgins
?
Mat.
25.
Shal
they
saue
the
,
which
could
not
helpe
them selues
,
but
allonly
were
saued
throughe
the
grace
and
mercye
of
Christ
?
I
do
not
speake
this
to
dishonour
the
saintes
,
but
to
stablishe
the
glory
of
Christe
,
which
will
giue
hys
honour
and
glorye
to
none
other
.
Esai
.
4●
It
is
Christe
alone
that
can
helpe
vs
,
and
will
helpe
vs
,
which
forgiueth
sinne
and
iustifieth
sinners
.
Now
if
thou
canst
not
abide
to
hear
the
truth
,
nor
to
confesse
it
,
thou
arte
strycken
with
the
same
disease
,
that
this
deafe
and
dumme
man
is
strycken
withall
.
Therfore
get
the
vnto
Christ
,
and
disclose
vnto
him
thy
sicknes
&
disese
,
&
he
shal
helpe
the.
Which
yf
thou
doest
,
not
doubting
of
his
benignity
,
truly
he
wyll
make
the
hole
,
euen
as
hee
made
this
miserable
creature
hole
.
Howe
was
that
done
?
Immediately
(
saith
the
Euangelist
)
his
eares
were
opened
,
and
the
bond
of
his
tunge
was
lowsed
,
and
he
spake
right
.
Thirdly
,
we
find
here
an
excellent
frute
of
faith
,
in
those
that
out
of
this
miracle
acknowledged
and
confessed
Christ
to
be
their
sauiour
.
For
thei
saide
:
He
hathe
doone
all
thinge
well
:
The
praise
of
Christe
.
The
deafe
hath
he
made
to
heare
,
and
the
dumme
to
speake
.
Thinkest
thou
not
this
to
bee
an
hyghe
prayse
of
Christe
?
They
saye
:
Hee
hathe
doone
all
thynges
welle
.
Of
whome
vnder
heauen
myghte
thys
bee
sayed
?
Oure
fyrste
father
Adame
so
behaued
himselfe
in
Paradyse
,
Rom.
5.
that
throughe
his
disobedience
,
deathe
and
damnacion
entred
into
the
worlde
.
And
we
folowynge
oure
fathers
footesteppes
,
daylye
prouoke
God
to
angre
,
that
if
hee
were
not
so
mylde
and
mercyfull
,
he
myght
by
right
thrust
vs
recheles
and
disobediente
chyldrene
,
into
euerlastinge
damnacion
.
Phil.
2.
And
for
that
cause
was
Christe
sente
into
the
worlde
to
helpe
vs
,
and
was
obediente
to
the
father
vnto
deathe
,
yea
the
dethe
of
the
crosse
,
and
hath
taught
vs
faithfully
the
way
of
truth
.
He
hath
allured
vs
&
intised
vs
vnto
him
through
workes
&
myracles
,
Iohn
.
8.
wherin
he
sought
nothing
els
,
them
the
glory
of
the
father
,
&
our
saluacion
.
And
to
be
brief
,
he
left
nothing
vndone
in
his
office
,
but
did
all
the
ꝑtained
other
to
the
glori
of
his
father
,
or
to
our
saluacion
Therefore
by
righte
we
muste
adsribe
vnto
our
selues
all
confusion
and
shame
,
and
to
Christ
all
glorye
.
For
that
same
thing
,
which
we
through
oure
inobedience
and
sinne
had
loste
,
Christ
through
his
death
and
merites
hathe
recouered
againe
.
Hereby
we
are
reconciled
vnto
the
father
,
and
of
deafe
men
be
made
to
heare
,
and
of
dumme
men
and
spechles
haue
obtained
our
speache
.
The
cause
why
Christe
commaunded
the
people
here
,
that
they
shulde
not
manifest
nor
publyshe
this
miracle
,
and
yet
other
where
commaunded
the
same
to
be
shewed
,
we
can
not
,
nor
will
not
reason
of
yt
why
hee
did
it
,
he
knoweth
himselfe
best
.
For
if
it
had
bene
meete
for
vs
to
haue
knowen
it
,
he
wolde
not
haue
hidde
it
frome
vs
,
For
that
which
cause
we
wyl
not
examen
his
iudgemente
,
but
rather
call
vppon
hym
for
grace
,
that
we
may
be
able
to
here
his
word
,
and
to
vnderstand
yt
with
our
harte
,
and
afore
the
world
(
whiche
is
so
froward
and
synful
)
frely
to
confesse
it
.
Which
god
through
Christe
graunte
vs
,
Amen
.
The
gospell
on
the
thirtenth
sonday
after
trinitye
sonday
.
Luc.
10.
ANd
he
turned
to
hys
dysciples
,
and
sayd
secretly
:
Mat.
13
Happy
are
the
eyes
which
se
the
thynges
that
ye
se
.
For
I
tel
you
,
that
many
prophets
and
kynges
haue
desyred
to
se
those
thynges
whyche
ye
see
,
and
haue
not
seene
them
:
and
to
heare
those
thinges
whyche
yee
heare
,
and
haue
not
harde
them
.
And
beholde
a
certayne
lawyer
stoode
vp
,
and
tempted
hym
,
saiyng
:
Mat.
22
Maister
,
what
shall
I
do
,
to
inherite
eternall
lyfe
?
He
sayde
vnto
hym
:
What
ys
wrytten
in
the
lawe
?
How
readest
thou
?
And
he
answered
and
sayde
:
Deut.
6
Mat.
22
Mar.
12
Loue
the
lord
thy
God
,
with
all
thy
harte
and
with
all
thy
soule
,
and
wyth
all
thy
strength
,
and
with
all
thy
mynde
,
and
thy
neighboure
as
thy selfe
.
And
he
sayd
to
hym
.
Thou
haste
answered
righte
:
Thys
do
,
and
thou
shalte
lyue
.
But
he
wyllyng
to
iustifye
himselfe
,
sayde
vnto
Iesus
.
And
who
is
my
neighboure
?
Iesus
answered
and
sayd
:
A
certayne
man
descended
from
Ierusalem
to
Hierico
,
and
fell
amonge
theues
,
whyche
robbed
hym
of
hys
rayment
,
and
wounded
hym
,
and
departed
,
leauing
him
halfe
deade
.
And
yt
chaunsed
that
there
came
downe
a
ce●ayne
Prieste
that
same
waye
,
and
when
he
saw
hym
,
he
passed
by
.
And
likewise
a
Leuite
,
when
he
went
nyghe
to
the
place
,
came
and
loked
on
him
and
passed
by
.
But
a
certaine
Samaritan
,
as
he
iournied
,
came
vnto
him
:
and
when
he
sawe
hym
,
he
had
compassion
on
him
,
&
went
to
,
and
bounde
vp
hys
woundes
,
and
poured
in
oyle
and
wine
,
and
set
hym
on
hys
owne
beaste
,
and
broughte
hym
to
a
common
ynne
,
&
made
prouision
for
hym
.
And
on
the
morowe
when
he
departed
,
he
toke
out
two
pence
,
and
gaue
them
to
the
hoste
,
and
sayd
vnto
him
:
Take
cure
of
hym
,
and
what
so
euer
thou
spendest
more
,
when
I
come
againe
,
I
wyll
recompence
the.
Whiche
now
of
these
thre
thynkest
thou
,
was
neighboure
vnto
hym
that
tell
amongest
the
theues
?
And
he
sayd
:
He
that
shewed
mercy
on
hym
.
Then
sayd
Iesus
vnto
him
:
Go
and
do
lykewise
.
THE
EXPOSITION
.
Whithe
apostels
were
called
blesed
.
IN
the
beginning
of
this
gospell
,
we
see
howe
the
Apostles
were
pronounced
and
declared
,
blessed
.
And
though
at
that
tyme
yt
was
allonly
spoken
to
th
appostels
,
yet
notwithstanding
yt
is
vniuersally
spoken
vnto
all
the
worlde
.
And
for
as
much
as
they
be
so
counted
,
let
vs
therfore
serch
out
the
cause
why
.
He
saith
on
this
wise
:
Blessed
at
the
eyes
,
which
see
that
ye
se
.
Thoughe
Christ
speaketh
here
simply
of
his
person
,
his
office
and
myracles
,
yet
notwithstanding
,
yf
we
wyl
esteme
&
count
blessed
the
apostels
and
those
that
saw
Christe
,
that
is
,
knew
Christe
,
so
is
it
very
needfull
&
necessary
that
thei
haue
the
inward
sight
of
the
hart
,
which
is
faith
.
For
what
had
profited
them
the
outward
&
bodelye
seing
of
Christ
,
if
thei
had
not
had
in
likewise
the
inward
seing
?
For
if
the
outward
seing
might
haue
attained
&
gotten
saluacion
,
so
had
Pilate
,
Annas
,
Caiphas
,
and
Herode
bene
saued
,
forasmuche
as
they
both
saw
Christ
with
their
bodely
eyen
,
&
also
spoke
with
him
.
It
saueth
nor
helpeth
no
more
a
man
to
se
Christe
with
hys
bodely
eyen
,
then
it
did
the
Iewes
their
boasting
in
their
father
Abraham
.
Ioh.
8.
Here
be
requiered
greater
things
.
But
which
ar
they
?
A
pure
hart
,
that
beleueth
the
worde
of
god
,
and
Christ
the
truth
,
and
the
same
Messias
that
was
promised
vnto
vs
,
and
also
to
beleue
and
knowledg
him
the
sauioure
of
the
worlde
.
And
suche
faith
and
confession
hadde
the
apostles
when
the
holye
ghoste
was
not
yet
openly
giuen
,
but
hidde
.
For
Christ
asking
theym
:
Wyll
ye
also
go
awaye
?
Ioh.
6.
Peter
answered
in
the
name
of
theim
all
:
Lord
to
whom
shuld
we
go
?
thou
haste
the
worde
of
euerlasting
lyfe
,
and
we
beleue
and
know
,
that
thou
arte
Christ
the
son
of
the
liuing
god
.
Doth
not
this
seeme
vnto
the
an
excellent
&
glorious
confession
?
which
confession
pleased
Christ
so
highly
,
that
he
said
:
Blessed
art
thou
Symon
Bar
Iona
,
for
flesh
&
bloud
hath
not
reueled
this
thing
vnto
the
,
but
my
father
that
is
in
heauen
.
Wherout
it
is
euident
,
that
the
apostels
saw
not
Christ
alonely
with
their
bodely
&
fleshly
eien
,
but
also
saw
him
spiritualli
,
wherby
they
gat
&
obtained
blessednes
.
In
that
thei
sawe
Christ
,
they
ar
to
be
preferred
before
kinges
&
prophetes
,
forbicause
they
knewe
Christe
not
only
through
his
word
,
but
also
they
saw
his
personage
and
myracles
,
and
were
a
lyue
at
that
tyme
,
in
the
which
his
diuine
and
godly
grace
through
the
gospell
was
diclared
vnto
the
world
.
For
Abraham
desyered
to
see
this
day
,
and
saw
it
in
spirite
,
and
reioysed
therein
.
Iohn
.
8.
But
he
could
not
come
therevnto
,
to
see
him
bodely
.
And
bicause
we
in
these
dayes
can
not
see
Christ
,
bodely
to
be
conuersaunte
amongest
vs
,
to
preache
and
to
do
miracles
,
to
eate
and
drink
amongest
vs
,
let
vs
therefore
indeuour
our
cogitacions
and
thoughts
,
to
se
and
know
him
spiritually
.
And
in
so
doyng
,
the
saying
of
Christ
vnto
Thomas
shall
be
perfurmed
in
vs
,
wher
he
saieth
:
Blessed
at
they
that
see
not
,
Ioh.
20.
and
yet
beleue
.
Secondarely
,
when
Christe
had
pronounced
his
disciples
blessed
for
their
faithe
sake
,
beholde
,
there
stode
vp
a
scribe
and
tempted
him
and
sayde
:
Maister
,
what
muste
I
do
to
inherite
euerlastinge
lyfe
?
In
the
which
properly
is
discribed
vnto
vs
,
the
nature
of
hipocrisy
.
For
hipocrites
euer
treate
of
works
,
yea
they
truste
in
works
,
and
therfore
euer
they
bee
speaking
of
theim
.
Doth
yt
not
seeme
vnto
the
a
folishe
thinge
,
to
dispute
of
the
frutest
,
before
the
tree
be
planted
?
What
preuayleth
it
,
to
know
what
is
written
and
commaunded
in
the
law
,
If
I
know
not
how
to
fulfyl
it
?
For
that
knowledge
dothe
not
alonely
not
preuaile
,
but
also
worketh
angre
&
wrath
accordyng
to
the
sayinge
of
S.
Paule
.
Rom.
4
Wherefore
it
is
necessary
for
theim
that
desier
to
be
saued
,
to
inquier
inquire
t
only
what
manner
of
work
they
shuld
do
,
but
howe
and
when
the
lawe
is
fulfilled
.
For
the
lawe
is
spirituall
,
Rom.
5.
as
S.
Paule
writeth
to
the
Romaines
.
And
if
the
lawe
then
be
spiritual
,
so
can
it
not
be
fulfilled
with
outwarde
workes
,
which
haue
outwardely
a
shine
,
but
it
is
necessary
that
it
bee
fulfilled
in
the
spirite
and
inward
affection
.
Furthermore
,
for
as
muche
as
the
spirite
and
the
affection
pertaine
necessarily
to
the
fulfilling
of
the
lawe
,
to
what
purpose
is
this
question
of
the
scribe
?
Yet
thou
shalte
note
,
that
he
answered
bothe
wisely
and
truly
to
that
question
,
that
Christ
obiected
against
him
:
In
the
lawe
is
written
:
Thou
shalte
loue
thy
lorde
god
with
all
thy
harte
,
with
all
thy
sowle
,
with
all
thy
strength
,
with
all
thy
mind
,
and
thy
neighbour
as
thy selfe
.
This
only
wanted
and
lacked
whiche
Christ
bringeth
in
:
Do
this
(
saith
he
)
&
thou
shalte
lyue
.
And
forbicause
he
didde
not
enquire
by
what
meanes
or
how
that
same
mighte
be
fulfilled
,
it
appeareth
thereby
,
that
he
was
one
of
those
scribes
that
iustified
himselfe
,
and
so
styll
remayned
.
And
though
he
of
presumption
&
pryde
,
which
euer
doth
folowe
hipocrisy
,
enquired
no
more
of
that
thinge
that
he
commoned
of
,
yet
must
not
we
leaue
ther
,
but
are
bounde
to
knowe
what
is
the
lawe
and
what
it
worketh
,
and
what
the
gospell
is
,
and
what
it
bringeth
to
passe
.
The
lawe
The
lawe
.
is
a
doctrine
that
teacheth
me
what
I
am
bound
to
do
and
to
eschewe
,
and
vndoubtedly
the
effecte
thereof
is
nothing
else
,
then
that
it
sheweth
vs
our
offences
,
and
our
sinne
.
For
whersoeuer
the
lawe
is
preached
,
there
I
do
heare
what
thinge
I
am
bounde
to
do
and
to
leaue
,
but
in
dede
I
perceiue
,
that
of
myne
owne
power
I
can
not
do
nor
bringe
to
passe
,
that
thinge
,
that
is
commaunded
me
to
do
,
&
by
that
meanes
meeked
and
brought
low
,
I
come
to
the
knowledg
of
my
corrupte
nature
&
syn
.
Also
I
find
,
that
without
the
holy
ghost
I
can
not
fulfyl
the
law
.
Hereto
then
pertaineth
the
gospell
,
The
gospell
.
that
glad
&
ioyfull
tidings
of
Christ
,
which
declareth
&
sheweth
me
,
how
that
my
sinnes
be
forgiuen
me
through
Christ
,
which
gospel
bringeth
with
him
the
holy
ghost
,
&
a
working
faith
in
me
,
so
that
now
I
shal
fulfil
the
law
,
not
by
coaccion
,
but
willynglye
.
But
this
scribe
careth
not
for
these
things
,
Mat.
7.
wherfore
Christ
wold
not
cast
that
which
was
holy
vnto
dogs
.
Thirdely
,
when
this
scribe
iustifieng
him selfe
,
asked
Christ
who
was
his
neighbour
,
Christ
by
a
symilitude
layeth
it
before
his
eyes
plainlye
,
that
hee
might
vnderstand
yt
,
and
saith
on
this
wyse
.
A
certaine
man
went
downe
from
Ierusalem
vnto
Ierycho
&c.
In
th
end
of
this
similitude
this
scribe
knowledgeth
himselfe
,
that
he
was
neighbour
vnto
hym
that
fell
amongest
the
murtherers
,
which
holy
hym
that
was
wounded
,
and
had
compassion
vpon
him
,
wher
Christ
teacheth
vs
,
not
only
who
is
my
neighbour
,
namely
he
that
needeth
of
my
helpe
,
whether
he
be
frend
or
fo
,
but
also
mihtely
concludeth
,
that
this
scribe
had
not
kept
this
second
commaundement
in
louing
his
neighbour
,
wherout
it
must
needs
folow
&
was
euident
,
that
he
had
not
obserued
the
first
commaundement
,
wherin
he
is
commaunded
to
loue
god
.
For
why
else
wold
Christ
haue
sayd
:
Go
thy
way
then
and
do
thou
likewise
?
If
he
had
done
it
,
there
had
bene
no
nede
of
a
commaundement
,
to
haue
done
yt
againe
.
Wherefore
in
conclusion
.
Though
this
scribe
outwardely
appeared
neuer
so
vertuous
&
iuste
,
yet
is
he
here
ouercome
,
that
he
neither
kept
the
fyrste
nor
the
second
commaundement
.
Wherfore
let
vs
take
here
an
example
,
not
of
the
scribe
,
but
of
the
Samaritan
,
whom
the
loue
of
god
so
allured
to
do
this
benefyte
vpon
him
that
was
wounded
.
But
note
this
also
,
how
priuily
he
toucheth
this
scribe
,
in
speaking
of
the
Priest
and
of
the
Leuite
,
that
passed
by
thys
wounded
man
,
without
shewing
of
any
mercy
vnto
him
.
For
therwith
all
,
Christe
accuseth
al
the
priestis
at
Ierusalem
,
that
they
had
neither
the
loue
of
god
nor
of
their
neighbour
,
without
there
chaunced
therby
some
profite
.
Euen
like
as
they
be
painted
and
sette
forth
by
the
prophet
,
saiyng
:
Soph.
3●
Here
iudges
ar
as
wolues
in
the
euening
,
which
leaue
nothinge
behinde
theim
till
the
morowe
.
The
gospell
on
the
fourtenth
sonday
after
Trinity
sonday
.
Luc.
17.
ANd
it
chaunced
as
he
went
to
Ierusalem
,
that
he
passed
thorow
Samaria
and
Galilee
.
And
as
he
entred
into
a
towne
,
there
mette
him
ten
men
that
were
lepers
,
whych
stode
a
farre
of
,
and
putte
forthe
their
voices
and
sayde
:
Iesu
maister
haue
mercy
on
vs
.
When
he
saw
them
he
sayde
vnto
them
,
Luc.
14.
Mat.
8.
Go
shewe
your selues
vnto
the
priestes
,
And
yt
came
to
passe
,
that
as
they
wente
they
were
clensed
.
And
one
of
them
when
he
saw
that
he
was
clensed
,
turned
backe
againe
,
and
with
a
loud
voyce
praysed
god
,
and
fel
downe
on
hys
face
at
hys
feete
,
and
gaue
hym
thankes
.
And
the
same
was
a
Samaritane
.
And
Iesus
answered
,
and
sayd
:
Are
there
not
ten
clensed
?
But
where
are
those
nyne
?
There
are
not
founde
that
retourned
againe
to
gyue
god
prayse
,
saue
only
this
stranger
.
And
he
sayd
vnto
hym
:
Aryse
,
gooe
thy
waye
,
thy
faythe
hathe
made
the
hol
.
THE
EXPOSITION
.
FYrste
,
this
gospell
declareth
vnto
vs
meruailous
excellent
examples
of
fayth
in
these
leepers
,
whiche
togither
with
one
voice
cryed
and
called
vpon
Christe
for
helpe
.
And
these
examples
are
meruailouslye
well
ioyned
to
that
doctrine
that
Christe
taughte
before
,
teaching
vs
(
as
S.
Luc.
testifieth
)
to
saye
and
confesse
:
Luc.
17
We
be
vnprofitable
seruauntes
,
yea
though
we
do
all
that
is
commaunded
vs
to
do
.
Out
of
which
wordes
wee
maye
gather
,
that
seying
there
is
no
worke
sufficient
before
god
without
fayth
,
that
there
is
no
worke
at
all
,
wherby
we
can
get
or
obtaine
any
thing
of
god
,
in
especyall
yf
it
pertayne
vnto
saluacion
.
For
that
that
he
gyueth
,
he
gyueth
of
hys
mere
mercy
,
wherfore
if
we
will
obtayne
any
thinge
of
hym
,
we
must
gape
after
mercy
.
For
yf
we
regard
our
workes
and
haue
confidence
in
theym
,
yt
ys
vnpossyble
but
wee
shall
doubte
,
whether
he
wyll
helpe
vs
or
not
,
for
as
muche
as
no
mortall
manne
doeth
so
muche
as
hee
ys
bounde
to
dooe
.
Is
yt
not
blasphemye
to
god
contrarye
and
repugnaunte
to
the
fayth
in
Chryst
,
to
doubte
,
whether
wee
be
hearde
or
not
?
Wherefore
wee
maye
see
in
these
tenne
lepoures
,
that
they
beleued
and
doubted
not
,
but
that
freely
wythout
anye
deseruynge
,
Chryst
wold
restore
them
to
helth
.
Whych
yf
they
had
doubted
,
surely
they
wolde
not
haue
hasted
vnto
Chryst
with
so
great
desier
,
neyther
wolde
haue
cryed
oute
so
loude
before
they
came
at
hym
.
But
thys
ys
the
matter
:
They
had
herd
how
meeke
and
mercifull
Christ
was
,
and
that
he
mercifully
helpt
euery
manne
,
that
desired
helpe
of
him
.
Through
suche
fame
and
speakyng
of
Christ
,
they
conceiued
a
certain
hope
&
trust
to
be
restored
vnto
helth
.
And
so
was
it
brought
to
passe
.
When
Christ
is
found
through
fayth
,
the
menne
stand
styll
and
seke
none
other
.
And
whan
as
he
entred
into
a
certaine
toune
,
there
mette
him
ten
Leperous
men
,
whiche
stode
styll
for
ioy
accordyng
to
the
nature
and
disposicion
of
fayth
.
They
stoode
,
as
though
they
would
saye
:
Here
is
he
that
can
helpe
vs
,
and
wyll
helpe
vs
,
what
wyll
wee
go
any
further
?
Let
vs
open
oure
infirmitie
to
this
mercyfull
Lord
,
and
suerly
he
wyll
not
suffre
vs
to
go
away
without
comfort
.
Rom.
8.
And
after
foloweth
their
peticion
,
whiche
was
not
done
priuely
,
but
with
a
loud
voyce
,
wherout
we
may
note
,
howe
they
hoped
for
great
confort
of
Christ
.
But
what
say
they
?
Iesu
maister
,
haue
mercy
vpon
vs
.
Howe
could
they
haue
made
suche
an
excellent
prayer
,
if
they
had
not
been
instructed
by
the
holy
ghost
?
For
to
acknowledge
Christ
to
be
their
gouernour
and
maister
,
is
to
professe
that
he
was
sent
from
God
,
and
his
doctrin
to
be
suche
,
as
is
worthy
to
be
receyued
of
all
menne
.
And
to
desire
of
him
to
shewe
his
mercy
vpon
vs
,
is
nothyng
els
,
but
to
confesse
that
wee
of
oure
owne
righteousnesse
,
goodnes
and
woorkes
,
can
obtaine
nothyng
,
but
must
receiue
al
thyng
through
grace
.
Wee
geue
vnto
God
his
owne
honour
,
when
wee
knowlege
him
true
in
his
saiyng
,
where
he
sayth
:
Without
me
ye
can
do
nothyng
.
Iho.
15.
Nowe
forasmuch
as
these
Lepres
haue
so
great
hope
and
trust
in
the
goodnes
of
Christ
,
and
doubt
nothyng
,
but
that
he
wyll
helpe
them
,
We
must
nedes
confesse
,
that
thei
had
a
true
fayth
.
Wherfore
let
vs
here
consider
,
that
we
learne
likewyse
to
seke
and
call
vpon
Christe
in
our
trouble
and
necessitie
.
Secondarily
,
we
see
in
this
Gospel
,
that
if
we
seke
Christ
with
a
true
fayth
,
he
wyll
shewe
him selfe
as
good
and
mercyfull
towarde
vs
,
as
he
hath
done
towarde
these
Lepres
.
Fyrst
he
beholdeth
them
.
Blessed
are
we
if
Christ
with
his
mercyfull
eyen
loketh
vpon
vs
,
Christ
shewed
himselfe
vnto
vs
&
fyndeth
fayth
in
our
heartes
.
For
where
that
chaunseth
,
we
be
sure
to
haue
saluacion
,
both
of
body
and
soule
.
And
that
the
beholdyng
of
Christ
signified
no
wrathe
,
but
grace
,
the
woordes
that
folowe
declare
it
,
for
he
sayth
:
Go
your
wayes
,
and
shewe
your selues
vnto
the
priestes
.
For
vnto
those
were
geuen
power
by
the
law
,
Leui.
13
to
discerne
and
loke
vpon
Leepres
.
Nowe
when
Christe
perceiued
the
fayth
of
these
Lepres
,
he
sayth
not
that
he
wyll
helpe
them
,
but
as
though
they
were
alredy
holpen
,
he
biddeth
them
to
go
and
shewe
them selues
to
the
priestes
,
whose
office
and
duetie
was
to
iudge
and
discerne
Lepre
.
What
do
nowe
these
Lepres
?
They
do
euen
as
Abraham
did
,
Gen.
12
whan
God
commaunded
him
to
go
out
of
his
countrey
and
from
his
kynred
and
from
his
fathers
house
,
he
asked
not
where
hee
should
become
,
but
obayed
vnto
God
,
and
in
his
so
goyng
,
conceiued
a
sure
confidence
,
that
God
would
not
lede
him
amysse
.
And
in
likewyse
do
these
ten
Leepres
.
They
beleued
that
this
woorde
of
Christ
(
Go
your
wayes
)
was
not
spoken
in
vayne
,
but
vndoubtedly
would
bring
them
their
health
,
as
it
did
.
For
thus
sayth
the
text
:
As
they
went
,
it
came
to
passe
that
they
were
clensed
.
Who
would
not
nowe
hope
I
trust
in
the
goodnes
of
Christ
?
whiche
healpeth
so
willyngly
,
so
louyngly
&
so
gladly
,
so
that
for
his
benignitee
,
familiaritee
and
mercy
sake
,
all
the
whole
worlde
is
bound
to
hast
vnto
him
,
to
aske
mercy
.
But
we
,
alas
,
The
worlde
is
indurated
.
are
so
vngratious
&
indurate
that
no
beneuolence
or
gratiousnes
(
although
it
be
neuer
so
great
)
can
moue
vs
to
seeke
Christ
.
Wherfore
it
is
sayd
in
a
certaine
place
:
If
you
had
fayth
like
a
grayne
of
Mustardsede
,
Luc.
17
Mat.
17
and
should
say
vnto
this
Mulbery
tree
:
Plucke
thy selfe
vp
by
the
rootes
,
and
plant
thy self
in
the
sea
,
it
should
obey
you
.
As
though
he
would
say
:
In
you
shal
be
the
fault
,
and
not
in
me
.
If
you
can
beleue
,
my
helpe
shal
alwayes
be
at
hande
.
But
let
euery
Christian
manne
learne
hereout
,
howe
he
should
behaue
himselfe
towarde
Christe
oure
Lorde
,
and
so
he
nedeth
not
to
care
.
Thyrdly
,
we
see
in
this
gospel
the
geuyng
of
thankes
of
this
Samaritane
,
which
when
he
perceiued
himselfe
to
be
cleane
,
he
returned
againe
,
and
with
a
loude
voyce
magnifyed
God
,
geuyng
him
thankes
for
the
great
benefite
done
vnto
him
.
And
againe
wee
see
here
the
ingratitude
and
vnthankefulnes
of
the
other
nyne
,
whiche
fell
from
their
fayth
,
and
gaue
no
thankes
to
Christ
for
the
great
benefite
done
vnto
them
.
Wherout
we
learne
,
Mat.
20
that
there
be
many
called
to
the
fayth
,
&
but
fewe
which
perseuer
therin
vnto
the
ende
.
It
is
a
meruailous
thynge
and
wonderfull
to
say
,
that
these
ten
menne
had
fayth
,
and
therby
obtayned
helth
,
and
yet
was
there
but
one
of
them
that
perseuered
therein
,
and
was
saued
.
Who
would
not
nowe
feare
him selfe
,
and
stande
in
dreade
,
to
see
these
nyne
Iewes
that
first
beleued
,
Mat.
10
and.
14.
and
so
shamefully
fell
againe
from
it
.
This
is
a
true
saiyng
,
where
Christ
sayth
:
Whoseeuer
perseuereth
vnto
th
ende
,
shal
be
saued
.
There
are
many
of
vs
,
which
heare
the
worde
of
God
,
and
receiue
it
with
ioye
,
and
shewe
theim selues
as
though
they
would
deuour
the
whole
Gospell
,
and
yet
for
all
that
,
in
the
ende
they
do
not
alonely
forsake
their
fayth
,
but
also
against
their
owne
conscience
,
Gala.
5.
they
do
persecute
the
manyfest
trueth
.
Vnto
whom
might
very
well
bee
spoken
:
Ye
ranne
well
,
who
was
a
let
vnto
you
,
that
you
should
not
obaye
the
truth
?
Mat.
10
Briefely
:
Christ
is
true
in
that
he
hath
spoken
,
saiyng
:
There
be
many
called
,
but
there
be
but
fewe
chosen
.
Wherfore
by
right
the
ingratitude
and
vnthankefulnes
of
these
nyne
Iewes
,
ought
to
feare
vs
,
and
not
only
to
feare
vs
,
but
also
to
constraine
vs
dayly
and
hourely
to
pray
vnto
God
,
that
we
may
obtayne
through
Christ
this
constancie
and
perseuerance
.
Also
the
thankefulnes
of
the
Samaritane
,
may
prouoke
vs
to
laude
&
praise
God
for
his
goodnes
,
that
we
receiue
of
him
.
Forasmuche
as
our
mercyfull
God
meruaylously
deliteth
in
rendryng
and
geuyng
suche
thankes
,
as
he
speaketh
through
the
Prophete
Dauid
:
Psa.
49
Who
so
offereth
vnto
me
thankes
and
praise
,
he
honoureth
me
.
Why
(
I
pray
you
)
doth
Christ
aske
after
these
nyne
that
were
cleane
,
and
doth
not
returne
again
vnto
him
,
to
geue
him
thankes
?
Truely
therfore
,
that
their
ingratitude
and
vnthankefulnes
highly
displeased
him
.
And
wherfore
thynke
you
doth
the
Euangelist
so
diligently
discribe
,
that
this
Samaritane
,
whiche
criyng
out
,
did
fall
doune
vpon
his
face
at
Iesus
feete
,
and
magnifyed
God
,
and
gaue
him
thankes
?
doubteles
that
hee
therwith
woulde
commend
,
publishe
and
shewe
vs
the
constancy
of
his
faith
,
and
how
highely
the
sacrifice
of
giuinge
thankes
and
praise
,
pleaseth
god
.
Nowe
forasmuch
as
the
kingdome
of
god
is
taken
from
the
vnthankful
Iewes
,
and
giuen
vnto
vs
Gentiles
,
we
knowledging
this
benefite
,
let
vs
daily
giue
thankes
vnto
God
throughe
Christe
,
that
hee
will
vouchsafe
to
make
vs
constant
in
faith
,
and
bring
vs
to
euerlasting
saluacion
,
through
Christe
our
lord
.
Amen
.
The
gospell
on
the
fyftenth
sonday
after
trinitie
sonday
.
Math.
6.
NO
man
can
serue
two
maisters
:
Luc.
16.
For
eyther
hee
shall
hate
the
one
and
loue
the
other
,
or
els
leane
to
the
one
and
dispise
the
other
:
Ye
can
not
serue
God
and
Mammon
.
Therfore
I
say
vnto
you
:
Luc.
12.
Psal.
55
1
Pet.
5.
Be
not
carefull
for
your
lyfe
,
what
yee
shall
eate
or
drynke
,
nor
yet
for
youre
bodye
what
rayment
ye
shall
put
on
.
Is
not
the
lyfe
more
worth
than
meate
?
and
the
bodye
more
of
valewe
than
rayment
?
Beholde
the
foules
of
the
ayer
:
for
they
sowe
not
,
neyther
do
they
reape
,
nor
carye
into
their
barnes
,
and
youre
heauenly
father
feedeth
them
.
Are
ye
not
muche
better
then
they
?
Luc.
12.
Which
of
you
by
takyng
carefull
thought
,
canne
adde
one
cubyte
vnto
hys
stature
?
And
why
care
ye
for
ray●ente
?
Considre
the
lylyes
of
the
fielde
,
howe
they
growe
.
They
laboure
not
,
neither
dooe
they
spynne
.
And
yet
I
saye
vnto
you
,
that
euen
Salomon
in
all
his
royaltee
,
was
not
arayedlyke
vnto
one
of
these
.
Wherefore
yf
god
so
clothe
the
grasse
of
the
fielde
,
whiche
though
it
stande
to
day
is
to
morowe
caste
into
the
fornace
,
shall
he
not
much
more
do
the
same
for
you
,
O
ye
of
lyttle
fayth
?
Therefore
take
no
thought
,
saying
:
What
shall
wee
eate
,
or
what
shall
we
drynke
,
or
wherwith
shall
we
be
clothed
?
After
all
these
thinges
doo
the
Gentyles
seeke
.
For
your
heauenly
father
knoweth
that
you
haue
neede
of
all
these
thinges
.
But
rather
seeke
ye
fyrst
the
kingdome
of
god
,
and
the
righteousnes
therof
,
and
all
these
thinges
shal
be
ministred
vnto
you
.
THE
EXPOSITION
.
The
true
seruice
of
god
is
repugnant
with
the
false
seruice
.
CHrist
teacheth
vs
first
in
this
gospel
,
how
that
he
can
not
suffre
the
false
seruice
of
god
(
wherwith
in
the
steed
of
god
,
the
creatures
ar
worshipped
)
to
stand
with
the
true
seruice
of
god
,
concluding
it
on
this
wise
,
that
it
is
needefull
for
vs
,
other
to
be
in
al
things
christian
men
,
or
els
whole
heithen
&
infidels
.
For
if
I
will
be
a
christen
man
,
I
must
with
al
my
hart
set
my
trust
&
confidence
in
Christ
.
And
if
it
be
not
done
with
al
the
whole
hart
but
partly
,
that
is
,
if
I
think
I
must
trust
&
put
my
confidence
in
creatures
,
I
haue
here
the
sentence
giuen
vpon
me
,
that
I
am
no
christen
man
,
but
rather
an
ethnicke
and
infidele
.
Seing
than
that
Christ
requireth
of
vs
our
whole
hart
,
it
is
meet
that
we
go
about
to
learn
,
how
we
might
truely
please
&
serue
him
.
To
serue
Christ
To
serue
Christe
.
is
none
other
thing
,
then
to
be
leue
that
we
be
saued
bi
him
.
For
this
faith
maketh
vs
acceptable
before
god
,
&
irreprehensible
&
blameles
before
the
world
,
so
that
afterward
we
shal
dilygently
go
about
to
performe
that
thing
,
that
becometh
vs
to
do
,
&
euer
remain
and
abide
in
that
feare
&
dread
of
god
.
Of
this
worshipping
speketh
Dauid
in
the
person
of
Christ
,
saying
:
Psal.
17
A
people
whome
I
haue
not
knowen
,
shall
serue
me
,
as
soone
as
they
hear
of
me
,
they
shal
obey
me
,
But
the
straung
children
dissemble
with
me
.
Wherout
yt
foloweth
,
that
if
I
serue
god
in
suche
wise
,
as
is
aforesaid
,
so
am
I
become
a
christen
man
.
And
here
is
to
be
noted
,
that
this
word
,
to
serue
,
is
euer
to
be
referred
to
faith
,
&
the
true
worshippinge
of
god
,
as
Moises
saithe
in
Deut.
Thou
shalt
fear
god
thy
lorde
,
Deut.
6.
and
him
only
thou
shalt
serue
.
It
is
needful
that
I
serue
my
neighbour
with
worldly
things
,
&
also
with
spiritual
,
but
I
shal
set
no
creature
in
the
steed
of
god
,
to
put
my
hope
&
trust
in
them
.
How
many
of
vs
is
ther
(
I
besech
the
)
that
serueth
god
on
this
wise
?
Wee
boaste
vs
of
faith
,
but
ther
is
so
few
of
vs
that
trust
not
in
creatures
,
&
specially
in
the
same
which
Christ
here
bringeth
in
,
that
is
,
in
wicked
Mammon
,
Mammon
hath
many
seruauntes
in
so
much
that
we
run
through
fier
&
water
to
get
it
,
ye
to
obtain
it
,
we
put
both
bodi
&
life
in
ieoperdy
.
And
whi
do
we
thus
?
Forbicause
infidelity
&
blyndnes
leadeth
vs
,
that
we
can
not
beleue
that
Christe
whiche
through
his
bloud
hath
gotten
vs
euerlasting
ryches
,
can
&
also
wil
giue
vs
temporal
&
worldly
riches
.
But
Paule
iudged
right
in
saying
:
1
Tim.
6
Thei
that
wyll
be
ryche
,
fall
into
the
temptacion
and
snare
of
the
dyuell
.
For
I
suppose
that
neuer
creature
deceiued
manne
so
muche
as
this
wicked
Mammon
For
where
this
Mammon
is
,
ther
is
great
sorowe
and
care
,
to
kepe
him
,
and
also
to
increace
him
.
And
hereof
springeth
lady
couetousnes
,
Ephe.
5.
which
S.
Paul
calleth
ydolatrye
,
whiche
causeth
a
manne
to
hate
Christ
,
and
to
loue
this
wicked
Mammon
.
And
suerly
this
ydoll
will
not
suffre
vs
to
folowe
the
councell
of
Dauid
,
saying
:
If
ryches
chaunce
vnto
the
,
Psal.
62
set
not
thy
harte
vpon
theim
.
For
it
wyl
take
away
thy
hart
from
Christ
,
and
cause
the
to
hang
vpon
it
.
In
temporal
and
worldly
matters
,
seing
thou
canst
not
serue
two
maisters
,
and
thinkest
thou
to
doo
it
in
spirituall
thinges
?
Thou
shalte
neuer
bringe
yt
to
passe
.
Yf
thou
set
thy
harte
vppon
Christe
,
and
not
in
the
gatherynge
of
treasure
,
thou
arte
a
Christian
manne
.
But
if
thou
sette
thy
harte
vppon
Mammon
,
thou
arte
an
infidele
.
Vngodli
carefulnes
is
forbidden
Secondarily
,
Christe
forbiddeth
in
this
gospell
the
vngodly
care
and
thought
of
worldly
things
,
&
for
the
sustentation
of
our
lyfe
,
and
allureth
vs
vnto
faith
through
two
excellent
examples
.
And
this
prohibition
foloweth
the
sentence
of
seruing
of
god
and
Mammon
,
verye
properlye
.
For
a
man
might
haue
brought
in
,
and
said
:
If
I
shal
not
care
to
get
ryches
,
how
shall
I
fynd
my
wyfe
and
children
?
To
the
same
doubt
Christ
answereth
:
Be
not
you
carefull
for
youre
lyfe
,
what
yee
shall
eate
,
or
what
yee
shall
drinke
:
nor
yet
for
youre
bodye
,
what
yee
shall
putte
on
.
As
thoughe
hee
woulde
saye
:
Yee
be
carefull
,
Carefulnes
is
forbidden
as
thoughe
he
whiche
hath
gyuen
you
bothe
bodye
and
lyfe
,
is
not
able
to
gyue
you
meat
and
clothing
.
Here
is
forbidden
the
carefulnes
of
temporal
things
,
but
so
,
that
gods
commaundement
of
labour
,
which
was
giuen
to
Adam
in
Paradise
,
namely
,
Gen.
3.
To
labour
is
not
forbidden
.
In
the
sweate
of
thy
face
,
thou
shalte
eate
thy
breade
,
is
not
taken
awaye
.
I
muste
laboure
,
and
in
anye
wise
take
heede
,
that
I
runne
not
from
one
place
to
an
other
,
lyke
the
Anabaptistes
and
Lybertines
do
,
Anabaptists
&
Libertines
as
though
euerye
man
were
bounde
to
geue
me
:
This
done
,
must
I
cast
all
my
carefulnes
vpon
god
,
with
such
an
hope
&
trust
,
that
god
our
faithful
father
,
shal
not
suffre
me
his
childe
,
here
vpon
earthe
to
suffre
hunger
.
Herevnto
are
to
be
referred
two
examples
,
one
of
the
byrdes
of
the
ayer
,
and
the
other
of
the
lilyes
of
the
fielde
.
The
foules
of
the
ayer
(
saith
he
)
doth
neither
sowe
nor
reape
,
nor
yet
carry
into
the
barnes
,
and
yet
your
heauenly
father
feedeth
them
.
Item
:
Considre
the
lilyes
of
the
fielde
,
they
laboure
not
,
neither
spinne
.
And
yet
for
all
that
I
saye
vnto
you
,
that
euen
Salomon
in
all
hys
roialtye
,
was
not
arayed
lyke
vnto
one
of
these
.
Woulde
God
denye
vs
,
that
whiche
he
gyueth
both
vnto
the
vnreasonable
foules
,
and
also
vnto
lilyes
,
that
haue
no
sensible
lyfe
?
Infidelitie
blyndeth
vs
.
But
wee
bee
of
little
faithe
,
as
Christe
saithe
here
,
and
in
frayle
and
transitory
thinges
so
blinded
&
indurat
,
that
neither
intreaty
,
neither
threatnyng
,
neyther
promise
,
nor
miracles
,
nor
yet
no
teaching
can
moue
vs
.
Wee
wyll
not
forsake
the
care
of
the
bellye
,
whiche
causeth
vs
against
the
doctrine
of
Christe
,
to
heape
vppe
riches
here
vppon
earthe
,
and
serue
that
ydoll
oure
bellye
,
whereby
wee
forgette
the
true
and
righte
seruynge
of
God
,
and
doo
neither
hope
nor
yet
beeleue
in
God
,
but
all
oure
care
is
,
to
haue
oure
barnes
full
.
And
here
it
appeareth
to
be
true
,
that
Christe
spoke
in
an
other
place
:
Mat.
5.
Wher
that
thy
treasure
is
,
there
is
also
thy
heart
.
And
like
wise
as
he
saith
here
:
After
all
suche
thinges
dothe
the
Hethen
enquire
.
Doest
thou
not
heare
,
that
to
haue
vnfaithfull
carefulnes
for
temporall
thinges
,
is
a
heithen
worke
?
Howe
can
oure
couetous
christen
men
be
better
painted
in
their
own
colours
,
which
at
this
tyme
in
a
greate
numbre
doo
raigne
?
Thirdely
we
haue
here
an
excellent
promise
full
of
consolation
and
comforte
,
whereby
the
faithfull
may
strengthen
his
faith
and
hope
in
god
through
Christe
,
that
he
will
neuer
suffre
his
to
be
comfortles
in
this
worlde
.
He
saith
:
Your
heauenly
father
knoweth
that
you
haue
neede
of
all
these
thinges
.
If
our
father
in
heauen
knoweth
what
thinge
wee
haue
need
of
,
and
is
so
mercifull
and
full
of
pitye
,
that
he
giueth
his
children
their
daily
breade
,
why
do
we
vexe
our selues
,
with
so
sorowfull
care
?
Why
be
we
so
inwardly
moued
with
sorow
&
with
doubtfulnes
?
Let
vs
seeke
the
kingdome
of
heauen
,
&
the
righteousnes
therof
,
and
suerly
he
shal
minister
vnto
vs
those
things
that
pertaine
to
the
sustentacion
of
our
life
,
Rom.
5.
Ioh.
14
or
els
he
muste
be
a
lyar
,
which
in
no
wise
can
not
be
,
that
god
which
is
the
truthe
,
shuld
lye
.
But
here
let
vs
serche
out
againe
what
Christ
meaneth
,
when
he
biddeth
vs
,
Seeke
fyrste
the
kingedome
of
god
.
To
seeke
the
kingdome
of
god
,
is
no
other
thinge
,
then
to
pray
that
hee
wyll
brynge
vs
vnto
faithe
,
and
throughe
his
holye
ghoste
comforte
and
holde
vs
in
the
same
faithe
,
vnto
our
end
,
as
the
Prophete
Dauid
did
,
of
whome
wee
reade
in
the
50.
psal.
and
in
the
118.
Whiche
if
we
diligently
doo
,
our
faith
(
for
the
which
we
pray
)
shall
not
bee
allonly
encresed
and
augmented
,
according
to
Christes
promise
,
Mat.
7.
saying
:
Aske
,
&
you
shal
haue
.
but
also
it
shal
happen
,
that
likewise
temporal
things
being
promised
vs
,
shal
be
giuen
&
ministred
vnto
vs
.
This
word
,
Ioh.
16
It
shal
be
ministred
vnto
you
.
declareth
our
labour
&
prouision
to
be
nothing
,
yf
god
should
not
giue
the
increase
.
Therfore
let
vs
wel
considre
and
comprehend
this
promise
in
our
harte
,
that
we
may
learn
,
both
in
our
spirituall
and
worldly
matters
,
to
hope
,
trust
,
and
put
our
confidence
only
in
god
through
Christ
,
that
we
may
not
through
such
ethnicall
carefulnes
for
bodely
thinges
,
be
separated
frome
Christe
,
and
the
true
seruing
of
god
.
To
whom
with
the
son
&
holy
ghost
,
be
al
honour
.
Amen
The
gospell
on
the
syxtenth
sonday
after
trinitye
sondaye
.
Luce.
7.
ANd
it
fortuned
after
this
,
that
he
betwente
into
a
citie
whiche
is
called
Naim
,
and
manye
of
hys
disciples
went
with
hym
,
and
muche
people
.
When
he
came
nighe
to
the
gate
of
the
citye
,
beholde
,
there
was
a
deade
man
caried
out
,
which
was
the
only
sonne
of
hys
mother
and
she
was
a
widow
,
and
much
people
of
the
citye
was
with
her
.
And
when
the
lorde
sawe
her
,
he
hadde
compassion
on
her
,
and
said
vnto
her
:
Weep
not
.
And
he
came
nighe
,
and
touched
the
coffyn
,
and
they
that
bare
hym
,
stoode
styll
.
And
he
said
:
Yong
man
,
I
say
vnto
the
,
arise
.
And
he
that
was
deade
,
sat
vp
,
and
began
to
speake
.
4
Re.
17
4
Re.
4.
Accu
9.
and
20.
Ioh.
4.
and.
6.
And
hee
deliuered
him
to
his
mother
.
And
there
came
a
feare
on
them
all
and
they
gaue
the
glory
vnto
god
,
saying
:
4
Re.
17
4
Re.
4.
Accu
9.
and
20.
Ioh.
4.
and.
6.
A
greate
prophete
is
risen
vp
among
vs
,
and
god
hath
visited
his
people
.
THE
EXPOSION
.
FOrasmuche
as
in
this
gospell
we
find
what
great
benefite
and
charity
was
shewed
vnto
this
widow
,
therfore
let
vs
search
out
afore
al
things
with
what
sorowe
&
misfortune
shee
was
oppressed
with
al.
This
wel
&
diligently
considered
and
taken
to
hart
,
shal
the
better
commend
vnto
vs
,
declare
&
set
forth
this
benefite
done
by
Christ
.
First
the
euangelyst
describeth
the
state
of
this
woman
,
and
saith
that
shee
was
a
wydowe
.
A
woman
euen
of
her
nature
,
is
a
weake
vessell
,
as
witnesseth
S.
Peter
,
1
Pet.
3.
Yf
now
that
incommoditie
also
chaunce
vnto
her
,
to
leese
her
husband
,
than
vttterly
shee
hathe
no
comfort
in
this
world
.
Herof
it
cometh
,
that
ther
is
no
man
welnigh
,
that
more
moueth
a
good
hart
,
and
allureth
him
to
pitye
and
compassion
,
then
the
name
of
a
wydowe
and
a
fatherlesse
childe
,
yea
god
him selfe
,
bycause
that
this
kind
of
people
liue
without
comfort
and
consolation
,
&
vtterly
are
dispised
of
the
world
,
helpeth
them
,
and
careth
for
them
,
ye
&
with
this
example
he
commendeth
them
vnto
vs
,
that
we
herein
shuld
folow
him
.
For
it
is
written
in
the
fift
boke
of
Moises
:
Deu.
18.
The
lord
your
god
is
god
of
al
goddes
,
and
lord
ouer
all
lordes
,
a
great
,
mighty
,
&
terrible
god
,
which
regardeth
no
parson
&
taketh
no
gift
.
He
doth
right
vnto
the
fatherlesse
&
widow
.
He
loueth
the
stranger
,
&
giueth
him
food
and
rayment
Therfore
loue
you
also
the
strangers
.
&c.
Two
thinges
are
here
to
be
noted
.
The
one
is
,
That
God
wil
not
forsake
the
widowes
and
fatherles
children
,
but
that
he
wil
kepe
and
mercifully
saue
them
.
Another
is
,
that
we
shal
loue
and
helpe
poore
miserable
and
forsaken
people
.
To
the
first
the
prophetes
and
in
espetiall
Dauyd
hath
much
respecte
and
regard
,
commending
and
praisinge
god
to
be
the
father
of
wydowes
&
of
orphanes
,
Psa.
67
saying
:
Oh
synge
vnto
god
,
sing
praises
vnto
his
name
,
Magnifie
him
that
rydeth
aboue
the
heauens
,
whose
name
is
the
lord
.
Reioyse
before
him
.
He
is
a
father
of
the
fatherles
,
he
is
a
defender
of
widows
.
Psal.
9.
And
in
an
other
place
he
saith
:
The
lord
is
a
defence
for
the
poore
.
Of
the
last
writeth
S.
Iames
,
saiyng
:
Pure
deuocion
and
vndefiled
before
God
the
father
is
this
,
to
visite
the
frendles
&
wydowes
in
their
aduersitee
,
and
to
kepe
him selfe
vnspotted
of
the
worlde
.
Nowe
forasmuche
as
this
woman
had
lost
her
husband
and
was
become
a
wydowe
,
vndoubtedly
she
was
in
a
miserable
state
.
Neuerthelesse
she
had
some
comforte
&
solace
left
in
her
only
sonne
,
in
whom
was
her
delite
.
But
he
in
like
maner
died
also
,
so
that
nowe
all
her
ioy
&
comforte
in
this
worlde
,
was
spent
and
gone
.
He
that
knoweth
with
what
great
affections
the
mother
loueth
and
embraceth
her
children
after
the
death
of
the
father
,
may
lightly
perceiue
and
vnderstand
,
in
what
trouble
and
misery
this
woman
was
in
.
But
what
should
I
make
many
wordes
?
vndoubtedly
I
thinke
there
could
skant
chaunce
more
trouble
vnto
this
woman
,
then
to
lese
both
her
husband
&
her
childe
,
and
to
be
so
vtterly
comfortles
.
Wherfore
let
a
man
first
consider
her
misery
as
it
is
written
of
the
Euangelist
.
Secondarily
we
see
&
perceiue
in
this
gospel
the
goodnes
and
loue
of
Christ
,
with
the
whiche
he
pityeth
this
woman
.
And
this
is
to
be
noted
,
that
though
the
loue
of
Christ
is
highly
commended
and
praised
in
al
the
histories
of
the
gospel
,
yet
chifly
we
may
perceiue
it
here
in
this
place
more
plainer
and
excellent
,
for
here
was
no
fayth
that
should
expresse
the
sorowe
of
this
woman
,
and
seke
for
grace
.
All
that
is
done
here
of
Christ
,
is
done
of
mercy
&
loue
,
and
of
great
pitie
and
compassion
of
the
heart
,
that
was
had
towarde
this
woman
.
And
it
is
here
fulfylled
that
was
spoken
of
Esaias
,
saiyng
:
Esa.
65
Before
they
cry
vnto
me
,
I
shall
heare
them
.
Seyng
that
all
is
done
here
of
mere
grace
,
who
would
presumptuously
glory
in
woorkes
,
though
he
had
wrought
neuer
so
muche
?
And
againe
.
who
would
dispayre
for
synne
,
and
would
not
rather
hast
him
to
Christ
?
This
benefite
done
to
this
wydowe
,
is
and
may
be
to
vs
a
lyuely
doctrine
,
that
we
shall
hope
for
all
goodnes
of
Christ
,
if
that
vngratious
infidelite
did
not
hynder
vs
,
and
leade
vs
awaye
from
the
confidence
in
Christ
.
The
holy
scripture
doth
teache
&
commendeth
fayth
.
Suche
examples
of
the
great
loue
and
charite
of
Christ
,
do
leade
&
instruct
vs
to
true
fayth
,
so
that
we
may
perceiue
that
we
be
not
onely
restored
vnto
health
by
grace
,
but
also
thereby
are
iustified
and
saued
.
This
fayth
requireth
of
vs
the
whole
scripture
,
with
al
th
apostolical
Epistles
,
But
reason
and
maisters
subtiltie
wyll
not
vnderstande
it
,
but
thynketh
to
obtayne
all
thynges
through
her
workes
.
And
if
the
scripture
sixehundreth
tymes
did
wytnesse
,
Rom.
4
That
he
that
worketh
not
,
but
beleueth
in
him
that
iustifyeth
the
wicked
,
that
his
fayth
were
reputed
to
righteousnes
,
Yet
our
curiosite
can
a
great
deale
better
do
it
and
vnderstand
it
.
But
lette
euery
man
take
hede
,
that
he
go
the
right
way
,
and
erre
not
.
For
the
tyme
is
nere
at
hand
,
that
we
shall
either
for
true
doctrine
reioyce
with
God
,
or
els
for
false
doctrin
be
vtterly
confounded
.
Surely
this
woman
had
neither
fayth
before
in
Christe
,
nor
yet
had
done
any
worke
,
where
through
she
had
deserued
so
great
benefite
,
and
yet
great
grace
was
shewed
vnto
her
.
He
that
not
beyng
desired
,
nor
yet
intreated
,
doth
so
great
benefite
vnto
this
woman
,
thynkest
thou
that
he
wyll
not
do
the
same
to
those
that
praye
to
him
for
it
?
Briefly
.
At
all
tymes
he
is
ready
to
helpe
vs
and
to
do
vs
good
,
so
that
we
can
beleue
&
doubte
not
.
And
for
the
moste
partie
,
then
doth
he
helpeth
vs
,
when
we
haue
most
neede
of
him
,
yea
,
when
we
thinke
that
God
himselfe
,
heauen
and
yearth
,
&
all
is
against
vs
,
&
that
we
be
vtterly
forsaken
,
then
(
I
say
)
doth
he
begyn
to
helpe
.
And
the
same
thou
seest
to
happen
to
this
woman
.
For
when
her
sorowe
was
greatest
,
then
did
he
helpe
her
.
And
that
is
the
same
that
Dauid
sayth
:
When
I
call
,
Psal.
4.
heare
me
,
O
God
of
my
righteousnes
,
and
comforte
me
in
my
trouble
.
Thyrdly
,
we
see
in
this
miracle
the
strength
and
vertue
of
Gods
woorde
,
The
power
and
vertu
of
the
word
of
God
.
and
what
it
worketh
in
vs
when
we
comprehend
it
by
fayth
.
For
the
Euangelist
after
that
he
hath
shewed
&
declared
vnto
vs
,
howe
Christ
had
pitie
on
this
woman
and
comforted
her
,
after
he
wryteth
,
howe
Christ
through
his
woorde
,
raysed
this
child
from
death
,
&
sayth
:
He
came
nigh
&
touched
the
coffyn
,
&
they
that
bare
him
stode
stil
,
&
he
sayd
:
Yong
man
,
I
say
vnto
thee
,
aryse
.
Here
you
heare
,
that
Christ
is
Lorde
aswell
ouer
the
dead
as
ouer
the
quicke
,
&
what
he
speaketh
to
this
yong
man
that
is
dead
.
But
what
happened
?
The
dead
sat
vp
and
beganne
to
speake
.
Beholde
the
great
vertue
of
Christes
worde
,
that
by
the
same
the
dead
are
raised
to
life
.
And
whatsoeuer
is
done
here
,
after
the
history
to
this
yong
man
,
the
same
must
be
done
dayly
,
spiritually
in
vs
.
For
who
is
without
synne
?
And
the
reward
of
synne
is
death
.
Therfore
if
we
wyll
be
deliuered
from
synne
,
&
escape
euerlastyng
death
,
Christ
with
his
worde
must
come
&
do
it
.
For
Christ
sayth
:
He
that
kepeth
my
worde
,
Ihon.
8.
shal
not
dye
euerlastyngly
.
And
his
worde
must
bee
comprehended
&
vnderstanded
by
a
true
fayth
.
For
where
the
knowlege
of
this
worde
lacketh
,
Ihon.
1.
there
Christ
which
is
the
word
,
is
not
knowen
.
And
againe
,
where
Christ
is
not
knowen
,
there
cannot
God
be
praised
nor
glorified
with
the
woordes
of
this
people
,
saiyng
:
A
great
prophet
is
risen
amongst
vs
,
and
God
hath
visited
his
people
.
The
knowlege
of
God
bringeth
thankesgeuyng
.
And
contrary
wise
,
where
this
worde
is
comprehended
&
in
heart
conceyued
,
there
is
Christ
knowen
,
&
when
he
is
knowen
,
then
is
God
praised
and
glorifyed
,
because
that
he
hath
visited
vs
,
not
in
his
wrath
,
but
with
his
infinite
mercy
,
and
hath
geuen
vs
his
only
welbeloued
sonne
,
so
that
through
his
passion
&
death
,
he
hath
redemed
vs
from
synne
,
death
,
deuil
,
and
hell
,
For
the
whiche
great
benefite
we
are
bounde
to
thanke
him
euerlastyngly
.
Fynally
,
the
benignitee
of
Christ
allureth
vs
vnto
fayth
and
fayth
acknowlegeth
the
power
of
Gods
worde
,
and
this
knowlege
prayseth
and
glorifyeth
God
euerlastyngly
.
To
whom
with
the
sonne
and
holy
ghost
be
all
honour
and
praise
.
Amen
.
The
gospel
on
the
.xvii.
sonday
after
Trinitee
sonday
.
Luc.
14.
ANd
it
chaunsed
,
that
he
went
into
the
house
of
one
of
the
chiefe
Pharises
,
to
eat
bread
,
on
a
Sabboth
day
,
and
they
watched
him
.
And
behold
,
there
was
a
certain
man
before
him
,
whiche
had
the
dropsye
.
And
Iesus
answered
and
spake
vnto
the
lawyers
and
Pharisies
,
saiyng
,
Mat.
12
Mar.
3.
Luc.
6.
is
it
lawful
to
heale
on
the
sabboth
day
?
And
they
helde
their
peace
.
And
he
toke
him
and
healed
him
,
and
let
him
go
,
&
answered
theim
,
saiyng
:
Whiche
of
you
haue
an
Asse
or
an
oxe
fallen
into
a
pyt
,
Exo.
23
Deu.
22
Mat.
12
and
wyl
not
straight
waye
pull
him
out
on
the
Sabboth
daye
?
And
they
could
not
answere
him
again
to
these
thynges
.
He
put
furth
also
a
similitude
to
the
gestes
:
when
he
marked
howe
they
preased
to
the
hyest
roumes
,
&
sayd
vnto
them
,
when
thou
art
bydden
of
any
man
to
a
weddyng
,
sitte
not
doune
in
the
hyest
roume
,
lest
a
more
honorable
man
than
thou
,
be
bydden
of
him
,
and
he
(
that
bad
him
and
the
)
come
&
say
to
the
:
Geue
this
man
roume
,
and
thou
then
begyn
with
shame
to
take
the
lowest
roume
.
But
rather
when
thou
art
bydden
,
go
and
sytte
in
the
lowest
roume
,
that
when
he
that
bad
the
commeth
,
he
may
say
vnto
thee
:
Frende
sytte
vp
hyer
.
Pro.
25
Then
shalt
thou
haue
worship
in
the
presence
of
them
that
sytte
at
meate
with
thee
.
Mat.
23
Luc.
81
For
who
soeuer
exalteth
himselfe
,
shal
be
brought
lowe
.
And
he
that
humbleth
himselfe
,
shal
be
exalted
.
THE
EXPOSITION
.
IN
this
gospell
Christ
had
to
do
&
handleth
with
two
maner
of
persones
.
Fyrst
with
the
Pharisies
,
whiche
wayted
him
to
fynde
occasion
to
reprehende
him
,
&
also
with
this
man
that
had
the
dropsye
.
Let
vs
therfore
see
fyrst
howe
he
handleth
him selfe
towarde
these
Phariseis
,
and
howe
the
Phariseis
handle
themselfes
towardes
Christ
.
The
condicion
&
nature
of
the
Phariseis
.
The
Phariseis
euer
went
aboute
to
blaspheme
Christes
doyng
,
accordyng
to
their
nature
and
custome
.
As
for
his
doctryne
semed
vnto
theim
nothyng
at
all
,
by
reason
it
was
contrary
to
hypocrisy
.
Wherfore
there
was
neuer
nothyng
that
pleased
them
,
whatsoeuer
Christe
taught
.
And
though
they
sawe
neuer
so
muche
his
great
miracles
,
whiche
they
could
not
denye
,
yet
would
they
not
geue
God
the
glory
,
but
sayd
,
that
it
was
all
done
through
Belzebub
,
prince
of
the
deuils
.
Muche
suche
blaspemye
,
deceite
and
enuy
,
shalt
thou
finde
in
the
histories
of
the
gospel
.
Mat.
12.
For
euen
as
the
Pharisies
persecuted
Christ
,
Mat.
12
condempned
his
doctrine
,
and
blasphemed
his
workes
and
miracles
,
so
Christ
set
himselfe
against
them
,
&
withstode
them
,
as
moste
great
enemies
to
his
holy
doctrine
.
If
you
loke
in
the
histories
of
the
gospel
,
you
shall
fynde
continual
warre
betwene
Christ
and
the
Phariseis
.
And
it
could
bee
no
other
wyse
.
For
he
was
the
stombling
stone
,
1.
Pe.
2.
Luc.
2.
&
a
rocke
to
be
offended
at
,
and
a
token
whiche
shal
be
spoken
against
of
the
worlde
.
Wherfore
it
had
not
been
well
done
,
if
he
should
haue
graunted
them
any
thyng
pertainyng
and
touchyng
the
glory
of
his
father
.
It
was
sufficient
,
that
he
did
declare
with
his
dede
his
doctrine
of
christian
pacience
,
in
those
thynges
that
pertayned
to
his
person
.
Loue
is
the
maister
of
al
the
lawes
.
Wherfore
Christ
after
his
accustomed
maner
(
though
the
Phariseis
neuer
so
muche
wayted
him
)
healed
this
dropsy
man
vpon
the
sabboth
daye
,
shewyng
with
the
same
miracle
,
that
aswell
Gods
lawes
as
mannes
lawes
,
ought
to
serue
and
geue
place
vnto
charitee
.
And
though
the
sabbot
was
commaunded
vnto
the
Iewes
most
straightly
to
be
kept
,
yet
that
commaundement
did
not
extende
to
the
hynderaunce
of
charite
,
wherof
Christ
in
another
place
sheweth
the
reason
why
,
saiyng
:
The
sabbot
was
made
for
mans
sake
,
Mar.
2.
and
not
man
for
the
sabbothes
sake
.
1.
Ti.
1.
And
S.
Paule
sayth
:
The
chiefe
somme
of
the
commaundement
is
loue
from
a
pure
heart
,
and
of
a
good
conscience
,
and
of
fayth
vnfayned
.
Wherfore
when
I
see
my
neighbour
in
necessitee
,
I
am
bounde
to
shewe
him
charitee
and
loue
,
if
it
were
xx
.
tymes
holy
day
,
because
loue
is
the
rule
and
maistres
of
all
lawes
.
Nowe
consider
well
with
thy selfe
,
whether
Christe
did
not
right
in
healyng
of
this
manne
that
had
the
dropsye
,
howe
frowardly
soeuer
the
Phariseis
toke
it
.
If
an
Oxe
or
an
asse
had
fallen
into
a
hole
on
the
sabboth
day
,
thynkest
thou
that
they
would
haue
taryed
tyll
the
sabboth
day
had
been
past
?
No
surely
.
Why
then
should
not
Christe
shewe
vnto
a
manne
,
that
they
shewed
vnto
a
beast
?
Christian
libertie
.
Ro.
14.
And
so
let
vs
likewise
vse
the
libertie
that
we
haue
in
Christ
Iesu
our
Lorde
.
Let
vs
receiue
those
that
be
weake
,
into
the
faith
,
&
beware
to
trouble
not
their
conscience
.
And
as
for
these
obdurate
and
stubburne
iustifiers
of
theim selfe
,
whiche
haue
heard
oure
doctrine
of
christian
libertie
,
and
yet
dispiseth
it
,
against
theim
let
vs
vse
the
same
libertie
.
For
whatsoeuer
we
do
or
leaue
for
their
pleasure
and
weakenesse
sake
,
it
wyll
healpe
nothyng
at
all
,
but
styll
they
wyll
obstinately
remayne
in
their
blyndnes
.
For
so
are
the
Phariseis
against
Christ
,
and
Christ
against
the
Phariseis
,
&
yet
is
there
so
great
power
&
strength
in
the
trueth
,
that
the
Phariseis
are
constrayned
to
holde
their
peace
.
Secondarily
,
Christ
gentely
handled
this
sick
man
.
we
see
in
this
gospel
howe
familiarly
and
gentely
Christ
handeleth
this
man
sicke
of
the
dropsy
,
he
handeled
&
healeth
him
,
&
letteth
him
go
.
Fyrst
he
was
in
hand
with
these
Pharisies
,
whom
he
would
haue
gladly
instructed
,
howe
all
lawes
in
tyme
of
neede
are
bounde
to
geue
place
vnto
loue
and
charitee
,
but
they
would
neither
heare
,
not
yet
receyue
his
doctrine
,
their
heartes
were
stricken
with
so
great
blyndes
.
Yea
,
they
would
not
onely
refuse
to
heare
Christe
,
but
sought
alwayes
&
meanes
to
distroy
him
,
whiche
thyng
happened
chiefly
vpon
the
Sabboth
daye
,
Deu
18.
Mar.
3.
when
in
the
synagoge
he
made
whole
the
mans
hand
that
was
drye
and
wythered
.
Neuerthelesse
Christ
is
frendly
to
this
man
that
had
the
dropsy
,
he
healeth
him
,
&
byddeth
him
go
his
waies
.
Howbeit
,
it
is
to
be
thought
that
this
man
that
had
the
dropsye
had
a
good
hope
&
trust
in
Christ
,
insomuch
that
he
folowed
Christ
into
the
Phariseis
house
.
And
without
doubt
he
had
not
been
healed
,
if
he
had
not
had
suche
an
hope
in
Christe
.
And
as
the
blyndnes
of
these
Phariseis
ought
to
abashe
and
feare
vs
,
because
that
thei
had
eyen
and
sawe
not
,
eares
and
heard
not
,
an
heart
&
beleued
not
,
so
the
goodnes
&
benignite
of
Christe
,
shewed
vnto
this
man
that
had
the
dropsy
,
ought
to
moue
vs
to
lift
vp
our
heartes
,
and
to
put
al
our
trust
and
confidence
in
Christ
.
Therfore
this
miracle
and
suche
like
,
Rom.
25
are
written
vnto
vs
,
that
therout
we
may
learne
,
what
maner
a
man
Christ
is
,
&
why
the
father
hath
sent
him
into
this
worlde
,
and
what
from
him
is
to
be
hoped
for
of
a
christen
man
.
He
did
good
vnto
this
man
that
had
the
dropsye
,
because
he
hoped
well
in
him
.
Wherfore
then
should
he
deny
vs
any
good
thyng
,
if
we
beleue
in
him
?
Is
his
hand
shortened
,
Esai
.
59
that
it
can
not
helpe
?
No
truely
.
His
mercy
endureth
for
euer
.
The
faute
is
in
vs
,
&
not
in
his
helpyng
hand
,
&
that
forbecause
we
wyll
neither
acknowlege
our
infirmite
,
nor
yet
beleue
.
But
if
we
wyl
acknowlege
our
imbecilite
&
weakenes
,
specially
in
those
thinges
that
partayne
to
our
soule
,
and
aske
grace
of
Christ
in
a
true
fayth
,
it
is
not
possible
,
but
it
shall
be
graunted
vs
.
Furthermore
,
it
is
requisite
,
that
we
once
obtaynyng
this
his
grace
and
mercy
,
endeuour
our selues
to
shewe
lyke
loue
and
charity
to
our
neighbour
,
as
Christe
shewed
here
vnto
this
man
that
had
the
dropsye
.
Thirdely
,
The
Pharises
styl
remaining
in
their
blyndnes
,
and
so
that
they
could
neither
throughe
Christes
wordes
,
nor
yet
through
his
myracles
be
moued
to
beeleue
,
Christe
payed
them
home
,
and
forasmuch
as
he
perceaued
in
them
a
desirous
appety
of
vaine
glory
,
and
euer
chosing
themselues
the
vppermost
seates
at
feastes
,
and
sayd
:
Christ
reprehended
the
ambitiousnes
of
the
pharises
When
thou
art
bidde
to
dinner
to
a
mariage
,
thou
shalt
not
set
thy selfe
in
the
highgest
place
,
lest
peraduenture
one
that
is
more
honourable
then
thou
,
be
also
bidden
.
And
then
he
that
bad
bothe
the
and
him
,
come
and
saye
vnto
the
:
Giue
this
man
place
.
But
when
thou
art
called
,
set
the
doune
in
the
lowest
place
,
that
he
may
say
:
Friend
syt
vp
higher
.
With
these
wordes
Christ
would
haue
corrected
the
ambition
of
the
phariseis
.
For
they
sought
the
glory
of
thys
world
,
and
were
in
their
hartes
al
giuen
to
pomp
and
pride
,
Mat.
23
As
he
saith
in
an
other
place
,
That
all
the
workes
they
did
,
were
done
for
the
intent
,
that
thei
might
be
seen
of
men
.
Mat.
6.
And
in
the
syxt
chap.
of
Math.
wher
Christ
taught
vs
truly
to
pray
,
to
fast
,
&
giue
almes
.
Ther
likewise
hee
warned
vs
to
take
heede
of
suche
phariseis
,
and
not
to
do
good
works
in
that
intent
,
like
as
thei
did
,
&
ther
he
addeth
,
saying
:
Thei
haue
receaued
their
reward
.
He
hath
teached
vs
here
mystically
,
that
if
any
man
be
called
to
the
mariage
of
the
godly
grace
,
he
must
not
bee
pufte
vp
,
nor
yet
thinke
of
him selfe
more
then
becometh
him
,
but
rather
he
ought
to
take
heed
,
that
he
beareth
himselfe
vpright
and
be
euer
in
feare
,
lest
he
leese
the
goodnes
and
gifts
that
he
hath
receiued
.
For
thus
it
stondeth
in
the
kingdome
of
Christe
,
that
he
that
exalteth
him selfe
,
shall
come
low
,
&
he
that
meketh
him selfe
,
shall
he
exalted
.
And
in
an
other
place
.
He
that
will
bee
greatest
amongest
you
,
Mar.
20
let
him
becom
your
seruant
.
The
same
thing
aloweth
Christ
,
Mat.
19
when
he
toke
a
child
and
set
him
in
the
middest
of
his
disciples
,
and
said
:
Except
ye
tourn
and
become
as
children
,
ye
shall
not
entre
into
the
kingedome
of
god
.
Luc.
28.
Likewise
,
What
happened
vnto
the
pharisey
,
in
preferring
himselfe
before
the
publican
?
Very
this
:
The
publican
was
iustified
,
&
the
pharisey
counted
vniust
&
not
righteous
.
Therefore
whosoeuer
with
this
sinner
choseth
him
the
lowest
place
,
&
knowledgeth
his
sinne
,
and
asketh
grace
,
Christ
shal
set
him
in
the
highest
place
,
&
geue
hym
euerlastinge
life
.
Whiche
god
throughe
Christ
our
sauiour
,
graunt
to
vs
all
.
Amen
.
The
gospell
of
the
eightene
sonday
after
trinity
sondaye
,
Math.
22.
BVt
when
the
Pharisees
had
hearde
,
that
he
had
put
the
Saduces
to
silence
,
they
came
togither
:
and
one
of
them
which
was
a
doctour
of
lawe
,
asked
him
a
question
,
temptinge
him
,
and
saying
:
Maister
,
which
is
the
greatest
commaundement
in
the
law
?
Iesus
sayde
vnto
him
:
Thou
shalte
Deut.
6.
loue
thy
god
with
all
thy
harte
,
and
with
all
thy
soule
,
and
with
all
thy
mynd
.
This
is
the
first
and
greatest
commaundement
.
And
the
second
is
lyke
vnto
it
.
Leui.
19
Rom.
13
Galat.
5
Iacob
.
2
Thou
shalte
loue
thy
neighboure
as
thy selfe
.
In
these
two
commaundements
hang
al
the
law
&
the
prophetes
.
While
the
Pharisees
were
gathered
togither
,
Iesus
asked
theim
,
saying
:
What
thynk
ye
of
Christ
?
Whose
sonne
is
he
?
They
say
vnto
hym
:
the
sonne
of
Dauyd
.
He
said
vnto
them
Mat.
1●
.
Psa.
11
howe
then
doth
Dauid
in
spirite
,
call
him
lorde
,
sayinge
:
The
lord
sayd
vnto
my
lord
,
Mat.
1●
Psa.
11
syt
thou
on
my
ryght
hand
,
tyl
I
make
thine
enemyes
thy
footstoole
.
If
Dauyd
then
call
hym
lord
,
how
is
he
then
his
sonne
?
And
no
man
was
able
to
answere
hym
any
thinge
,
nether
durste
anye
man
frome
that
daye
forth
aske
hym
any
mo
questions
.
THE
EXPOSITION
.
FIrst
,
we
haue
in
this
gospell
of
this
daye
a
question
of
the
lawe
,
wherin
is
to
be
considered
,
what
they
be
that
moue
this
question
and
what
their
intent
was
.
The
Phariseis
were
the
chieffest
,
and
counted
the
holyest
amongest
the
Iewes
people
,
whiche
euer
boasted
of
workes
,
and
disputed
of
the
same
.
A
certaine
doctoure
of
the
lawe
,
whome
the
pharisees
had
appointed
,
moued
this
question
here
,
bycause
they
feared
,
lest
yt
shuld
chaunce
vnto
theim
,
as
it
did
vnto
the
Saduces
.
Neither
was
it
meruaile
,
thoughe
those
iustifiers
of
them selues
,
reasoned
of
the
greatest
and
chiefest
commaundement
of
the
lawe
,
for
all
their
boasting
was
in
woorkes
,
all
theyr
laboure
and
dylygence
was
to
bee
iustified
and
blessed
,
and
all
throughe
works
.
Which
false
opinion
was
so
growen
&
imprinted
in
their
hartes
,
that
the
prophetes
,
Christ
,
&
also
the
Apostelles
endeuoured
theym selues
greatly
,
to
reforme
it
,
but
it
was
for
the
moste
parte
all
in
vayne
.
Wherefore
the
pharisees
do
here
according
to
the
comon
saying
,
which
also
was
vsed
of
Christe
in
an
other
place
,
saying
:
Mat.
12
Out
of
the
aboundance
of
the
hart
,
the
mouth
speaketh
.
They
vnderstode
the
vertue
of
faith
,
Wherfore
they
must
needes
fal
into
hypocrisie
,
which
euer
is
repugnant
vnto
faith
.
And
hereout
it
chaunced
that
thei
so
stifly
with
stoode
Christe
,
was
the
true
doctoure
of
faith
and
truthe
.
They
reason
with
Christe
,
but
not
of
a
good
zeale
,
as
wee
maye
lightly
perceiue
in
this
gospell
.
The
text
is
thus
.
One
of
them
a
scribe
,
tempted
him
.
&c.
There
is
a
difference
when
a
man
of
ignorance
doth
question
of
a
thing
out
of
a
good
intent
and
for
his
erudition
,
&
whan
he
goth
about
to
tempte
a
man
.
For
he
that
of
a
good
zeale
,
To
tempt
.
asketh
any
question
,
he
doth
it
to
learne
,
bicause
he
is
ignorant
therin
.
And
he
that
tempteth
a
man
,
he
doth
it
for
that
intent
&
purpose
,
to
trippe
him
in
his
saying
.
Wherefore
in
that
the
phariseis
questioned
not
with
Christ
of
no
good
intent
,
Malyce
&
wickednes
of
our
nature
.
but
for
to
tempt
him
,
wee
maye
learne
therout
the
maliciousnes
of
our
nature
.
For
that
is
so
rooted
and
grafte
in
vs
,
that
by
no
meanes
wee
can
knowledge
the
truthe
or
beleue
Christe
,
excepte
we
be
transformed
into
a
new
creature
,
through
the
worde
&
the
holy
ghoste
.
Iohn
.
3.
For
yf
we
wil
not
perpetually
remaine
indurate
and
blind
,
we
must
be
pulled
therfrom
,
and
learned
by
the
holy
ghoste
.
Secondarily
,
considre
now
this
question
well
,
&
also
the
answer
of
Christ
.
And
although
those
phariseis
did
not
put
forth
this
question
of
a
good
intent
,
yet
for
all
that
the
doctour
of
the
law
was
not
so
styffe
necked
nor
yet
so
stubborne
.
Surely
Chrystes
answere
and
solution
did
like
him
so
well
,
in
so
muche
that
Christe
himselfe
saide
,
that
he
was
not
farre
wide
from
the
kingedome
of
God
,
as
sayncte
Marke
therein
testifieth
.
Mar.
12
The
question
was
this
.
Mayster
,
which
is
the
chiefest
commaundement
in
the
law
?
Whervnto
Christ
answered
:
Thou
shalte
loue
the
lord
thy
god
with
al
thy
hart
,
with
all
thy
soule
,
and
with
all
thy
mynd
.
And
addeth
:
This
is
the
fyrst
and
greatest
commaundement
.
And
the
second
is
lyke
vnto
it
:
Deut.
6.
Thou
shalte
loue
thy
neighboure
as
thy selfe
.
In
these
two
commaundements
hang
all
the
law
&
the
prophetes
.
O
what
an
excellent
answer
,
if
the
Pharises
could
haue
vnderstand
it
.
For
Christ
reherseth
not
here
only
two
commandementes
,
but
also
teacheth
that
in
them
hange
the
whole
lawe
and
the
prophetes
.
Which
muste
be
vnderstande
in
this
wise
.
The
lawe
(
as
witnesseth
S.
Paule
)
is
spirituall
.
that
is
,
Rom.
7
The
law
is
fulfilled
with
the
spirite
the
lawe
cannot
be
fulfilled
with
outward
works
,
but
requireth
the
affection
of
the
hart
,
Then
if
the
affection
of
the
hart
ought
to
be
wholy
directed
to
the
loue
of
god
,
so
that
wee
shuld
neither
cleaue
to
workes
,
nor
yet
to
any
creature
,
then
muste
I
needes
haue
faithe
,
This
faithe
the
holy
ghost
worketh
in
me
throughe
the
worde
.
And
when
I
haue
this
true
faithe
,
then
doo
I
all
thynge
wyllyngelye
that
the
lawe
asketh
of
me
,
and
not
constrained
out
of
loue
,
and
not
for
feare
.
Faythe
.
And
I
do
not
onlie
that
the
first
table
of
Moyses
requireth
of
me
,
but
also
I
do
that
the
second
commaundeth
me
.
For
I
doo
beleue
and
trust
that
the
lorde
my
god
is
he
that
will
saue
me
throughe
Christ
,
of
his
great
mercy
and
grace
,
without
any
deseruyng
of
my
partye
.
Furthermore
,
I
loue
my
neighboure
as
my selfe
,
for
I
count
his
pouertye
,
tribulation
and
misery
,
to
be
mine
,
and
all
that
he
suffreth
,
as
thoughe
I
suffered
my selfe
.
Hereout
cometh
,
that
whan
I
do
what
so
euer
is
acceptable
vnto
mi
neighboure
,
and
leue
the
thinge
that
is
preiudyciall
and
hurtefull
vnto
him
,
then
the
fulfillyng
of
the
lawe
is
adscribed
vnto
loue
.
And
that
mayest
thou
perceaue
&
finde
in
the
epistle
to
the
Romaines
,
where
S.
Paule
writeth
,
Rom.
13
that
hee
that
loueth
his
neighbour
,
hath
fulfilled
the
lawe
.
For
thou
shalt
not
be
an
aduouterer
,
thou
shalt
not
kyll
,
thou
shalte
not
steale
,
thou
shalt
beare
no
false
witnes
,
thou
shalte
not
desier
,
and
yf
there
be
anye
other
commaundement
,
it
is
comprehended
in
this
saying
:
Loue
thy
neighboure
as
thy selfe
.
And
thoughe
the
lawe
bothe
requireth
faythe
and
loue
,
yet
styll
it
remaineth
a
worde
of
wrath
and
angre
,
whyle
she
geueth
me
not
the
spirite
to
doo
that
shee
commaundeth
.
Thou
wylte
saye
vnto
me
:
Why
then
is
the
lawe
geuen
,
and
what
is
her
office
?
I
aunswere
with
S.
Paule
:
Rom.
3.
By
the
lawe
commeth
the
knowledge
of
syn
.
&c.
and
for
this
pourpose
shee
serueth
and
is
necessarye
.
Shee
bringeth
me
to
the
knowledge
of
imbecillitie
and
weakenes
,
peruerse
and
frowarde
nature
,
synnes
,
which
canne
throughe
no
worke
be
expelled
&
dryuen
away
,
so
than
that
I
by
that
meanes
am
made
the
apter
&
redyer
,
to
hear
&
embrace
the
doctrine
of
Christ
of
the
diuine
grace
&
goodnes
.
Thirdely
,
like
as
we
haue
had
in
this
gospell
a
question
partaininge
to
the
lawe
,
so
wee
haue
here
nowe
an
other
question
partaininge
to
the
gospell
.
After
that
an
answere
was
giuen
vnto
the
Pharisees
according
to
their
question
,
which
was
the
fyrst
and
greatest
commaundement
in
the
lawe
,
Christe
asked
them
again
saying
:
What
think
ye
of
Christ
?
whose
son
is
he
?
They
answere
:
The
son
of
Dauid
.
Then
Christ
said
vnto
them
:
How
then
did
Dauid
in
spirite
,
Ps.
●09
call
him
lorde
,
saying
:
The
lord
sayd
vnto
my
lorde
,
Syt
thou
on
my
right
hande
?
&c.
Here
were
the
pharisees
taken
at
a
baye
,
how
crafty
or
subtyle
so
euer
they
were
.
And
while
they
were
ignoraunt
therin
,
knew
not
how
Christ
was
the
son
and
the
lorde
of
Dauid
,
they
shewed
them selfe
to
haue
little
vnderstanding
in
the
mistery
of
the
gospell
.
And
although
the
Pharisees
had
no
understanding
therin
,
yet
al
they
that
will
be
counted
christen
men
,
muste
both
know
it
,
and
beleue
it
.
For
what
other
thinge
is
the
gospell
,
then
a
swete
and
comfortable
preaching
of
Christe
the
sonne
of
Dauid
?
that
hee
for
vs
became
man
,
and
came
into
the
worlde
,
to
redeme
&
saue
vs
through
his
death
&
passion
?
And
the
he
is
called
(
as
concerning
the
flesh
)
the
son
of
Dauid
,
Whose
sonne
Christ
is
is
for
the
greate
&
excellent
promise
,
that
was
made
of
Christ
vnto
Dauid
.
So
likewise
we
knowledging
him
to
be
the
lord
of
Dauid
,
we
confesse
him
to
be
very
god
&
man
,
sent
from
the
father
into
the
worlde
,
that
by
him
we
shulde
be
saued
.
This
so
excellent
a
mistery
is
hidden
from
the
Pharisees
,
&
all
that
iustifie
them selues
,
but
vnto
vs
that
know
&
worship
the
father
in
Christ
,
&
Christ
in
the
father
,
it
is
plainly
opened
&
well
knowen
.
This
preaching
of
Christ
that
he
is
the
sonne
and
lord
of
Dauid
,
agreeth
wel
with
the
question
of
the
law
.
The
lawe
openeth
sin
,
but
it
forgiueth
not
sinne
,
for
that
high
power
is
only
giuen
vnto
Christ
our
lord
the
son
of
Dauid
.
Also
the
lawe
teacheth
,
what
we
ought
to
do
and
forbere
,
but
she
giueth
not
the
spirite
,
which
canne
do
that
the
lawe
commaundeth
.
Wherfore
ther
belongeth
besides
the
preaching
of
the
lawe
,
which
doth
humiliat
vs
,
the
preaching
of
the
sonne
and
lord
of
Dauid
,
that
is
the
go●pell
,
which
may
pacifye
our
troubled
consciences
,
&
may
giue
vs
the
holy
ghost
to
teach
vs
willyngly
and
for
loue
to
do
that
thing
that
god
requiret
of
vs
.
Which
knowledg
god
the
father
graunt
vs
,
through
Christ
our
lord
.
Amen
.
The
ninetenth
sonday
after
trinity
sonday
.
Mat.
9.
HE
entred
also
into
a
ship
,
and
passed
ouer
&
came
into
his
owne
citie
.
And
behold
,
Mat.
2.
Luc.
5.
b
they
brought
to
him
a
man
sick
of
the
palsy
,
lying
in
a
bed
.
And
when
Iesus
sawe
the
faith
of
them
,
he
sayd
vnto
the
sick
of
the
palsy
:
Son
,
be
of
good
chere
,
thy
sinnes
be
forgyuen
the.
And
behold
,
certain
of
the
scribes
said
within
them selues
:
this
man
blasphameth
.
And
when
Iesus
sawe
their
thoughts
,
he
said
:
Wherfore
think
ye
euell
in
your
harts
?
Whether
is
easyer
to
say
,
Thy
synnes
be
forgiuen
the
,
or
to
say
,
arise
&
walk
?
But
that
ye
may
know
,
that
the
son
of
man
hath
power
to
forgeue
sinnes
in
earth
.
Then
saith
he
vnto
the
sick
of
the
palsy
:
Actu.
3.
and.
9.
f
Mar.
2.
Luc.
5.
c
Ioh.
5.
b
Arise
,
take
vp
thy
bed
,
and
go
vnto
thine
house
.
And
he
arose
and
departed
to
his
house
.
But
the
people
that
saw
it
,
meruailed
and
gloryfied
God
,
which
had
giuen
suche
power
vnto
men
.
THE
EXPOSITION
.
IN
this
gospel
,
is
handled
one
of
the
most
principal
articles
of
our
faith
,
that
is
,
remission
of
sinnes
.
Wolde
god
that
we
might
learn
&
vnderstand
this
article
.
For
it
is
a
necessary
thing
for
vs
to
know
,
how
our
sinnes
be
forgiuen
vs
.
Sin
,
is
a
terrible
word
,
bringing
with
him
euerlasting
damnacion
,
if
we
abide
&
perseuer
therin
.
Furthermore
,
sinne
so
highly
displeaseth
god
,
that
he
wold
not
be
pleased
with
no
other
satisfaccion
,
than
with
the
passion
&
death
of
his
onli
son
Iesus
Christe
our
lorde
.
Moreouer
,
ther
is
scarce
ani
other
word
that
hath
more
consolation
&
comfort
in
it
,
than
remission
of
syns
hath
,
in
especial
,
if
we
knowe
from
whence
it
commeth
,
and
how
we
may
apprehende
it
.
The
whiche
thyng
we
may
perceiue
in
this
gospel
.
They
offered
vnto
Christ
a
man
sicke
of
the
Palsey
,
that
he
should
heale
him
.
But
what
did
Christ
?
He
knewe
full
well
,
The
disease
of
the
soule
.
that
the
disease
of
the
soule
,
was
muche
more
daungerous
then
the
disease
of
the
body
.
And
though
he
intended
to
heale
&
take
awaye
the
bodily
disease
of
this
man
that
had
the
palsey
,
yet
he
did
and
brought
to
passe
fyrst
that
whiche
was
more
nedefull
&
necessary
,
&
afterward
healed
the
body
.
And
that
is
the
cause
why
he
is
called
a
physicion
in
the
gospel
,
because
he
doth
chiefly
take
away
the
diseases
of
the
soule
,
as
he
sayth
of
him selfe
:
The
whole
nede
not
the
Physicion
,
Mat.
9.
but
they
that
are
sicke
.
Christ
of
his
mere
grace
for
geueth
synne
.
Wherfore
he
sayd
to
the
man
that
had
the
Palsey
:
My
sonne
,
be
of
a
good
chere
,
thy
synnes
bee
forgeuen
thee
.
Here
thou
hearest
the
name
of
synne
,
and
hearest
also
that
ioyfull
name
of
forgeuyng
.
And
if
diligently
thou
wylte
considre
who
it
is
that
speaketh
these
thynges
,
thou
mayst
lightly
perceiue
and
fynde
what
he
is
,
that
wyl
forgeue
vs
our
synnes
,
so
that
we
knowlege
and
confesse
theim
and
desire
grace
,
we
may
perceiue
I
say
,
that
it
is
Iesus
Christe
oure
Lorde
,
to
whom
is
graunted
of
God
the
father
this
power
to
forgeue
synne
,
as
the
Angell
wytnesseth
,
saiyng
:
Mat.
1.
He
shall
saue
his
people
from
their
synne
.
And
as
wee
necessarily
may
note
and
marke
here
,
that
remission
of
synnes
,
is
and
commeth
of
mere
grace
,
by
Christe
,
without
any
deseruyng
of
woorkes
,
so
lykewyse
it
is
to
bee
noted
,
howe
gentely
and
mercyfully
Christ
here
in
this
place
doth
shewe
him selfe
.
This
man
that
had
the
palsey
,
prayeth
and
desireth
onely
for
his
bodily
health
,
and
Christ
healeth
him
both
in
body
and
soule
,
yea
,
and
maketh
him
the
sonne
and
heyre
of
God
,
and
sayth
:
Sonne
be
of
a
good
chere
.
O
vnspeakeable
charitee
,
whiche
can
not
bee
expressed
.
O
mercyfull
and
louyng
Lorde
,
can
there
be
shewed
greatter
grace
to
this
man
that
had
the
Palsey
?
The
sinnes
are
two
maner
of
wayes
forgeuen
.
Esa.
34
But
note
howe
that
his
synnes
be
forgeuen
him
double
.
Fyrst
they
be
driuen
from
his
heart
,
and
grace
powred
in
it
,
whiche
alonely
God
doeth
,
as
Esaias
wytnesseth
saiyng
:
I
am
he
,
that
taketh
away
your
sinnes
,
so
that
I
wyl
neuer
thinke
vpon
theim
.
Secondarily
,
forgeuenes
of
synnes
is
only
declared
here
,
which
if
it
be
comprehended
with
fayth
,
it
is
not
without
effect
,
for
it
hath
both
a
commaundement
of
Christ
,
&
also
a
promise
.
Wherout
we
may
note
,
that
if
we
receiue
fayth
through
hearyng
of
the
woorde
of
God
,
promisyng
to
vs
by
the
minister
forgeuenes
of
oure
synnes
,
&
do
knowlege
our
offences
,
surely
our
sinnes
be
forgeuen
vs
.
For
he
in
that
office
of
preachyng
hath
the
keyes
in
the
name
of
the
Churche
,
as
we
fynde
euidently
in
the
xx
.
chapi
.
of
Ihon
:
Iho.
20
Whose
synne
ye
forgeue
&c.
And
in
the
xvi
.
Mat.
16
chapiter
of
Mathewe
,
Whatsoeuer
ye
lose
vpon
yearth
&c.
So
that
in
any
wyse
we
doubte
not
,
but
do
comprehend
the
promise
of
Christ
with
fayth
.
Another
mannes
fayth
.
Secondarily
,
we
see
here
what
another
mans
faith
preuaileth
,
&
howe
greatly
it
healpeth
.
Vndoubtedly
,
it
healpeth
no
more
,
then
that
he
in
his
prayer
may
pray
for
me
,
that
I
my selfe
may
attain
vnto
fayth
,
wherby
I
may
be
saued
.
Whiche
if
I
do
not
obtain
and
get
,
another
mannes
fayth
shall
healpe
me
but
a
litle
in
my
last
ende
,
in
the
point
death
.
Therfore
the
gospel
here
sayth
plainly
,
That
Christ
sawe
the
fayth
of
them
that
brought
this
diseased
man
.
For
surely
those
honest
men
had
heard
a
good
report
of
Christ
,
and
paraduenture
had
seene
also
,
with
what
great
beneuolence
and
charitee
Christ
had
healed
those
that
were
diseased
,
hauyng
therby
great
trust
and
confidence
,
that
he
likewyse
would
not
forsake
them
.
This
their
great
fayth
&
confidence
is
plainly
expressed
in
that
,
that
they
were
not
only
not
ashamed
to
cary
this
sicke
man
in
his
bed
,
but
also
(
as
sainct
Marke
testifieth
)
insomuch
as
thei
could
not
come
nigh
Christ
for
the
multitude
of
people
,
Mar.
2.
they
vncouered
the
rooffe
of
the
house
where
he
was
,
&
when
they
had
made
a
hole
,
they
let
doune
the
bedde
by
cordes
,
wherein
the
sicke
of
the
Palsey
laye
.
With
this
fayth
surely
they
moued
Christ
to
restore
this
sicke
man
vnto
health
,
to
receiue
him
,
and
to
make
him
the
sonne
of
God
.
And
surely
it
must
needes
be
that
this
man
that
had
the
palsey
,
did
comprehend
this
article
of
remission
of
synne
,
&
that
with
fayth
,
or
els
his
synne
had
neuer
been
forgeuen
him
,
as
wytnesseth
scripture
:
Mat.
17
He
that
beleueth
and
is
baptized
,
shal
be
saued
.
He
sayth
not
:
If
another
beleueth
for
thee
&c.
Therfore
forasmuche
as
the
praier
or
intercession
of
theim
that
are
aliue
,
done
&
made
for
other
in
fayth
,
is
both
a
good
worke
and
a
charitable
.
Let
vs
therfore
folowe
the
saiyng
of
sainct
Iames
,
warnyng
vs
thus
:
Praye
one
for
another
,
Iaco.
5.
that
you
may
bee
saued
.
For
true
and
perfect
fayth
breaketh
out
,
and
is
shewed
through
suche
good
deedes
of
charitie
,
if
it
commeth
to
passe
that
sainct
Paule
sayth
:
Gala.
6
One
beare
anothers
burden
&c.
Thyrdly
we
see
here
,
how
that
the
Scribes
&
Phariseis
toke
Christ
for
a
blasphemer
of
God
,
and
besides
this
,
when
Christ
knew
their
thoughtes
,
how
he
answered
theim
.
For
he
could
in
no
wyse
suffre
this
contumely
and
blasphemye
.
But
consider
the
Scribes
,
forasmuche
as
they
had
red
in
the
Prophetes
,
that
God
alonely
forgeueth
sinne
,
and
thinkyng
Christ
to
bee
but
a
symple
man
,
they
thought
that
Christ
with
those
wordes
had
highly
dishonored
and
blasphemed
God
,
chalengyng
vnto
him
the
honour
that
belonged
vnto
God
.
Wherewith
they
declare
and
euidently
shewe
,
that
they
knewe
not
Christ
,
Iho.
18
nor
also
the
father
,
whiche
wil
be
knowen
in
Christ
.
It
is
surely
true
and
can
not
be
denyed
,
that
God
only
forgeueth
synne
.
But
here
must
be
considered
and
knowen
,
that
Christ
is
very
God
,
whiche
also
hath
power
to
remit
synnes
.
Mat.
28
And
the
same
power
gaue
he
vnto
his
churche
,
that
in
his
name
remission
of
synnes
should
be
announced
vnto
th
ende
of
the
world
.
Wherfore
Christ
doth
reprehend
here
the
Scribes
,
forbecause
they
should
comme
to
the
true
knowlege
.
He
iudgeth
their
thoughtes
,
which
was
aboue
all
mannes
vnderstandyng
&
learnyng
.
And
finally
,
with
this
great
miracle
he
declareth
him selfe
to
haue
power
here
vpon
yearth
to
forgeue
synne
,
and
sayth
to
him
that
had
the
Palsey
:
Aryse
,
take
thy
bedde
and
go
home
.
And
he
arose
and
went
home
.
But
the
Scribes
and
Phariseis
remayned
styll
in
their
blyndnes
,
and
would
not
knowe
Christes
high
power
.
Therfore
it
is
mete
vnto
vs
,
that
will
be
counted
faythful
men
,
to
leaue
and
forsake
these
blynde
and
leaders
of
the
blynd
,
and
glorifie
God
with
the
rest
of
the
people
,
whiche
did
geue
suche
power
vnto
men
.
Amen
.
The
gospel
on
the
.xx.
sonday
after
Trinitee
sonday
.
Math.
22.
THe
Luc.
13.
kyngdome
of
heauen
is
lyke
vnto
a
manne
that
was
a
kyng
,
whiche
made
a
mariage
for
his
sonne
,
and
sent
furth
his
seruauntes
,
to
call
them
that
were
byd
to
the
weddyng
,
and
they
would
not
come
.
Agayne
he
sent
furth
other
seruauntes
,
saiyng
:
Tell
them
whiche
are
bidden
:
beholde
,
I
haue
prepared
my
dynner
:
myne
oxen
and
my
fattlynges
are
kylled
,
and
al
thinges
are
redy
,
come
vnto
this
mariage
.
But
they
made
light
of
it
,
and
went
their
waies
:
one
to
his
farmeplace
,
another
to
his
marchaundise
,
and
the
remnant
toke
his
seruauntes
,
and
intreated
them
shamefully
and
slewe
them
.
But
when
the
kyng
heard
therof
,
he
was
wroth
,
&
sent
furth
his
men
of
warre
,
&
destroyed
those
murtherers
,
and
brent
vp
their
citie
.
Then
sayd
he
to
his
seruauntes
,
the
mariage
in
dede
is
prepared
,
but
they
whiche
were
bydden
,
were
not
worthy
.
Go
ye
therfore
out
into
the
hye
waies
,
&
as
many
as
ye
fynde
,
byd
them
to
the
mariage
.
And
the
seruantes
went
out
into
the
hye
waies
&
gathered
together
all
,
as
many
as
they
could
fynde
,
both
good
&
bad
,
&
the
weddyng
was
furnished
with
gestes
.
Then
the
kyng
came
in
,
to
se
the
gestes
,
&
when
he
spyed
a
man
,
whiche
had
not
on
a
Esai
.
6.
weddyng
garment
,
he
sayd
vnto
him
:
Frende
,
how
camest
thou
hyther
not
hauyng
a
weddyng
garment
?
And
he
was
euen
speachelesse
.
Then
sayd
the
kyng
to
the
ministers
,
take
&
bynde
him
hand
and
fote
,
and
cast
him
into
vtter
darkenes
Mat.
13
and.
25.
there
shal
be
wepyng
and
gnashyng
of
teeth
.
For
many
are
called
,
but
fewe
are
chosen
.
THE
EXPOSITION
.
THis
Gospell
agreeth
almoste
with
the
symilitude
which
is
written
in
the
fourtenth
chapiter
of
S.
Luke
,
of
the
which
we
haue
a
parte
spoken
of
on
the
fyrste
sondaye
after
Trinitye
sondaye
,
And
as
the
grace
of
the
gospell
is
there
likened
vnto
a
supper
,
so
is
it
here
likened
vnto
a
mariage
,
Howbeit
,
the
vnion
and
couplyng
of
Christ
with
the
church
,
&
in
what
wise
he
hath
taken
her
,
and
maried
her
vnto
him
by
faith
,
is
here
more
plainly
and
more
euidently
sette
forth
and
declared
by
this
mariage
,
them
there
,
through
the
parable
of
the
souper
.
For
it
is
true
,
that
euen
as
a
souper
here
vpon
earth
,
is
prepared
and
ordained
for
mirth
and
ioyfulnes
,
so
likewise
there
is
perpetual
peace
&
ioy
in
the
kingdom
of
Christ
.
But
in
a
mariage
ther
is
not
onli
ioy
,
but
the
bridegrome
&
the
bride
ar
made
one
flesh
,
Gen.
2.
as
the
scripture
testifieth
:
For
the
cause
shal
a
man
forsake
father
&
mother
,
&
stycke
to
his
wife
,
&
they
shal
be
two
in
one
flesh
.
Ose.
2.
And
euen
likewise
as
the
bride
&
the
bridegrome
ar
one
flesh
,
so
shal
we
be
in
Christ
one
body
,
so
that
wee
haue
a
true
faithe
.
And
as
a
man
and
his
wife
haue
al
their
goodes
in
common
betwene
them
so
haue
we
likewise
al
that
was
Christes
,
so
that
we
are
not
founde
vnfaithful
.
To
this
pertaineth
that
S.
Paule
writeth
to
the
Ephesians
:
Ephe.
5.
You
men
loue
your
wiues
,
as
Christ
loued
the
congregacion
,
&
hathe
giuen
himselfe
for
it
to
sanctifie
it
,
and
clense
it
in
the
fountaine
of
water
,
by
the
word
,
to
make
it
vnto
him self
a
glorious
congregacion
,
hauing
no
spot
nor
wrinkle
nor
any
such
thing
,
but
that
it
shulde
be
holy
and
without
blame
.
Secondarely
,
The
outwarde
worde
.
ther
is
commended
in
this
gospel
the
outward
word
.
wherthrough
we
are
called
and
bidden
to
this
mariage
.
For
euen
as
gorgeously
as
he
prepared
this
mariage
with
all
thinges
belonging
thervnto
,
so
diligently
by
his
seruauntes
,
he
sendeth
and
calleth
his
gestes
.
Fyrst
of
al
through
the
word
of
the
gospell
the
Iewes
were
called
vnto
this
mariage
,
to
whome
also
Christ
was
promised
,
as
we
finde
in
the
eightene
chap.
of
Deutronomy
.
Deut.
18
And
were
called
also
againe
the
seconde
time
,
and
would
not
yet
come
.
For
thei
were
so
combred
with
worldly
thinges
,
that
they
cared
not
for
the
welthe
of
their
soule
,
and
therefore
were
forsaken
and
condemned
,
in
whose
place
the
poore
Fentiles
succede
.
And
that
it
is
here
spoken
,
that
they
gathered
togither
al
that
they
found
both
good
&
euel
,
that
is
not
spoken
that
we
shuld
think
,
Mar.
23
that
the
ill
men
for
their
maliciousnes
,
shall
receiue
a
special
reward
in
heauen
,
Mat.
25
but
that
we
must
suffre
to
grow
here
vpon
earth
the
tares
with
the
good
wheat
,
vnto
such
tyme
,
that
god
by
Christ
shall
deuide
the
sheep
from
the
kyddes
,
and
receiue
the
sheepe
into
his
kingedome
.
Thyrdely
,
in
that
the
Iewes
didde
contempne
and
dispise
the
woorde
of
god
and
the
gospell
,
and
distroyed
the
ministers
therof
,
wherwith
the
kinge
being
angry
,
sent
forth
his
warriers
,
and
destroyed
those
murtherers
,
and
sette
fier
vppon
their
citye
.
These
wordes
declareth
how
hardly
and
withoute
any
mercy
god
shal
punish
them
both
body
&
soule
,
The
punishment
of
the
Iewes
.
&
al
other
worldly
commodities
,
which
dispise
&
persecute
his
word
.
Were
not
the
Iewes
punished
with
lyke
ponishement
?
Hyther
may
bee
referred
that
Christ
speaketh
in
the
tenth
chapiter
of
sainct
Mathewe
:
If
no
manne
wyll
receiue
you
,
Mat.
10
nor
heare
your
preachyng
,
departe
out
of
that
house
or
citie
,
and
shake
the
dust
of
your
fete
.
Truely
I
say
vnto
you
,
it
shal
be
easyer
for
the
lande
of
Sodoma
and
Gomorra
,
in
the
day
of
iudgement
,
then
for
that
citie
.
Fourthly
,
we
haue
in
this
parable
,
him
whiche
entred
in
without
a
weddyng
garment
,
whom
the
kyng
commaunded
to
be
bound
&
cast
into
vtter
darkenes
,
because
he
could
not
excuse
him selfe
.
That
,
that
is
spoken
here
of
the
wedding
garment
,
is
to
be
vnderstand
of
those
that
iustifye
them selfes
.
For
those
though
outwardly
thei
appeare
to
be
good
&
holy
,
yet
forbecause
they
bee
hypocrites
,
The
punishement
of
hypocrites
.
they
shall
not
entre
with
Christ
into
the
kyngdome
of
heauen
.
There
is
onely
but
one
worke
,
where
through
wee
are
iustifyed
and
saued
,
whiche
is
the
merites
of
Christ
.
And
whosoeuer
receiueth
this
worke
with
a
right
and
vnfayned
fayth
,
he
weareth
that
weddyng
garment
,
and
in
that
great
day
shall
he
entre
with
Christ
into
his
kyngdome
.
Heb.
11.
But
without
this
vesture
of
fayth
,
it
is
vnpossible
to
please
God
.
But
they
therfore
that
haue
not
this
vesture
(
whiche
,
The
weddyng
garment
.
though
many
bee
called
,
yet
is
there
but
a
fewe
that
hath
it
)
they
shall
not
haue
part
with
Christe
,
but
with
Sathan
.
Whiche
I
praye
God
saue
vs
from
,
through
Christ
our
Lorde
.
Amen
.
The
Gospel
on
the
xxi
.
sonday
after
Trinitee
sonday
.
Ihon.
4.
ANd
there
was
a
certaine
ruler
,
Mat.
8.
Luce.
7.
whose
sonne
was
sycke
at
Capernaum
.
As
soone
as
the
same
heard
that
Iesus
was
come
out
of
Iewry
into
Galile
,
he
went
vnto
hym
,
and
besought
him
,
that
he
would
come
doune
and
heal
his
son
.
For
he
was
euen
at
the
poynt
of
death
.
Then
sayde
Iesus
vnto
hym
:
Except
ye
see
signes
and
wonders
,
ye
wyll
not
beleue
.
The
ruler
sayth
vnto
hym
:
Syr
come
doune
or
euer
that
my
sonne
dy
.
Iesus
sayth
vnto
hym
:
Go
thy
way
,
thy
sonde
lyueth
.
The
man
beleued
the
word
that
Iesus
had
spoken
vnto
hym
,
and
he
went
hys
way
.
And
as
he
was
now
going
downe
,
the
seruauntes
met
hym
,
and
tolde
hym
,
saying
:
Thy
sonne
lyueth
.
Then
inquired
he
of
them
the
houre
,
when
he
began
to
amend
.
And
they
sayde
vnto
hym
:
Yesterday
at
the
seuenth
houre
,
the
feuer
lefte
hym
.
So
the
father
knew
,
that
it
was
the
same
hour
in
that
whych
Iesus
sayd
vnto
hym
.
Thy
sonne
lyueth
,
Act.
18.
And
he
beeleued
,
and
al
hys
houshold
.
THE
EXPOSITION
.
FIrst
,
An
example
of
unperfect
faythe
.
in
this
gospell
we
haue
an
exaumple
of
vnperfecte
faith
,
which
is
a
greate
comfort
for
vs
,
that
ar
not
as
yet
strong
in
the
true
faith
,
when
we
se
this
ruler
,
hauing
little
faith
and
yet
not
reiected
of
Christ
,
but
rebuked
familiarly
,
and
afterwarde
by
the
vertue
of
the
worde
,
made
stronge
in
the
faithe
.
Whereout
we
learne
howe
Christe
suffereth
the
weakenes
of
our
faith
,
and
that
wee
shall
not
bee
reiected
of
him
,
so
that
we
with
like
pacience
wil
suffre
his
correction
,
where
withall
he
rebuketh
our
misbeliefe
,
as
we
se
here
the
that
this
ruler
did
,
&
perseuere
euer
in
prayer
with
the
Apostels
,
saying
:
Luce.
15
Lorde
augment
and
increase
our
faith
.
And
that
this
ruler
had
litle
and
no
perfecte
faithe
,
it
is
euident
,
in
so
much
that
he
prayeth
&
desired
Christ
,
to
go
doune
with
him
to
his
house
and
heale
his
sonne
.
For
a
true
faith
and
a
perfecte
,
wolde
haue
spoken
lyke
the
euangelical
Centurion
,
saying
:
Mat.
8.
Lorde
,
speake
but
a
word
,
and
my
child
shal
be
hole
.
Whiche
Centurio
beleued
,
that
so
greate
myghte
and
power
was
in
goddes
woorde
,
that
by
the
same
,
Christe
not
being
present
,
the
chyld
shuld
haue
beene
healed
.
Wherefore
he
regardeth
and
loketh
only
to
the
worde
,
for
as
much
as
he
knoweth
very
well
,
that
the
childe
shulde
be
made
hole
.
In
what
maner
of
wise
shal
we
now
be
made
hole
,
whether
we
be
diseased
in
body
or
in
soule
,
if
we
do
not
regarde
&
haue
respect
to
this
worde
?
Dauid
saith
:
He
hath
sent
forth
his
word
,
Ps.
106.
and
hath
healed
them
.
But
in
these
thinges
is
this
ruler
as
yet
ignoraunt
&
also
did
not
perceiue
that
which
Christ
spake
:
Ioh.
11.
He
that
beleueth
in
me
,
shall
liue
,
though
he
were
dead
already
.
Wherfore
he
desyereth
Christ
once
and
againe
,
that
he
would
vouchsafe
to
come
home
into
his
house
.
And
as
Christ
doth
not
reiecte
this
man
,
weake
in
the
faith
,
beyng
not
as
yet
perfecte
,
so
like
wyse
wee
shall
not
dispaire
,
thoughe
wee
feele
lyke
weaknes
in
vs
,
but
suerly
hope
in
Christ
that
is
so
mercifull
,
and
wyl
beare
and
suffre
our
weaknes
vnto
such
tyme
,
that
through
his
word
and
holy
ghost
we
shall
be
brought
vnto
more
perfection
.
Fayth
muste
increase
Secondaryly
,
we
see
here
how
faith
muste
euer
augment
and
increase
.
No
doubte
this
ruler
hathe
faith
,
thoughe
it
be
not
hole
and
perfecte
.
Hee
truesteth
in
the
goodnes
of
Christ
,
and
beleueth
that
he
is
redy
to
helpe
euery
bodye
,
and
that
he
is
a
moste
gentle
&
a
meeke
lorde
.
Or
els
why
shuld
this
ruler
hearing
Christes
comyng
out
of
Iury
into
Galile
,
come
vnto
Christ
to
aske
grace
?
It
must
needes
be
,
that
he
here
had
a
good
hope
in
Christ
,
But
in
this
he
failed
,
bicause
he
thought
that
Christes
person
must
needes
haue
been
ther
,
if
his
sonne
shuld
haue
been
healed
.
For
as
yet
he
did
not
vnderstand
,
what
power
the
word
of
god
had
.
Wherfore
his
faith
must
needs
be
encreased
and
augmented
.
For
it
is
not
sufficient
,
that
I
beleue
only
,
that
Christ
wil
be
my
merciful
lord
,
&
ready
to
help
me
,
without
I
beleue
also
that
he
can
do
it
,
yea
that
he
can
doo
it
only
with
a
word
,
though
he
were
not
personalli
present
.
And
further
also
I
muste
beleue
,
that
in
what
so
euer
trouble
I
am
in
,
my
helpe
must
come
from
god
,
though
al
things
semed
to
be
against
me
.
But
this
is
a
high
conninge
which
euery
body
knoweth
not
.
Yet
did
that
good
Abraham
learne
it
,
of
whome
S.
Paule
sayth
,
that
he
beleued
vppon
hope
,
Rom.
4
where
nothinge
was
to
hope
,
that
he
shuld
be
a
father
of
many
people
.
This
knowledge
,
in
so
muche
that
it
was
vnknowen
vnto
this
ruler
,
Christ
instructed
him
frienly
,
and
with
a
soft
&
a
gentle
fashion
,
bringeth
him
vnto
the
true
&
perfect
faith
.
And
he
doth
reprehend
him
,
bicause
he
wold
not
be
content
with
a
word
,
but
was
one
of
those
,
1.
Cor.
1
that
seeketh
signes
&
myracles
as
though
he
wold
say
:
For
to
seek
signes
&
myracles
,
&
not
to
be
content
&
trust
to
the
word
,
is
a
token
of
infidelitie
.
Therfore
take
thou
heed
,
Mat.
12
that
thou
apprehend
the
worde
,
for
there
shall
none
other
token
be
geuen
to
this
aduouterous
generacion
,
them
the
token
of
Ionas
the
prophete
.
Lo
,
after
this
sort
was
this
ruler
rebuked
.
Thus
whan
he
was
yet
lacking
true
faith
,
and
did
not
cease
praying
Christ
,
that
he
wold
vouchsafe
to
go
with
him
before
hys
sonne
dyed
,
Christe
did
not
only
speake
in
his
eare
,
but
also
in
his
hart
,
saying
:
Go
thy
wayes
,
thy
sonne
is
a
liue
.
But
what
doth
the
Euangelist
adde
vnto
it
?
He
beleued
those
wordes
&c.
Here
thou
hearest
,
that
hee
that
afore
was
vnperfecte
and
weake
in
faith
,
now
hath
a
stedfast
faith
&
beliefe
.
By
whom
?
by
Christ
.
which
through
hys
word
&
spirit
,
yf
we
do
increase
in
the
knowledg
of
god
,
dayely
dothe
and
wil
help
vs
.
Hyther
maye
bee
referred
the
saying
of
Sainct
Paule
in
all
his
Episteles
,
where
hee
prayeth
and
wysheth
,
that
the
faithfull
myghte
growe
and
increase
in
faythe
,
and
in
the
knowledge
of
god
.
Howe
much
we
at
heard
in
our
prayer
.
Thirdely
,
we
see
in
this
gospell
,
that
we
are
not
hearde
further
,
then
in
those
thinges
that
pertaine
to
the
health
of
our
soules
.
For
Christe
although
he
was
desired
of
the
ruler
to
go
home
with
him
,
yet
for
al
that
,
he
went
not
but
denyed
him
the
same
,
without
doubt
for
that
intent
,
that
when
he
shuld
perceiue
his
son
to
be
made
hole
by
the
word
,
he
shuld
hereafter
so
muche
the
more
cleaue
to
the
same
word
,
&
learne
therwith
to
be
content
.
And
though
Christ
heareth
vs
no
further
,
then
in
those
thinges
that
pertaine
to
the
glory
of
god
and
our
saluacion
,
yet
neuertheles
we
ought
stil
to
be
diligent
in
prayer
without
ceassing
for
bicause
that
the
holy
spirit
it selfe
(
although
we
know
not
how
&
what
to
pray
)
maketh
intercession
myghtely
for
vs
with
vnspeakable
syghynge
.
Rom.
8.
Vnto
vs
therefore
is
made
a
promise
that
what
so
euer
wee
desier
in
CHRISTES
name
,
shall
bee
geuen
vs
.
Wherfore
if
our
prayer
pertaine
to
the
saluacion
of
our
soule
,
we
ar
suer
through
promise
,
to
obtaine
it
,
as
Sainct
Paule
saith
:
2
Cor.
1.
All
the
promises
of
god
are
yea
in
him
,
and
are
Amen
in
hym
,
to
the
praise
of
god
by
vs
.
And
if
wee
desier
anye
thinge
,
that
is
both
contrarye
to
the
glory
of
god
,
and
against
our
saluacion
,
and
if
we
be
not
heard
,
it
is
for
our
wealth
,
and
it
is
so
meete
that
we
be
not
heard
.
For
it
is
better
not
to
be
heard
in
our
prayer
and
receiue
therwith
saluacion
,
then
to
obtain
our
petition
and
owne
wyll
,
in
thinges
beinge
to
our
damnacion
.
Of
this
mynd
was
also
S.
Augustine
And
this
is
the
cause
,
that
we
are
taught
to
praye
in
the
lordes
prayer
:
Fiat
voluntas
tua
,
Mat.
8.
Let
thy
wyll
be
fulfilled
.
Doth
not
the
lepre
praye
on
this
wise
?
Lord
,
and
thou
wilt
,
thou
maist
make
me
hole
?
He
prayeth
for
health
,
but
in
suche
wise
,
that
the
thing
whiche
hee
desyereth
,
bee
neither
againste
God
,
nor
the
saluacion
of
hys
soule
.
And
so
lykewise
oughte
wee
to
praye
,
that
what
so
euer
we
desyer
,
shulde
bee
referred
vnto
the
wyll
of
God
.
Fourthelye
,
wee
see
in
this
gospell
,
Miracles
are
testimonials
of
the
word
that
signes
and
myracles
are
testimonials
,
wherwith
was
confirmed
that
the
word
came
from
god
,
and
to
be
his
woorde
.
And
also
throughe
myracles
,
menne
are
alured
vnto
faythe
.
But
wee
do
not
speake
here
,
of
those
sygnes
and
myracles
,
whiche
happen
after
a
doctrine
once
taken
,
receiued
and
confyrmed
but
of
those
myracles
whiche
approue
euery
new
doctrine
to
be
of
god
.
Exo.
17.
As
we
see
in
the
second
book
of
Moyses
,
that
the
lawe
was
stablished
by
and
through
many
signes
and
myracles
.
And
if
a
false
prophete
had
come
,
and
taughte
contrary
to
that
lawe
,
(
as
often
times
god
suffereth
vs
to
be
tempted
)
and
had
approued
it
with
miracles
,
yet
ought
we
to
geue
no
faith
to
such
prophetes
.
Deu.
13.
2.
Tes.
2.
As
wee
see
lykewyse
in
the
gospell
,
whiche
was
preached
by
Christ
in
the
world
,
after
the
abrogacion
of
the
law
,
and
approued
throughe
so
manye
myracles
,
that
no
doctrine
,
(
yf
it
bee
contrarye
to
that
)
oughte
to
be
receiued
,
thoughe
the
false
prophetes
shewe
neuer
so
greate
myracles
.
For
in
the
beginnynge
by
Christe
,
and
after
throughe
the
Apostels
,
hathe
the
gospell
beene
sufficiently
approued
,
and
he
that
nowe
seeketh
any
more
signes
or
myracles
,
let
him
heare
this
sentence
:
Mat.
12
This
aduouterous
generacion
seeketh
sygnes
&c.
Wherfore
tokens
and
myracles
whiche
were
doone
in
the
beginning
of
the
gospell
by
Christe
,
bare
witnes
vnto
the
worde
,
that
it
was
of
god
,
and
was
the
truthe
.
The
worde
that
Christ
spake
here
to
this
Ruler
,
which
was
,
Go
thy
waies
,
thy
sonne
lyueth
.
is
approued
by
a
token
,
insomuch
that
the
seruauntes
come
and
shewe
the
maister
,
at
what
hower
the
feuer
had
left
his
sonne
.
And
more
ouer
,
through
this
miracle
they
were
all
alured
vnto
the
faithe
,
as
the
Euangelist
declareth
it
.
Hither
pertaineth
,
that
Christe
spake
in
the
fourtenth
chapiter
of
S.
Iohn
,
Ioh.
14
saying
:
Beleue
me
,
that
I
am
in
the
father
,
and
the
father
in
me
.
Or
els
beleue
me
,
at
the
leaste
for
the
woorkes
sake
.
Out
of
all
these
thinges
,
yt
appeareth
,
why
in
the
begynnyng
of
the
gospell
,
were
doon
so
diuers
and
many
myracles
.
God
graunte
vs
the
true
knowledge
of
his
holy
worde
.
Amen
.
The
gospel
on
the
.xxii.
sonday
after
trinitie
sonday
.
Math.
6.
THerefore
is
the
kingdome
of
heauen
likened
vnto
a
certaine
manne
that
was
a
kynge
,
whiche
woulde
take
accomptes
of
hys
seruauntes
.
And
when
he
had
begon
to
recken
,
one
was
brought
vnto
hym
,
whiche
ought
hym
ten
thousand
talentes
,
but
for
as
muche
as
hee
was
not
able
to
paye
,
hys
Lorde
commaunded
hym
to
be
solde
,
and
hys
wyfe
and
chyldren
,
and
all
that
he
had
,
and
payment
to
be
made
.
The
seruaunt
fell
downe
,
and
besought
hym
,
saying
:
Syr
,
haue
pacience
wyth
me
,
and
I
wyll
paye
the
all
.
Then
hadde
the
Lorde
pitye
on
that
seruaunt
,
and
loosed
hym
and
forgaue
him
,
the
dette
.
So
the
same
seruaunte
went
out
,
and
founde
one
of
hys
felowes
which
ought
hym
an
hundreth
pence
,
and
he
layed
handes
on
hym
,
and
tooke
him
by
the
throte
,
saying
:
Pay
that
thouowest
.
And
his
felowe
fell
doune
,
and
besought
him
,
sayinge
:
Haue
pacience
with
me
,
and
I
wyll
paye
the
all
.
And
he
would
not
,
but
went
and
cast
hym
●nto
pryson
,
tyl
he
shulde
pay
the
det
.
So
,
when
his
felowes
sawe
what
was
doone
they
were
very
sory
,
and
came
and
tolde
vnto
their
lorde
,
all
that
had
happened
.
Then
hys
lorde
called
him
,
and
sayd
vnto
hym
:
O
thou
vngracious
seruaunt
,
I
forgaue
the
all
that
dette
,
whan
thou
desiredst
me
:
shuldest
not
thou
also
haue
had
compassion
on
thy
felowe
,
euen
as
I
had
pitye
on
the
?
And
hys
lord
was
wroth
,
and
delyuered
hym
to
the
taylers
,
tyll
he
shulde
paye
all
that
was
due
vnto
hym
.
So
Iacob
.
2
Mat.
6.
Mar.
12
lykewise
shal
my
heauenly
father
do
also
vnto
you
,
if
ye
from
your
heartes
forgiue
not
euerye
one
his
brother
their
trespasses
.
THE
EXPOSITION
.
THe
summe
of
this
gospell
is
,
We
are
bound
to
kepe
the
commaundementes
of
god
.
that
by
grace
our
sins
are
forgiuen
vs
,
wherfore
we
likewise
ar
bound
,
to
forgiue
our
neighbour
their
offences
done
vnto
vs
.
But
forasmuch
as
it
is
wrytten
here
goodly
in
order
,
in
what
wise
a
manne
is
iustified
,
therefore
dilygently
we
shall
entreat
of
euery
parte
therof
,
as
yt
stondeth
.
Fyrste
,
we
heare
in
this
parable
,
a
certaine
part
of
the
lawe
.
There
is
no
man
vnder
heauen
,
but
is
bounde
to
obserue
the
lawe
,
and
yet
neuertheles
is
a
transgressour
therof
,
Psa.
110
in
especiall
if
god
woulde
contende
with
vs
in
iudgement
.
For
how
shulde
a
man
here
be
iustified
through
his
works
,
yea
though
he
had
doone
outwardly
all
that
were
commaunded
hym
?
It
must
be
fulfilled
and
done
with
al
thy
hart
with
al
thy
soule
,
and
with
all
thy
might
,
according
as
god
hath
commaunded
it
.
And
forasmuche
as
the
saintes
and
the
elect
of
god
,
often
times
do
stumble
here
&
offend
,
and
haue
need
to
praye
vnto
god
,
for
to
obtaine
forgiuenes
of
their
sinnes
at
all
houres
,
how
shall
an
ypocrite
then
be
iustified
beefore
god
,
through
his
workes
?
For
the
prophete
Dauid
did
not
pray
without
a
cause
,
Ps.
142.
when
he
said
:
Lord
enter
not
into
iudgement
with
thy
seruaunte
,
For
in
thy
syght
shal
no
man
liuing
be
saued
.
And
in
an
other
place
,
Psal.
31.
he
saith
:
Blessed
are
they
,
whose
vnrighteousnes
is
forgiuen
,
and
whose
sinnes
ar
couered
.
Blessed
is
that
man
,
vnto
whome
the
lorde
imputeth
no
sinne
,
in
whose
spirite
ther
is
no
gyle
.
Wherfore
we
must
needs
say
,
that
we
all
are
this
kinges
detters
.
that
is
,
we
be
al
sinners
.
For
els
how
can
my
sinnes
be
forgiuen
me
,
without
I
felt
them
and
knowledged
them
?
Yf
thys
physicion
Christ
,
shal
be
profitable
vnto
me
,
so
must
I
needs
knowledg
my
deadly
syckenes
&
infirmitie
.
And
also
,
yf
I
shal
know
my
synne
and
debte
,
so
must
this
kyng
bryng
furth
his
reckenyng
booke
,
whiche
is
the
lawe
,
wherein
my
synnes
&
transgressions
be
noted
,
to
shew
me
the
same
,
to
th
entent
that
I
may
meke
my selfe
,
&
aske
mercy
,
where
at
the
last
I
fall
doune
prostrate
before
his
feete
,
and
knowlege
my selfe
a
very
debter
.
Secondarily
,
Thrugh
grace
are
our
sinnes
forgeuen
vs
.
after
that
this
seruant
was
brought
vnder
synne
,
and
had
knowleged
himselfe
a
debter
,
the
parable
sheweth
in
what
wise
he
was
released
&
discharged
therof
,
whiche
was
through
mercy
and
grace
.
For
thus
goeth
the
text
.
Then
had
the
Lord
pitie
on
that
seruant
,
and
discharged
him
,
and
forgaue
him
the
debt
.
This
seruant
promised
to
paye
it
all
(
as
troubled
consciences
are
wont
to
do
)
but
the
kyng
knewe
well
that
it
was
impossible
for
him
to
doo
.
Wherfore
he
discharged
him
,
and
forgaue
him
of
very
pitie
and
mercy
,
the
debt
frely
.
Out
of
all
this
we
must
learne
,
from
whence
forgeuenes
of
synnes
commeth
.
For
remission
of
synne
standeth
not
in
workes
or
in
any
deseruyng
,
but
is
graunted
and
geuen
vs
frely
by
Christ
,
of
mere
grace
&
mercy
.
For
why
would
this
kyng
haue
had
mercy
of
this
seruant
and
forgeue
him
,
if
he
had
had
wherewith
to
paye
?
But
truely
,
Forgeuenes
of
synnes
.
reason
and
the
fleshe
vnderstandeth
not
this
,
nor
comprehendeth
it
,
but
goeth
aboute
to
bryng
this
thyng
better
to
passe
through
workes
.
Surely
there
is
contencion
and
strife
throughout
all
the
worlde
of
this
one
article
.
The
worlde
will
not
permit
and
suffre
,
that
Christe
is
true
herein
and
yet
notwithstandyng
reason
shall
here
bee
confounded
,
and
Christ
shal
be
true
,
or
els
wee
certainly
shal
be
dampned
euerlastyngly
.
For
thou
must
needes
bee
sure
and
certaine
,
if
you
wyll
be
saued
,
that
thy
synnes
bee
forgeuen
thee
.
And
thou
canst
neuer
bee
sure
of
this
article
,
if
thou
do
leane
and
haue
confidence
in
woorkes
or
merites
.
Wherfore
,
if
thou
desirest
a
peaceable
conscience
,
thou
must
comprehende
the
great
grace
and
mercy
of
God
in
Christe
,
and
that
through
fayth
.
And
if
thou
doest
perceiue
this
,
thou
hast
on
thy
syde
the
holy
Gospel
,
that
euery
where
ascribeth
remission
of
synnes
vnto
the
grace
of
God
,
&
not
to
thy
workes
.
Ihon.
1.
Dyd
not
sainct
Ihon
Baptist
declare
euidently
,
that
Christ
was
the
Lamme
of
God
,
that
taketh
away
the
synnes
of
the
worlde
?
Now
then
,
if
Christ
taketh
away
synne
,
through
his
owne
merites
and
deseruyng
,
how
can
our
workes
do
it
then
?
Further
more
th
apostles
teacheth
vs
so
likewise
iin
the
Actes
,
Act.
4.
where
they
treate
of
this
article
,
&
say
:
There
is
no
other
name
geuen
to
men
wherin
we
must
be
saued
&c.
And
here
on
this
parable
we
haue
,
howe
the
kyng
of
great
mercy
and
compassion
forgaue
this
debt
.
Thirdly
,
this
seruant
should
haue
been
myndful
of
the
great
benefite
whiche
was
shewed
vpon
him
,
and
by
right
should
haue
had
pacience
with
him
that
was
in
his
debte
,
forasmuche
as
fayth
,
whiche
comprehendeth
remission
of
synnes
in
Christ
,
is
euer
wont
accustomably
to
come
vnto
light
and
breake
furth
through
charitee
.
But
as
an
vnthankefull
,
&
forgetfull
man
of
suche
great
goodnes
done
vnto
him
,
he
would
haue
no
pacience
with
his
companion
whiche
ought
him
an
hundreth
pence
.
Doth
this
man
seme
vnto
the
a
christian
man
,
although
his
synne
afore
was
dimitted
him
?
No
surely
.
For
a
christian
man
knoweth
,
that
of
mere
grace
through
Christ
,
his
synnes
bee
forgeuen
him
:
and
knoweth
also
that
in
like
maner
he
should
handle
his
neighbor
.
Therfore
in
that
I
apprehende
forgeuenes
of
synne
by
fayth
in
Christ
,
and
for
Christes
sake
serue
and
forgeue
my
neighbour
,
in
so
doyng
and
continuyng
in
the
same
I
am
a
christian
man
,
Whiche
if
I
do
not
,
I
am
no
christian
man
.
Mat.
22
For
the
scripture
witnesseth
that
all
the
lawe
and
the
Prophetes
hang
and
consist
in
the
loue
of
God
and
my
neighbour
,
as
in
two
of
the
principal
commaundementes
.
Luc.
6.
Wherfore
Christ
in
another
place
saith
:
Forgeue
,
and
you
shal
be
forgeuen
.
Whiche
thou
mayst
not
vnderstande
,
as
though
thou
couldest
deserue
remission
of
synnes
throug
thy
forgeuyng
.
The
fyrst
part
of
this
knowlege
,
is
the
preachyng
of
repentaunce
,
declaryng
vnto
the
,
what
thou
oughtest
to
do
with
thy
neighbour
,
namely
to
forgeue
him
.
And
the
second
parte
is
a
promise
,
that
thy
synnes
shal
be
forgeuen
the
in
Christ
,
by
grace
and
mercy
.
And
hereto
pertayneth
our
dayly
prayer
,
wherin
we
say
:
Remitte
nobis
debita
nostra
&c.
Forgeue
vs
oure
dettes
,
as
we
forgeue
oure
detters
.
Wherfore
if
thou
haue
pleasure
to
do
good
workes
,
to
testifie
by
charitie
that
thy
fayth
is
a
right
&
a
true
fayth
in
Christe
,
serue
thy
neighbor
,
as
God
by
his
sonne
hath
serued
the.
For
by
this
shall
euery
man
knowe
,
that
ye
are
the
disciples
of
Christ
,
if
you
haue
loue
one
to
another
,
as
Christ
sayth
in
the
xiiii
.
chapiter
of
Ihon.
Iho.
14.
Fourthly
,
we
see
in
the
fourth
part
of
this
parable
howe
God
shall
punishe
those
that
leaue
&
departe
from
the
fayth
,
&
forget
the
charitee
and
loue
,
The
punishment
of
those
that
do
fall
from
fayth
.
that
they
owe
to
their
neighbor
.
For
assone
as
the
kyng
had
heard
howe
extremely
the
seruaunt
,
to
whom
he
had
forgeuen
his
debt
,
had
handled
his
companion
,
he
was
very
wrothe
.
Wherfore
he
called
him
before
him
,
and
rigorously
rebuked
him
,
and
deliuered
him
to
the
iaylours
vntyll
he
payed
all
that
he
ought
.
This
worde
,
Vntyl
,
signfieth
here
,
tyme
without
ende
.
As
though
the
kyng
would
saye
.
Of
my
great
mercye
and
grace
I
forgaue
thee
all
thy
synnes
,
that
thou
beyng
myndefull
of
this
great
benefite
,
shouldest
haue
likewise
handled
thy
debter
.
But
forsomuche
as
thou
arte
so
vnthankefull
,
and
hast
vtterly
forgotten
charitee
,
thou
shalt
be
dampned
euerlastyngly
.
Out
of
all
these
thynges
consider
,
howe
euery
thyng
ought
to
bee
done
in
the
kyngdome
of
Christ
.
Fyrst
we
ought
to
knowlege
our selfe
to
be
synners
,
and
that
we
cannot
be
iustified
in
the
sight
of
God
by
workes
.
And
that
is
the
fyrst
parte
of
this
parable
.
Secondarily
we
must
knowe
,
that
oure
synnes
bee
forgeuen
vs
of
grace
through
Christ
,
and
that
teacheth
the
second
parte
of
this
parable
.
And
thyrdly
wee
are
here
taught
,
that
when
we
haue
receiued
remission
of
synne
by
fayth
,
it
is
needefull
that
we
by
charitee
testifie
to
haue
this
fayth
.
Fourthly
,
wee
bee
here
taught
,
that
if
wee
do
not
these
foresayd
thynges
,
wee
shall
be
dampned
without
mercy
,
&
that
is
the
last
parte
of
this
parable
.
Geue
thankes
vnto
God
.
The
Gospel
on
the
xxiii
.
sonday
after
Trinitee
sonday
.
Mathewe
.
22.
THen
went
the
Phariseys
,
Mat.
12
and
toke
counsell
howe
they
might
tangle
him
in
his
wordes
.
And
they
sent
out
vnto
him
their
disciples
with
Herodes
seruauntes
,
saiyng
:
Luc.
20.
Mayster
,
we
knowe
that
thou
art
true
,
and
teachest
the
way
of
God
truely
,
neither
carest
thou
for
any
man
,
for
thou
regardest
not
the
outwarde
apparaunce
of
men
.
Tell
vs
therfore
:
Howe
thynkest
thou
?
Is
it
lawfull
that
tribute
be
geuen
vnto
Cesar
or
not
?
But
Iesus
perceiuyng
their
wickednes
,
sayd
:
Why
tempte
ye
me
ye
hypocrites
?
Shewe
me
the
tribute
money
.
And
they
toke
him
a
peny
.
And
he
sayd
vnto
theim
:
Whose
is
this
ymage
and
superscripcion
?
They
say
vnto
him
.
Cesars
:
Then
sayd
he
vnto
them
:
Ma.
17
Ro.
13.
Geue
therfore
vnto
Cesar
,
the
thynges
that
are
Cesars
:
and
vnto
God
,
those
thynges
that
are
Gods
.
THE
EXPOSITION
.
WE
haue
in
this
Gospell
a
very
subtill
and
crafty
inuented
question
of
the
Phariseys
,
wherwith
they
went
about
to
take
Christ
in
some
tryp
,
in
his
wordes
,
wherby
they
might
haue
brought
him
in
some
slaunder
.
Whiche
question
diligently
considered
,
we
shall
fynde
,
that
the
children
of
this
worlde
in
their
kynde
,
to
bee
no
fooles
,
but
neuerthelesse
,
their
wysedome
,
craft
,
&
subtiltie
euer
beyng
clothed
and
myxt
with
great
maliciousnes
and
blyndnes
.
Therfore
fyrst
of
all
the
Phariseys
tooke
counsayl
,
But
at
what
thyng
?
Certainly
of
an
euil
matter
.
For
when
they
could
fynd
no
occasion
nor
meanes
wherby
to
hurt
Christ
,
they
toke
counsayl
and
with
one
consent
did
al
agree
&
determyne
to
take
&
trippe
Christ
craftely
in
his
speakyng
.
Whereout
we
may
consider
the
Phariseis
to
be
of
that
sort
,
of
whom
the
Prophete
Dauid
had
before
spoken
,
saiyng
:
Psal.
2.
The
kynges
of
the
yearth
stande
vp
,
and
the
rulers
are
come
together
,
against
the
Lorde
and
against
his
annoynted
.
But
whereof
do
they
treate
in
their
counsail
,
and
what
do
they
conclude
?
They
conclude
to
sende
their
ministers
with
th
officers
of
kyng
Herode
,
to
aske
and
demaunde
of
Christ
,
whether
it
were
mete
to
pay
tribute
to
the
Emperour
,
or
not
.
For
herein
he
was
constrained
either
to
say
yea
,
or
nay
.
If
he
had
sayd
no
,
it
was
not
lawful
to
paye
tribute
vnto
th
emperour
,
straight
were
the
officers
ready
to
accuse
him
before
Herode
as
a
sedicious
person
.
And
if
he
had
sayd
and
affirmed
,
that
they
should
haue
payed
tribute
,
then
should
he
haue
lost
the
fauoure
of
the
people
,
because
he
spake
against
the
liberty
of
the
Iewes
,
&
so
beyng
out
of
fauour
&
in
great
displeasure
,
thought
by
that
meanes
he
might
be
deliuered
into
their
handes
.
This
was
a
subtill
,
deceiptful
,
&
deuilishe
pollice
.
And
without
a
christian
man
had
not
the
wisedome
of
Serpentes
,
The
wisdom
of
the
serpentes
Mat.
10
whiche
was
commaunded
also
to
the
Apostles
to
haue
,
who
could
withstand
suche
subtyl
obiections
?
Here
out
it
commeth
,
that
whiche
Dauid
the
Prophet
complayneth
of
these
wicked
persons
,
Psal.
20
saiyng
:
Lo
,
they
haue
bent
their
bowes
,
&
made
ready
their
arrowes
in
the
quiuer
,
that
they
may
priuily
shote
at
them
,
which
are
true
in
heart
.
So
likewyse
do
these
Phariseys
here
,
they
go
to
counsel
howe
they
might
take
Iesus
in
his
saiynges
,
&
euen
the
same
that
they
concluded
,
they
commaund
their
disciples
,
instructyng
them
how
&
what
they
should
say
vnto
him
,
namely
this
:
Mayster
,
we
know
that
thou
art
true
,
&
teachest
the
way
of
God
truly
,
&
carest
for
no
man
.
For
thou
regardest
not
the
outwarde
apparance
of
men
&c.
Howe
goodly
are
these
wolues
drest
with
shepes
garment
?
They
cal
Christ
a
maister
,
&
al
for
to
constrain
him
with
suche
flatteryng
wordes
to
make
answer
vnto
them
,
yet
be
not
they
of
suche
disposicion
to
become
his
disciples
,
although
ther
had
been
taught
neuer
so
much
goodnes
vnto
them
.
Furthermore
thei
adde
that
he
is
true
,
&
teacheth
the
worde
of
God
truely
.
This
is
not
euil
spoken
of
Christe
.
Iho.
14
For
he
teacheth
not
only
Gods
worde
truly
,
but
also
he
is
the
truth
himselfe
.
And
this
is
required
of
al
preachers
,
that
they
so
endeuor
them selfes
,
that
these
wordes
may
be
truly
spoken
of
them
.
For
it
is
our
office
to
be
true
,
&
to
teache
Gods
word
truly
.
Furthermore
that
thei
say
:
Thou
carest
for
no
man
,
nor
regardest
the
outward
apparance
of
men
,
partaineth
vnto
vs
also
.
For
the
truth
is
not
to
be
hidden
for
no
mans
pleasure
,
but
faythfully
to
bee
preached
&
teached
,
yea
although
his
distruction
shuld
folow
&
should
be
put
to
death
as
S.
Ihon
Baptist
was
.
And
although
Christ
is
excellently
described
vnto
vs
by
these
wordes
,
yet
they
that
were
sent
did
speake
it
,
with
a
false
fainyng
&
dissemblyng
heart
.
Wherout
we
may
learne
the
disposicion
of
those
hypocrites
,
which
persecute
the
word
of
god
.
Thei
omit
the
head
&
the
principal
of
the
thing
,
and
bryng
in
vnprofitable
questions
.
They
speake
nothing
with
the
heart
,
But
whatsoeuer
thei
speake
,
is
for
that
purpose
,
that
they
may
take
and
tryp
the
innocentes
and
good
men
in
their
communicacion
.
Secondarily
,
after
that
the
Phariseys
had
put
furth
their
subtill
deuised
question
,
&
Christ
knowyng
that
thei
did
it
to
tempt
him
,
so
he
did
answer
them
,
that
it
was
not
spoken
in
vayne
of
the
wyse
man
,
Pro.
21.
saiyng
:
There
is
no
wysedome
,
there
is
no
vnderstandyng
,
there
is
no
counsail
against
the
Lord
.
Therfore
he
calleth
them
hypocrites
.
And
that
thei
might
wel
vnderstand
,
that
he
knewe
their
malicious
thoughtes
,
he
added
:
Why
do
ye
tempte
me
?
Whiche
wordes
by
right
should
haue
reuoked
the
Phariseys
and
the
ministers
from
their
maliciousnes
and
deceit
,
and
caused
them
to
haue
amended
their
liues
.
But
they
were
blynde
&
remayned
styll
blynd
.
Yet
notwithstanding
,
Christ
bad
them
to
shewe
him
their
tribute
money
,
and
sayd
:
Whose
is
this
ymage
&
superscripcion
?
They
sayd
vnto
him
:
The
Emperours
.
Then
sayd
he
vnto
them
:
Geue
therfore
vnto
the
Emperour
that
,
whiche
is
the
Emperours
,
and
geue
vnto
God
that
whiche
is
Gods
.
As
though
he
would
saye
:
Forasmuche
as
you
are
come
therto
,
that
for
your
synne
you
are
brought
vnder
the
yoke
of
the
Emperour
of
Rome
,
you
must
nedes
geue
,
as
vnto
your
head
&
highest
lorde
here
vpon
yearth
vnder
God
,
that
whiche
belongeth
vnto
him
.
Here
is
to
be
noted
,
the
difference
that
Christ
maketh
betwene
the
kyngdome
of
God
and
this
worlde
.
For
he
doth
not
onely
approue
and
allowe
this
high
power
and
polliticke
life
,
The
kingdome
of
Christ
.
but
also
confermeth
it
.
For
the
kyngdome
of
God
or
of
Christ
,
is
spiritual
,
whiche
consisteth
in
the
spirite
,
fayth
,
and
truth
,
wherfore
it
commeth
not
with
outwarde
doynges
,
but
it
must
be
inwardly
in
vs
.
Now
because
that
it
is
a
spiritual
kyngdome
,
God
requireth
and
wyll
be
worshypped
in
spirite
,
Luc.
17
Ihon.
4
and
in
the
trueth
,
as
Christ
sayth
in
the
fourth
chapiter
of
sainct
Ihon.
The
true
worshippers
shall
worship
the
father
in
spirite
and
in
truthe
.
But
to
worship
God
in
spirite
and
truth
,
is
,
to
loue
him
with
all
thy
heart
,
Deut.
6.
with
all
thy
power
,
and
to
truste
in
him
.
For
suche
fayth
and
loue
,
geueth
God
his
honor
,
and
kepeth
his
commaundementes
,
as
Christ
sayeth
in
an
other
place
:
He
that
loueth
me
,
shall
keepe
my
woorde
.
Ioh.
14
Wherefore
,
when
I
put
my
whole
truste
in
god
the
father
,
through
Christe
,
and
loue
him
aboue
all
creatures
,
then
doo
I
gyue
god
that
pertaineth
to
god
,
and
pull
from
him
none
of
his
honour
.
And
herevnto
pertaineth
the
fruteful
admonicion
of
the
prophete
Dauid
,
saying
:
Psal.
28.
Adscribe
vnto
the
Lorde
O
yee
mighty
,
ascribe
vnto
the
Lord
worshyp
&
strength
.
And
contrary
wise
,
Cesars
kingedom
the
kyngdome
of
the
Emperour
is
worldly
,
it
is
visible
,
in
the
which
the
Emperour
him selfe
gouerneth
and
beareth
rule
mightely
with
hys
lordes
and
prynces
,
as
the
scripture
witnesseth
in
an
other
place
,
sayinge
:
Luc.
22.
The
Kynges
of
the
worlde
haue
dominion
ouer
the
people
,
and
they
that
beare
rule
ouer
them
,
are
called
gracious
lordes
.
Neuertheles
that
kingdome
is
of
god
,
Rom.
13
and
stablished
by
goddes
ordinaunce
,
in
suche
wise
,
that
he
that
resisteth
this
ordinaunce
,
resisteth
god
him selfe
.
Thinkest
thou
,
that
princes
and
greate
lordes
in
the
scripture
,
are
called
goddes
in
vaine
and
withoute
a
cause
?
For
if
they
bee
goddes
,
Psa.
8●
.
and
are
made
by
god
partakers
of
his
magnificence
,
then
muste
they
needes
be
in
goddes
steed
,
whose
roome
they
beare
.
Therfore
,
seyng
they
rule
in
gods
steed
it
is
both
meete
and
conuenient
,
to
giue
theim
that
wee
are
bounde
to
giue
theim
.
But
what
are
those
thinges
?
S.
Paule
setteth
them
furthe
,
and
sayth
:
Geue
vnto
euery
man
his
dutie
,
Ro
13.
Tribute
,
to
whom
tribute
belongeth
,
Custome
,
to
whom
custome
is
due
,
Feare
,
to
whom
feare
belongeth
,
honour
,
to
whom
honour
pertayneth
.
Here
thou
hearest
what
thou
art
bound
to
geue
vnto
highe
powers
.
But
paraduenture
thou
wilt
say
:
Shall
I
geue
obedience
vnto
a
tyrant
&
an
vngracious
prince
or
Lord
?
Yea
truly
,
thou
art
bound
both
to
geue
&
obey
him
.
For
what
hast
thou
to
do
with
his
tyranny
?
If
the
magistrate
doth
naught
&
contrary
to
equitie
,
he
hath
a
iudge
,
whom
he
must
answere
in
that
appointed
day
.
Iudgement
is
not
here
graunted
vnto
thee
,
except
he
constrayneth
thee
to
do
any
thyng
against
God
.
Then
thou
mayst
say
with
the
Apostles
:
Act.
5.
We
ought
more
to
obay
God
,
then
men
.
But
if
he
constrayneth
the
do
nothyng
against
God
,
then
hast
thou
here
the
sentence
of
Christe
:
Geue
to
Cesar
that
belongeth
vnto
him
,
and
to
God
,
that
is
Gods
.
Whiche
answere
is
so
good
and
godly
,
that
they
that
were
sent
of
the
,
Phariseys
meruailed
at
it
.
And
for
because
they
could
say
nothyng
against
it
.
They
went
their
wayes
.
God
graunt
vs
his
grace
.
The
gospel
on
the
.xxiiii.
sonday
after
Trinitee
sonday
.
Math.
9.
WHyles
he
thus
spake
vnto
them
Mat.
5.
Luc.
8.
beholde
there
came
a
certaine
ruler
,
&
worshipped
him
,
saiyng
:
My
doughter
is
euen
nowe
disceased
,
but
come
and
lay
thy
hand
vpon
her
,
and
she
shall
liue
.
And
Iesus
arose
&
folowed
him
,
and
so
did
his
disciples
.
Mar
5.
Luc.
8.
Leu●
.
15
and
behold
,
a
woman
which
was
diseased
with
an
issue
of
bloud
xii
.
yeres
,
came
behynd
him
,
and
touched
the
hemme
of
his
vesture
.
For
she
sayd
within
her selfe
:
If
I
may
touche
but
euen
his
vesture
only
,
I
shal
be
safe
.
But
Iesus
turned
him
about
,
&
when
he
sawe
her
,
he
sayd
:
Daughter
be
of
good
comforte
,
thy
fayth
hath
made
the
safe
,
and
the
woman
was
made
whole
,
euen
that
same
tyme
.
THE
EXPOSITION
.
WE
haue
two
examples
of
fayth
in
this
Gospel
.
One
in
the
Ruler
that
came
to
Christ
to
get
helpe
for
his
doughter
,
whiche
Ruler
sainct
Marke
calleth
Iayrus
.
And
another
in
the
woman
that
was
diseased
with
a
bluddy
fluxe
,
and
healed
by
Christe
.
In
this
woman
was
a
perfecte
sayth
,
but
the
rulers
fayth
as
yet
was
not
perfect
,
but
weake
.
Fyrst
,
it
was
a
point
of
fayth
in
this
ruler
,
because
he
beleued
that
Christ
could
rayse
his
daughter
to
life
,
though
she
were
dead
:
wherewith
he
confesseth
Christ
to
be
God
,
and
a
Lorde
ouer
life
and
death
.
Then
if
Christe
bee
a
Lorde
ouer
death
,
he
must
nedes
bee
a
Lorde
ouer
synne
(
forasmuche
as
Adam
through
his
synne
,
brought
death
into
the
worlde
)
and
suche
a
Lorde
dothe
of
death
and
of
synne
is
he
,
that
both
death
and
synne
by
his
death
he
hath
ouercome
,
abrogated
and
taken
away
.
But
howe
and
to
what
purpose
?
That
they
should
haue
no
power
to
condempne
vs
that
beleue
in
Christ
.
For
vndoubtedly
,
we
can
not
liue
without
synne
,
whyle
wee
bee
in
this
mortal
life
,
as
it
is
written
:
Pro.
24
A
iust
man
falleth
vii
.
tymes
in
a
day
,
&
ryseth
vp
againe
.
But
the
synne
(
so
that
we
beleue
)
shal
haue
no
power
ouer
vs
,
nor
condempne
vs
.
Lykewise
,
Rom.
6.
although
this
naturall
death
is
not
cleane
taken
awaye
,
yet
is
it
so
ouerthrowne
,
that
it
is
no
more
dampnable
vnto
vs
,
but
is
the
beginnyng
of
the
true
&
principal
life
,
Iho.
11
as
Christ
saith
:
He
that
beleueth
in
me
,
shal
not
dye
euerlastyngly
.
This
must
wee
surely
holde
fast
if
we
will
be
christian
menne
,
That
is
,
we
must
beleue
,
that
by
the
death
and
bloud
of
Christ
,
wee
are
deliuered
from
synne
,
death
,
deuil
and
hell
,
so
that
we
perseuer
in
a
true
fayth
,
we
shall
haue
euerlastyng
life
through
Christ
.
And
this
beleueth
Iayrus
partly
.
But
in
asmuche
that
he
beleueth
not
that
Christe
by
the
might
&
power
of
his
worde
could
make
whole
his
doughter
,
except
he
had
been
personally
present
,
we
must
nedes
confesse
that
his
fayth
was
imperfect
.
But
what
shall
we
say
of
the
fayth
of
this
woman
?
She
surely
had
so
great
confidence
in
Christ
,
that
she
concluded
by
her selfe
,
that
she
should
bee
whole
,
if
she
might
touche
only
the
hemme
of
his
vesture
.
Not
that
the
vesture
dyd
make
her
whole
,
(
for
as
S.
Marke
sayth
,
he
felte
great
vertue
go
from
him
,
and
speaketh
nothyng
of
the
vesture
)
but
only
the
great
fayth
that
she
had
in
Christ
.
Wherfore
Christ
highly
prayseth
and
commendeth
the
fayth
of
this
woman
,
saiyng
:
Doughter
be
of
good
comforte
,
thy
fayth
hath
made
the
safe
.
Lo
,
there
thou
hast
an
example
both
of
perfect
and
vnperfect
fayth
.
Secondarily
,
we
see
in
this
gospel
howe
frendly
and
familiarly
Christe
suffered
the
weakenes
and
imbecilitie
of
this
Ruler
,
and
with
the
miracle
done
vnto
the
woman
,
augmentyng
and
bryngyng
him
to
more
parfect
fayth
.
For
he
sheweth
himselfe
willyng
at
the
desire
of
Iayrus
,
&
foloweth
him
straight
wayes
home
,
declaryng
with
his
dede
that
whiche
he
had
taught
before
,
saiyng
:
Mat.
11
Come
to
me
al
ye
that
labour
and
are
laden
,
&
I
wyll
ease
you
.
But
what
happened
in
the
way
?
Beholde
,
a
woman
that
had
been
diseased
xii
.
yere
with
an
issue
of
bloudde
,
holdyng
her
peace
,
by
fayth
gat
and
obtayned
health
.
She
had
determined
also
by
her selfe
,
that
in
holdyng
her
peace
,
and
in
silence
,
would
haue
gone
home
againe
.
Mat.
5.
But
as
a
citie
buylded
vpon
an
high
hyll
,
can
not
be
hyd
,
so
likewyse
it
was
neither
mete
nor
yet
conuenient
,
that
suche
great
,
high
,
and
excellent
fayth
,
should
be
hyd
.
And
dothe
not
Christe
say
in
the
Gospell
:
Mat.
10
There
is
nothyng
hyd
that
shal
not
bee
openly
shewed
,
and
nothyng
secrete
that
shall
not
be
knowen
?
So
likewyse
he
wyl
,
that
the
fayth
of
this
woman
should
be
manyfest
&
brought
to
light
.
And
enquireth
and
sayth
:
Who
hath
touched
me
?
The
Apostles
ignoraunt
of
this
miracle
,
answered
him
and
sayd
:
The
people
thruste
thee
.
But
the
woman
feared
and
trembled
,
for
she
knewe
what
was
done
in
her
,
came
and
fell
doune
before
him
and
tolde
him
the
whole
truth
.
Wherin
Christ
commendeth
her
fayth
before
al
the
people
,
not
only
that
this
should
bee
an
example
for
the
people
to
folowe
,
but
also
to
strength
Iayrus
fayth
,
that
he
should
not
doubte
,
but
that
suche
benignitee
and
mercy
as
was
shewed
vnto
this
woman
,
should
likewyse
bee
shewed
vnto
his
daughter
.
Could
Christe
behaue
him selfe
more
gentely
,
or
bee
indued
with
greatter
loue
,
mekenes
,
pitie
and
mercy
?
He
declareth
with
the
very
deede
,
that
he
can
helpe
and
succour
vs
in
all
trouble
&
necessitee
,
yea
in
the
point
of
death
,
and
is
ready
and
willyng
therto
.
But
we
of
our
nature
are
so
indurate
,
deaffe
and
blind
,
that
we
wil
neither
with
holsome
doctrin
and
teachyng
,
nor
yet
with
miracle
be
moued
vnto
fayth
.
Truely
it
is
to
be
feared
,
lest
we
take
and
receiue
like
ende
with
the
styffe
necked
and
blynde
Iewes
.
For
wee
can
not
excuse
oure selues
,
but
the
same
that
was
spoken
vnto
the
Iewes
,
might
likewyse
be
spoken
vnto
vs
,
Ioh.
15.
where
Christe
sayd
:
If
I
my selfe
had
not
come
and
spoken
vnto
theim
,
then
should
they
haue
had
no
sinne
.
Is
not
Christ
come
through
his
gospel
,
and
hath
shewed
the
same
?
Do
we
not
heare
his
worde
dayly
?
but
when
do
we
heare
the
same
for
any
amendement
of
our
life
?
I
pray
the
take
it
once
to
heart
,
and
remembre
the
goodnes
,
frendlynes
,
&
myldenes
of
Christe
,
howe
louyngly
through
his
worde
and
miracles
,
he
intyseth
&
allureth
vs
vnto
fayth
.
Howe
familiarly
he
taketh
and
suffereth
our
imbecilitee
and
weakenes
,
and
howe
feruently
he
desireth
vs
to
be
iust
and
blessed
.
Let
these
thynges
so
moue
vs
,
that
by
the
meditacion
hereof
,
we
may
not
only
encrease
in
fayth
,
but
perseuer
in
the
same
,
and
therby
get
euerlastyng
saluacion
.
Thyrdly
wee
see
in
this
miracle
,
howe
the
woorkes
of
Christe
are
counted
and
adiudged
in
the
world
for
foolishenes
,
yea
and
are
skorned
and
dispised
.
For
Christ
saiyng
:
The
mayd
is
not
dead
but
sleapeth
,
what
did
they
but
laught
him
to
skorne
?
Doest
thou
not
thinke
it
a
miserable
thynge
,
that
the
creature
shuld
scorne
his
maker
,
creatour
of
all
thinges
?
That
vngracious
and
blynde
fleshe
,
stondeth
well
in
his
owne
conceite
,
and
thinkinge
him selfe
to
haue
done
a
highe
feate
,
when
it
doth
bothe
scorne
,
deride
,
and
blaspheme
the
doctrine
,
workes
,
and
myracles
of
Christe
,
ye
his
harte
in
his
bodye
laughed
at
it
.
But
what
get
they
thereby
?
Herken
,
The
people
is
put
forth
,
that
they
shuld
not
be
present
,
at
the
raysing
of
this
dead
vnto
lyfe
.
Lo
,
so
it
goeth
with
them
,
that
scorne
and
dispise
the
gospel
of
Christ
,
Rom.
1.
that
god
giueth
theym
vp
vnto
shameful
lustes
,
and
blyndeth
their
foolishe
hartes
,
so
that
they
shal
neither
se
nor
vnderstand
the
great
misterye
of
the
death
and
resurrection
of
CHRIST
,
but
shal
be
euerlastingly
dampned
.
Herevnto
is
to
bee
referred
the
saying
of
Dauid
the
prophete
,
saying
:
Psal.
1.
Blessed
is
the
man
,
that
goeth
not
in
the
councell
of
the
vngodly
,
that
abideth
not
in
the
way
of
synners
,
and
setteth
not
in
the
seate
of
the
scornefull
.
But
delyteth
in
the
lawe
of
the
lorde
,
and
exerciseth
himselfe
in
his
lawe
,
bothe
daye
and
nyghte
.
Scorners
calleth
Dauid
here
all
those
,
that
thynketh
all
to
be
both
foolyshnes
and
trifles
,
that
god
hath
spoken
and
doone
.
Scorners
.
And
hee
counteth
theym
blessed
,
that
medle
not
and
haue
nothinge
to
doo
with
suche
scorners
.
Out
alas
,
howe
full
is
the
worlde
nowe
a
dayes
of
suche
scorners
?
They
bee
counted
glorious
and
goodly
felowes
in
this
world
whiche
scorne
,
dispise
,
persecute
and
blaspheme
the
woorde
of
CHRIST
.
They
bee
loued
and
muche
made
of
,
yee
with
goodes
and
ryches
accumulated
,
so
that
they
shall
lacke
nothyng
,
neither
cease
to
skorne
Christ
and
his
membres
.
But
good
menne
shall
here
thynke
and
haue
in
remembraunce
,
howe
this
is
not
onely
chaunsed
vnto
theim
,
but
afore
tyme
hath
suche
like
blasphemye
happened
to
our
sauiour
Iesu
Christe
.
For
if
they
haue
called
the
good
man
of
the
house
,
Mat.
10
Belzebub
,
howe
muche
more
shall
they
call
them
of
his
householde
so
?
Besydes
this
,
wee
haue
also
a
cause
of
greate
consolacion
and
comforte
,
insomuche
as
our
quarel
is
iust
,
godly
,
conformable
,
and
consonant
with
Goddes
holy
woorde
.
For
wee
can
not
glorifye
God
more
highely
,
then
to
adscribe
vnto
his
onely
begotten
sonne
,
whom
he
hath
for
great
loue
and
mercy
that
he
bare
vs
,
sent
into
the
worlde
to
bee
crucifyed
,
to
bee
our
righteousnes
,
holynes
,
and
redempcion
,
so
that
we
may
remayne
and
assuredly
stande
nowe
in
him
as
oure
onely
saluacion
.
For
if
we
should
adscribe
vnto
our
workes
,
righteousnes
or
saluacion
,
we
could
neuer
be
sure
.
Wherfore
lette
all
the
worde
skorne
,
blaspheme
,
and
persecute
this
our
doctryne
.
Hereof
wee
are
sure
,
that
God
,
Christ
,
the
woorde
of
God
and
all
the
Angels
in
heauen
,
bee
all
on
oure
syde
.
From
the
beginnyng
,
the
preachyng
of
the
gospel
was
foolishenes
vnto
the
Gentyles
,
and
occasion
of
fallyng
vnto
the
Iewes
,
1.
Cor.
1
as
sainct
Paule
beareth
wytnes
,
and
so
shall
remayne
vnto
the
ende
.
God
almightie
so
merciful
,
geue
vs
grace
through
the
vertue
of
the
holy
ghost
,
that
we
may
dayly
more
and
more
increase
in
holsome
doctryne
,
true
fayth
,
and
godly
conuersacion
,
vnto
th
ende
,
that
at
the
last
through
Christ
we
may
obtaine
and
get
euerlastyng
saluacion
.
Amen
.
The
sonday
next
before
Aduent
ye
shall
fynde
in
the
fourth
sonday
in
Lent
,
and
is
written
.
Iohn
.
6.
Here
endeth
the
sermons
vpon
the
sondayes
through
the
whole
yere
.
THE
SECONDE
PARTE
of
this
boke
contayneth
the
sermons
vpon
the
gospels
,
whiche
commonly
are
read
on
the
feastiuall
dayes
,
through
the
whole
yeare
.
The
Gospell
on
sainct
Androwes
day
.
Math.
4.
Woodcut illustration of St. Andrew the Apostle carrying an X-shaped saltire cross.
AS
Iesus
walked
by
the
sea
of
Galilee
,
he
sawe
two
brethren
:
Symon
,
whiche
was
called
Peter
,
&
Andrewe
his
brother
,
castyng
a
nette
into
the
sea
(
for
they
wer
fishers
)
&
he
sayth
vnto
them
:
folowe
me
,
and
I
wyll
make
you
(
to
become
)
Ier.
46
Eze.
46
fyshers
of
menne
.
And
they
straight
way
left
the
nettes
,
and
folowed
him
.
And
when
he
was
gone
furthe
from
thence
,
he
sawe
other
two
brethren
,
Iames
the
sonne
of
Zebede
,
&
Ihon
his
brother
,
in
the
shyp
with
Zebede
their
father
,
mendyng
their
nettes
,
and
he
called
them
.
And
they
immediatly
Luc.
5.
left
the
shyp
and
their
father
,
and
folowed
him
.
THE
EXPOSITION
.
ORDINATELY
and
very
fruitful
hath
sainct
Mathewe
the
Euangelist
discribed
,
howe
,
and
by
whom
it
were
mete
and
necessary
that
the
kyngdome
of
Christ
wer
ministred
.
For
inasmuche
as
the
same
is
brought
to
passe
through
the
worde
of
God
by
ministers
,
therefore
he
declareth
fyrst
in
what
maner
of
wyse
Christ
beganne
his
preachyng
:
and
afterward
,
howe
vnto
the
same
gift
of
preachinge
,
he
called
certaine
of
his
disciples
,
and
sayeth
:
From
that
time
forth
beganne
Iesus
to
preache
,
and
saye
.
&c.
Here
he
nameth
the
man
that
fyrste
preached
the
gospell
,
yea
which
by
his
word
offered
vnto
all
men
the
grace
of
God
vnto
saluacion
,
and
nameth
hym
Iesus
,
and
that
for
the
same
intent
and
purpose
,
that
we
might
clearly
perceaue
and
vnderstand
by
the
name
,
what
manner
of
preacher
he
is
.
For
he
doth
not
onlye
preache
and
offre
vnto
all
men
saluacion
freely
and
willynglye
,
but
also
hee
wyll
geue
it
vnto
all
those
that
hope
and
truste
in
him
,
onlye
by
his
propre
merites
and
desert
,
without
any
respecte
of
our
works
,
yee
of
mere
grace
and
mercy
,
Iohn
.
1.
according
to
the
saying
of
Saint
Iohn
,
which
saith
:
The
lawe
is
geuen
by
Moyses
,
but
grace
and
truthe
by
Iesus
Christe
.
The
sum
of
the
preaching
of
Christe
.
Now
peraduenture
thou
wilte
demaund
of
me
,
what
the
preachinge
of
Christe
was
,
and
the
some
thereof
.
In
shorte
woordes
he
spake
as
foloweth
:
Amend
your selues
,
for
the
kinkedome
of
heauen
is
at
hande
.
To
amende
our selues
,
to
walke
in
a
newe
lyfe
,
and
to
forsake
our
olde
vitious
lyuynge
,
requireth
the
preaching
of
the
law
of
penaunce
.
And
forasmuch
as
the
preaching
of
the
gospel
of
the
grace
of
god
,
bringeth
little
vtilitie
or
profite
to
man
,
except
he
first
be
brought
to
the
knowledg
of
his
offences
&
sinnes
,
Rom.
3.
&
haue
a
contryte
harte
,
therefore
it
is
very
requisite
&
necessary
,
that
the
lawe
,
whereby
we
be
brought
to
the
same
knowledge
,
be
euer
fyrste
preached
and
taught
:
The
kingdome
of
heauen
.
Whych
done
,
the
other
foloweth
:
namelye
this
:
The
kyngedome
of
heauen
is
at
hande
.
The
kyngedome
of
heauen
in
this
place
,
is
taken
for
the
godly
grace
of
the
gospel
,
As
though
Christ
would
say
:
If
I
may
this
only
thyng
obtayn
of
you
,
that
your
synnes
may
earnestly
displease
you
,
&
aske
for
grace
with
all
your
whole
heart
,
it
shal
be
brought
to
passe
,
that
grace
shall
not
bee
denyed
you
.
For
nowe
truely
,
that
acceptable
tyme
and
daies
of
saluacion
be
at
hand
,
in
the
which
remission
of
synnes
is
not
onely
offered
vnto
you
,
but
through
my
merites
and
of
mere
grace
,
shal
be
forgeuen
you
.
At
the
lest
be
warned
of
this
,
that
you
may
knowe
this
tyme
of
visitacon
,
and
that
you
do
not
dispise
my
worde
.
Here
thou
hast
out
of
the
gospell
of
sainct
Mathew
,
the
true
preacher
of
grace
,
and
the
whole
somme
of
his
preachyng
,
with
the
whiche
Christe
wyll
haue
his
kyngdome
begonne
and
ministred
.
But
wyll
he
alone
bee
occupyed
and
charged
with
the
administracion
of
the
same
?
No
truely
.
For
as
before
this
tyme
he
hath
had
ministers
and
seruantes
,
so
likewyse
he
wyll
haue
theim
nowe
.
Ministers
of
the
worde
of
God
The
Prophetes
,
and
in
especiall
sainct
Ihon
Baptyst
,
were
needefull
and
very
necessarye
,
to
prepare
the
waye
to
this
preachyng
of
grace
.
And
so
likewyse
as
in
his
tyme
,
and
also
after
his
departyng
,
he
would
haue
suche
healpers
(
suche
I
say
)
as
sainct
Paule
nameth
theim
,
1.
Ti.
5.
whiche
faythfully
and
earnestly
should
teache
the
woorde
of
God
,
and
doo
that
laye
in
theim
,
to
holde
it
in
estimacion
and
his
dignitee
.
But
where
shall
he
picke
out
those
,
or
gette
suche
?
Shall
he
gette
them
in
the
highe
schole
at
Athenes
?
or
out
of
the
noumbre
of
the
doctoures
in
Egypte
?
Or
els
shall
they
bee
found
at
Ierusalem
,
where
so
great
a
company
of
honest
Scribes
&
Phariseis
are
found
?
No
verely
:
He
wyl
picke
and
chose
theim
out
of
the
nombre
of
laboryng
menne
.
Why
,
and
wherfore
wyl
he
do
so
?
Therfore
,
forbecause
his
doctrine
was
so
vyle
counted
,
and
had
of
so
litle
estimacion
before
the
worlde
,
whiche
doctrine
whersoeuer
it
is
brought
to
light
,
for
the
moste
parte
there
foloweth
persecucion
and
mortall
hatred
.
In
somuche
that
sainct
Paule
nameth
the
same
woorde
,
The
worde
of
the
Crosse
.
Also
note
and
marke
,
euen
as
the
worde
is
dispised
and
abiected
before
the
worlde
,
so
shall
likewise
his
ministers
bee
.
Ioh.
13.
For
the
seruaunt
is
not
greater
then
his
maister
.
1.
Cor.
1
And
sainct
Paule
sayth
:
There
is
not
many
wyse
menne
after
the
fleshe
,
not
many
mightie
,
not
many
of
high
degree
called
,
but
that
folishe
is
before
the
worlde
,
hath
God
chosen
,
that
he
might
confounde
the
wise
.
But
howe
dyd
Christe
vse
this
callyng
?
Iesus
walked
(
sayth
the
Euangelist
)
by
the
sea
of
Galile
,
he
sawe
Simon
Peter
,
and
Adrewe
his
brother
castyng
a
nette
into
the
sea
,
and
sayd
vnto
them
:
Folowe
me
.
The
same
sone
after
dothe
he
to
Iames
and
Iohn
,
Two
maner
of
callyng
.
whiche
also
were
fyshers
.
Where
is
to
be
noted
,
that
there
is
two
maner
of
callyng
.
The
one
is
discribed
in
the
fyrst
booke
of
Moses
where
it
is
wrytten
,
that
in
the
sweate
of
thy
face
thou
shalte
eate
thy
bread
.
Whiche
partayneth
vnto
all
men
.
And
thother
is
,
when
any
man
is
called
of
God
,
or
by
some
other
lawefull
meanes
to
bee
a
Kynge
,
a
prince
,
a
ruler
of
the
common
wealth
,
or
chosen
to
be
a
preacher
of
goddes
word
.
And
thys
pertayneth
not
vnto
all
men
,
but
to
a
certaine
.
In
the
first
callyng
were
the
Apostels
,
wherein
doubtles
as
good
and
vertuous
men
,
they
wold
haue
remained
and
abiden
,
in
case
they
had
not
bene
called
to
none
other
.
After
whose
insample
are
we
bounde
to
abide
in
our
calling
.
And
if
it
fortune
any
man
to
be
called
to
any
office
or
dignitie
concernyng
the
common
wealth
,
he
shal
not
onli
take
it
vpon
him
willingly
,
but
also
he
is
bound
to
beware
,
that
he
behaue
himself
therin
righteously
,
&
iustly
.
1
Cor.
4.
And
if
any
man
seem
meete
to
teach
the
congregacion
of
Christ
,
let
hym
folowe
the
counsaile
of
good
men
,
and
be
instructed
with
the
warnyng
,
1
Cor.
4
that
(
as
S.
Paule
saith
)
he
bee
founde
faitstfull
therein
.
And
where
there
is
no
callyng
,
there
let
euery
man
abide
in
the
fyrste
calling
.
And
no
manne
taketh
the
honoure
vnto
hym selfe
,
Hebre.
5
but
hee
that
is
called
of
God
,
as
was
Aaron
.
Secondaryly
,
The
office
of
the
Apostles
after
that
Christe
had
segregated
and
called
to
him
these
fower
Apostels
frome
their
fyrste
callyng
,
hee
declared
what
hee
woulde
doo
with
theim
,
and
sayeth
:
I
wyll
make
you
fyshers
of
men
.
Fysshinge
in
this
place
is
as
much
to
say
,
Fyshing
as
preachinge
the
woorde
of
god
or
the
gospell
.
As
wee
haue
also
in
the
xiii
.
chapiter
of
Mathewe
,
Mat.
13
Where
hee
lykeneth
the
kingedome
of
heauen
to
a
nette
,
caste
into
the
sea
,
wherewith
are
taken
all
manner
of
fysshes
.
For
as
a
net
is
cast
into
the
sea
for
none
other
intent
or
purpose
,
then
ther
to
catch
fish
,
so
is
it
conuenient
and
meet
that
thei
which
by
lawfull
callynge
come
to
the
office
of
preachynge
,
ofte
declare
the
worde
of
god
,
and
that
for
none
other
intent
,
then
to
allure
and
bring
men
therby
in
the
true
faythe
of
Christe
,
to
the
laude
and
prayse
of
god
,
and
for
the
saluacion
of
their
sowles
.
As
wee
reade
of
Christe
oure
lorde
,
howe
hee
glorified
by
good
righte
,
bycause
he
soughte
only
the
glorye
of
his
father
.
Iohn
.
8.
Luc.
19.
And
in
an
other
place
,
hee
sayeth
:
The
sonne
of
manne
came
to
seeke
and
to
saue
that
whyche
was
loste
.
And
when
Christ
spake
these
woordes
of
fysshynge
,
Iere.
16
hee
hadde
a
respecte
vnto
the
prophecye
of
Ieremye
,
whan
hee
saide
:
Beholde
,
I
wyll
sende
oute
manye
fisshers
to
take
theim
.
Out
of
all
these
sayinges
a
man
may
lightely
gather
,
what
Christe
desiered
of
the
Apostels
,
and
what
they
were
bounde
to
doo
,
whiche
was
nothinge
else
,
but
to
preache
and
teache
,
and
not
to
deuoure
and
slaye
.
For
CHRIST
neuerment
,
that
to
fisshe
,
was
as
muche
to
saye
,
as
to
kyll
and
slaye
,
or
to
oppresse
anye
manne
by
violence
,
but
contrarye
wyse
,
to
handle
the
worde
of
God
with
all
faithfulnes
and
gentlenes
,
as
wee
haue
in
the
laste
chapiter
of
Saynte
Marke
:
Go
your
wayes
(
sayeth
Christe
)
into
all
the
world
and
preache
the
Gospell
to
all
creatures
.
And
Saynte
Paule
when
he
describeth
and
informeth
a
Bysshoppe
,
1
Tim.
3.
hee
requireth
not
of
him
,
that
hee
shoulde
be
experte
howe
to
handle
a
weapon
,
but
that
hee
shoulde
bee
apte
and
meete
to
preache
and
teache
.
1
Cor.
4.
For
in
the
fyrste
Epistle
to
the
Corinthians
,
hee
declareth
what
a
preacher
is
,
and
also
setteth
forthe
his
office
,
saying
:
Lette
euery
man
this
wyse
esteme
vs
,
euen
for
the
ministers
of
Christe
,
and
stewardes
of
the
secretes
of
God
.
Nowe
is
there
no
more
required
of
the
Stewarde
,
then
that
he
bee
founde
faythfull
&c.
The
saiyng
of
the
Prophete
Esay
agreeth
well
with
this
sentence
,
saiyng
:
Esai
.
●4
.
Crye
as
loude
as
thou
canst
,
and
leaue
not
of
.
Lyfte
vp
thy
voyce
lyke
a
Trompette
,
and
shewe
my
people
their
offences
.
Lyfte
vppe
thy
voyce
and
bee
not
afrayde
.
We
must
needes
confesse
that
all
this
is
spoken
of
the
office
of
preachyng
and
teachyng
.
What
neede
we
many
wordes
?
The
office
of
a
preacher
is
to
teache
,
to
rebuke
,
to
comforte
,
to
exhorte
,
and
to
be
founde
faythfull
in
his
office
.
Therefore
,
he
that
wyll
bee
taken
for
a
true
preacher
,
shall
not
come
to
that
madnesse
,
for
to
drawe
agayne
sainct
Peters
swoorde
,
whiche
was
ones
putte
into
the
sheath
.
But
all
his
authoritee
and
office
standeth
in
this
,
that
he
is
bounde
to
remayne
with
sainct
Ihon
Baptyst
,
the
voyce
of
a
cryer
,
Mat.
26
Esai
40
or
els
he
doth
vsurpe
another
office
,
and
should
rather
bee
named
a
sedicious
manqueller
,
then
a
preacher
of
the
woorde
of
God
.
Thyrdly
this
Gospel
declareth
vnto
vs
the
obedience
and
simplicitee
of
the
Apostles
,
The
obedience
of
the
Apostles
.
whiche
were
called
of
Christe
to
preache
.
For
assone
as
they
heard
this
voyce
of
Christe
:
Come
and
folowe
me
.
straight
wayes
they
did
geue
theim selues
ouer
into
the
wylle
of
God
,
were
obedient
,
not
disputed
whether
it
were
lawefull
&
meete
to
forsakee
father
and
mother
,
wyfe
and
children
,
to
folowe
a
man
of
so
lytle
reputacion
before
the
world
,
as
was
Christ
,
but
did
euen
as
we
reade
in
another
place
of
Abraham
,
when
he
was
commaunded
to
go
out
of
his
countrey
into
a
lande
that
God
should
shewe
him
,
he
disputed
not
whether
he
should
goo
,
or
whether
he
might
not
serue
God
aswel
in
his
fathers
house
,
as
in
a
straunge
countrey
,
but
most
symply
obeyed
the
worde
of
God
.
So
likewyse
were
these
Apostles
found
obedient
.
The
power
of
the
worde
of
God
.
Wherfore
that
mightie
woorde
of
God
and
the
gospell
is
highly
to
be
magnified
and
extolled
,
which
doth
not
onely
penetrate
the
eares
,
but
stryketh
and
toucheth
the
heart
,
Or
els
truely
fleshe
and
bloud
had
aswell
remayned
disobedient
in
the
Apostles
as
in
the
Phariseis
.
For
they
,
though
Christ
neuer
so
ofte
repeted
and
cryed
vnto
theim
:
Amende
your selfe
,
the
kyngdome
of
heauen
is
at
hand
.
yet
would
they
neither
heare
him
nor
folowe
him
.
But
where
Christe
cryeth
aswell
in
the
heart
as
in
the
eare
,
there
without
any
busynes
,
willyngly
,
men
both
heareth
him
and
foloweth
him
.
But
when
he
cryeth
onely
but
in
the
eare
,
then
remayne
we
as
blynde
and
as
harde
hearted
,
as
that
blynde
Pharao
did
.
Neuerthelesse
it
is
all
our
faulte
that
we
do
not
heare
and
folowe
Christ
.
Furthermore
,
wee
shall
with
all
diligence
seeke
Christe
and
bee
feruent
in
hearyng
of
the
Gospell
,
forasmuche
as
he
sayeth
:
Luc.
●
.
Who
so
hath
eares
to
heare
,
lette
him
heare
.
And
though
the
Apostles
are
bound
to
geue
thankes
vnto
God
,
and
knowlege
that
it
all
came
of
him
,
in
that
they
were
so
obedient
and
folowed
Christe
,
yet
is
this
wrytten
for
an
example
for
vs
,
so
that
I
knowe
not
how
to
geue
greatter
honour
and
worshippe
to
the
sainctes
,
The
worshipping
of
saintes
.
then
when
through
their
ensample
I
am
induced
to
folowe
Christ
.
And
here
is
to
be
noted
,
that
there
is
two
maner
of
folowyng
of
Christe
.
The
one
is
bodily
wyse
,
The
folowing
of
Christ
is
two
maner
of
wise
.
in
and
the
other
spiritually
.
Of
the
bodily
folowyng
of
Christe
speaketh
this
present
Gospell
,
and
doth
not
pertayne
vnto
all
menne
,
but
vnto
those
onely
that
be
commaunded
,
as
the
Apostles
wer
,
and
also
Abraham
.
Or
when
through
the
wyll
of
God
,
the
Tyrantes
of
this
worlde
shall
take
thee
from
thy
wyfe
and
children
by
violence
,
and
put
the
to
execucion
for
the
Gospell
sake
,
And
so
there
is
Christ
to
bee
folowed
,
not
onely
spiritually
,
but
also
bodily
.
For
of
that
it
is
wrytten
:
Mat.
10
Whosoeuer
denyeth
me
before
men
,
him
will
I
also
denye
before
my
father
whiche
is
in
heauen
.
How
to
folowe
Christ
both
spiritually
&
bodily
.
The
other
folowyng
of
Christ
is
spiritual
,
&
partayneth
vnto
all
christian
men
.
For
as
long
as
I
determyne
with
my selfe
to
forsake
all
thynges
that
I
haue
in
the
worlde
wyllyngly
,
whensoeuer
it
shall
please
God
so
to
ordain
it
,
yea
and
at
all
tymes
am
readye
to
dye
for
the
truth
sake
,
so
long
I
folowe
Christe
.
And
so
may
this
spirituall
folowyng
of
Christe
stande
,
and
bee
acceptable
before
God
,
without
the
bodily
folowyng
,
as
chaunseth
often
tymes
.
But
the
bodily
folowyng
without
the
spiritual
ought
not
to
bee
.
For
suche
thynges
ought
in
suche
a
chaunce
bothe
to
be
ioyned
together
.
Wylte
thou
knowe
nowe
,
in
what
wyse
thou
shalt
behaue
and
instruct
thy selfe
herein
?
Herken
to
.
If
God
ordaine
it
so
,
that
thou
must
forsake
all
thyng
,
&
for
the
truth
sake
sufferest
all
aduersitee
,
put
awaye
and
expell
from
thee
all
feare
,
and
be
of
good
comforte
,
and
folowe
Christe
faythfully
,
not
consideryng
neither
wyfe
nor
children
,
Mat.
5.
for
great
shal
be
thy
rewarde
in
heauen
.
And
although
God
doth
not
visite
the
with
suche
affliccion
and
tribulacion
,
neuerthelesse
it
is
mete
and
conuenient
that
thy
heart
and
mynde
bee
setteled
,
and
vtterly
persuaded
at
all
tymes
to
be
ready
to
folowe
Christ
.
But
in
the
meane
tyme
,
thou
shalte
not
temerously
and
without
great
causes
forsake
neither
wyfe
nor
children
,
nor
no
other
thyng
that
God
hath
sent
thee
and
endued
with
all
.
For
in
that
to
be
willyng
to
suffre
all
trouble
,
persecucion
and
pouertie
,
when
it
shall
please
God
to
send
it
thee
,
is
called
the
true
obaiyng
and
folowyng
of
Christ
.
To
whom
with
the
father
&
holy
gost
be
all
honor
.
Amen
.
The
Gospell
on
sainct
Thomas
day
.
Ihon.
20.
Woodcut illustration of the apostle St. Thomas.
BVt
Ioh.
11.
Thomas
one
of
the
xii
.
(
which
is
called
Didymus
)
was
not
with
them
,
when
Iesus
came
.
The
other
disciples
therefore
sayd
vnto
him
:
We
haue
sene
the
Lord
.
But
he
sayd
vnto
them
:
Except
I
see
in
his
handes
the
print
of
the
nayles
,
&
put
my
fynger
into
the
prynt
of
the
nayles
,
and
thurst
my
hand
into
his
syde
,
I
wyll
not
beleue
.
And
after
eight
dayes
againe
his
disciples
wer
within
,
and
Thomas
with
them
.
Then
came
Iesus
when
the
doores
were
shut
,
and
stoode
in
the
middes
,
and
sayd
:
Peace
be
vnto
you
.
After
that
sayd
he
to
Thomas
:
Bryng
thy
fynger
hether
,
and
see
my
handes
,
and
reache
hether
thy
hand
,
and
thurst
it
into
my
syde
,
and
be
not
faythles
,
but
beleuyng
.
Thomas
answered
and
sayd
vnto
him
:
My
Lorde
,
and
my
God
.
Iesus
sayd
vnto
him
:
Thomas
,
because
thou
hast
sene
me
,
thou
hast
beleued
:
Blessed
are
they
that
haue
not
sene
,
and
yet
haue
beleued
.
THE
EXPOSITION
.
An
ensample
of
incredulite
.
FYrst
wee
haue
in
this
Gospell
an
ensample
of
incredulite
in
sainct
Thomas
,
&
so
grosse
,
that
worthily
any
man
might
wonder
at
it
,
in
especial
in
suche
an
Apostle
whiche
had
heard
so
often
tymes
of
Christ
,
howe
that
he
should
be
put
to
death
,
and
ryse
againe
the
thyrde
day
.
except
that
the
imbecilitee
and
weakenes
of
oure
nature
and
fleshe
were
not
sufficiently
knowen
vnto
vs
,
yea
excepte
that
oure
detestable
incredulite
that
is
grafte
in
vs
,
were
not
better
knowen
vnto
vs
,
then
is
nedefull
here
to
recite
with
many
wordes
.
And
wherein
I
beseche
you
may
wee
wretches
glorifye
in
,
when
suche
notable
incredulite
can
be
found
in
suche
an
Apostle
?
But
for
no
other
intent
or
purpose
is
this
layde
before
vs
,
then
onely
that
wee
therby
may
learne
to
knowe
the
weakenes
and
maliciousnes
of
our
fleshe
.
For
as
long
as
this
blyndnes
and
maliciousnes
of
oure
fleshe
is
not
holpen
and
redressed
through
Christ
and
his
spirit
,
so
long
shall
that
fayth
whiche
Christ
requireth
of
vs
with
so
many
woordes
bee
no
greater
in
vs
,
then
it
was
here
in
S.
Thomas
.
Many
there
be
which
suppose
that
fayth
is
so
common
a
thyng
,
that
it
is
in
euery
mannes
freewylle
to
beleue
who
wyll
,
that
Christe
dyed
&
rose
againe
the
third
day
.
Whiche
if
it
were
so
in
deede
,
what
needed
Christ
to
saye
these
words
:
Suppose
you
that
the
sonne
of
man
,
Luc.
28.
when
he
commeth
,
shall
finde
faithe
vppon
earthe
?
Moreouer
,
what
was
the
cause
that
the
Apostels
in
the
tyme
of
the
resurrection
of
Christ
,
were
so
rude
and
ignoraunt
,
in
the
matter
of
fayth
and
iustificacion
?
Nor
it
is
not
to
be
thought
,
that
suche
thinge
happened
only
vnto
S.
Thomas
,
and
not
to
the
reste
of
the
Apostests
,
except
that
wee
wyll
saye
,
that
all
suche
tokens
and
actes
which
we
fynde
in
the
story
of
the
resurrection
of
Christ
(
fyrst
doon
through
angels
,
and
then
by
Christe
himselfe
,
whereby
the
Apostels
in
this
article
were
confirmed
)
were
vanities
and
lyes
.
I
may
suffre
euery
man
to
say
herein
his
pleasure
.
Yet
doo
I
thus
thinke
,
and
can
approue
yt
by
many
testimonies
of
scripture
,
that
no
mortal
man
,
how
well
learned
or
wise
so
euer
he
be
,
how
good
or
sharpe
witted
so
euer
he
be
,
can
learne
or
be
instructed
in
the
faith
of
Christ
,
The
holy
ghoste
worketh
faithe
in
vs
.
Esai
.
54
except
the
singular
grace
of
the
holy
ghoste
drawe
him
and
instruct
him
therin
.
The
prophete
sayth
:
They
shal
be
all
taught
of
god
,
Then
if
I
can
instructe
and
teache
my selfe
in
those
thinges
,
that
concerne
our
faythe
,
what
need
hath
god
to
teach
me
?
Vpon
this
reason
S.
Iohn
the
euangelyst
,
saith
:
Hee
came
into
his
owne
,
Iohn
.
1.
and
his
owne
receyued
him
not
.
If
faith
be
such
a
light
and
an
easye
thinge
to
come
by
,
what
was
the
cause
that
the
Iewes
were
so
ignoraunt
in
the
comynge
of
their
Messias
,
whiche
were
taught
and
brought
vp
in
the
lawe
?
Or
for
what
cause
dothe
the
lyghte
shine
in
darkenes
,
and
the
darkenes
can
not
comprehende
it
?
Wherefore
it
is
meete
that
wee
learne
hereout
,
that
it
is
not
in
euery
mannes
power
to
haue
fayth
,
but
that
it
is
a
gyfte
and
a
woorke
of
God
only
,
as
we
fynde
in
this
place
of
sainct
Thomas
,
that
in
no
maner
of
wyse
he
would
beleue
,
excepte
he
sawe
with
his
eyen
,
and
felte
with
his
fyngers
.
Secondarily
,
wee
fynde
in
this
ensample
howe
paciently
,
and
gently
Christe
suffereth
suche
imbecilitee
and
weakenes
in
his
seruauntes
.
Yea
,
he
turneth
suche
mekenesse
into
a
strong
fayth
.
For
as
we
reade
in
the
history
of
the
resurrection
,
howe
he
fyrst
did
appeare
vnto
the
women
and
the
Apostles
,
so
he
dothe
seeme
here
likewyse
in
this
place
vnto
the
vnfaythfull
Thomas
,
because
he
should
not
styl
perseuer
in
incredulitee
,
but
should
become
faythfull
.
He
came
the
eight
daye
after
his
resurrection
vnto
the
disciples
,
and
besydes
that
he
saluted
theim
with
his
peace
,
he
shewed
vnto
Thomas
his
handes
and
his
feete
,
saiyng
:
Bryng
thy
fynger
hither
,
and
see
my
handes
,
and
reche
hether
thy
hande
and
thrust
it
into
my
syde
,
and
bee
not
faythlesse
,
but
beleuyng
.
Is
not
this
a
highe
and
an
excellent
pacience
and
gentylnes
,
in
suche
wyse
to
suffre
the
weakenes
of
his
electe
?
And
I
beseche
you
,
howe
could
bee
done
vnto
Thomas
a
greatter
pleasure
?
For
except
he
had
sene
and
felt
,
he
would
not
haue
beleued
.
And
yet
was
Christ
so
good
and
so
full
of
pitie
,
that
Thomas
had
all
his
wylle
and
mynde
.
For
besydes
that
he
rebuked
him
with
most
gentle
and
swete
woordes
,
he
suffered
him
to
put
his
fynger
in
his
syde
.
O
good
Lord
,
what
great
affection
and
loue
thynkest
thou
dothe
he
beare
to
his
electe
seruauntes
?
Doth
not
this
place
approue
and
confirme
the
same
saiyng
,
that
he
vsed
whyle
he
was
yet
in
this
mortal
life
,
saiyng
:
Mat.
11
Come
vnto
me
all
ye
that
labour
and
are
laden
,
and
I
wyl
ease
you
?
Note
also
here
,
howe
Christ
throughly
learneth
and
instructeth
Thomas
,
bothe
with
wordes
and
tokens
.
The
wordes
wherewith
he
is
taught
,
driueth
away
and
expelleth
his
incredulite
,
which
wordes
are
so
layde
against
him
,
that
therby
thou
mayest
perceiue
no
greatter
synne
to
be
vpon
yearth
,
then
is
incredulitee
.
Whereout
,
Incredulite
is
a
great
sinne
.
as
out
of
a
fountayne
and
sprynge
,
floweth
all
other
synnes
.
For
he
sayth
:
Bee
not
faythlesse
,
but
beleue
.
As
though
he
would
saye
:
If
thou
fall
from
the
fayth
,
thou
art
vtterly
vndone
.
But
if
thou
bee
faythfull
and
beleuest
,
&
hereafter
do
not
doubt
of
the
merites
of
my
resurrection
,
then
trust
surely
,
that
this
incredulitee
shall
not
in
any
wyse
hynder
or
hurte
thee
,
but
shall
so
and
in
suche
maner
of
wyse
be
forgeuen
thee
,
that
hereafter
I
wyll
neuer
remembre
it
more
.
For
I
require
nothyng
els
for
this
great
benefite
,
whiche
I
haue
purchased
for
the
whole
world
,
through
my
bitter
passion
,
then
only
a
faythfull
heart
,
whiche
shall
not
putte
his
confidence
in
no
creature
,
whether
it
bee
in
heauen
or
in
yearth
,
excepte
onely
in
my
merites
and
deseruyng
.
Beholde
,
howe
with
these
wordes
,
th
apostle
is
reduced
and
brought
to
true
fayth
.
And
likewyse
as
he
is
strengthened
and
comforted
with
wordes
,
so
also
is
he
holpen
with
signes
&
tokens
,
Signes
confirmeth
fayth
.
which
for
the
most
part
is
shewed
to
confirme
our
fayth
.
And
yet
it
is
done
after
a
most
symple
maner
,
by
reason
he
may
the
easyer
be
brought
to
a
true
fayth
and
beleue
.
Who
would
not
put
and
set
his
trust
in
suche
a
mercyfull
and
a
gentle
Lorde
?
Who
would
set
his
hope
in
any
other
except
him
onely
?
Thirdly
,
this
Gospel
prayseth
and
commendeth
tranquilitee
,
Peace
of
conscience
.
quietnes
and
peace
of
conscience
,
and
sheweth
likewise
howe
that
Christ
hath
communicated
the
same
to
the
Apostles
.
And
of
this
peace
Christ
speaketh
before
his
passion
,
Iho.
14
saiyng
:
Peace
I
leaue
with
you
,
my
peace
I
geue
vnto
you
:
not
as
the
worlde
geueth
,
geue
I
vnto
you
&c.
With
the
whiche
wordes
Christ
maketh
a
difference
betwene
a
ciuile
&
a
christian
fayth
.
The
peace
of
the
wolrde
lyeth
in
ciuile
and
corporal
thynges
,
wherevnto
if
ryches
and
goodes
chaunce
plenteously
,
it
maketh
menne
very
negligent
and
careles
,
incase
it
bee
not
prouided
and
preuented
through
the
word
of
God
.
But
a
christian
peace
consisteth
in
spiritual
thynges
which
maketh
a
man
hardy
&
strong
in
persecution
and
temptacion
,
and
suche
a
one
,
as
when
extreme
necessitee
and
the
honour
of
God
dothe
so
require
,
they
shall
not
onely
not
fear
the
deuil
with
the
world
and
all
their
adherentes
,
but
also
shal
dispise
them
and
set
nothing
by
them
,
Act.
5.
as
we
see
the
Apostles
did
after
that
the
holy
ghost
was
confirmed
in
them
.
Suche
a
fayth
doth
Christ
worke
in
his
seruantes
,
and
is
apprehended
of
theim
onely
,
that
with
a
true
fayth
knowledge
&
embrace
Iesus
Christ
their
lord
.
And
this
peace
I
haue
,
so
longe
as
I
beleue
in
Christ
.
And
nowe
if
I
do
not
beleeue
,
it
is
not
possible
that
I
can
haue
any
peace
in
my
conscience
towarde
God
for
my
synnes
sake
,
whiche
alwayes
accuseth
me
in
my
conscience
,
nor
wyll
not
suffre
me
to
come
nor
attaine
to
this
spiritual
peace
.
Fourthly
,
The
confession
of
Thomas
.
wee
fynde
here
an
excellent
confession
in
Thomas
,
in
whiche
he
knowlegeth
Christ
to
bee
his
God
and
his
Lorde
.
And
this
confession
is
so
nedefull
and
necessary
,
without
the
whiche
no
man
can
haue
the
true
righteousnes
that
preuaileth
before
God
,
nor
entre
into
the
kyngdome
of
heauen
.
But
note
also
,
howe
afore
that
Christe
had
shewed
his
handes
and
his
feete
vnto
Thomas
,
he
could
not
haue
this
confession
.
Handes
and
fete
what
it
is
in
scripture
.
Handes
and
feete
in
scripture
betokeneth
often
tymes
workes
and
conuersacion
.
Therfore
when
Christ
sheweth
vs
his
handes
and
feete
,
that
is
,
When
he
hath
brought
vs
to
that
point
,
throught
his
spirite
and
worde
,
that
we
acknowlege
his
merites
,
passion
,
death
,
and
finally
all
his
workes
,
onely
to
be
the
cause
of
our
righteousnes
and
saluacion
,
then
may
we
saye
with
the
Apostle
:
My
Lorde
,
my
God
and
put
all
our
trust
in
him
,
according
to
the
saiyng
of
Dauid
:
Ps.
54.
Set
your
trust
in
the
Lorde
,
and
he
shall
care
for
you
.
When
Christ
doth
not
in
suche
wyse
shewe
vs
his
handes
and
fete
,
so
is
it
for
vs
vnpossible
to
make
any
such
confession
.
For
sainct
Paule
sayeth
not
without
a
cause
to
the
Corinthians
,
saiyng
:
1.
Co.
12
No
man
can
say
that
IESVS
is
the
Lorde
,
then
through
the
holy
ghost
.
Wherefore
it
is
Christe
that
must
bryng
vs
to
this
confession
.
Further
note
,
that
Thomas
beyng
enflamed
with
the
holy
ghost
,
calleth
Christ
his
god
.
This
&
such
lyke
sentences
,
by
the
whiche
it
is
proued
that
Christ
is
the
true
&
naturall
God
,
ought
diligently
to
bee
noted
,
and
surely
layde
vp
in
our
mindes
,
and
especially
nowe
in
this
last
and
perilous
tyme
.
Wherfore
it
is
very
necessary
,
when
suche
errors
&
abuses
crepe
in
(
whiche
God
forbid
)
that
wee
bee
well
instructed
with
this
confession
of
Thomas
,
lest
wee
bee
vtterly
drawen
from
the
true
fayth
of
Christe
.
With
this
confession
of
Thomas
,
sainct
Ihon
in
his
canonical
Epistle
agreeth
very
aptely
,
1.
Iho.
5
where
he
calleth
Christ
very
God
and
euerlastyng
light
,
whiche
is
freely
confessed
Christ
to
be
the
true
God
.
He
that
wyll
(
these
admonicions
notwithstandyng
)
be
deceiued
,
on
his
perill
be
it
.
For
we
truely
(
through
the
helpe
of
God
)
wyll
stand
,
liue
and
dye
in
this
article
,
in
suche
hope
and
trust
,
that
the
almightie
God
of
his
great
mercy
&
goodnes
,
will
maintayn
vs
here
euerlastyngly
,
through
his
only
sonne
our
Lord
Iesus
Christ
.
Amen
.
The
Gospell
on
sainct
Stephin
his
day
the
Martyr
.
Math.
23.
Woodcut illustration of St. Stephen 's martyrdom; the apostle is being stoned to death as he prays.
WHerfore
beholde
Mat.
10
Luc.
11.
Ioh.
16
Act.
6.
and.
7.
I
sende
vnto
you
prophetes
and
wyse
men
,
●
Scribes
,
and
some
of
theim
ye
shall
kyll
and
crucifie
:
and
some
of
theim
shall
ye
scourge
in
your
synagoges
,
and
perse
cure
theim
from
citie
to
citie
:
that
vpon
you
may
come
all
the
righteous
bloud
whiche
hath
been
shedde
vpon
the
yearth
,
from
the
bloud
of
righteous
Gen.
3.
Abel
,
vnto
the
bloud
of
Zacharye
the
sonne
o●
Barachias
,
2.
Pa.
24
whom
ye
flewe
betwene
the
temple
and
the
altar
.
Verely
I
say
vnto
you
:
all
these
thynges
shall
come
vpon
this
generacion
.
Luc.
13.
O
Ierusalem
,
Ierusalem
,
thou
that
kyilest
the
prophetes
,
and
stonest
theim
whiche
are
sent
vnto
thee
,
howe
often
would
4.
Es.
●
I
haue
gathered
thy
children
together
,
euen
as
the
Henne
gathereth
her
chickyns
vnder
her
wynges
,
and
ye
would
not
?
Behold
Psal.
9.
your
house
is
lefte
vnto
you
desolate
.
For
I
say
vnto
you
:
ye
shall
not
see
me
hencefurth
,
tyll
that
ye
say
[
](A69147-e34700-b)*
*
Ps.
118
Luc.
9.
Blessed
is
he
,
that
commeth
in
the
name
of
the
Lorde
.
THE
EXPOSITION
.
IN
this
Gospell
Christ
handeleth
the
Iewes
somewhat
roughly
,
like
as
one
that
almost
had
made
an
ende
of
his
course
&
runnyng
,
and
nere
to
his
death
,
ready
to
be
offered
vppe
:
Yea
,
he
reproueth
them
in
suche
wyse
of
their
blyndnes
,
maliciousnes
and
their
indurate
heart
,
and
that
with
so
great
vehemency
and
so
ernestly
,
that
he
could
not
hardlyer
assault
them
.
And
that
their
ingratitude
shuld
be
the
better
knowen
vnto
them
and
be
brought
to
light
,
he
reciteth
vnto
theim
the
great
benefites
that
God
from
the
beginnyng
of
the
worlde
had
visited
theim
with
all
,
yea
,
and
that
whiche
was
yet
commyng
before
that
their
great
cicie
of
Ierusalem
should
bee
destroyed
:
And
sayd
howe
he
sent
theim
Prophetes
,
Wysemen
and
Scribes
,
and
euer
had
sought
all
meanes
and
occasions
to
bryng
them
through
their
preachyng
to
saluacion
,
yet
al
would
not
helpe
.
Prophetes
.
He
calleth
Prophetes
those
whiche
throughe
the
inspiracion
of
the
holy
ghost
,
and
by
the
commaundement
of
God
prophecie
and
teache
the
people
the
will
of
God
:
And
which
haue
been
taught
of
no
man
,
except
of
God
onely
,
as
Moses
was
.
Wyse
men
.
And
he
calleth
wyse
men
those
,
that
haue
learned
and
heard
all
their
wysdome
of
other
good
men
,
and
are
ready
to
vtter
it
againe
to
all
men
,
as
was
Aaron
in
the
olde
Testament
,
and
sainct
Stephin
in
the
newe
Testament
.
Scrybes
Scribes
he
calleth
those
,
whiche
not
onely
throughe
preachyng
the
woorde
of
God
,
but
also
through
their
diligent
labour
in
writyng
,
teache
other
menne
,
and
profiteth
theim
highely
,
as
were
many
after
the
Apostles
tyme
,
and
likewyse
in
our
tyme
there
be
many
that
haue
done
muche
good
in
the
church
of
Christ
,
and
dayly
yet
dothe
.
Of
the
whiche
in
another
place
Christ
sayth
:
Mat.
13
Euery
Scribe
taught
vnto
the
kyngdome
of
heauen
,
is
like
an
housholder
,
which
bringeth
furth
of
his
treasure
thynges
newe
and
olde
,
Out
of
whiche
woordes
lightly
may
bee
gathered
,
the
greate
benefites
that
God
had
shewed
vpon
the
Iewes
.
And
how
(
I
pray
you
)
can
be
so
wyse
or
wel
learned
that
can
comprehend
with
words
al
the
benefites
that
god
had
shewed
vnto
the
Iewes
,
from
that
tyme
that
he
had
brought
them
out
of
Egypt
,
and
deliuered
them
from
bondage
?
A
great
benefite
to
haue
the
word
of
God
And
yet
amongst
all
other
,
this
was
the
greatest
&
highest
benefite
that
he
had
geuen
them
his
worde
,
without
doubt
a
most
precious
and
excellent
gyfte
.
Whiche
gyfte
was
so
great
,
Rom.
4
that
as
sainct
Paule
sayth
,
they
farre
excelled
vs
Heathen
people
,
forasmuche
as
God
hadde
committed
his
woorde
vnto
theim
.
And
the
prophete
Dauid
boasteth
,
Psal.
16
that
god
had
doone
no
suche
thinge
to
all
nations
,
lyke
as
he
had
done
vnto
the
Iewes
.
But
they
shewed
them selues
againe
so
vnthankefull
,
that
it
constrained
god
to
take
awaye
that
same
worde
from
them
,
as
wee
see
in
the
eight
chapiter
of
the
prophet
Amos
,
saying
:
Beholde
the
tyme
commeth
,
sayeth
the
lorde
god
,
Amos.
8
that
I
shall
sende
an
hunger
into
the
earthe
,
not
the
hunger
of
breade
,
neither
the
thruste
of
water
,
but
an
hunger
to
heare
the
worde
of
the
lorde
.
And
the
truthe
of
suche
a
prophecy
dothe
god
sometyme
fulfyl
,
as
in
fewe
yeares
after
it
did
chaunce
,
when
the
Iewes
were
brought
into
Assiria
.
&c.
And
yet
neuertheles
yt
is
to
bee
thoughte
a
greate
grace
and
benefite
,
that
they
were
not
depryued
of
the
word
of
god
.
For
they
had
Moyses
,
Aaron
,
and
so
manye
prophetes
besydes
,
as
Saynte
Iohn
baptiste
,
Christe
himselfe
and
the
Apostels
,
that
Christe
myghte
well
reherse
vnto
theym
:
I
sende
vnto
you
Prophetes
,
wyse
men
,
and
scribes
.
&c.
Secondarilye
,
he
reproueth
theim
of
theyr
crueltye
,
whiche
they
vsed
agaynste
the
Prophetes
and
other
that
were
sente
vnto
theim
,
receiuinge
theym
with
no
reuerence
,
but
moste
abhominably
dyd
handle
theim
.
And
where
they
hadde
beene
woorthye
of
greate
rewardes
,
they
contrary
wise
,
kylled
theym
.
The
ingratitude
of
the
Iews
.
Some
of
them
(
sayth
he
)
shal
you
kyll
and
crucifye
,
and
some
of
them
shal
you
scourg
in
your
sinagoges
,
and
persecute
theim
frome
citye
to
citye
.
&c.
This
was
a
greate
blyndenes
that
the
Iewes
slewe
all
the
Prophetes
,
and
would
not
suffre
none
to
liue
that
spoke
against
their
false
worshippyng
of
God
,
whiche
they
contrary
to
the
worde
of
God
,
had
inuented
of
their
owne
braynes
.
And
in
this
blyndnes
and
maliciousnes
they
abode
and
remayned
styll
in
Christes
tyme
,
and
long
after
,
and
would
in
no
wyse
suffre
any
thyng
that
should
learne
theim
to
amende
their
blyndnes
.
But
so
it
is
wont
to
go
with
theim
that
wyll
not
harken
vnto
the
worde
of
God
,
but
abuse
the
same
.
Wherfore
worthily
happeneth
vnto
them
the
saiyng
of
Esaias
:
Esai
.
6.
Blynde
the
heart
of
this
people
&c.
Surely
they
can
not
blame
Christ
,
seyng
that
the
waye
of
trueth
was
so
diligently
taught
vnto
them
,
before
his
commyng
.
Fyrst
through
the
Prophetes
other
ministers
of
his
worde
,
and
in
his
tyme
by
Christ
himselfe
,
and
after
Christes
ascencion
,
by
the
Apostles
and
other
mo
,
so
that
they
can
laye
no
blame
to
no
man
,
nor
can
in
no
wyse
excuse
them selues
.
Dyd
not
Christe
geue
theim
sufficient
warnyng
in
this
present
Gospell
,
where
he
sayeth
:
Ierusalem
,
Ierusalem
,
Thou
that
slayest
the
Prophetes
and
stonest
theim
that
are
sent
vnto
thee
,
Howe
ofte
would
I
haue
gathered
thy
children
together
,
euen
as
the
Henne
gathereth
her
chickyns
vnder
her
wynges
,
and
ye
would
not
?
&c.
He
that
had
leasure
or
time
to
declare
the
worthines
of
this
similitude
,
and
in
what
wyse
the
Henne
is
affeccioned
toward
her
chickyns
,
and
in
what
wyse
she
retayneth
theim
,
and
getteth
theim
their
foode
,
and
with
what
desire
and
feruentnesse
she
fighteth
for
their
safegarde
,
and
in
howe
many
thynges
she
dissembleth
and
suffereth
theim
paciently
:
fynally
,
in
what
wise
she
kepeth
and
defendeth
them
vnder
her
winges
,
whiche
all
aptely
may
be
apropriated
vnto
Christe
,
whiche
for
our
sakes
dyd
and
suffered
so
many
thinges
,
withoute
doubte
yt
shoulde
bee
euident
vnto
all
men
,
the
the
Iews
them selues
were
the
very
cause
&
occasion
of
their
blindnes
&
damnacion
,
As
the
prophet
Oseas
witnesseth
,
saying
:
Ose.
13.
O
Israell
,
thy
iniquitie
hathe
destroyed
the
:
But
in
me
only
is
thy
healpe
.
To
whom
of
the
prophets
haue
they
obeyed
?
Or
whiche
of
theim
haue
they
not
persecuted
?
What
trouble
and
busynes
suffered
Moyses
amonge
theim
?
Yea
how
shamefully
thei
behaued
theim selues
against
Christe
,
and
how
did
they
handle
him
?
Which
of
the
Apostels
were
euer
safe
and
suer
amongest
theim
?
Did
they
not
stone
to
deathe
that
blessed
Saint
Steuen
the
holy
martyre
of
god
?
Out
of
their
dooinges
it
is
manifest
,
The
nature
of
the
fleshe
.
that
there
was
nothinge
more
pleasaunter
to
the
Iewes
,
than
to
stone
,
crucifye
,
to
obtruncat
,
scourg
,
and
persecute
with
most
greuous
ponishments
,
the
blessed
saintes
of
Christ
.
But
to
hear
the
holy
word
of
god
,
to
knowledg
that
most
ioyfull
tyme
of
their
Messias
,
there
were
very
few
of
them
so
to
do
.
Yea
and
thoughe
we
were
ignoraunt
with
howe
greate
crueltye
they
intreated
all
those
that
were
sente
to
them
from
god
,
yet
might
a
man
sufficiently
learn
it
in
the
only
story
of
Steuen
,
which
is
writen
in
the
seuenth
chapiter
of
the
actes
of
the
Apostles
.
Act.
7.
Thirdely
,
Of
the
punishement
of
the
soules
of
the
Iews
.
Christe
declareth
the
ponishement
that
shuld
happen
vnto
the
Iews
for
their
ingratitude
which
shuld
not
only
be
a
corporal
ponishment
,
but
also
a
spirituall
ponishmente
.
Fyrste
shall
come
vppon
theim
all
the
righteous
bloud
that
was
shedde
vpon
the
earth
,
from
the
bloud
of
righteous
Abell
,
vnto
the
bloude
of
Zacharye
the
sonne
of
Barachias
,
2
Pa.
24
whome
they
slewe
betwene
the
temple
and
the
altare
.
O
what
an
horrible
and
a
greuous
punishment
shuld
this
be
?
For
god
will
no
more
suffre
vnpunished
this
effusion
of
bloud
,
then
he
will
suffre
vnpunished
the
effusion
of
the
Precious
bloud
of
his
only
sonne
,
as
the
scripture
witnesseth
,
saying
:
Zach.
2
He
that
toucheth
you
,
shall
touche
the
apple
of
his
owne
eye
.
And
againe
in
an
other
place
:
Verely
I
saye
vnto
you
,
Mat.
25
whatsoeuer
you
do
to
one
of
the
leaste
that
beleue
in
me
,
that
same
do
you
to
me
O
you
tyrantes
why
doth
not
these
sayings
touche
you
and
moue
you
?
Why
doth
not
the
greate
ponishment
of
the
sowle
withdrawn
you
frome
your
greate
curelnes
,
that
you
myght
be
afraid
to
committe
any
more
suche
vnworthye
actes
against
the
wordes
of
god
?
Do
you
not
heare
that
the
bloude
of
those
,
whiche
you
do
kyll
for
the
worde
of
god
,
shal
not
allonly
come
vpon
you
,
but
also
all
the
bloude
that
hathe
beene
shedde
vppon
the
earth
,
from
the
bloud
of
righteous
Abell
vnto
this
day
?
Yee
wyll
not
beeleue
these
thinges
,
but
daylye
go
aboute
to
mayntaine
your
wanton
and
abhominable
minde
But
synce
it
is
so
,
that
you
wyll
doo
none
other
,
take
your
pleasure
.
For
wee
truely
shall
abide
pacientlye
(
by
the
grace
of
God
)
that
tyme
,
in
the
whiche
wee
shall
resiste
you
,
and
all
the
aduersaries
of
the
worde
of
god
openly
,
with
greate
truste
and
constancye
.
For
doubte
you
not
but
that
daye
of
vengeaunce
shall
come
.
Sapient
.
5.
Besides
thys
,
you
shall
be
punished
with
corporall
ponishment
for
your
ingratitude
and
vnthankfulnes
,
For
thus
saith
the
lorde
:
Behold
your
habitacion
shall
bee
lefte
vnto
you
desolate
.
And
in
an
other
place
,
he
saithe
:
Mat
24
There
shall
not
bee
lefte
one
stone
vpon
an
other
.
These
bee
those
thinges
that
Christe
gaue
the
Iewes
warnyng
of
,
which
shuld
happen
vpon
them
,
and
partely
he
tolde
it
by
similitudes
,
and
partlye
without
anye
similitude
.
But
what
preuailed
it
to
them
?
Dyd
they
either
repent
them
or
amend
theim
?
No
snerly
.
And
Christe
also
after
his
ascention
lefte
theim
his
blessed
apostels
,
giuing
theim
fourtye
yeares
space
to
repent
theim
,
and
yet
all
wold
not
help
,
nor
cause
them
to
forsake
their
mischeuous
incredulitie
&
pertinacy
,
but
as
S.
Paule
sayeth
:
Rom.
2.
They
heaped
them selfe
a
treasure
of
wrath
,
against
the
day
of
wrath
.
&c.
Wherefore
it
is
come
to
passe
,
that
the
iudgemente
of
god
,
his
wrath
&
indignacion
is
come
vpon
them
,
which
is
euidente
to
the
whole
worlde
.
And
they
whiche
afore
tyme
wolde
not
heare
Christe
and
his
Apostels
,
in
the
name
of
god
,
afterward
were
constrained
to
heare
the
Romaines
in
the
dyuels
name
.
I
praye
god
the
father
,
The
ingratitud
and
vnthankfulnes
of
them
that
haue
the
worde
of
god
.
that
wee
be
not
ones
constrained
to
learne
,
what
a
thynge
it
is
,
so
manyfestly
to
dispise
,
forbidde
and
driue
awaye
by
forse
goddes
worde
,
and
in
no
wise
to
giue
place
to
the
truthe
.
The
word
of
god
shineth
so
clere
amongst
vs
,
the
yt
can
not
be
denied
,
but
be
confessed
to
be
the
very
trew
worde
.
And
on
the
other
syde
,
our
ingratitude
and
maliciousnes
is
so
great
,
that
it
is
not
vnknowen
.
Wherfore
I
thynke
that
suche
punishment
as
pleaseth
God
shall
folowe
,
yet
I
knowe
not
what
God
purposeth
to
do
,
but
I
knowe
what
I
am
bound
to
feare
,
and
to
be
afrayde
of
.
Neuerthelesse
,
lette
vs
aske
for
grace
,
and
he
of
his
goodnes
shall
turne
his
wrath
from
vs
.
Amen
.
The
Gospel
on
sainct
Ihon
his
day
the
and
Apostle
Euangelist
.
Ihon.
21.
Woodcut illustration of the apostle St. John the Evangelist, holding a chalice with snake.
IESVS
sayd
vnto
Peter
:
Folowe
me
.
Peter
turned
him
aboute
and
sawe
the
disciple
Iohn
.
13
19.
&
20.
whom
Iesus
loued
,
folowyng
(
whiche
also
leaned
on
his
brest
at
supper
and
sayd
:
Lorde
,
which
is
he
that
betrayeth
thee
?
)
When
Peter
therfore
sawe
him
,
he
sayth
to
Iesus
:
Lorde
,
what
shall
he
here
do
?
Iesus
sayeth
vnto
him
:
If
I
wyll
haue
him
to
tarye
tyll
I
come
,
what
is
that
to
thee
?
folowe
thou
me
.
Then
went
this
saiyng
abrode
among
the
brethren
,
that
the
disciple
should
not
dye
.
yet
Iesus
sayd
not
to
him
,
he
shall
not
dye
,
but
if
I
wyll
that
he
tary
tyll
I
come
,
what
is
that
to
thee
?
The
same
disciple
is
he
,
whiche
testifyed
of
these
thynges
,
and
wrote
these
thynges
.
And
we
knowe
that
his
testimony
true
.
THE
EXPOSITION
.
IN
the
last
chapiter
of
the
Gospel
of
sainct
Ihon
,
Christ
demaundeth
thre
tymes
of
Peter
if
that
he
loued
him
At
the
whiche
demaunde
Peter
answered
thre
tymes
,
and
sayd
that
he
loued
him
.
And
because
that
Peter
should
not
lacke
an
occasion
to
declare
his
loue
,
&
to
proue
it
in
dede
,
Christ
goeth
to
and
declareth
vnto
him
wherwith
he
might
gratifie
and
serue
him
,
namely
,
if
he
loued
him
,
he
shuld
feade
his
shepe
.
To
feade
is
to
teache
.
Psal.
22.
To
feade
is
as
muche
to
say
as
to
teache
and
preache
.
And
so
taketh
it
Dauid
,
when
he
sayth
:
The
Lorde
is
my
shepeherd
,
I
can
want
nothyng
.
He
feadeth
me
in
a
grene
pasture
,
&
ledeth
me
to
a
freshe
water
.
He
calleth
the
shepe
,
Shepe
.
Iho.
10
his
electe
christians
,
as
he
sayeth
in
the
.x.
chapiter
of
Ihon
:
My
shepe
heareth
my
voyce
.
And
in
the
Gospell
of
Mathew
Christe
sayeth
:
Mat.
10
Beholde
I
send
you
as
shepe
in
the
myddes
of
Wolfes
.
As
though
Christ
would
say
vnto
Peter
:
My
Peter
,
I
haue
bought
my
shepe
,
that
is
my
christians
,
dearly
,
with
an
vnestimable
price
,
wherfore
I
would
not
see
any
of
them
neither
neglected
nor
yet
lost
.
Therfore
if
thou
louest
me
,
as
thou
hast
spoken
,
thou
shalt
vnderstand
,
that
there
can
be
nothing
more
acceptable
vnto
me
,
then
that
my
sheepe
haue
good
feadyng
:
That
is
,
that
they
be
diligently
taught
&
instructed
in
the
worde
of
God
.
Howe
Peter
should
folowe
Christ
And
if
thou
wilt
know
whom
thou
shouldest
folowe
in
this
office
of
preachyng
,
herken
to
this
saiyng
:
Folow
me
.
For
thou
knowest
and
hast
sene
in
what
wyse
I
haue
behaued
my selfe
herein
&c.
Nowe
that
in
this
place
Peter
is
commaunded
to
folowe
Christ
,
I
thynke
that
the
same
commaundement
and
precept
partayneth
not
onely
vnto
Peter
but
generally
vnto
all
christian
menne
.
For
synce
we
be
named
christians
,
&
take
our
name
of
Christ
,
whom
should
we
folowe
but
Christ
?
who
sayth
here
:
Folowe
me
?
But
there
hath
been
in
the
world
,
and
is
yet
vnto
this
hour
,
diuers
&
sondry
ways
prescribed
vs
to
folow
,
For
this
foloweth
S.
Francys
,
the
other
S.
Benedict
,
the
third
S.
Dominick
,
the
fowerth
foloweth
S.
Bruno
,
as
a
moste
suer
rule
of
his
lyuing
.
And
as
touching
this
thing
,
there
hath
been
amongst
christen
men
,
so
variable
&
sondry
opinions
&
ways
to
folow
,
that
who
so
euer
wil
note
them
wel
,
it
can
not
be
,
but
he
must
needs
be
sore
greued
in
his
hart
at
them
,
in
so
muche
that
they
be
all
fained
&
made
repugnaunt
to
the
manifest
word
of
Christ
.
For
who
of
the
fathers
can
be
found
,
that
dare
avow
&
say
of
them selues
:
He
that
foloweth
me
in
my
rule
,
walketh
not
in
darknes
.
Though
in
need
yt
is
not
euel
if
we
folow
our
fathers
,
In
what
wise
wee
shulde
to
lowe
the
Fathers
1
Cor.
4
but
it
is
needefull
them
that
we
do
it
in
such
form
as
S.
Paul
describeth
it
saying
:
Be
ye
my
folowers
(
wher
he
doth
adde
)
as
I
folow
Christ
.
Wherfore
yt
is
needful
,
that
this
commaundement
of
Christ
shuld
moue
&
stere
vs
,
&
not
to
think
that
it
was
geuen
only
to
Peter
,
but
also
vnto
al
christen
men
,
nameli
vnto
those
,
that
glorify
themselues
of
Christ
,
therfore
shuld
thei
lykewise
folow
him
,
of
whom
thei
bear
the
name
.
For
it
is
Christ
only
that
dare
auowe
and
sai
:
Iohn
.
8
He
that
foloweth
me
,
walketh
not
in
darknes
.
Secondarily
,
forasmuch
as
we
haue
heard
&
learned
,
that
ther
is
no
suerer
thing
in
this
life
,
them
to
folow
Christ
,
therfore
it
is
necessary
,
that
we
learne
how
&
in
what
maner
of
wise
it
is
needful
that
we
folow
him
.
that
is
,
that
euery
man
must
folow
Christ
in
his
calling
.
For
this
present
gospell
teacheth
vs
that
in
Peter
,
that
when
he
heard
Christ
say
:
Folow
me
.
he
tourned
him selfe
aboute
,
and
sawe
the
disciple
whome
Christe
loued
,
and
sayd
vnto
Iesus
:
Lorde
,
but
what
shall
he
do
?
Peter
had
a
commaundement
of
Christ
to
folowe
him
,
and
that
in
his
callyng
,
whiche
was
before
declared
vnto
him
,
Euery
manne
folowe
Christ
in
his
callyng
.
namely
in
feadyng
Christ
his
shepe
.
And
forbecause
he
had
so
sone
forgotte
it
,
lookyng
to
another
,
he
is
here
reproued
of
Christe
with
these
woordes
:
what
is
that
to
the
?
And
agayne
he
heareth
,
Folowe
thou
me
.
But
this
was
not
only
done
for
Peter
,
but
for
vs
also
,
that
wee
should
not
charge
our selues
with
other
cares
&
busynes
,
but
with
good
aduisement
&
counsail
beyng
diligent
in
our
owne
busynesses
,
should
endeuor
our selfe
to
do
faithfully
&
with
a
christian
mynde
that
thing
,
whervnto
wee
are
called
.
For
truely
,
if
euery
man
in
his
degre
would
diligently
endeuor
them selfes
,
to
do
that
thyng
whervnto
they
are
ordained
&
called
of
God
,
and
not
to
set
so
litle
by
it
as
they
do
,
without
doubt
,
or
should
fynd
him selfe
so
charged
,
that
he
should
sone
forget
to
remembre
what
other
men
had
to
do
.
And
take
an
example
:
The
office
of
preching
If
I
am
called
to
the
office
of
preachyng
,
to
be
a
minister
of
the
worde
of
God
,
so
is
it
very
necessarye
,
that
I
do
the
same
with
all
diligence
,
in
preachyng
,
readyng
,
rebukyng
comfortyng
,
and
prouidyng
for
the
poore
&c.
Furthermore
it
is
necessarye
,
that
I
behaue
my selfe
in
all
thynges
appertainyng
to
that
office
,
that
men
may
perceiue
,
that
I
seke
none
other
thyng
,
but
the
honour
of
God
,
and
vtilitee
of
the
congregacion
.
Then
if
I
wyll
diligently
&
studiously
fulfyll
this
office
as
here
is
a
commaundement
geuen
to
Peter
,
and
as
sainct
Paule
in
his
Epistles
gloryeth
that
he
hath
done
,
2.
Co.
12
doubtles
I
shall
haue
so
muche
to
do
in
myne
owne
office
,
that
I
shall
not
nede
to
medle
with
other
mens
offices
&
duties
,
nor
take
theim
vpon
me
,
but
euer
be
studious
with
all
my
strength
to
do
according
to
mine
owne
callyng
.
In
like
maner
,
Magistrare
.
if
I
were
chosen
to
the
office
of
the
magistrate
,
and
had
receiued
of
god
the
power
of
the
sweard
,
to
defend
the
good
and
vertuous
,
and
to
punish
the
euell
and
transgressours
,
and
in
that
office
did
aply
my selfe
with
all
diligence
to
doo
,
as
it
becommeth
me
before
god
to
doo
in
that
office
,
surely
I
shulde
not
haue
leasure
in
mine
office
,
to
beholde
what
other
men
doo
,
but
it
shuld
be
necessarye
for
me
with
diligence
to
endeuour
my selfe
to
be
found
faithful
in
mine
owne
callynge
.
The
lyke
manner
it
is
in
the
office
of
a
good
and
dylygente
father
of
the
housholde
or
mother
of
an
housholde
,
seruaunte
or
handemayde
,
that
euerye
one
doo
well
remembre
their
owne
duetye
,
and
faithfullye
serue
and
dooe
in
their
vocation
,
neuer
takynge
one
the
others
offyce
vppon
hym
,
seeynge
that
it
ys
an
vniuste
and
a
sinnefull
thynge
to
see
the
matter
come
to
this
poynte
,
that
the
seruaunte
shoulde
take
vppon
hym
the
maisters
parte
,
or
the
maister
the
seruauntes
.
And
therefore
Saynt
Paule
saithe
:
1
Cor.
7
Lette
euerye
manne
continue
in
that
same
callynge
that
hee
is
called
vnto
.
And
heere
note
,
that
wee
speake
of
that
vocation
that
God
calleth
vs
vnto
.
Neither
are
the
fayned
religious
menne
of
oure
tyme
to
be
heard
,
if
at
this
texte
they
seeke
a
defence
for
their
erroure
,
and
saye
:
Thou
are
called
vnto
a
Monasticall
lyfe
,
therefore
needes
muste
thou
contynue
in
the
Monestarye
,
and
lyue
a
religious
lyfe
.
And
the
cause
why
they
are
not
to
be
heard
,
is
this
.
God
called
theym
not
to
that
lyuing
,
but
men
:
that
is
,
they
were
brought
vnto
it
by
the
tradycion
of
dyuels
.
Thirdely
,
The
autority
of
the
Apostels
.
in
this
gospell
is
commended
and
highly
praysed
the
auctoritee
and
office
of
the
Apostels
,
especially
against
those
that
saye
:
If
mannes
doctrine
is
not
to
bee
receiued
,
no
more
is
the
Apostels
doctrine
,
for
they
were
menne
also
.
But
who
euer
taught
the
,
or
of
whom
euer
haste
thou
heard
that
it
is
not
couenient
to
heare
those
men
,
that
teache
the
truthe
and
word
of
god
?
In
this
point
it
is
necessary
that
men
vnderstand
well
.
For
when
we
say
that
the
doctrines
&
tradicions
of
men
are
nothing
worth
in
the
mattiers
of
iustificacion
and
faith
,
we
speake
nothing
of
the
worde
of
god
whiche
is
preached
by
men
,
but
suche
doctrine
as
men
haue
ymagined
against
the
worde
of
god
.
And
suerly
if
oure
aduersaries
wold
in
this
matter
shew
and
behaue
theim selues
as
the
Apostles
did
,
wee
wolde
righte
gladly
receiue
them
,
nothing
considering
that
they
are
but
men
.
And
if
ye
will
knowe
what
the
Apostels
did
,
herken
what
is
written
in
this
gospell
of
Iohn
the
Euangelist
,
for
we
wil
not
now
speake
of
the
other
Apostels
.
For
Iohn
saith
in
this
place
:
This
is
that
same
disciple
that
beareth
witnes
of
these
thinges
,
&
hath
written
these
things
.
&c.
Hear
ye
not
now
wherof
Iohn
glorifieth
?
Of
the
truthe
doubtles
&
that
he
wrote
no
lye
.
Now
seing
he
hath
written
the
truth
,
why
shuld
I
not
beleue
him
?
Truly
I
canne
not
denay
,
but
I
ought
to
receiue
a
prophete
in
the
name
of
a
prophete
.
and
on
the
other
parte
,
I
am
bounde
to
forsake
him
that
cometh
not
in
the
name
of
a
prophet
,
that
is
,
he
that
speaketh
not
the
word
of
god
and
the
truthe
.
Wherefore
if
we
will
that
men
shall
receiue
and
heare
vs
,
go
to
then
,
let
vs
speak
and
preache
the
truth
of
the
worde
of
god
,
&
bring
not
drosse
for
syluer
,
Esai
.
1.
but
set
it
forth
puerly
,
&
lead
not
the
people
into
a
confidence
of
their
owne
workes
,
but
bring
them
vnto
Christ
.
Let
vs
folowe
the
Apostles
in
the
office
of
preachinge
,
especially
S.
Iohn
in
this
gospell
,
which
iustly
maye
glory
,
that
he
preached
the
treuth
,
and
so
shal
the
people
on
the
other
part
remembre
their
duety
toward
vs
againe
.
For
we
knowe
that
this
sentence
of
Christ
was
spoken
for
that
same
cause
,
Luc.
10.
where
he
sayth
:
Whoso
heareth
you
,
heareth
me
.
And
who
so
despiseth
you
,
dispiseth
me
.
The
gospell
vpon
the
Innocents
day
.
Math.
2.
BEholde
,
an
angell
of
the
Lorde
appeared
in
sleepe
to
Ioseph
in
Egipt
,
saying
:
Arise
and
take
the
childe
and
his
mother
,
and
go
into
the
lande
of
Israell
.
Exo.
4.
For
they
are
deade
whiche
soughte
the
chyldes
lyfe
.
And
he
arose
,
and
tooke
the
chylde
and
hys
mother
,
and
came
into
the
land
of
Israell
.
But
when
he
heard
,
that
Archelaus
dyd
raigne
in
Iewry
,
in
the
roume
of
his
father
Herode
,
he
was
afraide
to
go
thy
ther.
Notwithstandyng
,
after
he
was
warned
of
God
in
sleepe
,
he
tourned
aside
into
the
partyes
of
Galile
,
and
went
and
dwelt
in
a
citye
whiche
is
called
Nazareth
,
that
it
might
be
fulfylled
whiche
was
spoken
by
the
Prophetes
:
Iud
,
13.
He
shall
bee
called
a
Nazarite
.
THE
EXPOSITION
.
THis
gospel
deare
christians
,
is
replenished
and
ful
of
many
godly
doctrines
and
helthsom
lessons
.
Therfore
wee
ought
to
wyshe
&
desire
with
heartie
prayer
,
that
God
of
his
great
mercye
would
vouchesafe
to
lighten
our
myndes
,
that
we
may
receiue
,
gather
,
and
print
in
oure
heartes
suche
thynges
,
as
in
it
are
profitable
and
necessary
for
our
instruction
.
And
first
the
Euangelist
describeth
in
this
place
howe
Mary
,
Ioseph
&
the
childe
fled
into
Egypte
:
Christe
fleeth
into
Egypt
.
Which
doubtles
was
a
great
sorowe
to
Mary
and
Ioseph
:
yea
suche
a
crosse
,
as
day
and
night
turmented
them
.
Thynke
you
this
did
not
right
sore
vexe
theim
,
seyng
that
they
had
heard
before
that
this
childe
should
,
as
a
most
mightye
kyng
,
reigne
in
the
house
of
Iacob
eternally
,
and
nowe
they
are
constrained
to
flee
with
him
into
Egipt
,
and
(
as
banished
persones
)
there
to
liue
in
all
miserye
?
But
in
this
God
would
declare
,
that
the
kyngdome
of
his
beloued
sonne
is
not
of
this
worlde
,
and
that
he
must
entre
into
his
glorye
and
kyngdome
through
many
persecutions
,
and
muche
trouble
.
Yea
,
Iohn
18
Luc.
22.
furthermore
it
declareth
that
all
suche
as
depende
vpon
him
,
and
repose
their
whole
hope
in
him
,
shall
haue
none
other
fortune
in
this
worlde
,
then
Christ
him selfe
had
.
And
here
note
the
profound
iudgementes
of
God
.
Christ
beyng
the
beloued
sonne
of
the
father
,
with
Iosephe
and
his
louyng
mother
Mary
,
must
needes
flee
and
geue
place
to
Herode
,
a
most
wretched
caytife
and
cruel
tyrant
:
Where
as
yet
God
might
(
yea
with
one
woorde
of
his
mouth
)
haue
destroyed
him
,
and
punished
him
accordyng
to
his
demerites
.
Why
was
this
done
?
Doubtlesse
,
forasmuche
as
Christ
was
geuen
into
this
worlde
to
dye
for
vs
,
and
to
suffre
al
maner
of
euils
,
it
was
necessary
that
some
profe
of
it
shuld
be
now
shewed
in
his
childhod
.
Osee
.
11
And
furthermore
,
it
was
necessary
to
fulfyll
the
prophecie
of
Oseas
saiynge
.
Out
of
Egypte
I
haue
called
my
sonne
.
And
also
Herode
himself
(
as
yet
)
had
not
fulfilled
the
measure
of
his
fury
,
And
needes
must
he
dayly
more
&
more
heape
the
wrath
and
indignacion
of
God
vpon
him selfe
.
For
wretchedly
he
lyued
all
his
life
,
therefore
he
wretchedly
dyed
.
He
cruelly
executed
the
tyraunts
parte
,
wherefore
he
had
the
rewarde
of
a
tyraunt
.
And
suche
is
the
fortune
of
Christians
,
that
theyr
enemyes
doo
lyue
a
mooste
pleasaunt
lyfe
and
are
exalted
as
hygh
as
the
Cedre
trees
of
the
high
mountains
of
Lybane
,
Psal.
36
but
the
Christians
ar
oppressed
&
troden
vnder
foote
,
as
you
see
here
,
that
it
chaunced
,
to
Christ
himselfe
,
to
Mary
his
blessed
mother
,
and
to
Ioseph
.
God
is
carefull
for
hys
.
Secondarily
,
in
this
Gospell
is
declared
,
howe
lyke
a
father
,
and
howe
mercyfully
,
God
taketh
vpon
him
the
cure
and
charge
to
prouide
for
his
beloued
sonne
Christ
,
and
his
parentes
.
And
fyrst
,
lest
they
might
fall
into
the
handes
of
that
mooste
cruel
tyraunt
,
he
commaunded
theim
to
flee
into
Egypte
,
and
to
tarry
there
vnto
the
death
of
Herode
.
And
this
doth
he
by
a
noble
messanger
.
that
is
to
saye
,
an
angell
.
Besides
this
,
where
as
Iesus
parentes
were
poore
folkes
and
had
small
comforte
,
either
of
kinnesmen
,
or
of
theyr
neyghboures
,
yet
god
so
looketh
vnto
theym
,
that
the
wyse
men
came
frome
the
Easte
countreies
,
bringinge
theim
gyftes
,
wherewith
they
might
sustaine
both
themselues
,
and
the
babe
,
vntyll
the
tyrannous
crueltye
of
Herode
were
ceased
,
and
at
an
ende
.
Nowe
,
althoughe
god
layde
a
very
heauye
crosse
vppon
Marye
,
Ioseph
,
and
the
babe
Iesus
,
yet
withdrewe
he
not
frome
them
his
fatherly
mynde
,
but
cherisshed
theim
with
suche
goodnesse
and
mercye
,
that
althoughe
they
were
in
tribulacion
,
yet
they
perished
not
,
but
were
fortunately
delyuered
,
euen
as
god
hathe
promised
vnto
all
christians
,
that
suffre
tribulacion
for
his
woorde
.
And
althoughe
god
for
a
tyme
withdrawe
hys
healpe
,
and
appeareth
that
in
verye
deede
hee
hathe
forsaken
vs
,
yet
at
the
laste
wee
shall
euidentlye
proue
and
playnely
see
,
that
in
very
deed
no
manne
can
bee
more
studiouslye
carefull
for
vs
,
than
the
Lorde
our
God
.
In
the
meane
time
lette
vs
onlye
studye
to
doo
after
the
Prophete
Dauids
councell
,
to
abide
pacientelye
the
lorde
,
Psal.
26
to
doo
his
pleasure
manfullye
,
that
oure
heartes
maye
bee
comforted
,
and
by
hope
lyfted
vppe
vnto
hym
,
so
that
pacientlye
wee
abyde
what
aduersytye
so
euer
chaunce
vnto
vs
.
Thys
(
I
saye
)
if
wee
doo
,
it
is
impossible
that
we
shulde
be
forsaken
&
left
without
comfort
.
And
though
men
wolde
not
comfort
vs
,
yet
needs
must
it
come
to
passe
that
God
by
his
holy
Angels
shall
comforte
vs
,
as
here
you
haue
a
noble
example
in
Iosephe
,
Mary
&
the
childe
Iesu
,
whiche
although
for
a
tyme
they
gaue
place
to
Herode
,
yet
after
Herodes
death
,
they
were
againe
called
out
of
Egypt
by
the
Angel
.
Thyrdly
the
Euangelist
describeth
the
crueltie
and
tyranny
of
Herode
.
For
after
that
he
had
geuen
commaundement
vnto
the
Wysemen
,
that
they
should
go
and
diligently
searche
for
the
childe
,
and
when
they
had
founde
him
to
bryng
worde
to
him
,
that
he
also
might
come
&
worship
him
,
and
do
him
reuerence
,
he
now
seyng
that
he
was
mocked
of
the
Wysemen
,
was
excedyng
wroth
,
and
sent
&
slewe
al
the
children
that
were
in
Bethleem
two
yeres
olde
or
vnder
,
according
to
the
tyme
that
he
had
serched
furth
of
the
Wysemen
.
What
is
this
?
Is
this
to
worship
him
?
This
is
to
worship
with
tyrants
yea
doubtles
,
thus
appeareth
hypocrisy
and
tyranny
.
For
as
touchyng
suche
men
,
when
they
speake
fayrest
,
then
get
thei
sonest
and
farthest
of
from
them
.
For
surely
their
mouthes
are
full
of
bitternes
and
desceite
,
and
vnder
their
tonges
are
payne
and
sorowe
,
Psal.
9.
as
sayth
the
Prophete
Dauid
.
A
manne
needeth
not
to
seke
farre
for
an
example
.
Did
not
Ioab
maister
of
the
armye
vnder
Dauid
deale
so
with
Abner
bearyng
to
him
a
frendly
countenaunce
?
3.
Re.
9
Or
when
did
Saul
kepe
faythfull
promise
with
Dauid
,
although
often
tymes
he
sware
depely
vnto
him
?
Euen
so
did
wicked
Herode
here
with
the
Wysemen
.
For
fyrst
before
them
he
pretended
himselfe
to
be
a
simple
person
,
&
a
man
with
out
guyle
or
fraude
,
promisyng
that
he
would
honour
and
reuerence
that
newe
borne
childe
:
euen
as
in
our
tyme
some
euell
persones
seeme
to
do
,
whiche
can
fashion
theym selues
to
euery
mannes
company
,
and
with
fair
&
swete
words
wype
symple
mens
mouthes
so
smoothly
,
that
any
man
wolde
thynke
theyr
myndes
and
wordes
were
all
one
,
tyll
at
the
laste
,
the
poore
and
simple
doo
proue
by
experience
that
thei
dissemble
with
theim
,
&
intended
nothing
lesse
than
the
godly
wordes
that
they
spake
.
But
let
vs
speak
of
Herod
,
which
before
these
wise
men
promiseth
that
he
entendeth
to
bee
vertuous
&
to
worship
this
Christ
,
that
shuld
come
in
to
the
world
,
But
fulfilleth
he
this
promise
?
Yea
god
wot
:
His
prayer
was
so
strong
,
that
no
mother
in
Bethlehem
nor
in
al
the
coasts
,
might
kepe
her
children
a
liue
.
For
as
many
as
were
two
yeare
and
vnder
,
were
slain
.
Oh
excellent
prayer
.
Are
there
not
thinke
ye
in
our
time
that
wold
worship
Christ
in
like
maner
,
yf
they
might
therto
be
suffered
&
haue
occasion
?
Suerly
it
were
yl
done
,
to
surmise
any
such
thing
of
our
hypocrites
syth
thei
do
daily
hear
so
many
sermons
.
Yet
I
fear
me
,
if
it
shuld
come
to
that
point
,
that
thei
wold
destroy
&
root
vs
out
whom
the
world
counteth
heretiques
(
for
flesh
is
flesh
and
so
continueth
)
that
many
woulde
be
readye
to
do
suche
goddes
seruice
(
as
Christe
calleth
it
in
S.
Iohnes
gospell
)
yea
and
ryght
gladly
proffer
their
seruice
to
do
it
.
And
this
I
know
that
we
(
with
the
grace
of
god
)
shal
be
readye
not
only
to
suffre
all
aduersitie
for
the
gospels
sake
,
but
also
to
dye
for
it
,
be
Herod
and
all
his
vngodly
membres
neuer
so
mad
with
it
.
Fourthelye
,
the
Euangelist
in
this
place
recyteth
the
sayinge
of
Ieremy
the
Prophet
which
so
many
yeres
before
prophecied
that
miserable
murderyng
of
the
infantes
,
Iere.
13
whiche
were
slayne
vnder
that
cruel
tyrant
Herode
,
and
also
the
great
lamentacion
and
weaping
of
those
mothers
for
their
childrent
.
And
in
this
place
fyrst
is
declared
&
praysed
the
trueth
of
all
the
prophecies
,
The
truth
of
prophecies
.
that
those
thynges
whiche
they
before
spake
of
,
must
needes
be
accomplished
and
fulfylled
,
euen
as
Christ
sayd
:
Heauen
and
yearth
shal
passe
,
but
my
worde
shall
not
passe
.
Furthermore
here
is
an
example
to
all
ministers
of
the
worde
,
Ma.
24
that
with
all
diligencie
they
consider
it
and
endeuour
theim selues
,
All
preachers
should
confirme
their
saiynges
with
scripture
that
whatsoeuer
they
teache
,
preache
,
or
otherwyse
do
in
their
office
,
that
they
do
it
vpon
a
good
foundacion
of
the
holy
scriptures
,
so
that
they
may
euer
be
ready
to
answere
to
those
,
as
are
not
sufficiently
instructed
in
their
doctrine
or
workes
,
or
that
vnderstand
not
their
preachyng
.
For
euen
Christ
him selfe
in
likewyse
approued
his
doctrine
out
of
the
olde
testament
and
the
Prophetes
,
and
that
in
many
places
.
And
did
not
the
Apostles
in
like
maner
?
Howe
excellent
an
artificer
dothe
Paule
shewe
himselfe
in
recityng
the
textes
of
the
olde
Testament
?
For
whatsoeuer
it
be
that
is
buylded
vpon
that
sure
foundacion
of
the
holy
scripture
,
be
it
doctrine
,
or
worke
begon
or
finished
,
it
standeth
sure
and
stedfast
.
Contrary
,
whatsoeuer
is
not
buylded
vpon
that
foundacion
,
there
is
no
remedy
,
it
must
nedes
fall
.
God
through
Christ
geue
vs
the
knowlege
of
of
his
holy
worde
.
Amen
.
The
gospell
on
the
conuersion
of
S.
Paule
the
Apostels
daye
.
Mat.
19.
Woodcut illustration depicting St. Paul the Apostle leaning on a sword.
THen
aunswered
Peter
,
and
sayde
vnto
hym
.
Beholde
Mat.
4
Mar.
10
Luc.
18.
we
haue
forsaken
all
,
and
folowed
the
,
what
shall
we
haue
therfore
?
Iesus
sayde
vnto
them
:
Verely
I
saye
vnto
you
:
that
when
the
sonne
of
man
shall
sytte
in
the
seat
of
hys
maiestye
,
ye
that
haue
folowed
me
,
in
the
regeneracion
Luc.
22.
shal
sit
vpon
twelue
seates
,
and
iudge
the
twelue
trybes
of
Israel
Deut.
33
And
euery
one
that
forsaketh
house
,
or
brethren
,
or
systers
,
or
father
,
or
mother
,
or
wife
,
or
children
,
or
lands
for
my
names
sake
,
Ioh.
13.
shall
receiue
an
hundreth
fold
,
and
shal
inheryte
euerlastynge
lyfe
.
THE
EXPOSITION
.
IN
the
gospell
of
S.
Mathewe
ys
made
mention
of
a
certaine
ruler
,
which
did
aske
Christ
what
he
shuld
do
,
that
he
might
inherite
and
haue
euerlasting
lyfe
.
Vnto
whom
Christ
answered
saying
:
If
thou
wylt
entre
into
lyfe
,
keepe
the
commaundementes
.
And
forbicause
he
dyd
aske
lyke
a
iustifier
that
wolde
be
iustifed
by
his
owne
workes
without
fayth
,
therefore
he
receaueth
suche
an
answere
as
concernyng
workes
.
This
ioyly
felow
by
and
by
boasteth
and
rufleth
out
(
as
the
fashion
of
iustifiers
alwayes
is
for
to
do
)
and
proudely
answered
of
his
works
which
he
had
done
,
and
sayth
:
All
these
haue
I
kepte
from
my
youth
vp
,
What
lacke
I
yet
?
Iustifiers
are
boasters
of
their
workes
.
What
shall
we
say
or
think
of
thys
vaine
and
proude
confidence
?
Peraduenture
he
shuld
not
haue
had
answered
much
amysse
,
yf
the
law
had
not
been
spiritual
(
as
sainct
Paule
sayth
)
and
had
not
required
the
affection
of
the
heart
and
the
inwarde
man
,
and
not
only
the
outward
apparance
of
workes
,
workes
.
wherin
this
iustifier
was
deceiued
.
Nowe
for-because
that
he
should
learne
to
knowe
his
imperfection
and
hypocrisy
,
Christ
sayth
vnto
him
:
One
thyng
ye
want
.
If
thou
wilt
be
perfect
,
go
thy
way
&
sel
that
thou
hast
,
and
geue
it
vnto
the
poore
.
Here
was
sodenly
a
wyndow
opened
into
his
heart
,
so
that
he
might
haue
sene
,
vpon
what
a
feble
&
weake
foundacion
&
imperfect
fayth
he
stode
.
But
what
doth
he
?
He
goeth
not
about
to
do
that
,
Ryches
are
a
let
vnto
life
euerlastyng
.
whiche
Christ
commaunded
him
,
but
left
him
,
&
goeth
his
wayes
.
Wherout
it
commeth
well
to
passe
whiche
Christ
sayth
:
O
how
hardly
shal
they
that
put
their
confidence
in
ryches
,
come
into
the
kingdom
of
god
?
It
is
easier
(
sayth
he
)
for
Camel
to
go
thorowe
the
eye
of
a
nedle
,
than
for
a
riche
man
to
entre
into
the
kyngdom
of
heauen
&c.
Whiche
thynges
when
S.
Peter
had
heard
that
it
was
no
smal
thing
to
leaue
all
&
folowe
Christ
,
and
that
he
had
already
done
it
voluntarily
&
not
compelled
thervnto
,
he
doth
aske
Christ
,
what
shall
become
of
him
&
thother
Apostles
.
It
cannot
be
denied
but
that
S.
Peter
with
his
brother
Andrew
,
frely
&
voluntarily
did
leaue
&
forsoke
al
(
although
it
was
but
litle
)
&
folowed
Christ
.
And
surely
,
if
Peter
had
been
so
riche
as
euer
was
Cresus
,
yet
when
he
had
heard
Christ
speake
in
his
hart
this
saiyng
,
Folow
me
.
A
carnal
affection
was
in
Peter
he
would
haue
left
al
&
folowed
him
.
Neuerthelesse
it
was
a
carnal
affection
in
him
,
taking
thought
for
his
reward
,
before
he
had
done
his
diligence
,
or
before
he
had
brought
his
worke
to
an
end
.
And
as
touching
this
matter
,
it
semeth
that
Peter
was
like
vnto
those
workmen
,
which
when
thei
were
agreed
for
their
wages
,
went
into
the
vyneyard
,
but
yet
requireth
a
greater
reward
,
then
thei
that
came
about
the
ix
.
and
xi
.
hour
.
For
when
did
Abraham
(
I
pray
you
)
require
any
such
thyng
when
he
was
commaunded
of
God
to
forsake
his
fathers
house
and
folowe
the
Lorde
into
a
strange
lande
?
Therfore
Peter
is
set
furth
in
this
place
as
an
example
of
mans
infirmitee
which
notwithstandyng
,
Peter
s
fayth
of
Christ
.
Christ
(
accordyng
to
his
gentle
&
fatherly
affection
)
doth
gladly
beare
&
take
in
good
part
,
euen
as
it
often
tymes
chaunsed
in
the
Apostles
,
whom
Christ
with
such
lenitie
&
myldnes
of
mynd
did
so
long
beare
withall
,
vntill
at
his
tyme
he
did
bryng
them
vnto
perfection
.
Yea
if
that
good
&
most
bountiful
Christ
should
reiect
&
cast
away
all
them
whiche
were
weake
in
the
fayth
,
what
should
become
of
vs
I
beseche
you
?
There
is
not
one
of
vs
whiche
would
not
gladly
take
a
reward
,
though
he
had
not
deserued
the
same
by
any
maner
of
seruice
.
Besides
that
,
all
wee
with
good
wyll
would
raigne
with
Christ
,
though
we
haue
neueer
suffered
any
thyng
with
him
or
for
him
.
But
loke
not
,
that
that
shal
so
come
to
passe
,
but
thus
it
shal
be
,
He
that
suffereth
with
me
,
shall
also
raigne
with
me
.
Secondarily
,
though
it
be
mete
and
conuenient
,
that
we
do
our
dutie
&
seruice
vnto
God
of
very
loue
of
the
heart
,
without
any
respect
of
reward
(
for
the
reward
shal
folowe
of
his
owne
accorde
)
yet
notwithstandyng
Christ
sheweth
vnto
Peter
&
to
the
other
Apostles
,
how
he
will
intreate
them
,
and
what
they
shal
at
length
receiue
of
him
.
And
this
his
promise
he
also
confirmeth
with
an
othe
,
saiyng
:
Verely
I
say
vnto
you
,
that
when
the
sonne
of
man
shal
sit
in
the
seate
of
his
Maiestie
,
ye
whiche
haue
folowed
me
in
the
newe
byrth
,
shall
syt
also
vpon
the
twelue
seates
,
and
iudge
the
twelue
tribes
of
Israel
.
Heare
howe
large
a
promyse
is
made
in
this
place
vnto
the
Apostles
.
For
he
wyll
not
onely
conferre
this
benefite
vnto
theim
,
(
although
a
greater
can
not
be
desired
)
that
by
him
they
shall
be
made
good
and
righteous
,
The
reward
of
the
Apostles
.
and
(
if
they
perseuer
vnto
the
ende
in
a
true
fayth
)
partakers
also
of
euerlastyng
life
,
by
his
only
grace
and
mercy
:
but
also
he
wyll
make
them
iudges
,
that
in
the
newe
byrthe
,
when
we
shal
be
receiued
into
euerlastyng
health
,
they
shall
sitte
nere
vnto
Christ
.
Of
the
whiche
iudgement
sainct
Paule
also
speaketh
:
1.
Cor.
6
Do
ye
not
knowe
(
sayth
he
)
that
we
shall
iudge
Angelles
.
Albeit
wee
must
not
referre
this
iudgement
to
the
last
iudgement
only
,
but
it
must
also
be
vnderstanded
of
the
laste
iudgement
of
the
spirit
among
christians
in
this
life
.
For
assone
as
by
the
worde
wee
receiue
the
holy
ghost
,
&
and
are
made
the
sons
of
God
through
fayth
,
them
is
this
gyfte
geuen
vs
also
,
that
by
the
worde
we
may
iudge
al
thynges
,
euen
as
sainct
Paule
wytnesseth
in
another
place
.
The
spiiritual
man
iudgeth
all
thynges
,
1.
Cor.
2
and
he
is
iudged
of
no
man
.
And
Christ
also
:
Nowe
is
come
the
iudgement
of
this
worlde
,
and
the
prince
of
this
worlde
shal
be
thrust
out
.
Are
not
the
thynges
,
which
are
promised
vnto
the
Apostles
in
this
place
,
great
and
excellent
?
And
it
is
to
be
vnderstand
that
to
leaue
all
thynges
,
&
to
folow
Christ
,
must
be
done
at
the
fyrst
.
For
although
the
Apostles
had
left
all
thynges
and
folowed
Christe
when
he
spake
these
woordes
,
yet
was
fayth
at
that
tyme
vnperfect
in
them
.
Moreouer
the
holy
ghost
was
not
yet
confirmed
in
them
,
as
it
came
to
passe
afterwarde
vpon
the
day
of
Pentecost
.
Yea
,
euen
Christe
himselfe
affirmeth
,
that
they
lefte
all
thynges
vnperfectly
,
&
folowed
him
,
when
he
sayth
that
he
sent
furth
his
disciples
without
staffe
and
scrippe
,
&
yet
they
lacked
nothyng
.
And
in
another
place
.
The
children
of
the
spouse
fast
not
,
whiles
the
spouse
is
with
them
.
The
Apostles
in
very
dede
folowed
Christ
,
He
that
beleueth
is
constant
in
tyme
of
persecucion
.
&
were
sent
furth
to
preache
in
Iury
.
But
where
was
persecution
?
yea
,
rather
where
was
fayth
,
whiche
could
haue
borne
suche
persecucion
if
it
had
happened
?
Wherfore
it
is
to
be
vnderstand
,
that
the
Apostles
left
all
thynges
,
&
folowed
Christ
perfectly
then
,
&
not
before
,
when
vpon
the
dai
of
Pentecost
,
they
did
with
constant
mynde
confesse
Christ
before
the
Scribes
&
Phariseis
,
and
all
the
people
.
Moreouer
,
when
they
preached
not
only
in
Iurye
,
but
in
all
the
worlde
vnto
the
people
with
suche
sedulitee
,
diligence
and
constancy
,
that
at
last
they
wer
also
compelled
to
dye
for
preachyng
of
the
Gospel
.
The
conuersion
of
sainct
Paule
.
And
truely
as
concernyng
this
matter
of
folowyng
Christ
,
sainct
Paule
,
whose
feast
wee
celebrate
this
day
,
is
not
to
be
counted
the
least
.
For
after
that
he
was
conuerted
of
God
(
as
we
reade
in
the
nynth
chapiter
of
the
Actes
of
the
Apostles
)
and
of
a
Wolfe
was
made
a
shepe
,
he
preached
his
Lorde
Christ
with
suche
zeale
and
earnest
affection
of
mynde
,
that
euen
at
this
day
his
voyce
is
heard
of
this
matter
,
and
that
not
in
one
place
onely
,
but
throughout
all
the
whole
worlde
.
The
almightie
God
graunt
that
we
may
receiue
his
doctrine
and
direct
our
life
accordyng
to
the
same
.
Thyrdly
,
forasmuche
as
Christe
hath
promised
vnto
his
Apostles
,
iudgement
ouer
the
xii
.
tribes
of
Israel
,
because
that
in
his
name
they
left
all
thynges
,
&
folowed
him
:
Nowe
he
procedeth
to
declare
further
,
what
he
wyll
geue
to
all
those
that
for
his
names
sake
shall
lose
any
thyng
,
Reward
commeth
of
it self
and
sayth
.
Euery
one
that
forsaketh
house
,
or
brethren
or
systers
,
or
father
or
mother
,
or
wyfe
or
children
,
or
landes
for
my
names
sake
,
shal
receiue
an
hundreth
folde
,
and
the
inheritance
of
euerlastyng
life
.
If
any
man
wyll
referre
the
former
promise
only
to
the
Apostles
,
let
him
know
,
that
this
promise
is
spoken
so
plainly
to
all
christians
generally
,
that
it
must
nedes
remayne
a
general
truth
.
Only
let
vs
marke
this
well
,
howe
it
must
be
vnderstand
,
to
leaue
all
things
,
&
to
folow
Christ
.
For
to
do
this
truly
&
vnfaynedly
,
doubtles
is
required
a
true
fayth
.
yea
,
if
I
haue
a
true
fayth
,
whiche
is
dead
vnto
all
creatures
,
and
liueth
vnto
Christ
alone
&
vnto
righteousnes
,
then
haue
I
left
all
thinges
in
my
heart
,
To
leue
and
forsake
all
.
although
by
the
good
will
of
God
I
may
christianly
&
godly
vse
&
enioye
my
goodes
so
long
as
I
liue
:
yet
neuerthelesse
I
am
alwaies
redy
,
if
nede
be
,
to
leaue
al
thinges
&
willyngly
to
folow
Christ
,
yea
euen
vnto
death
,
hauyng
this
hope
&
assured
trust
,
that
it
pleaseth
God
that
it
be
so
,
&
that
he
requireth
the
same
of
me
.
Besydes
that
,
I
am
certain
,
that
God
wyll
vse
me
with
suche
liberalite
,
that
I
shal
receiue
an
hundreth
fold
for
the
thynges
that
I
haue
forsaken
in
this
world
.
Finally
,
I
knowe
this
also
,
that
in
that
other
lyfe
,
I
shall
receiue
euerlastynge
life
.
For
Christ
,
which
is
the
truth
it selfe
,
in
no
wyse
doth
lye
,
but
without
dout
dothe
performe
this
promise
with
me
.
But
in
this
place
it
shal
be
expedient
that
we
doo
rightly
vnderstand
,
what
it
is
to
receiue
an
hundreth
folde
.
The
erroure
of
the
Anabaptists
For
the
Anabaptistes
go
aboute
hereof
to
proue
a
corporall
kingedome
of
Christe
,
and
a
suer
and
quiete
lyfe
,
which
the
christians
muste
inioye
a
thousand
yeares
after
the
resurrection
of
the
deade
,
all
the
wycked
and
vngodly
being
destroyed
.
And
of
this
erroure
they
make
this
the
chiefe
grounde
,
bicause
it
is
added
in
S.
Luke
,
and
also
in
S.
Marke
:
In
this
lyfe
.
Iohn
.
6
Iohn
.
8
But
I
praye
you
,
howe
do
these
agree
togyther
,
that
wher
Christe
in
an
other
place
dyd
refuse
to
bee
chosen
a
kynge
amongest
the
Iewes
,
after
a
corporall
and
worldly
manner
,
and
sayde
vnto
Pilate
:
My
kingdome
is
not
of
this
worlde
?
nowe
as
one
forgetful
of
his
former
sentence
,
is
of
a
contrarye
mynd
,
and
is
come
to
administre
a
corporal
kyngdome
in
this
world
,
and
to
geue
vnto
his
christians
earthly
pleasures
,
the
pride
and
power
of
this
worlde
?
No
,
To
receiue
an
hundreth
folde
.
not
so
.
But
to
receiue
an
hundreth
folde
in
this
worlde
is
nothinge
els
,
than
to
haue
a
mercy
,
quiete
and
suer
conscience
,
whiche
esteemeth
more
his
redemtion
,
iustice
and
euerlasting
health
,
which
he
hath
gotten
by
Christe
onlye
,
then
all
the
ryches
of
this
world
,
be
they
neuer
so
glorious
and
delectable
to
the
vngodly
.
And
in
very
deede
,
suche
a
good
thing
is
a
quiet
conscience
,
through
the
benefite
of
Christ
.
And
this
so
great
a
good
thyng
,
wyll
Christe
gyue
in
this
lyfe
vnto
all
theim
,
which
with
a
trew
faith
faith
do
hange
vppon
hym
,
or
leaue
any
thinge
for
his
sake
.
And
in
the
countrey
euerlastinge
to
come
he
will
giue
that
felicitie
of
lyfe
which
euer
shall
indure
.
To
the
whiche
,
the
almighty
god
preserue
and
keepe
vs
all
,
through
his
welbeloued
sonne
Iesus
Christ
our
lorde
.
Amen
.
The
gospell
on
the
purificacion
of
the
Virgin
Maryes
daye
.
Luc.
2.
Woodcut illustration of the Virgin Mary holding the infant Jesus.
ANd
when
the
tyme
of
theyr
purificacion
Leui.
12
after
the
law
of
Moyses
was
come
,
they
1
Reg.
2
broughte
him
to
Ierusalem
to
presente
hym
to
the
Lord
,
as
it
is
written
in
the
lawe
of
the
Lord
:
Exo.
23.
and.
22.
Num.
8.
Euery
manne
chylde
that
fyrste
openeth
the
matrix
,
shall
be
called
holye
to
the
Lord
,
and
to
offre
(
as
it
is
sayd
in
the
law
of
the
Lord
)
a
payre
of
turtle
doues
or
two
yonge
pigeons
.
And
behold
,
there
was
a
man
in
Ierusalem
,
whose
name
was
Simeon
,
&
the
same
man
was
iuste
and
godly
,
and
loked
for
the
consolac●on
of
Israel
and
the
holy
ghost
was
in
hym
.
And
an
answer
had
he
receiued
of
the
holy
ghost
,
that
he
shulde
not
see
death
,
except
he
fyrst
saw
the
Lordes
Christ
.
And
he
came
by
inspiration
into
the
Temple
.
And
when
the
father
and
mother
brought
in
the
chylde
Iesus
,
to
doo
for
hym
after
the
custome
of
the
Leu.
12.
lawe
,
then
tooke
hee
him
vppe
in
his
armes
,
and
sayde
:
Lorde
,
now
lettest
thou
thy
seruaunt
depart
in
peace
,
accordyng
to
thy
promyse
.
For
mine
eyes
haue
seene
thy
saluacion
,
whiche
thou
haste
prepared
before
the
face
of
al
people
.
Esa.
49
Act.
17.
A
lyght
to
lyghten
the
Gentiles
,
and
the
glorye
of
thy
people
Israell
.
THE
EXPOSITION
.
THe
gospel
thys
daye
red
(
deareli
beloued
)
describeth
first
the
purificacion
of
Mary
,
and
the
offeryng
vp
of
the
childe
Iesu
into
the
temple
.
And
doubtles
,
there
was
a
meruelouse
great
meekenes
and
lowlynes
in
the
blessed
virgin
Mary
,
and
also
in
the
child
Iesus
,
to
submit
themselues
so
lowly
and
so
diligently
to
fulfyl
that
lawe
,
which
they
were
nothing
at
al
bound
vnto
.
I
praye
you
,
who
can
say
,
they
were
bound
vnto
the
lawe
?
Let
vs
fyrst
speake
of
Mary
.
The
law
of
purificacion
containeth
this
in
summe
:
Leu.
12.
That
when
a
woman
hath
borne
a
man
child
,
she
must
remaine
fourty
dayes
in
the
bloud
of
her
purifiyng
:
&
if
she
bare
a
woman
child
,
fourscore
days
.
But
this
law
could
by
no
means
include
Mary
,
forasmuch
as
she
was
vyrgin
before
the
byrth
&
in
the
byrth
of
her
chyld
,
The
perpetuall
virginiti
of
Mari
&
perpetually
for
euer
continueth
virgin
.
Neyther
ought
she
to
be
accompted
among
those
women
,
whom
that
law
speaketh
of
,
which
haue
conceiued
&
borne
by
the
seed
of
man
.
Neither
saith
the
scripture
:
Examples
of
loue
and
meekenes
in
Mary
and
in
Christe
.
A
certain
woman
.
but
a
virgin
shuld
bere
Christ
.
Yet
that
notwithstanding
,
in
this
matter
she
gladly
doth
as
other
women
,
yea
and
that
with
the
pure
loue
of
the
heart
,
wherin
she
wold
serue
&
teache
other
.
And
in
this
she
instructeth
vs
,
that
we
shulde
many
times
do
by
brotherly
loue
,
some
thinges
that
we
are
not
bounde
to
doo
.
But
what
shall
wee
saye
of
the
chylde
Iesus
?
Was
not
hee
aboue
the
lawe
,
and
lorde
of
the
whole
lawe
?
yet
for
all
that
he
is
offered
vp
in
the
temple
as
another
childe
should
be
,
with
the
accustomable
sacrifice
,
by
the
lawe
required
at
suche
purifiynges
,
&
that
for
this
cause
,
that
in
the
oblacion
of
this
childe
it
might
bee
signifyed
,
that
oure
fyrst
natiuitee
is
so
vnpure
,
so
full
of
malice
&
so
fylthy
,
Rom.
8.
as
nothing
is
fylthyer
.
And
in
like
maner
by
this
purifciacion
it
is
signified
,
that
by
this
childe
as
by
the
fyrst
borne
among
many
brethren
,
al
men
must
needes
be
purifyed
.
Furthermore
,
Christ
also
submitteth
himselfe
vnder
the
lawe
,
not
that
it
was
necessary
for
him
so
to
do
,
as
concernyng
his
owne
person
,
but
that
he
would
satisfie
the
lawe
for
vs
,
&
so
abrogate
it
,
The
law
is
abrogate
by
Christe
.
that
in
the
matter
,
concernyng
iustificacion
,
it
shuld
haue
nothyng
to
do
,
euen
as
Christ
hath
brought
it
to
passe
.
For
doth
not
sainct
Paule
say
:
Rom.
6.
You
are
not
vnder
the
lawe
,
but
vnder
grace
?
This
nowe
is
very
comfortable
to
vs
.
For
the
law
commaunded
many
thynges
,
whiche
wee
were
vnable
to
fulfyll
,
Actes
xv
.
yet
neuerthelesse
it
was
necessary
,
and
that
vnder
paine
of
eternal
damnacion
,
that
we
should
fulfill
the
lawe
,
and
satisfie
it
.
Wherfore
without
doubt
,
we
all
must
needes
haue
dispayred
,
if
Christ
had
not
come
and
fulfylled
it
,
&
abrogate
it
,
and
by
his
grace
and
merites
only
obtayned
for
vs
remission
of
synnes
,
righteousnes
,
and
eternal
he●lth
.
And
here
note
,
that
the
lawe
in
●he
matter
of
iustificacion
is
abrogate
,
as
wee
haue
before
monished
.
But
in
asmuche
as
partayneth
vnto
the
obedience
of
fayth
,
so
muche
it
becommeth
vs
to
fulfyl
and
do
,
as
christians
and
the
children
of
God
.
Secondarilye
,
for
as
muche
as
Simeon
shulde
bear
witnesse
of
this
child
and
of
his
doctrine
that
shuld
folow
,
to
the
intent
,
that
his
testimony
might
take
(
as
it
is
worthy
)
more
waight
and
estimacion
,
therfore
is
he
so
wel
described
of
the
Euangelist
by
his
vertu
and
godlines
.
For
thus
sayth
the
euangelist
.
And
this
man
was
righteous
and
godly
.
Simeon
But
no
man
can
be
righteous
and
godli
,
without
the
holy
ghost
,
&
faith
.
For
why
,
faith
only
maketh
vertuous
&
righteous
,
as
the
scripture
witnesseth
.
Furthermore
,
he
that
beleueth
,
feareth
god
,
Feare
.
not
with
seruile
or
bond
fear
,
but
with
a
childly
fear
,
or
suche
a
fear
,
as
becometh
a
son
to
beare
vnto
his
father
.
If
then
it
be
true
that
the
euangelist
writeth
of
Simeon
(
as
without
doubt
it
is
)
needs
must
it
folow
that
Symeon
had
a
faithfull
and
godly
heart
.
But
suche
a
faith
,
wherevnto
did
she
pretend
,
or
wherin
did
she
put
her
truste
and
confidence
?
To
woorkes
of
the
lawe
?
Nay
.
But
he
looked
for
the
consolacion
of
Israell
,
as
the
euangelist
saithe
.
What
is
this
that
I
do
heare
?
Is
this
babe
the
only
comforte
of
Israel
?
Suerly
&
without
dout
he
is
euen
so
.
The
fathefull
are
euery
where
fewe
in
numbre
.
How
many
think
you
were
ther
among
so
many
thousandes
of
men
in
Israel
&
Iuda
,
that
knew
this
?
I
warant
ye
a
smal
numbre
,
if
ye
take
away
from
theim
,
Mary
,
Ioseph
,
Anna
the
prophetisse
,
&
this
Simeon
.
What
a
wonderful
thing
is
this
.
Yea
ther
is
no
such
meruaile
as
this
,
that
among
so
holy
a
people
&
enryched
with
so
many
prerogatiues
from
god
him self
,
ar
found
so
smal
a
numbre
,
that
acknowledged
this
time
of
grace
&
saluacion
.
Only
this
old
man
Simeon
,
&
Anna
the
prophetisse
,
toke
heed
vnto
the
prophecy
of
Christ
,
and
marked
this
tyme
of
grace
:
certainly
beleuing
that
it
shulde
be
so
in
deed
,
that
he
shulde
not
taste
of
death
,
but
that
he
shulde
firste
beholde
the
Christ
of
the
lorde
.
And
what
folowed
?
For
asmuche
as
his
faithe
and
hope
was
certayne
and
right
,
therefore
he
receaued
an
oracle
or
answer
of
the
holy
ghost
,
that
he
shuld
not
se
death
,
before
he
had
seene
the
lordes
Christ
.
Oh
in
what
ioy
was
this
good
father
then
?
And
on
the
other
side
,
howe
greuous
was
the
abidyng
so
longe
tyme
vnto
him
,
tyl
he
myght
see
that
daye
and
attaine
to
that
ioye
.
Notwithstandyng
at
the
laste
it
came
,
and
he
obtained
his
herty
desire
.
For
when
the
parents
brought
in
the
childe
Iesus
,
to
do
for
him
after
the
custome
of
the
law
,
this
Simeon
came
also
into
the
temple
not
of
his
awne
heade
,
but
by
the
mocion
of
the
holy
ghost
.
And
then
receiued
the
babe
into
his
armes
and
confessed
him
to
be
his
lorde
and
sauioure
,
and
wished
vnto
him
all
thinges
fortunate
and
prosperous
,
as
in
this
place
in
goodly
ordre
and
frutefully
the
Euangelyst
describeth
it
.
The
ioy
of
Simeon
.
Thirdelye
here
note
,
in
howe
greate
myrthe
,
in
what
great
ioy
,
this
old
man
triumphed
as
it
were
when
the
eyes
of
his
hearte
were
opened
to
knowe
his
Messias
.
Nowe
(
saide
he
)
O
lord
,
thou
lettest
thy
seruaunt
depart
in
peace
,
accordyng
to
thy
promise
.
Oh
,
howe
noble
a
thinge
is
a
heart
that
beleueth
well
?
For
,
I
praye
you
,
what
thinge
careth
Simeon
for
nowe
?
when
he
knoweth
his
king
and
fauiour
?
Doutles
nothing
nowe
can
make
him
pensiue
or
sorowfull
.
Neither
careth
he
much
,
whether
he
liue
or
dye
.
As
though
he
shulde
saye
:
Oh
lorde
God
,
I
haue
with
great
and
feruent
desire
longed
to
see
thy
sonne
,
the
sauiour
of
the
worlde
,
and
now
by
thy
goodnes
and
mercye
I
haue
that
I
euer
desired
.
And
therfore
,
now
I
feale
my
felfe
in
so
great
ioye
,
that
it
is
all
one
to
me
whether
I
liue
or
dye
.
Phi.
1.
Now
if
I
must
liue
longer
,
I
knowe
that
my
sauiour
,
yea
the
sauiour
of
al
the
whole
worlde
is
come
,
and
therfore
there
is
nothyng
can
make
me
sorowfull
.
But
if
I
must
dye
,
then
am
I
sure
that
death
is
to
me
auantage
.
Yea
verely
(
oh
Lord
)
I
heartely
desire
to
be
dissolued
&
be
with
thee
.
For
I
am
sure
,
that
neither
synne
nor
death
,
nor
deuil
nor
hell
can
hurt
me
,
for
asmuche
as
I
haue
seen
thy
sonne
my
lorde
,
and
I
haue
knowen
him
as
my
Messias
and
sauiour
.
Beholde
howe
after
this
maner
Symeon
maketh
his
song
,
and
declareth
what
fayth
he
hath
in
this
childe
.
And
what
dothe
he
more
?
Sufficeth
it
that
he
only
beleueth
,
Christ
is
sauiour
before
all
people
and
that
this
ioye
tickleth
his
heart
onely
?
Nay
not
so
.
But
he
would
make
this
ioy
knowen
vnto
all
men
,
and
he
sayth
,
That
God
hath
prepared
this
sauiour
,
before
the
face
of
all
people
.
Wherevnto
?
A
light
to
lighten
among
the
Heathen
,
and
the
glory
of
thy
people
of
Israel
.
Surely
that
is
it
that
I
would
so
gladly
haue
hard
spoken
of
.
And
I
beseche
you
what
thyng
might
wee
poore
heathen
require
more
?
Wee
were
bonde
vnto
this
tyme
in
darkenes
&
great
incredulite
,
vtterly
ignorant
what
we
shuld
do
to
attaine
euerlasting
saluacion
.
But
God
hath
set
furth
this
light
,
and
nowe
hath
he
ended
this
miserye
.
Who
hath
done
this
?
This
childe
,
of
whom
Symeon
speaketh
suche
excellent
thynges
.
And
by
what
thyng
hath
he
brought
this
to
passe
?
By
his
helthsom
doctrine
and
gospell
.
For
as
he
only
is
the
glory
of
his
people
,
when
they
acknowledge
him
by
faith
,
so
also
is
he
a
light
vnto
vs
,
when
he
wolde
that
his
most
holy
worde
shuld
come
vnto
vs
.
For
then
in
deede
began
it
to
be
fulfilled
,
that
the
prophet
longe
before
sawe
in
spirite
,
and
saide
:
The
people
that
dwelt
in
darknes
sawe
a
great
lyght
&c.
Wherfore
(
deerely
beloued
)
let
vs
with
harty
affection
indeuour
oure selues
,
that
in
as
much
as
we
are
made
the
children
of
god
,
by
the
worde
of
god
,
that
we
acknowledge
the
same
with
Simeon
,
and
be
thankefull
.
And
neuer
admitte
to
seeke
remission
of
sinnes
,
iustice
and
eternal
health
at
any
other
,
then
this
childe
,
whom
Simeon
acknowledgeth
and
nameth
the
sauioure
of
the
whole
worlde
.
Who
with
the
father
and
the
holy
ghoste
preserue
and
keepe
vs
all
Amen
.
The
gospell
on
saynte
Mathias
the
apostels
daye
.
Math.
11.
Woodcut illustration of the apostle St. Matthias leaning on a spear.
AT
that
time
,
Iesus
answered
and
sayd
:
I
thank
the
,
O
father
,
lorde
of
heauen
and
earth
,
bicause
thou
haste
hid
those
things
from
the
wife
and
prudent
,
&
hast
shewed
them
vnto
babes
,
verely
father
euen
so
was
it
thy
good
pleasure
.
Mat.
12
Luc.
10.
Ioh.
3.
Al
things
are
giuen
ouer
vnto
me
of
my
father
.
[
](A69147-e36790-b)♣
♣
Ioh.
7
8.
b
10.
b
And
no
man
knoweth
the
son
,
but
the
father
:
neither
knoweth
any
man
the
father
,
saue
the
sonne
,
and
he
to
whom
so
euer
the
sonne
wyll
open
hym
.
Come
vnto
me
all
ye
that
laboure
and
are
laden
,
and
I
wyl
ease
you
.
Eccle.
6
Take
my
yoke
vpon
you
,
&
learn
of
me
,
for
I
am
meek
and
lowly
in
heart
,
&
ye
shal
find
rest
vnto
your
soules
.
For
my
yoke
is
easye
,
1.
Ioh.
5
and
my
burthen
is
lyghte
.
THE
EXPOSITION
.
TO
the
right
vnderstandyng
of
this
presente
Gospell
,
Two
natures
in
Christe
.
it
is
necessary
that
we
consider
wel
,
two
natures
in
Christ
.
And
verely
if
these
two
natures
bee
well
and
christianly
considered
,
it
shal
open
and
make
plaine
many
places
of
the
godly
scriptures
,
which
at
the
fyrst
sight
might
seme
to
be
contrary
,
so
that
in
very
dede
there
shall
appeare
in
them
no
repugnauncye
at
all
.
As
for
an
example
:
I
and
my
father
are
one
.
And
again
in
another
place
:
My
father
is
greater
then
I.
Nowe
if
you
referre
this
sentence
vnto
Christes
deuine
nature
,
&
the
other
vnto
his
humaine
nature
,
I
pray
you
,
shall
not
these
saiynges
well
agree
?
And
in
like
maner
must
thou
nedes
do
in
this
gospel
.
For
that
he
geueth
thankes
to
his
father
,
it
belongeth
to
his
manhod
:
and
that
he
sayth
,
All
thynges
are
geuen
me
of
my
father
.
it
must
be
referred
vnto
his
godhead
.
But
wherfore
geueth
Christ
thankes
vnto
his
father
?
Forsoth
because
the
worde
whiche
is
contemned
of
Corazin
,
and
Bethsaida
,
is
hyd
from
the
wyse
and
prudent
,
and
is
reueled
or
opened
vnto
yong
children
.
Wise
&
prudent
men
.
In
this
place
he
calleth
theim
wyse
and
prudet
,
that
trust
to
their
ownes
wysdome
,
and
by
their
owne
wyttes
and
vnderstandynges
,
will
searche
out
all
thynges
.
Of
whom
also
the
prophet
sayth
:
Wo
to
you
that
are
wise
in
your
owne
eyes
,
Esai
.
5.
&
prudent
in
your
owne
conceites
.
Suche
wysedome
and
suche
prudence
(
that
is
)
suche
as
will
not
be
subdued
and
submit
it selfe
captiue
vnder
the
worde
of
God
,
and
to
the
folishe
preachyng
of
the
crosse
,
shal
neuer
bee
able
to
perceiue
any
thyng
at
all
of
the
matter
of
his
iustificacion
,
nor
in
any
thyng
that
appertayneth
to
the
glorye
of
God
.
And
why
?
God
can
by
no
meanes
,
nor
will
suffre
suche
pride
,
as
commonly
commeth
of
carnal
wysedome
,
as
it
is
written
:
God
resisteth
the
proud
,
1.
Pe.
5.
and
geueth
grace
vnto
the
lowly
.
Furthermore
wee
see
that
suche
as
are
carnally
wyse
and
ciuily
prudent
menne
,
very
seldome
they
come
vnto
the
knowlege
of
God
.
But
who
then
are
they
that
are
admitted
vnto
the
knowlege
of
God
,
and
vnto
fayth
?
Forsothe
litle
children
.
And
in
this
place
Christe
calleth
theim
children
,
Children
or
babes
that
dispayre
of
theim selues
of
all
their
carnall
wysedome
and
prudence
,
that
only
considereth
and
depely
fyxeth
in
their
heart
,
those
thynges
whiche
Christ
taught
,
preached
&
wrought
.
Knowyng
also
that
in
matter
appertainyng
vnto
the
honour
of
God
,
to
righteousnes
&
our
saluacion
,
or
our
own
carnall
wytte
,
is
of
no
waytte
nor
value
,
but
onely
the
worde
of
God
.
Wysmen
And
knowyng
also
that
no
man
can
kmowe
or
apprehende
that
iustice
without
the
reuelacion
of
God
.
And
nowe
,
vnto
the
fyrst
nombre
that
is
of
carnall
wyse
men
and
prudent
,
pertayne
the
hye
priestes
,
Phariseys
,
and
Scribes
,
and
all
iusticiaries
,
that
from
the
beginnyng
of
the
worlde
vnto
this
day
,
defende
&
maintayne
iustice
of
workes
,
contrary
&
against
the
iustice
of
fayth
.
And
of
such
at
this
tyme
in
so
open
light
of
the
Gospel
ther
are
innumerable
.
On
the
other
parte
,
that
is
to
say
,
among
theim
that
bee
litle
children
,
Children
are
to
bee
nombred
the
Apostles
,
and
all
that
beleue
,
whiche
esteme
the
Euangelye
as
a
most
precious
and
holy
relique
,
and
in
nothyng
are
against
it
,
but
with
all
gentilnes
and
lowly
mynde
do
receyue
it
.
Therfore
if
thou
wylt
come
with
these
children
vnto
the
knowlege
of
the
gospell
and
eternal
felicitee
(
well
)
be
not
wise
and
prudent
in
thine
owne
conceite
,
but
meake
thy selfe
in
thyne
heart
.
for
the
worde
continueth
hyd
vnto
carnall
wysedome
.
Wherfore
also
sainct
Paule
calleth
it
a
misterye
or
a
preuie
secrete
that
all
menne
vnderstande
not
,
nor
perceiue
.
Wee
speake
(
sayth
he
)
the
wisedome
of
God
in
a
mistery
.
Secondarily
,
Christ
is
very
God
.
when
Christe
as
very
manne
had
ascribed
the
reuelacion
of
his
Euangelie
or
gospel
vnto
his
father
,
he
would
nowe
also
shewe
himselfe
to
be
very
God
,
equal
with
the
father
:
and
he
sayth
,
All
thynges
are
geuen
vnto
me
of
my
father
.
And
,
No
man
knoweth
the
sonne
but
the
father
,
neither
knoweth
any
man
the
father
but
the
sonne
,
and
he
to
whom
the
sonne
will
open
him
.
Of
these
wordes
it
is
euident
,
that
Christ
is
not
only
very
man
,
but
also
very
God
.
For
seyng
that
in
this
place
he
sheweth
that
the
knowlege
of
his
heauenly
father
is
in
his
power
to
geue
it
vnto
whom
he
wyll
,
whiche
thyng
in
another
place
he
ascribeth
vnto
his
father
onely
:
needes
must
it
folowe
,
Christ
is
equal
with
the
father
.
that
as
concernyng
the
deuine
nature
,
he
is
equal
with
his
father
.
And
if
he
bee
equal
with
his
father
,
it
foloweth
of
necessitee
,
that
he
is
very
God
.
Nowe
if
he
be
very
God
,
why
should
I
not
beleue
in
him
?
why
shuld
I
refuse
to
put
in
him
all
my
whole
hope
,
trust
and
consolacion
?
especially
seyng
that
he
is
so
minded
toward
me
and
all
men
that
beleue
in
him
,
that
both
he
will
,
and
also
is
hable
to
helpe
vs
.
And
that
he
wyl
gladly
succour
vs
,
it
appeareth
in
this
,
that
for
our
sakes
he
geueth
thankes
vnto
his
heauenly
father
,
as
one
that
hath
great
pleasure
in
our
saluacion
and
health
.
Besides
that
,
he
is
able
to
helpe
vs
,
for
all
thinges
are
geuen
vnto
him
of
his
father
.
And
to
this
partaineth
it
,
Ioh.
14
that
he
sayd
vnto
Philip.
Haue
I
been
so
long
tyme
with
you
,
and
thou
hast
not
knowen
me
?
Philip
,
he
that
seeth
me
,
seeth
also
my
father
:
Againe
,
Beleue
me
that
I
am
in
the
father
,
&
the
father
is
in
me
.
Heare
you
not
in
this
sentence
,
that
Christ
is
equal
with
the
father
,
&
therfore
nedes
must
he
be
God
?
It
wyll
bee
very
profitable
to
collect
and
gather
suche
sentences
together
,
and
to
haue
theim
in
oure
myndes
.
For
howe
hardes
thyng
is
it
to
the
fleshe
,
to
beleue
that
a
man
so
dispised
and
crucify●●
,
should
be
the
sonne
of
God
,
yea
God
himselfe
:
And
that
he
hath
(
by
the
effusion
of
his
precious
bloud
)
washed
awaye
the
synnes
of
all
men
,
&
obtained
for
them
eternal
life
.
So
strongly
,
and
with
suche
force
is
sathan
wont
to
fight
against
this
article
.
For
he
knoweth
certainly
that
if
he
may
wynne
vs
from
this
Christ
,
it
is
impossible
but
he
shal
take
vs
for
his
praye
.
For
thynke
you
,
that
it
was
for
nought
the
Christ
sayd
:
Mat.
9.
He
is
blessed
that
shall
not
be
offended
against
me
?
Surely
he
sawe
before
,
that
his
poore
and
contemptible
person
should
make
many
afrayd
to
come
to
his
doctrine
.
Therfore
he
willeth
that
we
loke
vnto
his
worde
,
&
considre
it
prudently
,
and
not
only
say
:
Iesus
sonne
of
Dauid
haue
mercy
vpon
vs
.
But
also
say
with
Thomas
,
Mar.
10
Ioh.
20.
My
Lorde
and
my
God
.
Thyrdly
Christ
allureth
and
calleth
vs
vnto
him selfe
with
a
verye
swete
and
fatherly
promise
,
and
sayth
:
Come
vnto
me
all
you
that
labour
and
are
laden
,
and
I
wyll
refreshe
,
comfort
,
and
ease
you
.
Christ
allureth
vs
vnto
himselfe
with
a
merciful
promise
I
pray
you
,
who
now
wil
bee
slowe
,
&
not
rather
with
all
that
he
can
,
make
hast
vnto
so
gentle
a
sauiour
Christ
?
And
diligently
note
,
who
thei
be
that
Christ
calleth
here
vnto
himselfe
.
They
are
suche
as
labour
,
and
are
laden
in
their
conscience
.
And
who
be
those
?
Those
doubtles
that
feele
their
synnes
and
knowlege
theim
,
and
for
theim
bee
fearefull
and
tremblyng
,
without
comfort
,
&
of
a
contrite
heart
.
For
to
suche
consciences
there
is
no
worke
,
no
holy
deede
,
no
wysedome
,
that
canne
succour
theim
,
but
Christ
onely
by
his
death
and
passion
,
and
by
that
precious
effusion
of
his
bloud
.
Many
one
there
are
,
that
in
suche
trouble
of
conscience
,
and
in
the
great
conflictes
and
anguishe
of
the
same
,
seke
remedyes
,
by
certaine
prescribed
holynes
and
woorkes
.
But
these
profyte
no
more
then
did
that
woman
,
whiche
was
sicke
of
the
issue
of
bloud
xii
.
yere
,
which
had
suffered
many
thynges
of
many
Physicions
,
&
spent
al
her
goodes
,
&
was
neuer
the
better
,
Mar.
5.
neither
had
any
succour
.
For
the
more
they
study
with
their
workes
(
those
I
say
,
whiche
are
done
without
true
fayth
)
to
pacifye
the
conscience
,
the
more
they
do
hurt
it
.
Wherfore
,
thus
must
wee
seke
for
remedye
.
When
by
the
preaching
of
Moyses
we
be
brought
into
the
knowlege
of
oure
synne
,
Rom.
3.
and
wee
feele
our selues
right
soore
oppressed
with
the
burthen
of
synne
,
then
let
vs
seke
for
him
,
which
by
his
death
and
passion
hath
obtayned
for
vs
remission
of
all
our
synnes
.
But
if
Sathan
wyll
here
drawe
the
backe
,
and
(
as
he
is
ful
of
malice
and
craft
)
so
put
it
into
thy
mynde
that
thou
shalt
thynke
Christ
suche
a
one
,
The
confort
of
conscience
must
be
sought
at
Christ
as
can
in
no
wise
abide
sinners
:
then
knowe
thou
that
thou
loke
vnto
this
promise
,
that
Christ
hath
made
to
thee
in
this
Gospell
,
when
he
sayth
:
Come
vnto
me
al
ye
that
labour
and
are
laden
,
and
I
,
euen
I
,
shal
refreshe
you
:
Whiche
els
no
worke
,
nor
sainct
,
can
do
.
Why
I
beseche
you
,
bee
you
afrayde
?
when
I
am
gentle
and
lowely
in
heart
,
and
suche
a
one
,
as
it
should
be
full
sore
against
my
will
that
any
synner
should
depart
fro
me
without
comforte
.
Beholde
thus
Christ
allureth
and
calleth
vs
vnto
himself
,
and
setteth
furth
to
vs
a
promise
,
that
he
will
refreshe
and
comfort
suche
as
are
laden
and
oppressed
with
synne
.
Yea
,
&
further
when
wee
bee
comforted
,
he
will
lay
a
yoke
vpon
vs
,
but
no
suche
as
they
felt
before
.
But
Christes
yoke
is
easye
,
and
his
burthen
light
.
The
doctrine
of
Christ
,
because
of
the
crosse
,
whiche
it
euer
bryngeth
with
it
,
is
a
great
yoke
and
heauye
burthen
to
the
fleshe
.
But
when
the
spirite
commeth
,
it
is
made
easye
and
light
,
were
it
afore
neuere
so
heauy
,
as
sainct
Ihon
sayth
:
His
preceptes
are
not
heauye
.
2.
Ioh.
5
That
almightie
lord
geue
vs
grace
that
we
neuer
suffre
our
selues
to
be
withdrawen
from
that
yoke
.
Amen
.
The
gospell
on
the
annunciation
of
the
blessed
Vyrgyne
Mary
.
Luc.
1.
Woodcut illustration of the Annunciation, with Mary sitting to the left of the angel, with the Holy Ghost (represented as a dove) and a lily between them.
When
she
sawe
him
,
she
was
abashed
at
hys
saying
,
and
cast
in
her
mynd
,
what
manner
of
salutacion
that
shold
bee
.
And
the
aungell
sayde
vnto
hyr
:
Feare
not
Marye
,
for
thou
haste
founde
grace
wyth
God
.
Beholde
,
Esai
.
6.
thou
shalte
conceaue
in
thy
womb
,
and
beare
a
sonne
,
and
[
](A69147-e37180-b)♣
♣
Mat.
2
Luc.
2.
shalte
call
his
name
Iesus
.
He
shal
be
greate
,
and
shall
be
called
the
sonne
of
the
hyghest
.
And
the
lord
God
shall
gyue
vnto
hym
the
seat
of
his
father
Dauyd
,
and
he
[
](A69147-e37190-b)*
*
Esa.
9
shall
raign
ouer
the
house
of
Iacob
for
euer
,
and
[
](A69147-e37200-b)♣
♣
Dan
7
Mich.
4
of
hys
kingedome
there
shall
be
none
ende
.
Then
sayde
Mary
vnto
the
angell
:
How
shall
this
be
,
seyng
I
know
not
a
man
?
And
the
angel
answered
and
sayd
vnto
her
:
The
holy
ghost
shal
come
vpon
the
,
and
the
power
of
the
highest
shall
ouershadowe
the.
Therefore
also
that
holy
thing
whych
shal
be
borne
,
shal
be
called
the
sonne
of
god
.
And
beholde
,
thy
cosyn
Elyza
beth
she
hathe
also
conceaued
a
sonne
in
her
age
,
and
this
is
her
syxt
moneth
,
whych
was
called
barren
,
for
Zach
,
8.
Mat.
19
Mar.
10
Luc.
18.
with
god
shall
nothing
be
vnpossible
.
And
Mary
sayde
:
Behold
the
hand
mayde
of
the
Lorde
,
be
it
vnto
me
,
accordyng
to
thy
worde
.
THE
EXPOSITION
.
HEere
in
the
Gospell
of
this
daye
,
is
described
the
Annūciation
of
the
natyuyty
of
our
lord
Iesus
Christ
,
which
was
before
promised
vnto
the
holy
fathers
,
&
that
ther
so
longe
&
so
desirously
wayted
for
.
And
the
euangelyst
Luke
with
very
great
diligence
meruailous
plainly
describeth
that
glad
tidinges
.
For
he
right
diligently
discusseth
al
the
circumstances
of
it
,
and
in
as
goodly
ordre
as
maye
bee
recyted
them
.
Fyrst
he
sheweth
the
tyme
,
The
tyme
.
that
is
,
the
syxte
,
moneth
,
after
that
Elizabeth
wyfe
to
Zachary
the
priest
,
had
conceiued
Iohn
the
baptist
.
And
then
furthermore
,
Gabiel
,
hee
nameth
also
the
aungell
,
by
that
name
that
was
knowen
and
excellente
in
the
scriptures
:
as
in
Daniell
the
8.
and
9.
chapiter
:
And
this
aungell
also
was
before
sent
vnto
Zachary
.
Thirdely
,
he
sheweth
who
sent
that
angell
,
Who
sent
him
that
is
god
,
which
longe
before
had
ordained
Marye
vnto
this
glory
that
she
shuld
be
the
mother
vnto
his
son
.
Fourthelye
also
you
se
,
whether
and
to
whome
the
Aungell
was
sente
:
that
is
,
into
a
toune
of
Galile
,
named
Nazareth
,
The
city
The
husbande
.
The
virgyne
.
vnto
a
virgine
despoused
vnto
a
manne
called
Ioseph
,
of
the
house
of
Dauid
.
And
the
virgines
name
was
Mary
.
Now
if
a
man
will
declare
these
circumstances
,
and
accordinge
to
their
dignitie
discusse
them
,
it
can
not
be
opened
what
dignity
and
ornament
these
shal
adde
vnto
the
annuncion
.
And
nowe
considre
after
what
manner
this
annunciation
came
to
passe
,
and
how
we
shuld
vnderstand
it
.
The
aungell
cometh
vnto
Mary
,
and
very
gentely
saluteth
her
,
as
a
virgine
replenished
with
grace
,
with
whome
the
Lorde
is
:
and
whiche
shuld
in
tyme
comming
,
be
blessed
aboue
al
women
,
bicause
of
those
excellent
giftes
,
which
god
woulde
giue
vnto
her
.
And
in
as
much
as
she
was
abashed
or
troubled
,
bycause
of
his
woordes
,
therefore
the
Angel
continueth
his
wordes
,
and
sayth
:
Mary
,
be
not
afrayde
,
doubtlesse
thou
hast
found
grace
with
God
.
Behold
thou
shalt
conceiue
in
thy
wombe
and
beare
a
sonne
,
and
shalt
call
his
name
Iesus
.
Here
it
is
necessary
that
wee
consider
well
two
thynges
.
Fyrst
,
that
Mary
founde
so
great
grace
with
God
.
Two
thynges
noted
.
For
that
which
is
founde
,
surely
it
is
founde
without
any
merites
of
any
woorkes
that
went
before
,
and
so
it
commeth
vnloked for
.
To
confirme
grace
is
not
to
merite
or
deserue
.
Then
if
Mary
found
suche
grace
afore
God
,
I
beseche
you
where
are
they
,
that
say
she
deserued
it
?
And
therevpon
doo
make
an
Idoll
of
her
,
settyng
it
aboue
God
.
I
can
well
beare
,
and
truely
so
is
it
worthy
,
that
Mary
be
praised
,
and
exalted
as
a
goodly
virgyn
,
and
full
of
grace
afore
God
,
yea
,
and
also
to
be
set
furth
vnto
all
christians
,
as
a
liuely
ensample
of
fayth
.
yet
(
that
notwithstandyng
)
suffre
her
to
continue
a
creature
that
attayned
vnto
that
dignitee
,
by
grace
without
merites
,
and
that
neuer
desired
to
be
extolled
aboue
her
sonne
,
as
ye
may
wel
perceiue
by
her
owne
woordes
,
where
she
sayth
in
the
gospell
:
Whatsoeuer
my
sonne
shall
say
vnto
you
,
that
do
.
Iohn
.
2
Doth
not
this
mooste
blessed
virgyn
Mary
in
this
place
sende
men
from
her selfe
vnto
Christ
,
and
vnto
his
woorde
?
Surely
wee
confesse
,
that
Mary
obtayned
of
God
greatter
fauour
or
grace
,
then
all
other
women
,
in
that
she
was
full
of
the
holy
ghost
,
and
the
Lorde
was
with
her
.
But
nowe
it
foloweth
not
of
this
,
that
I
shuld
make
an
Idol
of
her
,
that
we
shuld
esteme
her
to
be
our
life
,
swetenes
,
&
al
our
hope
,
as
doth
that
canticle
Salue
regina
,
but
rather
it
were
more
right
,
to
speake
these
thinges
of
Christ
,
whiche
sayth
.
I
,
I
,
I
am
the
way
,
the
truth
&
life
.
The
other
thyng
,
that
we
here
thynke
worthy
to
be
noted
is
this
.
We
must
diligently
way
,
what
the
Angel
sayd
vnto
Mari.
Behold
(
sayd
he
)
thou
shalt
conceiue
in
thy
wombe
and
beare
a
sonne
.
For
these
woordes
pertayne
vnto
the
humanitee
of
Christ
,
whiche
in
oure
tyme
is
impugned
,
without
shame
,
The
anabaptists
errour
.
of
the
Anabaptistes
.
For
they
confesse
,
that
he
receiued
of
Mary
in
her
wombe
,
figure
,
forme
&
nutrimentes
.
But
this
they
beleue
not
,
that
he
toke
any
thyng
of
fleshe
and
bloud
of
Mary
.
But
this
text
teacheth
plainly
that
doubtles
Christ
fyrst
was
conceiued
of
the
holy
ghost
,
&
then
by
the
operacion
of
the
same
holy
ghost
,
he
receiued
(
as
euery
other
childe
doth
)
forme
,
figure
,
&
nourishementes
,
fleshe
and
bloud
of
his
mother
the
virgyn
Mary
,
and
so
was
borne
of
her
as
the
article
of
oure
fayth
declareth
.
And
we
by
the
assistance
of
Goddes
grace
shal
euer
continue
in
this
fayth
and
confesse
it
,
&
neuer
depart
from
it
,
though
the
Anabaptistes
waxe
neuer
so
wodde
,
and
bable
neuer
so
muche
vayne
wordes
in
waste
.
Secondarily
,
in
this
Gospel
is
excellently
described
the
kyngdome
of
Christe
.
The
kingedome
of
Christe
.
For
the
Angel
sayth
:
And
the
Lord
God
shall
geue
vnto
him
the
seate
of
Dauid
his
father
,
and
he
shall
reigne
ouer
the
house
of
Iacob
eternally
:
and
there
shal
be
no
ende
of
his
kyngdome
.
In
these
woordes
Christ
is
called
the
sonne
of
Dauid
,
&
I
thynke
because
he
was
so
long
before
promised
to
Dauid
,
and
that
he
toke
fleshe
&
bloud
of
Mary
,
Dauids
seate
.
whiche
was
of
the
seade
of
Dauid
.
And
this
seate
or
maiestie
of
Dauid
,
whiche
should
be
geuen
vnto
him
,
is
no
corporal
seate
,
but
a
spiritual
seate
.
For
if
it
were
a
corporal
seat
,
it
could
not
endure
for
euer
,
but
it
must
needes
haue
an
ende
.
And
therfore
the
Angel
added
:
And
his
kyngdome
shall
haue
none
ende
.
Suche
a
kyngdome
of
Christ
is
also
excellently
described
by
the
Prophete
Esaie
in
the
ix
.
chapiter
,
where
among
other
thynges
he
sayth
thus
:
Esai
.
9.
His
imperie
shal
be
dilated
or
multiplied
,
and
peace
shal
be
without
end
vpon
the
throne
of
Dauid
,
&
vpon
his
kyngdome
,
that
he
may
confirme
&
strengthen
it
,
in
iustice
and
iudgement
,
from
thencefurth
and
for
euermore
.
Marke
,
that
suche
a
peace
shal
be
in
the
kyngdome
of
Christe
,
whiche
shal
not
endure
for
a
tyme
,
but
for
euermore
.
And
how
could
this
peace
be
referred
vnto
Dauid
,
whiche
neither
had
this
peace
,
nor
yet
could
geue
it
vnto
other
?
Furthermore
,
in
this
kyngdome
iustice
shal
be
made
strong
in
iudgement
.
Iudgemente
.
Nowe
,
howe
shall
this
be
?
Where
as
is
no
knowlege
of
synnes
,
there
can
not
folowe
the
iustice
of
fayth
.
Therfore
that
I
may
come
vnto
the
knowlege
of
synne
,
and
after
that
,
by
fayth
attayn
vnto
the
righteousnes
of
fayth
,
Christ
fyrst
causeth
me
,
so
to
be
throwen
doune
at
the
preachyng
of
repentaunce
,
that
I
shall
feale
my selfe
worthy
for
my
synnes
to
haue
hell
and
eternal
dampnacion
.
But
then
through
the
preachyng
of
free
remission
of
synnes
for
Christes
sake
,
I
shal
be
againe
comforted
,
and
raysed
vp
,
so
that
in
tyme
commyng
I
shall
feare
nothyng
for
my
synnes
,
but
I
shal
stand
stedfast
in
fayth
,
and
wayte
for
eternal
health
.
After
this
maner
is
iustice
stablished
by
iudgement
in
the
kyngdome
of
Christ
.
Vpon
this
againe
it
foloweth
,
that
this
seate
of
Dauid
,
which
here
is
promised
vnto
Christ
,
is
nothyng
els
but
a
spiritual
kyngdome
of
Christ
,
whiche
is
gouerned
and
ruled
by
the
scripture
of
the
Euangely
,
or
gospell
.
Neither
can
it
stand
in
any
maner
other
thyng
,
then
in
spirite
and
trueth
.
For
it
can
not
bee
a
corporall
kyngdome
.
For
why
,
these
thynges
that
wee
haue
nowe
spoken
of
,
and
the
corporal
kyngdome
that
Dauid
sometyme
gouerned
,
differre
as
farre
as
heauen
and
yerth
.
And
to
speake
briefly
,
Christ
him selfe
in
the
gospel
of
Luke
concludeth
this
,
saiyng
:
The
kyngdome
of
God
is
within
you
.
Luc.
17
Thyrdly
,
wee
haue
here
a
noble
ensample
of
true
fayth
in
Mary
.
For
although
at
the
fyrst
she
was
abashed
at
the
Angels
worde
,
and
afterwarde
also
wondered
right
sore
,
Examples
of
fayth
in
Mari
howe
she
should
be
the
mother
of
the
Lord
,
seyng
that
she
knewe
no
man
:
Yet
now
when
she
heareth
,
that
the
holy
ghost
should
worke
all
this
in
her
,
she
gladly
committeth
her selfe
vnto
the
wylle
of
God
,
with
great
mekenes
&
lowlynes
,
and
beleueth
the
Angel
whiche
God
had
sent
vnto
her
.
Wherfore
also
Elizabeth
highly
praised
this
fayth
,
Luc.
1.
saiyng
:
Blessed
art
thou
which
hast
beleued
,
for
those
thynges
shal
be
accomplished
in
thee
,
which
were
tolde
thee
from
the
Lord
.
Nature
of
fayth
For
this
is
the
true
nature
of
fayth
,
which
appeareth
here
in
Mary
,
to
beleueue
the
worde
,
to
leane
vnto
the
worde
,
and
to
cleaue
vnto
the
worde
,
yea
though
that
thyng
whiche
the
worde
speaketh
of
,
can
in
no
wise
be
comprehended
by
mans
reason
.
For
why
shuld
it
bee
called
fayth
,
but
that
it
beleueth
thynges
inuisible
&
not
apparant
,
yea
,
&
incomprehensible
to
man
?
Thus
did
Abraham
,
when
contrary
vnto
hope
,
he
beleued
into
hope
.
For
as
S.
Paul
saith
:
He
was
not
weake
in
faith
,
neither
considered
his
own
body
,
dead
in
manner
,
(
for
he
was
now
almost
an
hundreth
yeare
old
)
nor
the
baraine
wombe
of
Sarah
.
He
staggered
not
thorow
vnbeliefe
at
the
promise
of
god
,
but
he
was
stronge
in
faith
,
and
gaue
to
god
the
honoure
,
ful
certefyed
,
that
whatsoeuer
god
promised
,
he
was
able
to
performe
it
.
Inlike
manner
must
we
do
.
Whensoeuer
god
speaketh
any
thing
whiche
I
can
not
obtaine
nor
perceiue
by
my
reason
or
wisedome
,
it
becometh
me
not
to
dispute
,
by
what
meanes
it
maye
come
to
passe
,
but
thus
muste
I
saye
:
Behold
,
I
am
ready
the
lordes
bonde
seruaunt
,
and
gladly
do
I
meekely
submitte
my selfe
captiue
vnto
thy
woorde
,
althouge
I
perceiue
it
not
,
nor
can
not
comprehende
it
.
Thus
did
Mary
,
when
the
aungell
had
saide
:
The
holy
ghost
shall
come
ouer
the
,
and
the
power
of
the
moste
highest
,
shall
ouershadowe
the.
&c.
Marye
sayd
:
Beholde
the
Lordes
hande
mayden
,
be
it
done
to
me
,
accordynge
to
thy
woorde
.
Nowe
if
yee
will
doo
vnto
Marye
suche
seruice
as
shall
please
her
,
beeleue
the
promise
of
god
as
shee
beleued
it
.
Feare
god
,
as
Mary
feared
god
,
liue
as
shee
liued
,
and
thou
shalt
possesse
eternall
lyfe
as
Marye
doth
.
As
Christe
promised
:
Who
so
euer
doth
the
wil
of
my
father
that
is
in
heauen
,
he
is
my
brother
,
sister
and
mother
.
God
graunte
vs
all
that
wee
maye
doo
well
.
Amen
.
THE
PASSION
OF
OVR
Lorde
Iesu
Christ
,
parted
into
syxe
Sermons
.
The
fyrste
sermon
Mat.
26.
Mar.
14
Luce.
22
Woodcut illustration of the Crucifixion.
WHen
the
euen
was
come
he
sate
doune
with
the
twelue
.
And
as
they
did
eate
he
sayd
:
Verely
I
saye
vnto
you
,
that
Ioh.
13.
one
of
you
shall
betraye
me
.
And
they
were
exceedinge
sorowfull
,
and
began
euery
one
of
them
to
saye
vnto
him
:
Lorde
,
is
it
I
?
Hee
answered
,
and
sayde
:
He
that
dippeth
hys
hand
with
me
in
the
dishe
,
the
same
shall
betray
me
.
Psal.
61
The
sonne
of
man
truly
goeth
as
it
is
written
of
hym
:
but
wo
vnto
that
man
by
whom
the
son
of
man
shal
be
betrayed
.
It
had
been
good
for
that
man
,
yf
hee
hadde
not
beene
borne
.
Then
Iudas
which
betrayed
hym
,
aunswered
,
and
sayde
:
Maister
,
is
it
I
?
He
saide
vnto
hym
:
Thou
haste
saide
.
Whan
they
were
caryng
,
Iesus
tooke
breake
,
and
whan
he
had
geuen
thankes
,
he
brake
it
,
and
gaue
it
to
his
disciples
.
and
sayde
:
1
Cor.
9.
Luce.
22
Mar:
18.
Take
,
eate
,
this
is
my
body
.
And
he
tooke
the
cuppe
,
and
thanked
,
and
gaue
it
them
,
saying
:
Drynke
ye
all
of
thys
,
for
this
is
my
bloude
(
which
is
of
the
new
testament
)
that
is
shedde
for
many
for
the
remission
of
sinnes
.
But
I
say
vnto
you
:
I
wyll
not
drynke
hensforth
of
thys
frute
of
the
vinetree
,
vntyll
that
daye
,
when
I
shall
drynke
it
newe
with
you
in
my
fathers
kyngedome
.
Mat.
14
And
when
they
hadde
sayde
grace
,
they
wente
oute
vnto
mount
Oliuer
.
THE
EXPOSITION
.
WE
haue
(
dee●ly
beloued
)
not
with
out
cause
recited
vnto
you
oute
of
the
gospel
of
Math.
the
text
of
the
Lords
supper
,
&
that
we
purpose
at
this
tyme
to
treat
vpon
vnto
your
louing
charity
.
For
so
it
see
we
think
it
profitable
to
councel
and
helpe
the
weak
,
which
about
this
time
ar
wont
for
the
more
part
of
a
custome
to
come
vnto
the
communion
of
the
lordes
supper
&
participat
of
it
.
and
therefore
they
shall
loue
and
more
gladlye
desire
some
briefe
instruction
in
this
matter
.
The
beginninge
of
this
gospell
declareth
with
how
greate
humanitie
and
gentlenes
Christ
prouoked
Iudas
vnto
repentaunce
,
adding
also
vnto
yt
,
Christs
pacience
calleeth
Iudas
to
repentaunce
.
that
except
he
did
repent
,
that
damnacion
in
soul
and
bodye
was
prophecied
to
chaunce
vnto
hym
.
But
who
tolde
Christ
that
Iudas
shuld
betray
him
,
and
deliuer
him
into
the
handes
of
the
Iewes
?
Surely
no
man
.
But
he
beinge
very
god
,
that
searcheth
the
hertes
&
raines
of
al
men
,
knew
it
,
neither
nedeth
he
any
man
to
shewe
him
suche
things
.
Now
that
hys
clemency
,
goodnes
,
&
long
suffering
in
all
thinges
might
appeare
,
therfore
he
handleth
him
that
shuld
betray
him
,
with
such
mercy
&
friendly
or
familiare
dealing
,
&
calleth
him
vnto
penance
after
that
fashion
that
he
vtereth
him
not
by
name
,
but
onlye
with
his
worde
toucheth
his
conscience
.
Called
not
hee
him
sufficiently
vnto
repentaunce
,
when
hee
sayde
vnto
him
:
Woo
to
that
manne
,
by
whome
the
sonne
of
man
is
betrayed
?
It
had
been
better
for
that
man
that
he
had
neuer
been
borne
?
Doubtles
,
whom
so
great
mercy
of
Christ
(
as
in
this
place
is
shewed
vnto
the
traytour
,
&
also
offered
vnto
him
)
prouoketh
not
vnto
repentance
&
fayth
:
surely
I
say
that
man
must
nedes
haue
an
indurate
&
blinded
hert
,
as
had
Iudas
.
For
Christ
could
handle
him
no
better
,
nor
with
more
mercyful
kyndnes
.
Rom.
2.
This
great
pacience
of
god
and
Christ
,
considered
S.
Paule
,
saiyng
:
Dyspisest
thou
the
ryches
of
his
goodnes
,
pacience
&
long
sufferyng
?
Knowest
thou
not
,
that
the
louyng
kyndnes
of
God
leadeth
the
to
repentance
?
Of
this
now
it
foloweth
that
not
Christ
,
but
we
our selues
are
the
cause
of
our
own
destruction
,
Osee
.
13
as
the
prophet
Oseas
wytnesseth
,
saiyng
:
O
Israel
,
thy
distruccion
commeth
of
thy self
.
But
Christ
offereth
vnto
vs
,
grace
,
and
his
spirite
,
yea
&
that
very
liberally
in
many
places
of
the
gospel
Therfore
,
whosoeuer
now
wyl
not
do
penance
,
that
man
must
nedes
fal
into
like
daunger
with
the
Iewes
,
which
would
not
knowe
the
tyme
of
theyr
visitacion
.
Iudas
heard
what
he
ought
to
haue
done
,
&
what
doubtles
should
folow
vpon
that
his
betraiyng
,
and
what
rewarde
he
might
surely
trust
vnto
,
except
he
forsoke
that
euil
&
mischeuous
enterpryse
,
that
he
had
taken
in
hand
.
But
dyd
he
repent
?
or
dyd
this
any
thyng
moue
him
?
Naye
forsoth
.
But
as
the
serpent
stoppeth
his
eares
,
that
he
heare
not
the
voyce
of
the
enchanter
:
Iudas
an
ensample
to
the
impenitent
.
euen
so
Iudas
stoppeth
his
eares
,
&
shut
out
al
the
admonicions
of
Christ
.
Wherfore
it
came
to
passe
,
that
by
his
own
sinne
,
he
is
dampned
perpetually
.
And
also
,
he
is
set
furth
as
a
synguler
ensample
to
all
that
are
impenitent
.
But
the
God
of
mercy
,
and
father
of
our
Lorde
Iesus
Christ
,
vouchesafe
of
his
great
and
tender
mercyful
goodnes
,
to
kepe
and
preserue
vs
al
from
suche
impenitent
heartes
and
desperate
myndes
.
Secondarily
,
after
that
Christ
with
suche
frendly
wordes
(
although
in
vaine
)
had
called
Iudas
to
repentance
,
and
with
his
welbeloued
Apostles
had
eaten
that
Easter
lambe
,
he
ordained
and
instituted
the
remembraunce
and
commemoracion
of
our
redempcion
whiche
here
in
this
place
of
the
newe
testament
is
aswel
expressed
and
declared
by
figures
&
figuratiue
speaches
,
as
it
was
in
the
olde
testament
.
For
as
the
pure
Paschal
lambe
without
spotte
,
The
paschal
lambe
signified
Christ
.
The
effusion
of
the
lambes
bloud
,
signified
the
effusion
of
Christes
bloud
.
And
the
saluacion
of
the
children
of
Israel
from
temporal
death
by
the
Lambes
bloud
,
signifyed
oure
saluacion
from
eternal
death
by
Christes
bloud
.
And
as
almightie
God
passyng
through
Egypt
,
kylled
all
the
Egiptians
heyres
in
euery
house
,
and
left
not
one
aliue
,
&
neuerthelesse
he
passed
by
the
children
of
Israels
houses
,
where
he
sawe
the
Lambes
bloud
vpon
the
doores
,
and
hurted
none
of
them
,
but
saued
them
al
by
the
meanes
of
the
Lambes
bloud
:
so
likewyse
at
the
last
iudgement
of
the
whole
worlde
,
none
shall
be
passed
ouer
and
saued
,
but
that
shall
be
founde
marked
with
the
bloud
of
that
moste
pure
and
immaculate
lambe
Iesus
Christ
.
And
for
asmuch
as
the
sheddyng
of
that
lambes
bloud
was
a
token
and
figure
of
the
sheddyng
of
Christes
bloud
then
to
come
,
The
lordes
supper
.
and
forasmuche
also
as
all
the
sacramentes
and
figures
of
the
olde
testament
,
ceassed
and
had
an
ende
in
Christe
:
lest
by
our
great
vnkyndnes
we
shuld
peraduenture
be
forgetfull
of
the
great
benefite
of
Christ
,
therfore
at
his
last
supper
(
when
he
toke
his
leaue
of
his
Apostles
to
depart
out
of
the
world
)
he
did
make
a
newe
wylle
&
testament
,
wherin
he
bequeathed
vnto
vs
cleane
remission
of
all
our
synnes
,
and
the
euerlastyng
inheritaunce
of
heauen
.
And
the
same
he
confirmed
the
next
day
with
his
owne
bloud
and
death
.
And
lest
we
should
forget
the
same
,
he
ordayned
not
a
yerely
memorye
(
as
the
Paschal
Lambe
was
eaten
but
ones
euery
yere
)
out
a
dayly
remembrance
he
ordained
therof
in
bread
&
wyne
sanctified
&
dedicated
to
that
purpose
,
Mat.
26
saiyng
:
This
is
my
body
:
This
cuppe
is
my
bloud
,
whiche
is
shed
for
the
remission
of
synnes
.
Do
this
in
the
remembraunce
of
me
.
Admonishyng
vs
by
these
woordes
,
spoken
at
the
makyng
of
his
last
wyll
and
testament
,
&
at
his
departyng
out
of
the
worlde
(
because
thei
should
be
the
better
remembred
)
that
whensoeuer
wee
do
eate
the
bread
in
his
holy
supper
,
&
drinke
of
that
cuppe
,
wee
should
remembre
how
muche
Christ
hath
done
for
vs
,
and
howe
he
dyed
for
oure
sakes
.
Therfore
,
sayth
sainct
Paule
:
1
Cor.
11
As
often
as
you
shal
eate
of
this
bread
,
and
drynke
the
cuppe
,
you
shall
shewe
furth
the
Lordes
death
vntyll
he
come
.
And
forasmuche
as
this
holy
bread
broken
,
and
the
wyne
deuided
,
do
represent
vnto
vs
the
death
of
Christe
nowe
passed
,
as
the
killyng
of
the
Paschal
Lambe
did
represent
the
same
yet
to
come
:
therfore
our
sauiour
Christ
vsed
thesame
maner
of
speche
of
the
bread
&
wyne
,
as
God
before
vsed
of
the
Paschal
lambe
.
For
as
in
the
olde
testament
God
sayd
:
Exo.
12.
This
is
the
Lordes
Passeby
,
or
Passeouer
,
euen
so
sayth
Christ
in
the
newe
testament
,
This
is
my
body
:
Ma.
26
This
is
my
bloud
.
But
in
the
old
mistery
and
sacrament
,
the
Lambe
was
not
the
Lordes
very
Passeouer
or
passyng
by
,
but
it
was
a
figure
whiche
represented
his
passyng
by
.
So
likewise
in
the
newe
testament
,
the
bread
and
wyne
bee
not
Christes
very
body
and
bloud
,
but
they
be
figures
,
whiche
by
Christes
institucion
bee
vnto
the
godly
receiuers
therof
,
sacramentes
,
tokens
,
significacions
,
and
representacions
of
his
very
fleshe
&
bloud
instructyng
their
fayth
,
that
as
the
bread
and
wyne
feede
theim
corporally
,
and
continue
this
temporal
life
:
so
the
very
fleshe
&
bloud
of
Christ
feedeth
theim
spiritually
,
&
geueth
them
euerlastyng
life
.
For
vnto
the
faythful
Christ
is
at
his
owne
holy
table
present
,
with
his
mightie
spirite
and
grace
,
and
is
of
them
more
fruitfully
receyued
,
than
if
corporally
they
should
receiue
him
bodily
present
.
And
therfore
they
that
shal
worthely
come
to
this
Goddes
borde
,
muste
after
due
trial
of
themselues
,
consider
fyrst
,
who
ordained
this
table
,
also
what
meate
and
drynke
they
shall
haue
that
come
thereto
,
and
howe
they
ought
to
behaue
them selues
thereat
.
He
that
prepared
the
table
is
Christ
himselfe
.
The
meate
and
drynke
wherewith
he
feedeth
theim
that
come
thereto
as
they
ought
do
,
is
his
owne
very
fleshe
and
bloud
.
They
that
come
thereto
,
muste
occupye
their
myndes
in
consideryng
howe
his
bodye
was
broken
for
them
,
and
his
bloud
shed
for
their
redempcion
,
and
so
ought
they
to
approche
to
this
heauenly
table
with
all
humblenes
of
heart
,
and
godlynes
of
mynde
,
as
to
the
table
wherein
Christ
himselfe
is
geuen
.
And
they
that
come
otherwyse
to
this
holy
table
,
they
come
vnworthely
,
and
do
not
eat
&
drynke
Christes
fleshe
and
bloud
,
but
eate
&
drynke
their
owne
damnacion
:
because
they
do
not
duely
consider
Christes
very
fleshe
&
bloud
,
whiche
be
offered
there
spiritually
to
bee
eaten
&
dronken
,
but
dispisyng
Christes
most
holy
supper
,
do
come
therto
as
it
were
to
other
meates
&
drynkes
,
without
regarde
of
the
Lordes
body
,
whiche
is
the
spiritual
meate
of
that
table
.
Therfore
,
let
a
man
(
as
sainct
Paule
sayth
)
examine
himselfe
,
and
so
eate
of
the
bread
and
drynke
of
the
cuppe
,
for
he
that
eateth
and
drynketh
vnworthely
,
eateth
and
drinketh
his
owne
damnacion
,
not
desernyng
the
Lordes
body
.
Euil
persons
do
not
ea●e
the
body
of
Christ
Thyrdly
,
we
can
not
deny
,
but
that
both
the
good
and
bad
do
eate
and
drynke
the
sacramental
bread
and
wine
,
but
besides
the
sacramentes
the
good
eateth
euerlastyng
life
,
the
euil
and
wicked
membres
of
the
deuil
euerlastyng
death
.
For
they
do
not
eate
and
drynke
the
body
&
blud
of
Christ
,
but
(
as
sainct
Paule
sayth
)
they
are
gyltie
of
the
body
&
bloud
of
the
Lord
,
and
eate
&
drynke
their
owne
damnacion
.
Fourthly
,
it
is
necessary
that
we
knowe
,
wherevnto
this
sacrament
profiteth
,
and
what
vtilitee
commeth
to
vs
by
it
,
and
what
is
the
power
of
it
.
And
this
can
no
man
learne
better
any
where
,
then
of
the
very
wordes
,
wherewith
this
sacrament
was
instituted
,
whiche
say
:
This
is
my
body
,
geuen
for
you
,
vnto
the
remission
of
synnes
.
Christe
ordayned
this
sacrament
of
his
body
and
bloud
in
bread
and
wine
,
to
preache
vnto
vs
,
that
as
our
bodies
be
fed
,
norished
and
preserued
with
meate
&
drynke
,
so
are
our
hungry
soules
fed
,
norished
and
preserued
by
the
body
&
bloud
of
Christ
.
This
same
spiritual
eatyng
and
drinkyng
of
the
sayd
body
and
bloud
of
Christ
,
is
not
receiued
in
the
mouthe
,
&
digested
in
the
stomacke
,
but
it
is
receyued
with
a
pure
heart
&
a
syncere
fayth
,
beleuyng
that
Christe
gaue
his
body
to
death
&
shed
his
bloud
vpon
the
crosse
for
vs
,
&
that
he
doth
so
ioyne
and
incorporate
himself
to
vs
,
that
he
is
our
heade
,
and
we
his
membres
,
hauyng
him
dwellyng
in
vs
,
&
wee
in
him
.
What
thyng
can
bee
more
comfortable
to
vs
,
than
to
eat
this
meate
and
drynke
this
drynke
?
For
he
sayth
himselfe
:
Iohn
.
6
He
that
eateth
me
,
shal
liue
by
me
.
Wherfore
in
this
sacrament
,
receiued
with
a
true
fayth
,
we
are
assured
that
our
synnes
be
forgeuen
,
whiche
thing
when
we
fele
in
our
heates
,
at
the
receiuyng
of
the
Lordes
supper
,
what
thyng
can
be
more
ioyfull
,
more
pleasaunt
or
more
comfortable
vnto
vs
?
Remission
of
sinnes
is
the
highest
treasure
that
can
be
in
the
worlde
.
Who
is
it
that
would
not
apply
his
whole
study
,
cast
in
his
mynde
day
&
night
,
yea
&
go
though
it
were
neuer
so
long
a
iourney
,
so
that
he
might
attaine
this
treasure
?
Suppose
you
there
bee
any
ryches
in
this
worlde
lyke
vnto
this
?
Naye
verely
.
Why
so
?
For
the
goodes
of
this
worlde
,
be
they
neuer
so
excellent
,
neuer
so
precious
&
great
in
value
,
neuer
so
pleasant
&
beautifull
,
yet
they
ebbe
&
flowe
,
they
fall
as
leaues
,
and
thei
passe
away
,
although
in
this
life
onely
they
comfort
man
much
,
yea
,
and
rather
vexe
&
trouble
him
:
But
this
treasure
of
forgeuenes
of
synnes
,
when
by
fayth
it
is
obtained
,
found
,
and
set
hande
vpon
,
it
bringeth
with
it
no
incertaine
,
deceiuable
nor
transitory
life
,
but
a
continuall
,
euerlasting
,
and
perpetual
lyfe
,
&
also
it
causeth
peace
&
ioye
in
the
holy
ghost
,
which
shall
last
for
euer
.
Wherefore
yt
is
very
necessarye
,
that
we
with
al
diligence
and
studiouse
mind
,
serch
for
this
treasure
.
There
ar
some
that
are
so
minded
that
they
thinke
that
when
they
haue
the
worde
,
it
is
not
verye
necessary
nor
maketh
no
great
matter
whether
they
come
vnto
the
sacrament
or
no
,
and
that
it
is
in
their
liberty
whether
they
wyll
take
part
of
the
lords
table
or
no.
All
men
ar
bound
to
receiue
the
Sacrament
.
But
I
deny
that
liberty
,
&
lai
,
that
al
men
are
so
sore
bound
to
remembre
this
benefite
receiued
of
God
through
Christ
,
as
the
apostels
wer
,
and
often
to
reuolue
it
in
heart
and
to
giue
thanks
for
it
.
For
though
I
neither
can
,
nor
will
bynd
men
vnto
a
certaine
prescript
,
or
peculier
time
to
receiue
this
sacrament
,
yet
it
is
necessarye
,
that
wee
consider
the
commaundement
of
Christe
,
and
that
oftentymes
we
accomplishe
and
in
deede
fulfyll
it
.
Furthermore
,
it
is
a
trewth
and
can
not
bee
denied
,
but
that
by
the
woorde
,
there
is
offered
vnto
vs
the
remission
of
sinnes
.
And
in
the
same
worde
is
this
sacrament
commaunded
and
comprehended
,
so
that
the
one
can
not
bee
in
onye
wise
deuided
frome
the
other
.
Fiftely
,
considre
nowe
,
who
these
be
that
vse
this
sacrament
accordyngly
:
The
vse
of
the
lordes
supper
.
Douteles
that
are
such
as
beleue
.
Ther
is
a
promise
in
the
lordes
supper
,
that
Christ
wold
giue
his
owne
body
vnto
death
for
vs
,
&
that
he
wold
shed
his
blud
,
to
wash
away
our
sinnes
.
And
in
this
promise
there
is
no
douting
.
But
what
profiteth
this
promise
vnto
me
,
excepte
I
receiue
&
take
hold
vpon
it
by
faith
?
But
yet
if
I
wil
be
partaker
of
these
thinges
,
it
is
necessary
that
I
come
in
faith
.
For
euery
promise
of
God
is
receiued
by
faith
.
So
likewise
teacheth
the
sentences
in
the
gospell
of
Iohn
:
Ioh.
6.
He
that
eateth
this
bread
shal
liue
eternally
.
Item
,
The
breade
which
I
wil
giue
,
it
ys
my
flesh
for
the
lyfe
of
the
world
.
Item
,
He
that
eateth
my
flesh
and
drinketh
my
bloud
,
continueth
in
me
,
and
I
in
him
&c.
Al
these
sentences
ar
spoken
of
faith
.
Now
who
so
cometh
vnto
the
communion
of
the
lordes
supper
not
hauing
this
faithe
,
then
not
only
hee
eateth
it
not
vnto
his
health
and
eternall
life
,
but
muche
rather
he
taketh
part
of
this
sacrament
vnto
eternal
condemnacion
,
as
S.
Paul
in
the
epistle
to
the
Cor.
sufficiently
sheweth
and
teacheth
.
1
Co.
11.
Therfore
if
thou
feele
thy
sinnes
&
knowest
them
,
&
woldest
right
gladly
be
delyuered
from
them
,
&
desirest
to
growe
,
increase
and
waxe
strong
in
faith
,
well
,
make
hast
&
come
to
this
supper
.
For
in
it
thou
shalt
find
,
not
only
forgiuenes
of
sinnes
,
&
that
bi
the
word
,
but
also
thou
shalt
feed
thy
soul
with
the
body
&
blud
of
Iesu
Christ
,
a
great
conforting
to
thi
faith
.
Furthermore
,
this
sacrament
shuld
moue
&
stir
vs
to
friendship
,
to
liue
quietly
in
peace
,
vnitie
&
concord
,
&
to
put
away
all
hatred
,
variance
&
discord
.
&
to
testifie
a
brotherly
&
vnfained
loue
betwene
vs
.
For
when
we
be
made
al
partakers
of
this
one
table
what
ought
we
to
thinke
,
but
that
we
be
al
membres
of
one
spiritual
body
?
that
we
be
ioyned
togither
in
one
Christe
,
as
a
greate
numbre
of
graines
of
corne
bee
ioyned
togither
in
one
lofe
.
Wherefore
they
that
can
not
bee
persuaded
to
bee
good
to
their
christian
brethren
(
for
whome
Christ
suffered
death
)
when
in
this
sacrament
they
be
put
in
remembraunce
,
that
the
sonne
of
god
bestowed
his
lyfe
for
his
enemyes
.
We
see
dayly
that
eating
and
drinking
togither
,
maketh
friendes
,
and
continueth
friendship
:
Muche
more
then
oughte
the
table
of
Christ
to
moue
vs
so
to
do
,
whereby
we
confesse
vs
to
be
all
membres
of
one
body
,
and
acknowledge
Christ
to
be
giuen
vs
of
God
his
father
.
To
whome
with
the
sonne
and
holye
ghoste
,
be
all
honoure
and
glorye
,
for
euer
and
euer
.
Amen
.
The
gospell
on
the
second
sermon
vppon
the
passion
of
our
lorde
.
Iohn
.
18.
WHen
Iesus
had
spoken
these
woordes
,
Mat.
19
Mar
14
Luce.
22
he
went
forth
with
his
disciples
,
ouer
the
brooke
Cedron
,
wher
was
a
garden
,
into
whyche
he
entred
,
and
hys
disciples
.
Iudas
also
whiche
betrayed
him
,
knew
the
place
,
for
Iesus
ofte
tymes
resorted
thyther
with
his
disciples
.
Iudas
then
after
he
had
receiued
a
bonde
of
men
,
&
ministers
of
the
highe
priestes
and
pharisees
,
came
thither
with
lanternes
,
and
fier
brandes
,
and
weapons
.
And
Iesus
knowyng
all
things
that
shulde
come
on
him
,
went
forth
,
and
sayde
vnto
them
:
Whom
seeke
ye
?
They
answered
him
:
Iesus
of
Nazareth
.
Iesus
sayth
vnto
them
:
I
am
he
.
Iudas
also
which
betrayed
hym
,
stode
with
them
:
As
sone
then
as
he
had
sayde
vnto
them
,
I
am
he
.
they
went
backeward
and
fell
to
the
grounde
.
Then
asked
he
them
againe
:
Whom
seek
ye
?
They
sayde
:
Iesus
of
Nazareth
.
Iesus
answered
:
I
haue
tolde
you
,
that
I
am
he
.
If
ye
seeke
me
therfore
,
let
these
go
theyr
way
,
that
the
sayinges
might
be
fulfilled
whiche
he
spake
:
Ioh.
17
Of
them
which
thou
gauest
me
,
haue
I
not
loste
one
.
Then
Simon
Peter
hauynge
a
sworde
,
drewe
it
,
and
smote
the
high
priestes
seruaunt
,
and
cutte
of
his
right
eare
.
The
seruantes
name
was
Maichus
.
Therfore
sayth
Iesus
vnto
Peter
:
Mat.
2●
Gene.
9
putte
vp
thy
sworde
into
the
sheath
:
Shall
I
not
drynke
of
the
cuppe
whiche
my
father
hath
geuen
me
?
THE
EXPOSITION
.
FOrasmuche
(
dearely
beloued
)
as
wee
haue
vndertake
,
to
declare
vnto
you
,
and
to
set
out
the
deare
death
and
most
bytter
passion
of
our
Lorde
Iesus
Christ
:
I
haue
thought
it
conuenient
,
and
nede
also
requireth
the
same
,
that
wee
should
first
shew
briefly
,
what
is
the
vse
of
the
same
passion
,
and
what
vtilitee
and
fruit
may
come
by
it
vnto
vs
.
For
there
is
no
greatter
folye
,
nor
more
worthye
laughter
,
than
to
make
only
suche
preachynges
,
as
should
moue
mennes
myndes
to
fret
at
the
Iewes
,
because
they
dyd
suche
an
horrible
cryme
against
Christ
&
by
such
wordes
take
an
occasion
to
curse
&
rebuke
the
traitour
Iudas
,
and
to
condempne
him
.
For
surely
here
are
to
bee
considered
,
thynges
farre
greatter
and
higher
then
those
.
And
what
thynges
are
they
that
we
ought
here
to
consider
?
Fyrst
wee
ought
to
ponder
,
what
were
the
principal
causes
of
that
so
great
passion
,
whiche
the
most
innocent
lambe
of
God
suffered
.
For
if
this
be
depely
wayed
and
considered
in
the
heart
,
it
shall
worke
as
muche
in
oure
heartes
,
as
dothe
the
preachyng
of
the
lawe
,
whose
office
is
commonly
to
set
before
oure
eyes
the
huge
greatnes
of
our
synnes
,
to
feare
vs
and
to
driue
vs
vnto
dispayre
.
But
nowe
,
who
were
they
that
were
the
cause
of
that
so
paynful
death
and
passion
vnto
Christ
:
The
cause
of
the
doth
of
Christ
Esai
.
53
&
that
commytted
that
horrible
cryme
to
sley
the
sonne
of
God
?
No
man
can
shewe
this
more
truely
nor
better
,
then
the
prophet
,
whiche
sayth
:
Because
of
the
transgression
of
my
people
I
haue
slayn
him
.
Kepe
this
sentence
diligently
in
thy
mynde
.
And
if
thou
wylt
so
doo
,
thou
shalt
haue
as
great
cause
to
fret
at
thy selfe
,
as
euer
thou
couldest
fynde
to
bee
displeased
with
the
Iewes
,
and
that
wretched
poore
felowe
Iudas
.
And
if
that
the
Lord
our
God
gaue
his
dearely
beloued
sonne
vnto
this
passion
,
for
the
transgression
and
synnes
of
his
people
,
surely
we
also
do
put
to
our
workyng
&
helpyng
handes
vnto
this
passion
,
&
ar
also
aswel
as
other
,
authors
of
his
death
.
Haue
not
we
synned
also
with
other
?
Or
are
we
except
out
of
this
sentence
?
Al
men
haue
synned
,
&
are
destitute
of
the
glory
of
God
.
Rom.
3
Doubtles
no
man
can
here
excuse
himselfe
,
neither
is
any
man
free
from
sinne
,
so
that
he
may
lay
al
the
blame
vpon
the
Iewes
,
for
Christes
death
.
1
Iho.
2
For
as
S.
Ihon
sayth
:
He
is
the
propiciacion
&
obtayner
of
grace
for
our
synnes
,
&
not
for
our
synnes
onely
,
but
also
for
the
synnes
of
all
the
worlde
.
Therfore
,
when
thou
hearest
that
this
innocent
Christ
was
bound
,
scourged
,
spyt
vpon
,
and
skorned
,
and
besydes
that
,
beaten
vpon
the
face
,
crouned
with
thorne
,
&
crucifyed
,
thou
shuldest
then
call
to
mynd
and
remembre
,
Our
sinnes
crucifyed
Christ
.
that
thou
thy selfe
hast
done
this
,
&
that
thy
synnes
were
the
moost
iust
cause
and
very
occasion
of
all
these
thynges
.
Neither
must
thou
remembre
thynges
lightly
,
but
so
meditate
them
in
thy
mynde
,
that
thou
mayst
knowe
thy selfe
,
a
most
greuous
synner
,
and
confesse
thy selfe
suche
a
one
,
as
by
thy
synnes
prouoked
so
great
wrathe
and
indignacion
of
God
.
Nor
thynke
not
that
thy
synnes
were
light
for
the
whiche
it
was
necessary
that
the
sonne
of
God
shuld
come
doune
from
heauen
,
and
suffre
the
most
vyllayn
death
of
the
crosse
.
Consider
also
in
thy
mynd
,
that
this
passion
,
What
profite
we
haue
by
the
death
&
passion
of
Christ
&
shedyng
of
that
precious
blud
,
was
done
for
thy
welth
&
profite
,
that
thy
synnes
and
all
thy
transgressions
should
by
effusion
of
this
blud
be
washed
away
,
&
so
thou
deliuered
from
al
thy
synnes
,
mightest
be
made
the
sonne
&
heyre
of
God
.
Nowe
if
thou
by
fayth
takest
hold
vpon
this
,
&
with
all
the
whole
fayth
of
thy
heart
,
trustest
wholly
vpon
it
,
it
shal
make
the
fre
from
al
sinnes
,
reconcile
the
vnto
the
heauenly
father
,
and
bryng
perpetual
ioy
,
&
eternal
felicitie
vnto
the.
Euen
as
S.
Paule
sayth
:
Christ
,
Rom
5.
when
we
were
yet
weake
,
accordyng
vnto
the
tyme
,
died
for
the
vngodly
.
And
scarce
wyl
any
man
dye
for
the
righteous
.
Yet
peraduenture
,
some
man
dare
dye
for
a
good
man
.
But
in
this
hath
God
set
out
his
loue
towarde
vs
,
that
when
we
were
yet
synners
,
Christ
dyed
for
vs
.
Muche
more
now
that
we
be
iustifyed
in
his
bloud
,
we
shal
be
saued
from
the
wrath
by
him
&c.
After
this
maner
the
woundes
of
Christ
,
may
be
vnto
the
a
preachyng
of
the
lawe
,
when
thou
callest
to
mynde
,
that
he
suffered
them
for
thy
synnes
.
And
agayne
,
when
thou
remembrest
&
beleuest
,
that
all
this
was
done
for
thy
wealth
,
then
receyuest
thou
that
glad
tidynges
,
which
preacheth
vnto
the
,
that
thou
shalt
not
perishe
,
but
art
deliuered
from
all
thy
synnes
,
and
shalt
liue
with
Christ
eternally
.
Is
not
this
a
wonderous
great
profyte
,
that
thou
hast
by
the
passion
of
Christ
?
where
are
,
I
pray
you
nowe
,
Note
this
ye
sectaries
that
sell
your
merites
to
other
.
those
iusticiaries
,
whiche
ascribe
their
saluacion
not
vnto
the
passion
and
death
of
oure
Lorde
Iesu
Christ
,
but
vnto
the
merites
of
their
owne
workes
?
Surely
,
they
erre
exceadyng
sore
,
that
so
beleue
.
For
doubtlesse
our
owne
woorkes
were
neuer
able
to
performe
so
great
a
thing
,
but
Christ
,
Christ
I
say
,
Christ
only
is
he
,
that
by
his
death
&
passion
,
and
by
the
effusion
of
his
precious
bloudde
,
geueth
freely
,
and
maketh
vs
to
possesse
eternal
helth
.
For
he
is
made
vnto
vs
wisedome
from
God
,
1.
Cor.
1
and
righteousnes
,
and
sanctificacion
,
and
redempcion
.
Secondarily
,
wee
heare
nowe
of
the
Euangelist
Ihon
,
that
when
Christ
had
ended
,
that
his
last
supper
,
&
had
finished
that
excellent
sermon
made
then
vnto
his
disciples
,
he
went
furth
with
his
disciples
ouer
the
broke
called
Cedron
,
into
a
certain
garden
,
to
pray
.
Prayer
requireth
a
secrete
place
.
1.
Ti.
2.
Some
men
wyll
say
,
what
meaneth
this
,
that
Christ
taryeth
not
within
the
house
?
Shuld
prayer
be
bound
vnto
certaine
prescrybed
places
?
Nay
truly
.
For
sainct
Paule
wylleth
,
that
in
euery
place
we
holde
vp
our
handes
vnto
God
.
Yet
that
notwithstanding
,
suche
is
the
nature
of
feruent
and
earnest
prayer
,
that
it
may
bee
farre
better
and
deuoutlyer
done
,
Mat.
6
in
some
secrete
place
,
or
(
as
Christ
sayth
)
in
thy
chambre
,
then
in
suche
places
,
where
is
great
resort
of
people
,
Ma.
14
as
we
also
see
in
the
gospel
of
Mathewe
,
howe
Iesus
went
alone
into
the
mountaine
to
pray
.
But
then
specially
is
it
agreable
,
that
he
that
prayeth
be
alone
,
and
farre
from
other
,
when
his
necessitee
&
panges
of
his
mynd
are
great
,
that
he
may
so
much
the
more
frely
shed
furth
his
whole
heart
,
before
the
Lorde
his
God
,
and
in
his
lappe
laye
furth
all
his
aduersitee
,
whatsoeuer
it
be
.
And
now
,
what
thynke
you
moued
Christ
to
departe
asyde
into
the
garden
to
pray
?
Necessitee
compelleth
men
to
pray
.
Surely
that
exceadyng
great
anguishe
of
his
heart
.
For
nowe
he
knewe
that
the
tyme
was
come
of
his
passion
,
whiche
he
so
sore
feared
,
that
he
sayd
:
My
soule
is
sorowfull
vnto
the
death
.
And
againe
:
O
my
father
,
if
it
be
possible
,
let
this
cuppe
passe
from
me
.
You
heare
in
this
place
howe
great
feare
,
how
great
anguishe
,
how
great
tribulacion
and
pensiuenes
was
in
the
fleshe
of
Christ
.
And
doubtlesse
the
same
feare
inuaded
him
,
when
he
hangyng
vpon
the
crosse
,
cryed
out
with
the
saiyng
of
the
Psalmist
:
Oh
God
,
Oh
my
God
,
why
hast
thou
forsaken
me
?
Psa.
21.
But
nowe
ponder
what
Christ
doth
in
suche
necessitee
,
&
from
whence
he
asketh
comfort
&
helpe
.
Christ
asketh
at
his
heauenvly
father
.
Doubtles
he
hath
no
maner
of
helpe
,
comfort
,
or
hope
,
but
in
his
heauenvly
father
,
at
whose
hand
also
he
loketh
for
all
consolacion
:
seyng
that
it
was
impossible
for
any
creature
to
helpe
in
suche
necessitee
and
trouble
.
And
although
he
muste
needes
drynke
of
the
cuppe
of
his
passion
,
yet
was
he
comforted
&
strengthned
by
his
heauenly
father
,
whiche
sent
an
Angel
from
heauen
to
comfort
him
,
Luc.
22.
which
altogether
was
done
for
vs
.
For
this
infirmitee
of
Christe
that
wee
here
see
,
was
made
our
strength
.
For
surely
we
could
neuer
haue
been
able
to
ouercome
any
temptacion
,
but
only
by
Christ
.
Whensoeuer
therfore
in
our
necessitee
,
wee
aske
any
thyng
of
oure
heauenly
father
for
Christes
sake
,
we
shal
doubtles
for
Christ
,
obtayne
helpe
,
comfort
,
and
all
oure
heartes
desire
,
and
bee
assured
of
most
sure
consolacion
.
Thirdely
,
when
Christe
hadde
ended
his
prayer
,
Iudas
came
with
the
seruantes
of
the
Bishoppes
and
Phariseis
,
to
betraye
his
Maister
and
Lorde
,
to
delyuer
him
into
the
handes
of
the
Bishops
and
Priestes
.
Is
not
this
an
horrible
thing
to
speake
,
especially
that
an
Apostle
betrayed
Christe
?
Before
he
had
preached
the
gospell
,
before
hee
hadde
done
myracles
,
yea
and
so
behaued
him selfe
,
that
he
seemed
nothing
vnlyke
the
other
Apostles
.
Besydes
this
,
it
was
not
longe
before
,
that
he
sate
at
one
table
with
Christ
and
his
Apostles
,
and
was
partener
of
his
Supper
,
and
hadde
hearde
,
with
howe
greate
pacience
and
meekemes
,
(
although
in
close
wordes
)
the
lorde
had
called
him
vnto
repentance
.
Yet
notwithstandinge
,
he
was
so
sore
indurate
and
blynded
,
that
for
a
little
vyle
money
he
selleth
hys
Lord
,
Ther
is
no
truste
in
man
.
and
betrayeth
him
vnto
the
Iewes
.
Who
canne
nowe
haue
any
truste
in
manne
,
seeyng
this
traytour
dare
be
so
bold
,
(
as
one
that
hathe
none
euell
in
his
mynde
,
or
thynketh
no
harme
)
to
kysse
Christe
?
Who
also
shall
boast
himselfe
of
the
gyfte
that
God
hath
gyuen
him
,
before
hee
come
vnto
a
blessed
and
christian
end
?
Doutles
it
was
not
said
for
noughte
:
Mat
24
Hee
that
perseuereth
vnto
the
ende
,
shal
be
saued
.
There
are
manye
that
haue
a
good
begynnyng
,
when
they
firste
beginne
to
beleue
,
as
we
haue
experience
of
suche
in
our
times
.
For
ther
haue
been
some
,
whiche
in
the
beginning
when
the
gospell
beganne
to
florysh
,
were
so
feruent
and
excedinge
herty
,
that
in
manner
they
dyd
durste
oute
all
togither
with
feruent
loue
,
and
seemed
as
they
wold
at
ones
deuour
the
whole
gospell
.
But
a
verye
small
numbre
is
there
of
theim
that
haue
continued
the
same
hartye
good
mind
,
vnto
a
good
,
fortunable
and
perfecte
ende
.
Wherefore
this
is
euer
true
,
that
our
sauiour
Christ
saith
:
Mat.
1●
The
last
shal
be
fyrst
,
and
the
fyrst
laste
.
What
nedeth
mo
wordes
?
When
suche
men
ones
fall
frome
the
gospell
,
they
runne
into
suche
enuye
and
hatred
against
it
,
that
without
doubt
they
would
do
as
Iudas
here
doth
to
his
lorde
and
maister
,
if
god
wo●d
permitte
vnto
them
,
occasion
to
do
it
.
Howe
often
(
I
praye
you
)
complaineth
S.
Paul
of
such
false
brethren
?
Note
this
O
chris●ian
reader
&
do
it
.
Therfore
all
christian
men
haue
a
greate
cause
,
without
ceassyng
to
offre
prayers
vnto
god
by
Christe
,
that
not
only
he
wold
bring
vs
vnto
the
trew
and
right
faith
,
but
also
that
of
his
great
mercy
and
vnspeakable
goodnes
,
he
voutchsafe
to
conserue
vs
in
the
same
,
vnto
the
ende
.
Fourthely
,
we
see
in
this
place
,
Christe
wyllinglye
gaue
him
vnto
the
crosse
.
howe
willyngly
Christe
gaue
himselfe
vnto
the
crosse
,
for
so
saithe
the
texte
.
Then
Iesus
knowinge
all
thinges
,
that
shulde
come
vnto
him
,
hee
wente
to
meete
theym
,
and
sayde
:
Whome
seeke
ye
?
They
answered
hym
:
Iesus
of
Nazareth
.
And
Iesus
sayd
vnto
them
:
I
am
he
.
Is
it
not
fulfilled
in
this
place
that
the
prophete
sayd
:
Esa.
53.
Hee
shall
bee
ledde
as
a
sheepe
vnto
the
slaughter
,
and
as
a
lambe
before
the
sherer
,
so
shal
he
hold
his
peace
,
and
he
shall
not
open
his
mouth
?
And
also
the
saying
of
the
Apostle
.
Phil
2.
He
was
made
obedient
to
the
father
vnto
the
death
,
euen
vnto
the
death
of
the
crosse
.
Christe
is
our
gyft
and
our
ensample
.
Now
though
we
loke
vpon
Christe
but
euen
as
vpon
a
gifte
giuen
vnto
vs
,
surelye
it
shall
not
a
litle
stablishe
and
strengthen
our
faithe
,
that
he
wold
so
gladly
offer
himselfe
vnto
the
death
for
our
profite
and
for
our
redemption
.
But
if
we
considre
Christ
giuen
vnto
vs
,
as
an
example
,
we
must
remembre
,
1
Pet.
2.
what
S.
Pet.
wryteth
in
his
epistle
:
Christ
suffered
for
vs
,
leuing
vs
an
example
,
that
we
shuld
folow
his
foot
steps
,
For
so
shall
we
take
the
crosse
,
as
willingly
vpon
vs
,
if
need
require
it
,
as
we
se
that
he
suffered
death
vpon
the
crosse
.
And
I
praye
you
,
why
shulde
we
not
heer
willyngly
offre
our selues
,
seing
that
we
haue
so
mighty
and
mercifull
a
lorde
,
that
wil
be
present
&
assist
vs
in
al
our
tribulacions
?
And
that
he
is
able
,
we
maye
perceiue
it
in
that
he
threw
doune
al
the
Iewes
vnto
the
earth
,
by
the
power
of
his
worde
.
That
he
is
mercifull
he
sheweth
in
this
,
that
in
the
myddest
of
his
aduersitie
,
hee
casteth
not
of
the
care
for
his
disciples
,
but
is
so
carefull
for
them
that
in
their
behalfe
he
said
vnto
his
aduersaries
the
most
gredely
sought
to
drinke
his
bloud
:
If
that
ye
seek
me
,
let
these
go
,
so
that
the
worde
might
be
fulfilled
,
Ioh.
17
whiche
he
had
saide
.
Of
those
whom
thou
gauest
me
,
I
haue
not
loste
one
.
Fiftelye
,
when
Peter
had
cut
of
the
eare
of
Malchus
the
bishops
seruant
,
Christ
commaunded
Peter
to
put
vp
his
swearde
.
Wherein
doubteles
hee
taught
vs
,
that
his
kingedome
which
only
is
administred
by
the
word
,
&
standeth
in
spirit
&
faith
,
this
kyngdome
I
say
,
may
be
defended
with
no
power
of
the
fleshe
,
but
is
only
to
be
conserued
&
defended
of
god
.
God
defendeth
the
gospel
And
seing
ther
is
no
doubt
,
but
god
wil
defend
his
owne
kingdome
,
I
praye
you
,
why
feare
we
so
much
the
enemies
of
the
gospel
?
Why
do
we
not
rather
in
this
behalf
,
suffre
god
to
prouide
for
these
things
?
Why
say
we
not
with
sainct
Paule
:
Rom.
8.
If
God
be
with
vs
,
who
may
be
agaynst
vs
?
Surely
it
cannot
be
denyed
,
but
theyr
power
is
great
,
that
beare
euil
wyl
,
and
would
the
Gospel
were
vtterly
destroyed
.
But
what
is
all
their
power
,
if
it
bee
conferred
vnto
the
power
of
god
?
At
the
least
,
let
vs
study
this
.
Let
vs
by
all
meanes
haste
vnto
this
,
that
we
may
stande
strongly
by
the
woorde
,
and
suffre
not
our selues
to
be
seperate
from
it
,
and
suffer
not
our selues
to
bee
seperated
from
it
,
and
doubtles
God
himselfe
shall
fynde
a
waye
,
howe
to
conserue
it
,
and
to
defende
it
against
all
his
aduersaryes
.
For
it
is
not
in
vayne
that
the
prophet
sayth
:
Esa.
55.
My
worde
shal
not
returne
to
me
voyde
,
but
it
shall
do
all
my
wyll
,
and
it
shall
prospere
in
those
thynges
,
whervnto
I
haue
sent
it
.
Then
if
the
worde
must
nedes
fulfyl
the
thyng
it
is
sent
vnto
,
I
pray
you
,
who
can
resist
it
?
Is
it
possible
thynke
you
,
that
a
creature
should
compell
his
creatour
?
I
thynke
nay
.
And
I
beleue
,
that
God
is
able
without
any
payne
,
to
fulfyll
his
counsail
and
wyll
,
althoughe
the
enemyes
of
the
gospell
would
burst
for
sorowe
.
It
is
then
conuenient
,
that
the
ministers
of
the
gospell
,
by
no
meanes
fight
with
the
temporall
sworde
,
but
onely
with
the
sworde
of
the
worde
,
whiche
S.
Paule
calleth
,
the
worde
of
God
.
Ephe.
6
But
he
that
is
not
so
content
,
but
affirmeth
,
that
his
quarel
must
bee
defended
with
fystes
and
blowes
,
violence
and
power
,
doubtles
it
shall
chaunce
to
him
as
Christ
sayeth
here
:
Euery
man
that
stryketh
with
the
sworde
,
shal
perishe
vpon
the
sworde
.
The
thyrde
sermon
vppon
the
passion
of
our
Lorde
.
Iohn
.
28.
THen
the
company
and
the
Capitain
,
and
ministers
of
the
Iewes
tooke
Iesus
,
and
bounde
hym
,
and
led
him
away
to
Anna
fyrst
,
for
he
was
father
in
lawe
vnto
Cayphas
,
whiche
was
the
highe
prieste
that
same
year
.
Cayphas
was
he
,
which
gaue
councel
to
the
Iewes
Ioh.
17.
that
it
was
expedient
,
that
one
man
shuld
dye
for
the
people
.
Mar.
20
Mar.
14
Luce.
22
And
Symon
Peter
folowed
Iesus
,
&
so
did
an
other
disciple
:
that
disciple
was
knowen
vnto
the
high
priest
,
and
went
in
with
Iesus
into
the
palace
of
the
high
priest
But
Peter
stode
at
the
dore
without
.
Then
went
out
that
other
disciple
(
which
was
knowen
vnto
the
high
prieste
)
and
spake
to
the
damsell
that
kepte
the
dore
,
and
brought
in
Peter
.
Then
said
the
damsell
that
kepte
the
dore
,
vnto
Peter
:
Art
not
thou
one
of
this
mannes
disciples
?
Hee
sayde
:
I
am
not
.
The
seruauntes
and
the
ministers
stode
there
,
whiche
had
made
a
fier
of
coles
,
for
it
was
cold
,
and
they
warmed
theym selues
.
Peter
also
stode
among
them
,
and
warmed
hym
.
Mar.
14
Luce.
21
The
high
prieste
then
asked
Iesus
of
hys
disciples
and
of
hys
doctrine
.
Iesus
answered
him
:
I
spake
openly
in
the
world
,
I
euer
taught
in
the
synnagog
and
in
the
Temple
,
whither
al
the
Iews
resort
,
and
in
secrete
haue
I
sayde
nothinge
,
why
askest
thou
me
?
aske
theym
whych
heard
me
,
what
I
haue
sayde
vnto
theim
.
Behold
,
they
can
tell
what
I
sayd
.
When
he
had
thus
spoken
,
one
of
the
mynisters
whyche
stode
by
,
smote
Iesus
on
the
face
,
saying
:
Answerest
thou
the
high
priest
so
?
Actu.
23.
Iesus
answered
hym
:
If
I
haue
euell
spoken
,
beare
witnesse
of
euell
:
But
yf
I
haue
well
spoken
,
why
smytest
thou
me
?
And
Annas
sent
hym
bounde
to
Cayphas
the
highe
priest
.
Simon
Peter
stode
and
warmed
him selfe
.
Then
sayde
they
vnto
hym
:
Art
not
thou
also
one
of
his
disciples
?
Hee
denied
it
,
and
sayde
:
I
am
not
.
One
of
the
seruantes
of
the
high
priestes
(
his
cosyn
whose
eare
Peter
smote
of
)
sayde
vnto
hym
:
Did
not
I
se
the
in
the
garden
with
him
?
Ioh.
13.
Peter
therfore
denied
againe
,
and
immediately
the
cocke
crewe
.
THE
EXPOSITION
.
IN
this
part
of
the
gospel
we
may
consider
,
whyther
Iesus
was
caryed
after
that
Iudas
had
betrayd
him
,
namely
vnto
the
houses
,
fyrst
of
Annas
&
then
vnto
Cayphas
.
For
Annas
was
Cayphas
father
in
law
.
What
do
I
hear
?
The
hipocrisye
of
the
Iewishe
byshops
Thynketh
any
man
that
this
is
credyble
,
that
these
men
so
vertuous
,
holy
,
and
well
learned
,
would
couet
to
destroy
a
prophet
of
so
great
fame
,
a
man
of
suche
innocent
liuyng
,
yea
one
in
whose
mouth
was
found
no
guile
,
and
would
they
(
thynke
you
)
laye
assaultes
to
destroye
him
?
I
praye
you
,
howe
agree
these
two
to gether
,
that
they
be
bothe
so
vertuous
fathers
,
&
suche
bloudthursty
butchers
?
Surely
these
two
thynges
agree
not
very
well
,
yet
here
wee
see
they
agree
in
one
.
And
though
the
Prophete
Dauid
often
accuseth
theim
,
as
men
mooste
greadye
to
suppe
innocent
bloud
,
yet
perchance
they
can
cloke
this
theyr
malicious
mynde
,
and
so
hyde
it
,
and
excuse
it
,
that
they
wyll
,
men
should
report
them
,
as
though
thei
did
all
this
of
an
exceadyng
great
zeale
,
to
defende
the
lawe
of
Moses
,
and
the
tradicions
of
the
fathers
,
like
as
it
is
commonly
practised
,
that
their
can
bee
imagined
none
so
great
or
haynous
a
cryme
against
the
truth
,
but
hypocrisie
can
before
the
worlde
paint
it
out
with
fayre
colours
,
Nothing
so
euil
but
hipocrisy
can
make
it
holy
.
yea
and
set
it
furthe
with
a
glorious
shyne
of
godlynes
.
Well
,
let
hypocrisye
vse
her
colours
as
long
as
she
lust
,
&
deceiue
men
as
much
as
she
can
.
For
surely
when
the
truth
commeth
,
&
the
light
of
the
Gospell
dothe
shyne
abrode
,
doubtlesse
then
it
shall
euidently
appeare
,
what
lay
hydde
in
suche
mennes
heartes
,
and
wherof
that
their
zeale
came
,
that
is
,
of
mere
enuye
and
stubburne
hatred
,
where
with
they
are
so
set
on
fyre
,
and
do
fret
against
the
truth
,
that
they
can
by
no
meanes
abyde
it
.
For
why
?
the
trueth
so
rebuketh
and
reprehendeth
that
outwarde
shyne
of
righteous
woorkes
and
all
their
holynes
,
and
it
sheweth
,
that
althoughe
outwardely
they
bee
honest
and
vertuous
,
yet
in
heart
they
are
detestable
wretches
,
and
bloudthursty
dogges
,
vnto
whom
also
God
shall
say
at
the
laste
day
:
Depart
from
me
you
workers
of
iniquitee
,
Mat.
7
I
know
you
not
.
But
this
they
can
suffre
in
no
wyse
,
and
it
is
a
double
edged
sworde
in
their
heartes
,
when
so
euer
they
are
compelled
to
heare
these
thynges
spoken
.
Nowe
forasmuche
as
Christ
had
tolde
them
their
faultes
many
tymes
,
and
euermore
rebuked
sharply
their
hypocrisy
,
they
nowe
therfore
swarme
together
and
gather
their
counsels
,
and
for
money
do
hyer
the
traytor
to
betray
him
,
Psal.
2.
and
delyuer
him
into
their
handes
.
Yet
do
they
not
this
to
conserue
and
defend
their
lawe
,
Money
maketh
Iudas
betray
the
truth
to
this
day
but
this
they
do
to
oppresse
the
truth
,
wherwith
Christ
had
sore
troubled
them
,
and
would
in
no
wyse
suffre
their
hypocrisye
to
bee
estemed
as
righteousnes
.
This
I
say
is
the
only
cause
,
why
thei
would
so
gladly
rid
Christ
out
of
the
way
.
I
pray
you
who
wyll
nowe
wonder
that
in
our
daies
our
religious
fathers
,
surely
induced
by
this
example
,
rage
with
suche
crueltie
against
the
woorde
of
God
&
his
gospel
?
I
assure
you
,
they
are
not
so
vnwyse
,
but
right
well
they
can
considre
,
what
is
expedient
for
them
to
do
in
this
behalfe
,
and
therefore
they
often
assemble
and
consulte
among
themselfes
.
For
why
,
they
see
,
if
the
gospell
may
goo
furth
and
prospere
,
that
this
outward
and
carnal
goddes
seruice
that
they
haue
,
this
outward
shewe
of
holynes
that
they
crake
vpon
,
wyll
in
shorte
tyme
bee
very
litle
set
by
.
And
if
these
thynges
ones
be
had
in
no
reputacion
,
then
doubtlesse
that
holy
god
of
theirs
(
the
belly
)
shall
be
iacke
out
of
office
,
&
no
more
worshipped
.
And
then
men
shal
syng
to
him
an
Anthem
nothyng
pleasaunt
,
that
is
to
say
,
Ps.
127
Labores
manuum
tuarum
manducabis
,
Thou
shalt
eate
the
labours
of
thyne
owne
handes
.
I
pray
you
who
wyll
not
with
this
be
disquieted
,
and
discontent
in
his
mynd
?
Who
of
them
wyll
not
take
counsel
to
rydde
this
doctrin
out
of
the
waye
?
Therefore
in
this
place
note
diligently
who
they
are
that
take
Christe
,
bynde
him
,
skourge
him
,
and
geue
commaundement
to
crucify
him
,
and
you
shal
euidently
perceiue
,
what
lyeth
hyd
vnder
the
hypocrisye
of
all
men
.
Secondarily
it
is
not
lightly
to
bee
passed
ouer
,
Christe
knowledgeth
and
defendeth
his
doctrine
but
diligently
to
be
noted
,
that
Christ
,
when
he
was
examined
before
the
bishop
as
concernyng
his
doctrin
,
he
appealed
vnto
the
hearers
of
his
sermons
,
and
defended
boldly
and
constantly
the
same
his
doctrin
,
as
true
doctrine
.
And
so
was
it
very
necessary
,
that
Christ
should
do
.
For
God
not
only
requireth
,
that
we
shuld
continually
apply
his
doctrin
,
by
teachyng
,
hearyng
&
learning
it
:
but
also
that
we
should
frely
confesse
it
,
and
defende
it
,
whensoeuer
we
should
be
examined
of
it
.
For
Christendome
standeth
not
,
as
somesay
,
in
beleue
well
and
holde
thy
tongue
,
but
beleue
and
confesse
,
as
the
Prophet
sayth
:
Ps.
115.
I
beleued
and
therefore
I
spake
.
But
thou
wylt
say
:
I
am
no
enemy
of
the
worde
,
and
asmuche
as
in
me
is
,
I
can
well
suffre
the
gospel
to
be
preached
,
if
at
the
least
it
should
not
breake
peace
and
concorde
among
the
people
.
What
is
this
?
Sekest
thou
peace
in
this
worlde
,
and
wouldest
thou
haue
constant
frendship
with
it
?
Doubtles
it
were
a
fayre
thyng
,
if
it
might
be
possible
to
bryng
it
to
passe
.
And
also
I
thynke
there
can
no
man
be
found
,
but
he
rather
would
haue
glad
and
mery
dayes
,
then
tribulacion
and
persecucions
.
Mat.
10
But
would
he
so
that
sayd
:
I
am
not
come
to
sende
peace
vpon
yearth
,
but
a
sworde
?
I
suppose
his
mynde
is
not
so
.
He
that
wil
haue
the
gospel
must
haue
the
crosse
also
with
the
gospel
For
if
thou
wylt
haue
peace
with
this
worlde
,
then
nedes
must
thou
lacke
the
worde
,
and
all
the
good
thynges
that
in
it
are
offered
and
geuen
to
thee
.
But
if
thou
wylt
haue
the
worde
,
nedes
must
thou
also
haue
the
crosse
,
whiche
the
worde
bryngeth
with
it
,
and
thou
muste
willyngly
take
it
and
perseuer
in
the
same
vnto
the
ende
of
thy
life
.
Yea
though
one
crosse
would
folowe
vpon
another
,
and
lye
moste
heauily
vpon
thy
necke
.
euen
as
the
prophet
Dauid
also
sayth
:
Ps.
118.
And
I
spake
of
thy
testimonies
in
the
presence
of
Kynges
,
and
I
was
not
ashamed
.
Pacience
&
boldnes
.
And
note
that
vnto
the
sufferance
of
the
crosse
,
wee
neede
muche
pacience
:
and
vnto
the
defence
of
the
worde
we
must
haue
a
mouthe
,
that
can
speake
with
out
fear
.
Mat.
5.
For
although
Christ
had
taught
that
if
a
manne
were
stryken
vpon
the
right
cheake
,
he
should
turne
the
other
also
,
yet
wyll
he
not
nowe
approue
this
strype
geuen
him
,
by
sylence
and
holdyng
his
peace
,
but
he
sayd
:
If
I
haue
spoken
euil
,
bryng
wytnesse
of
that
euil
.
But
if
I
sayd
well
,
why
doest
thou
stryke
me
?
Christ
toke
this
strype
paciently
,
as
the
scripture
sayth
:
When
he
was
raysed
vpon
,
he
dyd
not
geue
euil
woordes
agayne
.
When
he
was
euil
intreated
,
he
did
not
thret
them
.
Yet
could
not
hee
approue
that
their
iniust
delyng
,
as
a
thyng
well
done
.
And
euen
so
it
is
expedient
for
euerye
christian
manne
to
do
,
that
is
,
he
ought
doubtlesse
freely
to
confesse
the
trueth
before
the
worlde
and
all
men
,
as
did
the
Prophetes
,
sainct
Ihon
Baptist
,
Christ
himselfe
and
the
Apostles
,
and
as
al
the
elect
synce
the
beginnyng
of
the
worlde
haue
done
.
And
if
he
therfore
be
skorned
,
beaten
,
persecuted
,
and
condempned
of
menne
,
he
ought
after
the
ensample
of
Christ
,
with
quiete
and
pacient
mynde
,
to
take
vpon
him
,
and
suffre
suche
iniurye
&
persecucion
.
Yet
not
withstandyng
,
he
ought
not
to
approue
nor
prayse
their
quarel
that
so
do
,
nor
yet
suffre
,
that
by
his
silence
suche
tyrannye
bee
approued
or
lauded
,
but
with
free
and
vnfearful
open
mouth
,
let
him
shewe
that
this
their
vniust
dealyng
is
euil
and
vnrighteous
,
as
in
ded
it
is
nothyng
els
but
vnrighteous
and
wycked
.
Tit.
1.
And
therfore
also
is
it
that
S.
Paule
requireth
in
a
bishop
,
that
he
bee
mightie
and
able
to
exhorte
with
true
doctryne
,
and
to
conuince
the
againsayers
.
Thyrdly
,
wee
haue
nowe
the
fall
of
sainct
Peter
,
The
presumpcion
and
rashnes
of
fleshe
whom
we
ought
diligently
to
consider
and
marke
.
For
we
not
only
beholde
in
him
,
how
foolish
,
rashe
and
vnwise
the
presumption
of
man
is
,
but
also
we
learne
in
him
,
that
when
a
manne
hath
by
frailtye
fallen
,
he
shulde
not
by
and
by
dispaire
,
but
muche
rather
looke
vnto
the
goodnesse
and
clemencye
of
Christe
,
by
the
which
Peter
was
againe
receiued
,
&
obtained
remission
of
all
his
sinnes
.
Doubteles
,
it
was
a
greate
presumption
that
hee
promised
to
go
with
Christ
,
euen
vnto
the
very
death
,
and
by
this
presumtion
fel
he
into
so
great
sinne
.
For
how
shuld
fleshe
wishe
for
death
,
seing
that
very
nature
hathe
so
disposed
the
flesh
,
that
she
rather
desireth
a
quiet
and
pleasant
liuinge
?
For
euen
he
that
is
indued
with
the
holye
ghost
,
hath
much
a
do
to
take
heed
,
least
in
death
he
be
ouercome
or
dispair
:
much
lesse
may
we
thinke
,
that
of
our
owne
strength
we
maye
be
able
to
stande
againste
it
.
Wherefore
we
oughte
to
be
very
circumspecte
and
ware
,
that
we
presume
not
,
but
that
we
stand
in
fear
euermore
.
yet
for
all
that
,
contynually
beseching
god
the
father
,
that
he
will
voutchsafe
for
his
sonne
Christes
sake
,
to
comforte
vs
with
his
holy
spirite
,
that
we
be
ouercome
in
no
temptacion
,
but
that
euermore
wee
maye
perceiue
and
feele
his
helpe
,
strength
and
consolacion
.
For
certainly
this
is
truthe
that
the
prophet
saith
:
The
lorde
is
my
helper
,
Ps.
117.
I
will
not
feare
what
man
can
doo
to
me
.
The
clemency
of
Christ
towarde
synners
.
And
thoughe
it
chaunce
sometyme
while
we
liue
here
,
that
we
fal
,
yet
let
not
our
heart
giue
ouer
,
nor
we
maye
not
dispaire
,
but
by
and
by
arise
againe
,
and
also
call
againe
for
the
grace
and
mercy
of
god
.
For
surely
Christe
hath
euen
now
the
same
mynd
,
Anabaptistes
erroure
.
that
he
had
then
,
when
he
receiued
Peter
againe
into
his
fauoure
.
The
Anabaptystes
of
this
our
tyme
,
deny
that
those
maye
retorne
again
to
grace
,
which
ones
knew
the
truth
and
afterward
againe
fell
into
synne
:
and
as
muche
as
in
them
is
,
poore
Peter
and
wee
all
should
perishe
and
be
perpetually
condempned
.
But
sett
their
folishe
bablyng
light
,
for
they
bee
vayne
,
and
vayne
they
continue
.
But
rather
consider
thou
howe
Peter
fell
,
and
was
againe
receiued
into
grace
,
and
so
shalte
thou
gette
profite
by
consideryng
it
.
In
what
place
Peter
fell
.
And
note
diligently
in
what
place
Peter
fel
&
commytted
that
great
sinne
,
namely
,
he
fell
in
the
Byshoppes
palace
.
And
of
this
place
mayst
thou
learne
,
howe
great
ieopardy
it
is
to
preachers
of
the
woorde
of
God
,
often
to
vse
the
courtes
of
great
men
of
the
worlde
:
and
especially
for
these
consideracions
.
Fyrst
,
Ieopardyes
of
the
courtes
of
great
men
.
it
is
an
honesty
for
a
man
(
as
courtyers
repute
it
)
often
to
haunt
voluptuous
pleasures
,
with
a
certain
pride
&
dignitie
to
excell
other
,
whiche
thynges
in
deede
as
suche
tempatacions
,
maye
easely
moue
and
breake
a
right
godly
man
.
Then
furthermore
,
Sathan
him selfe
also
is
very
ready
,
&
our
fleshe
is
exceadyng
weake
,
so
that
without
doubt
here
needeth
great
carefulnes
and
studious
hede
to
be
taken
.
But
what
shal
the
preacher
of
Gods
truth
do
here
?
Forsoth
thus
.
He
may
not
haue
to
great
loue
vnto
the
courtly
daintie
fare
,
nor
to
muche
acquaint
himselfe
with
those
whiche
in
the
court
do
seke
none
other
thyng
but
voluptuous
pleasures
,
honor
,
porte
,
&
in
suche
thynges
haue
their
heauen
,
but
he
ought
diligently
to
remembre
his
office
,
and
geue
all
his
care
and
studye
,
well
to
rule
with
the
sworde
of
God
,
and
continually
to
whet
that
vpon
theim
.
Doubtlesse
the
maner
of
courtiers
is
suche
,
that
for
a
tyme
thou
shalt
be
welbeloued
&
accepted
,
and
thou
shalt
haue
geuen
the
swete
wordes
enough
,
especially
if
thou
seldom
talke
of
the
truth
and
can
well
lyft
a
great
chalice
,
and
be
a
fayre
Masser
:
But
if
thou
wylt
play
the
true
preacher
,
and
tell
euery
man
his
vice
and
synne
(
as
in
deede
it
shal
be
thy
duetie
)
surely
thou
shalte
sone
perceiue
,
whether
moo
Iosephes
&
Danyels
dwell
in
the
court
,
or
els
Herodes
and
Aman.
And
to
say
the
truth
,
Herode
could
very
well
abyde
Ihon
Baptist
,
Ihon
Baptyst
payde
for
his
fauor
in
Herodes
court
.
Mar.
6
Mat.
11
and
gladly
hearde
he
him
.
But
when
Ihon
rebuked
him
for
the
adultry
,
by
and
by
all
his
fauour
was
lost
,
&
Ihon
was
fayne
to
pay
no
lesse
then
his
head
for
the
great
fauor
he
had
in
the
court
.
Finally
,
In
kynges
and
prynces
courtes
,
thou
shalte
fynde
very
fewe
Daniels
,
but
as
Christ
sayd
,
suche
as
are
clothed
in
fyne
softe
sylkes
,
so
that
thou
shalt
haue
great
nede
,
to
be
verye
ware
and
wyse
,
if
thou
wylte
dwell
and
be
conuersant
among
courtiers
.
The
fourth
sermon
on
the
Passion
of
our
Lord
Iesu
Christ
.
Ihon.
xviii
.
THen
led
they
Iesus
from
Cayphas
into
the
hall
of
iudgement
.
It
was
in
the
mornyng
,
and
they
them selues
went
not
into
the
iudgement
hall
,
lest
they
should
be
defyled
,
but
that
they
might
eate
the
passeouer
.
Pylate
then
went
out
vnto
theim
,
&
sayd
:
what
accusacions
bryng
you
against
this
man
?
They
answered
and
sayd
vnto
him
:
If
he
were
not
an
euil
doer
,
wee
would
not
haue
deliuered
him
vnto
thee
.
Then
sayd
Pylate
vnto
them
,
take
ye
him
,
and
iudge
him
after
your
owne
lawe
.
The
Iewes
therfore
sayd
vnto
him
:
it
is
not
lawful
for
vs
to
put
any
manne
to
death
.
That
the
woordes
of
Iesus
might
bee
fulfylled
Ma.
20
whiche
he
spake
,
signifiyng
what
death
he
should
dye
.
Ma.
26
Then
Pylate
entred
into
the
iudgement
hall
againe
,
&
called
Iesus
,
and
sayd
vnto
him
:
Art
thou
the
kyng
of
the
Iewes
?
Mar.
15
Luc.
23.
Iesus
answered
:
Sayest
thou
that
of
thy self
,
or
hath
any
other
told
it
thee
of
me
?
Pylate
answered
:
Am
I
a
Iewe
?
Thyne
owne
nation
&
hye
priestes
haue
deliuered
the
vnto
me
.
What
hast
thou
done
?
Iesus
answered
:
My
kyngdom
is
not
of
this
world
,
if
my
kyngdome
were
of
this
worlde
,
then
would
my
ministers
surely
fight
,
that
I
should
not
be
deliuered
to
the
Iewes
,
but
nowe
is
my
kyngdome
not
from
hence
.
Pylate
therfore
sayd
vnto
him
:
Arte
thou
a
kyng
them
?
Iesus
answered
:
Thou
sayst
that
I
am
a
kyng
.
Ihon.
6
For
this
cause
was
I
borne
,
and
for
this
cause
came
I
into
the
worlde
,
that
I
should
beare
wytnesse
vnto
the
truth
.
And
al
that
are
of
the
truth
heare
my
voyce
.
Pilate
sayd
vnto
him
:
What
thing
is
truth
?
And
when
he
had
sayd
this
,
he
went
out
againe
vnto
the
Iewes
,
and
sayth
vnto
them
:
Ma.
27
Mar.
15
Luc.
23.
I
fynde
in
him
no
cause
at
all
.
Ye
haue
a
custome
,
that
I
should
deliuer
you
one
lose
at
Easter
.
will
ye
that
I
lose
vnto
you
the
kyng
of
the
Iewes
?
Then
cryed
they
all
again
,
saiyng
:
[
](A69147-e39660-b)♣
♣
Act.
3.
Not
him
,
but
Barrabas
.
Thesame
Barrabas
was
a
murtherer
THE
EXPOSITION
.
AS
before
the
Euangelist
hath
plainly
described
the
hypocrisy
of
the
Bishops
and
Phariseis
,
in
that
they
(
as
men
zelous
for
the
lawe
)
tooke
Christ
and
bound
him
,
&
caried
him
to
and
fro
,
from
post
to
pyller
,
nowe
hether
,
nowe
thyther
,
euen
so
now
in
this
part
of
the
gospel
,
is
set
out
the
hypocrisy
of
al
the
people
:
so
that
it
is
true
that
the
prophet
Oseas
sayth
:
that
as
the
people
is
,
Ose.
4.
suche
are
the
priestes
.
For
in
that
they
ledde
vnto
their
lawe
hall
,
Christ
that
innocent
lambe
of
God
,
&
there
to
deliuer
him
to
the
slaughter
,
they
haue
no
conscience
nor
grudge
at
this
:
but
rather
they
are
persuaded
,
that
they
do
God
high
seruice
.
The
hipocrisye
of
the
people
.
Furthermore
they
thynke
them selues
sufficiently
clensed
and
pure
,
if
they
take
hede
to
this
onely
,
that
they
go
not
into
the
lawe
hall
.
What
is
this
,
Mat.
23
but
to
strain
out
a
gnat
,
and
swalow
or
deuour
a
Camel
:
to
make
cleane
the
outwarde
part
of
the
cuppe
and
platter
,
but
to
leaue
it
within
full
of
rauin
and
intemperancye
?
To
this
also
pertaineth
it
that
thei
say
vnto
Pylate
:
It
is
not
leful
for
vs
to
sley
any
man
.
I
beseche
ye
,
durst
not
they
murther
a
man
,
that
in
their
heartes
had
adiudged
Christ
to
death
?
You
see
now
in
this
,
what
is
the
nature
of
Hypocrisy
.
Hypocrisy
.
Truely
this
,
with
outwarde
workes
to
beare
a
beutyful
shewe
,
willyng
outwardly
to
be
reputed
good
and
honest
,
rather
then
to
be
so
in
dede
:
contemnyng
all
other
,
dispisyng
and
condemnyng
them
,
in
comparison
to
them selues
.
And
especially
hypocrisy
is
ragyng
wod
,
&
in
a
fury
against
suche
as
condempne
her
outward
workes
and
reiecte
her
as
an
enemy
vnto
righteousnes
that
is
of
fayth
.
Nowe
then
begynneth
she
to
bee
horne
wodde
and
can
not
containe
her
wrath
,
but
rather
would
(
if
she
had
power
so
to
do
)
murther
all
men
,
&
commyt
them
to
tormentors
to
be
hewen
in
pieces
,
then
she
would
suffre
one
iote
of
her
outwarde
holynes
&
honestye
to
bee
defaced
.
Ioh.
16
And
of
this
commeth
it
,
that
Christe
sayd
himselfe
:
that
when
suche
should
murther
christians
,
they
shuld
thynke
that
they
did
high
seruice
to
God
.
Wherfore
,
whosoeuer
wyl
be
a
true
christian
,
he
must
nedes
leaue
all
hypocrisy
,
&
onely
study
howe
to
abtain
the
rightousnes
of
fayth
.
For
fayth
gladly
is
occupied
in
inward
and
spiritual
thinges
and
forceth
not
greatly
for
outward
thynges
.
Furthermore
,
it
more
gladly
suffereth
paciently
all
damage
and
iniurye
,
then
to
do
any
to
other
.
But
how
do
the
Iewes
here
?
Forsoth
they
wyl
not
entre
into
the
Consistorye
,
but
this
they
woulde
,
A
pure
hert
maketh
a
pure
and
good
worke
:
an
defyled
heart
maketh
an
vncle
●n
&
euell
woorke
.
ye
and
that
with
all
their
hartes
,
that
Christe
were
murthered
,
and
hanged
vpon
the
crosse
.
Neither
is
ther
anye
that
one
whit
is
moued
with
mercy
or
pitye
toward
Christe
,
but
they
al
at
ones
with
a
loud
voice
crye
:
Crucifie
him
,
Crucifie
him
.
They
all
are
vnpure
in
heart
,
therfore
must
it
needes
be
vnpure
all
that
euer
they
do
.
Wherfore
is
it
right
that
the
Iewes
receiue
such
reward
.
Contrarily
,
for
as
much
as
al
christians
ar
pure
in
hert
,
al
things
also
that
thei
do
,
are
pure
&
cleane
.
And
doubtles
this
benefite
obtain
we
by
the
faith
,
which
is
in
Christ
Iesu
our
lord
.
Secondarily
,
The
kingdome
of
Christe
.
we
haue
in
this
talkyng
of
Pylat
with
Christe
a
notable
sentence
,
and
woorthy
to
bee
kepte
in
memorie
,
of
the
kyngdome
of
Christ
,
what
forme
it
muste
haue
in
this
worlde
,
and
what
state
it
shall
haue
in
the
world
to
come
.
For
Pylat
scornfully
aposeth
Christ
in
this
manner
:
Arte
thou
that
kynge
of
the
Iewes
?
Euen
as
scornefullye
hee
asked
him
:
What
is
trewth
?
And
nowe
to
this
question
Christ
giueth
a
noble
answer
,
not
for
Pilates
sake
,
whiche
in
deede
not
so
muche
as
desired
to
be
partener
of
this
kingedome
,
but
for
oure
sake
,
that
we
myght
knowe
howe
to
prepare
oure selues
well
to
thys
kyngedome
,
and
ryghtlye
to
thynke
,
and
teache
of
it
.
For
suerly
euerye
man
can
not
iudge
rightlye
of
this
kingdome
,
for
as
much
as
in
it
all
things
are
done
contrary
to
our
iudgment
.
The
kingdome
of
Christ
is
hyd
vnder
the
crosse
.
And
I
pray
you
,
how
shuld
we
haue
any
beliefe
,
or
certain
knowledg
of
this
kingdome
,
except
God
wold
giue
vs
his
spirite
?
For
doubteles
this
kyngedome
is
hidde
wyth
a
crosse
in
this
worlde
,
and
lyethe
secret
vnder
it
.
And
the
lorde
of
this
kingdom
was
as
a
malefactor
betwene
two
murtherers
nailed
to
the
crosse
.
I
assure
you
Pilate
him selfe
beleued
not
,
that
Christ
had
ony
kingdome
,
although
he
heard
that
layd
to
Christes
charge
.
Nor
the
Iewes
them selues
beleued
it
,
that
he
had
a
kingdom
,
although
in
very
deede
,
at
a
certaine
time
they
wold
violently
haue
taken
him
,
and
haue
made
him
their
king
,
as
S.
Iohn
writeth
in
his
gospel
,
Ioh.
6.
saying
:
But
Iesus
when
he
knew
that
they
wold
come
&
by
strengthe
take
him
,
and
make
him
kinge
,
he
fled
agayne
into
the
mountayne
him selfe
alone
.
&c.
Note
what
is
the
kyngdome
of
God
.
Wherefore
,
it
is
verye
conuenient
for
a
christian
man
,
diligently
to
considre
&
note
what
is
here
said
,
that
he
may
perceiue
and
vnderstand
it
.
My
kingdome
(
saith
Christ
)
is
not
of
this
world
.
Yf
it
be
not
of
this
world
,
what
kingdom
is
it
them
,
&
in
what
thinges
consisteth
it
?
Ro.
14.
Blessed
S.
Paul
shal
answer
this
.
The
kingdom
of
god
(
saith
he
)
is
not
meat
&
drink
,
but
righteousnes
,
peace
and
ioy
in
the
holy
ghoste
.
Suerly
he
that
with
these
things
serueth
god
is
accepted
vnto
god
,
and
aloweable
afore
men
.
Thou
hearest
in
this
place
,
that
the
kingdome
of
Christ
is
nothing
else
,
but
righteousnes
,
peace
and
ioy
in
the
holy
ghost
.
But
from
whence
cometh
this
righteousnes
?
Rom.
3.
Of
faith
,
as
the
scripture
saithe
:
To
him
that
beleueth
,
his
faithe
is
imputed
for
ryghteousnes
.
But
now
whereof
commeth
faythe
?
Of
the
worde
.
(
as
S.
Paule
saith
)
Faith
cometh
of
hearing
,
Rom.
10
and
hearing
,
by
the
worde
of
god
.
Furthermore
,
where
the
woorde
is
,
there
is
also
faithe
:
and
where
fayth
is
,
there
is
ryhhteousnes
,
and
wher
ryghteousnes
is
,
there
ys
peace
in
conscience
,
&
where
peace
in
consciences
is
,
there
is
spiritual
ioy
.
Wherfore
,
where
righteousnes
,
peace
and
ioye
is
,
there
is
also
the
kyngdom
of
God
,
as
the
Apostle
sayth
,
and
we
also
haue
alleged
it
before
.
Of
this
nowe
it
foloweth
,
that
the
kyngdome
of
Christe
standeth
not
in
outwarde
thynges
,
in
outwarde
power
and
administracion
of
cyuil
thynges
,
nor
in
any
pompe
or
any
proude
porte
,
but
in
the
worde
of
God
,
in
spirite
and
fayth
,
like
as
Christ
sayd
in
another
place
:
Luc.
17.
The
kyngdom
of
God
is
within
you
.
Yet
notwithstanding
,
it
is
so
couered
with
the
crosse
,
that
it
can
be
seen
or
knowen
of
no
man
,
but
of
him
,
to
whom
it
is
geuen
of
God
to
se
it
.
Thyrdly
,
The
blindnes
of
Iudges
that
order
matters
for
frendship
or
fauour
.
here
is
set
furth
the
example
of
a
wicked
Iudge
in
Pylate
.
For
he
,
although
he
well
considered
the
innocency
of
Christ
,
&
was
well
ascertained
that
he
had
not
deserued
the
death
,
as
he
himself
also
confessed
:
yet
for
the
frendship
&
fauor
of
the
Iewes
only
,
he
deliuered
Iesus
to
the
ministers
to
be
scourged
,
to
be
crouned
with
thornes
,
to
bee
spyt
vpon
&
stryken
.
Besydes
all
this
(
was
it
not
a
great
blyndnes
)
hee
was
scourged
and
most
vyllainously
entreated
.
Furthermore
,
he
brought
him
furth
&
sayd
:
Behold
,
I
bring
him
furth
to
you
,
that
you
may
know
that
I
haue
founde
in
him
no
cause
worthy
death
.
If
thou
fynde
no
cause
in
him
worthy
of
death
,
I
pray
the
Pylate
,
why
dyddest
thou
delyuer
him
to
the
Iewes
to
be
scourged
,
and
sufferest
the
souldiers
&
seruantes
to
vse
so
great
tyrannye
and
euyl
agaynst
hym
?
Or
wherefore
sayest
thou
afterwarde
:
Take
him
you
,
and
crucify
him
accordyng
to
your
lawe
,
as
for
me
I
fynd
no
cause
in
hym
?
Is
this
the
offce
of
a
Iudge
to
deliuer
an
innocent
conuict
by
no
wytnesse
,
into
the
handes
of
his
enemyes
?
Euen
thus
surely
it
commeth
to
passe
,
when
men
wyll
be
Iudges
and
retayne
the
fauour
of
menne
,
as
it
chaunsed
here
vnto
Pylate
.
But
what
sayth
God
in
this
matter
?
Forsoth
thus
:
In
waye
of
iudgement
bee
not
thou
an
acceptor
of
persones
.
Deu.
1.
that
is
:
In
iudgement
thou
shalt
do
to
a
straunger
and
vnknowen
,
as
to
thy
frende
and
acquayntaunce
.
Deale
with
the
poore
as
with
the
ryche
.
And
briefly
,
be
to
one
man
,
as
to
another
,
so
that
no
man
maye
haue
iust
occasion
to
complayne
either
of
violence
,
tyranny
,
affection
or
fauour
,
parcialitee
or
iniustice
.
But
this
dothe
not
Pylate
here
regarde
,
but
lest
he
should
lese
Cesars
fauour
,
he
willyngly
doth
that
thyng
for
the
Iewes
pleasure
,
that
he
was
very
well
ascertayned
to
be
vniust
and
vntrue
.
For
why
,
with
his
owne
mouthe
he
pronounceth
,
that
he
founde
no
cause
in
Christ
worthy
death
,
and
yet
presumeth
he
to
doo
this
horrible
facte
to
condempne
Christe
,
and
to
adiudge
him
to
deathe
.
Nowe
lette
vs
not
thynke
,
but
that
euen
in
oure
tyme
lyke
iniquitee
maye
bee
founde
,
Pylate
somtyme
iudgethe
in
oure
tymes
.
yea
dayly
lyke
ensamples
are
doone
before
our
eyes
,
if
menne
wyll
at
the
least
open
theyr
eyes
and
looke
vpon
theim
.
For
where
Christ
oure
Lorde
is
,
and
reigneth
by
his
woorde
,
spirite
and
Gospell
,
there
muste
it
needes
bee
also
,
that
the
poore
Christians
suffre
all
tyranny
of
the
enemyes
of
the
Gospel
,
yea
though
theyr
behauour
be
suche
,
that
they
offende
and
hurte
no
man
.
Furthermore
it
is
impossible
,
but
suche
as
bee
aduersaryes
of
the
trueth
,
shall
together
conspire
against
it
,
yea
though
they
before
were
most
vtter
enemies
,
as
in
this
place
we
se
Pylate
&
Herode
do
.
Euen
so
in
our
tyme
,
wee
see
them
that
before
were
mortal
enemies
,
&
at
dissencion
with
in
them selues
,
nowe
they
become
hye
louers
&
frendes
,
and
agree
in
one
to
persecute
the
gospel
,
and
to
murther
innocentes
.
But
be
thou
of
a
good
confort
,
thou
I
say
,
that
hast
receiued
the
trueth
&
louest
it
.
We
haue
this
Christ
,
whiche
rose
from
death
the
thyrd
day
,
&
ouercame
all
his
enemies
and
aduersaries
,
&
furthermore
hath
receyued
al
power
in
heauen
and
yearth
.
This
Christ
,
if
we
continue
stedfast
in
faith
vnto
the
ende
,
wyll
take
our
part
,
stand
on
our
side
&
saue
vs
,
so
that
we
shal
neuer
be
seperate
from
him
.
Fourthly
,
The
truth
is
euerie-s
sted
out
of
countenaunce
.
Pylate
again
skornfully
asketh
Christ
saiyng
:
What
is
truth
?
takyng
occasion
to
aske
that
question
,
because
he
heard
Christ
say
:
I
came
into
the
worlde
for
this
intent
,
that
I
might
beare
wytnesse
vnto
the
truth
.
And
as
in
this
place
we
lerne
,
that
the
truth
&
gospel
shal
euer
by
this
worlde
be
mocked
,
dispised
&
iested
out
of
countenance
,
and
that
mans
reason
,
nor
any
wyt
of
man
can
by
it selfe
take
or
apprehend
it
,
so
also
must
we
know
what
Christ
in
this
place
calleth
the
truth
.
Truthe
.
Neither
may
wee
take
this
diffinicion
of
the
truth
out
of
our
owne
brayne
,
but
of
the
gospel
of
S.
Ihon
,
where
Christ
himself
teacheth
&
defineth
it
:
Thy
sermon
or
worde
O
father
(
sayth
he
)
is
the
truth
.
But
what
sermon
is
it
,
or
what
maner
woorde
is
it
?
Truely
none
other
sermon
or
worde
,
but
the
same
woorde
of
his
heauenly
father
,
that
is
to
say
,
the
most
holy
gospel
.
For
this
is
suche
a
worde
,
&
of
so
great
power
,
that
it
is
able
to
comfort
the
brused
&
feareful
consciences
,
and
geueth
the
holye
ghoste
,
whiche
leadeth
vs
from
all
hipocrisy
,
whiche
most
of
al
thinges
is
enemy
vnto
the
truth
.
And
of
this
worde
also
,
speaketh
the
apostle
Paul
,
sayinge
:
Rom.
1.
The
gospell
is
the
power
of
god
,
vnto
health
or
saluacion
,
to
euery
manne
that
beleueth
.
It
was
necessary
for
Christ
to
bear
witnes
to
those
thinges
,
as
he
sayth
vnto
Pilate
,
that
is
,
he
muste
needs
in
his
preachinge
set
forth
this
truth
,
which
truth
is
none
other
,
but
the
worde
of
god
and
the
gospell
,
whereby
ys
sette
forthe
vnto
all
men
,
the
good
will
of
god
,
toward
all
those
that
receiue
and
professe
his
gospell
:
But
nowe
if
I
wyll
know
this
truthe
,
and
by
the
knowledge
of
it
,
attaine
vnto
eternall
health
,
I
maye
not
go
aboute
it
scornefully
as
Pylate
dothe
in
this
place
,
But
I
must
doo
as
the
Tessalonians
dyd
in
the
actes
of
the
apostels
.
Act.
17.
Those
that
receiued
the
worde
were
very
studious
,
and
dayly
searched
the
scriptures
,
whether
it
were
so
as
the
Apostels
preached
.
For
if
I
do
so
,
without
doubt
the
vnderstanding
and
sence
of
the
scripture
,
shal
not
be
denayed
me
,
but
aboundantly
giuen
vnto
me
,
Psa.
18.
as
the
scripture
testifieth
:
The
witnesse
of
the
lord
is
faithfull
,
giuing
wisdome
vnto
babes
.
And
to
this
pertaineth
it
,
that
Christe
saithe
in
Iohn
.
Search
the
scripture
,
for
thei
beare
witnes
of
me
.
The
fowerth
sermon
on
the
passion
.
Ioh.
19.
THen
Pylate
took
Iesus
therfore
&
scourged
him
.
Ma.
27
Mar.
15
And
the
souldiers
wounde
a
croune
of
thornes
,
and
put
on
his
heade
.
And
thei
did
on
him
a
purple
garmente
,
and
came
vnto
him
,
and
sayd
:
Hayl
kyng
of
the
Iewes
:
and
they
smote
him
on
the
face
.
Pylate
went
forth
againe
,
and
said
vnto
them
:
Behold
,
I
bringe
him
forthe
to
you
,
that
ye
may
know
,
that
I
fynd
nofaute
in
him
.
Then
came
Iesus
forthe
,
wearinge
a
croune
of
thorne
,
and
a
robe
of
purple
.
And
he
saieth
vnto
them
:
Beholde
the
man
.
Mat
27
Mar.
15
Luc.
23.
When
the
high
Priestes
therfore
and
ministers
sawe
him
,
they
cryed
,
saying
:
Crucifye
him
,
Crucifye
him
.
Pilate
saithe
vnto
them
:
Take
ye
hym
,
and
crucifi
hym
,
for
I
fynd
no
cause
in
him
The
Iewes
answered
hym
:
We
haue
Deu.
24
a
law
,
and
by
our
law
he
ought
to
dye
,
bycause
[
](A69147-e40340-b)♣
♣
Ioh.
5.
be
made
hymselfe
the
sonne
of
god
.
When
Pylate
hearde
that
saying
,
he
was
the
more
afrayde
,
and
went
agayn
into
the
iudgement
hall
,
and
sayth
vnto
Iesus
:
Whence
arte
thou
?
But
Iesus
gaue
him
none
answere
.
Then
sayde
Pylate
vnto
him
:
Speakest
thou
not
vnto
me
?
Knowest
thou
not
that
I
haue
power
to
crucifye
the
,
and
haue
power
to
lose
the
?
Iesus
answered
.
Thou
couldest
haue
no
power
at
all
againste
me
,
Sap.
6.
excepte
it
were
gyuen
the
from
aboue
.
Therefore
hee
that
delyuered
me
vnto
the
,
hath
the
more
synne
.
Ioh.
3.
●●o
.
13.
And
from
thence
forthe
,
sought
Pylate
meanes
to
lose
hym
,
but
the
Iewes
cryed
,
saying
:
If
thou
lette
him
go
,
thou
art
not
Cesares
friend
.
For
Ma.
17
Mar.
15
Luc.
23.
Actu.
17.
whosoeuer
maketh
hym selfe
a
kyng
,
is
agaynst
Cesar
.
When
Pylate
heard
that
sayinge
,
he
brought
Iesus
forthe
,
and
sate
doune
to
gyue
sentence
,
in
a
place
that
is
called
the
Pauemente
,
but
in
the
Hebrue
tonge
Gabbatha
.
It
was
the
preparyng
day
of
the
easter
,
about
the
syxte
hour
.
And
he
sayth
vnto
the
Iewes
:
Behold
your
kyng
.
They
cryed
:
Away
with
hym
,
away
with
hym
,
crucifie
him
.
Pylate
saythe
vnto
them
:
Shal
I
crucifie
your
kinge
?
The
highe
priestes
answered
:
Wee
haue
no
kynge
but
Cesar
.
Mat
17
Mar.
15
Luc.
23.
Heb.
13.
Then
delyuered
hee
hym
vnto
theym
,
to
bee
crucified
.
And
they
tooke
Iesus
,
and
ledde
hym
awaye
.
And
hee
bare
hys
crosse
,
Mat
17
Mar.
15
Luc.
23.
Heb.
13.
and
wente
forthe
into
a
place
,
whiche
is
called
the
place
of
dead
mennes
sculles
,
but
in
Hebrue
,
Golgatha
,
where
they
crucified
hym
,
and
two
other
with
hym
,
one
on
eyther
side
,
And
Iesus
in
the
myddest
.
Ma.
17
Mar.
15
Luc.
23
Pylat
wrote
a
title
and
put
it
on
the
crosse
.
The
writing
was
:
Iesus
of
Nazareth
,
Kyng
of
the
Iewes
.
This
title
red
many
of
the
Iews
,
for
the
place
wher
Iesus
was
crucified
was
nighe
to
the
citye
.
And
it
was
written
in
Hebrue
,
Greeke
and
Latine
.
Then
sayde
the
hygh
priestes
of
the
Iewes
to
Pylate
:
Wryte
not
kynge
of
the
Iewes
,
but
that
hee
sayd
:
I
am
kyng
of
the
Iewes
.
Pylate
answered
:
What
I
haue
wrytten
,
that
haue
I
wrytten
.
Then
the
sowldiers
,
Ma
,
17
Mar.
15
when
they
had
crucified
Iesus
,
tooke
hys
garmentes
and
made
foure
partes
,
to
euery
sowdier
a
part
,
and
also
his
coate
.
The
coate
was
without
seame
,
wrought
vpon
throughout
.
They
sayd
therfore
among
themselues
:
Let
vs
not
deuide
it
,
but
cast
lottes
for
it
,
who
shal
haue
it
.
That
the
scripture
might
bee
fulfylled
,
saiyng
:
Psa.
22.
They
parted
my
rayment
among
them
,
and
for
my
coate
did
thei
cast
lottes
.
And
the
souldiers
did
suche
thynges
in
dede
.
There
stode
by
the
crosse
of
Iesus
his
mother
,
&
his
mothers
syster
,
Mary
the
wyfe
of
Cleophas
,
&
Mary
Magdalen
.
When
Iesus
therfore
sawe
his
mother
,
and
the
disciple
standyng
Ioh.
13.
whom
he
loued
,
he
sayth
vnto
his
mother
:
Woman
,
beholde
thy
sonne
.
Then
sayd
he
to
the
disciple
:
Behold
thy
mother
.
And
from
that
houre
the
disciple
toke
her
for
his
owne
.
After
these
thynges
,
Iesus
knowyng
that
all
thynges
were
nowe
performed
,
that
Psa.
6
9
the
scripture
might
be
fulfylled
,
he
sayth
:
I
thyrst
.
So
there
stode
a
vessel
by
,
ful
of
vineger
.
Mat
27
Mar.
15
Therfore
thei
fylled
a
Spunge
with
vyneger
,
wound
it
about
with
Isope
,
&
put
it
to
his
mouth
.
Assone
as
Iesus
then
receiued
of
the
vineger
,
he
sayd
:
Iho.
17
It
is
finished
,
and
bowed
his
head
,
&
gaue
vp
the
ghost
.
THE
EXPOSITION
.
IN
this
place
againe
we
see
both
the
hypocrisy
of
Pylate
,
and
also
the
malice
of
the
Iewes
.
For
I
pray
you
,
what
more
greuous
thyng
could
they
do
to
Iesu
,
then
to
scourge
him
with
whyppes
,
&
croune
him
with
thornes
,
because
he
named
him selfe
kyng
of
the
Iewes
?
Well
,
it
was
well
done
.
For
doubtles
suche
hypocrysy
Hypocrisy
.
and
blyndnes
must
nedes
be
bothe
wonderful
,
and
horrible
.
Pylate
himselfe
confessed
that
he
found
no
cause
worthy
death
in
him
:
&
that
not
ones
,
but
twyse
or
thryse
.
The
Iewes
also
before
this
tyme
,
had
seen
his
miracles
,
had
heard
his
preachyng
,
and
estemed
him
as
an
excellent
Prophet
That
notwithstandyng
,
here
they
gather
together
&
one
counselleth
with
another
,
yea
,
and
one
geueth
earnest
healpe
to
another
,
that
at
the
last
they
may
murther
Christe
.
Pylate
byddeth
the
Iewes
take
and
crucifie
hym
.
And
the
Iewes
affirme
that
hee
muste
needes
suffre
.
Yet
to
haue
some
cloke
to
couer
with
their
enuye
and
malyce
,
wherin
they
were
altogither
fyered
against
Christe
,
they
alleadg
the
cause
,
Bicause
(
say
they
)
hee
hathe
made
hym selfe
the
sonne
of
god
.
What
is
this
,
but
outwardely
to
pretende
an
honest
cloke
,
and
inwardely
and
in
the
hearte
,
to
be
excedyng
thyrstye
of
innocent
bloude
?
Suche
men
Dauid
calleth
bludy
men
.
But
marke
wherevnto
Pilate
is
come
withe
his
blindenes
.
Bycause
Christe
answereth
not
Pylate
after
his
mind
&
phantasie
,
he
contemneth
Christe
and
presumeth
thus
to
boast
and
say
:
Knowest
not
thou
,
that
I
haue
power
to
crucifie
the
,
and
I
haue
power
to
acquit
the
?
This
proude
bragge
coulde
not
Christ
abide
,
and
therefore
hee
aunswered
him
thus
:
Thou
cowldest
haue
no
power
against
me
,
except
it
were
giuen
the
from
aboue
.
A
comfortable
sentence
This
sentence
if
it
be
well
considered
and
loked
vpon
,
and
deeply
grauen
in
the
heart
,
is
a
very
comfortable
sentence
,
especiallye
to
those
that
haue
receaued
the
gospell
,
and
for
the
gospels
sake
,
dayly
looke
for
blowes
.
For
whose
quarrell
is
this
?
The
gospell
is
Goddes
quarrell
Goddes
quarrell
or
oures
?
If
it
be
goddes
quarrell
,
tell
me
I
praye
you
,
is
not
he
able
to
defende
it
?
Yes
truely
hee
is
able
ynoughe
.
For
he
hathe
mightely
shewed
hym selfe
able
in
Pharao
,
in
all
Egipte
,
in
Herode
,
and
all
tyrauntes
,
when
they
did
the
vttermost
of
theyr
tyranny
.
But
is
he
also
readye
to
defende
this
quarell
?
Yea
doubteles
.
Gen.
12
For
thus
he
saith
to
Abraham
I
wyll
blysse
those
that
blysse
the
,
and
I
will
curse
those
that
curse
the.
Suerly
he
that
promised
this
to
Abraham
,
wil
not
forsake
vs
at
our
necessitie
,
if
so
be
that
we
suffre
for
his
names
sake
,
yea
,
all
our
aduersaries
can
not
so
muche
as
hurt
our
litle
fynger
,
except
it
be
the
will
of
God
whiche
is
in
heauen
,
as
Christ
in
this
place
answered
Pylate
.
Therfore
if
at
any
tyme
thou
by
the
good
wyll
of
God
fall
into
temptacion
,
knowe
thou
,
that
God
is
faythfull
,
which
will
not
suffre
the
to
be
tempted
,
1.
Co.
10
more
then
that
canst
beare
,
but
he
will
with
the
temptacion
a
profite
.
Note
this
wel
Our
sinnes
daily
croune
Christ
with
thornes
And
diligently
note
this
,
firyng
it
depely
in
thy
memory
,
that
our
synnes
scourged
Christ
,
and
set
the
croune
of
thorne
vpon
his
heade
:
neither
was
this
only
ones
done
,
but
yet
it
is
dayly
done
by
vs
when
we
wyl
be
called
christians
,
&
yet
we
do
no
this
will
,
of
whom
wee
beare
that
moste
holy
&
glorious
name
.
Secondarily
note
,
that
the
Iewes
wyll
haue
Cesar
for
their
Lord
,
An
horrible
thyng
to
refuse
Christ
.
but
they
wyl
not
acknowlege
Christ
to
be
their
kyng
.
For
thei
cry
:
away
with
him
,
away
with
him
.
Nowe
is
not
this
most
ingratitude
afore
God
,
that
when
he
hath
sent
to
them
his
only
begotten
sonne
,
a
sauior
,
whom
they
so
many
yeres
had
loked
&
trusted
for
,
nowe
with
suche
crueltie
to
cast
him
from
them
?
Thei
might
doubtles
haue
receiued
Christ
,
&
been
deliuered
from
sinne
,
death
,
deuil
&
hell
,
but
thei
will
rather
refuse
Christ
,
&
serue
a
forein
lorde
,
&
perishe
bothe
body
&
soule
.
And
for
this
purpose
,
they
more
wyllingly
desired
to
let
go
a
notable
murtherer
Barrabam
,
&
to
pardon
him
,
because
of
their
feastful
daies
custome
,
then
Christ
.
To
this
ꝑtaineth
also
that
thei
sayd
to
Pylate
.
Wryte
not
kyng
of
the
Iewes
,
but
that
he
sayd
,
I
am
king
of
the
Iewes
.
What
is
this
but
to
refuse
Christ
,
&
to
cast
him
from
theim
?
But
what
is
wont
to
folowe
suche
contempt
?
Truly
this
.
Note
what
foloweth
contempt
of
the
word
of
God
.
Mat.
8.
Rom.
11
That
the
children
of
the
kyngdome
be
throwen
out
,
and
the
poore
Gentyles
bee
receyued
into
their
place
,
as
S.
Paule
also
sayth
.
By
their
fal
,
health
chaunsed
vnto
the
Gentyles
,
that
he
might
prouoke
them
to
be
zelous
after
them
.
For
if
the
fall
of
them
be
the
riches
of
the
worlde
,
&
the
minishyng
of
them
the
riches
of
the
heathen
,
howe
muche
more
should
it
bee
so
,
if
they
all
beleued
?
yet
it
is
done
for
theim
that
shall
be
receyued
,
that
theyr
nombre
may
bee
fulfylled
.
For
in
the
Actes
of
the
Apostles
sainct
Paule
sayeth
,
that
the
Gospell
and
woorde
of
God
,
must
fyrst
bee
preached
vnto
the
Iewes
:
Act.
13
but
because
they
thurst
it
from
theim
,
and
iudged
them selues
vnworthy
eternal
life
,
wee
must
turne
vnto
the
heathen
.
And
this
punishment
is
a
plage
of
the
soule
.
And
this
blyndnes
haue
the
Iewes
dearely
bought
,
because
they
persecuted
with
suche
hatred
,
&
suche
stubburnes
their
Messias
&
kyng
promised
vnto
them
,
&
so
mocked
&
skorned
him
,
and
nayled
him
vnto
a
crosse
.
Besides
this
,
thei
escaped
not
also
corporall
punishement
.
Corporal
punishement
For
they
lost
their
bodyes
,
honours
,
all
their
goodes
,
wife
&
children
,
and
were
banished
from
their
owne
countrey
,
insomuch
that
vnto
this
daye
,
there
lyueth
no
people
vnder
the
Sunne
more
wretched
,
forsaken
and
dispised
,
and
that
for
this
cause
(
as
I
haue
sayd
)
that
they
would
not
receiue
this
Christ
,
for
their
king
.
What
thinke
you
shal
chaunse
vnto
vs
,
if
we
nowe
in
oure
tyme
,
hauyng
the
worde
of
God
so
rychely
among
vs
,
we
reade
and
heare
it
dayly
,
&
yet
so
yrke
and
be
werye
of
it
,
that
neither
would
wee
heare
it
or
reade
it
?
Surely
we
be
like
the
Gergesines
.
For
as
they
desired
Christ
to
depart
vnto
some
other
countrey
out
of
their
coastes
,
so
we
had
muche
rather
that
Christ
should
departe
into
some
other
straunge
countrey
,
then
we
wold
for
his
woordes
sake
,
lose
any
of
oure
gaynes
,
honor
or
riches
.
Surely
God
will
punishe
suche
vnthankefulnes
in
vs
,
except
we
be
turned
&
do
penance
,
&
other
wise
dispose
our selues
towarde
the
woorde
of
God
.
For
euen
so
sayth
sainct
Paule
to
the
Romaynes
:
If
God
spared
not
the
natural
braunches
,
take
heede
,
leste
it
come
to
passe
,
that
he
spare
not
thee
.
Thyrdly
,
considre
here
&
reuolue
in
mynde
with
what
wrath
,
wodnes
and
furour
,
the
Iewes
drewe
Christ
out
of
the
citie
,
&
hanged
him
vpon
the
crosse
&
that
not
at
aduenture
,
but
of
set
purpose
,
betwene
two
theues
and
murtherers
,
as
the
worste
and
one
that
had
most
greuously
offended
in
like
cryme
with
them
.
When
thou
considerest
thy selfe
,
and
reuoluest
this
in
thy
mynde
,
knowe
thou
,
that
thou
must
not
so
muche
consider
the
malice
of
the
Iewes
,
as
thine
owne
most
greuous
synnes
.
God
is
extreme
enemy
to
synne
And
this
lesson
must
thou
learne
in
this
most
dispised
and
villaynous
death
,
that
God
is
an
extreme
enemye
vnto
synne
.
For
is
he
not
moste
highly
displeased
with
it
,
&
is
an
vtter
enemye
vnto
it
,
when
he
would
receiue
none
other
satisfaction
for
it
,
but
the
death
of
his
only
begotten
sonne
?
Thoughe
nothyng
els
were
,
yet
verely
this
should
ouerthrowe
our
consciences
,
that
we
might
learne
to
knowe
our
sinnes
and
viciate
nature
,
and
to
seke
with
heartie
intercession
,
yea
with
teares
,
the
clemency
and
mercy
of
Christ
.
Our
sinnes
crucified
Christ
.
For
certainely
those
do
farre
sorer
torment
Christ
,
that
wil
be
called
christians
,
&
yet
consider
not
why
Christe
would
dye
for
theyr
synnes
,
then
did
the
blynde
Iewes
that
crucifyed
him
.
For
if
the
Iewes
had
knowen
him
(
sayth
S.
Paule
)
they
would
in
no
wise
haue
crucified
the
Lord
of
glorye
.
1.
Cor.
2
But
when
do
wee
acknowlege
oure
synnes
?
When
do
we
apprehend
the
meryte
of
Christ
by
fayth
?
Where
is
oure
thankefulnes
for
those
so
many
and
so
great
vnspeakeable
benefytes
?
Yea
,
wee
dare
plucke
this
Christes
glory
fromm
him
,
whiche
he
hath
so
dearely
bought
that
it
can
not
be
expressed
,
and
we
seke
newe
waies
,
whiche
we
also
prescribe
vnto
righteousnes
&
eternal
helth
,
Iusticiaries
.
as
al
iusticiariers
do
,
whiche
are
persuaded
in
conscience
,
that
they
may
by
their
owne
righteousnes
and
vertues
,
worthily
deserue
no
lesse
then
heauen
it self
,
&
eternal
saluacion
.
But
certifie
,
if
we
by
our
owne
workes
,
and
our
owne
powers
might
obtayn
helth
and
eternal
life
,
then
it
must
nedes
folowe
,
that
Christ
suffered
suche
vexacion
&
greuous
paynes
,
yea
&
offered
himselfe
vnto
so
horrible
a
death
&
passion
,
but
vainly
for
his
pleasure
and
phantasy
,
euen
as
S.
Paule
saith
:
If
rightwisenes
came
by
the
law
,
Gala.
2.
then
is
Christ
dead
in
vain
.
Wherfore
,
if
thou
wylt
bee
thankeful
vnto
Christ
for
his
passion
&
death
,
consider
it
well
,
and
knowlege
that
thy
synnes
haue
geuen
hym
those
woundes
in
his
body
,
and
that
for
them
he
suffered
that
most
painful
passion
.
Then
pray
vnto
him
,
that
it
will
please
him
to
geue
thee
the
merite
of
his
passion
vnto
thy
profite
.
For
if
thou
do
this
with
true
fayth
,
then
wyll
he
forgeue
the
thy
synnes
,
&
washe
away
all
thyne
iniquities
,
in
his
owne
bloud
.
Of
this
there
is
no
doubt
,
for
he
him selfe
sayth
in
the
gospel
of
sainct
Ihon
:
Ihon.
3
As
Moses
exalted
the
serpent
in
wildernes
,
so
must
the
sonne
of
man
be
exalted
,
that
euery
man
that
beleueth
in
him
shal
not
perishe
,
but
shal
haue
life
eternal
.
And
this
is
confirmed
by
all
places
throughout
all
the
scripture
,
that
spake
of
the
passion
of
Christ
,
as
is
this
sentence
of
S.
Paule
to
the
Rommaynes
:
Rom.
4
Christe
dyed
for
our
synnes
,
&
hath
risen
again
for
our
iustificacion
.
And
without
doubt
,
Note
wel
this
sentence
.
whosoeuer
suffereth
this
article
of
the
death
and
passion
of
Christ
,
&
of
his
blessed
bloud
sheding
to
be
taken
from
him
,
needes
must
that
man
at
the
houre
of
death
(
when
his
conscience
shall
haue
that
great
conflict
with
synne
)
dispayre
,
yea
thoughe
he
had
in
one
heape
gathered
together
the
merites
of
all
sainctes
that
euer
were
since
the
beginnyng
of
the
worlde
.
For
in
this
matter
that
pertayneth
to
remission
of
synne
,
iustificacion
,
and
eternal
health
,
it
is
not
required
to
worke
,
The
Euagelist
allege
the
scripture
but
to
beleue
.
Obserue
also
and
note
diligently
,
that
the
Euangelistes
describyng
the
passion
of
Christ
,
howe
the
Iewes
entreated
him
,
thei
many
tymes
haue
respect
vnto
the
scripture
,
which
shewed
before
the
selfe
same
thinges
,
the
which
scripture
thei
also
alege
,
as
in
this
place
,
where
thei
shewe
howe
he
was
crucified
betwene
ii
.
theues
:
Also
howee
the
souldiers
cast
lotte
for
his
garmentes
&c.
Neither
do
they
this
for
any
other
purpose
,
but
to
admonishe
vs
to
direct
our
eyes
vnto
the
scriptures
,
and
euer
more
in
matter
appertainyng
vnto
saluacion
,
to
waygh
them
,
&
direct
oure
iudgement
,
accordyng
to
the
same
.
Fourthly
,
Christ
hangyng
vpon
the
crosse
,
doth
excedyngly
set
furth
that
his
moste
heartie
loue
toward
vs
,
in
this
,
Christ
is
careful
for
his
elect
that
he
commendeth
his
most
derely
beloued
mother
to
the
Apostle
Ihon
,
&
againe
Ihon
vnto
his
mother
,
that
he
might
be
to
her
as
a
defender
and
comfortable
patrone
,
in
that
her
extreme
necessite
and
trouble
.
For
as
he
nowe
is
careful
for
his
mother
&
prouideth
for
her
,
euen
so
is
he
careful
and
prouideth
for
al
that
loue
his
name
,
receiue
his
gospel
,
and
through
faith
repose
it
in
their
heartes
,
and
so
furthermore
shewe
it
furth
of
theyr
heartes
,
doyng
the
workes
of
it
through
loue
.
And
that
we
might
ascertainly
chalenge
to
our selues
suche
clemency
and
goodnes
in
Christ
,
therefore
he
sayth
in
another
place
:
Who
is
my
mother
,
Luc.
8.
or
who
are
my
brethren
?
Truely
,
whosoeuer
dothe
the
wylle
of
my
father
that
is
in
heauen
,
he
is
my
brother
and
syster
,
and
mother
.
Christes
mother
.
By
these
woordes
thou
mayest
well
perceyue
that
Christ
wyll
take
thee
for
his
brother
,
syster
,
yea
,
and
for
his
mother
also
,
&
wyl
euen
so
acknowlege
thee
,
if
thou
beleue
in
him
,
and
not
onely
will
he
defende
and
surely
kepe
thee
in
this
life
,
but
also
he
wyll
conserue
the
into
eternal
life
.
Only
let
this
be
thy
heartie
study
to
do
the
will
of
his
father
that
is
in
heauen
.
But
what
calleth
he
the
wyll
of
his
father
?
This
is
the
will
of
him
that
hath
sent
me
,
Ihon.
6
euen
the
fathers
,
that
euery
man
that
seeth
the
sonne
and
beleueth
in
him
,
should
haue
life
eternal
,
and
I
wyl
againe
rayse
him
in
the
last
day
.
In
this
place
he
playnly
&
euidently
sayth
,
We
must
be
armed
with
the
scripture
against
temptacion
.
that
he
that
beleueth
in
him
,
doth
the
wyll
of
his
father
.
And
truely
,
it
is
very
necessary
for
vs
,
earnestly
to
considre
those
examples
,
that
sheweth
what
mynde
Christe
beareth
vnto
vs
.
For
the
tyme
wyll
come
,
yea
,
it
is
all
ready
at
hand
,
that
these
places
of
scripture
shall
do
vs
excedyng
muche
good
,
and
singularly
comforte
vs
in
all
oure
necessitee
and
troubles
.
But
if
persecucion
fynde
me
here
vnarmed
,
sure
it
is
,
that
I
shal
not
continue
constant
,
but
sodenly
forgette
God
,
and
seeke
helpe
and
conforte
at
creatures
.
And
what
shal
then
chaunce
to
me
?
Truly
this
,
that
for
mine
vnthankefulnes
,
God
wyll
forsake
me
,
and
because
I
am
not
armed
with
his
worde
,
therfore
wyll
he
withdrawe
his
hand
from
me
,
and
forsake
me
,
so
that
I
shal
fal
into
destruction
,
and
for
euer
perishe
,
bothe
in
body
and
soule
.
Fyftly
,
we
see
that
Christe
when
he
nowe
knewe
that
al
thynges
were
finished
,
and
he
had
tasted
the
vyneger
,
and
had
sayd
:
It
is
ended
.
He
bowed
his
head
&
gaue
vp
the
spirit
,
That
he
cryed
:
I
thrust
,
and
by
and
by
vyneger
is
geuen
him
to
drynke
,
Psa.
69
it
was
done
for
this
cause
,
that
we
should
beleue
(
seyng
that
all
thynges
done
in
this
passion
agree
so
wel
with
the
scriture
)
that
this
man
without
doubt
,
is
the
same
Christe
,
whom
the
holy
fathers
haue
so
long
tyme
before
wayted
for
.
And
that
before
he
dyed
,
he
cryed
:
It
is
ended
.
This
is
so
excellent
a
worde
and
so
precious
,
All
our
saluacion
in
Christ
onely
.
that
not
onely
it
is
be
grauen
in
oure
heartes
by
fayth
,
but
also
bee
in
all
places
written
,
euen
with
letters
of
golde
before
our
eyes
.
Wyll
you
knowe
why
?
Herken
.
We
were
by
nature
the
children
of
wrath
&
condempnacion
,
so
burthened
in
synne
&
vnfaythfulnes
,
that
wee
should
perpetually
haue
perished
,
if
wee
had
not
been
succoured
and
helped
.
Therfore
onely
this
Iesus
Christe
our
Lorde
assisted
vs
with
his
helpe
and
comforte
.
And
bicause
afore
the
heauenvly
father
,
we
could
find
no
fauour
or
grace
,
without
oblation
and
sacrifice
,
therfore
Christ
offered
him selfe
vpon
the
crosse
for
vs
,
&
reconciled
his
father
with
his
owne
blud
,
and
obtained
of
him
for
vs
,
fauour
&
forgiuenes
,
righteousnes
,
and
eternall
life
.
Heb.
11.
as
the
epistle
to
the
Hebrues
,
saith
:
With
one
offering
,
hath
he
made
perfect
for
euer
,
those
that
are
sanctified
.
I
besech
you
,
what
could
we
more
desier
,
or
what
greater
benefites
may
be
done
vnto
vs
?
Sin
is
conquered
,
death
is
conquered
,
the
diuel
&
hel
are
conquered
,
so
that
we
may
now
freely
sai
:
1
Co.
15.
Death
is
swalowed
into
victory
.
Death
wher
is
thy
sting
?
Hel
wher
is
thy
victory
?
But
thankes
to
god
,
that
hath
gyuen
vs
the
victory
,
by
our
lord
Iesus
Christ
.
Christs
glorye
must
be
giuen
hym
only
This
now
is
our
dueti
,
that
we
remembre
to
giue
to
Christ
only
this
his
glory
&
honor
,
&
to
knowledg
him
for
our
high
Byshop
,
which
offered
him self
for
vs
,
and
so
by
his
passion
and
death
,
finished
and
brought
to
perfecte
ende
,
all
our
saluacion
.
For
if
we
nowe
giue
to
hym
this
his
honor
as
our
duty
is
,
and
stedfastly
beleue
that
al
this
that
was
done
,
was
done
altogither
for
vs
and
for
our
saluacion
,
douteles
we
shall
so
haue
it
,
that
this
his
merite
shall
not
be
taken
as
vaine
or
frustrate
,
but
of
most
greatest
strength
&
efficacy
for
vs
.
On
the
other
party
,
if
we
wyl
not
giue
vnto
him
this
his
glorye
,
but
rather
wyll
ascribe
to
our
owne
deseruinge
,
merites
and
workes
,
that
thing
,
which
cost
him
that
so
great
and
inestimable
price
,
that
is
,
the
effusion
and
sheding
of
his
moste
precious
and
holy
bloud
,
then
truly
we
make
our selues
vnworthy
to
haue
this
passion
and
inerite
of
Christ
,
gyuen
vnto
vs
:
neither
are
we
lyke
(
except
we
repent
)
to
haue
ony
other
fauoure
at
Christes
iudgement
,
then
the
Iewes
that
crucified
him
.
The
whiche
thing
,
the
almighty
god
kepe
farre
from
vs
,
for
his
greate
mercy
and
goodnes
,
thorow
the
merites
of
Iesus
Christe
our
Lorde
.
Amen
.
The
syxte
sermon
on
the
Passion
Ioh.
xix
.
THe
Iewes
therefore
bycause
it
was
the
preparyng
day
of
the
Sabboth
,
that
the
bodyes
shoulde
not
remaine
on
the
crosse
on
the
Sabboth
daye
(
for
the
Sabboth
day
was
an
hyghe
day
)
besought
Pylate
that
their
legges
might
ve
broken
,
&
that
they
myght
be
taken
doune
.
Then
came
the
souldiers
,
and
brake
the
legges
of
the
fyrste
,
and
of
the
other
whiche
was
crucyfyed
with
hym
.
But
when
they
came
to
Iesus
,
and
sawe
that
he
was
deade
already
,
they
brake
not
his
legges
,
but
one
of
the
sowldiers
wyth
a
speare
,
thruste
hym
into
the
syde
,
&
forth
with
came
therout
bloude
and
water
.
And
he
that
sawe
it
,
bare
record
,
and
his
record
is
true
.
And
he
knoweth
that
he
sayth
true
.
that
ye
myght
beleue
also
.
For
these
thynges
were
done
,
that
the
scripture
myghte
be
fulfilled
.
Exod.
12
Ye
shall
not
break
one
bone
of
hym
.
And
agayn
another
scripture
sayeth
:
[
](A69147-e41190-b)♣
♣
Zac.
12
They
shall
looke
on
hym
whome
they
pearsed
.
Mat.
26
Mar.
15
Luce.
23
After
this
,
Ioseph
of
Aramathia
(
whych
was
a
disciple
of
Iesus
,
but
secretly
for
fear
of
the
Iewes
)
besought
Pylat
,
that
he
myght
take
doune
the
body
of
Iesus
.
And
Pylate
gaue
him
licence
.
He
came
therfore
and
toke
the
body
of
Iesus
,
and
ther
came
also
Nicodemus
,
(
whiche
at
the
beginninge
came
to
Iesus
by
nyght
)
and
brought
of
Myrre
and
Aloes
myngeled
togither
,
about
an
hundreth
pound
wayght
.
Then
toke
they
the
body
of
Iesus
,
and
wounde
it
with
linnen
clothes
with
the
odoures
,
as
the
maner
of
the
Iewes
is
to
bury
.
And
in
the
place
where
he
was
crucified
,
there
was
a
garden
,
and
in
the
garden
a
newe
sepulchre
,
wherein
was
neuer
manne
layde
.
There
layde
they
Iesus
therfore
,
because
of
the
preparyng
of
the
Sabboth
of
the
Iewes
,
for
the
sepulchre
was
nye
at
hand
.
THE
EXPOSITION
.
WE
haue
treated
dearely
beloued
,
in
these
former
sermons
,
very
plainly
vpon
the
prisonment
or
bindyg
,
scourgyng
,
spittyng
vpon
,
derision
or
scornyng
,
&
lastly
the
very
death
of
oure
Lord
Iesus
Christ
,
and
accordyng
to
these
articles
we
haue
diligently
put
in
your
memory
,
that
the
very
chiefe
and
principal
cause
why
Christ
should
suffre
this
,
was
our
synnes
.
Furthermore
we
haue
declared
vnto
you
what
vtilitee
and
profite
commeth
by
this
passion
vnto
those
that
by
fayth
apprehend
it
,
acknowledgyng
theyr
sinnes
,
and
beyng
for
the
same
confounded
,
for
feare
in
their
consciences
,
that
is
to
say
,
they
obtayne
forgeuens
of
synnes
,
accordyng
as
blessed
S.
Peter
testifyeth
saiyng
:
1.
Pet.
3
Christ
ones
suffered
for
oure
synnes
,
the
righteous
for
the
vnrighteous
,
and
to
bryng
vs
to
God
he
was
mortified
in
the
fleshe
,
but
quickened
in
the
spitite
.
And
nowe
foloweth
what
was
done
after
his
death
,
before
he
was
buryed
.
The
Euangelist
writeth
thus
.
Then
the
Iewes
because
it
was
the
preparyng
day
,
besought
Pylate
,
that
the
legges
of
those
that
wer
crucifyed
might
be
broken
,
and
that
they
might
be
taken
doune
,
and
Pylate
agreed
to
their
peticion
,
and
permitted
it
.
But
was
it
so
done
in
dede
?
They
broke
the
theues
legged
,
but
not
Christes
.
And
this
was
done
,
that
the
scripture
shuld
be
fulfylled
(
as
the
Euangelist
allegeth
)
whiche
sayeth
:
You
shall
not
breake
a
bone
of
him
.
And
again
an
other
scripture
said
:
Zac.
12
The
aduersaris
can
do
no
more
then
is
permitted
them
.
Psa.
21.
They
shall
see
him
,
whom
they
haue
pearsed
.
But
what
lessons
haue
we
in
this
History
?
First
we
must
here
marke
and
learn
,
that
the
aduersaries
of
Christ
,
could
procede
no
further
in
their
malice
and
furor
against
him
,
them
was
permited
them
of
God
.
And
although
Christ
before
was
come
into
that
angwyshe
and
necessitye
,
that
he
cryed
:
My
god
,
My
god
,
wherfore
hast
thou
forsaken
me
?
yet
euen
then
the
heauenvly
father
toke
the
care
and
custodi
of
him
,
so
that
nothing
might
chaunce
vnto
him
,
but
that
which
before
was
comprehended
in
the
scriptures
,
&
testified
of
him
.
And
as
in
this
place
he
tooke
the
care
for
his
son
,
and
so
defended
him
,
that
his
bones
wer
not
broken
,
euen
so
wil
he
mercifully
conserue
and
keep
al
that
beleue
,
that
receiue
the
word
of
his
son
Iesu
Christ
,
and
continue
in
it
vnto
the
ende
,
so
that
nothynge
may
be
able
to
chaunce
vnto
them
,
but
only
that
,
which
is
the
good
wil
of
god
,
as
we
haue
an
example
in
Dauid
,
Dauid
.
whome
god
suffered
for
a
time
to
be
persecuted
,
yea
and
banished
of
Saul
:
yet
at
the
laste
he
made
hym
king
,
and
brought
him
to
honor
.
Also
take
insample
of
Iob
,
Iob.
in
whome
god
apointed
Sathan
,
bothe
the
tyme
,
and
measure
,
how
farre
he
shuld
tempt
goddes
seruant
.
Truth
it
is
,
the
world
may
take
away
our
liues
,
if
god
wil
so
permit
them
but
the
eternall
lyfe
,
whiche
onlye
is
obtayned
by
Christ
,
that
can
no
man
take
from
vs
.
We
also
learn
in
this
place
of
this
history
,
that
seyng
the
wordes
spoken
of
the
paschall
lambe
in
the
seconde
booke
of
Moyses
,
ar
here
by
the
euangelist
applied
and
referred
vnto
Christ
.
In
this
(
I
saye
)
we
learne
,
Christe
is
the
true
paschall
lambe
.
that
Christe
is
therfore
the
true
paschal
lambe
,
signified
by
that
lambe
in
the
old
testament
and
now
offered
vppon
the
crosse
for
our
sinnes
,
by
cause
all
that
beleue
in
him
shall
not
perishe
,
nor
be
ashamed
,
but
shal
haue
lyfe
euerlasting
.
Doubtles
this
knewe
S.
Iohn
,
when
he
saide
:
Ioh.
1.
Beholde
the
lambe
of
god
,
which
taketh
away
the
sinnes
of
the
worlde
.
And
Paule
also
,
called
Christe
the
paschall
lambe
,
sayinge
after
this
manner
:
1
Cor.
5.
Our
Paschall
Christe
,
is
offered
vp
for
vs
.
Therfore
let
vs
kepe
our
feaste
,
not
in
olde
leuen
,
nor
in
leuen
of
malice
&
wickednes
,
but
in
vnleuened
bread
,
that
is
purenes
and
truthe
.
True
holynes
of
the
heart
.
Now
to
cleaue
to
this
true
paschal
lamb
(
whose
bones
according
to
the
scripture
wer
not
broken
)
and
by
fayth
to
be
planted
in
him
,
bringeth
a
farre
other
holynes
then
any
the
Iews
had
,
which
sought
it
in
extreme
outwarde
thinges
,
that
is
,
it
bringeth
holynes
of
the
hearte
,
whiche
consysteth
in
spirite
,
faith
and
truth
.
Secondarily
,
the
Euangelist
saithe
:
that
one
of
the
souldiers
opened
with
a
spere
Christes
syde
,
&
by
and
by
,
ther
ran
forth
bloud
and
water
.
And
furthermore
,
though
he
saith
,
he
himself
saw
it
,
yet
bringeth
he
againe
the
scripture
,
that
ther
might
bee
a
more
sure
testimony
out
of
the
prophete
Zacharye
,
Zach.
12
Apoc.
1.
whiche
saith
:
They
shall
see
into
whom
they
thrust
their
spear
.
Now
is
this
a
sure
testimony
ful
of
confort
,
especially
vnto
vs
,
&
taketh
away
al
doubtes
from
our
hartes
,
as
if
infidelity
shuld
think
.
Christ
is
not
our
redemer
,
hee
is
not
verye
god
.
&c.
These
blasphemers
(
I
saye
)
are
put
away
,
for
why
,
we
see
that
all
thinge
that
is
doone
here
in
the
passion
of
Christ
is
consonant
&
agreable
with
the
scripture
.
And
what
signifieth
it
,
the
there
stremeth
out
bloud
&
water
,
The
bloud
of
Christe
signifieth
the
remission
of
sins
.
from
the
side
of
Christ
?
By
the
blud
Christ
wold
shew
vnto
vs
,
that
remission
and
forgiuenes
of
sinnes
,
shuld
euermore
continue
in
his
Church
,
as
without
doubt
it
was
obtained
thorow
the
same
his
most
precious
blud
.
But
for
whom
was
it
obtained
?
Suerly
for
those
,
that
come
to
it
bi
knowledging
of
their
sins
,
and
by
faith
.
But
to
the
vnbeleuer
this
most
precious
treasure
may
not
be
propounded
,
nor
the
thinge
that
is
holy
,
Mat.
7
may
not
be
cast
before
him
,
but
only
must
it
be
communicate
to
those
,
that
despair
of
their
owne
workes
and
strengthes
,
&
that
knowledg
,
that
they
need
the
help
and
comfort
of
Christ
.
We
beleue
remission
of
sins
.
Therfore
also
we
confesse
in
our
Crede
,
that
ther
is
forgiuenes
of
sins
,
which
we
must
needs
beleue
.
Now
if
we
obtain
remission
of
sinnes
by
the
sheding
of
the
blud
of
Christ
,
as
the
blud
flowing
from
hys
syde
testifyeth
,
where
is
then
the
bragging
of
our
workes
?
wher
ar
our
merites
?
They
are
shut
out
&
excluded
by
the
deathe
&
passion
of
Christ
,
Note
how
workes
are
concluded
not
that
good
works
ought
not
to
be
doone
,
but
that
they
may
not
be
ioyned
with
iustification
,
which
onli
cometh
by
faith
.
We
muste
in
this
behalfe
giue
Christe
his
own
honor
wholy
&
perfectly
,
&
apprehend
his
merite
by
faith
,
&
so
shall
it
come
to
passe
,
that
neyther
synne
,
nor
death
,
nor
dyuel
nor
hel
shal
hurte
the.
And
those
good
workes
the
fayth
doth
,
as
in
deed
it
ought
to
do
good
woorkes
,
take
them
as
frutes
of
fayth
,
wherby
the
faith
and
sure
trust
of
our
hearts
toward
god
is
declared
.
In
like
maner
,
the
water
The
water
.
that
flowed
from
Christs
syde
declareth
,
that
Christe
after
his
resurreccion
,
would
send
his
holy
spirit
,
&
that
water
of
life
,
wher
with
it
is
nedeful
that
the
heartes
of
all
the
elect
be
purifyed
.
And
of
this
water
dyd
all
the
Prophetes
prophecye
,
especially
Esaias
,
when
he
sayd
:
Esa
44
I
wyll
power
water
vpon
the
thyrsty
,
&
streames
vpon
the
dry
ground
.
I
will
power
my
spirit
vpon
thy
seede
,
&
my
blessyng
vpon
thy
braunche
,
and
they
shall
spryng
,
burgenyng
among
the
herbes
,
as
the
salowes
that
grewe
by
the
syde
of
the
ryuer
.
Accordyng
to
this
,
Christ
also
crieth
in
the
gospel
of
S.
Ihon
:
Who
so
thursteth
,
let
him
come
to
me
&
drynke
:
Ioh.
7.
He
that
beleueth
on
me
,
as
the
scripture
sayth
,
stremes
of
water
of
life
shall
flowe
out
from
his
belly
.
And
the
Euangelist
himself
expoundeth
this
,
shewyng
that
it
is
ment
of
the
holy
gost
,
for
he
sayth
:
This
spake
Iesus
of
the
spirit
which
those
that
beleue
in
him
,
should
receiue
.
Christ
loueth
vs
.
He
then
that
hath
by
th
effusion
of
his
most
precious
bloud
,
obtayned
for
vs
remission
of
all
our
synnes
,
&
deliuered
vs
from
eternal
death
,
&
reconciled
vs
into
the
fauor
of
god
his
father
,
&
that
without
any
of
our
merites
or
deseruinges
,
&
also
hath
promised
to
send
his
holy
ghost
,
whiche
maye
leede
our
heartes
into
the
knowledge
&
fayth
of
God
,
thynke
you
he
dothe
not
very
heartely
loue
vs
,
&
would
our
welfare
?
Nowe
seyng
that
he
thus
heartely
wylleth
oure
welfare
,
why
should
we
not
beleue
in
him
?
why
should
we
not
acknowledge
this
so
great
loue
?
Yet
are
there
men
found
(
the
more
pitie
it
is
)
that
ascribe
more
to
their
own
merites
,
then
to
Christ
,
and
therfore
they
cannot
be
thankeful
,
whom
doubtles
at
that
day
,
Christ
shal
therfore
punishe
,
according
to
their
owne
deseruynges
.
Thirdly
,
we
haue
here
described
,
who
they
were
that
buried
Christ
,
&
with
what
reuerence
his
dead
body
was
brought
vnto
the
earth
.
Some
man
perchance
would
meruaile
,
that
Ioseph
&
Nicodemus
nowe
dare
aske
of
Pylate
the
deade
bodye
of
Iesu
,
whiche
yet
when
Iesus
lyued
,
they
durst
not
come
at
him
,
The
death
of
Christe
begynning
to
conquer
scant
by
night
.
But
nowe
the
frutes
and
vtility
of
Christes
passion
,
somwhat
openeth
it self
,
she
winge
what
shulde
ensue
the
passion
and
deathe
of
Christ
,
when
a
litle
and
a
litle
,
it
comech
to
mennes
knowledg
,
both
what
manner
a
man
Christ
is
,
and
also
how
innocently
and
vndeseruedly
he
was
persecuted
by
the
Iewes
,
&
condemned
vnto
the
crosse
.
And
these
two
doubtles
came
after
the
true
knowledge
of
god
and
his
sonne
Iesu
Christ
,
which
now
so
manifestly
do
this
humanitie
vnto
Christ
,
contemned
and
crucified
,
hauinge
no
respect
that
hee
was
so
hated
of
the
Iewes
.
For
that
they
here
do
,
it
cometh
of
an
imperfecte
faith
,
for
they
were
yet
far
from
the
perfection
that
Paul
speaketh
of
,
Rom.
1
saying
:
I
am
not
ashamed
of
the
gospel
of
Christ
,
for
it
is
the
power
of
god
vnto
saluacion
,
to
euery
man
that
beleueth
.
But
that
they
exhibited
to
Christ
such
reuerence
&
honor
,
that
thei
take
him
doune
from
the
crosse
,
and
enbalmed
hym
with
Myrre
and
Aloe
,
&
with
such
spice
they
winde
vp
his
body
,
&
laye
it
gloriously
in
the
sepulture
,
it
is
an
humane
and
gentle
affection
,
done
according
to
the
custome
of
the
Iewes
.
The
estimation
of
the
worlde
of
Christes
deth
&
sepulchre
.
Deu.
21
And
here
note
,
howe
the
deathe
and
sepulture
of
Christe
is
esteemed
afore
the
worlde
,
bothe
his
death
and
buriall
are
ignominious
and
shamefull
.
For
it
is
written
in
the
lawe
:
He
is
accursed
that
hangeth
vpon
a
tree
:
Besydes
this
,
the
blynde
Iewes
had
none
other
opinion
of
Christ
,
neither
by
his
life
nor
in
his
death
,
as
it
is
euident
vnto
this
day
.
But
before
God
,
this
death
&
buryall
is
honest
and
precious
,
as
also
it
is
estemed
among
al
that
beleue
,
whiche
know
assuredly
,
that
by
that
dispised
death
,
the
beleuers
are
delyuered
from
synne
,
death
,
deuil
and
hel
.
Doth
not
S.
Paule
say
often
tyme
:
1.
Cor.
2
I
haue
knowen
no
man
but
Christ
,
and
euen
the
same
that
was
crucifyed
?
And
this
is
an
vndoubted
trueth
,
Note
this
earnestly
gentle
reader
.
take
awaye
this
contemptible
death
and
buryal
of
Christ
,
and
you
shal
perceyue
,
that
all
men
must
be
compelled
to
dispayre
and
to
fall
into
the
daunger
of
the
deuil
.
On
the
other
part
,
set
before
your
eyes
the
passion
,
death
and
buryal
of
Christ
,
apprehendyng
them
by
true
fayth
,
as
most
precious
iewels
&
deuine
treasures
,
done
for
thee
,
and
thou
shalt
fynd
thy
conscience
able
to
resyst
against
all
the
assaultes
of
Sathan
,
and
also
of
synne
.
And
as
Ioseph
and
Nycodemus
,
by
fayth
shewed
this
humanitee
vnto
Christ
,
so
endeuor
thy selfe
by
fayth
,
that
vnto
sinne
thou
may
bee
dead
&
buryed
with
Christ
,
Rom.
6.
and
after
agayne
ryse
through
fayth
with
him
.
For
surely
this
pleaseth
Christ
,
and
is
necessary
,
and
very
profytable
vnto
thy
saluacion
.
Fourthly
,
we
see
howe
contemtuously
Pylate
delyuereth
Christ
to
be
buryed
,
forsyng
not
for
him
,
nothyng
regardyng
that
he
should
ryse
agayne
the
thyrd
day
.
The
sentence
of
Infidels
In
this
mynde
are
al
the
enemyes
of
the
gospel
and
truth
of
God
.
When
they
haue
slayne
the
ministers
of
the
worde
,
then
they
thynke
all
thyng
very
well
&
safe
,
and
all
whyst
,
as
they
would
haue
it
.
Exo.
1.2.3
.
Euen
so
did
Pharao
,
with
intollerable
burthens
oppresse
the
chyldren
of
Israel
,
thynkyng
by
that
meanes
to
stoppe
the
ordynaunce
of
God
,
that
the
Israelites
should
not
so
much
growe
and
increase
:
but
the
more
they
were
oppressed
,
so
muche
more
they
grewe
and
multiplyed
,
and
at
the
laste
by
his
owne
crueltee
,
he
was
his
owne
destruccion
.
Euen
so
chaunsed
it
to
Pylate
and
the
Iewes
,
whiche
thynke
all
sure
,
nowe
that
they
haue
slayne
Christ
,
whose
preachyng
so
muche
moueth
the
people
:
But
yet
euen
then
,
brust
furth
that
fyre
,
whereof
Christ
sayd
:
Luc.
12.
I
am
come
to
send
fyre
into
the
yearth
.
This
fyre
was
kyndled
&
brent
,
when
after
the
resurrection
and
ascencion
of
Christ
,
he
sent
his
Apostles
into
all
the
whole
worlde
,
&
commaunded
them
to
preache
penance
in
his
name
,
and
remission
of
synnes
to
all
creatures
.
Money
maketh
men
say
Christ
is
not
risen
.
And
though
the
Iewes
gaue
the
souldiers
money
,
to
say
that
Christ
was
not
rysen
againe
,
but
his
disciples
had
taken
him
away
out
of
the
graue
,
yet
that
notwithstandyng
,
Christ
rose
agayne
,
and
appeared
vnto
his
Apostles
,
declaryng
by
many
myracles
,
that
he
had
verely
rysen
,
&
that
vnto
him
,
as
vnto
the
kyng
&
most
hyest
Lord
,
was
deliuered
al
power
in
heauen
and
in
yearth
.
Neither
Herode
,
Pylate
&
all
the
Iewes
could
then
lette
this
,
Christ
wyll
be
kyng
,
&
the
deuil
sware
nay
.
nor
yet
afterwarde
were
the
Romayne
Emperours
able
to
quenche
it
,
no
nor
at
this
perylous
tyme
can
the
enemyes
of
the
truth
preuayle
,
but
Christ
wyll
contynue
eternall
Lorde
and
kyng
,
yea
maugre
theyr
berdes
,
that
go
about
to
suppresse
the
trueth
.
They
thynke
that
if
they
may
murther
the
chiefe
authors
&
capitaynes
,
and
make
away
with
them
,
then
shall
theyr
power
and
magnificence
floryshe
and
haue
no
hynderance
nor
hurte
.
Luc.
1.
But
Christe
that
exalteth
the
lowly
,
and
throweth
doune
the
mightie
from
theyr
seate
,
knoweth
whan
and
howe
to
ouerthrowe
those
Nembrothes
&
theyr
ymaginacions
,
that
wyll
they
nyll
they
,
they
shal
be
fayne
to
heare
the
truth
.
And
euen
in
our
tyme
,
god
hath
so
set
furth
the
strength
of
his
power
,
that
by
his
grace
,
we
haue
the
syncere
truth
and
pure
gospell
,
spite
of
all
the
vngodly
aduersaries
,
though
they
would
burst
for
payne
.
I
beseche
God
graunt
,
that
wee
may
acknowlege
the
same
his
truth
,
and
apprehend
&
take
hold
vpon
the
same
,
and
vnto
the
ende
cleaue
faste
vnto
this
contempned
Christe
crucifyed
,
so
that
after
this
life
,
we
may
come
vnto
his
glory
and
eternal
lyfe
,
by
the
merytes
of
thesame
our
only
sauior
,
mediator
and
aduocate
,
Iesus
Christe
,
to
whom
with
the
father
and
the
holy
gost
,
be
al
honor
,
laude
and
glory
,
for
euer
and
euer
.
Amen
.
The
gospel
on
Easter
Munday
.
Luc.
xxiiii
.
ANd
beholde
,
two
of
them
went
that
same
day
to
a
toune
called
Emaus
,
which
was
from
Ierusalem
about
thre
score
forlonges
,
and
they
talked
together
of
all
these
thynges
that
had
happened
.
And
it
chaunsed
the
whyle
they
communed
together
&
reasoned
,
Iesus
himselfe
drewe
neare
,
&
went
with
them
.
But
their
eyes
were
holden
that
thei
should
not
knowe
him
.
And
he
sayd
vnto
them
:
What
maner
of
communicacions
are
those
that
ye
haue
one
to
another
,
as
ye
walke
and
are
sadde
?
And
the
one
of
them
(
whose
name
was
Cleophas
)
answered
and
sayd
to
him
:
Art
thou
only
a
straunger
in
Ierusalem
and
hast
not
knowen
the
thynges
which
haue
chaunsed
there
in
these
dayes
?
He
sayd
vnto
them
:
What
thynges
.
And
they
sayd
vnto
him
:
Of
Iesus
of
Nazareth
,
which
was
a
prophet
,
mighty
in
dede
and
worde
before
God
,
and
all
the
people
:
and
howe
the
hye
priestes
and
our
rulers
deliuered
him
to
bee
condempned
to
death
,
and
haue
crucified
him
.
But
wee
trusted
that
it
had
been
he
,
whiche
should
haue
redemed
Israel
.
And
as
touchyng
all
these
thynges
,
to
day
is
euen
the
thyrd
day
,
that
this
were
done
.
Luc.
24
Ioh.
20.
Yea
,
and
certain
women
also
of
our
company
made
vs
astonied
whiche
came
earely
vnto
the
sepulchre
and
found
not
his
body
,
&
came
saiyng
,
that
they
had
seen
a
vision
of
Angels
,
whiche
sayd
that
he
was
aliue
.
And
certain
of
them
which
were
with
vs
,
went
to
the
sepulchre
,
and
found
it
euen
as
the
women
had
sayd
,
but
him
they
sawe
not
.
And
he
sayd
vnto
them
:
O
fooles
and
slowe
of
heart
to
beleue
all
that
the
Prophetes
haue
spoken
.
Esai
.
53
Mat
25
Ought
not
Christ
to
haue
suffered
these
thynges
,
and
to
entre
into
his
glory
?
And
he
began
at
Moses
,
and
all
the
Prophetes
,
and
interpreted
vnto
them
all
scriptures
whiche
were
writ●en
of
him
,
&
they
drewe
nye
vnto
the
roune
,
whiche
they
went
vnto
.
And
he
made
as
thought
he
would
haue
gone
further
.
And
they
Gen.
19
Luc.
14
constrayned
him
,
saiyng
:
Abide
with
vs
,
for
it
draweth
towardes
night
,
&
the
day
is
farre
passed
.
And
he
went
in
to
tary
with
them
.
[
](A69147-e41960-b)♣
♣
Ma.
15
And
it
came
to
passe
,
as
he
farre
at
meate
with
theim
he
toke
bread
,
and
blyssed
it
,
and
brake
,
&
gaue
to
them
.
And
their
eyes
were
opened
,
and
they
knewe
him
:
and
he
vanished
out
of
theyr
sight
.
And
they
sayd
betwene
theimselues
:
Dyd
not
our
heartes
burne
within
vs
,
whyle
he
talked
with
vs
by
the
waye
,
&
opened
to
vs
the
scriptures
?
And
they
arose
in
thesame
houre
,
and
returned
againe
to
Ierusalem
,
&
found
the
eleuen
gathered
together
,
and
them
that
werwith
them
,
saiyng
:
The
Lord
is
risen
in
dede
,
&
hath
appeared
to
Symon
.
And
they
tolde
what
thynges
were
done
in
the
waye
,
&
howe
they
knewe
him
in
breakyng
of
bread
.
THE
EXPOSITION
.
FYrst
of
all
dearely
beloued
,
let
vs
considre
the
vnbeleiefe
&
infirmitee
of
these
two
disciples
,
that
went
from
Ierusalem
to
Emaus
.
For
as
it
chaunsed
to
these
,
euen
so
chaunsed
it
to
diuers
other
,
as
wee
may
read
in
this
history
of
the
resurrection
of
Christ
.
Neither
was
it
possible
,
that
this
article
of
Christes
resurrection
shuld
be
perceiued
or
beleued
,
without
great
difficultee
:
yea
,
&
that
they
might
apprehend
it
,
Christ
serueth
our
infirmitee
.
Christe
was
in
a
maner
compelled
to
serue
them
in
wordes
,
dedes
,
miracles
&
the
angels
.
Furthermore
in
shewyng
his
woundes
,
and
yet
for
all
this
verye
hardely
could
they
be
persuaded
in
this
article
of
the
resurrection
.
So
peruerse
is
the
fleshe
,
and
so
ful
of
euil
,
if
it
be
not
by
the
spirit
of
God
illuminate
and
brought
to
the
knowlege
of
God
.
Notwithstandyng
there
remayned
yet
in
these
two
,
certaine
smal
sparkes
of
loue
towarde
Christ
,
so
that
they
must
nedes
talke
of
Christ
,
and
the
one
open
his
grief
vnto
the
other
.
And
when
they
thus
do
,
Christ
gladly
commeth
vnto
them
,
and
as
a
straunger
iournyeth
with
them
,
saluteth
them
,
and
asketh
the
cause
of
their
comunicacion
and
reasonyng
,
and
why
they
were
so
sorowful
.
Wherein
we
haue
a
lesson
,
that
Christe
hath
a
meruaylous
delite
in
deuout
,
godly
&
christian
communyng
or
talkyng
,
Christian
talking
.
Mat.
18
ye
be
his
owne
doctrin
he
alloweth
it
and
sheweth
it
(
saiyng
whersoeuer
it
,
are
come
together
in
my
name
,
there
wyll
I
bee
the
thyrde
)
thus
callyng
vs
from
vayne
and
filthy
vncomly
woordes
and
talkyng
.
It
is
to
be
wyshed
,
that
this
lesson
were
diligently
inculcate
in
mennes
memorye
.
For
truely
menne
are
to
nothyng
so
muche
enclyned
,
as
vnto
euil
talkyng
,
detraction
and
filthye
communicacion
:
so
that
a
manne
maye
fynde
more
honesty
and
nurture
in
the
talkyng
of
the
heathen
&
vnchristened
,
then
among
those
that
bost
them selues
of
Christes
name
,
nothyng
consideryng
nor
regardyng
,
Mat.
12
that
of
euery
idle
woorde
wee
must
geue
accompt
in
the
day
of
iudgement
:
Ephe.
4
nor
yet
ponderyng
,
that
S.
Paule
so
earnestly
forbad
christians
,
that
in
any
wyse
no
fylthy
worde
shuld
be
herd
out
of
their
mouth
.
Wherefore
,
if
thou
wylte
haue
Christ
present
at
thy
communication
and
talkyng
,
do
as
these
two
disciples
did
.
Talke
of
those
thynges
that
pertayne
to
the
honour
of
God
,
and
thyne
owne
saluacion
.
Let
thy
wyll
and
studye
be
euer
in
the
law
of
God
,
and
so
shal
Christ
not
be
farre
from
thee
.
But
if
in
thy
talkyng
thou
forget
God
,
then
looke
not
for
God
,
but
for
the
deuil
to
bee
presente
with
thee
.
Secondarily
,
we
haue
here
also
what
Christ
did
when
he
was
come
into
the
companye
of
these
two
disciples
.
And
fyrst
he
maketh
himself
so
,
as
though
he
knewe
nothyng
,
nor
had
heard
what
was
doone
in
Ierusalem
in
those
dayes
.
And
this
dothe
he
to
drawe
furth
their
incredulitee
,
and
to
rebuke
theim
for
it
,
and
to
haue
occasion
to
instructe
them
,
as
he
dyd
after
warde
.
And
they
by
and
by
plainly
declared
theyr
myndes
,
so
talkyng
of
Christe
,
that
a
man
may
easely
perceyue
,
that
as
concernyng
him
,
his
worde
and
promises
,
though
they
had
not
vtterly
,
yet
for
the
most
part
,
they
wer
fallen
into
dispayre
.
Besydes
this
,
though
they
acknowleged
him
to
be
a
Prophete
,
mightie
in
woordes
and
deedes
before
God
,
yet
nowe
they
thought
theyr
hope
frustrate
,
Christ
wyll
not
cast
vs
away
for
our
vnperfectnes
.
Rom.
7
that
he
should
redeme
Israel
.
But
what
dothe
Christe
?
Christe
our
Lorde
knoweth
very
well
and
perfectly
what
is
oure
infirmitee
and
incredulitee
,
neither
is
he
ignorant
that
no
good
thing
is
in
our
fleshe
.
Wherfore
,
although
wee
bee
vnperfecte
in
fayth
,
yet
wyll
not
he
cast
vs
away
,
but
rebuke
and
teache
vs
,
as
he
dothe
here
the
disciples
,
teachyng
vs
by
his
owne
ensample
,
to
do
likewyse
.
And
fyrst
he
correcteth
vs
,
and
sayeth
:
O
fooles
and
harde
hearted
,
to
beleue
in
all
thynges
that
the
Prophetes
haue
spoken
.
Must
not
Christ
suffre
these
thynges
,
and
so
entre
into
his
glorye
?
It
is
neither
vnright
nor
crueltie
,
that
he
here
calleth
his
disciples
foles
,
whiche
yet
he
forbad
Mathew
.v.
Mat.
5.
For
that
he
here
doth
,
he
doth
it
of
a
godly
zeale
and
fatherly
loue
,
and
so
also
may
any
manne
do
likewyse
,
especially
when
theyr
heart
nor
mynde
be
none
otherwyse
affecte
,
then
was
Christ
towarde
his
disciples
.
Then
beganne
he
at
Moses
and
all
the
prophetes
,
and
interpreted
to
theim
in
all
their
writynges
,
suche
places
as
were
written
of
him
.
It
is
not
comly
to
rebuke
onely
,
and
not
to
comfort
againe
.
Furthermore
he
that
shall
rebuke
another
man
,
ought
not
onely
to
recite
to
his
rebuke
,
what
he
had
done
vnrightfully
,
but
he
must
also
shewe
what
he
hath
done
honestly
,
vertuously
,
and
also
profitably
:
Euen
so
doth
Christ
here
.
Fyrst
he
rebuketh
their
incredulitee
or
vnfaythfulnes
.
Then
forasmuche
as
fayth
commeth
of
hearing
of
the
worde
,
he
proueth
&
alloweth
their
saiyng
out
of
the
deuine
scriptures
,
that
Christ
must
suffre
.
And
walkyng
with
them
he
earnestly
continueth
his
sermon
with
suche
maiestie
&
power
,
that
the
disciples
after
wer
compelled
to
knowlege
it
&
say
:
Dyd
not
oure
heart
burne
in
vs
,
when
he
talked
with
vs
in
the
way
,
and
opened
to
vs
the
scriptures
?
O
blessed
is
that
man
,
whom
Christ
thus
draweth
by
his
woorde
,
and
whiche
is
by
Christes
spirit
instruct
into
the
true
knowlege
of
God
.
Thyrdly
,
the
Euangelist
describeth
after
what
maner
Christ
openly
shewed
himselfe
to
these
his
disciples
,
&
opened
theyr
eyes
,
saiyng
:
And
they
drewenye
vnto
the
toune
whether
thei
went
,
and
he
made
as
though
he
would
go
further
.
And
they
compelled
him
&
sayd
:
Tary
with
vs
,
for
it
draweth
towardes
night
,
and
the
day
it
far
passed
.
And
he
taryed
with
them
.
And
it
came
to
passe
when
he
sat
at
the
table
with
them
,
he
toke
bread
,
gaue
thankes
,
brake
it
,
and
gaue
it
them
.
Then
were
theyr
eyes
opened
,
&
they
knewe
him
.
And
he
vanished
out
of
their
sight
.
They
knewe
that
it
was
Christes
accustomed
maner
,
to
breake
the
bread
,
and
especially
to
geue
thankes
.
Yet
should
they
not
haue
knowen
him
by
these
signes
,
if
he
hadde
not
opened
theyr
eyes
,
whiche
in
dede
was
done
,
when
Christe
gaue
thankes
and
brake
the
bread
.
Here
muste
we
first
learne
,
We
must
bee
thankful
to
God
.
1
Cor.
4
to
giue
thankes
euer
to
god
,
for
all
his
benefites
giuen
to
vs
,
both
corporall
and
spirituall
.
For
I
praye
you
,
what
haste
thou
,
but
thou
receyuedst
it
of
god
?
Nowe
yf
god
hathe
giuen
it
to
the
,
of
mere
grace
,
withoute
anye
merite
of
thyne
,
I
beseche
the
,
why
wylte
thou
not
euer
giue
him
thanks
for
it
?
Verily
Saynct
Paul
(
in
the
fyrst
epistle
to
Timothe
in
the
fourth
chap.
where
hee
teacheth
of
the
libertye
of
meates
and
drinkes
)
willeth
that
christians
shulde
receiue
all
thinges
with
thankes
gyuynge
.
1
Tim.
4
and
euen
so
exhorteth
he
vs
to
do
in
the
epistle
to
the
Thessalonians
.
Secondly
also
note
,
1
Tes.
5
Christe
openeth
the
eies
that
Christe
opened
hys
disciples
eyes
,
and
brouhht
theym
into
the
knoweledge
of
hymselfe
.
For
euen
as
these
disciples
could
not
come
to
suche
knowledge
of
theym selues
,
tyll
theyr
eyes
were
opened
,
no
more
can
wee
beleue
as
wee
ought
to
beleue
,
tell
Christe
lyghten
our
eyes
,
and
bringe
vs
vnto
the
trewe
faithe
,
by
his
worde
,
and
holy
spirite
.
Fourthly
,
this
gospel
sheweth
,
Faithe
muste
be
openlye
confessed
.
that
when
through
Christes
word
&
spirit
our
eyes
ar
opened
to
know
God
,
then
that
our
faith
shal
not
be
vaine
in
vs
,
&
that
we
kepe
not
this
ioye
,
only
to
our selues
,
but
that
we
shal
communicat
it
vnto
many
,
&
freely
confesse
our
ioye
,
euen
as
S.
Paul
saith
:
Rom.
10
With
the
hearte
wee
beleue
vnto
righteousnes
&
with
the
mouth
we
confesse
the
same
beleue
vnto
health
.
And
Dauid
saith
:
I
beleued
,
and
therfore
I
spake
.
Psa.
115
The
preachynge
of
the
passion
,
and
resurrection
of
Christ
,
is
no
such
treasure
,
that
when
a
man
hath
founde
it
,
he
shuld
hyde
it
,
and
kepe
it
secrete
from
other
,
let
no
manne
thynke
so
,
but
it
would
bee
distributed
and
imparted
to
many
other
,
Mat.
10
like
as
Christ
sayd
:
That
I
haue
spoken
to
you
in
your
eare
secretely
,
declare
it
openly
,
euen
in
the
houses
toppe
.
And
so
dothe
the
disciples
here
.
For
assone
as
they
had
seen
and
knowen
Christ
,
they
by
and
by
aryse
and
returned
vnto
Ierusalem
,
where
they
founde
the
xi
.
gatheeed
,
&
these
that
were
with
them
,
to
whom
they
declared
what
was
done
in
the
way
,
&
howe
they
knewe
the
Lorde
by
breakyng
the
bread
.
And
so
ought
euery
christian
man
to
do
,
when
he
knoweth
Christe
,
and
by
his
worde
and
spirite
is
come
vnto
the
fayth
,
he
should
geue
all
men
parte
of
that
treasure
,
and
to
endeuor
himselfe
,
that
all
men
maye
come
to
that
knowlege
and
righteousnes
of
fayth
,
that
is
in
Iesu
Christe
our
Lord
,
To
whome
with
the
father
and
the
holy
ghost
be
all
honor
and
glorye
for
euer
&
euer
.
Amen
.
The
gospel
on
Easter
Tuesday
.
Luke
.24
.
AS
they
thus
spake
,
Iesus
himselfe
stode
in
Ioh.
20
the
myddes
of
theim
,
and
sayeth
vnto
theim
:
Peace
bee
vnto
you
(
it
is
I
,
feare
not
.
)
But
they
were
abashed
and
afrayde
,
and
supposed
that
they
had
seen
a
spirite
.
And
he
sayd
vnto
them
:
Why
are
ye
troubled
,
and
why
do
thoughtes
aryse
in
your
heartes
?
Behold
my
handes
and
my
fete
,
that
it
is
euen
I
my selfe
,
Handle
me
and
see
,
for
a
spirite
hath
not
fleshe
and
bones
as
ye
see
me
haue
.
And
when
he
had
thus
spoken
,
he
shewed
them
his
handes
&
his
feete
.
And
whyle
they
yet
beleued
not
for
ioy
,
and
wondered
,
he
sayd
vnto
them
:
Ioh.
21.
Haue
ye
here
anye
meate
?
And
they
offered
hym
a
peece
of
a
broyled
fyshe
,
and
of
an
hony
combe
.
And
he
tooke
it
and
dydde
eate
before
them
.
And
hee
sayde
vnto
theim
:
Mat.
16
These
are
the
woordes
I
spake
vnto
you
,
whyle
I
was
yet
with
you
,
that
all
muste
needes
be
fulfylled
,
whyche
were
wrytten
of
me
,
in
the
lawe
of
Moyses
,
and
in
the
Prophetes
,
and
in
the
Psalmes
.
Actu
.
17
Then
opened
hee
theyr
wyttes
,
that
they
myghte
vnderstand
the
scriptures
,
and
sayd
vnto
them
:
Thus
is
it
written
,
and
thus
it
behoued
Christ
to
suffre
,
and
to
ryse
againe
from
death
the
thyrde
day
,
and
that
repentaunce
and
remission
of
sinnes
shoulde
be
preached
in
hys
name
amonge
all
nacions
.
THE
EXPOSITION
.
OVr
sauiour
Christ
,
to
the
intent
that
this
article
of
his
resurrection
,
might
be
perfectly
inculcate
and
beaten
into
the
hertes
of
his
disciples
,
sheweth
himselfe
openly
vnto
them
.
And
this
manifestacion
and
appearinge
was
not
doone
as
the
other
were
before
,
onlye
to
twayne
or
three
disciples
,
but
it
was
shewed
before
theim
all
,
Thomas
excepted
,
which
at
this
tyme
was
absent
,
and
it
was
doone
immediatelye
as
they
were
come
from
Emaus
,
declaring
what
they
had
sene
,
to
the
other
Apostels
,
which
answered
theim
saying
,
that
Christe
is
risen
in
deede
,
and
hath
appeared
to
Symon
.
And
as
they
were
thus
talking
,
Iesus
himself
(
as
this
gospell
witnesseth
)
stode
amongest
them
,
&
saide
:
Peace
be
with
you
.
Thre
thinges
did
Christ
at
this
apearinge
.
Fyrste
he
gaue
and
offered
vnto
theym
,
Peace
of
God
,
as
vnto
his
intierly
beloued
disciples
,
his
diuine
peace
,
and
not
a
corporall
,
or
wordely
peace
,
for
hee
sayde
before
.
Ioh.
15.
The
worlde
shall
hate
you
,
but
this
was
a
peace
of
conscience
,
whiche
the
holye
scripture
calleth
commonlye
,
the
peace
of
god
.
As
when
sainct
Paule
wished
this
peace
to
the
Philippians
,
Phil.
4
hee
vseth
these
woordes
:
The
peace
of
god
,
whyche
exceedeth
all
vnderstanding
,
mought
keepe
your
heartes
and
myndes
,
in
Christe
Iesu
.
Suche
a
peace
is
it
,
that
Christ
calleth
his
peace
,
as
a
peace
that
the
worlde
canne
not
giue
,
Ioh.
14
when
hee
saide
:
I
leaue
you
peace
,
my
peace
I
giue
to
you
.
Hear
you
not
now
that
Christe
maketh
a
very
plaine
distinction
or
difference
from
the
worldly
peace
,
callynge
this
peace
his
,
his
I
saye
,
his
peace
.
For
doubtelesse
,
this
peace
canne
not
stande
,
where
as
fayth
is
not
.
Rom.
5.
For
as
Saynte
Paule
teacheth
,
thys
peace
springeth
and
floweth
oute
of
fayth
.
And
therefore
yf
wee
wyll
attayne
vnto
thys
peace
,
wee
muste
with
greate
and
contynuall
diligence
applye
the
woorde
,
preache
,
teache
,
heare
and
receiue
it
.
For
of
the
woorde
commeth
faithe
,
by
faythe
wee
beynge
iustified
,
we
are
at
peace
wyth
God
.
Rom.
v.
Furthermore
,
this
peace
is
neuer
to
any
other
,
than
to
christians
,
which
haue
apprehended
the
gospell
by
faythe
,
and
haue
by
the
same
conceiued
a
consydence
and
suer
hope
,
that
in
tyme
commynge
,
no
synne
canne
accuse
or
condemne
them
.
The
world
doubteles
is
verye
ignoraunte
of
this
peace
.
For
the
worlde
knoweth
none
other
peace
,
but
that
whiche
liueth
in
ydelnes
,
and
bringeth
the
vayne
voluptuous
plasures
and
ioyes
of
thys
lyfe
,
neyther
hath
it
any
persecution
or
tribulation
intermedled
with
it
,
Peace
of
conscience
stondeth
sure
agaynste
all
persecutions
.
Ioh.
16.
as
this
peace
which
we
cal
the
peace
of
god
hathe
,
But
yet
is
this
peace
of
god
a
peace
that
standeth
sure
,
and
indeed
the
true
peace
,
yea
though
all
the
worlde
be
enemye
vnto
it
,
Lyke
as
Christe
testifieth
,
saying
:
Yee
shall
haue
persecutions
in
the
worlde
,
but
in
me
you
shall
haue
peace
.
Secondarilye
,
Christe
confirmeth
fayth
in
the
Apostels
,
when
heere
hee
sheweth
theym
his
handes
and
feete
,
and
also
eateth
with
theym
as
anye
other
man
did
.
Surely
,
Incredulitye
is
an
horrible
thing
.
incredulity
muste
needes
bee
an
horrible
thinge
,
seinge
that
Christe
taketh
suche
greate
paynes
to
deliuer
the
Apostels
from
it
.
A
lytle
before
they
confessed
that
Christe
had
truely
rysed
,
and
appeared
vnto
Simon
:
they
hadde
hearde
also
that
hee
hadde
talked
wyth
the
twoo
dysciples
in
Emans
,
and
gyuynge
thankes
hee
hadde
broken
the
breade
vnto
theym
,
yet
this
notwithstandynge
,
when
hee
came
vnto
theym
,
salutynge
theym
so
peaceablye
,
yet
they
were
astonished
,
doubtynge
whether
they
myghte
thinke
it
Christe
,
or
a
ghoste
,
suche
as
men
saye
walke●●
after
men
bee
deade
.
But
what
dydde
Christe
to
this
?
Casteth
hee
theym
of
,
Christe
beareth
our
infirmitye
.
bycause
of
this
their
infirmytie
?
Naye
truely
.
But
becommeth
a
seruante
vnto
theym
,
seruynge
theym
bothe
wyth
woordes
and
deedes
,
yea
and
also
with
hys
holye
ghost
,
to
bring
them
vnto
faith
and
saue
them
.
For
it
is
euident
by
the
gospell
of
S.
Iohn
,
that
euen
then
,
he
gaue
to
theim
his
holye
ghost
,
whom
also
after
in
the
Witsonday
he
stablished
in
them
.
Now
how
indurate
and
blinded
,
yea
obsessed
with
al
the
feendes
of
hell
are
those
heartes
,
that
wyll
not
beleue
this
,
our
so
friendly
,
gentle
and
mercifull
lord
god
?
What
greater
thing
,
or
what
more
could
hee
do
for
his
disciples
?
Fyrste
he
rebuketh
their
incredulitie
with
wordes
,
saying
:
Why
are
ye
troubled
,
and
wherefore
doo
cogitacions
ascende
into
your
heartes
?
But
for
as
much
as
they
yet
beleued
not
,
hee
shewed
to
them
his
handes
and
feete
,
sayinge
:
I
am
euen
hee
.
Touche
me
on
euerye
parte
,
and
looke
vppon
me
,
for
spirites
haue
not
fleshe
and
bone
as
you
see
me
haue
.
They
yet
not
beeleuynge
and
wonderynge
for
ioye
,
he
asketh
them
,
sayinge
:
Haue
yee
anye
thynge
to
eate
?
And
hee
dydde
eate
beefore
theym
parte
of
a
fyshe
,
and
an
honye
combe
,
that
at
the
laste
they
myghte
by
this
see
,
hee
was
no
deade
ghoste
,
nor
spiryte
,
but
he
hadde
truely
rysen
from
the
deathe
.
Surely
this
it
is
,
to
beare
the
weakenes
of
theym
that
be
weake
.
The
goodnes
of
Christ
Now
that
man
whom
this
so
great
goodnes
of
Christe
moueth
not
to
faith
,
wheresoeuer
it
be
preached
,
doubteles
there
is
nothinge
that
euer
shall
moue
him
.
Christe
teacheth
the
scripture
.
Thyrdely
,
Christe
teacheth
his
disciples
oute
of
the
holy
scriptures
,
sayinge
:
These
are
the
wordes
that
I
haue
spoken
vnto
you
,
when
I
was
yet
with
you
,
that
all
thinges
muste
needes
bee
fulfylled
,
that
are
written
in
the
lawe
of
Moyses
,
in
the
prophetes
and
Psalmes
of
me
.
Furthermore
he
opened
theyr
mynde
,
that
they
should
vnderstand
the
scriptures
.
&c.
O
howe
gloriouslye
goeth
this
preachynge
of
Christe
forthe
?
Christe
instructeth
these
plaine
men
and
vnlearned
with
the
holy
scripture
,
taken
out
of
the
law
,
the
prophetes
and
the
psalmes
.
But
as
the
epistle
to
the
Hebrues
,
sayeth
:
Heb.
4.
Preachinge
is
but
vaine
,
if
it
bee
not
adioyned
to
faithe
.
therefore
Christe
also
openeth
the
eyes
and
vnderstandynge
of
theyr
mynde
,
so
that
not
onlye
they
maye
heare
hys
woorde
,
but
also
they
maye
vnderstande
it
.
Oh
good
preacher
:
O
gentle
lorde
Christe
,
that
thus
faithfully
teacheth
his
disciple
,
and
bringeth
them
to
the
knowledge
of
hys
truth
,
The
moste
best
and
greatest
lorde
,
our
god
,
graunt
vs
this
grace
,
The
outwarde
preching
and
the
hollye
ghoste
must
bee
togither
Apoc.
3.
that
the
same
manner
maye
be
among
vs
in
the
offire
of
preching
.
that
is
,
that
we
may
with
much
seueritie
and
great
diligence
,
inculcate
thy
worde
,
and
that
Christ
may
also
as
dililigentely
,
teache
the
same
worde
inwardely
by
his
holy
spirite
.
For
suerly
it
is
he
that
hath
the
key
of
Dauid
,
wherwith
he
shutteth
,
and
no
man
openeth
hee
openeth
,
and
no
man
shutteth
.
And
verelye
all
preaching
is
vain
,
except
Christ
do
inwardly
teach
by
his
holy
spirite
.
Nowithstanding
I
wold
no
man
should
esteeme
as
a
light
thinge
,
the
dignity
of
the
vocall
worde
,
or
the
word
pronounced
and
spoken
,
takinge
occasion
of
these
my
woordes
so
to
doo
:
for
thys
is
myne
opinion
,
that
bothe
the
woorde
and
spirite
of
god
,
muste
be
ioyned
togyther
.
And
who
shall
dare
tontemne
the
woorde
that
Christe
heere
ordayneth
and
commaundeth
,
and
also
committeth
the
same
to
his
beeloued
Apostels
?
For
thus
he
sayeth
furthormore
:
Thus
it
is
written
,
and
thus
muste
Christe
suffre
,
and
ryse
again
from
the
deade
the
third
day
,
&
to
preach
in
his
name
,
penance
&
forgiuenes
of
synnes
,
among
al
nacions
.
&c.
In
the
gospell
of
sainct
Ihon
,
this
commaundement
and
office
of
preachyng
is
more
euidently
described
.
For
in
the
same
place
the
Euangelist
sayth
thus
.
Iho.
20
And
Iesus
sayd
to
them
:
As
my
father
hath
sent
me
,
euen
so
I
send
you
likewyse
,
&
after
that
he
brethed
vpon
them
,
saiyng
:
Receiue
ye
the
holy
ghost
.
Whose
synnes
soeuer
ye
shal
forgeue
,
they
are
forgeuen
,
&
whosesoeuer
synnes
ye
shal
retayne
,
they
are
retayned
.
The
administracion
of
the
worde
of
God
Of
these
wordes
it
is
euident
that
,
Christ
commytted
to
them
the
office
or
administracion
to
teache
his
worde
ouer
all
the
vniuersal
worlde
.
Nowe
if
wee
adioyne
this
place
of
S.
Ihon
with
these
wordes
of
Christ
recyted
in
this
gospel
,
euery
man
of
vnderstandyng
may
easely
perceyue
,
howe
this
forgeuyng
of
synnes
is
done
,
The
lawe
.
That
is
thus
.
Fyrst
must
penance
be
preached
,
that
is
,
men
must
be
brought
by
the
knowlege
of
the
lawe
of
God
,
to
confesse
,
hate
and
abhorre
their
synne
.
True
penance
.
For
this
is
it
,
that
the
deuine
scriptures
call
doyng
of
penance
,
as
wee
may
see
in
the
Prophete
Esaie
.
Esa.
55
Let
the
vngodly
(
sayth
he
)
forsake
his
euil
way
,
and
the
vnrightwise
man
his
ymaginacions
,
and
let
him
returne
vnto
the
Lord
,
and
he
wyll
haue
mercy
vpon
him
:
Returne
I
say
to
our
God
,
for
he
is
very
ready
to
forgeue
.
And
sainct
Paule
also
,
Ephe
4
describeth
it
saiyng
:
He
that
did
steale
,
let
him
steale
no
more
&c.
Nowe
after
that
men
are
brought
vnto
the
knowlege
of
their
synnes
,
&
also
to
hate
them
,
then
must
be
preached
vnto
them
and
set
before
their
eyes
,
the
merytes
of
Iesu
Christ
.
For
to
preache
remission
of
synnes
in
his
name
,
The
gospel
.
is
to
ascribe
the
remission
of
synnes
vnto
his
passion
,
death
and
merites
.
And
when
this
is
apprehended
and
beleued
,
there
is
forgeuenes
of
synnes
,
not
by
him
,
or
for
his
sake
that
preacheth
&
declareth
this
,
but
by
him
and
his
merytes
,
that
hath
geuen
that
commaundement
and
commission
to
preache
remyssion
of
synnes
in
his
name
.
To
whom
bee
honor
and
prayse
,
for
euer
and
euer
.
Amen
.
The
Gospel
on
sainct
Markes
day
the
Euangelist
,
you
shall
fynde
after
Alhallowen
day
.
The
gospell
on
Philyp
and
Iacob
the
Apostles
day
.
Ihon.
14.
Woodcut illustration of the apostle St. Philip with an open book and halberd.
Woodcut illustration of the apostle St. James (the Greater) dressed as a medieval pilgrim with cape, broad-brimmed hat adorned with cockle shell, scrip and walking stick.
Thomas
sayth
vnto
him
:
Lord
we
knowe
not
whether
thou
goest
.
And
howe
is
it
possible
for
vs
,
to
knowe
the
waye
?
Iesus
sayth
vnto
him
:
Ihon.
1
6.8
.
and
.11
.
I
am
the
way
and
the
trueth
,
and
the
life
.
No
man
commeth
vnto
the
father
,
but
by
me
.
If
ye
had
knowen
me
ye
had
knowen
my
father
also
.
And
nowe
ye
knowe
him
,
&
haue
seen
him
.
Phylyp
sayth
vnto
him
:
Lord
,
shewe
vs
the
father
,
&
it
suffiseth
vs
:
Iesus
sayth
vnto
him
:
Haue
I
been
so
long
tyme
with
you
,
&
yet
hast
thou
not
knowen
me
?
Phylyp
,
he
that
hath
seen
me
,
hath
seen
the
father
.
And
howe
sayest
thou
then
:
shewe
vs
the
father
?
Beleuest
thou
not
that
Iho.
10.
I
am
in
the
father
,
and
the
father
in
me
?
The
woordes
that
I
speake
vnto
you
,
I
speake
not
of
my selfe
,
but
the
father
that
dwelleth
in
me
is
he
that
doth
the
workes
.
Beleue
me
that
I
am
in
the
father
,
and
Iho.
16.
the
father
in
me
.
Or
t
is
beleue
me
for
the
workes
sake
.
Verely
verely
I
saye
vnto
you
:
he
that
beleueth
on
me
,
the
workes
that
I
do
,
the
same
shall
he
do
also
,
and
greater
workes
then
these
shal
he
do
,
because
I
go
to
my
father
:
Ma.
17
and
21.
Mar.
11
Luc.
9.
Iho.
15
and
.16
.
Iaco.
1.
1.
Iho.
3
and
.5
And
whatsouer
ye
aske
in
my
name
that
wyll
I
do
,
that
the
father
may
be
glorifyed
by
the
sonne
,
if
ye
shall
aske
any
thyng
in
my
name
,
I
wyll
do
it
.
THE
EXPOSITION
.
Christ
armeth
his
disciples
against
the
slaunder
of
the
crosse
.
OUr
Lorde
Iesus
Christe
in
that
most
excellent
sermon
made
vnto
his
disciples
at
his
last
supper
among
all
other
his
moste
godly
exhortacions
,
this
he
principally
endeuored
himselfe
vnto
,
to
conserue
his
disciples
from
the
slaunder
of
the
crosse
,
and
to
prepare
&
comfort
them
against
the
aduersaries
of
it
,
that
were
commyng
.
For
he
knewe
right
well
the
imbecilitee
and
weakenes
,
not
only
of
his
disciples
,
but
also
of
all
men
,
in
whom
his
holy
gost
and
spirit
is
not
yet
confirmed
.
And
now
the
tyme
was
present
at
hand
,
when
Christ
by
his
death
should
glorify
the
father
,
and
returne
into
his
glorye
.
Nowe
forasmuche
as
the
Apostles
so
sore
abhorred
the
crosse
,
&
rather
would
that
Christe
should
after
the
maner
of
Kynges
and
prynces
of
this
worlde
,
begynne
his
kyngdome
in
Iewry
,
wherein
they
might
as
great
Lordes
and
Dukes
,
rule
with
him
,
therefore
Christe
would
lead
them
away
from
suche
imaginacions
&
thoughtes
,
vnto
the
meditacion
of
eternal
glorye
,
wherevnto
there
is
no
entraunce
,
but
by
the
crosse
.
Act.
14.
And
thus
he
sayth
:
Let
not
your
heart
be
troubled
,
nor
be
abashed
,
needes
must
I
suffre
,
&
the
scripture
must
needes
bee
fulfylled
,
whiche
testifyeth
of
my
death
and
passion
,
that
by
it
,
I
shal
delyuer
all
men
from
eternall
death
.
I
praye
you
then
,
why
should
your
heartes
be
troubled
?
You
beleue
in
God
,
well
,
beleue
also
in
me
.
for
though
it
shal
so
come
to
passe
that
I
shal
be
betrayed
to
the
Iewes
,
I
shal
suffre
,
be
crucifyed
and
dye
,
yea
and
furthermore
,
it
shal
be
nedeful
that
my
deuine
nature
,
my
strength
and
power
,
be
for
a
tyme
hyd
secrete
vnder
the
crosse
,
yet
neuerthelesse
,
I
am
in
deede
God
,
of
on
and
the
sam
substance
with
the
father
,
wherfore
let
neuer
suche
perturbacion
in
any
wyse
bee
heard
of
among
you
:
for
why
,
my
crosse
shall
not
come
,
but
to
the
great
aduantage
and
welfare
,
both
of
you
,
and
also
of
all
the
worlde
.
For
doubtles
this
is
a
truth
,
Many
mansions
in
the
fathers
kyngdome
.
that
in
my
fathers
house
there
are
many
mansions
,
wher
into
he
wyl
receiue
his
seruauntes
,
kepe
theim
,
&
also
be
glorifyed
in
them
.
Furthermore
,
both
you
and
all
the
lecte
,
are
already
predestinate
vnto
those
mansions
,
that
is
,
vnto
eternall
life
.
Notwithstanding
,
as
yet
those
mansions
are
not
perfect
nor
prepared
as
they
must
bee
.
But
if
you
wyll
knowe
howe
they
must
bee
prepared
and
made
ready
.
Marke
my
saiyng
.
It
is
necessary
,
that
by
my
passion
and
my
death
,
I
should
fyrst
abolishe
and
take
away
the
kyngdome
of
death
and
synne
.
Then
,
that
I
should
go
vnto
my
father
,
and
receyue
that
my
kyngdome
,
whiche
shall
contynue
for
euer
,
euen
for
this
cause
,
that
I
may
the
more
better
gouerne
,
mayntayne
and
defend
in
that
my
kyngdome
,
all
that
are
my
disciples
.
Neither
thinke
you
that
I
shal
take
this
kyngdom
to
myne
owne
commodite
onely
,
for
truely
I
wyll
returne
vnto
you
by
my
woorde
and
holy
spirit
,
and
I
wyl
take
you
vnto
my selfe
,
that
where
I
am
,
you
also
may
bee
.
Ma.
10
I
wyll
not
leaue
you
Orphalynges
,
I
loue
you
more
dearlyer
,
then
to
leaue
you
among
so
many
Wolfes
,
persecutyng
you
for
my
woorde
sake
:
onely
bee
you
of
a
good
comfort
,
&
be
nothyng
afrayde
.
Neither
let
this
my
passion
that
shal
chance
,
seme
so
great
a
meruayle
vnto
you
.
Yea
,
if
ye
wyl
be
my
disciples
,
knowe
you
assuredly
,
that
you
must
abyde
lyke
chance
and
fortune
with
me
,
as
I
abyde
.
Now
what
nedeth
many
wordes
.
To
go
to
the
father
to
receyue
the
kyngdome
.
You
haue
alredy
hearde
whether
I
must
go
,
that
is
,
vnto
my
father
,
to
receyue
there
my
kyngdome
.
You
also
know
the
way
vnto
my
father
,
so
that
in
this
matter
there
nedeth
not
many
woordes
.
Beholde
,
after
this
maner
Christ
comforteth
his
Apostles
,
against
the
slaunder
of
the
crosse
that
shuld
come
,
and
stablysheth
them
,
tellyng
that
his
death
and
passion
shuld
be
the
perfect
preparyng
of
those
dwellyng
places
,
wherinto
they
should
be
receiued
,
yea
,
and
also
that
all
their
saluacion
ought
to
be
fyxed
in
the
same
his
mooste
blessed
death
and
passion
.
Weakenesse
and
ignorance
of
man
.
Secondarily
,
here
are
set
out
two
examples
,
that
is
,
of
the
ignorance
and
weakenes
of
the
Apostles
.
For
when
Christe
had
sayd
:
Whether
I
go
you
knowe
,
and
you
knowe
the
way
,
Sainct
Thomas
by
and
by
sayd
:
Lorde
,
we
knowe
not
whether
thou
goest
,
and
howe
may
we
knowe
the
way
?
But
if
one
of
these
muste
bee
a
lyer
,
truely
Thomas
shal
be
the
lyer
,
and
not
Christ
.
For
had
they
not
heard
Christ
often
tymes
say
:
Mat
20
The
sonne
of
man
shal
be
betrayed
to
the
princes
of
the
priestes
and
Scribes
,
and
they
shal
condempne
him
to
death
,
and
deliuer
him
to
the
Heathen
to
be
scorned
,
scourged
and
crucified
,
&
the
thyrd
day
he
shall
ryse
againe
?
Furthermore
,
were
they
vtterly
ignoraunt
of
these
thynges
&
without
knowlege
when
they
sayd
:
Lorde
,
Ihon.
6
vnto
whom
shal
we
go
,
thou
hast
the
woordes
of
eternal
life
,
and
wee
do
beleue
and
we
haue
knowen
,
that
thou
art
the
same
Christ
,
the
sonne
of
the
liuyng
God
?
Doubtles
wee
fynde
here
in
theim
a
fayth
,
but
yet
it
hath
this
vnperfectnes
,
that
this
faith
as
yet
was
not
confirmed
by
the
holy
ghost
,
nor
yet
tryed
by
any
persecucion
.
Euen
so
doth
Philip
also
,
when
Christ
sayd
:
If
you
knewe
me
,
doubtles
you
should
knowe
my
father
also
&c.
Philip
sayd
:
Lord
,
shewe
vs
the
father
,
and
it
suffiseth
to
vs
.
What
meaneth
this
?
Would
Philyp
also
then
see
the
father
with
his
corporall
eyes
,
or
would
he
none
otherwyse
holde
himselfe
contented
?
Suffiseth
it
not
that
Christ
had
sayd
before
vnto
him
:
If
you
had
knowen
me
,
surely
you
should
haue
knowe
my
father
also
?
Verely
in
this
matter
appertainyng
to
the
knowledge
of
God
,
al
men
haue
one
affection
,
neither
can
they
do
any
other
wyse
.
Verely
wee
are
blynde
in
this
cause
touchyng
God
We
are
blynd
in
ma●ters
of
fayth
Ioh.
3.
and
his
honor
,
except
we
be
lightned
by
the
holy
gost
,
and
conforted
in
fayth
,
&
approued
by
the
crosse
.
For
that
whiche
is
borne
of
the
fleshe
,
it
is
fleshe
,
and
it
hath
annexed
and
knyt
to
it selfe
,
incredulitee
and
ignoraunce
,
as
examples
through
the
scripture
do
euidently
proue
,
and
as
in
this
gospel
also
we
may
see
it
playnely
set
furth
in
thse
Apostles
.
Thyrdly
,
wee
shal
nowe
come
to
the
answere
geuen
vnto
the
Apostle
sainct
Thomas
:
whiche
also
we
wyll
wey
&
diligently
consider
,
for
in
it
is
propounded
vnto
vs
,
the
excedyng
great
goodnes
&
mercy
of
Christ
.
For
though
as
yet
thei
wer
rude
&
ignorant
in
the
matter
of
fayth
,
yet
Christ
forsoke
them
not
,
but
in
this
his
godly
and
most
excellent
answere
,
so
intreateth
them
,
that
it
may
very
well
be
perceiued
that
he
desyred
nothing
so
much
as
to
procure
their
helth
,
&
to
bryng
them
vnto
the
knowlege
of
fayth
.
Nowe
what
answere
gaue
he
to
them
?
Christ
is
the
way
.
I
am
the
way
,
the
truth
and
the
life
.
O
worthy
and
excellent
sentence
,
worthy
to
be
written
euen
with
golden
letters
,
in
the
heartes
of
all
men
.
But
it
is
to
be
lamented
that
it
hath
so
long
tyme
lyen
despysed
&
neglected
,
and
that
so
fewe
haue
in
heartes
apprehended
and
vnderstande
it
.
Mens
wayes
I
pray
you
,
howe
many
wayes
before
tymes
hath
theyr
been
,
whereby
we
haue
interprysed
to
obtayne
eternal
lyfe
?
Surely
,
I
thynke
in
numerable
.
For
loke
howe
many
heades
,
so
many
wayes
were
inuented
of
our
awne
braynes
to
come
vnto
iustice
&
eternal
lyfe
.
But
these
wayes
in
dede
if
they
were
conferred
and
iudged
by
the
woorde
of
God
,
were
nothyng
els
but
wrong
pathes
and
false
wayes
out
of
the
true
waye
,
whiche
led
vs
not
vnto
eternal
lyfe
,
but
to
perpetuall
condempnacion
of
death
,
not
vnto
heauen
,
but
vnto
hell
in
dede
.
And
these
are
the
wayes
that
the
Wyse
man
spake
of
,
saiyng
:
Pro.
12.
The
waye
of
a
foole
is
straight
in
his
owne
eyes
.
But
what
sayth
Christ
to
this
?
Forsoth
he
sayth
,
that
he
onely
is
the
waye
,
as
he
is
in
very
deede
and
without
doubt
.
For
by
him
we
haue
remission
of
sinnes
,
righteousnes
and
eternal
health
,
and
a
free
entraunce
in
vnto
the
father
.
Neither
is
any
man
admytted
vnto
the
fathers
presence
by
any
other
mediatour
or
meane
,
but
by
this
Christe
onely
.
And
he
that
wyll
not
beleue
this
,
lette
him
knowe
it
assuredly
,
that
he
shall
neuer
comme
vnto
the
father
,
neither
be
partaker
of
eternal
life
.
Lyfe
.
And
I
beseche
you
,
how
shal
he
comme
vnto
the
father
,
that
seketh
other
meanes
to
comme
to
him
,
then
by
Christe
?
Besydes
that
,
he
rather
geueth
credence
vnto
false
liyng
,
then
to
the
truth
,
euen
that
trueth
whereof
Christe
here
testifyeth
of
,
affirmyng
him selfe
to
be
the
trueth
.
For
I
pray
you
,
Treuth
.
what
are
all
menne
,
all
mennes
doctrynes
,
all
the
studyes
and
counsels
of
menne
,
if
they
bee
conferred
to
Christe
and
his
woordes
?
Truely
all
lyers
,
and
mere
lyes
are
all
those
thynges
that
are
spoken
without
the
woorde
of
God
,
as
the
scripture
testifyeth
.
psa.
115.
Psalme
Cxv.
Euery
manne
is
a
lyar
.
But
of
the
woorde
of
God
the
scripture
sayth
:
Thy
woorde
is
trueth
.
Nowe
if
the
woorde
of
God
onely
bee
trueth
,
Ioh
17.
psa.
118.
then
it
necessarily
muste
folowe
,
that
whatsoeuer
menne
haue
inuented
without
the
worde
of
God
,
it
is
lyes
&
mere
deceyuable
iuglyng
.
Howe
can
it
be
but
truth
,
seyng
the
to
those
that
beleue
in
it
,
Rom.
1.
it
is
the
power
of
God
vnto
saluacion
and
eternal
health
?
For
to
beleue
the
word
of
God
,
is
euen
thesame
as
to
beleue
Christ
.
For
Christ
is
the
same
woorde
,
and
the
woorde
was
made
fleshe
.
Ihon.
1.
And
to
beleue
Christe
,
is
so
excellente
and
noble
a
thyng
,
that
it
taketh
away
synnes
and
eternal
death
,
and
for
them
geueth
righteousnes
and
eternal
life
.
And
thus
it
abydeth
true
that
Christ
sayd
in
this
place
:
I
am
the
waye
,
the
truth
and
the
life
.
Fourthly
,
consider
also
what
Christe-sayd
vnto
Philip
,
neither
would
Christ
refuse
him
because
of
his
imbecilitee
or
weakenes
,
but
rather
instructeth
him
thus
:
Philip
,
he
that
seeth
me
,
seeth
my
father
.
Philip
would
see
the
father
,
Christ
is
very
God
.
but
Christ
would
graue
it
,
not
only
in
Philippes
heart
,
but
also
in
all
other
his
disciples
heartes
,
that
he
is
one
thyng
and
substaunce
with
the
father
,
one
God
equal
with
the
father
in
maiestie
and
glory
,
of
a
like
strength
&
wysedome
with
him
.
This
onely
excepte
,
that
Christ
for
our
infirmitees
sakes
,
to
redeme
vs
was
made
man
,
and
therefore
,
asmuche
as
pertayneth
to
that
,
he
is
made
lesse
then
the
father
,
as
it
is
wrytten
in
the
viii
.
Psalme
:
Psal.
8.
Thou
hast
made
him
a
lytle
lesse
,
vnder
the
dignitee
of
angels
&c.
Philip
(
sayth
Christe
)
he
that
seeth
me
,
seeth
my
father
.
And
furthermore
I
dwel
in
the
father
,
and
the
father
in
me
.
Beholde
howe
earnestly
Christ
recyteth
and
bet
eth
into
his
disciples
his
deuine
nature
and
essence
with
the
father
,
&
also
requireth
,
that
thei
shuld
no
lesse
beleue
on
him
:
Verely
(
sayth
he
)
al
that
I
do
or
speak
,
I
do
it
not
or
speake
it
of
my selfe
,
but
the
father
that
dwelleth
in
me
,
he
dothe
those
workes
.
Therfore
for
the
workes
sake
,
at
the
lest
beleue
me
,
that
I
am
in
the
father
,
and
the
father
is
in
me
.
Furthermore
,
Christ
highly
prayseth
this
fayth
,
as
he
most
earnestly
requyreth
it
,
&
sayth
.
Verely
,
I
say
vnto
you
:
He
that
beleueth
in
me
,
the
woorkes
that
I
do
,
he
also
shall
do
them
,
&
greatter
thynges
then
these
shall
he
do
.
He
shall
do
greatter
thynges
then
these
,
especially
seyng
that
Christ
goeth
to
the
father
to
receyue
his
kyngdome
,
and
to
sende
the
holy
ghost
.
Fayth
askyng
in
the
name
of
Christ
obtayneth
all
thinges
I
beseche
you
nowe
,
who
date
bee
so
impudent
a
beast
,
or
so
styffe
necked
,
that
he
shall
dare
any
thyng
at
all
derogate
or
minishe
the
dignitee
of
fayth
,
seyng
that
to
the
beleuer
there
are
made
such
excellent
promises
?
Yea
and
furthermore
here
is
made
a
comfortable
and
excellent
promise
vnto
fayth
,
that
is
to
say
,
that
whatsoeuer
she
wyl
aske
in
the
name
of
Christ
,
shal
be
geuen
her
.
Wherfore
shal
it
be
geuen
?
Doubtles
that
the
father
may
be
glorifyed
through
the
sonne
.
And
to
speake
briefely
.
We
must
thus
beleue
of
Christ
,
that
he
is
of
the
same
essence
,
of
the
same
power
&
wysedome
with
the
father
,
so
that
he
that
beleueth
not
in
Christ
,
that
man
I
say
,
shal
neuer
come
at
the
father
,
nor
at
his
knowlege
.
For
Christ
is
the
way
,
the
truth
and
the
life
.
And
also
noman
commeth
to
the
father
,
but
by
Christ
,
as
our
sauiour
Iesus
Christe
hath
testified
in
many
places
of
his
gospel
.
Wherfore
that
we
may
come
to
the
knowlege
of
the
father
,
dearly
beloued
of
the
Lord
,
let
vs
diligently
apply
oure selues
to
heare
the
worde
of
God
,
whereby
the
true
knowlege
of
Christ
is
geuen
vnto
vs
.
Who
knowen
and
apprehended
by
faith
,
we
may
be
made
parteners
and
obtayne
eternal
life
.
Amen
.
The
gospel
on
the
Ascencion
of
our
Lord
Iesu
Christ
day
.
Marke
.
16.
AFterwarde
he
appeared
vnto
the
eleuen
as
they
fat
at
meate
,
and
cast
in
their
teth
their
vnbeleife
and
hardnes
of
heart
,
because
they
beleued
not
theim
whiche
had
seen
that
he
was
rysen
agayne
from
the
dead
.
And
he
sayd
vnto
them
:
Mat.
28
Go
ye
into
all
the
worlde
,
and
preache
the
gospell
to
all
creatures
,
he
that
beleueth
and
is
baptised
,
shal
be
saued
.
But
he
that
beleueth
not
,
shal
be
dampned
.
And
those
tokens
shal
folow
them
that
beleue
:
Actu.
4.11.20
.
In
my
name
they
shall
cast
out
deuils
,
they
[
](A69147-e43410-b)♣
♣
Act.
2
and
19.
shall
speake
with
newe
tongues
,
they
shal
Luc.
10
and
18.
dryue
awaye
serpentes
.
And
if
they
drynke
any
deadly
thyng
,
it
shal
not
hurt
them
.
They
shall
lay
theyr
handes
on
the
sycke
,
and
they
shal
recouer
.
So
then
,
when
the
Lorde
had
spoken
vnto
them
[
](A69147-e43440-b)♣
♣
Lu.
24
Actu.
1.
he
was
receiued
into
heauen
,
and
is
on
the
right
hande
of
God
.
And
they
went
furth
,
and
preached
euery
where
:
the
Lord
workyng
with
them
[
](A69147-e43450-b)*
*
Heb.
2
and
confirmyng
the
worde
with
myracles
folowyng
.
THE
EXPOSITION
.
SEyng
that
al
thynges
in
the
deuine
scriptures
ought
well
to
be
considered
&
wayed
,
this
may
not
be
ouerpassed
,
but
must
diligently
be
noted
and
considered
,
that
the
Euangelist
S.
Marke
in
this
place
,
where
he
descrybeth
the
ascencion
of
our
Lord
Iesu
Christ
(
wherein
also
lyke
at
in
his
passion
and
resurrection
consysteth
our
whole
iustificacion
)
maketh
mencion
of
that
synne
,
for
the
which
our
Lord
Iesus
Christe
so
often
before
he
ascended
into
heauen
,
rebuked
his
disciples
,
namely
of
theyr
incredulitee
and
vnbelief
.
Surely
it
must
needes
be
,
that
this
is
an
heauye
and
great
synne
,
yea
,
it
is
to
bee
estemed
and
thought
a
verye
spryng
,
welle
&
fountayn
of
all
mischiefe
,
seyng
that
our
sauiour
Christ
,
euen
nowe
,
when
he
would
departe
&
go
to
his
heauenly
father
,
rebuketh
it
so
earnestly
in
his
Apostles
.
For
thus
sayth
the
Euangelist
:
At
the
last
as
the
eleuen
sat
at
the
table
,
he
shewed
himselfe
vnto
theim
,
and
rebuked
their
vnbeleife
and
hardnes
of
heart
,
because
they
beleued
not
them
whiche
had
seen
him
rysen
.
Here
you
heare
what
synne
this
was
,
namely
Incredulitee
.
And
I
pray
you
,
Vnbeleife
is
the
spryng
of
all
sin
who
is
so
shamelesse
to
deny
that
vnbeleif
is
the
fountayn
of
all
euil
,
especially
if
he
compare
fayth
whereof
scripture
speaketh
,
with
her
effectes
,
with
incredulitee
and
her
frutes
?
For
so
comparyng
them
,
it
shal
be
an
easy
thyng
to
perceyue
,
howe
good
and
what
a
great
thyng
fayth
is
,
and
howe
excedyng
an
euil
vnbeliefe
is
.
The
scripture
euery
where
testifieth
this
of
fayth
,
and
doubtles
suche
is
the
nature
of
it
that
it
vtterly
dispayreth
of
all
the
workes
that
man
other
dothe
or
can
do
,
nor
putteth
no
trust
or
confidence
in
none
of
them
,
but
alonely
seketh
at
Christ
,
that
righteousnes
that
is
of
value
afore
God
,
of
mere
grace
and
mercy
,
without
any
merytes
or
deseruynges
of
woorkes
.
And
this
fayth
is
of
suche
power
,
that
when
it
is
true
and
right
,
it
obtayneth
also
by
Christe
remission
of
synnes
,
righteousnes
and
eternall
health
,
yea
,
of
the
chyldren
of
the
deuyl
,
it
maketh
the
sonnes
and
heyres
of
God
,
as
S.
Paule
wryteth
in
the
Epistle
to
the
Romaynes
,
saiyng
:
Rom.
8.
Surely
,
whosoeuer
are
led
by
the
spirite
of
God
,
these
are
the
children
of
God
.
For
ye
haue
not
receiued
the
spirit
of
bondage
agayne
to
feare
,
but
ye
haue
receyued
the
spirit
of
adopcion
,
by
whom
wee
cry
,
abba
father
.
Thesame
spirit
testifyeth
together
with
our
spirit
,
that
we
are
the
sonnes
of
God
.
If
wee
bee
chyldren
,
then
are
wee
heyres
also
.
Namely
heyres
of
God
,
and
annexed
heyres
of
Christ
&c.
And
doubtles
thus
it
is
with
true
fayth
.
Contrary
,
vnbelief
hath
his
peculyar
nature
,
and
suche
is
his
condicion
,
that
it
determyneth
his
owne
righteousnes
and
eternall
lyfe
,
to
come
of
his
owne
woorkes
,
and
not
of
the
meryte
of
Christ
,
whiche
can
not
bee
but
to
the
great
iniury
of
the
passion
of
oure
Lorde
Iesus
Christe
,
by
whose
meryte
onely
the
heauenly
father
is
pacifyed
.
Incredulite
alwayes
robbeth
Christ
of
his
honour
.
1.
Iho.
3
And
what
greater
contumely
and
blasphemy
may
be
done
vnto
our
Lord
Christ
,
then
to
dispoyle
him
of
his
honour
,
and
to
ascribe
vnto
our
woorkes
that
thyng
,
whiche
iustly
ought
to
be
attributed
onely
vnto
his
merite
&
grace
?
For
dothe
not
the
scripture
say
:
He
is
the
obtainyng
of
grace
or
propiciacion
for
oure
synnes
?
Agayne
in
the
fyrst
Epistle
to
the
Corinthians
:
Christe
is
made
vnto
vs
(
sayth
sainct
Paule
)
wysedome
from
God
and
righteousnes
,
and
sanctifiyng
,
and
redempcion
.
Those
then
that
agayne
say
the
merytes
of
Christ
,
and
with
woordes
crye
out
against
it
,
&
asmuche
as
in
them
lyeth
,
go
about
to
suppresse
it
,
they
do
with
al
theyr
study
seke
righteousnes
&
eternal
helth
by
the
merites
of
their
own
workes
.
And
those
without
dout
are
false
christians
,
euen
thesame
the
Christ
speketh
on
in
Mat.
that
thei
shuld
come
vnder
his
name
&
sai
:
Mat
24
Lo
heree
is
Christe
.
&c.
And
thus
shall
it
chaunce
to
them
,
that
they
shal
neuer
haue
the
righteousnes
eternall
health
,
and
inheritaunce
of
the
sonnes
of
god
,
but
a
vaine
prayse
and
a
deceyuable
glorye
,
that
onlye
shall
they
obtayne
.
And
why
?
For
in
all
theyr
workes
they
sought
nothing
els
,
then
the
phariseis
did
,
whome
Christe
blameth
in
the
gospell
of
Mathew
,
and
saith
,
Mat.
6.
that
they
did
their
workes
for
this
intent
,
that
they
might
be
glorified
of
menne
.
And
S.
Paule
saith
:
Ro.
10.
They
beynge
ignoraunte
of
the
righteousnes
that
is
alowed
and
giuen
of
god
,
and
seekinge
to
set
vppe
a
righteousnesse
of
theyr
owne
,
they
were
not
subiect
to
the
righteousnes
of
god
.
To
this
pertaineth
also
the
promise
of
the
holy
ghost
,
wher
Christe
saithe
:
Ioh.
16
When
the
holy
ghost
shall
come
,
he
shall
rebuke
the
world
of
sin
,
bicause
they
beleued
not
in
me
.
&c.
In
this
place
wee
heare
again
,
that
vnbeliefe
is
so
great
a
sinne
,
that
needs
muste
the
holy
ghost
be
giuen
frome
heauen
,
to
rebuke
men
of
their
vnbeliefe
.
Who
can
now
think
it
meruail
,
though
Christe
often
times
so
sore
blamed
&
rebuked
vnbelief
in
his
disciples
,
&
again
in
so
highlye
praised
and
avaunced
faith
?
It
is
therfore
dearlye
beloued
our
part
,
studiously
to
avoide
vnbelief
,
and
by
al
means
to
embrace
the
true
faith
of
Christ
that
by
it
we
may
be
iustified
before
god
,
and
haue
eternall
lyfe
.
Secondarily
,
The
worde
.
Baptisme
.
in
this
gospell
ys
committed
vnto
the
apostels
,
the
offyce
to
preache
the
worde
of
god
,
and
accordynge
to
the
same
worde
,
the
administration
of
Baptisme
.
And
suerly
this
commaundement
of
Christ
highly
setteth
out
,
praiseth
and
extolleth
the
vocation
of
the
Apostels
and
also
the
ministers
of
the
worde
,
which
euery
christian
man
ought
diligently
to
consyder
,
&
pythely
to
root
it
in
his
heart
.
For
where
men
are
assured
,
that
the
Apostels
and
ministers
of
the
worde
come
not
forth
vncommaunded
,
nor
do
not
headilye
of
their
owne
autoritye
vsurpe
this
office
of
teaching
,
but
are
sent
to
preache
and
baptise
frome
the
Lorde
oure
God
,
there
without
doubt
the
office
of
preaching
and
administration
of
the
sacramentes
shal
be
esteemed
accordinglye
in
highe
honoure
and
dignitie
.
Therefore
,
doubteles
it
is
very
necessary
for
euery
christian
diligently
to
obserue
,
marke
and
learne
this
gospell
,
as
wherin
we
ar
taught
,
that
highe
honour
ought
to
be
giuen
to
the
administracion
of
the
worde
and
sacraments
,
as
to
thinges
that
Christ
himselfe
the
only
begotten
sonne
of
god
,
so
earnestly
commaunded
to
his
beloued
Apostles
,
and
also
adourned
these
thinges
with
his
owne
worde
.
But
lette
vs
now
heare
what
wordes
Christe
spake
to
his
disciples
.
Go
(
said
he
)
into
the
whole
world
,
and
preach
the
gospell
to
euery
creature
.
Who
so
beleueth
&
is
baptized
,
shal
be
saued
:
but
who
so
beleueth
not
,
shal
be
damned
.
In
this
text
there
are
two
thinges
especially
commaunded
the
Apostles
,
that
is
,
to
teach
the
gospel
,
and
to
baptise
.
As
it
is
also
more
euidently
&
plainly
declared
by
the
euangelist
Math.
where
Christ
saith
thus
to
his
apostels
:
Mat
,
20
Go
ye
your
waye
therefore
,
and
teache
all
nacions
,
and
baptise
them
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
holy
Ghost
.
And
teache
them
to
keepe
all
thinges
,
whatsoeuer
I
haue
commaunded
you
.
In
these
wordes
againe
we
perceiue
,
that
these
two
thynges
are
commaunded
chiefly
to
the
Apostles
,
that
is
,
to
teache
and
to
baptise
.
Nowe
it
is
nedeful
that
we
with
al
diligence
marke
this
commaundement
,
as
a
thyng
that
Christ
so
studiously
and
earnestly
,
yea
as
euidently
as
was
possible
,
expresseth
&
beateth
it
into
his
disciples
memorye
,
and
that
for
none
other
cause
,
but
to
declare
that
he
specially
taketh
cure
and
regardeth
the
administracion
of
his
holy
worde
and
the
sacramentes
:
and
to
admonishe
vs
,
that
we
also
beare
&
attribute
vnto
these
his
ordinances
their
right
honor
,
&
geue
vnto
them
their
due
glory
.
But
among
al
men
the
ministers
of
this
word
ought
well
to
consider
&
take
diligent
hede
vnto
this
commaundement
of
Christ
For
seyng
that
the
office
to
teache
,
is
the
ordinance
&
commaundement
of
the
most
best
&
most
mighty
god
,
therfore
the
ministers
part
is
,
in
this
office
&
commaundement
of
God
so
to
behaue
him selfe
,
&
to
order
all
his
doctrin
&
life
after
suche
maner
,
that
by
his
grauitee
&
diligence
,
&
blamelesse
&
irreprehensible
liuyng
the
worde
of
the
gospel
may
be
set
forward
&
magnified
,
as
sainct
Paule
also
saith
:
1.
Co.
3.
This
is
required
of
stewardes
of
the
mysteries
of
God
,
that
they
be
found
faythful
.
And
on
the
other
part
,
the
hearer
considering
that
this
ministery
is
instituted
of
God
,
he
ought
not
only
to
heare
&
receiue
&
worde
with
al
humilitee
&
reuerence
,
but
also
well
to
esteme
&
honorably
to
entertayn
the
minister
for
his
names
sake
that
instituted
the
administracion
,
lest
it
chaunce
vnto
vs
,
as
it
did
to
the
Iewes
,
to
whom
Christ
sayd
:
I
do
glorify
my
father
,
&
you
do
dishonor
me
.
And
sainct
Paule
saith
:
Those
that
rule
well
and
faithfully
with
the
word
,
they
are
worthye
double
honour
.
And
the
same
testimonies
also
gyueth
hee
to
the
Galathians
,
that
they
receyued
him
as
an
aungell
of
god
,
yea
and
yf
it
had
beene
possible
,
they
wolde
haue
digged
oute
theyr
eyes
to
haue
giuen
to
him
.
To
baptise
is
a
work
of
god
.
And
in
like
maner
ought
that
ministery
of
baptism
to
be
estemed
as
a
precyous
&
godly
gyfte
,
for
why
,
we
se
here
it
is
not
the
inuencion
or
imagynacion
of
man
,
but
it
is
the
instytution
and
commaundement
of
the
lord
god
himself
.
Furthermore
this
is
wel
to
be
noted
,
that
the
mystery
of
the
worde
and
baptisme
,
ought
to
bee
communicate
vnto
all
men
.
And
I
pray
you
,
who
may
here
with
good
conscience
exclude
the
infantes
,
Baptisme
is
permitted
vnto
infants
.
whom
Christ
excluded
not
?
Wee
must
preach
to
al
men
,
al
men
must
be
baptyzed
,
neither
ought
the
infantes
by
any
meanes
to
be
restrained
from
baptisme
.
For
although
as
yet
they
are
not
apte
to
heare
the
outwarde
worde
,
yet
is
god
able
to
teach
them
inwardly
by
hys
spyrite
,
tyll
they
maye
growe
and
ware
able
to
hear
and
receyue
the
vocall
and
externe
outwarde
woorde
,
preached
to
theim
.
The
office
of
the
woorde
.
Thyrdely
,
when
Christe
hath
committed
to
his
apostels
&
preachers
the
ministery
of
the
word
,
hee
also
sheweth
what
manner
of
word
it
is
that
they
muste
preach
&
teach
to
the
people
,
that
is
,
that
most
confortable
tidings
of
holy
gospel
.
Go
forth
(
saith
he
)
preach
the
gospel
to
al
creatures
.
Gospel
.
But
what
is
the
gospel
.
It
is
a
glad
tidings
,
wherin
ys
offered
&
giuen
to
vs
,
for
Christes
merites
,
without
any
deseruing
vpon
our
behalfe
,
but
of
mere
grace
,
remission
of
sinnes
,
righteousnes
,
and
eternall
lyfe
.
And
this
preachyng
must
he
that
is
come
to
the
knowlege
of
his
sins
,
by
the
preachyng
of
the
law
,
receiue
with
faith
,
nether
mai
he
doubt
of
this
promise
if
it
shal
do
him
any
profite
.
In
like
maner
saith
S.
Paule
:
The
gospel
is
the
power
of
God
vnto
saluacion
,
to
euery
man
that
beleueth
it
.
Here
you
hear
that
the
gospel
is
the
power
of
God
,
not withstanding
it
must
be
receiued
by
fayth
.
In
the
woorde
is
the
power
of
God
,
of
this
you
may
not
doubte
but
beleue
,
if
any
fayth
be
in
thyne
heart
.
Christes
promyse
shall
here
in
no
wyse
deceiue
vs
,
if
our
fayth
be
perfect
,
like
as
Christ
also
here
requireth
fayth
,
saiyng
:
The
worde
of
God
must
be
preched
Whoso
beleueth
and
is
baptized
,
shal
be
saued
:
But
he
that
beleueth
not
,
shal
be
condempned
.
We
must
here
note
two
thynges
.
Fyrst
,
that
Christ
gaue
commaundement
to
his
Apostles
to
preache
onely
his
worde
&
gospel
.
Where
this
is
well
considered
&
pondered
in
the
mynde
,
there
shortly
vanisheth
away
and
are
abolished
tradicions
,
dreames
,
&
doctrynes
of
men
.
I
praye
you
,
howe
agreeth
this
,
that
in
the
causes
pertainyng
to
our
iustificacion
,
any
other
doctryne
should
be
admitted
,
but
the
only
worde
of
God
?
In
ceremonies
&
excercises
because
of
youth
,
ther
might
be
obserued
tradicions
and
constitucions
of
menne
,
but
in
this
matter
of
iustifycacion
,
the
woorde
of
God
onely
is
to
be
admitted
.
The
second
note
is
,
The
sacramentes
haue
their
power
of
the
worde
.
that
Christe
ioyneth
together
the
ministerye
of
the
worde
,
and
baptisme
.
For
this
wyll
he
teache
in
it
,
that
baptisme
and
the
sacramentes
haue
their
power
of
the
woorde
,
and
can
by
no
meanes
bee
disseuered
from
the
worde
.
For
as
concernyng
baptisme
,
what
authoritee
could
it
haue
,
if
the
worde
were
not
ioyned
with
it
?
Doubtles
the
water
shuld
be
nothyng
,
but
styll
remayne
water
.
But
ioyne
the
worde
to
it
,
and
consider
well
the
commaundement
annexed
to
it
,
then
shall
not
the
water
be
simple
water
,
but
as
S.
Paule
calleth
it
,
it
is
a
washyng
of
regentracion
&
of
newe
byrthe
,
and
renewyng
of
the
holy
gost
.
And
therfore
is
it
that
Christ
sayth
in
this
gospel
:
Who
so
beleueth
and
is
baptized
,
he
shal
be
saued
.
Signes
and
miracles
do
confirme
the
worde
.
Fourthly
,
Christ
sheweth
here
what
tokens
shal
folowe
vpon
them
that
beleue
.
In
my
name
(
sayth
Christe
)
they
shall
cast
out
deuils
,
they
shall
speake
with
newe
tongues
,
take
away
serpentes
&c.
As
he
would
say
:
My
worde
is
before
the
world
a
dispised
worde
,
neither
haue
you
whiche
must
preache
it
,
as
yet
obtayned
any
authoritee
afore
men
,
so
that
they
may
receiue
your
preachyng
and
doctryne
without
myracles
&
signes
,
wherfore
this
wyll
I
do
:
I
wyll
geue
you
power
to
dryue
out
deuils
,
to
speake
with
newe
tonges
,
to
heale
the
sycke
&c.
And
whosoeuer
(
that
after
your
worde
and
doctrine
shal
be
by
those
tokens
and
sygnes
confyrmed
)
wyll
beleue
you
and
be
baptized
,
certaynly
he
shall
obtayne
remission
of
synnes
,
and
life
eternal
.
But
whoso
beleueth
not
,
all
excuses
set
a
part
,
shal
be
damned
.
Vpon
this
it
necessarily
foloweth
,
that
myracles
&
sygnes
were
excedyng
necessary
at
the
fyrst
beginnyng
to
preache
the
gospel
.
For
if
any
authoritee
and
power
should
be
geuen
to
this
dottryne
,
it
was
necessarye
to
establishe
it
and
confirme
it
,
with
so
excellent
and
noble
myracles
,
lyke
as
the
lawe
also
was
before
confyrmed
by
sygnes
and
myracles
.
Notwithstandyng
those
sygnes
wherby
the
lawe
was
confirmed
,
were
farre
more
horrible
then
were
the
sygnes
in
the
beginnyng
of
the
Gospell
.
For
the
sygnes
that
were
wrought
in
the
beginnyng
of
the
gospel
,
were
very
pleasant
,
if
you
compare
them
to
those
sygnes
that
were
shewed
in
the
beginnyng
of
the
lawe
.
And
the
preachyng
of
the
gospel
also
is
farre
more
gladder
tidynges
&
more
comfortable
to
the
heart
,
then
is
Moses
with
al
his
preceptes
&
lawes
.
Nowe
in
our
tyme
to
requyre
lyke
myracles
and
sygnes
,
it
is
vnsittyng
,
vnreasonable
and
vnlawfull
.
But
if
wee
wyl
so
do
,
Christ
answereth
and
sayth
:
Mat.
8.
This
aduouterous
generacion
seeketh
a
sygne
,
and
other
shall
not
be
geuen
to
it
,
but
the
sygne
of
the
prophet
Ionas
&c.
For
we
haue
the
gospel
of
Christ
confirmed
with
miracles
and
sygnes
of
the
Apostles
,
and
that
sufficiently
established
,
surely
he
that
wyll
not
beleue
it
,
can
with
no
miracles
nor
sygnes
be
brought
vnto
the
fayth
.
Fyftly
,
The
ascencion
of
Christ
we
haue
in
this
gospell
an
article
of
oure
fayth
of
the
ascencion
of
Christ
into
heauen
,
with
the
approue
&
confirmacion
of
the
same
.
For
thus
sayth
the
texte
:
And
the
Lorde
after
that
he
had
spoken
vnto
them
,
he
was
taken
vppe
into
heauen
,
and
sitteth
on
the
right
hand
of
God
&c.
Hetherto
Christ
had
preached
and
taught
after
that
he
was
crucifyed
and
rysen
agayn
the
thyrd
daye
from
the
dead
,
and
truely
after
his
resurrection
he
had
muche
a
do
with
the
incredulitee
of
his
Apostles
,
to
whom
also
at
the
last
he
shewed
what
he
would
theim
to
do
.
And
after
he
had
all
this
doone
,
Mar
16
he
ascended
into
heauen
,
and
sytteth
on
the
right
hand
of
God
,
that
is
,
he
taketh
to
himselfe
a
newe
kyngdome
,
that
he
perpetually
with
his
father
beyng
Lord
on
heauen
and
yearth
,
may
and
shal
reigne
in
equal
power
with
God
his
father
,
What
it
is
to
syt
on
the
right
hand
of
God
.
for
to
conserue
,
gouerne
,
maintayn
and
defend
,
all
that
are
his
,
from
all
euils
.
For
this
to
do
,
is
to
syt
on
the
right
hand
of
God
.
Furthermore
,
lest
his
assencion
into
heauen
should
be
without
an
euident
vtilitee
and
profyte
,
he
would
sende
from
heauen
his
holy
ghost
,
which
might
confirme
his
in
the
fayth
,
make
them
strong
in
all
their
troubles
and
persecucions
,
and
defende
&
comfort
them
against
their
threttes
that
hated
the
word
,
euen
as
the
Prophet
did
testifi
,
Ps.
67.
saiyng
:
Hee
ascended
into
the
highth
,
and
hath
ledde
captiuitee
,
capteiue
and
hath
geuen
gyftes
to
men
.
Oh
deare
brethren
is
not
this
a
mightie
Lord
,
that
hath
conquered
and
deliuered
vs
from
the
captiuitee
of
Sathan
,
&
hath
geuen
frely
to
vs
his
worde
and
spirit
,
and
lastly
by
this
meanes
hath
made
vs
the
sonnes
of
God
?
Surely
,
he
that
wyll
not
beleue
and
put
his
confidence
in
this
god
and
suche
a
Lorde
,
doubtlesse
his
vnbelif
shal
turne
&
bring
him
vnto
perpetual
dampnacion
and
losse
bothe
of
body
and
soule
.
The
whiche
God
vouchesafe
to
turne
from
vs
for
his
great
infinite
grace
,
through
Iesu
Christ
our
Lorde
.
Amen
.
The
gospel
on
the
Monday
after
Witsondaye
.
Ioh.
3.
FOr
God
so
loued
the
world
,
that
he
gaue
his
only
begotten
sonne
,
that
whosoeuer
beleueth
in
him
,
shoulde
not
perishe
,
but
haue
euerlasting
life
.
Luce.
19
For
God
sent
not
his
sonne
into
the
world
to
condemn
the
worlde
,
but
that
the
worlde
through
hym
myght
be
saued
.
Hee
that
beleueth
on
hym
,
is
not
condemned
.
But
hee
that
beleueth
not
,
is
condemned
already
,
bycause
he
hath
not
beleued
in
the
name
of
the
onlye
begotten
son
of
god
.
And
thys
is
the
condemnacion
Iohn
.
1
and.
12.
the
lyght
is
come
into
the
world
,
and
men
loued
darkenes
more
then
lyght
,
bycause
their
deedes
were
euel
.
For
[
](A69147-e44180-b)♣
♣
Eph.
5
euery
one
that
euell
dooeth
,
hateth
the
lyght
,
neither
commeth
to
the
lyght
,
least
hys
dedes
shuld
be
reproued
.
But
he
that
doth
truthe
,
commeth
to
the
lyghte
,
that
hys
deedes
maye
bee
knowen
,
howe
they
are
wrought
in
God
.
After
these
thynges
,
came
Iesus
and
hys
disciples
into
the
land
of
Iewrye
,
and
there
he
taryed
with
them
,
Ioh.
4.
Mat.
3.
Mar.
1.
Luc.
3.
Mar.
4
and
baptized
.
And
Iohn
also
baptized
in
Ennō
besyds
Salim
,
bicause
ther
was
muche
water
there
,
and
they
came
,
and
were
baptized
.
For
Ihon
was
not
yet
put
in
pryson
.
THE
EXPOSITION
.
IN
this
gospell
CHRIST
setteth
out
highly
,
The
loue
of
God
toward
vs
that
excedinge
loue
and
charitye
of
oure
heauenly
father
,
that
he
euer
hath
borne
vnto
man
k●nde
.
And
this
loue
doth
Christe
so
highly
extoll
and
magnifye
,
that
he
affirmeth
that
loue
to
haue
beene
the
chiefe
principall
and
onlye
cause
wherfore
hee
wolde
giue
his
onlye
begotten
sonne
into
this
worlde
.
Lette
vs
therefore
with
most
herty
attention
consider
this
praise
wherwith
Christ
setteth
out
the
loue
of
his
heauenvly
father
.
For
in
it
we
shal
plainely
perceiue
,
what
moued
god
to
redeme
vs
,
and
by
whome
he
would
worke
our
redemtion
.
And
what
moued
the
heauenly
father
to
doo
thys
?
Dyd
men
obtaine
it
with
their
good
works
?
Or
deserued
they
it
by
theyr
honest
conuersacion
?
Truly
if
that
time
that
Christ
came
into
to
the
worlde
,
he
wold
haue
iudged
men
accordinge
to
their
merites
and
workes
,
it
was
to
be
feared
,
least
as
it
happein
the
tyme
of
Noe
,
he
shulde
haue
drowned
all
the
worlde
with
water
,
for
doubteles
,
at
that
tyme
ther
were
not
very
many
good
in
al
the
world
.
For
euen
the
Iewes
which
receiued
the
law
&
prophets
,
and
therfore
ought
to
haue
been
more
holier
and
better
then
the
other
nacions
,
these
(
I
say
)
were
(
a
fewe
except
)
more
wretched
and
abhominable
then
anye
other
.
Then
needes
must
ther
be
a
far
other
cause
of
our
redemtion
,
Out
of
loue
and
grace
ar
we
saued
then
the
merites
of
man
.
What
is
it
then
?
Christe
answereth
:
God
so
loued
the
worlde
.
Do
not
you
heare
now
,
that
our
redemtion
dependeth
and
consisteth
vpon
mere
loue
,
grace
,
compassion
and
mercy
?
And
this
loue
ought
well
to
styrre
vs
vp
and
to
bringe
vs
to
faithe
.
For
if
we
wel
consider
and
weye
this
loue
in
our
hearts
,
it
wil
sufficiently
teach
vs
,
how
high
,
ye
vnspeakable
it
is
.
For
suerly
we
had
deserued
by
vnbeliefe
and
our
sinnes
perpetual
damnacion
,
&
god
mought
most
rightfully
haue
shed
vpon
vs
his
terrible
wrath
,
furor
,
and
indignacion
,
and
haue
condemnd
vs
vnto
perpetual
damnacion
.
but
what
dyd
he
?
So
mighty
nowe
was
not
his
wrathe
,
but
his
loue
,
that
not
only
he
saued
vs
from
destruction
,
but
also
made
vs
free
&
safe
from
synne
,
death
,
dyuel
and
hell
.
But
howe
did
he
this
,
or
by
what
meane
or
mediator
?
Wold
he
do
this
by
his
angels
,
or
by
any
other
mediator
or
mean
?
Nay
verily
:
But
to
do
this
,
he
sent
&
gaue
freely
his
only
begotten
son
.
Here
againe
that
excedyng
loue
is
glorified
,
which
was
the
cause
the
god
would
redeme
vs
.
For
truely
all
that
euer
god
giueth
,
that
giueth
he
of
grace
,
no
merites
goyng
before
.
With
this
agreeth
the
saying
of
S
,
Paul
:
If
when
we
wer
enemies
we
were
reconciled
to
god
by
the
death
of
his
son
much
more
now
that
we
be
reconcyled
,
we
shal
be
saued
by
his
life
.
Here
also
in
this
saying
the
apostell
confesseth
that
god
receiued
vs
of
grace
,
ye
when
we
were
yet
his
enemies
.
Finally
,
God
hath
deliuered
vs
from
our
sins
&
from
hel
,
&
hath
giuen
to
vs
eternall
life
by
free
grace
&
loue
,
&
that
hath
he
done
by
his
beloued
and
only
begotten
sonne
Iesus
Christe
.
Secondarily
,
althogh
our
saluacion
be
gotten
&
made
perfect
by
Christ
only
,
yet
this
must
we
learn
to
knowe
,
how
men
maye
obtaine
it
.
And
thys
also
doth
Christe
manifestly
shew
in
this
gospell
:
That
euery
man
(
saith
he
)
the
beleueth
in
him
shuld
not
perishe
,
but
shoulde
haue
lyfe
eaternall
.
You
heare
in
these
wordes
,
whether
saluacion
gotten
by
Christe
,
may
be
receiued
by
works
,
or
apprehended
by
faith
.
Without
doubte
,
our
workes
do
nothinge
in
this
matter
.
But
here
muste
needes
be
a
true
faith
,
and
an
assured
confidence
and
beliefe
in
god
.
But
when
is
that
beliefe
and
faithe
trewe
?
Fayth
.
When
we
dispaire
of
all
our
workes
,
merites
and
vertues
,
and
esteme
them
as
thinges
that
can
not
helpe
vs
,
and
therefore
the
Prophete
Esai
sayeth
:
Esai
.
63
that
all
oure
iustyce
or
righteousnes
are
as
a
defyled
clothe
.
And
thus
dispairyng
of
our selues
to
seke
our
righteousnes
in
the
merytes
,
passion
and
death
of
oure
Lord
Iesu
Christ
onely
,
of
whom
Ihon
the
Baptist
gaue
this
true
testimonye
,
that
he
is
the
Lambe
of
God
,
Ihon.
1.
that
taketh
away
the
synnes
of
the
worlde
.
This
fayth
I
say
,
dothe
apprehende
by
Christe
remission
of
synnes
,
iustyce
and
eternal
life
.
Neither
may
we
in
this
matter
admyt
any
worke
of
man
,
except
we
would
plucke
away
,
steale
&
take
from
Christ
his
glory
,
Esai
.
42
whiche
he
wyl
not
geue
to
any
other
,
and
so
stealyng
Christes
honor
,
burthen
our
soules
vnto
the
perpetual
death
&
damnacion
of
our selues
.
Surely
it
is
an
vndoubted
trueth
,
that
a
christian
man
must
do
good
workes
,
and
haue
an
honest
conuersacion
,
and
with
good
workes
confyrme
&
allow
his
fayth
.
For
who
would
deny
this
?
But
to
sette
a
fayth
and
confidence
in
those
workes
,
and
to
admit
our
merytes
in
the
cause
of
our
iustifycacion
,
is
in
no
wyse
to
bee
permytted
.
For
by
that
meanes
,
grace
were
no
grace
,
and
that
whiche
before
was
atributed
by
verye
right
vnto
the
onely
loue
of
God
,
that
should
we
then
ascrybe
vnto
our
workes
&
merites
.
Therfore
Christ
sayth
in
this
gospell
:
He
that
beleueth
in
the
sonne
of
man
,
shal
not
be
iudged
.
But
he
that
beleueth
not
,
is
already
iudged
,
because
he
beleueth
not
in
the
name
of
the
only
begotten
sonne
of
God
.
Fayth
onely
abideth
in
battayle
of
conscience
.
See
ye
that
in
the
conflicte
and
battayle
of
the
conscience
,
fayth
standeth
sure
,
and
is
not
condempned
nor
iudged
?
Contrarily
,
that
vnbeliefe
is
already
condempned
,
&
the
sentence
of
eternal
damnacion
is
pronounced
against
it
?
For
Christ
wyl
in
this
gospel
(
as
he
doth
in
many
other
places
of
the
scripture
)
ascribe
quietnesse
of
conscience
and
saluacion
vnto
faithe
,
and
the
disquietnes
of
conscience
&
perpetuall
damnacion
to
vnbeliefe
.
Thirdely
,
Condemnacion
.
bicause
Christe
spake
of
iudgemente
and
condemnacion
,
he
now
procedeth
and
declareth
what
is
condemnacion
,
and
saith
.
And
this
is
the
condemnacion
,
that
the
light
is
come
into
the
world
,
&
men
haue
loued
rather
darkenes
then
lighte
.
And
why
?
For
bycause
their
workes
were
euell
.
Christe
him self
with
his
doctrine
&
gospel
is
this
light
,
The
lyghte
.
Ioh.
8.
as
in
another
place
he
calleth
himselfe
,
saying
:
I
am
the
light
of
the
world
,
Whosoeuer
foloweth
me
he
walketh
not
in
darknes
.
The
darknes
,
Darkenes
.
is
our
flesh
,
nature
,
mannes
reason
,
and
vnbeliefe
,
yea
all
the
wisdome
&
prudencie
of
man
,
which
doth
not
spring
out
of
faith
,
but
spring
from
our
reason
without
faith
.
And
now
I
beseche
you
to
marke
with
me
well
,
at
what
point
our
reason
,
our
wisdome
and
prudence
is
wont
to
stumble
at
,
if
it
folow
not
the
very
word
of
god
as
his
capitaine
and
leader
?
Surely
when
Christ
came
into
this
world
,
he
was
more
redyer
to
saue
&
help
,
then
to
condemn
,
nowithstanding
that
the
father
had
giuen
into
his
hand
all
iudgmente
.
And
truely
the
Iewes
had
wel
eschaped
this
iudgement
or
eternall
damnacion
,
&
had
by
faith
obtayned
health
&
saluation
,
if
they
wold
haue
receiued
Christ
which
is
the
light
of
the
world
,
and
beleued
his
worde
.
But
what
doo
they
?
They
sette
more
by
darknes
then
by
lyght
.
Iohn
.
1.
And
as
Iohn
saithe
in
the
fyrst
chap.
of
his
gospel
:
The
light
shined
in
darkenes
,
&
the
darknes
comprehended
it
not
.
Ther
was
no
faulte
in
the
lyght
,
but
a
greate
defaulte
in
the
darkenes
that
receiued
it
not
.
But
what
foloweth
nowe
out
of
this
darkenes
?
Forsoth
this
.
Those
that
neither
knowlege
nor
learne
their
darkenes
,
nor
wyll
not
geue
Christ
his
due
honor
,
they
iudge
and
condempne
themselues
,
euen
as
Christe
sayth
:
Whoso
beleueth
not
,
he
is
already
condempned
.
And
truely
it
chaunseth
so
by
most
rihgteous
iudgement
to
him
that
is
vnfaythfull
.
Incredulitee
is
iudged
by
his
own
self
that
is
,
through
vnbeleif
For
inasmuche
as
he
doth
euil
,
and
yet
can
not
abide
the
light
or
to
be
reprehended
,
it
is
right
that
his
owne
vnbeleife
should
iudge
or
condempne
him
.
But
so
is
it
not
with
the
faythful
man
,
for
he
can
abyde
that
his
workes
that
are
done
in
the
truth
,
shuld
come
to
the
light
&
be
tryed
&
wayed
by
the
worde
of
God
,
and
iudged
by
the
rule
&
squire
of
the
woorde
of
God
.
For
how
should
he
feare
the
light
,
seyng
that
all
his
workes
are
done
in
God
?
Consider
it
well
:
For
thus
in
euery
place
of
the
scripture
,
life
is
ascribed
vnto
fayth
,
and
iudgement
and
condempnacion
to
incredulitee
and
vnbeleife
.
God
geue
vs
grace
to
receiue
&
retayne
with
vs
his
light
,
to
the
comfort
of
our
soules
.
Amen
.
The
gospel
on
the
tewysday
in
the
Whytson
weke
.
Ihon.
10.
VErely
,
verely
,
I
saye
vnto
you
:
He
that
entreth
not
in
by
the
doore
into
the
shepe
fold
,
but
clymeth
vppe
some
other
waye
,
the
same
is
a
thefe
and
a
murtherer
.
But
he
that
entreth
in
by
the
dore
,
is
that
shepeherde
of
the
shepe
:
to
him
the
porter
openeth
,
and
the
shepe
heare
hys
voyce
,
and
Pro.
10.
hee
calleth
hys
owne
sheepe
by
name
,
&
leadeth
them
out
.
And
when
he
hath
sent
forth
hys
owne
sheep
,
he
goeth
before
them
,
&
the
sheepe
folowe
hym
,
for
they
knowe
his
voyce
.
A
straunger
wyll
they
not
folowe
,
but
wyll
flee
from
hym
,
for
they
knowe
not
the
voyce
of
straungers
.
This
prouerbe
spake
Iesus
vnto
them
,
but
they
vnderstode
not
what
thinges
they
were
,
whiche
he
spake
vnto
them
.
Then
sayde
Iesus
vnto
them
agayne
:
Verely
verely
,
I
say
vnto
you
:
Iho.
14
I
am
the
dore
of
the
sheepe
.
All
(
euen
as
many
as
came
before
me
)
are
theues
&
murtherers
,
but
the
sheep
did
not
heare
them
.
I
am
the
dore
,
by
me
yf
any
man
enter
in
,
he
shall
be
safe
,
and
shall
go
in
and
out
,
and
fynde
pasture
.
A
thefe
commeth
not
but
for
to
steale
,
kyll
and
destroye
.
I
am
come
that
they
myght
haue
lyfe
,
and
that
they
might
haue
it
more
aboundantlye
.
THE
EXPOSITION
.
FOrasmuche
as
Christ
our
Lord
sheweth
in
this
gospell
or
similitude
by
conferryng
theim
together
,
both
what
the
euil
shepeherd
&
teacher
is
,
also
howe
he
may
bee
knowen
:
and
on
the
other
parte
,
what
the
good
shepeherde
and
teacher
is
,
and
by
what
sygnes
also
menne
may
knowe
him
,
I
thynke
it
mete
fyrst
to
treate
of
the
good
shepeherde
,
especiall
for
this
cause
,
that
it
is
a
thinge
very
profitable
and
necessary
,
and
also
a
matter
of
great
waight
&
importance
.
For
Christ
describeth
here
the
good
shepheard
so
,
A
preachers
callynge
&
doctrine
shal
be
vpright
and
law
full
.
that
he
must
nedes
entre
in
at
the
dore
into
the
shepefold
.
that
is
,
it
is
necessary
that
the
preacher
be
called
by
some
lawefull
and
godly
meanes
.
it
is
necessary
also
,
that
his
doctrine
bee
trewe
and
godly
.
And
howe
can
they
teache
the
trewth
,
that
are
not
called
vnto
that
office
by
god
,
or
by
some
godly
meanes
?
Surely
in
this
matter
it
is
not
conuenient
for
euery
man
that
will
,
to
run
,
but
it
is
necessary
,
that
men
enter
by
the
dore
into
the
shepfold
.
And
if
thou
wilt
know
who
is
the
dore
,
then
marke
well
Christes
wordes
,
which
thus
expoundeth
him selfe
,
Chryste
is
the
dore
.
saying
:
I
am
the
dore
of
the
shepe
,
by
me
who
so
entreth
,
he
shal
be
saued
,
and
he
shal
entre
in
and
go
forthe
,
and
he
shall
fynde
pasture
.
Marke
here
that
not
only
the
preacher
must
be
admitted
to
this
office
by
Christe
and
a
christian
meane
,
but
that
the
hearer
also
by
lyke
manner
oughte
to
bee
called
to
thys
sheepefolde
of
the
electe
of
God
.
And
thys
onlye
standeth
in
the
power
of
CHRIST
,
in
his
woorde
and
his
gospell
.
Actu.
9.
Saynct
Paule
was
called
frome
heauen
of
Christe
,
vnto
this
office
to
teache
the
gospell
withoute
anye
other
meane
,
so
that
hee
myghte
entre
at
the
trewe
doore
into
the
sheepefolde
.
But
God
permytted
the
Apostell
S.
Mathye
to
bee
called
vnto
the
office
to
teache
the
worde
of
god
,
Actu.
1.
by
certayn
other
meanes
,
so
that
hee
also
shoulde
enter
by
the
trewe
dore
.
And
are
not
al
men
called
vnto
the
fold
of
Christ
by
the
word
of
Christ
,
as
often
as
thys
or
other
lyke
gospell
is
preached
?
Whosoeuer
thirsteth
,
Iohn
.
7
lette
hym
come
to
me
and
drynke
?
Therefore
,
before
all
thinges
thys
is
necessarye
,
that
wee
entre
in
at
the
dore
into
the
sheepfolde
,
that
is
to
say
,
by
Christe
.
For
if
thys
entrance
be
true
and
by
faithful
meanes
done
,
doubtles
it
shal
come
to
passe
as
Christ
here
saith
:
Whosoeuer
entreth
in
by
me
,
he
shal
be
saued
.
Heare
ye
not
now
,
that
our
saluacion
standeth
only
in
the
power
of
Christ
?
And
in
like
manner
said
he
vnto
his
Apostles
,
when
they
asked
him
the
waye
to
the
father
:
I
am
(
said
he
)
the
way
,
the
truth
,
and
the
life
.
Furthermore
he
that
thus
entreth
by
Christ
,
he
must
nedes
by
faith
obtain
and
possesse
al
those
goods
and
heuenly
treasures
,
that
the
heuenly
father
hath
giuen
vnto
vs
in
his
son
,
&
so
confesse
it
and
with
his
mouth
declare
it
vnto
other
in
al
places
,
the
which
thing
Christ
shewed
vnder
these
words
,
coming
in
,
and
goyng
forth
.
Moreouer
,
They
shal
euer
fynde
pasture
.
These
pastures
Pasturs
signify
the
word
of
god
,
the
Christe
shulde
largly
giue
vnto
his
disciples
.
And
whersoeuer
this
Word
be
,
ther
can
not
men
condingly
praise
so
great
a
benefite
of
god
.
But
where
it
is
not
,
ther
chanceth
it
according
to
the
saying
of
the
prophet
Ioel
:
Why
doth
the
cattel
morne
?
Why
do
the
droues
of
beastes
cry
&
rore
?
Bicause
that
they
haue
no
pasture
.
yea
euen
the
whole
flocks
of
sheep
haue
perished
.
Out
of
all
this
it
foloweth
,
that
the
good
shepeherd
that
came
in
by
Christ
,
must
needs
teache
the
word
of
Christ
,
and
the
righteousnes
of
faith
by
Christ
.
And
suerly
by
this
token
and
sygne
a
good
shepeheard
may
well
be
knowen
.
A
descripcion
of
a
false
teacher
or
preacher
.
Secondarily
,
Christ
in
this
gospel
describeth
the
euil
shepeherd
,
whom
he
so
paynteth
in
his
owne
colours
,
that
wee
may
well
knowe
him
if
wee
wyll
open
our
eyes
to
see
him
.
For
thus
sayth
Christ
:
He
that
entreth
not
in
at
the
doore
into
the
shepefolde
,
but
clymeth
vppe
another
way
,
he
is
a
thefe
and
a
murtherer
.
We
heard
a
lytle
before
,
that
Christe
himself
is
the
doore
,
and
also
the
keper
of
the
doore
.
And
surely
where
this
Christe
is
vnknowen
,
let
no
man
thynke
to
haue
any
enteraunce
geuen
him
into
this
shepefold
,
let
no
man
promyse
himselfe
their
saluacion
.
Briefely
,
there
is
no
enteraunce
in
,
nor
goyng
out
,
nor
findyng
of
pasture
,
muche
lesse
shal
wee
haue
there
good
shepeherdes
or
preachers
of
the
woorde
.
For
howe
shall
that
man
teache
Christen
men
,
whiche
himselfe
was
neuer
made
a
Christian
?
Or
howe
should
he
in
preachyng
contynually
declare
vnto
the
people
the
iustice
of
fayth
,
that
as
yet
neuer
,
not
so
muche
as
ones
,
tasted
it
?
Euil
persons
defraude
,
steale
&
tobbe
Christes
honour
.
Surely
where
suche
are
,
there
canne
be
founde
nothyng
but
stealyng
and
murtheryng
.
For
they
steale
from
Christ
his
owne
due
honor
,
in
that
they
ascrybe
to
the
merytes
of
woorkes
,
righteousnes
,
where
as
it
onely
commeth
by
the
merytes
of
Iesu
Christe
.
And
vpon
this
theft
commeth
that
horrible
murther
,
that
is
,
by
their
false
and
wicked
doctryne
they
leade
from
Christ
so
great
a
nombre
of
soules
,
rauishyng
them
violently
into
condempnacion
,
and
castyng
them
into
Sathans
mouth
to
deuour
them
.
Oh
alacke
,
what
an
exceadyng
nombre
of
soules
hath
been
by
this
doctryne
deceyued
bothe
before
the
incarnacion
of
Christ
,
and
also
synce
,
and
so
cast
headlong
into
condempnacion
?
Among
the
Iewes
,
this
dyd
the
Byshoppes
,
Priests
,
Scribes
and
Phariseys
,
whiche
would
vtterly
oppresse
the
righteousnes
of
fayth
,
and
in
the
place
of
it
set
vppe
the
righteousnes
of
woorkes
.
Yea
,
they
so
sore
preuayled
in
this
doctryne
,
that
all
the
Prophetes
had
enough
to
do
to
dispute
and
resyst
their
doctrine
,
in
somuche
that
many
tymes
the
Prophetes
suffered
no
lytle
persecucion
for
resystyng
it
,
lyke
as
Christe
himselfe
in
the
gospel
of
sainct
Mathew
reproueth
them
for
it
,
saiyng
:
Mat.
2●
Beholde
I
sende
vnto
you
prophetes
and
wyse
menne
,
and
Scribes
,
and
some
of
them
shall
ye
murther
&
crucifye
&c.
But
among
christen
men
the
same
parte
was
played
by
the
religious
fathers
,
that
boosted
them self
to
be
the
children
of
the
Romishe
byshop
.
For
whiche
of
theim
all
(
if
you
except
very
fewe
)
can
be
found
that
preached
the
righteousnes
of
fayth
so
diligently
and
earnestly
,
as
it
became
him
?
Doubtles
they
all
had
an
eye
vnto
theyr
father
the
Byshop
of
Rome
,
and
neither
by
teachyng
nor
preachyng
sought
they
any
other
pasture
,
or
shewed
any
other
to
their
shepe
then
that
whiche
the
Prophete
Hieremye
speaketh
of
,
saiyng
:
Woo
to
the
shepeherdes
of
Israel
,
Iere.
23
that
feade
them selues
&c.
Nowe
if
thou
wylte
knowe
these
theues
and
murtherers
,
marke
their
doctryn
.
For
whosoeuer
they
bee
that
sette
vppe
rihgteousnes
by
the
merytes
and
deseruynges
of
woorkes
,
and
contrary
to
Christes
merytes
earnestly
preache
the
same
,
those
are
they
that
Christe
descrybeth
in
this
place
,
and
whom
also
he
commaundeth
vs
to
beware
of
Mathew
.
7.
Thyrdly
,
because
Christ
hath
now
described
the
good
shepeherdes
&
the
euil
,
he
nowe
sheweth
howe
christen
men
must
behaue
themselfe
towardes
them
both
,
that
is
,
They
must
heare
the
voyce
&
doctrine
of
this
good
shepeherde
,
to
whom
the
keaper
of
the
doore
hath
opened
the
doore
,
and
they
must
knowe
his
voyce
and
folowe
him
,
Faythfull
men
do
know
the
good
preacher
if
he
go
before
&c.
But
howe
shall
this
come
to
passe
,
that
the
shepe
shall
so
readyly
knowe
the
voyce
of
the
good
shepeherde
?
They
are
accustomed
to
the
good
and
healthsome
pastures
,
that
is
,
they
haue
ones
learned
out
of
the
holy
gospels
,
that
in
terrours
of
conscience
&
knowlege
of
synnes
,
there
is
none
other
consolacion
,
but
in
the
onely
merytes
of
Christ
.
And
that
those
only
be
partakers
of
it
,
that
take
hold
of
it
by
fayth
,
and
so
turne
it
vnto
their
owne
profite
.
And
forasmuche
as
when
the
good
shepeherde
commeth
,
he
leadeth
them
no
waye
,
but
vnto
Christe
.
They
knowe
also
that
they
are
bound
to
receyue
him
as
a
minister
of
the
worde
,
as
Christ
testifyeth
in
another
place
,
saiyng
:
Mat.
10
He
that
receyueth
you
,
receyueth
me
.
And
in
another
place
,
when
the
thefe
and
murtherer
commeth
with
his
false
doctryne
,
preachyng
another
straunge
doctryne
that
floweth
not
out
of
the
fayth
of
Christ
,
then
can
they
by
the
worde
of
God
know
,
iudge
,
and
reproue
that
doctryne
,
&
wyll
in
no
wyse
receiue
nor
admit
nor
heare
that
false
prophet
in
the
steade
of
a
true
Prophete
of
God
.
For
they
knowe
perfectly
that
Christe
sayeth
,
that
he
that
heareth
&
kepeth
the
worde
of
God
(
I
say
the
woorde
of
God
)
he
shal
be
saued
.
Luc.
11.
And
what
nedeth
many
woordes
?
Doth
not
the
scriptures
euery
where
admonish
vs
to
beware
of
such
theues
and
murtherers
?
Beware
(
sayth
Christ
)
of
false
prophetes
,
that
comme
to
you
in
shepes
clothing
,
but
inwardly
thei
are
rauening
Wolfes
.
And
sainct
Paule
forbyddeth
the
Galathians
,
that
they
admit
none
other
gospel
then
that
they
heard
of
him
,
insomuch
that
if
an
Angel
shuld
come
doune
from
heauen
&
preache
another
gospel
they
ought
not
to
receiue
him
.
The
shepe
of
Christ
knowe
all
this
,
wherfore
they
wyl
heare
none
other
but
their
owne
hyghest
byshop
&
shepeherd
Christ
,
whiche
here
sayth
:
I
am
come
that
they
maye
haue
life
,
yea
and
haue
it
more
aboundantly
.
Furthermore
,
they
heare
all
the
ministers
of
Christ
,
that
come
in
his
name
&
bryng
his
worde
.
The
other
worke-doctors
they
do
forsake
,
consideryng
they
are
theues
and
murtherers
,
&
suche
as
treate
the
worde
of
God
both
falsely
and
vngodly
.
Wherfore
Christ
sayth
:
They
shal
not
folowe
the
forreyner
or
strange
shepeherd
,
but
they
wyll
flee
from
him
,
for
they
knowe
not
the
voyce
of
straungers
.
Whiche
God
graunt
that
we
may
also
acknowlege
Christ
our
sheherde
and
folowe
his
worde
.
Amen
.
The
sermon
on
sainct
Barnabas
the
Apostles
day
,
is
the
same
that
is
red
on
Symon
and
Iudes
day
.
The
gospell
on
sainct
Iohn
the
Baptystes
daye
.
Luc.
1.
Woodcut illustration of St. John the Baptist with a cross (held like a military standard) and lamb.
And
it
fortuned
that
in
the
eyght
day
they
came
to
circumcise
the
chylde
:
and
called
his
name
Zacharias
,
after
the
name
of
his
father
.
And
his
mother
answered
and
sayde
:
Not
so
,
but
he
shal
be
called
Iohn
.
And
they
sayde
vnto
her
:
There
is
none
in
thy
kyndred
,
that
is
named
with
thys
name
.
And
they
made
signes
to
hys
father
,
,
howe
he
would
haue
him
called
.
And
he
asked
for
writing
tables
,
and
wrote
,
saying
:
His
name
is
Iohn
.
And
they
meruayled
all
.
And
his
mouthe
was
opened
immediatly
,
and
his
tongue
also
,
and
he
spake
and
praysed
God
.
And
fear
came
on
al
them
the
dwelt
nye
vnto
them
.
And
all
these
sayinges
were
noysed
abroade
thorowe
out
all
the
hyll
countrey
of
Iurye
:
and
all
they
that
hearde
them
,
layed
theym
vp
in
their
heartes
,
saying
:
What
manner
of
chyld
shal
this
be
?
And
the
hande
of
the
Lorde
was
with
him
.
And
hys
father
zacharias
was
fylled
wyth
the
holy
ghoste
,
&
prophecyed
,
saying
:
Praysed
be
the
lorde
god
of
Israel
,
for
he
hathe
visited
and
redemed
his
people
.
THE
EXPOSITION
.
SEyng
(
deere
christians
)
that
the
Euangeliste
S.
Luke
hathe
doone
suche
diligence
in
describing
the
natiuiti
of
Iohn
the
Baptist
as
it
is
plainly
manifest
in
the
gospell
that
this
daye
is
recyted
,
it
shall
be
necessary
that
we
diligently
consider
and
well
loke
vpon
the
person
of
Iohn
.
For
surely
this
childe
(
in
whose
byrthe
those
so
great
and
glorious
tokens
chaunsed
)
hath
some
syngular
grace
&
gyft
aboue
other
children
.
The
natiuitie
of
sainct
Ihon.
Is
not
this
a
new
and
a
syngular
great
thyng
,
that
he
is
borne
of
parentes
very
olde
,
yea
in
maner
at
the
pyttes
brynke
with
age
,
&
is
sanctifyed
in
his
mothers
wombe
,
and
ordayned
to
be
the
foreleaper
,
that
is
,
a
gentleman
vssher
vnto
our
Lord
God
Iesu
Christ
?
He
shal
be
(
sayd
the
Angel
,
when
he
declared
his
byrth
vnto
Zacharye
his
father
,
what
tyme
he
dyd
his
priestly
offyce
afore
God
)
great
before
the
Lorde
.
Wyne
and
strong
drynke
shal
he
not
drinke
,
&
euen
from
his
mothers
wombe
shal
he
be
fylled
with
the
holy
ghost
,
&
many
of
the
children
of
Israel
shal
he
turne
agayne
wholly
vnto
the
Lord
theyr
God
&c.
By
these
wordes
you
heare
,
that
great
excellent
and
wonderful
thynges
shal
be
brought
to
passe
and
accomplyshed
by
this
chylde
.
Furthermore
,
Zacharye
thus
reioyseth
in
his
canticle
,
saiyng
:
And
thou
O
babe
shalt
be
called
a
prophet
of
the
most
highest
,
For
thou
shalt
go
before
the
face
of
the
Lord
,
to
prepare
his
waies
&c.
What
thynke
you
was
this
holy
childe
afterward
?
Ihon
is
ane
usāple
of
a
good
precher
.
He
was
made
a
true
,
godly
and
excellent
preacher
,
whiche
besydes
that
moost
holy
life
that
he
altogether
spent
in
godly
and
honest
conuersacion
,
he
so
administered
and
fulfylled
his
office
,
that
he
may
well
be
sette
furth
to
all
preachers
and
ministers
of
Gods
worde
,
as
a
worthy
ensample
&
president
,
contynually
to
be
present
and
sette
before
them
.
For
he
not
only
preached
penaunce
,
and
by
preachyng
the
law
prepared
a
way
vnto
Christ
,
but
also
he
shewed
vnto
the
people
Christ
,
whiche
is
moost
truely
that
Lambe
of
God
,
that
taketh
away
the
synnes
of
the
whole
worlde
.
As
also
the
holy
ghoste
sayeth
againe
by
Zacharye
:
To
geue
knowlege
vnto
his
people
.
But
what
knowlege
?
Knowlege
of
saluacion
or
health
.
For
thereto
serueth
the
preachyng
of
Iohn
,
whiche
firste
through
the
lawe
feareth
the
consciences
,
and
afterward
comforteth
them
&
rayseth
them
vp
by
preachyng
vnto
them
the
lambe
of
god
.
Wherein
then
resteth
this
knowlege
?
In
the
forgeuenes
of
synnes
.
Howe
then
obtayne
we
that
remission
of
synnes
?
By
the
bowels
of
mercy
of
our
Lord
god
,
wherein
the
day
starre
(
Christ
)
hath
visited
vs
from
heauen
.
And
to
whom
hath
he
appeared
by
that
so
great
mercy
?
To
those
that
sytte
in
darkenes
and
in
the
shadowe
of
death
,
aswell
the
Iewes
as
Gentyles
.
Ihon
10
For
Christ
would
as
our
archcbishop
and
true
shepeherd
make
one
flocke
&
one
shepefold
of
the
Iewes
and
Heathen
,
that
the
feare
of
al
men
(
if
at
the
least
they
would
receyue
the
daye
starre
or
day
spryng
of
the
gospel
and
beleife
in
Christe
)
that
theyr
feet
(
I
say
)
might
be
set
straight
into
the
way
of
peace
,
whiche
procedeth
of
true
fayth
.
Beholde
,
all
these
thynges
appertayne
to
the
office
of
Ihon
,
whiche
was
not
only
a
preacher
and
a
prophet
,
but
also
he
was
more
then
a
prophete
.
Ihon
is
more
than
a
Prophet
For
he
preached
not
only
Christ
to
come
,
as
other
prophetes
did
,
but
also
he
shewed
Christ
present
.
And
forasmuche
as
Ihon
should
thus
shewe
Christ
,
whiche
by
his
preachyng
,
passion
,
death
and
resurrection
should
take
away
all
our
sorowes
&
sickenesses
,
it
was
nedefull
that
great
ioy
should
happen
in
his
natiuite
.
For
and
by
assone
as
this
childe
was
borne
,
al
the
neighbours
and
kynsfolke
did
reioyce
with
the
parentes
of
the
child
:
and
vpon
the
eyght
day
they
circumcised
the
chyld
,
and
at
the
fathers
commaundement
and
writyng
,
they
gaue
him
a
name
of
grace
and
mercy
,
and
this
fame
is
spredde
abrode
among
all
theim
that
dwelt
in
the
Mountaynes
of
Iewrye
,
and
all
that
did
heare
it
,
layde
it
in
their
heartes
,
confessyng
that
the
hande
of
the
Lorde
,
that
is
,
The
hand
of
the
Lord
.
the
power
and
helpe
of
God
was
with
him
.
Lo
,
thus
muste
men
consider
Ihon
,
to
knowe
howe
highly
he
is
to
bee
estemed
.
Secondarily
,
in
this
gospell
fayth
maketh
Zachary
to
speake
,
whiche
a
lytle
before
,
throughe
his
incredulitee
was
domme
.
And
lyke
as
in
this
wee
see
howe
great
a
synne
vnbeleife
is
,
euen
so
on
the
other
part
wee
perceyue
,
howe
precious
and
godly
a
treasure
fayth
is
.
The
Angel
of
God
sayd
vnto
zacharye
:
Thy
wyfe
Elizabeth
shall
beare
vnto
thee
a
sonne
.
To
these
wordes
ought
zacharias
to
haue
geuen
credite
.
But
what
doth
he
?
Because
he
was
aged
and
his
wyfe
well
gone
in
age
also
,
therfore
he
wyll
or
he
geue
credite
,
knowe
howe
these
thynges
shal
be
fulfylled
,
therefore
he
is
compelled
to
silence
,
tyl
those
thinges
were
fulfylled
that
were
promised
vnto
him
by
the
Angel
.
And
in
lyke
maner
,
vnto
this
day
are
all
they
stryken
dumme
,
Dumnes
in
this
our
time
that
wyll
not
beleue
the
Apostles
of
God
,
his
worde
and
the
Gospell
.
For
where
as
it
were
their
duetye
to
aduaunce
the
glory
of
God
&
the
meryte
of
Christe
,
and
to
set
furth
the
same
,
there
they
extoll
the
righteousnes
of
their
own
works
,
as
that
Pharisei
did
.
Luc.
17
God
(
said
he
)
I
thank
the
:
For
I
am
not
as
the
residue
of
menne
,
extorcioners
,
vnrighteous
,
aduouterers
,
nor
yet
as
this
Publycane
.
Call
yee
this
to
laude
and
glorifie
the
grace
of
god
,
and
merite
of
Christ
?
Naye
truly
.
Thus
to
boast
,
is
worse
then
to
bee
dumme
.
For
thoughe
in
this
prayer
are
heard
many
wordes
,
yet
is
ther
not
one
heard
,
that
seteth
vp
or
magnifieth
the
grace
of
god
or
merite
of
Christe
.
Nowe
thoughe
I
can
speake
and
vtter
many
woordes
,
yet
as
longe
as
vnbeliefe
(
that
taketh
away
the
glory
of
god
)
raigneth
in
my
heart
,
I
remaine
dombe
afore
god
:
as
the
scripture
saith
:
Wysdome
hathe
opened
the
mouthe
of
the
dombe
.
that
is
to
say
:
The
knowledge
of
god
maketh
men
eloquent
,
that
they
knowe
how
to
gyue
god
his
honoure
in
Christ
,
to
praise
and
glorifie
him
,
and
fynally
to
confesse
his
worde
.
Suche
an
eloquent
Orator
was
Paul
made
when
he
compared
his
own
iustice
that
he
had
in
the
lord
vnto
myre
and
dong
,
that
by
it
he
might
suffre
no
dammage
in
that
righteousnes
whiche
Christe
hath
brought
and
giueth
to
the
beleuers
.
And
such
an
eloquent
preacher
was
Zacharias
,
after
that
the
tyme
apointed
by
the
angel
,
was
fulfilled
.
For
by
and
by
after
the
circumcision
of
his
sonne
Iohn
,
he
was
fylled
with
the
holy
ghost
,
and
prophecyed
,
praisyng
god
,
that
had
giuen
that
greate
grace
vnto
him
.
Therfore
I
saye
,
where
faith
and
the
holy
ghost
are
not
,
there
muste
we
needes
be
dum
spiritually
,
yea
though
we
speak
many
vayne
and
voide
wordes
.
Thirdely
,
the
Euangelist
heere
describeth
worde
for
worde
,
what
Zacharias
sayd
when
he
was
fylled
with
the
holy
ghost
,
and
why
he
so
earnestly
praised
and
glorified
the
Lord
his
God
.
For
thus
he
sayd
:
Blessed
be
the
Lord
God
of
Israel
.
To
blesse
To
blesse
in
this
place
is
asmuche
as
to
laude
.
For
nowe
in
as
muche
as
zacharias
had
receyued
the
child
promised
to
him
,
&
also
he
knewe
in
spirit
what
Christe
shuld
do
,
whose
waye
this
chylde
should
make
ready
,
he
praiseth
God
for
that
so
great
and
excellent
a
benefyte
:
Geuyng
vs
an
ensample
,
that
wee
euermore
should
thanke
&
prayse
God
for
those
his
benefites
geuen
to
vs
,
both
corporal
and
also
spiritual
.
Now
if
ye
be
desirous
to
heare
the
cause
of
this
praisyng
God
of
zachary
himself
.
For
he
(
sayth
he
)
hath
visited
and
wrought
the
redempcion
of
his
people
.
This
woorde
Visite
,
God
doth
visite
vs
ii
.
maner
of
waies
is
in
the
scriptures
taken
two
maner
of
wayes
.
For
sometyme
God
visiteth
vs
in
his
wrath
&
furor
,
as
when
he
punisheth
our
sinnes
as
it
chaunsed
Pharao
in
the
red
sea
,
and
the
Iewes
in
the
tyme
of
Tytus
and
Vespasian
the
Emperor
.
Many
tymes
he
visiteth
vs
in
mercy
and
grace
,
as
it
happened
to
the
Iewes
when
they
were
brought
out
of
Egypt
,
also
when
Christ
was
sent
and
geuen
,
of
the
whiche
visitacion
Christ
himselfe
speaketh
&
complayneth
,
Mat.
20
because
they
knewe
not
the
tyme
of
their
visitacion
.
And
of
this
mercyfull
visitacion
dothe
zacharias
speake
in
this
place
,
saiyng
that
God
hath
visited
and
wrought
the
redempcion
of
his
people
.
He
knowlegeth
also
and
estemeth
this
redempcion
so
certayne
&
sure
,
that
he
proclaymeth
and
laudeth
it
as
done
already
wher
in
dede
it
was
as
then
yet
to
be
done
in
tyme
commyng
.
And
to
this
apertayneth
the
foloweth
in
this
canticle
.
And
he
hath
set
vp
vnto
vs
an
horne
of
health
,
in
the
house
of
Dauid
his
seruant
.
An
horne
in
scripture
An
horn
in
scripture
.
is
taken
for
the
power
&
dominion
.
As
zacharias
would
say
:
The
corporal
kyngdome
nowe
hath
his
ende
nowe
appointed
,
&
the
septer
is
taken
from
the
tribe
of
Iuda
,
But
be
of
good
confort
,
we
shall
nowe
be
better
then
euer
we
were
.
For
why
,
we
shall
haue
a
newe
kyng
,
whiche
in
dede
was
promised
vs
long
agoo
,
whiche
shal
set
vp
a
kyngdom
,
not
corporal
,
wherin
he
may
reigne
with
outward
power
,
but
a
kyngdome
of
helth
and
eternal
lyfe
,
accordyng
to
the
promyse
so
many
thousand
yeres
promised
to
the
Patriarkes
&
vnto
Dauid
.
For
doubtles
,
whosoeuer
shall
beleue
in
this
kyng
,
&
kepe
his
word
,
he
shal
assuredly
obtain
this
helth
.
Now
who
could
doubt
in
this
?
Dyd
not
God
in
tymes
past
speake
these
wordes
by
the
mouth
of
the
Prophetes
?
Dissēcion
betwyxt
Christ
&
the
world
.
Dyd
not
he
promyse
the
same
by
the
Patriarches
?
Notwithstandyng
there
shall
ryse
debate
&
discencion
betwene
this
kyng
&
the
world
.
For
surely
he
wyll
geue
sentence
,
that
all
suche
thynges
as
the
world
estemeth
right
&
good
,
be
vnrighteous
,
and
by
his
worde
he
wyll
cast
away
all
their
holynes
,
wysedome
&
vertues
,
and
condempne
them
.
And
here
out
shal
begyn
this
stryfe
with
contynuance
,
but
yet
so
,
that
at
the
conclusion
the
victory
shal
be
Christes
,
not
alonly
for
his
owne
commoditee
or
profite
,
but
muche
rather
for
al
those
that
beleue
in
him
.
If
thou
desyrest
to
knowe
what
he
shall
do
:
He
shal
deliuer
vs
from
our
enemyes
,
and
from
the
handes
of
all
them
that
hated
vs
.
Furthermore
he
wyll
shewe
vs
the
waye
,
whiche
when
we
entre
into
we
shall
not
dispayre
of
mercye
for
our
sinnes
:
for
he
wyll
remembre
that
faithfull
othe
,
that
he
sware
to
Abraham
oure
father
.
Briefely
by
his
owne
merites
of
mere
grace
without
deseruinge
of
our
workes
,
he
will
make
vs
righteous
,
godly
and
blessed
:
so
that
we
beyng
delyuered
from
the
handes
of
our
enemies
,
may
serue
him
all
the
dayes
of
oure
lyfe
:
not
in
outwarde
ceremonyes
and
seruices
,
as
in
tymes
past
,
but
in
holynes
and
righteousnes
that
is
accepted
before
him
.
He
requyreth
the
heart
,
he
asketh
faith
,
he
wil
be
worshipped
in
spirite
and
truth
and
will
not
be
fylled
with
outwarde
woorkes
that
lacke
faith
,
as
men
haue
done
in
times
past
.
Thus
you
see
that
Zacharias
by
the
holy
ghost
acknowledgeth
the
grace
of
the
gospell
that
shoulde
come
,
therfore
he
praiseth
and
glorifieth
god
,
as
one
ascertayned
,
that
by
this
grace
we
al
shal
be
saued
.
The
lorde
our
god
gyue
vs
grace
,
bothe
that
wee
maye
know
it
,
and
also
that
for
it
we
may
giue
thanks
to
god
our
father
,
and
glorifie
him
for
euer
.
Amen
.
The
gospell
on
sainct
Peter
and
Paules
daye
.
Math.
16.
Woodcut illustration of St. Peter the Apostle holding a book and the keys of the kingdom of heaven.
When
Iesus
came
into
the
coasts
of
the
cytye
whych
is
called
Cesarea
Philippi
,
he
asked
hys
disciples
,
saying
:
Mar.
8.
Luc.
9.
Who
do
men
say
that
I
the
sonne
of
man
am
?
They
say
:
Some
saye
,
thou
art
Iohn
Baptist
:
some
Helias
:
some
Hieremias
,
or
one
of
the
numbre
of
the
prophetes
.
He
sayeth
vnto
theym
:
But
whom
saye
yee
that
I
am
?
Simon
Peter
answered
and
sayde
:
Luce.
9.
Iohn
.
6
Thou
arte
Christe
the
sonne
of
the
lyuyng
god
.
And
Iesus
answered
&
sayde
vnto
him
:
Happy
art
thou
Simon
the
sonne
of
Ionas
,
for
flesh
and
bloud
hath
not
opened
that
vnto
the
,
Iohn
.
6
but
my
father
which
is
in
heauen
.
And
I
saye
also
vnto
the
,
that
thou
art
Peter
,
and
vpon
thys
rocke
,
1
Co.
10.
Esa.
28.
I
wyll
buyld
my
congregacion
.
And
the
gates
of
hell
shall
not
preuayle
agaynst
it
.
And
wyll
giue
vnto
the
,
the
keyes
of
the
kyngedome
of
heauen
,
and
[
](A69147-e45350-b)*
*
mat
.
18
what
so
euer
thou
byndest
in
earthe
,
shall
bee
bounde
in
heauen
:
and
what
so
euer
thou
losest
in
earth
,
shall
be
loed
in
heauen
.
THE
EXPOSITION
.
The
confession
of
the
Apostles
.
WE
haue
fyrst
set
forth
in
this
gospel
,
that
excellent
confession
of
S.
Peter
and
the
other
Apostels
,
wherein
they
confesse
that
hee
is
Christe
the
sonne
of
the
lyuynge
god
.
This
confession
is
so
excellente
and
noble
,
yea
and
so
christian
,
that
wee
dare
boldlye
saye
,
that
where
this
confession
is
not
,
doubteles
there
is
no
saluacion
at
all
,
as
the
Apostell
Saynte
Paule
witnesseth
,
Rom.
saying
:
The
hearte
beleueth
vnto
righteousnes
,
and
the
mouthe
confesseth
vnto
saluacion
.
Fyrste
CHRIST
asketh
what
opinyon
the
people
had
of
hym
,
and
whome
they
sayde
he
was
.
The
Apostels
aunswered
him
:
Some
saye
,
thou
arte
Iohn
the
Baptist
:
some
saye
,
Helias
:
some
Hieremias
,
or
one
of
the
prophetes
.
Christe
was
not
ignoraunte
what
was
spoken
of
him
,
and
also
he
knewe
it
better
then
the
apostels
could
tell
him
,
that
where
the
gospell
is
preached
,
there
muste
nedes
arise
manye
lyes
,
whiche
are
imagined
not
only
against
the
truth
,
but
also
against
them
the
preach
the
truthe
,
whereout
it
chaunceth
often
times
that
the
worlde
rageth
and
waxeth
woode
with
them
.
Therfore
nedes
must
it
be
,
that
Christ
aposing
his
disciples
,
sought
some
other
thinge
at
his
apostels
,
that
is
to
sai
,
their
confession
of
faith
as
ye
shal
hear
.
For
thus
he
saith
:
But
whome
say
you
that
I
am
?
Then
answered
Petre
in
the
name
of
them
al
:
The
fayth
of
the
Apostels
.
Thou
art
the
same
Christ
the
son
of
the
liuyng
god
.
Considre
inwardly
this
confession
,
&
thou
shalt
see
that
the
faith
of
al
the
Apostels
was
a
true
and
a
righte
faith
,
excepte
that
as
yet
it
was
not
confirmed
with
the
crosse
,
and
that
yet
the
holy
ghost
was
not
come
vpon
them
.
Fyrst
of
all
they
confesse
that
he
is
the
same
Christ
,
that
is
to
saye
,
the
same
anointed
and
capitaine
,
whom
god
had
longe
before
promised
,
Esai
.
55
to
theyr
fathers
,
and
whome
they
hadde
so
long
time
looked
for
,
that
doubtles
he
shuld
come
and
fulfyll
all
suche
thinges
as
the
holy
scriptures
hadde
prophecied
of
.
Furthermore
also
they
confesse
,
that
he
is
Christe
sonne
of
the
lyuing
god
,
sente
into
this
worlde
,
that
by
hys
meryte
,
passion
and
deathe
,
all
menne
myghte
bee
made
good
,
righteous
,
and
blessed
.
And
thus
(
as
it
is
in
dead
conueniente
to
do
)
they
confesse
the
same
one
Christ
to
be
both
god
and
man
.
For
as
concernyng
his
humane
nature
,
hee
is
the
sonne
of
Dauyd
,
annoynted
of
the
father
kinge
and
Prieste
,
and
that
after
the
order
of
Melchisedech
:
and
God
hathe
gyuen
vnto
him
the
seate
of
Dauid
,
that
is
,
the
spirituall
kyngedome
,
whyche
is
admynistred
by
the
spyryte
,
that
hee
maye
sytte
vppon
it
eternallye
.
But
as
concernynge
his
godheade
,
he
is
the
sonne
of
the
liuing
god
,
one
in
substance
,
essence
or
being
and
maiestye
with
the
father
,
so
that
neither
mai
the
father
bee
separate
from
the
son
,
nor
the
sonne
from
the
father
,
as
sainct
Paule
sayth
:
Collo
.
2
In
Christ
dwelleth
all
fulnesse
of
the
godhead
corporally
.
Nowe
whosoeuer
with
suche
fayth
,
&
after
this
maner
as
the
Apostles
here
dyd
,
confesseth
Christe
,
without
doubt
he
shall
also
with
the
Apostles
be
made
partaker
of
eternal
saluacion
,
as
Christ
here
sayth
vnto
Peter
,
like
as
to
al
his
disciples
:
Blessed
art
thou
Symon
the
sonne
of
Iona
&c.
Secondarily
we
see
in
this
gospel
that
this
confession
commeth
not
of
oure
strengthes
,
but
by
the
reuelacion
of
God
.
For
assone
as
Peter
had
in
the
name
of
them
all
declared
what
opinion
thei
had
of
him
,
Fleshe
&
bloud
in
scripture
by
and
by
Christe
sayd
:
Fleshe
and
bloud
hath
not
opened
it
to
thee
,
but
my
father
which
is
heauen
.
Shal
then
our
fleshe
,
that
is
,
reason
,
wyt
,
prudence
,
freewyll
and
the
strengthes
of
man
bee
of
no
value
in
matter
of
our
iustificacion
&
confessyng
of
God
?
Surely
nothing
.
For
without
doubt
here
nothyng
is
of
value
,
but
mere
grace
and
mercy
.
Nowe
if
it
be
grace
,
than
I
beleue
,
that
I
may
do
good
woorkes
,
that
I
can
confesse
Christ
as
the
Apostles
do
in
this
place
,
nedes
must
I
let
flesh
contynue
as
fleshe
,
and
bloud
as
bloud
,
so
the
inasmuche
as
partayneth
vnto
our
saluacion
,
the
flesh
not
only
can
do
nothing
,
but
also
it
can
do
nothyng
but
synne
,
as
S.
Ihon
the
Euangelist
sayth
:
Ihon.
1
As
many
as
receiue
him
,
he
gaue
them
power
to
be
made
the
sonnes
of
God
,
to
those
that
beleue
in
his
name
which
are
not
borne
of
bloudes
nor
of
the
will
of
the
fleshe
,
nor
of
the
will
of
man
,
but
they
are
borne
of
God
.
Doth
not
the
Euangelist
here
cleane
refuse
&
reiect
in
matter
of
iustificacion
al
together
that
is
borne
of
bloudes
,
or
of
the
wyl
of
fleshe
or
of
the
wylle
of
man
?
Euen
so
it
is
necessary
that
we
consider
here
in
this
place
the
confession
of
Peter
and
the
other
Apostles
,
that
it
came
not
of
their
reason
,
wysedome
or
frewyll
.
For
surely
Christ
would
in
this
worde
dryue
backe
,
make
blunt
&
ouerthrow
our
presumpcion
,
and
meke
that
pride
that
is
borne
in
vs
,
that
we
shuld
learne
to
distrust
of
our selues
and
our
owne
strengthes
,
and
to
seke
righteousnes
and
health
otherwhere
,
then
at
our selues
or
in
our
owne
workes
.
But
where
shuld
it
be
sought
?
Forsoth
at
him
that
opened
vnto
the
Apostles
that
excellent
confession
of
Christ
,
that
is
to
say
,
at
the
heauenly
father
,
of
whom
Christ
also
sayth
in
another
place
:
Noman
knoweth
the
father
,
but
onely
the
sonne
:
and
noman
knoweth
the
sonne
,
but
the
father
only
,
and
he
to
whom
the
father
will
open
him
.
Thyrdly
,
A
promise
geuen
vnto
the
churche
.
wee
haue
in
this
Gospell
a
promyse
of
Christ
geuen
to
the
churche
,
that
is
this
:
That
the
gates
of
hell
,
that
is
,
Sathan
and
all
power
&
wysedome
of
the
worlde
,
shal
not
preuayle
against
it
.
Nowe
note
vpon
what
foundacion
this
church
must
be
buylded
,
to
whom
this
excellent
promise
pertayneth
.
Christ
sayth
:
Thou
art
Peter
,
that
is
stonye
,
that
is
,
thou
standest
stedfast
in
thy
confession
as
doth
the
stony
rocke
.
For
thou
confessest
and
beleuest
,
that
I
am
Christ
&
the
sonne
of
the
liuyng
God
,
that
is
,
thou
beleuest
that
I
am
the
sauiour
and
redemer
of
the
whole
worlde
.
Wherfore
nowe
,
suche
fayth
shal
be
in
my
church
,
that
hath
respect
to
me
&
my
worde
and
only
dependeth
vpon
me
and
stand
sure
&
firme
in
the
same
confession
as
thou
hast
done
nowe
.
And
vpon
suche
a
fayth
as
only
putteth
confidence
vpon
my
word
,
I
wyll
buyld
my
church
so
strongly
,
that
not
the
gates
of
hel
,
that
is
,
what
so
euer
be
against
me
,
other
in
hel
or
in
earth
,
shal
preuaile
against
it
.
Doubtles
persecution
shal
arise
,
and
Sathan
him selfe
shall
not
cease
by
thousand
meanes
to
tempte
,
The
gates
of
hel
.
if
it
may
any
way
be
possible
to
take
away
the
word
from
my
church
.
But
he
shal
not
obtain
his
purpose
but
spend
his
labour
in
vaine
.
And
why
?
For
I
my selfe
will
be
protector
and
defender
of
it
.
A
like
saying
hath
Christ
in
Mat.
Whosoeuer
heareth
of
me
these
wordes
&
doth
them
,
Mat.
7
I
wil
liken
him
to
a
wise
man
that
hath
buylt
his
house
vpon
a
rocky
stone
,
and
the
rayne
came
downe
,
and
the
fluddes
arose
,
and
the
windes
blew
,
&
they
fel
with
violence
vpon
that
house
,
&
it
was
not
ouerthrowen
,
for
it
was
builded
vpon
a
stony
rock
.
Now
seing
that
Christ
hath
with
this
his
so
rich
&
excellent
a
promise
prouided
for
his
church
,
With
out
the
trwe
churche
is
no
saluacion
Ephe.
5
I
pray
you
,
who
wil
be
so
mad
to
seperate
him selfe
from
christes
church
?
I
say
again
,
from
Christs
church
,
for
the
which
as
S.
Paul
saith
he
hath
giuen
him self
to
death
,
to
sanctify
it
,
&
clense
it
in
the
fountaine
of
water
by
the
word
,
to
make
it
vnto
him self
a
glorious
congregacion
,
hauing
no
spot
nor
wrinkell
,
nor
any
suche
thinge
,
but
that
it
shuld
be
holy
and
without
blame
.
Fourthly
,
we
se
to
whom
Christ
hath
committed
the
power
of
the
keies
,
&
how
far
the
same
power
extendeth
it self
.
It
was
said
afore
,
that
Peter
answered
in
the
name
of
al
the
Apostels
,
&
that
Christs
words
were
to
Peter
&
to
al
the
other
Apostels
.
Seing
it
is
so
,
nedes
must
we
confesse
,
that
power
&
autorite
to
lose
&
binde
,
was
not
giuen
to
Peter
alone
,
but
generally
to
al
the
Apostels
.
Now
if
any
wyll
be
contencious
&
hold
opinion
that
the
power
was
giuen
to
Peter
only
,
yet
is
his
mouthe
stopped
with
these
places
of
Math.
&
Iohn
,
where
Christ
saide
to
his
Apostles
:
Mat
,
18
Ioh.
20
Whose
sins
so
euer
ye
forgiue
,
they
be
forgiuen
,
and
whose
sins
so
euer
ye
retaine
,
they
are
retained
.
Although
it
be
without
question
,
that
those
that
dispute
&
stryue
by
the
swords
(
as
they
saye
)
for
the
power
of
Peter
,
thei
take
vpon
them
those
disputacions
,
not
for
Peters
sake
,
but
onli
to
flatter
therwith
their
Roman
Antichrist
.
But
truth
it
is
,
that
the
gates
of
hell
haue
so
sore
preuailed
against
him
,
that
euery
child
may
perceiue
easily
,
that
this
promise
ought
not
to
be
wrested
&
falsly
applied
to
the
Roman
seat
.
Besides
that
,
what
with
his
false
doctrine
&
his
diuelishe
pride
he
hath
so
sore
ouerthrowen
him self
,
that
his
estimacion
hath
but
smal
place
in
the
hertes
of
those
that
beleue
.
But
nowe
,
what
is
the
power
of
the
keyes
?
Truly
nothing
els
but
the
administracion
of
the
word
&
sacraments
.
For
Christ
hath
giuen
this
his
word
and
sacraments
vnto
his
churche
.
And
the
churche
committeth
the
same
power
vnto
the
ministers
of
the
word
,
which
execute
this
office
in
the
name
of
the
whol
church
.
Therfore
whersoeuer
the
worde
is
preched
,
receiued
&
beleued
,
there
also
without
doubt
is
remission
of
sinnes
,
and
that
is
it
that
here
is
vnderstand
by
losyng
.
To
lose
and
bynde
.
And
whersoeuer
the
word
of
god
is
preached
&
men
beleue
it
not
,
surely
ther
remaineth
perpetual
condemnacion
,
&
ther
is
no
remission
of
sins
,
&
that
same
is
here
vnderstand
by
binding
.
For
doutles
the
promise
standeth
here
stedfastly
&
assuredly
,
that
what
so
euer
the
ministers
of
the
worde
lose
vpon
earth
in
the
name
of
the
whole
congregacion
,
the
same
is
losed
also
in
earthe
:
And
what
so
euer
thei
bind
vppon
earth
,
the
same
is
bounde
also
in
heauen
.
And
doubteles
this
power
is
not
to
bee
contemned
,
for
that
the
minister
or
priest
dothe
in
this
matter
,
hee
doothe
it
not
of
himselfe
,
but
god
himselfe
doothe
it
,
whyche
for
the
same
intente
,
hathe
gyuen
vnto
vs
hys
woorde
and
Sacramentes
.
To
whome
with
the
sonne
and
the
holy
ghost
be
all
honor
and
prayse
,
worlde
without
ende
.
Amen
.
The
gospell
on
sainct
Mary
Magdalenes
daye
.
Luc.
7.
Woodcut illustration of St. Mary Magdalen with long loose hair, helmet and a jar of oil.
When
the
Pharesey
which
had
bydden
hym
sawe
,
hee
spake
within
him selfe
,
saying
:
If
thys
man
were
a
prophete
,
he
wold
suerly
knowe
,
who
,
and
what
maner
of
woman
this
is
that
toucheth
hym
,
for
shee
is
a
sinner
.
And
Iesus
answered
,
and
sayde
vnto
hym
:
Symon
,
I
haue
somewhat
to
saye
vnto
the.
And
he
sayde
:
Maister
saye
on
.
There
was
a
certaine
lender
which
had
two
detters
:
the
one
oughte
fyue
hundreth
pence
,
and
the
other
fyfty
.
When
they
hadde
nothynge
to
pay
,
he
forgaue
them
both
Tell
me
therfore
whyche
of
theim
wyll
loue
him
most
?
Symon
answered
and
sayd
:
I
suppose
that
he
to
whom
he
forgaue
most
.
And
he
saide
vnto
him
:
Thou
hast
truely
iudged
.
And
he
turned
to
the
woman
&
sayd
vnto
Symon
:
Seest
thou
this
woman
?
I
entred
into
thy
house
,
thou
gauest
me
no
water
for
my
feete
:
but
she
hath
washed
my
feete
with
teares
,
&
wyped
them
with
the
heeres
of
her
head
.
Thou
gauest
me
no
kysse
,
but
she
,
sence
the
tyme
I
came
in
,
hath
not
ceassed
to
kysse
my
feete
.
Myne
head
with
oyle
thou
dyddest
not
annoynt
,
but
she
hath
annoynted
my
feete
with
oyntment
.
Wherfore
I
say
vnto
thee
,
many
synnes
are
forgeuen
her
,
for
she
loued
muche
.
To
whom
lesse
is
forgeuen
,
thesame
doth
lesse
loue
.
And
he
sayd
vnto
her
,
thy
synnes
are
forgeuen
thee
.
And
they
that
satte
at
meate
with
him
began
to
say
within
them selues
:
who
is
this
which
forgeueh
synnes
also
?
And
he
sayd
to
the
woman
:
Mat.
5.
Thy
fayth
hath
saued
thee
.
Go
in
peace
.
THE
EXPOSITION
.
IN
this
Gospell
deare
Christians
is
fyrst
descrybed
a
poore
synner
,
whiche
not
onely
was
come
to
the
knowledge
of
her
synnes
,
but
also
by
fayth
obtained
remission
of
them
.
Wherfore
it
is
a
verye
necessarye
thyng
,
that
this
worde
,
A
synfull
woman
,
A
sinner
be
well
considered
and
wayed
in
our
heartes
,
that
by
it
we
may
put
a
true
difference
betwene
an
indurate
&
blynde
synner
as
was
the
Pharisey
,
&
a
synner
that
acknowlegeth
his
myserye
&
synnes
.
For
there
are
synners
whiche
are
doubtlesse
blynded
and
deliuered
into
a
reprouable
sence
,
as
was
Pharao
,
of
whom
the
scripture
sayth
,
that
his
heart
was
hardened
.
Exo.
14
There
are
also
some
that
are
synners
only
afore
God
and
not
afore
the
worlde
,
as
the
hypocrites
,
of
whom
the
scrip
sayth
sayth
:
Luc.
16.
You
are
those
that
iustifye
your selues
afore
men
.
Notwithstandyng
God
knoweth
your
heartes
.
Also
there
are
synners
both
before
God
and
the
world
.
And
forasmuche
as
their
synnes
displease
them
,
and
thei
acknowlege
their
synnes
,
therfore
especially
is
the
gospell
occupyed
aboute
these
afore
any
other
.
And
suche
a
synner
also
was
this
woman
that
is
spoken
of
in
this
gospel
.
For
she
felt
her
synnes
,
&
acknowleged
that
she
had
broken
the
lawe
,
and
further
that
she
had
nede
of
helpe
&
counsel
.
And
therfore
maketh
she
so
great
hast
and
deferreth
it
not
,
when
she
had
heard
that
Iesus
was
in
the
Phariseys
house
,
sekyng
grace
of
him
that
had
power
and
authoritee
to
remyt
sinne
.
Furthermore
with
weapyng
teares
,
annoyntyng
,
washyng
and
wypyng
his
feet
,
she
testifyeth
what
strong
fayth
and
loue
she
bare
vnto
Christ
.
Faith
is
an
excellent
thing
And
nowe
ponder
it
well
,
howe
excellent
a
thyng
fayth
is
,
that
fyrste
acknowlegeth
her
sinnes
,
and
after
that
fleeth
vnto
Christ
.
This
woman
beyng
a
publike
open
synner
,
knewe
right
well
that
she
should
haue
but
a
syngle
welcome
into
the
Phariseys
house
,
neither
should
she
escape
the
rebukes
and
tauntes
of
theim
,
yet
so
great
is
her
loue
and
fayth
toward
Christ
,
that
neglectyng
and
contemnynge
al
their
rebukes
,
checkes
&
other
contumelyes
,
without
feare
she
hasteth
vnto
Christe
,
of
whom
she
might
obtayne
remission
of
her
synnes
.
Wherfore
,
nowe
note
diligently
and
consider
the
processe
&
also
the
successe
of
this
woman
,
for
doubtles
she
shal
teach
both
the
&
me
,
how
they
must
be
disposed
that
wyll
obtain
remission
of
their
syns
of
god
the
father
through
Christ
.
Thus
sayth
the
Euangelist
:
She
began
to
weete
his
feete
with
teares
.
Teares
are
a
mooste
certayne
sygne
of
a
penitent
mynde
,
that
the
synnes
displease
from
the
heart
.
But
what
were
suche
repentaunce
without
fayth
?
But
this
woman
hath
fayth
also
.
Repentance
and
●ayth
muste
be
ioyned
together
Truely
it
is
a
great
token
of
fayth
in
this
woman
,
that
settyng
light
the
threttes
and
checkes
of
the
Phariseys
,
she
hasteth
vnto
Christe
,
and
that
Christe
him selfe
testifyed
,
saiyng
:
Thy
fayth
hath
made
the
safe
.
Nowe
doubtles
this
fayth
was
not
idle
in
this
woman
,
but
is
shed
furth
it selfe
through
loue
.
Are
not
these
manyfest
sygnes
of
loue
,
that
accordyng
to
the
custome
of
the
region
,
she
enbalmeth
Christes
head
with
moste
precious
oyntment
,
weeteth
his
feete
with
teares
,
kysseth
them
and
wypeth
theim
with
the
heares
of
her
heade
?
Euen
so
it
is
expedient
that
wee
bee
lyke
this
woman
,
if
at
the
least
wee
wyll
obtayne
eternall
health
.
True
penaunce
.
Needes
muste
wee
haue
a
perpetuall
penaunce
,
that
is
to
say
,
the
knowlege
of
synne
,
the
forsakyng
of
synne
,
and
the
hatyng
of
synne
.
Furthermore
wee
muste
haue
fayth
,
whereby
wee
may
take
holde
vpon
the
promyse
of
the
Gospell
:
Last
of
all
,
it
is
necessarye
that
wee
declare
oure
fayth
with
woorkes
of
loue
,
euen
as
we
here
se
ensample
set
furth
in
this
woman
.
Secondarily
,
in
this
Gospel
is
Christ
descrybed
as
a
good
,
gentle
and
mercyfull
Lorde
.
The
goodnes
of
Christ
For
he
receyueth
this
woman
with
so
great
humanitee
and
gentlenes
,
nothyng
consideryng
the
murmuryng
of
the
Phariseys
,
so
that
this
receyuyng
should
well
moue
and
styrre
vppe
all
synners
to
true
fayth
.
Lette
vs
marke
all
thynges
orderly
as
they
stand
,
and
we
shal
fynde
Christ
in
all
thynges
merciful
,
gentle
and
ful
of
compassion
,
lyke
as
hee
is
set
forth
vnto
vs
in
the
scriptures
.
Fyrst
Christ
suffereth
the
sinful
woman
to
annoynt
him
,
he
suffereth
her
to
washe
his
feete
and
to
wype
them
,
he
suffereth
her
to
kysse
him
,
whiche
no
Pharisey
would
haue
suffered
to
bee
done
,
especially
of
suche
a
woman
.
Furthermore
,
when
the
Pharisey
murmured
that
he
receiued
so
great
a
sinner
,
Christ
defendeth
this
his
facte
by
a
similitude
of
a
creditor
that
had
two
debters
,
the
one
ought
fiue
hundreth
pence
,
&
the
other
fyfty
.
Now
seyng
neither
of
both
wer
able
to
pay
,
he
forgaue
them
both
.
And
then
he
asked
Symon
:
Tel
me
,
whether
of
these
twayne
shal
loue
him
most
?
Wherfore
Christ
came
in
to
the
worlde
.
Surely
with
this
similitude
Christ
sheweth
wherfore
he
came
into
this
worlde
,
namely
for
synners
.
For
without
doubt
we
all
are
his
debters
.
And
who
is
it
that
is
not
a
debter
,
or
that
wyll
deny
this
debte
?
If
we
wyll
say
(
sayth
sainct
Ihon
)
that
we
haue
not
synne
,
we
deceiue
our selues
,
&
the
truth
is
not
in
vs
.
Rom.
3.
And
S.
Paule
sayeth
:
All
haue
synned
,
and
want
the
glorye
of
God
.
What
shall
I
say
of
the
similitude
whiche
is
written
in
the
gospel
of
sainct
Luke
?
To
make
short
,
wee
all
are
debters
of
this
Lord
which
way
soeuer
we
turne
our selues
.
Luc.
12.
And
would
to
God
he
would
geue
vs
this
grace
to
knowlege
our
debt
,
&
to
beleue
in
Christ
whiche
for
geueth
it
,
&
also
furthermore
that
we
might
find
grace
as
this
woman
did
.
Doubtles
she
knowleged
her
synnes
,
sought
grace
,
and
found
it
.
And
inasmuche
as
fiue
hundred
pence
were
forgeuen
her
,
all
her
iniquite
remitted
&
pardoned
,
therfore
also
she
shewed
her selfe
thankefull
and
heartely
loued
him
of
whom
she
was
thus
receiued
into
grace
.
Loue
folowed
fayth
.
Wherfore
if
thou
also
wylte
haue
remission
of
thy
synnes
,
set
thy selfe
among
these
debters
that
owe
fyue
hundred
pence
,
know
thy selfe
to
be
the
greatest
synner
liuyng
vpon
the
yearth
,
say
with
the
Publicane
:
I
am
not
worthy
to
looke
vp
into
the
heauen
,
and
then
aske
grace
at
Christ
,
beleue
the
woordes
of
his
Gospel
.
If
thou
thus
do
,
doubtles
thou
shalt
obtayne
thy
request
.
For
that
swete
worde
spoken
vnto
the
woman
,
pertayneth
also
aswell
vnto
that
as
vnto
her
.
The
worde
is
this
:
Thy
synnes
are
forgeuen
thee
.
And
this
worde
ought
euer
to
sounde
in
a
christians
eare
,
as
oft
as
our
sinnes
oppresse
vs
,
and
we
would
gladly
be
deliuered
from
them
,
as
wee
say
in
the
confession
of
our
fayth
:
I
beleue
that
in
this
life
there
is
perpetually
forgeuenes
of
synnes
.
The
Churche
hath
euer
synners
,
as
the
scripture
testifyeth
:
The
righteous
falleth
vii
.
tymes
in
the
day
&
ryseth
agayne
.
Therfore
seyng
that
we
are
so
weake
that
we
synne
continually
,
therfore
is
it
nedeful
that
we
may
haue
contynually
remission
of
synnes
in
the
Churche
of
Christ
,
and
the
christian
ought
to
knowe
that
these
wordes
:
Thy
synnes
are
forgeuen
thee
,
are
wordes
for
all
tymes
that
neuer
shal
be
disanulled
but
contynue
for
euer
.
Thyrdly
,
Hypocrites
alwayes
murmur
against
God
.
this
gospel
containeth
the
grudgynges
of
the
Phariseys
against
Christ
,
whiche
ryse
vpon
this
occasion
,
that
Christ
receyued
the
synful
woman
and
forgaue
her
all
her
synnes
.
The
cheife
of
theim
was
Symon
,
whiche
sayd
within
himselfe
:
If
he
were
a
Prophete
,
surely
he
should
knowe
,
who
and
what
woman
it
is
that
toucheth
him
,
for
she
is
a
synner
.
Of
these
cogitacions
a
man
may
perceyue
,
what
is
the
nature
of
hypocrisy
.
Nowe
this
is
the
nature
of
hypocrisy
.
Nowe
this
is
the
nature
of
hypocrites
to
esteme
them selues
highly
,
to
boast
&
crake
theyr
owne
merytes
,
to
set
vp
their
owne
righteousnes
,
&
to
contempne
all
other
as
we
may
see
in
many
examples
of
the
holy
gospell
.
And
doubtles
this
hypocrisy
is
a
thyng
borne
within
all
menne
,
yea
so
soore
rooted
,
that
it
can
not
bee
plucked
out
,
tyll
the
holy
ghost
come
,
&
newe
create
that
olde
Adam
,
makyng
him
a
newe
creature
,
●
.
9.
as
Esaias
sayth
:
For
all
they
are
wicked
and
hypocrites
,
and
all
their
mouthes
haue
spoken
foly
.
But
Christ
in
this
place
could
not
ouerpasse
it
,
but
he
telleth
Symon
his
hypocrisye
.
Thou
(
sayeth
he
)
gauest
me
not
water
for
my
feete
,
(
as
the
custome
is
of
this
countrey
:
)
when
I
came
into
thy
house
,
thou
gauest
me
no
kysse
,
thou
enbalmedst
not
my
head
with
oyle
.
But
this
synner
hath
done
al
this
,
yea
&
that
with
suche
diligence
,
that
I
can
not
cast
her
from
me
,
for
it
is
done
of
fayth
and
loue
.
Thou
lothest
her
as
a
synner
,
but
I
for
the
faythes
sake
that
she
hath
in
me
,
do
receyue
her
as
a
doughter
and
inheritour
of
God
.
And
thoughe
before
tymes
her
sinnes
were
great
,
Fayth
makes
vs
children
of
God
.
yet
nowe
is
the
loue
greater
that
she
hath
to
me
.
By
like
maner
Christ
stopped
the
mouthes
of
the
other
Phariseys
that
sat
at
meate
with
him
,
so
that
they
sayd
within
theim selfes
:
What
,
is
this
he
that
also
forgeueth
sinnes
?
For
Christ
by
&
by
addeth
to
this
:
Thy
fayth
hath
made
the
safe
,
go
thy
way
in
peace
.
As
who
sayth
:
You
wonder
&
are
offended
,
that
I
am
not
offended
toward
this
poore
woman
,
but
knowe
you
,
that
I
not
onely
wyll
receyue
her
,
but
also
wyll
make
her
more
righteous
then
you
are
.
For
why
,
she
beleueth
in
me
and
setteth
her
whole
fayth
vpon
me
.
Therfore
wyll
I
forgeue
her
all
her
synnes
,
&
obtayne
her
peace
in
conscience
afore
God
,
that
she
shall
nomore
be
accused
for
her
synnes
.
How
thynke
you
sounded
these
wordes
in
the
Iewes
eares
?
Yet
were
they
made
neuer
the
better
by
these
wordes
.
They
were
hypocrites
,
&
hypocrytes
they
continued
:
euen
as
we
all
shuld
do
if
the
holy
spirit
of
God
bryng
vs
not
from
our
hypocrisy
vnto
his
truth
.
God
through
Christ
graunt
that
we
may
attaine
vnto
it
.
Amen
.
The
gospel
on
sainct
Iames
day
the
Apostle
.
Mathew
.
20.
Woodcut illustration of the apostle St. James dressed as a medieval pilgrim with cape, broad-brimmed hat adorned with cockle shell, scrip and walking stick.
THen
came
to
him
the
mother
of
zebedes
children
,
with
her
sonnes
,
Mar.
10
worshippyng
him
,
&
desiryng
a
certaine
thyng
of
him
.
And
he
sayth
vnto
her
:
What
wylt
thou
?
She
sayd
vnto
him
:
Graunt
,
that
these
my
two
sonnes
may
sytte
,
the
one
on
thy
right
hand
,
and
the
other
on
the
lefte
,
in
thy
kyndome
.
But
Iesus
answered
&
sayd
:
Ye
wote
not
what
ye
aske
.
Are
ye
able
to
drynke
of
the
cuppe
that
I
shal
drinke
of
:
and
to
be
baptised
with
the
baptisme
that
I
am
baptised
with
?
They
say
vnto
him
,
we
are
.
He
sayd
vnto
them
:
Ye
shal
drinke
in
dede
of
my
cuppe
,
and
be
baptised
with
the
baptisme
that
I
am
baptised
with
.
But
to
syt
on
my
right
hand
and
on
my
left
,
is
not
myne
to
geue
:
But
it
shall
chaunce
vnto
them
,
that
it
is
Mat.
25
prepared
for
of
my
father
.
THE
EXPOSITION
.
FYrst
we
see
here
in
this
gospel
the
ignorance
of
the
Apostles
Iames
&
Ihon
,
whiche
had
often
heard
of
Christ
,
although
thei
did
not
receiue
it
,
nor
printed
it
in
their
memory
,
that
Christes
kingdome
shuld
be
a
spiritual
kyngdom
,
&
euen
within
them
.
Yea
they
were
yet
so
ignoraunt
,
that
they
thought
they
should
without
any
crosse
at
all
been
wholly
promoted
and
made
great
Lordes
,
and
so
reigne
with
Christe
,
accordyng
to
the
pompe
and
glorye
of
this
worlde
.
But
these
so
fond
imaginacions
dare
they
them selues
not
vtter
vnto
Christe
,
althoughe
they
set
not
a
litle
by
these
,
but
moued
their
mother
to
go
to
Christ
,
to
proue
whether
she
might
obtayn
that
they
desired
.
But
what
was
their
request
?
Forsoth
that
in
the
kyngdome
of
Christe
,
whiche
they
thought
a
worldely
kyngdome
,
one
might
haue
his
seate
vpon
the
right
hand
,
another
vpon
the
lefte
hand
,
and
so
to
enioy
the
honor
of
this
worlde
.
Here
it
had
been
the
mothers
duetye
,
to
bryng
her
sonnes
from
this
purpose
&
mynde
,
&
to
haue
enstructed
them
muche
better
.
But
in
these
matters
that
appertayne
to
the
kyndome
of
Christ
,
the
mother
is
as
blynde
&
ignorant
as
her
sonnes
.
She
would
gladly
haue
had
her
sonnes
promoted
and
made
great
men
,
euen
as
customably
many
mothers
boast
the
pompe
&
ryches
with
their
children
.
But
the
kyngdome
of
Christ
is
not
so
ordered
,
to
haue
in
it
muche
pompe
&
boasting
,
but
as
it
is
a
spirituall
kyngdome
,
euen
so
it
hath
onely
a
spiritual
scepter
,
namely
the
worde
and
the
holy
gospel
.
And
nowe
this
worde
is
suche
a
worde
that
it
bringeth
with
it
not
a
pleasant
lyfe
,
but
contradiction
&
persecucion
,
1.
Cor.
1
insomuche
that
S.
Paule
calleth
it
the
worde
of
the
crosse
,
saiyng
:
The
worde
of
the
crosse
is
to
them
that
perishe
,
folye
,
but
to
vs
that
obtayne
health
,
it
is
the
power
of
God
.
If
then
it
be
the
worde
of
the
crosse
,
how
can
we
haue
in
the
kyngdome
of
Christe
,
other
pleasure
,
pompe
or
honours
of
this
worlde
?
It
is
not
to
be
loked
for
,
but
nedes
must
wee
here
suffre
,
&
by
many
tribulacions
we
must
entre
into
the
kyngdome
of
God
,
as
sainct
Luke
testifyeth
of
Christ
also
,
Luc.
24
Esa.
53.
that
he
must
needes
suffre
and
ryse
agayne
from
the
dead
,
&
so
to
entre
into
his
glorye
.
But
as
yet
Iames
and
Ihon
vnderstoode
not
this
,
therefore
they
iudged
it
should
bee
in
the
kyngdome
of
Christe
,
as
it
was
in
other
ciuyl
kyngdomes
.
And
surely
as
these
Apostles
were
then
ignoraunt
of
the
kyngdome
of
Christ
,
so
doubtles
are
wee
,
excepte
wee
bee
lightened
by
the
holy
ghost
.
Secondarily
,
The
presumpcion
of
man
.
wee
haue
here
also
an
example
of
the
presumpcion
of
manne
.
For
besydes
theyr
peticion
whiche
was
against
God
,
they
dare
also
saye
,
that
they
were
able
to
drynke
the
cuppe
whiche
the
Lorde
should
drynke
,
and
to
bee
baptised
with
the
baptisme
,
whiche
the
Lorde
should
be
baptised
in
.
What
iudge
you
of
this
presumpcion
?
Euen
so
sayd
Peter
to
Christe
,
that
he
would
go
with
him
into
death
,
but
the
ende
shewed
that
it
was
but
the
purpose
of
a
man
.
The
cuppe
and
baptisme
of
Christ
,
in
this
place
are
taken
for
his
passion
and
persecucion
that
he
suffered
,
as
it
is
also
in
the
Prophete
:
Psal.
I
wyll
take
to
me
(
sayth
he
)
the
cuppe
of
saluacion
,
and
I
wyll
call
vpon
the
name
of
the
Lorde
.
Of
this
baptisme
Christ
himselfe
sayth
:
I
must
be
baptised
with
a
baptisme
,
and
what
pangues
suffre
I
tyll
it
be
fulfylled
?
To
drynke
this
cuppe
and
to
be
baptized
with
this
baptisme
is
not
in
euery
mans
power
,
but
there
longeth
to
it
an
especial
connyng
.
But
what
is
that
?
Forsoth
the
same
commyng
that
is
wrought
in
vs
only
by
the
holy
ghost
.
For
where
soeuer
he
cometh
,
there
must
it
needes
be
wrought
that
in
tribulacion
they
shall
haue
paciens
But
on
the
other
part
where
the
holy
ghost
is
not
,
there
are
men
none
otherwise
mynded
than
Peter
was
,
when
he
did
strike
of
the
Bishops
seruauntes
eare
.
And
truly
these
disciples
whiche
at
this
tyme
were
thus
presumptuous
,
knewe
but
litle
what
the
crosse
and
baptism
ment
.
But
did
god
therfore
cast
them
of
?
No
forsoth
.
But
he
beareth
theyr
weaknesse
and
suffereth
it
very
gentelye
.
And
also
promyseth
thme
that
they
shall
drinke
his
cup
and
suffre
wyth
him
many
tribulacions
,
&
so
by
many
tribulacions
at
the
laste
enter
into
the
kingdome
of
heauen
,
and
perpetually
raygne
with
hym
.
Therfore
if
Christe
cast
not
of
his
disciples
,
The
weak
ar
to
be
boren
with
all
.
bicause
of
their
weakenes
,
but
beareth
with
them
with
all
humanitie
and
gentlenes
,
tyll
they
might
come
to
the
trewe
vnderstanding
,
doubtles
no
more
becometh
it
vs
to
condemn
those
that
are
weake
,
but
muche
rather
it
is
our
deuty
to
instructe
&
teache
them
,
and
to
bring
them
vnto
better
knowledge
.
Thirdly
,
for
as
much
as
these
disciples
required
to
sit
in
Christes
kingdome
(
that
thei
estemed
to
be
a
temporall
raygne
)
one
on
the
ryghte
hande
,
and
an
other
vppon
the
lefte
,
Christe
denayeth
not
his
heauenly
kingdome
to
them
,
only
shewing
to
them
of
whose
hande
they
shall
receiue
it
:
To
sitte
at
my
right
hand
(
saith
he
)
or
at
my
lefte
hand
,
it
pertaineth
not
to
me
to
giue
,
Christe
speaketh
some
times
as
a
man
,
and
somtyme
as
God
.
but
vnto
them
for
whome
it
is
prepared
of
my
father
.
Here
note
diligently
,
that
Christ
speaketh
sometimes
as
a
man
,
and
sometime
as
god
.
For
this
is
very
necessarye
to
bee
obserued
and
noted
if
we
will
at
the
least
vnderstand
the
scriptures
.
In
the
gospel
of
sainct
Ihon
Christ
sayth
:
As
the
father
rayseth
vp
the
dead
and
geueth
life
,
euen
so
the
sonne
geueth
life
to
whom
he
wyll
.
Here
Christ
maketh
himself
in
all
thynges
equal
with
the
father
.
Therfore
nedes
must
this
place
be
vnderstand
of
the
godly
nature
of
Christ
.
In
this
present
gospel
Christ
sayth
,
that
onely
the
father
and
not
he
geueth
to
syt
on
the
right
hand
or
on
the
left
.
Except
this
be
vnderstand
of
Christes
humayne
nature
,
I
pray
you
,
howe
shal
these
two
so
contrary
sentences
els
agre
?
Wherfore
it
is
very
necessary
to
note
diligently
(
as
we
before
admonished
)
when
Christ
speaketh
as
man
and
when
he
speaketh
as
God
.
And
also
furthermore
note
this
,
that
vnto
the
kyngdome
of
Christ
&
vnto
that
ioy
that
is
euerlasting
none
can
bryng
vs
,
but
God
only
,
which
prepared
it
for
vs
from
the
beginnyng
of
the
worlde
.
This
is
altogether
in
his
power
to
geue
it
vnto
whom
he
wyll
.
Nowe
if
this
power
bee
all
in
him
,
where
are
then
oure
woorkes
?
where
is
our
vertue
,
righteousnesse
or
holynes
?
Doubtles
we
are
bound
to
do
good
workes
,
ye
and
to
be
vertuous
,
righteous
&
holy
,
for
Christes
wyll
is
that
oure
light
should
shyne
before
menne
to
the
glory
of
our
heauenly
father
.
This
is
very
truth
,
&
who
can
deny
it
?
But
here
must
wee
diligently
take
hede
,
that
vnto
our
iustificacion
no
mannes
worke
or
merite
be
ioyned
with
al
,
for
that
commeth
onely
of
fayth
,
wherin
also
the
grace
,
goodnes
and
mercy
of
God
worketh
altogether
,
whiche
onely
is
apprehended
by
fayth
.
And
where
as
this
fayth
is
,
there
is
also
forgeuenes
of
synnes
,
righteousnes
&
eternall
saluacion
is
.
Then
folowe
good
workes
,
as
the
fruites
,
tokens
and
argumentes
of
true
fayth
.
But
this
haue
we
sufficiently
treated
vpon
before
.
Only
the
Lord
God
geue
vs
grace
to
perceiue
it
and
retaine
it
in
our
heartes
.
Amen
.
The
gospel
on
sainct
Bartholomewes
day
the
Apostle
.
Luc.
22.
Woodcut illustration of the apostle St. Bartholomew holding a flaying knife.
ANd
there
was
a
strife
among
them
whiche
of
them
should
seme
to
bee
the
greatest
.
And
he
sayd
vnto
them
:
The
kinges
of
nacions
raigne
ouer
them
,
and
they
that
haue
authoritee
vpon
them
,
are
called
gracious
Lordes
,
but
ye
shall
not
be
so
.
Mat.
20
But
he
that
is
greatest
among
you
,
shal
be
as
the
younger
,
And
he
that
is
chief
,
shall
be
as
he
that
doth
minister
:
For
whether
is
greatter
he
that
sytteth
at
meate
,
or
he
that
serueth
?
Is
not
he
that
sytteth
at
meate
?
But
I
am
among
you
,
as
he
that
ministreth
.
Ye
are
they
,
whiche
haue
bydden
with
me
in
my
temptacions
.
And
I
appoint
vnto
you
a
kyngdome
,
as
my
father
hath
appointed
to
me
,
that
ye
may
eate
and
drinke
at
my
table
in
my
kyngdome
,
and
Mat.
19
syttee
on
seates
,
iudgyng
the
xii
.
tribes
of
Israel
.
THE
EXPOSITION
.
The
ignorance
of
the
Apostles
.
THis
Gospel
againe
setteth
out
to
vs
an
ensample
of
the
ignorance
and
infirmitie
that
was
in
the
Apostles
.
And
surely
a
man
might
wel
meruaile
,
that
the
Apostles
whiche
had
heard
Christ
so
long
,
yet
had
obtayned
no
more
vnderstandyng
of
the
spiritual
kyngdome
of
Christ
,
and
of
spiritual
thynges
.
Yea
,
and
if
we
consider
at
what
tyme
this
strife
and
contencion
was
,
surely
the
infirmitee
of
the
Apostles
shal
appeare
farre
more
and
greater
,
then
if
it
had
chaunced
at
some
other
tyme
.
When
then
chaunced
thys
contention
?
By
and
by
after
that
laste
supper
wherein
Christ
had
said
,
that
his
Traytours
hand
was
with
him
at
his
table
,
and
that
the
son
of
man
shuld
passe
as
it
was
written
of
him
.
The
which
wordes
suerly
should
rather
haue
stricken
the
Apostels
into
feare
and
made
them
heuy
and
pensiue
,
seyng
that
Christ
shewed
them
with
these
wordes
so
openly
that
he
shuld
suffre
,
yet
begin
they
to
striue
,
whiche
of
them
shuld
be
highest
in
reputacion
.
Iho.
13
Didde
not
Christe
a
lyttle
before
tell
them
,
that
a
seruaunt
is
not
greater
then
his
lorde
?
Nowe
wher
did
Christe
their
lord
euer
desire
great
dominions
of
this
worlde
or
the
great
pompes
of
it
?
Didde
not
he
flye
,
Iohn
.
6
when
the
Iewes
woulde
haue
taken
hym
and
made
hym
kynge
?
Did
not
he
before
shew
them
,
Mat.
10
that
he
would
send
them
as
sheepe
among
wolues
?
When
was
it
euer
seene
that
sheepe
bare
rule
as
Emperoures
amonge
wolues
?
But
truth
it
is
,
although
this
bee
preached
,
tyll
menne
leesse
their
voice
for
wearines
,
yet
is
fleshe
flesh
still
,
and
so
continneth
excepte
the
spyrite
of
God
come
to
yt
and
lighten
it
.
Iohn
.
2
1.
Co.
15
So
that
well
saide
S.
Paule
:
The
fyrste
man
of
earthe
is
earthly
.
For
what
speake
wee
,
what
vnderstande
wee
,
what
doo
wee
(
without
the
spirite
of
god
)
but
earthely
thinges
?
Some
attribute
muche
to
our
reason
,
our
wyttes
,
our
free
wyll
,
but
if
we
will
confer
and
examine
al
our
strengthes
according
to
the
scripture
,
lo
S.
Paule
standeth
forthe
,
and
saithe
:
Rom.
8.
The
wisedome
of
the
flesh
,
is
enmitye
to
god
,
for
it
is
not
subiect
to
the
lawe
of
god
,
nor
in
very
deede
it
can
not
be
.
You
heare
nowe
in
this
place
,
that
it
is
not
in
our
power
to
obey
to
the
law
of
god
.
Why
then
defend
we
so
earnestly
and
so
highly
commend
the
strengthes
of
man
and
free
will
?
I
beseche
the
knowledg
it
,
euen
in
the
example
of
the
Apostles
,
what
and
how
greate
the
infirmitie
and
powers
of
man
is
,
them
without
doubt
shalt
thou
the
better
vnderstand
,
what
thou
must
looke
for
of
Christe
.
For
truelye
thou
shalte
neuer
haue
the
knoweledge
of
Christe
,
except
thou
fyrste
knowe
thy selfe
.
Christe
dothe
bear
our
weaknes
&
instructed
vs
.
Secondarily
,
we
se
here
with
howe
great
pacyence
Christe
beareth
this
infirmity
of
the
Apostels
,
and
many
times
familiarly
talketh
with
them
and
teacheth
them
.
The
kinges
(
saithe
Christe
)
of
the
heythen
,
beare
rule
ouer
theym
,
and
those
that
vse
power
ouer
theym
,
are
called
gracious
lordes
.
In
which
wordes
Christ
confirmeth
the
ciuyl
empiers
and
dominions
of
this
world
,
but
he
approueth
it
not
in
the
Apostles
.
For
other
men
are
called
vnto
those
degrees
and
offices
.
Who
ar
they
?
Kinges
of
the
Heithen
,
princes
&
other
great
men
.
For
douteles
vnto
them
is
the
sweard
giuen
and
committed
,
(
as
Paule
saith
)
to
punish
the
euel
,
Rom.
13
and
defend
the
good
and
vertuous
.
And
forasmuche
as
they
haue
this
sweard
comitted
to
them
of
god
,
&
not
of
theim selues
,
therfore
we
the
residue
of
the
people
must
obey
and
be
subiect
to
this
ordinaunce
of
god
,
for
conscience
sake
.
Pet.
2.
And
S.
Peter
saith
:
Bee
subiect
vnto
euery
humane
ordinaunce
for
the
lordes
sake
.
And
when
the
souldiers
came
to
S.
Iohn
&
asked
hym
,
Luce.
3.
saying
:
What
shall
we
do
to
be
saued
?
He
commaunded
not
them
to
lay
away
their
sweardes
,
but
that
they
shuld
oppresse
no
man
,
nor
do
no
man
wrong
.
And
euen
so
Christe
in
this
place
acknowledgeth
,
the
kinges
and
prynces
&
other
magistrates
must
haue
the
dominion
,
&
that
their
dominions
and
regimentes
are
gods
owne
ordinaunce
,
notwithstanding
he
wil
bi
no
meanes
admit
his
apostels
and
ministers
of
his
worde
vnto
suche
cyuyle
impery
.
As
for
you
(
saith
Christ
)
you
shal
not
be
so
.
How
then
?
He
that
is
the
greater
among
you
,
shal
be
as
the
yongest
:
&
the
chiefest
shal
be
as
a
seruaunt
.
You
se
here
howe
goodly
Christ
turneth
all
otherwise
.
The
disciples
would
be
rulers
,
and
Christ
deposeth
them
from
al
cyuile
goueruenaile
.
The
disciples
wold
be
lordes
,
&
Christ
maketh
them
seruantes
.
Doth
he
this
(
think
ye
)
lawfully
,
and
did
he
him self
abstaine
from
such
imperye
and
power
?
Yea
doubteles
.
Phil.
2.
For
thus
wryteth
S.
Paul
:
Let
the
same
mynde
be
among
you
,
that
was
in
Christ
Iesu
,
which
when
he
was
in
form
of
god
,
he
thought
it
not
robbery
to
be
equal
with
god
,
but
he
humbleth
him self
,
taking
the
forme
of
a
seruant
,
made
in
the
similitude
of
men
,
and
in
habite
found
as
man
,
he
meketh
himselfe
&
was
made
obedient
vnto
the
death
,
yea
the
death
of
the
crosse
.
And
euen
so
Christ
in
this
gospel
allegeth
his
own
example
,
saying
:
Who
is
greater
,
he
that
sitteth
,
or
he
that
serueth
?
Is
not
he
that
sitteth
?
And
I
am
among
you
,
as
he
that
serueth
.
Christe
becomet
out
seruaunte
.
Heare
you
not
howe
Christ
,
although
he
was
lorde
,
yet
he
meketh
hym selfe
and
is
made
a
seruaunt
to
vs
?
Euen
so
muste
the
apostels
and
all
minysters
of
the
woorde
doo
.
They
maye
beare
rule
,
but
yet
so
as
CHRIST
bare
rule
in
this
world
,
and
as
S.
Paule
said
:
1
Co.
7.
Let
men
so
esteeme
vs
,
as
the
ministers
of
Christe
,
and
dispensers
of
the
mysteries
of
God
.
Surely
this
gospel
is
a
fearefull
gospel
to
our
Byshoppes
and
priestes
.
For
it
is
to
be
feared
,
except
they
vse
them selues
otherwyse
in
expoundyng
the
worde
of
God
then
they
haue
done
before
tyme
,
this
gospell
wyll
eternally
condempne
them
.
Thyrdly
,
there
is
in
this
gospel
a
notable
and
excellent
promise
,
that
Christ
wyl
ordain
and
appoint
to
his
Apostles
&
all
his
electes
a
kyngdome
,
euen
as
his
heauenly
father
hath
appointed
him
,
that
they
may
eat
&
drynke
vpon
his
table
in
that
kyngdom
,
&
furthermore
syt
vpon
seates
iudgyng
the
xii
.
tribes
of
Israel
.
Who
would
not
nowe
gladly
&
with
all
his
heart
lay
himselfe
vnder
this
crosse
,
to
suffre
with
Christ
in
this
worlde
,
seyng
that
by
his
passion
wee
shal
entre
into
that
great
glory
?
Doubtles
thei
are
fooles
&
without
wyt
,
that
more
set
by
&
esteme
this
temporal
and
smal
ioye
and
voluptuous
pleasures
of
this
worlde
,
then
that
glorious
kyngdome
that
Christ
wyll
geue
to
his
after
this
life
.
Truth
it
is
,
the
Apostles
fell
in
this
thyng
&
desired
this
temporall
glory
.
But
what
do
ye
thynke
by
this
,
did
not
they
after
that
their
had
receiued
the
holy
ghost
,
contemne
and
set
not
a
strawe
by
this
worldely
glory
?
I
long
(
sayd
Paule
)
to
be
dissolued
,
Phi.
1.
and
to
be
with
Christ
.
Item
Christ
is
life
to
me
,
&
death
is
aduantage
.
He
sayd
not
,
that
he
desired
to
be
a
Lord
&
beare
rule
,
or
to
desire
the
worldly
glory
,
or
that
the
glorye
of
the
worlde
shuld
be
to
him
aduantage
,
but
this
wisheth
he
with
most
heartie
desire
,
to
be
with
Christ
in
his
kyngdome
.
Christes
kyngdom
is
spiritual
.
And
here
note
,
the
Christes
kyngdome
is
spiritual
,
and
though
it
standeth
in
this
world
&
is
begon
by
the
word
&
spirit
,
yet
shal
it
not
be
made
perfecte
and
ende
in
this
worlde
,
but
in
the
worlde
to
come
.
Nowe
as
this
kyngdome
is
spiritual
,
To
eat
&
drynke
in
the
kyngdome
of
Christ
.
so
to
eate
and
drynke
in
it
,
is
also
spiritual
.
And
this
is
the
meanyng
of
Christ
:
In
this
worlde
truely
you
shall
haue
smal
ioye
,
for
you
are
not
of
this
worlde
,
therfore
the
worlde
shall
persecute
&
shall
hate
you
,
but
be
of
a
good
comforte
,
for
this
persecucion
shal
ones
haue
an
ende
.
I
wyll
then
receiue
you
into
my
kyngdome
,
In
the
whiche
kyngdome
ye
shal
enioy
perpetual
peace
,
ioye
&
aboundance
of
all
spiritual
riches
.
And
God
shal
wype
al
teares
from
your
eyes
,
and
death
shal
be
no
more
,
nor
lamentacion
,
nor
criyng
,
nor
sorowe
shal
be
any
more
,
for
they
are
gone
before
.
If
ye
haue
sowed
in
teares
,
ye
shall
reape
in
gladnes
.
And
in
like
maner
must
we
speake
of
the
thrones
and
iudgement
.
For
all
these
thynges
are
spiritual
.
Those
that
beleue
may
iudge
all
thynges
by
the
woorde
,
and
they
can
bee
iudged
of
no
man
.
Furthermore
at
that
daye
they
shal
be
wytnesses
to
those
that
beleued
their
woordes
,
that
they
may
bee
saued
,
and
against
those
that
beleued
not
their
wordes
to
conuince
theim
,
that
they
may
be
cast
awaye
and
dampned
for
euer
.
In
summe
,
Christ
promiseth
his
Apostles
,
those
that
haue
folowed
him
,
despisyng
the
pouertie
of
the
worlde
and
the
contempte
&
hatered
of
the
Phariseys
,
&
do
obay
him
,
that
thei
shal
haue
his
kyngdome
,
perpetual
saluacion
,
&
euerlastyng
ioy
,
whiche
promise
is
not
to
the
Apostles
only
,
but
to
all
that
beleue
in
him
,
and
continue
vnto
the
ende
in
his
fayth
.
Whiche
God
graunt
vs
through
his
only
sonne
our
Lord
Iesus
Christ
.
Amen
.
The
gospel
on
sainct
Mathewes
day
the
Apostle
and
Euangelistes
day
.
Math.
9.
Woodcut illustration of the apostle St. Matthew the Evangelist holding a scroll.
ANd
as
Iesus
passed
furth
from
thence
,
he
sawe
a
man
(
named
Mathewe
)
sittyng
at
the
receyte
of
custome
,
and
he
saith
vnto
him
,
folowe
me
.
And
he
rose
,
&
folowed
him
.
And
it
came
to
passe
,
as
Iesus
satte
at
meate
in
his
house
:
beholde
,
many
Publicanes
also
&
synners
that
came
,
sat
doune
with
Iesus
and
his
disciples
.
And
when
the
Phariseys
sawe
it
,
thei
said
vnto
his
disciples
:
Why
eateth
your
mayster
with
Publicans
&
synners
?
But
when
Iesus
heart
that
,
he
sayd
vnto
them
:
They
that
be
strong
,
nede
not
the
Phisicion
,
but
they
that
are
sicke
:
Go
ye
rather
and
learne
what
that
meaneth
:
Osee
.
6.
Mat.
11
I
wyll
haue
mercy
,
and
not
sacrifice
.
For
I
am
not
come
to
call
the
righteous
,
but
synners
to
repentaunce
.
THE
EXPOSITION
.
WE
haue
here
fyrst
in
this
Gospel
the
callyng
of
the
holy
Apostle
S.
Mathewe
vnto
his
office
to
preache
the
Gospell
.
And
it
is
very
necessarye
to
consider
and
looke
well
vppon
this
and
suche
lyke
callynges
.
For
we
see
howe
great
euil
they
are
authors
of
,
and
what
great
hurt
thei
do
,
that
forsake
wife
and
children
and
vncalled
take
vpon
them
the
office
of
preachyng
.
The
callyng
is
tow
maner
o●
wayes
.
Exo
3.
Verely
the
lawfull
callyng
is
wrought
of
God
,
either
immediatly
or
mediatly
.
By
God
immediatly
were
called
in
the
olde
testament
Moses
&
the
prophetes
,
and
in
the
newe
testament
S.
Paule
.
And
these
certainly
approued
their
vocacion
with
good
doctrine
&
myracles
,
that
it
was
of
God
.
Act.
9.
And
mediatly
from
God
were
called
the
other
Apostles
,
which
also
after
the
resurrection
of
Christ
chose
certaine
other
&
ordayned
&
appointed
them
to
be
preachers
.
Nowe
this
meane
&
organe
is
Christ
,
whiche
chose
in
the
name
of
his
father
certayne
disciples
,
&
appointed
theim
to
preache
the
gospel
.
Of
this
vocacion
whiche
is
by
certain
meanes
,
S.
Paule
speaketh
manyfestly
:
For
this
cause
I
left
that
in
Candy
(
or
Creta
)
to
amend
suche
thynges
as
want
,
and
to
sette
in
euery
toune
byshoppes
&c.
But
nowe
some
man
wyll
say
:
Howe
shal
I
know
whether
this
vocacion
done
by
meanes
betwene
God
&
vs
,
be
true
and
godly
,
seyng
that
the
Papistes
and
Anabaptistes
call
and
appoint
suche
as
be
of
their
sectes
to
preachyng
?
I
answere
.
This
may
be
knowen
by
the
doctrine
of
him
that
is
called
.
For
if
it
be
agreale
to
the
word
of
God
,
then
is
that
vacacion
tru
&
lawful
:
And
suche
a
preacher
is
to
be
heard
,
receiued
,
&
had
in
good
honour
&
estimacion
.
That
he
ought
to
be
heard
,
Christ
sayth
:
Who
that
heareth
you
,
heareth
me
.
Who
casteth
furth
you
,
he
casteth
furth
me
.
That
he
ought
to
be
had
in
good
estimacion
,
S.
Paule
sayth
:
Priestes
that
gouerne
well
,
are
worthy
double
honour
,
especially
suche
as
labour
in
the
woorde
and
doctryne
.
But
if
he
boast
his
sendyng
,
ministery
&
callyng
neuer
so
muche
,
&
yet
his
doctryne
be
against
the
worde
of
God
,
take
it
for
an
vnfallyble
truth
,
he
is
sent
of
Sathan
.
And
suche
in
very
dede
are
the
Papistes
and
Annabaptystes
,
whose
doctryne
almoste
in
euerye
article
is
playne
contrary
against
the
worde
of
God
.
Nowe
in
this
vocacion
of
Mathewe
note
these
11.
thinges
.
Fyrst
that
Christ
called
a
symple
&
vnlearned
plain
man
to
the
office
of
preachyng
.
This
sheweth
plainly
that
God
choseth
those
thynges
that
are
folishe
afore
the
worlde
,
to
shame
those
that
the
worlde
hath
in
high
estimacion
.
Another
to
note
is
,
that
he
called
vnto
the
office
of
Apostleship
a
synner
&
a
Publican
.
And
by
this
he
sheweth
,
that
he
is
not
a
respector
of
personages
,
and
also
that
he
came
into
the
worlde
to
saue
synners
.
The
obedience
of
Mathewe
.
Secondarily
,
this
Gospell
prayseth
and
setteth
furth
the
obedience
of
Mathewe
.
For
by
and
by
as
he
had
heard
the
voyce
&
commaundement
of
Christ
,
he
obayed
and
folowed
him
.
Yea
he
folowed
Christ
both
spiritually
&
also
corporally
.
The
woorde
that
Christ
sayd
to
him
,
Folowe
me
,
not
only
sounded
in
the
eares
of
his
body
,
but
it
also
entred
into
his
very
heart
,
and
made
him
prompt
and
glad
to
forsake
all
thynges
,
and
to
folowe
Christ
.
For
if
the
spirite
of
God
had
not
made
that
worde
liuely
and
able
to
worke
in
his
heart
,
he
had
not
(
doubtles
)
so
sone
forsaken
his
office
&
ryches
.
For
surely
we
know
right
well
the
nature
of
richemen
,
The
nature
of
richmen
Mat
19
euen
by
the
wordes
that
Christ
himselfe
spake
,
saiyng
:
It
is
easyer
for
a
Camel
to
go
through
the
eye
of
a
nedle
,
then
for
a
riche
man
to
entre
into
the
kyngdome
of
heauen
.
And
here
note
the
power
of
the
worde
when
it
is
spoken
,
for
it
is
not
so
light
a
thyng
or
of
so
lytle
price
as
some
vngodly
esteme
it
.
And
Christ
sayth
also
in
another
place
of
the
same
woorde
.
You
are
not
those
that
speake
,
but
the
spirite
of
your
father
that
speaketh
within
you
.
You
heare
that
Christe
wyll
not
separate
his
spirite
and
his
woorde
.
So
wee
see
in
this
gospel
,
that
this
word
of
Christ
,
Folow
me
.
did
illuminat
with
the
holy
spirit
the
heart
of
Mathew
,
and
wrought
in
him
so
great
faith
,
desire
&
loue
toward
Christ
,
that
by
&
by
,
nothing
considering
his
acompt
,
which
yet
he
had
not
mad
to
the
magistrates
,
he
forsooke
al
togither
and
folowed
Christ
.
As
S.
Paul
saith
:
Al
that
is
written
,
is
writen
for
our
learning
,
therfore
ought
wee
to
set
before
our
eyes
this
obedience
of
Mathew
,
and
learne
by
it
to
obei
in
al
things
that
god
commaundeth
and
requireth
of
vs
.
As
for
example
.
If
thou
be
called
vnto
matrimony
,
and
haue
not
the
gift
of
continency
,
folow
god
,
which
saith
of
this
thing
:
Gen.
2.
Therfore
shal
man
forsake
father
and
mother
,
and
kepe
himself
vnto
his
wyfe
,
and
thei
shal
be
two
in
one
flesh
.
If
thou
be
called
to
any
office
in
the
common
welth
and
ciuyle
adminystracion
,
be
ready
,
faithful
&
obedient
.
For
this
vocacion
that
is
done
by
the
superior
Magistrates
,
is
(
as
S
Peter
saith
)
of
god
himselfe
.
2.
Pet.
5
If
thou
be
called
to
the
office
of
preaching
,
and
art
apte
to
that
office
,
be
obediente
,
do
thy
callynge
.
For
in
this
case
Christ
saith
:
Folowe
me
.
Thirdely
,
we
se
in
this
gospel
,
Christe
came
for
sinners
.
that
Christ
eateth
&
drinketh
with
publicans
&
sinners
,
so
that
in
this
dede
he
sheweth
&
testifieth
,
that
he
came
into
thys
worlde
for
sinners
.
Note
that
I
say
,
for
siners
.
For
though
al
the
world
hath
euer
bene
ful
of
mischiefe
&
gylty
of
sinne
,
neither
is
no
man
in
it
,
but
nedeth
the
merites
of
Christe
,
yet
doo
not
all
men
vnderstande
this
nor
acknowledge
thys
.
And
especyallye
the
indurate
and
hard
hearted
Pharaos
,
Pharao
and
after
them
the
hipocrites
acknoweledge
it
not
.
For
the
indurate
synners
leade
furth
their
lyues
euen
lyke
beastes
,
not
greatly
forsyng
whether
there
bee
any
other
lyfe
after
this
or
no
,
or
whether
there
bee
any
Christ
to
bryng
them
to
that
life
or
no.
But
the
hypocrites
Hypocrittes
that
leane
to
their
own
righteousnes
,
in
dede
they
can
talke
of
the
wrath
to
come
,
yet
notwithstandyng
they
leaue
Christ
&
take
thus
muche
vpon
theim selues
,
that
they
trust
in
their
owne
good
workes
to
obtaine
that
lyfe
and
saluacion
.
I
praye
you
,
what
good
can
Christe
do
to
suche
?
Yea
what
shuld
he
do
with
suche
?
This
fyrst
sort
of
people
are
stubburne
necked
&
hard
hearted
,
and
thynketh
they
haue
no
neede
of
Christe
.
The
other
sorte
of
iusticiaryers
,
forsaketh
the
meryte
of
Christ
,
True
synners
lyke
as
they
would
deserue
heauen
by
theyr
owne
workes
.
Christ
seyng
and
consideryng
this
,
leaueth
these
two
sortes
,
&
ioyneth
himselfe
to
suche
as
acknowlege
them selues
sinners
,
and
desire
and
seke
for
tomforte
and
helpe
.
And
they
also
with
all
their
heart
,
with
true
loue
and
gladnes
receiue
him
and
beleue
his
preachyng
,
Mich
7
they
doubte
not
his
promise
,
but
they
say
with
the
Prophet
Mycheas
:
He
shal
be
turned
,
and
he
wyll
haue
mercy
vpon
vs
,
and
he
wyll
caste
all
oure
synnes
into
the
deapth
of
the
seas
.
Euen
so
must
we
do
.
Let
vs
adioyne
our
selues
to
Christ
as
synners
,
shewe
to
him
our
synnes
,
and
with
teares
require
his
mercye
.
If
wee
do
this
with
a
faythfull
heart
,
surely
in
this
gospel
he
hath
declared
in
dede
,
that
he
is
ready
to
help
suche
sinners
.
And
furthermore
with
this
his
deede
agreeth
also
his
woordes
that
here
he
speaketh
vnto
the
Phariseys
,
saiyng
:
The
whole
nedeth
not
the
Physician
but
the
sicke
.
Agayne
:
I
am
not
comme
to
call
the
righteous
,
but
synners
to
repentaunce
.
Fourthly
,
the
Euangelist
discrybeth
howe
the
Phariseys
murmured
against
Christ
,
wherein
they
open
and
shewe
plainly
that
notable
pryde
of
theyr
heartes
.
But
wherefore
murmure
they
?
Because
Christ
eateth
and
drynketh
with
synners
.
O
great
holynes
of
these
Phariseys
.
Tell
me
I
praye
ye
O
holy
hypocrites
,
where
is
it
wrytten
,
that
suche
as
knowlege
themselues
synners
&
do
repent
it
,
ought
to
bee
fledde
,
and
their
company
to
be
eschewed
?
Is
not
this
thinke
you
a
good
&
vertuous
dede
,
to
seke
out
agayne
the
lost
&
stray
shepe
,
and
to
bryng
him
agayne
into
the
right
waye
?
But
I
see
you
do
the
cleane
contrary
,
for
ye
iudge
it
both
wicked
and
vngodly
.
Surely
Christ
sayd
well
of
you
in
the
gospel
of
Mathew
:
Blynd
guydes
,
coulyng
out
the
gnat
,
and
swolowe
the
Camel
.
Ma.
27
Ye
obserue
mennes
tradicions
,
&
would
men
should
esteme
you
vertuous
and
godly
,
yet
can
ye
very
well
awaye
with
it
,
that
your
neighbour
should
continue
in
synne
and
be
condempned
.
Nowe
if
ye
were
vertuous
in
deede
,
ye
would
surely
neuer
do
so
.
For
true
righteousnes
,
because
it
commeth
of
fayth
,
and
therfore
also
loueth
his
neighbor
with
all
the
heart
,
it
wisheth
that
all
men
might
be
vertuous
,
righteous
&
blessed
.
Wherfore
wyl
ye
knowe
what
ye
want
?
Ye
haue
no
fayth
,
and
therfore
can
ye
not
loue
your
neighbour
,
for
in
very
deede
that
is
the
fruite
of
fayth
.
Nowe
because
ye
lacke
fayth
and
loue
,
ye
haue
not
only
no
compassion
vpon
them
that
be
loden
with
synne
and
would
with
al
their
heartes
be
deliuered
from
their
synnes
,
but
also
(
euen
as
the
nature
of
hypocrites
and
iusticiariers
is
)
ye
dispise
them
and
caste
them
frome
you
.
But
this
your
dispising
can
do
you
no
good
in
this
behalf
.
Ye
must
neds
take
an
other
trade
of
liuing
,
yf
ye
wyll
be
taken
for
righteous
.
Wyll
ye
knowe
how
so
?
Learn
what
this
meaneth
that
the
prophet
Oseas
said
:
Osee
.
6.
I
will
mercye
and
not
sacrifice
.
For
all
these
outewarde
woorkes
,
all
these
outewarde
sacrifices
,
profyte
nothynge
at
all
,
excepte
there
bee
presente
in
the
hearte
a
true
faythe
in
God
,
and
true
loue
to
your
neyghboure
.
Behold
thus
haue
wee
here
paynted
vnto
vs
the
arrogancy
and
pride
of
hypocrisy
,
and
furthermore
howe
Christe
stoppeth
vppe
the
Phariseys
mouthes
,
and
confuteth
theym
by
the
holye
scriptures
.
God
graunte
that
the
aduersaryes
of
the
truthe
in
thys
oure
presente
tyme
,
maye
acknowledge
hys
holye
woorde
,
and
beecome
wyth
the
chylderen
of
god
,
partakers
of
hys
heauenly
kyngdome
,
through
CHRIST
our
Lorde
.
Amen
.
The
gospell
vpon
S.
Mychael
the
Archangell
daye
.
Math.
18.
Woodcut illustration of the Archangel Michael fighting a dragon (Satan).
AT
the
same
tyme
came
the
disciples
vnto
Iesus
,
sayinge
:
Mar
9.
Luc.
9.
Who
is
the
greatest
in
the
kingdome
of
heauen
?
Iesus
called
a
chylde
to
hym
,
&
set
hym
in
the
middest
of
them
,
and
said
:
Verely
I
say
vnto
you
:
Mar.
10
Except
ye
turn
,
and
become
as
Luc.
18.
Actu.
2.
children
,
ye
shall
not
enter
into
the
kyngdome
of
heauen
.
Whosoeuer
therfore
humbleth
himself
as
this
chyld
,
the
same
is
the
greatest
in
the
kingdome
of
heauen
.
And
who
so
receaueth
suche
a
chyld
in
my
name
,
receiueth
me
.
But
who
so
doth
offende
one
of
these
lytleones
,
Actu.
9
Luc.
17
whiche
beleue
in
me
,
it
were
better
for
him
,
that
a
mylstone
were
hanged
about
his
necke
,
&
that
he
were
doruned
in
the
depth
of
the
sea
.
Wo
vnto
the
worlde
because
of
offences
.
1.
Co.
11
Necessarye
it
is
that
offences
come
:
But
wo
vnto
the
man
by
whom
the
offence
commeth
.
Wherfore
Mat.
5
if
thy
hand
or
thy
foote
hynder
the
,
cutte
him
of
&
cast
it
from
thee
.
It
is
better
for
thee
to
entre
into
life
halte
or
maymed
,
rather
then
thou
shouldest
(
hauyng
two
handes
or
two
feete
)
be
cast
into
euerlastyng
fyre
.
And
it
thyne
eye
offende
thee
,
plucke
it
out
,
and
cast
it
from
thee
.
It
is
better
for
thee
to
entre
into
life
with
one
eye
,
rather
then
(
hauyng
two
eyes
)
to
be
cast
in
to
hel
fyre
.
Take
hede
,
that
ye
despise
not
one
of
these
lytleones
.
For
I
say
vnto
you
,
that
in
heauen
their
Angels
do
alwayes
be
holde
the
face
of
my
father
,
whiche
is
in
heauen
.
THE
EXPOSITION
.
of
this
present
gospel
.
WE
haue
againe
here
in
this
gospel
an
example
of
the
Apostles
infirmitee
&
ignorance
,
wherin
we
see
howe
paciently
Christ
beareth
their
infirmitee
.
And
as
the
goodnes
of
Christe
appeareth
in
this
Gospell
,
euen
so
the
affection
of
the
Apostles
sheweth
it selfe
to
bee
exceadyng
grosse
and
rude
,
and
full
of
ignoraunce
.
For
consider
what
they
do
.
They
came
to
Christ
&
sayd
:
Who
is
greattest
in
the
kyngdome
of
heauen
?
What
meane
they
by
these
woordes
?
Thynke
they
that
Christe
shoulde
haue
a
corporall
knogdome
in
this
worlde
,
&
promote
his
disciples
vnto
greate
lordships
,
as
it
is
done
in
worldly
princes
courtes
.
Heard
they
euer
Christ
so
teaching
?
Did
not
he
shew
them
afore
:
Mat.
5.
Ye
ar
blessed
whan
men
shall
rayle
vpon
you
,
&
persecute
you
for
my
names
sake
?
Now
how
agre
these
two
,
to
be
persecuted
,
&
to
bear
temporal
dominion
&
power
?
Truthe
it
is
,
that
the
Apostels
shuld
raign
with
Christ
.
But
wher
?
In
this
world
?
Nay
verely
.
The
kingdome
of
Christ
is
spirituall
.
For
the
kingdome
of
Christ
is
a
far
other
thing
than
a
temporal
worldly
kingdome
,
as
the
apostles
wel
proued
&
learned
after
that
they
had
receued
the
holi
ghost
.
But
here
as
yet
thei
vnderstand
not
this
,
and
therfore
they
desire
to
know
who
is
greatest
in
the
kingdome
of
heauen
.
But
what
dothe
or
saith
Christ
?
Suerly
as
he
is
wonte
to
do
and
saye
.
For
as
he
often
bare
their
infirmity
,
&
cast
them
not
of
for
their
rude
and
gosse
affections
,
euen
so
doth
he
now
at
this
time
.
He
taketh
a
child
,
and
setteth
him
in
the
middest
of
them
,
and
saith
:
Except
ye
be
tourned
and
become
as
chyldren
,
ye
shall
not
entre
into
the
kingdome
of
heauen
.
Here
in
this
place
Christe
teacheth
his
disciple
both
by
word
and
example
.
For
he
setteth
a
child
in
the
middest
of
them
,
and
by
and
by
sheweth
a
cause
why
he
so
dothe
,
that
is
,
that
it
was
necessary
for
them
to
become
as
children
.
How
then
do
children
?
They
lyue
as
nature
teacheth
them
,
with
out
ani
craft
or
malice
,
thei
know
no
pomp
,
no
pride
or
any
other
vices
of
the
world
,
only
flye
thei
to
the
milke
that
they
sucke
out
of
their
mothers
brestes
.
Euen
so
must
a
christian
man
be
minded
.
After
what
manner
we
shuld
become
children
For
it
is
necessary
that
he
be
whole
dead
as
concernyng
to
the
pompe
,
malyce
,
guyle
,
pride
both
spirituall
and
carnal
,
and
that
he
only
depende
vpon
Christe
and
his
worde
,
and
neither
attempt
nor
presume
none
other
thyng
,
then
the
worde
&
commaundement
of
Christ
prescrybeth
to
him
.
For
whersoeuer
they
do
thus
,
there
is
no
pryde
,
no
confidence
in
merytes
of
workes
,
no
guyle
,
no
malice
,
but
mere
pouertie
of
spirit
and
innocency
.
Nowe
where
as
is
pouertie
of
spirit
and
innocency
,
there
is
fulfylled
the
saiyng
of
Christ
:
Whoso
meaketh
himselfe
as
this
chylde
,
he
is
the
greatest
in
the
kyngdome
of
heauens
.
And
of
this
chyldehod
speaketh
S.
Paule
,
seiyng
:
1
Co.
14
Brethren
be
not
chyldren
in
wyttes
,
but
in
malyce
be
chyldren
.
1
Pe.
2.
And
S.
Peter
sayth
:
Desyre
you
that
reasonable
mylke
without
guyle
,
as
chyldren
newe
borne
,
that
in
it
ye
may
growe
vp
,
for
you
haue
tasted
how
swete
the
Lord
is
.
Secondarily
,
Christ
sheweth
with
what
seueritie
and
constancy
he
wyll
defend
suche
as
come
to
this
pouertee
of
spirit
,
that
is
,
he
wyll
take
the
cure
of
them
whatsoeuer
chaunce
to
them
,
be
it
good
or
euil
.
If
any
good
thyng
be
done
to
theim
,
he
wyll
accepte
it
as
done
to
himselfe
,
as
he
wytnesseth
saiyng
:
Mat.
25
Whatsoeuer
you
dyd
to
one
of
these
lytleones
that
beleueth
in
me
,
you
did
it
to
me
.
Zacha.
2
And
in
the
Prophet
Zachary
is
written
:
Whoso
toucheth
you
,
toucheth
the
ball
of
myne
eye
.
Also
if
any
euil
be
done
to
them
,
he
wyl
accompt
it
as
done
to
himself
.
For
he
sayth
thus
:
He
that
receyueth
suche
a
childe
in
my
name
,
he
receyueth
me
.
And
he
that
offendeth
one
of
these
lytleones
that
beleue
in
me
,
it
were
expedient
for
him
,
that
an
asse
mylle
stone
were
hanged
at
his
necke
,
and
he
drouned
in
the
depth
of
the
sea
.
Doth
not
God
now
defend
the
beleuers
,
&
is
not
he
careful
for
that
litle
&
despised
flocke
that
cleaueth
vnto
Christ
?
I
pray
you
,
who
shal
contempne
the
doctrin
of
suche
a
Lord
,
that
thus
careth
&
defendeth
his
seruantes
?
Whom
would
not
this
so
great
care
moue
to
beleue
in
Christ
?
And
to
vs
that
are
already
receiued
vnto
faith
,
what
can
be
more
confort
,
or
what
can
we
more
desire
?
Nowe
loke
howe
comfortable
this
text
is
to
the
beleuers
,
when
Christ
saith
:
He
that
receiueth
you
,
receiuech
me
?
Euen
so
feareful
&
terrible
is
it
to
those
that
vexe
&
persecute
this
poore
&
despised
people
of
Christe
,
whiche
doth
beleue
in
the
worde
.
And
forasmuche
as
Christ
shal
impute
the
pesecucion
as
done
to
himselfe
,
without
doubt
it
shal
come
to
passe
,
when
the
tyme
appointed
of
God
is
fulfylled
,
that
Christ
wyl
brydle
the
furor
&
voluptuous
mynde
of
the
vngodly
.
But
yet
notwtstandyng
the
vngodly
wyll
not
nowe
beleue
this
,
tyl
(
as
the
common
prouerbe
sayth
)
they
haue
both
their
handes
ful
,
and
the
sentence
of
perpetual
dampnacion
be
declared
against
them
,
euen
as
you
perceiue
it
chaunsed
vnto
Pharao
.
Thyrdly
,
Christ
sheweth
his
disciples
before
,
that
there
shuld
come
slander
which
shuld
continue
vnto
the
ende
of
the
worlde
:
&
also
instructeth
them
how
to
behaue
themselues
among
suche
slanders
.
Wo
to
the
worlde
(
saith
he
)
for
slanders
.
Nedes
must
slanders
come
,
but
yet
wo
to
that
man
by
whom
slanders
come
.
Christ
sheweth
plainly
that
slanders
shuld
continue
in
the
world
vnto
the
end
of
this
world
,
euen
as
Paul
saith
:
There
must
bee
sectes
among
you
.
1.
Co.
11
Why
so
Paule
?
That
they
whiche
are
perfect
among
you
,
might
be
knowen
.
But
wherof
shal
this
offence
or
slander
arise
,
or
wherin
consisteth
it
?
Two
maner
of
slander
.
Fyrst
it
shal
come
of
false
doctrine
whiche
did
arise
by
&
by
after
the
resurrection
of
Christ
,
while
the
Apostels
were
yet
aliue
,
&
was
by
conterfaict
apostels
and
false
brethren
taught
vnto
the
people
,
yea
and
that
diligently
.
To
omyt
the
other
,
did
it
not
euen
so
chance
to
S.
Paul
,
amongst
and
with
the
Galathians
?
He
had
preached
the
gospell
of
Christ
to
them
,
and
had
fully
and
sufficiently
instructed
them
in
the
matters
of
faith
,
yea
and
they
had
receaued
him
with
suche
harty
loue
and
so
feruent
a
desire
&
with
such
reuerence
,
Gal.
1.
that
he
confesseth
that
thei
wold
haue
plucked
out
their
eies
&
gyuen
them
to
him
,
if
it
had
bene
possible
.
Yet
for
all
this
,
after
his
departure
ther
came
false
brethren
,
which
set
forth
and
taught
to
the
Galathians
other
maner
of
doctrine
than
Paul
had
taught
them
.
What
slanders
thinke
ye
arose
of
this
?
Euen
in
lyke
manner
chanced
it
in
our
daies
.
God
hath
giuen
to
vs
very
plenteously
&
richely
his
worde
and
gospel
,
that
suerly
we
ought
with
whole
heartes
to
thank
him
&
laud
him
for
that
so
great
&
noble
a
treasure
.
But
what
chanced
now
?
When
the
word
now
did
florishe
,
and
thorow
the
wonderful
goodnes
&
gracious
fauour
of
god
,
it
brought
forth
right
bewtiful
frutes
among
many
one
,
euen
did
ther
burst
forth
with
their
slanders
,
the
Byshop
of
Rome
with
all
his
Papisticall
rablement
of
Monkes
&
Friers
,
which
with
the
residue
of
their
sectes
and
doctors
,
dyd
with
all
their
power
inuade
&
resist
(
so
muche
as
laye
in
them
)
the
plain
and
true
word
of
god
,
to
the
great
hinderance
of
the
gospel
.
By
&
by
vpon
this
folowed
that
pestiferous
sect
&
doctrin
of
the
Anabaptists
,
which
made
men
exceding
wood
for
a
time
,
which
also
hath
don
no
lyttle
hurte
to
the
furtheraunce
of
Christes
holye
worde
.
What
slaunders
thynke
yee
haue
come
by
these
and
many
mo
sectes
?
Furthermore
this
slaunder
is
against
loue
,
as
when
I
wyll
not
obey
the
Magistrate
,
I
will
not
do
and
paye
,
as
other
men
doo
and
paye
,
neither
beare
the
common
charges
as
other
beare
,
but
I
wyll
be
cleane
without
lawe
,
and
haue
a
singuler
prerogatiue
afore
al
other
.
Of
this
slaunder
Christe
hym selfe
saithe
to
Peter
:
Mat.
●7
Leaste
we
shoulde
bee
a
slaunder
vnto
them
,
go
to
the
sea
,
and
cast
thy
hooke
,
and
that
fyshe
which
firste
commeth
,
take
him
vppe
,
open
his
mouthe
,
and
thou
shalte
fynde
a
grote
,
take
it
oute
,
and
giue
it
them
for
the
and
me
.
Nowe
withoute
doubt
these
slanders
shall
continue
in
the
worlde
vnto
the
end
.
And
especiall
the
slaunderers
of
doctrine
shall
bee
both
greuous
and
vehemente
.
But
what
remedye
againste
this
slaunder
?
Spiritually
are
the
handes
and
feete
cut
of
.
I
muste
cut
of
that
whiche
woulde
offende
me
,
be
it
either
foot
,
hande
or
eyes
:
that
is
,
I
must
continue
in
the
worde
,
nothing
consyderyng
what
shall
chaunce
,
euen
thoughe
father
or
mother
,
brother
or
syster
,
wyfe
or
children
,
kinne
or
affinytye
,
monye
or
ryches
woulde
plucke
me
frome
it
,
yet
muste
I
sette
more
by
the
woorde
,
then
by
all
these
.
For
better
yt
is
that
I
forsake
all
thynges
,
be
they
neuer
so
deere
and
precious
in
thys
worlde
,
and
to
bee
saued
afore
god
,
then
to
haue
all
menne
my
friendes
and
be
separated
from
god
.
And
seeynge
that
god
wyll
so
extremelye
punyshe
theym
that
rayse
suche
slaunders
,
what
thynke
yee
shall
come
to
suche
as
for
those
slaunders
leaue
and
forsake
the
trueth
?
Doubtlesse
hee
shall
punishe
theym
both
alyke
.
Fourthly
,
here
is
a
general
admonicion
vnto
al
men
,
that
they
dispyse
none
of
these
lytleones
that
are
dead
to
the
worlde
&
poore
in
spirit
,
and
knyt
together
one
in
Christ
.
Yea
,
there
is
also
assygned
a
cause
why
they
shuld
beware
of
hurtyng
them
.
The
lytle
ones
,
wherfore
they
are
not
to
be
offended
Psal.
19
For
their
Angels
(
sayth
Christ
)
in
heauen
alway
see
the
face
of
my
father
whiche
is
in
heauen
.
Surely
without
doubt
if
God
be
so
mercyful
to
his
seruauntes
,
that
he
hath
appointed
Angels
vnto
this
ministery
to
kepe
and
defende
them
,
doubtles
then
this
wyll
please
him
but
a
lytle
,
if
they
be
dispised
,
persecuted
,
troubled
&
troden
vnder
foote
.
For
surely
the
Lord
is
as
careful
for
them
,
as
if
these
thinges
were
done
vnto
himselfe
.
And
furthermore
,
he
must
nedes
be
discontented
to
se
them
euil
entreated
,
for
whose
sake
he
came
into
this
worlde
and
shedde
his
precious
bloud
.
I
pray
you
who
can
thynke
otherwyse
in
this
behalfe
?
Shall
it
not
prouoke
his
anger
,
that
wee
dispyse
those
whom
he
hath
redemed
with
his
death
and
precious
bloud
shed
?
For
if
that
lost
shepe
be
so
deare
to
him
,
and
he
so
entyrely
loued
it
,
that
he
left
nyntye
and
nyne
in
the
wyldernes
,
and
ceassed
not
seekyng
tyll
he
had
founde
it
,
why
should
wee
then
either
persecute
or
trouble
that
sheepe
?
Surely
he
may
suffre
it
,
but
without
doubt
he
wyl
not
leaue
it
vnpunished
.
Furthermore
he
sayth
:
It
is
not
his
fathers
wyll
that
one
of
these
lytleones
should
peryshe
.
Are
not
these
strong
reasons
that
might
well
refrayne
vs
from
persecutyng
of
our
christian
brethren
?
Theyr
angels
(
sayth
Christe
)
whiche
must
serue
them
,
euer
see
the
face
of
my
father
.
Trueth
it
is
that
I
wyll
be
their
sauior
,
and
my
fathers
wyll
is
that
they
should
not
perishe
.
Nowe
if
these
wordes
wyll
not
moue
vs
,
surely
I
knowe
not
what
should
moue
vs
to
learne
to
loue
christian
men
,
and
not
to
despyse
theim
.
But
commonly
it
so
chaunseth
,
that
these
poore
lytle
ones
of
Christ
haue
euermore
persecucion
then
fauour
in
this
worlde
.
Wherfore
I
beseche
God
graunt
vs
grace
to
perseuer
in
his
fayth
and
paciently
for
his
names
sake
to
suffre
persecucion
vnto
th
ende
,
through
Christ
our
Lord
.
Amen
.
The
gospel
on
sainct
Lukes
day
the
Euangelist
,
ye
shall
fynde
after
Alhalowen
day
.
The
gospel
on
sainct
Symon
and
Iudes
day
.
Ihon.
15.
Woodcut illustration of the apostle St. Jude holding a club.
Woodcut illustration of the apostle St. Simon carrying a bucksaw.
THis is my commaundemēt: that ye loue together, as I haue loued you.
Greater
loue
hath
no
man
,
then
this
:
that
a
man
bestow
his
life
for
his
frendes
.
Ye
are
my
frendes
,
if
ye
do
whatsoeuer
I
commaunde
you
.
Hencefurth
call
I
you
not
seruauntes
,
for
the
seruaunt
knoweth
not
what
his
lorde
doth
.
But
you
haue
I
called
frendes
:
For
all
thynges
that
I
haue
heard
of
my
father
haue
I
opened
to
you
.
Ye
haue
not
chosen
me
,
but
I
haue
chosen
you
,
and
ordayned
you
,
to
go
and
bryng
furth
fruite
,
and
that
your
fruite
should
remayne
,
that
whatsoeuer
ye
aske
of
the
father
in
my
name
,
he
may
geue
it
you
.
THE
EXPOSITION
.
CHrist
gaue
his
disciples
this
commaundement
of
brotherly
loue
,
after
that
last
supper
when
he
now
knewe
the
tyme
of
his
passion
at
hand
,
&
that
immediatly
he
shuld
be
taken
away
from
them
.
Surely
this
is
an
vndoubted
truth
,
that
there
is
besydes
fayth
no
woorke
in
the
worlde
,
nor
none
can
be
,
that
shal
be
acceptable
vnto
God
,
saue
onely
charitee
and
loue
of
my
neighbour
,
of
the
whiche
Christ
speaketh
in
this
Gospel
.
Or
els
why
should
Christ
with
so
great
seueritee
and
earnest
admonicion
in
that
his
last
sermon
that
euer
he
made
,
Christes
commaundement
of
charitee
.
haue
geuen
and
inculcate
this
precepte
of
charitee
?
And
here
note
two
thynges
.
Fyrst
that
Christ
gaue
this
precept
and
not
Moses
.
For
if
it
were
Moses
precept
,
it
shuld
be
a
precept
as
the
other
preceptes
were
in
the
lawe
,
whiche
in
dede
taught
&
commaunded
what
should
be
done
,
and
what
should
bee
lefte
vndone
,
but
thei
gaue
not
the
spirit
,
wherby
it
might
be
done
with
free
heart
and
courage
.
But
Christ
doth
not
here
so
,
but
as
he
sheweth
what
is
necessary
to
be
done
,
euen
so
he
also
geueth
the
spirit
,
that
we
may
be
able
to
do
those
thinges
that
he
hath
commaunded
.
And
this
is
the
onely
cause
,
why
he
him selfe
sayth
of
his
preceptes
:
My
yoke
is
swete
,
&
my
burthen
light
.
And
sainct
Ihon
in
his
Epistle
Canonical
saith
:
His
commaundementes
are
not
heauy
.
Wherefore
these
woorkes
of
loue
are
not
hypocrites
workes
,
like
as
the
workes
of
the
lawe
were
,
whiche
the
Iewes
did
without
spirit
,
but
whatsoeuer
a
Christian
doth
in
this
behalfe
,
he
doth
it
with
an
whole
heart
,
1
Co.
14
euen
as
sainct
Paule
sayth
:
Charitee
seketh
not
the
thyng
that
is
her
owne
.
For
why
.
A
christian
knoweth
,
that
Christe
requireth
not
onely
true
fayth
,
that
worshippeth
the
father
in
spirit
and
truth
,
but
also
he
requireth
an
vnfayned
loue
.
Further
note
,
that
this
loue
spryngeth
not
of
her selfe
,
but
it
spryngeth
furth
of
fayth
,
so
that
whersoeuer
there
is
no
fayth
,
there
can
neuer
bee
any
true
loue
.
Fayth
.
Loue
.
Fayth
heareth
the
woorde
of
God
,
&
taketh
holde
vpon
those
thynges
,
that
the
same
worde
promyseth
in
the
merytes
of
Christe
,
and
so
obtayneth
without
any
merites
of
workes
,
only
of
mere
grace
and
mercy
,
remission
of
synnes
,
righteousnes
&
eternal
life
.
Nowe
if
any
man
wyl
in
this
cause
of
iustifycacion
,
admyxt
the
myre
of
his
owne
workes
,
he
goth
cleane
out
of
the
way
,
and
shoteth
beside
the
marke
brustyng
his
head
against
this
stony
rocke
of
saint
Paules
wordes
,
Rom.
11
Gala.
3.
where
he
sayth
:
If
then
righteousnes
be
of
the
woorkes
of
the
lawe
,
Christ
is
dead
in
vayne
.
Of
this
fayth
I
say
spryngeth
loue
,
Loue
.
which
in
this
gospel
Christ
so
earnestly
commaundeth
vnto
vs
.
1.
Co.
13
But
what
doth
this
loue
?
She
forbeareth
long
,
she
is
gentle
,
she
enuyeth
not
,
she
is
not
froward
,
she
is
not
proude
,
she
is
not
ambicious
,
she
seeketh
not
her
owne
,
she
is
not
angry
,
she
imagyneth
not
euil
,
she
reioyseth
not
vpon
iniquitee
,
&
she
ioyeth
wholly
in
the
truth
&c.
1
Tim.
1
Therfore
sayth
sainct
Paule
in
an
other
place
also
:
The
ende
&
summe
of
the
commaundement
is
loue
,
that
commeth
of
a
pure
heart
and
a
good
conscience
,
and
an
vnfayned
fayth
.
Further
,
forasmuch
as
Christ
knoweth
,
that
there
consisteth
a
great
wayghty
matter
in
true
loue
,
that
spryngeth
of
fayth
,
therfore
in
this
his
last
sermon
,
he
taught
not
many
preceptes
of
good
workes
,
but
only
commaundeth
this
,
that
they
should
loue
one
another
.
As
he
would
say
:
If
ye
haue
fayth
and
loue
,
ye
shal
also
right
easely
performe
all
other
thynges
,
what
soeuer
I
haue
commaunded
you
to
do
.
Secondarily
,
The
crosse
from
whence
it
commeth
.
forasmuche
as
Christe
had
before
shewed
his
disciples
,
that
the
crosse
shuld
come
vpon
theim
,
and
had
before
tolde
theim
,
that
they
should
suffre
muche
aduersitee
in
this
worlde
,
nowe
here
Christ
repeteth
the
same
,
and
also
sheweth
the
cause
wherfore
:
If
the
worlde
(
sayd
he
)
hate
you
,
knowe
you
that
it
hated
me
fyrst
.
The
worlde
.
Christe
here
calleth
all
them
the
worlde
,
that
haue
not
receyued
his
worde
,
haue
not
obayed
the
gospel
,
nor
knowen
the
father
in
him
,
nor
him
in
the
father
:
And
breifely
,
whosoeuer
they
be
that
want
fayth
,
&
acknowlege
not
the
righteousnes
of
fayth
,
seme
thei
neuer
so
vertuous
,
righteous
,
holy
&
wyse
in
their
owne
eyes
,
Christ
calleth
them
all
by
this
one
name
The
worlde
,
&
declareth
them
to
be
his
enemyes
.
After
this
sort
doth
sainct
Ihon
vse
this
worde
,
saiyng
:
Iohn
.
1
He
was
in
the
worlde
and
the
worlde
is
made
by
him
,
and
the
worlde
knewe
him
not
.
Then
when
Christ
sayth
:
If
the
worlde
hate
you
,
knowe
you
that
it
fyrst
hated
me
.
Wherwith
he
semeth
to
say
:
Wondre
not
,
if
the
wyse
and
righteous
in
the
worldes
estimacion
,
and
also
the
mightie
menne
in
this
worlde
do
resyst
you
,
and
persecute
you
,
for
suerly
there
is
no
litle
cause
,
why
they
so
will
do
.
The
worlde
holdeth
and
defendeth
with
to
the
and
nayle
,
the
righteousnes
of
workes
,
but
your
doctrine
shall
be
cleane
repugnant
&
contrary
,
for
if
ye
will
purely
and
sincerely
preach
my
worde
,
ye
shall
maintayne
and
defende
the
righteousnes
of
faith
.
And
if
ye
wyll
do
so
earnestly
as
it
shall
be
your
duety
,
nedes
must
ye
cast
of
all
that
is
in
the
worlde
,
that
is
,
all
carnall
wisedome
,
vertu
,
righteousnes
,
strength
,
freewill
.
as
ye
knowe
that
I
haue
doone
.
How
shall
ye
in
so
doyng
be
at
vnity
with
them
?
Ioh.
12.
Now
is
the
iudgement
of
this
worlde
.
And
furthermore
,
the
holye
ghoste
shal
be
sente
for
the
same
purpose
,
to
rebuke
the
worlde
as
I
haue
done
.
Now
if
for
this
gentle
rebukinge
the
worlde
shall
hate
you
,
and
take
all
thynges
to
the
worste
,
and
imagyne
all
manner
of
myschiefe
against
you
,
knowe
you
that
euen
so
did
the
worlde
by
me
.
If
I
had
approued
and
alowed
their
workes
,
as
I
dyd
reproue
&
disalow
them
,
I
had
hadde
the
high
Priestes
myne
especiall
good
friendes
,
with
the
Phariseis
and
all
the
Iewes
:
but
when
I
would
needes
do
myne
office
truly
,
and
fully
accomplyshe
my
duty
,
needes
must
I
lose
all
their
frendeshippes
,
and
also
for
that
cause
suffre
so
many
of
their
false
accusacyons
,
checkes
and
rebukes
.
Nowe
,
woulde
you
speede
better
than
I
?
There
is
also
and
other
cause
why
the
worlde
can
not
loue
you
:
For
you
are
not
of
this
worlde
.
If
you
were
of
this
world
,
the
world
woulde
loue
that
whiche
is
his
owne
,
but
bicause
you
are
not
of
the
world
,
but
I
haue
chosen
you
out
of
the
worlde
,
therfore
the
worlde
hateth
you
.
You
heare
in
this
place
,
that
if
the
world
hate
you
,
it
ys
an
euident
argument
,
that
you
ar
not
of
the
world
.
And
euen
so
saith
S
Paule
:
Gala.
1.
Yf
I
shuld
please
men
I
shuld
not
be
Christes
seruant
.
And
a
lyke
testimony
doth
Christ
giue
his
apostels
,
that
thei
ar
not
of
this
world
.
Why
so
?
For
thei
shal
rebuke
the
world
reproue
and
damn
the
carnal
iustice
of
the
world
,
&
earnestly
affirm
&
preach
the
righteousnes
of
faith
,
for
they
ar
not
of
this
world
.
that
is
,
thei
seek
not
a
carnall
iustice
as
the
world
dothe
,
their
confidence
is
not
in
their
good
workes
as
the
worlds
is
,
but
thei
earnestly
preach
the
merits
of
Christ
,
as
the
only
cause
of
our
righteousnes
&
saluacion
.
Now
bycause
the
world
can
not
bere
this
,
ther
is
mortall
warre
and
contynuall
hatred
betwene
theym
and
the
worlde
,
euen
as
Christe
saithe
here
agayne
in
this
gospell
:
But
all
these
thinges
shall
they
doo
to
you
,
for
my
names
sake
,
bicause
they
knowe
not
him
that
hath
sente
me
.
Fynallye
.
Bycause
the
worlde
knoweth
not
the
father
,
therfore
knoweth
it
not
the
son
.
And
because
it
knoweth
not
the
son
,
neither
knoweth
it
them
whom
the
sonne
hath
sent
.
Wherfore
,
seing
that
the
world
neither
knoweth
the
father
,
nor
the
son
,
nor
yet
the
apostels
whom
the
sonne
hath
sent
,
needes
must
it
then
persecute
,
hate
and
condemn
,
both
the
truth
and
also
those
that
preach
it
.
Thirdly
,
Christ
in
this
persecution
,
Our
conforte
in
aduersity
is
in
the
worde
of
God
.
which
surely
is
euer
annexed
to
the
gospel
in
this
world
,
commandeth
vs
to
take
sure
holde
of
his
woorde
,
as
that
only
comfort
,
whereby
Christians
in
all
tribulacions
solace
them selues
.
Remembre
(
saithe
hee
)
my
woorde
,
which
I
haue
saide
vnto
you
.
This
text
teacheth
vs
(
as
it
semeth
)
that
there
shal
be
no
nother
comfort
vpon
yearth
,
especially
in
persecucions
,
except
only
that
worde
,
and
doubtlesse
it
is
euen
so
in
dede
.
For
what
consolacion
may
bee
in
that
mannes
heart
,
which
hath
refused
and
put
from
his
sight
the
worde
of
God
?
Contrarily
what
I
pray
you
shal
hynder
or
hurt
him
,
that
taketh
holde
vpon
the
worde
,
and
by
fayth
printeth
it
in
his
heart
?
For
he
doubtles
knoweth
very
well
,
that
he
must
nedes
suffre
pesecutions
and
tribulacions
,
that
is
a
very
true
tale
:
but
yet
he
knoweth
also
this
,
that
persecucion
shall
shortely
haue
an
ende
,
and
at
the
tyme
ordayned
of
God
,
it
shall
be
chaunged
into
perpetual
ioy
,
Rom.
8.
as
sainct
Paule
sayth
:
Surely
I
thynke
,
that
the
passions
of
this
tyme
,
are
not
worthy
to
bee
iudged
equal
to
the
glory
that
shal
be
reueled
among
vs
.
Iho.
16
And
of
this
speaketh
Christ
,
saiyng
:
A
woman
when
she
trauaileth
,
hath
sorowe
,
for
her
houre
is
come
.
But
when
she
hath
brought
furthe
her
manchylde
,
she
nowe
remembreth
not
the
pangues
,
for
ioy
that
a
man
is
borne
into
the
worlde
.
And
euen
so
you
nowe
haue
sorowe
,
but
I
wyll
see
you
agayne
,
and
your
heart
shall
ioye
,
and
no
man
shall
take
awaye
your
ioy
from
you
.
These
and
suche
lyke
woordes
doth
the
christian
man
set
hand
vpon
in
persecucion
.
so
that
he
may
stand
stedfast
in
them
,
and
syng
with
the
Prophete
:
Ps.
129.
My
soule
stayeth
her
in
his
woorde
,
my
soule
hath
trusted
in
the
Lorde
.
And
therefore
sayth
Christe
here
to
his
disciples
:
Mat.
10
Remembre
my
worde
,
that
I
haue
spoken
to
you
,
But
what
worde
is
it
?
The
seruaunt
is
not
greater
then
his
Lorde
.
Nowe
if
they
haue
persecuted
the
Lorde
in
this
worlde
,
let
the
seruaunt
holde
him
contented
,
though
all
thynges
procede
not
accordyng
to
his
purpose
,
and
thoughe
some
tyme
he
speade
as
his
mayster
speade
afore
him
:
For
doubtles
it
can
be
none
other
wyse
.
If
they
(
sayth
Christe
)
haue
persecuted
me
,
they
shall
also
persecute
you
.
If
they
haue
kept
my
worde
,
they
wyll
also
kepe
yours
.
In
these
wordes
Christ
sheweth
very
plainely
,
that
there
should
bee
perpetual
dissencion
betwene
his
disciples
and
the
worlde
,
for
his
disciples
wyll
cleaue
to
his
woorde
,
the
whiche
in
deede
the
worlde
can
not
abyde
.
And
therfore
Christ
geueth
his
disciples
this
counsaile
,
that
they
shall
looke
to
the
worde
,
and
steadfastly
stand
in
that
,
yea
though
the
worlde
neuer
so
madly
and
furiously
rage
&
raue
against
it
.
Whiche
God
graunt
that
all
wee
may
apprehende
and
persyst
in
it
,
to
his
honour
and
oure
soules
health
,
throughe
Christ
our
Lord
.
Amen
.
The
Gospel
on
all
Sainctes
day
.
Math.
5.
Woodcut illustration depicting the feast of All Saints with the blessed in heaven, above the damned in hell.
Blessed
are
the
pure
in
hearte
:
for
they
shall
se
God
.
Blessed
are
the
peace
makers
,
for
they
shal
be
called
the
chyldren
of
god
.
Blessed
are
they
which
suffre
persecution
for
righteousnes
sake
,
for
theyrs
is
the
kingdome
of
heauen
.
1
Pet.
2.3
.
c
4.
c
Blessed
are
ye
when
men
reuile
you
and
persecute
you
,
and
shal
falsely
say
all
maner
of
euel
sayinges
agaynst
you
for
my
sake
.
[
](A69147-e48620-b)♣
♣
Actu.
5.
Reioyce
and
be
glad
,
for
greate
is
your
rewarde
in
heauen
.
THE
EXPOSITION
.
WE
muste
verye
diligently
(
deere
christians
)
obserue
and
note
in
this
gospell
,
The
office
of
Christe
is
to
teache
&
to
saue
.
that
when
Christe
saw
the
people
and
his
disciples
were
come
vp
to
him
,
he
maketh
vnto
them
a
godly
and
,
fruteful
sermon
,
whiche
comprehendeth
in
a
maner
all
thinges
that
are
necessary
for
a
christian
man
to
do
spiritually
before
god
.
For
by
this
sermon
we
may
see
how
diligent
Christ
was
in
administrynge
his
office
,
and
feeding
his
shepe
.
Furthermore
we
muste
needes
confesse
,
that
as
al
that
Christ
taughte
and
preached
,
was
bothe
good
and
helthsome
,
so
no
sermon
that
euer
he
made
,
is
more
diligenlye
and
perfectlye
written
,
then
this
in
the
mounte
,
and
that
which
he
made
after
his
last
supper
.
Surely
by
this
his
example
Christ
would
not
only
teache
the
ministers
of
his
worde
with
all
diligence
faithfull
to
attende
their
office
,
but
also
that
all
that
they
teache
,
they
shuld
teache
it
faithfullye
&
driue
it
into
the
peoples
eares
,
as
we
se
that
Christ
dyd
here
in
this
gospell
.
Let
vs
then
see
what
was
the
beginning
of
Christes
doctrin
,
in
this
his
most
excellent
and
noble
sermon
.
Fyrst
,
Ghostly
pouerte
.
Christ
promiseth
the
kingdome
of
heauen
and
saluacion
to
the
poore
in
spirite
.
But
what
signifieth
it
to
be
poore
in
spirite
?
The
poore
in
spirit
are
those
,
that
cleaue
to
no
transitory
thing
of
thys
worlde
,
that
set
their
confidence
in
no
creature
,
that
are
deade
vnto
the
worlde
,
and
leaue
and
whollye
put
their
faith
in
Christ
and
his
worde
.
Vpon
such
poore
shall
the
spiryte
of
the
lorde
reste
,
as
the
prophete
Esaias
saith
.
These
poore
receiue
the
gospel
,
Esa.
66
Mat.
11
as
our
Sauiour
said
to
the
disciples
of
Iohn
.
And
furthermore
suche
pore
men
are
so
deerely
beloued
of
god
,
that
he
promiseth
peculier
gyftes
and
synguler
graces
to
such
as
do
them
ony
benefite
,
as
ye
maye
reade
in
the
40
Psal.
And
suche
pore
are
not
proud
in
the
ymaginacion
of
their
own
hartes
.
Thei
contemn
no
man
,
thei
dispise
no
man
,
but
are
lowly
and
meeke
,
euen
frome
the
hearte
.
Wherefore
they
shal
haue
as
Christ
promiseth
here
,
the
kyngdome
of
heuen
,
wher
as
all
hypocrites
that
swell
by
their
outward
righteousnes
,
&
for
the
same
preferre
them selues
before
al
other
,
shal
haue
perpetual
fire
and
euerlasting
damnacion
.
Secondly
,
Christ
promiseth
to
those
that
morne
,
comforte
,
heere
by
the
spirite
,
and
in
the
worlde
to
come
eternal
life
and
the
kingdome
of
heauen
.
But
what
signifieth
here
this
word
.
To
mourn
?
Doubtles
the
same
,
that
Christ
speaketh
on
in
another
place
,
Ioh.
16
saying
:
You
shal
morne
&
wepe
,
but
the
worlde
shal
be
gladde
.
Nowe
is
this
as
cleare
as
mydde
daye
,
neyther
can
any
manne
denaye
yt
,
that
suche
as
confesse
Christe
and
beleue
his
woorde
,
The
crosse
&
persecution
.
the
crosse
hangeth
euer
vppon
them
,
and
they
are
diuers
and
many
wayes
tempted
,
sometyme
on
the
one
syde
,
sometyme
on
the
other
,
that
euer
they
fynde
Chrystes
worde
trewe
,
Ioh.
16
whiche
sayd
:
Ye
shall
haue
tribulacion
in
the
worlde
.
Wherefore
,
excepte
in
these
so
greate
troubles
and
vexacions
as
christian
man
had
some
comforte
and
these
great
and
excellent
promises
,
howe
could
he
abyde
all
these
thinges
?
Howe
coulde
he
contynew
stedfast
?
For
suerlye
the
crosse
is
not
so
sweet
and
pleasaunte
to
the
fleshe
,
that
it
will
freerely
and
with
a
glad
mynde
come
vnder
it
and
suffre
it
.
The
holy
ghost
.
Ioh.
4.
Needes
must
the
spirite
come
,
whiche
therefore
is
called
of
Christ
,
the
Comforter
,
bicause
that
in
tribulacion
he
comforteth
the
sorowful
.
And
also
though
we
haue
the
spirite
,
yet
must
the
word
be
applied
and
diligently
put
in
our
myndes
,
least
we
waxe
slothfull
sluggardes
,
and
liuers
in
a
careles
securitee
.
And
to
this
purpose
serueth
this
sentence
of
Christe
,
which
promiseth
eternall
consolacion
to
those
that
mourne
.
Here
in
this
lyfe
they
shal
be
comforted
by
his
worde
,
and
in
the
worlde
to
come
,
by
his
blesse
and
eternall
lyfe
.
Nowe
thys
promise
,
so
ful
of
comforte
maketh
a
man
glad
minded
,
so
that
he
is
more
ready
to
suffre
and
abide
,
euen
with
a
glad
heart
,
the
crosse
that
god
shal
please
to
laye
vpon
him
.
Meekenes
.
Thirdly
,
Christ
promiseth
to
those
that
ar
meke
the
possession
of
the
lande
,
and
blessednes
.
Nowe
to
be
meke
is
not
only
when
a
man
is
not
angrye
,
but
also
when
hee
canne
represse
and
refrayne
hys
wrathe
,
hadde
he
neuer
so
iust
a
cause
to
bee
discontented
and
angrye
.
Of
suche
angre
the
prophete
Dauid
saithe
:
Psal.
4
Be
yee
angrye
,
but
synne
not
.
For
to
be
neuer
angry
at
all
,
it
is
impossible
for
suche
as
lyue
heere
in
this
bodye
.
For
why
?
wrathe
is
euen
borne
in
vs
,
as
are
also
all
other
vices
:
so
that
wee
canne
not
vtterly
laye
it
from
vs
.
Ephe.
●
Suerlye
it
were
our
duety
and
very
right
,
that
we
shulde
contynue
euer
in
meekenes
and
gentlenes
,
and
neuer
be
angrye
.
(
I
speake
of
suche
angre
,
as
hathe
adioyned
enuy
with
it
)
But
I
praye
you
,
where
are
thei
that
so
can
moderate
themselues
?
Ephe
,
4
Therefore
S.
Paule
saith
:
Let
not
the
sonne
go
down
vpon
your
wrath
.
A
father
is
angry
with
his
sonne
,
but
yet
commonly
the
fatherly
loue
continueth
in
his
harte
.
A
master
is
angrye
with
his
seruaunte
and
scholer
,
but
it
commeth
of
a
good
affection
.
Euen
so
maye
one
christian
man
be
angry
wyth
an
other
,
and
rebuke
,
correct
,
and
shewe
him
his
faulte
,
but
with
this
angre
muste
charity
be
admyxed
.
Bryefely
,
CHRIST
requyreth
this
meekenes
of
his
disciples
,
sayinge
:
Learne
of
me
,
for
I
am
meeke
and
lowely
in
heart
.
Mat.
11
And
here
he
promyseth
to
the
meeke
,
saluacion
and
possession
of
the
lande
.
Who
wyll
not
nowe
with
all
dilygence
laboure
for
faythe
,
whereoute
springeth
this
vertue
?
The
possession
of
the
land
what
it
is
.
Manye
interprete
spirituallye
the
possession
of
the
lande
,
as
when
the
Prophete
Dauyd
saythe
:
I
beeleue
to
see
the
Lorde
,
in
the
lande
of
the
lyuynge
.
Other
vnderstande
it
corporallye
,
sygnyfiynge
that
the
gentle
and
meeke
menne
keepeth
better
his
goodes
and
possessiones
,
then
hee
that
wyll
lawe
for
euerye
trifle
,
and
wyll
not
loose
so
muche
as
the
parynge
of
hys
nayle
.
Truthe
it
is
that
Moyses
beynge
a
moste
lowelye
and
gentle
person
,
Nu.
22.
accomplished
excellent
affaires
,
yea
thoughe
hee
were
the
meekest
man
that
dwelleth
vpon
earth
.
And
also
either
of
these
vnderstandinges
is
good
and
profitable
.
Spiritual
hunger
&
thirst
.
Fourthly
,
Christ
pronounceth
them
blessed
that
hungre
and
thirste
for
righteousnes
,
addyng
thys
promise
:
That
they
shall
be
satisfied
.
Nowe
standeth
thys
hungre
and
thyrst
in
thys
pointe
,
that
I
dyspayre
of
my selfe
and
all
my
strengthes
,
shall
knoweledge
my
corrupte
nature
,
myne
inabilitee
,
syckenes
,
synne
and
infirmitie
,
and
allonly
desyre
that
righteousnes
that
is
of
valewe
before
god
.
Surely
this
acknowledgyng
of
our selues
,
dothe
highly
please
god
,
yea
&
for
to
bringe
vs
vnto
this
knowledg
hath
he
giuen
the
lawe
,
and
willeth
that
the
preaching
of
penance
shuld
procede
&
go
before
the
preaching
of
forgiuenes
of
sinnes
,
as
it
is
plain
in
the
gospel
of
S.
Luc.
that
we
might
so
much
the
soner
attaine
vnto
this
hunger
&
thirste
of
righteousnes
.
Luc.
24
And
doubtles
needes
must
we
be
thus
hungry
and
thyrsty
for
righteousnes
,
or
els
we
shall
euer
want
it
,
that
is
,
we
shall
neuer
be
made
righteousnes
.
But
to
be
briefe
.
When
thorow
preachinge
of
penaunce
we
are
vtterly
ouerthrowen
,
so
that
al
togither
wee
dyspayre
of
oure selues
,
and
begynne
to
seeke
our
righteousnes
in
CHRIST
,
thys
promise
standeth
stedfast
,
that
wee
shall
bee
satysfyed
.
Contraryly
yf
we
haue
not
thys
hungre
,
thyrst
,
knowlege
&
desire
,
behold
the
vyrgin
Mary
saith
thus
:
He
hath
sent
away
the
ryche
emptye
.
To
be
merciful
Fiftely
,
Christe
also
in
the
gospell
pronounceth
that
the
mercifull
men
are
blessed
.
To
bee
merciful
,
is
asmuch
,
as
to
be
ready
to
forgiue
&
remit
,
as
often
as
our
neighbour
doth
vs
iniurye
or
angreth
vs
,
or
prouoketh
vs
vnto
displeasure
.
And
thys
mercifulnes
is
so
necessary
for
a
christen
man
,
that
he
can
not
obtain
forgiuenes
of
his
sins
,
except
he
also
first
forgiue
his
neighbour
such
trespasses
as
he
hath
committed
against
him
:
yet
not
by
this
mercy
&
merite
of
the
same
do
we
obtaine
,
get
or
deserue
forgiuenes
of
of
our
sins
,
for
that
haue
we
by
only
fayth
,
but
God
wolde
,
that
I
shulde
by
this
forgiuenes
testify
my
faith
.
Now
when
I
declare
my
faith
by
so
forgiuing
my
neighbour
,
what
wil
Christ
do
toward
me
?
I
shall
also
haue
mercy
as
Christ
saith
in
this
gospel
.
And
as
he
saith
in
another
place
:
Luc.
5.
Forgiue
&
it
shal
be
forgiuen
you
.
But
now
when
I
wil
not
for
giue
,
no
more
shal
I
obtain
mercy
,
&
therfore
vtterly
fall
out
of
all
the
fauour
of
god
the
father
.
Sixtly
,
the
clean
&
pure
in
heart
are
blessed
.
Cleannes
and
pure
of
hearte
.
Psal.
13
Mar.
10
But
who
is
cleane
in
hert
,
seyng
that
the
scripture
saith
:
There
is
none
that
doth
good
,
no
there
is
none
at
al
?
Also
none
is
good
(
that
is
)
clean
,
but
alone
god
Doutles
it
is
truth
,
that
by
nature
we
are
sinners
,
neither
can
we
do
any
thyng
that
is
good
,
ye
and
also
after
that
we
haue
receaued
the
holy
ghost
,
yet
remained
in
vs
concupiscens
or
vnlawful
lust
,
Rom.
7
with
whom
wee
muste
euer
wrestle
and
fighte
against
it
.
Yet
thys
comforte
haue
we
when
wee
ones
come
to
the
knowledge
of
Christe
,
and
haue
by
faith
set
hande
vppon
hys
promyse
,
by
partakinge
with
hym
wee
be
very
christians
,
and
also
pure
in
hearte
.
Actu
.
15
For
as
Sainct
Peter
saithe
:
By
faith
are
purified
our
hearts
.
Furthermore
,
although
the
hart
by
faith
be
purified
,
yet
there
remaineth
in
vs
the
remnant
of
synne
and
concupiscens
,
which
daylye
sore
trouble
vs
,
but
for
faith
,
they
are
not
imputed
vnto
vs
.
As
S.
Paule
testifieth
,
Rom.
8.
saying
:
Then
now
there
is
no
condemnacion
to
suche
as
are
in
Christ
Iesu
.
Therfore
we
are
fully
assured
,
if
we
haue
faith
,
that
wee
shall
se
god
in
this
worlde
by
faith
in
his
word
,
and
in
the
world
to
come
face
vnto
face
.
Seuenthly
,
Christe
calleth
those
blessed
,
that
ar
the
makers
of
peace
.
Rom.
5.
Those
are
makers
of
peace
,
that
euer
counsayl
peace
,
that
reconcyle
men
that
be
fallen
out
,
and
set
them
againe
at
one
,
and
studiouslye
take
heede
to
kepe
and
conserue
peace
.
Suche
are
called
peacemakers
.
And
suche
men
do
especially
please
god
,
chiefly
bycause
this
vertu
cometh
of
faithe
,
and
hathe
his
roote
and
springinge
out
of
faith
,
and
therfore
bycause
that
in
this
thing
they
folowe
the
example
of
his
beloued
sonne
oure
lorde
Iesu
Christe
.
What
did
he
?
When
wee
were
yet
enemyes
(
saith
S.
Paul
)
he
reconcyled
vs
vnto
his
father
,
opened
to
vs
the
heauens
,
and
by
the
effusion
of
his
bloude
,
of
mere
and
free
grace
,
hee
washed
away
all
our
sinnes
,
that
we
apprehending
this
by
faithe
,
myght
obtaine
righteousnes
,
and
so
euer
more
folowe
the
same
example
in
our
deedes
.
Nowe
when
do
we
this
?
When
with
al
harty
study
we
endeuour
our selues
to
conserue
peace
,
and
that
amonge
all
men
brotherly
loue
may
be
continued
.
But
what
shall
be
the
rewarde
of
this
vertu
?
what
gyfte
shall
bee
gyuen
for
it
?
Wee
shall
be
called
the
sonnes
of
god
,
and
wee
shall
possesse
eternall
lyfe
.
Eightly
,
Christ
also
calleth
those
blessed
that
suffre
persecution
,
and
are
despised
for
his
sake
,
which
in
deede
oughte
to
giue
greate
comfort
to
christian
men
putte
vnder
the
crosse
and
tribulation
.
Thorow
muche
trouble
we
entre
into
the
kingdom
of
God
.
Whye
are
we
so
vexed
and
full
of
sorowe
in
temporall
afflyctions
,
seynge
that
Christe
wyll
by
theim
bring
vs
into
heauen
,
where
wee
shal
perpetually
raigne
with
hym
?
Trulye
this
temporall
crosse
canne
in
no
meanes
bee
compared
vnto
the
euerlastinge
ioye
.
Marke
wel
that
he
saith
:
For
my
names
sake
.
Also
When
men
speake
all
euell
against
you
,
belyinge
you
.
For
he
that
is
an
euell
dooer
,
and
according
to
hys
deseruyng
suffereth
for
it
,
although
he
loke
to
this
promyse
,
it
shall
lytle
profyte
hym
.
Thou
muste
needes
suffre
in
a
good
quarrell
,
that
thou
mayest
be
sure
,
that
all
that
shall
chaunce
to
thee
,
happeneth
for
the
truthes
sake
.
Euen
as
Sainct
Peter
also
saith
:
Let
none
of
you
suffre
as
a
murtherer
or
a
thefe
,
or
as
an
euell
dooer
,
or
as
a
busye
body
in
other
mens
maters
.
Wherfore
if
thy
cause
bee
good
,
thou
mayest
assuredly
haue
this
hope
,
that
this
trouble
and
sufferynge
shall
be
rewarded
and
recompensed
with
euerlastynge
ioye
.
Which
almyghty
God
graunt
vs
through
Iesus
Christ
.
AMEN
.
The
gospel
vpon
S.
Markes
day
.
Iohn
.
15.
I
Am
Eccl.
24
the
true
vyne
,
and
my
father
is
the
husband
man
.
Euery
branche
that
beareth
not
frute
in
me
,
hee
wyll
take
away
And
euery
braunche
that
beareth
fruyt
,
wyll
he
pourg
,
that
it
may
bryng
forth
more
frute
.
Act.
15.
Now
are
ye
cleane
thorow
the
words
which
I
haue
spoken
vnto
you
.
Byde
in
me
,
and
I
in
you
.
As
the
branch
can
not
beare
frute
of
it selfe
,
excepte
it
byde
in
the
vyne
,
no
more
can
ye
,
except
ye
abide
in
me
.
I
am
the
vine
,
ye
are
the
branches
.
He
that
abydeth
in
me
,
and
I
in
him
,
the
same
bringeth
forthe
muche
frute
.
For
without
me
ye
can
do
nothyng
:
if
a
man
byde
not
in
me
,
he
is
caste
furth
as
a
branche
and
is
wythered
:
and
men
gather
them
,
and
caste
them
into
the
fyer
,
and
they
burne
.
Mat.
21
Iohn
.
3
If
ye
byde
in
me
,
and
my
wordes
abyde
in
you
,
aske
what
ye
wyll
,
and
it
shall
be
doone
for
you
.
THE
EXPOSITION
.
WE
haue
in
this
gospel
a
very
comfortable
lesson
for
all
them
that
ar
true
&
faithfull
christen
people
,
wherin
Christ
exhorted
al
his
vniuersal
church
to
remain
in
him
comparing
him self
vnto
a
vyne
tre
,
&
his
louers
vnto
branches
.
Which
similitude
hath
bin
vsed
in
the
old
testament
also
,
wher
god
called
the
house
of
Israel
,
that
is
the
church
of
god
a
vineyard
,
Psa.
Esa.
Ier.
Mat.
20
and.
21.
as
euidently
may
be
seene
in
the
prophets
.
And
as
Christ
in
the
gospel
of
Mat.
doth
declare
a
vineyard
to
be
his
church
,
so
in
this
place
he
called
it
a
vineyard
also
,
&
god
the
father
,
an
husbandman
,
&
him self
he
called
the
vinetre
,
his
Apostels
&
euery
membre
of
his
church
,
branches
.
Let
vs
therfore
apply
&
compare
one
with
the
other
,
&
se
how
thei
do
agree
.
For
as
the
vineyard
is
not
ordained
for
to
beare
thornes
and
thystels
,
but
that
the
vine
trees
should
be
planted
in
it
for
to
beare
fruites
,
so
the
church
is
ordained
,
not
to
florishe
with
the
riches
of
this
worlde
(
whiche
verely
are
thornes
)
but
for
to
plante
Christ
in
it
.
For
as
the
husband
man
doth
make
cleane
the
ground
of
the
vyneyard
,
and
doth
plante
in
it
vyne
trees
,
and
doth
hedge
it
round
aboute
,
maketh
a
presse
,
and
buyldeth
a
tower
in
it
,
purgeth
&
maketh
cleane
the
braunches
,
that
they
may
brynge
furth
fruite
plentifullye
,
so
likewyse
God
the
father
hath
chosen
to
him selfe
from
among
men
a
church
,
in
the
whiche
he
hath
planted
Christ
his
sonne
,
whiche
garden
he
also
hath
strengthned
with
an
inuincible
stone
,
namely
Christ
,
against
whiche
stone
or
tower
euen
the
gates
of
hell
can
not
preuaile
.
For
euen
as
when
the
godly
be
regenerate
in
Christ
,
so
he
dothe
purge
and
make
cleane
their
heartes
that
they
may
bryng
furth
fruite
.
In
this
vyne
tree
there
be
ii
.
kyndes
of
braunches
or
sortes
of
men
,
for
some
haue
a
shape
of
godlines
&
seme
to
beleue
in
Christ
,
and
to
be
special
in
Christes
churche
,
hearyng
sermons
,
receiuyng
the
sacraments
,
&
do
many
good
woorkes
,
and
yet
they
do
not
truely
beleue
in
Christ
,
nor
yet
their
woorkes
do
not
procede
out
of
a
true
fayth
.
These
be
hypocritical
&
vnfruitful
branches
,
which
shal
at
the
length
be
cast
into
euerlastyng
fyre
.
There
be
some
also
without
repentance
,
whiche
beare
the
name
of
christian
men
,
&
yet
do
most
abound
&
are
indued
with
moste
horrible
&
shameful
crymes
.
Some
there
be
that
are
godly
,
&
euen
as
they
verely
beleue
in
Christ
,
so
verely
they
worke
by
faythe
,
&
brynge
furthe
fruit
,
that
alway
doth
remayne
.
And
this
difference
ought
chiefly
to
be
marked
.
The
vngodly
&
wicked
speaketh
moste
pestiferously
of
Christes
churche
,
for
because
that
they
se
in
it
many
impure
&
wicked
men
,
for
whose
sakes
they
thinke
that
the
churche
of
Christ
is
not
the
true
church
,
nor
that
it
hath
not
the
true
Gospel
.
But
they
that
so
do
condempne
the
true
churche
,
forbecause
it
is
admixed
with
euil
persons
,
are
here
againe
condempned
with
this
sermon
of
Christ
.
For
truely
Christ
speakyng
of
the
braunches
,
doth
not
speake
of
those
,
that
with
their
open
profession
be
separated
and
deuided
from
the
churche
,
as
the
Iewes
and
Turkes
,
but
of
those
whiche
be
or
seme
to
be
in
the
vyne
tre
,
Christ
.
And
of
these
he
maketh
two
sortes
,
Two
kynde
of
braunches
some
of
theim
be
barraine
,
&
some
fruitfull
.
By
the
whiche
he
teacheth
very
plainly
,
that
the
churche
here
vpon
yearth
hath
commixed
with
her
many
euil
persons
,
whiche
although
they
seme
to
bee
the
very
membres
of
Christ
,
yet
they
bee
but
braunches
to
be
cutte
away
,
and
to
be
cast
into
the
fyre
.
He
sayth
,
that
the
kyngdom
of
heauen
is
likened
vnto
a
manne
whiche
soweth
good
seede
in
his
felde
.
But
whylest
the
man
was
a
slepe
his
enemy
came
,
and
did
sowe
cockle
among
the
wheate
.
And
againe
,
the
kyngdome
of
heauen
is
likened
vnto
a
lytle
nette
that
is
cast
into
the
sea
,
whiche
did
pull
vp
all
kynde
of
fyshes
.
And
in
another
place
.
A
certayne
man
went
into
the
mariage
,
whiche
had
not
his
mariage
garment
.
And
sainct
Ihon
sayd
.
They
went
out
from
vs
,
but
they
were
not
of
vs
.
But
I
pray
you
what
becommeth
of
these
braunches
that
bryngeth
furth
fruite
?
He
sayth
:
He
purgeth
it
and
maketh
it
cleane
,
to
bryng
furth
fruite
more
plenteously
.
Good
branches
Braunches
whiche
be
fruitfull
and
profitable
in
the
church
,
be
all
those
that
truely
beleue
in
Christe
,
and
of
a
true
fayth
doth
obay
vnto
the
true
callyng
of
God
.
This
braunche
is
not
cast
away
,
is
not
taken
away
,
as
the
fyrst
was
,
but
is
cut
with
a
hoke
,
and
is
made
cleane
.
Secondarily
,
Nowe
are
ye
cleane
(
sayth
Christe
)
because
of
the
worde
that
I
haue
spoken
vnto
you
.
I
beseche
the
,
what
meaneth
these
wordes
?
Be
the
Apostles
pure
and
cleane
braunches
,
when
as
yet
they
were
synners
,
and
ready
immediatly
to
leaue
their
mayster
Christ
,
and
to
deny
him
?
I
say
ye
are
cleane
,
not
forbecause
of
your
owne
fleshe
,
whiche
is
yet
synfull
,
nor
for
the
puritie
&
cleanesse
of
your
righteousnes
,
whiche
is
myngled
with
muche
impuritne
and
vncleanes
,
but
for
the
worde
which
I
haue
spoken
vnto
you
(
sayth
Christ
,
)
That
is
,
for
my
gospel
,
whiche
I
haue
shewed
vnto
you
,
that
is
to
say
,
that
I
am
the
very
true
Messias
,
and
satisfaction
for
synne
,
whiche
with
my
death
hath
kepte
you
from
death
,
whiche
hath
taken
vpon
me
the
horriblenes
of
hell
,
that
I
might
deliuer
you
from
hell
,
yea
,
and
I
haue
purchased
for
you
of
God
my
father
,
that
he
shall
take
you
for
his
children
,
sonnes
and
heyres
of
the
heauenly
kyngdome
.
And
this
is
the
worde
,
by
the
whiche
man
is
verely
purifyed
&
made
cleane
,
if
it
be
receyued
by
fayth
.
Fyrst
who
soeuer
doth
receiue
this
woorde
of
the
Gospell
by
fayth
,
he
is
accompted
before
God
for
very
iust
,
pure
,
and
holy
,
and
that
not
for
the
workes
of
righteousnes
whiche
wee
doo
,
but
onely
for
Iesus
Christ
the
sonne
of
God
,
receyued
by
fayth
.
S.
Paule
sayth
,
they
be
made
righteous
,
frely
by
his
grace
,
by
the
redempcion
whiche
is
in
Christ
Iesu
,
whiche
God
hath
put
as
attonement
maker
by
f●yth
,
his
bloud
beyng
a
meane
.
Therfore
,
whosoeuer
doth
beleue
the
worde
of
the
gospel
of
Christ
,
although
that
synne
doth
styll
remayne
in
his
fleshe
,
yet
sinne
is
not
imputed
vnto
him
,
so
that
he
nowe
may
be
iust
before
God
,
not
with
his
owne
righteousnes
,
but
with
an
others
righteousnes
,
that
is
,
the
righteousnes
of
Iesu
Christe
,
whiche
is
geuen
vnto
him
by
fayth
.
For
blessed
is
that
man
,
to
whom
God
doth
not
impute
synne
.
Furthermore
,
whosoeuer
receiueth
the
woorde
of
the
Gospell
by
faythe
(
whiche
is
geuen
by
the
holy
ghost
)
whiche
shal
mortifie
the
remnantes
of
the
fleshe
,
The
houke
is
the
holy
ghost
.
&
shal
so
rule
synne
,
that
it
shal
not
reigne
in
our
mortal
bodyes
.
Therfore
the
holy
ghost
is
the
very
true
houke
,
with
the
whiche
the
braunches
be
purged
,
and
that
by
the
woordes
of
the
Gospell
.
Fyrst
that
by
fayth
wee
may
bee
accompted
before
God
,
iust
for
Christes
sake
:
Secondly
,
that
the
deedes
of
the
fleshe
may
be
mortified
,
&
the
lustes
of
synne
be
quenched
.
And
although
it
can
not
be
done
in
this
life
,
that
synne
wholly
might
be
pulled
vp
out
of
the
fleshe
,
yet
it
may
bee
done
through
the
holy
ghost
,
that
synne
shal
be
paired
away
,
and
the
fruit
of
it
destroyed
,
so
that
we
shall
not
walke
after
the
fleshe
,
but
after
the
spirite
.
In
conclusion
,
whosoeuer
doth
receiue
the
worde
of
the
gospel
by
fayth
,
he
shal
be
troubled
with
many
afflictions
and
persecusions
in
this
worlde
.
Christ
sayth
:
If
they
haue
persecuted
me
,
they
shall
persecute
you
.
And
in
an
other
place
:
We
must
by
many
tribulacions
(
sayth
he
)
entre
into
the
kyngdome
of
God
.
Tribulacion
and
trouble
is
the
houke
also
.
Wherfore
,
afflictions
are
to
be
accompted
among
those
houkes
with
the
whiche
the
heauenlye
father
dothe
purge
his
braunches
.
The
keper
of
the
vyneyard
cutteth
away
the
braunches
with
an
houke
,
not
for
to
hurte
theim
and
so
to
perishe
,
but
that
they
might
bryng
plenteously
furth
fruite
.
Tribulacion
is
sent
,
and
wherfore
?
So
God
the
father
sendeth
to
the
godly
the
crosse
and
afflictions
,
not
that
they
should
perish
,
but
that
they
should
be
preseuerued
.
To
this
man
is
sent
a
crosse
,
that
he
should
bee
admonished
of
the
synne
yet
remainyng
in
his
fleshe
:
to
that
man
,
because
he
should
walke
in
his
vocacion
,
least
synne
should
reigne
in
his
fleshe
:
to
another
,
that
he
should
be
an
example
for
the
amendement
of
other
men
,
and
so
to
other
for
other
causes
,
not
for
this
cause
,
that
they
should
vtterly
perishe
,
but
that
they
should
bee
deliuered
from
perishyng
,
and
to
attayne
eternall
health
.
When
we
bee
punished
with
the
crosse
and
misery
,
wee
must
go
to
the
vyneyarde
,
wee
must
call
to
remembraunce
the
cuttyng
knyfe
or
houke
of
the
keper
of
the
vineyarde
,
and
wee
must
knowe
,
to
what
ende
they
cutte
in
the
vyneyarde
,
and
that
ende
is
th
ende
of
affliction
,
which
is
accustomed
to
chance
to
the
godly
,
that
is
to
say
,
that
they
should
not
bee
cast
into
the
fyer
,
and
so
to
peryshe
in
the
flame
,
but
that
they
should
bee
purged
,
and
that
as
well
they
might
bryng
furthe
more
plentyfully
fruite
,
as
to
bryng
furth
and
increase
.
And
that
it
is
euen
so
,
that
they
whiche
remayne
in
the
true
vynetree
,
whiche
is
Christe
,
might
bee
purged
or
made
cleane
,
and
bryng
furth
muche
fruite
,
Christe
addeth
vnto
it
and
sayth
:
Tarrye
in
me
,
and
I
in
you
:
As
the
braunche
can
not
beare
fruite
of
him selfe
,
except
he
tarry
in
the
vynetree
.
&c.
This
is
as
it
were
an
handsonme
conclusion
of
the
fyrst
exhortacion
.
I
haue
sayd
that
I
am
the
verye
true
vyne
tree
.
I
haue
sayd
,
that
the
braunche
that
taryeth
in
me
shall
bryng
furth
fruite
plentifully
,
Therfore
I
besech
you
,
that
you
would
tary
in
me
,
forasmuche
as
I
do
tarye
in
you
,
and
ye
shal
bryng
furth
muche
fruite
.
But
tell
me
,
howe
shall
wee
tarye
in
Christe
?
Do
wee
tary
in
him
,
when
wee
do
tary
in
tradicions
and
commaundementes
of
men
?
No
truly
.
Christ
sayth
:
They
worship
me
in
vayne
with
the
commaundementes
of
men
.
But
we
tarye
in
Christ
,
when
we
tarry
in
the
woorde
of
Christ
by
fayth
.
Whosoeuer
beleueth
in
me
(
sayth
he
)
kepeth
my
worde
,
and
my
father
shall
loue
him
,
&
we
shall
come
vnto
him
,
and
make
our
dwellyng
place
with
him
.
What
benefite
dothe
chaunce
to
him
that
taryeth
in
Christ
?
Fyrst
Christ
taryeth
in
him
,
for
he
sayth
:
Tarye
in
me
,
&
I
in
you
.
What
thyng
better
or
more
greatter
doest
thou
seke
?
Whosoeuer
hath
Christ
,
hath
all
the
treasure
of
heauenly
goodnesse
.
Sainct
Paule
sayth
:
Iesus
Christe
is
made
vnto
vs
from
God
,
wisedome
,
righteousnes
,
holynes
,
&
redemption
.
Therfore
whosoeuer
hath
Christ
,
is
made
before
God
,
iust
,
holy
and
righteous
,
and
is
deliuered
from
all
trouble
.
Thyrdly
,
let
vs
consider
what
fruite
the
Apostles
brought
,
whiche
taryed
in
Christ
.
Although
the
Apostles
a
lytle
whyle
after
did
forsake
Christ
,
by
fliyng
away
from
him
,
and
deniyng
of
him
,
yet
for
all
that
by
and
by
they
dyd
repent
,
and
they
were
so
ioyneth
in
couple
with
Christ
,
that
they
did
alway
continue
in
him
.
Wherfore
they
brought
furth
at
the
fyrst
beginnyng
muche
fruite
,
by
preachyng
of
the
gospell
of
Christ
.
After
that
they
had
receyued
the
gyftes
of
the
holy
ghost
on
Whytsonday
,
they
did
sprede
abrode
the
Gospell
throughout
all
the
worlde
,
&
gathered
together
the
churche
of
Christ
,
not
onely
of
the
Iewes
,
but
also
of
the
Gentiles
.
Sainct
Paule
sayth
,
that
the
gospel
was
preached
among
all
creatures
,
which
were
vnder
heauen
.
And
againe
:
The
gospel
hath
increased
euen
through
the
whole
worlde
.
Furthermore
,
besydes
many
other
godlines
and
good
workes
,
they
brough
furth
plentyful
fruite
,
in
doyng
of
great
miracles
,
which
they
did
in
the
name
of
Christ
,
whereby
Christ
did
florishe
,
and
the
authoritee
&
truth
of
Gods
worde
was
highly
commended
.
They
shewed
themselues
towardes
the
Magistrates
,
as
they
ought
to
doo
.
They
loued
their
neighbours
accordyng
to
the
order
of
charitee
.
Thei
gaue
not
them selues
to
gluttony
and
riotous
bankettynges
,
or
to
vncleanes
&
wantonnes
.
Fynally
,
they
did
aswell
priuately
as
openly
leade
a
godly
life
,
and
suffereth
very
muche
trouble
&
persecucion
for
the
woorde
of
God
.
They
were
tryed
by
many
mockes
and
stripes
.
They
wer
cast
into
prisons
and
chaynes
.
They
suffered
much
hunger
&
penury
,
at
the
last
,
they
suffered
all
kynd
of
persecution
and
death
,
and
yet
they
forsoke
not
their
vocation
,
but
the
more
they
were
persecuted
,
the
more
stronger
did
they
confesse
Christ
.
Wherfore
they
did
the
rather
optayne
with
Christ
his
heauenly
kyngdom
.
And
this
is
the
fruites
which
the
Apostles
brought
furth
,
when
they
did
tarye
in
Christ
.
Euery
man
hath
his
owne
fruites
tariyng
in
Christ
.
For
he
that
tarryeth
in
Christ
,
he
euen
at
the
fyrst
beginnyng
bryngeth
furth
fruite
by
the
callyng
and
confessyng
the
name
of
Christ
,
both
by
his
honest
behauiour
and
with
al
kindes
of
godlynes
and
vertue
,
by
obedience
,
chastitee
,
temperance
,
sobrietie
,
by
true
biyng
and
sellyng
,
&
by
other
such
kyndes
of
vertues
.
And
these
be
the
miracles
whiche
bee
nowe
required
of
the
godly
.
And
vndoubtedly
whosoeuer
doth
folow
these
vertues
in
this
world
,
bryngeth
furth
great
miracles
.
There
is
so
great
a
multitude
of
vnshamefast
menne
,
of
gluttons
and
deceyuers
in
this
corruptible
worlde
,
that
it
is
no
lesse
a
miracle
to
liue
among
theim
,
iustly
,
chastly
,
shamefastly
,
and
soberly
,
then
it
was
in
tymes
past
to
make
a
blynd
man
to
see
,
or
els
to
raise
vp
a
dead
man
.
To
conclude
,
whosoeuer
remayneth
in
Christ
bryngeth
furth
fruite
,
by
sufferaunce
and
pacience
in
the
crosse
,
in
aduersitee
and
afflictions
.
Let
him
not
forsake
his
vocacion
,
although
he
be
persecuted
,
but
let
him
rather
be
encouraged
by
affliction
to
maintayne
his
vocacion
,
that
he
may
openly
declare
that
he
knoweth
Iesus
Christ
to
be
his
righteousnes
and
health
.
What
should
bee
the
let
,
but
he
that
remayneth
in
Christ
,
shal
bryng
furth
much
fruite
?
He
that
doth
not
tarrye
in
Christe
,
doth
not
bryng
furth
fruite
.
Fourthly
,
let
vs
well
vnderstand
that
he
sayth
:
Without
me
ye
can
do
nothyng
,
that
is
,
ye
can
not
bryng
furth
any
profitable
or
healthful
fruite
,
nor
ye
can
do
no
good
worke
that
is
acceptable
to
God
,
except
ye
beleue
in
me
,
&
tary
by
fayth
in
me
.
What
is
it
to
be
and
to
tarrye
in
Christe
?
Surely
it
is
to
beleue
Iesus
Christ
to
be
borne
of
the
virgin
Mary
,
to
be
very
Christ
,
&
this
Christ
to
be
the
only
propiciatorye
and
sacrifice
for
our
sinnes
,
whiche
hathe
made
reconciliacion
for
thee
to
the
father
,
and
for
whose
sake
thou
art
made
his
son
by
adoption
,
and
heire
of
the
heauenly
and
celestiall
kingedome
.
By
this
faith
thou
art
accepted
for
Christs
sake
of
god
:
by
this
faith
thou
art
accompted
afore
god
as
iust
:
by
this
faith
,
what
workes
so
euer
they
be
that
thou
doest
,
whether
they
be
of
publicke
or
priuate
vocations
(
here
we
do
not
speake
of
sinne
,
which
canne
not
be
doone
by
faithe
)
they
be
accepted
of
god
,
not
as
the
honest
doynges
of
Ethnikes
,
but
as
the
true
godly
workes
vnto
euerlasting
lyfe
.
And
here
wee
muste
not
thynke
that
god
dothe
giue
eternall
lyfe
to
the
godlye
for
their
merytes
sakes
,
but
that
the
godly
taketh
the
righte
of
etrrnall
lyfe
by
faith
,
for
Christes
sake
.
Therfore
those
workes
that
be
done
by
this
faith
,
bee
called
the
fruites
of
eternall
lyfe
,
partely
,
bicause
they
be
done
to
declare
our
thankfulnes
,
for
that
that
we
haue
receiued
the
right
of
the
kyngdome
of
heauen
and
eternall
lyfe
,
and
partely
that
they
be
rewarded
with
rewardes
in
the
lyfe
euerlastynge
.
Who
so
euer
shall
bide
in
Christe
that
is
.
shall
beleue
that
hee
is
accepted
of
God
,
and
to
be
his
sonne
adoptiue
for
CHRISTES
sake
,
hee
what
so
euer
he
dothe
,
althoughe
it
seeme
neuer
so
excellent
and
pleasaunt
,
pure
and
holy
,
it
profiteth
nothinge
before
god
.
To
be
short
,
they
that
do
not
remaine
in
Christe
are
those
,
which
know
the
name
of
Christ
,
leadeth
a
wicked
lyfe
,
walketh
after
the
fleshe
,
and
obeyeth
to
sinne
.
If
Christe
doth
not
tary
in
him
,
how
shall
he
tary
in
Christ
?
S.
Iohn
sayth
:
Hee
that
saieth
I
knowe
him
,
and
doth
not
keepe
his
commaundementes
,
is
a
lyer
,
and
there
is
no
truthe
in
hym
.
And
againe
:
Whosoeuer
shal
say
:
I
loue
god
,
and
shal
hate
his
brother
,
is
a
lyer
.
And
S.
Paul
saith
:
If
there
be
any
man
that
shall
not
prouide
for
his
,
and
especiall
for
his
housholde
,
he
is
worse
then
an
Infidele
.
It
is
very
plaine
,
that
those
whych
leade
a
wycked
lyfe
,
althoughe
they
boaste
themselues
of
the
name
of
a
christian
,
yet
for
all
that
they
tarye
not
in
Christe
.
What
shal
be
come
of
those
that
remain
not
in
Christ
?
Euen
verely
that
thing
,
that
belongeth
to
the
vnfrutefull
braunches
,
which
are
in
the
vine
tree
.
Ezec.
16
These
beynge
cut
away
frome
the
vine
tree
,
are
profitable
to
no
buyldinge
as
other
woode
and
tymbre
is
,
but
beynge
cast
out
a
dores
,
they
wyther
,
and
then
be
gathered
togither
,
and
cast
into
the
fier
,
and
there
be
burned
.
And
thei
are
profitable
for
nothynge
els
,
but
for
to
feede
the
fyer
.
The
selfe
same
thing
is
to
be
said
of
those
,
whyche
do
not
tarry
in
Christe
.
These
serue
for
none
other
purpose
,
but
euen
for
to
be
meate
not
for
temporall
fier
that
consumeth
the
braunches
,
Mar.
9.
1.
Tes.
●
.
Esa
66
but
they
shal
be
punished
with
perpetuall
and
inextinquible
fire
.
and
as
Esay
saith
,
where
their
worme
doth
not
dye
and
the
fyer
goeth
neuer
out
.
&c.
Therefore
good
christian
people
let
vs
tarry
in
Christe
,
and
let
hys
worde
abide
in
vs
,
acknowledging
him
oure
onlye
satisfier
for
our
sinnes
,
sauiour
,
and
the
pacifier
of
goddes
wrathe
.
Fiftly
,
let
vs
consider
and
learne
out
of
this
gospel
,
that
if
this
his
worde
dothe
tarrye
in
vs
,
if
wee
haue
a
sure
and
a
stronge
faith
vnto
it
,
declaringe
our selfe
thankfull
towarde
so
worthy
a
benefactor
with
our
obedience
to
kepe
his
commaundementes
thus
(
I
say
)
if
we
tary
in
him
&
his
word
tary
in
vs
,
then
this
promise
,
Ye
shall
aske
what
ye
will
,
and
it
shal
be
done
vnto
you
.
shal
be
perfourmed
vnto
vs
Here
is
nothing
excepted
,
either
corporal
,
spiritual
,
or
heauenly
goodes
.
What
can
a
christen
man
lacke
,
hauinge
this
firme
and
sure
promise
?
for
he
sayeth
:
What
so
euer
ye
shal
aske
.
Is
ther
any
kind
of
people
vpon
earth
,
that
hathe
so
rich
and
so
excellent
a
promise
,
as
a
true
christian
hathe
?
No
trewly
.
But
let
vs
not
swarue
,
the
wordes
of
Christ
are
dligently
to
be
consydered
,
and
rightly
to
be
vnderstand
.
Christe
dothe
not
simpely
saye
:
What
so
euer
yee
wyll
aske
,
it
shall
bee
doone
vnto
you
.
But
thys
sayinge
hath
hee
putte
before
these
woordes
:
If
yee
abyde
in
me
,
and
my
woordes
abyde
in
you
.
wyth
the
whyche
woordes
is
to
bee
vnderstande
,
that
then
shall
bee
vnto
vs
,
what
so
euer
wee
wyll
and
shall
aske
.
Therefore
,
hee
that
wyll
and
aske
those
thynges
whyche
bee
contrary
vnto
Christes
wordes
,
and
the
whych
be
prohybited
by
the
words
of
the
Lorde
,
he
tarieth
not
in
Christ
,
nor
the
words
of
Christ
abide
not
in
him
,
wherefore
this
promise
pertaineth
not
to
him
.
Iohn
in
an
other
place
saith
This
is
the
truste
,
the
whiche
we
haue
in
him
,
that
if
we
aske
anye
thinge
after
his
wyl
,
he
heareth
vs
.
God
hathe
made
manifest
hys
wyll
by
hys
promises
and
Gospell
.
Therefore
those
that
shall
call
vppon
God
,
and
shall
aske
annye
benefytes
of
him
either
corporal
or
spiritual
,
wee
ought
to
looke
into
his
gospel
and
promises
,
that
we
may
know
of
theym
,
what
thinges
hee
wylleth
vs
to
wyll
and
to
aske
.
Of
corporall
thinges
Christ
sayth
:
Your
heauenvly
father
knoweth
,
what
nede
ye
haue
of
all
those
things
.
Seke
therfore
first
the
kingdome
of
god
,
&
his
righteousnes
,
and
al
these
things
shal
be
cast
vnto
you
.
Of
spiritual
things
and
heauenly
goodnes
the
gospel
of
Christ
is
ful
of
them
.
As
for
this
thing
came
Christ
,
specially
,
that
al
which
beleueth
in
him
shuld
not
perish
,
but
haue
euerlasting
life
.
Therfore
thou
hast
here
put
vnto
thee
,
the
treasure
of
al
good
things
,
which
thou
doest
not
wyll
onely
&
aske
,
but
also
thou
maist
claim
,
if
thou
doest
tarry
in
Christe
;
and
his
wordes
tarry
in
the.
In
conclusion
.
Let
vs
pray
vnto
the
heauenly
father
for
his
grace
,
that
he
wil
graunt
vs
through
his
holy
spirit
,
that
we
may
acknowledge
Christ
our
sauiour
and
abide
in
him
.
Amen
The
gospell
on
S.
Lukes
daye
.
Luce.
10
Woodcut illustration of St. Luke the Evangelist with a book and an ox.
AFter
these
thinges
the
lord
apointed
other
seuenty
and
two
also
,
and
sent
them
twoo
&
two
before
hym
into
euery
city
&
place
whether
he
him selfe
would
come
.
Therfore
said
he
vnto
them
:
Mat.
9.
the
haruest
is
great
,
stut
the
labourers
ar
fewe
.
Pray
ye
therefore
the
lorde
of
the
haruest
,
to
send
forth
laborers
into
his
haruest
,
Go
your
wayes
:
Beholde
,
I
sende
you
forthe
as
sheepe
amonge
wolues
.
Beare
no
wallet
,
neither
scrippe
,
nor
shoes
,
and
Mat.
10
salute
no
man
by
the
waye
.
4
Re.
4
Mat.
20
Luc.
9.
Into
what
house
so
euer
yee
enter
,
fyrst
saye
:
Peace
be
to
this
house
.
And
if
the
sonne
of
peace
be
there
your
peace
shal
reste
vpon
him
,
if
not
,
it
shal
turne
to
you
again
.
And
in
the
same
house
tarry
styll
,
eatyng
and
drynkyng
suche
as
they
geue
.
For
the
labourer
is
worthy
his
rewarde
.
THE
EXPOSITION
.
HEre
in
this
Gospel
is
fyrst
to
bee
noted
the
earnest
and
diligent
fauor
of
Christ
towardes
mankynd
.
That
where
as
he
had
sent
into
Galilee
(
as
it
appeareth
in
the
chapter
which
goth
before
this
)
twelue
ambassadours
or
messingers
,
whom
he
did
call
Apostles
,
to
preache
the
kyngdome
of
God
,
and
to
confirme
thesame
preachyng
with
miracles
,
so
when
he
perceiued
the
great
desyre
of
the
people
to
heare
this
his
Gospel
of
the
kyngdome
of
God
,
&
was
goyng
from
Galile
vnto
Iury
,
he
did
chose
out
of
his
disciples
other
.lxxii.
to
go
before
him
&
preache
,
two
and
two
together
.
Now
therfore
let
vs
heare
with
what
commaundement
and
prerogatiues
they
wer
sent
to
preach
.
The
occasion
why
he
sent
them
,
he
shewed
saiyng
:
The
haruest
is
great
,
but
the
labourers
are
fewe
.
Here
are
fewe
wordes
,
but
waightie
thinges
are
to
be
noted
in
theim
.
Fyrst
,
that
those
whiche
desyre
to
heare
the
gospel
of
Christ
,
are
likened
vnto
the
haruest
.
For
in
husbandry
euery
thyng
hath
his
tyme
and
grothe
,
vntil
the
sedes
are
rype
and
ready
to
be
reaped
.
Fyrst
the
ground
is
plowed
,
then
sowen
,
after
the
sedes
spryng
vp
into
grasse
,
&
groweth
vp
vnto
stalkes
,
at
length
the
sedes
increase
and
are
reaped
and
caryed
into
the
barnes
.
The
husbandry
of
Christes
●elde
.
In
lyke
maner
doth
it
chance
with
the
husbandry
in
Gods
felde
.
First
Moses
with
his
law
did
tyl
the
ground
,
afterwarde
the
Prophetes
didde
sowe
in
the
tyme
of
Iohn
the
baptist
,
the
ayres
did
apeare
:
last
of
al
,
when
Christ
was
come
and
had
sent
forth
hys
Apostels
,
came
the
haruest
,
and
the
corne
was
caried
into
Goddes
barne
.
Now
for
asmuche
as
the
tyme
of
preachinge
of
the
gospell
of
Christe
is
the
haruest
time
,
let
vs
see
what
the
corne
is
that
is
caried
into
this
barne
.
What
the
corne
is
which
is
broghte
together
into
the
barne
of
god
.
The
corne
is
partly
the
people
whiche
thoroughe
the
preachinge
of
the
gospell
are
gathered
into
the
barne
of
Christes
churche
,
and
partely
also
those
good
thinges
,
which
men
doo
gather
out
of
the
gospell
through
faith
.
But
what
be
those
?
is
it
not
suche
wheat
and
barly
as
the
bely
is
fed
with
all
?
No
suerly
,
but
the
thinge
whiche
the
faithfull
do
gather
in
the
haurest
of
the
gospell
,
are
spiritual
:
namelye
,
righteousnes
before
god
and
men
,
wherof
the
fyrste
is
by
faith
through
Christ
(
for
the
iust
lyutth
by
his
owne
faith
)
the
seconde
through
obediens
and
the
frutes
of
faith
,
and
laste
of
all
,
the
life
euerlasting
and
heauenly
ioye
.
This
is
that
corne
whiche
is
gathered
in
the
haruest
of
the
gospell
.
Greate
payne
must
be
taken
in
husbandrye
Secondarilye
it
is
to
be
noted
,
that
as
in
this
temporal
haruest
nothing
is
gathered
into
the
barnes
without
greate
sweat
and
labour
,
for
ther
must
be
diligent
watch
bothe
daye
and
nighte
,
and
the
heate
of
the
daye
muste
be
tolerated
and
borne
,
and
the
handes
must
be
hardened
,
so
likewise
,
when
ye
shall
gather
the
spiritual
corne
,
much
aduersitie
is
to
be
suffered
.
For
the
more
you
do
labour
&
suffre
,
the
more
corne
yee
shall
gather
into
your
barnes
.
Wherfore
,
seynge
that
nowe
is
the
time
of
our
haruest
,
let
vs
not
be
idle
and
slothful
,
but
cherefullye
let
vs
take
in
hand
the
paines
of
the
haruest
,
for
he
that
doth
gather
in
the
heruest
,
(
saith
Salomon
)
is
a
wise
child
,
but
he
that
is
slothful
in
the
sommer
,
is
a
childe
of
confusion
.
And
,
O
thou
sluggard
go
to
the
Emmet
,
considre
her
waies
,
&
learne
to
be
wise
.
She
hath
no
guyde
,
nor
ouerseer
nor
ruler
:
yet
in
the
sommer
she
prouideth
her
meate
,
and
gathereth
her
fode
togither
in
the
haruest
.
Thirdely
,
Christ
saith
:
True
preachers
are
optained
of
god
.
Pray
the
lorde
of
the
haruest
,
to
send
forth
laborers
into
his
haruest
.
Wher
with
is
vndoubtedlye
signified
,
that
the
trewe
preachers
are
not
shaken
(
as
the
prouerbe
is
)
from
the
trees
,
but
that
it
is
needefull
for
vs
to
get
them
from
heauen
with
our
praiers
.
You
wil
say
peraduenture
:
Shall
not
we
then
study
,
and
cause
our
children
to
be
taught
in
holy
scripture
?
shal
we
only
make
a
common
prayer
,
and
haue
a
preacher
suddenly
sent
doune
from
heauen
?
Verely
Christe
wold
haue
vs
to
be
diligent
in
the
education
of
our
youth
&
in
the
study
of
his
holye
scripture
.
For
it
is
the
duety
both
of
the
Magistrats
,
&
also
of
the
parents
,
to
help
&
prouid
that
youthe
,
yea
that
all
menne
(
if
it
bee
possible
)
be
brought
vppe
in
the
study
of
goddes
holye
scripture
,
that
euerye
one
maye
bee
readye
to
the
ministration
of
the
gospell
.
But
in
so
dooynge
,
we
muste
remembre
,
that
it
is
not
oure
industrye
,
laboure
and
studye
,
that
prouydeth
the
true
preacher
of
the
Gospell
,
but
it
is
oure
heauenly
fathers
gyfte
,
frome
whome
commeth
euerye
good
and
perfete
gyfte
.
And
therefore
we
muste
adde
vnto
our
dylygent
laboure
,
prayers
,
that
god
will
vouchesafe
to
geue
the
increase
,
&
that
he
wyll
illuminate
those
that
we
haue
brought
vp
in
learnyng
and
now
haue
called
to
the
ministery
of
the
church
,
with
his
holy
ghost
,
that
they
may
sincerely
preach
the
woorde
,
and
faythfully
minister
in
the
Churche
of
God
.
I
(
sayth
sainct
Paule
)
haue
planted
,
Apollo
hath
watered
,
but
God
hath
geuen
the
increase
.
So
than
,
nother
is
he
that
planteth
any
thyng
,
nother
he
that
watereth
,
but
God
,
whiche
geueth
the
increase
.
Therfore
shall
not
we
plant
,
nor
water
?
Let
vs
not
thynke
so
,
for
it
foloweth
:
Euery
one
shall
receiue
his
reward
,
accordyng
to
his
labor
.
For
we
are
Gods
laborers
,
ye
are
Gods
husbandrye
,
ye
are
Gods
buildyng
.
Wherfore
,
in
callyng
&
receiuyng
of
ministers
of
the
church
we
ought
so
to
pray
,
that
we
do
not
neglect
our
duetie
in
the
meane
whyle
,
&
so
we
ought
to
do
our
dueties
,
that
we
forgette
not
to
praye
also
,
that
God
wyll
geue
the
increase
,
and
his
benediction
vnto
our
worke
.
Fourthly
,
wee
lerne
here
the
great
daunger
and
persecucion
that
Christ
hath
called
&
seth
his
preachers
in
.
For
he
sayth
:
Go
your
way
,
behold
,
I
send
you
furth
as
Lambes
among
the
Wolues
.
It
is
not
vnknowen
howe
fearce
,
cruel
,
and
rauenyng
a
beast
a
Wolfe
is
of
nature
against
the
vnarmed
Lambes
.
This
saiyng
of
Christ
what
is
it
els
,
but
as
he
would
say
:
I
send
you
wholly
without
weapon
among
extreme
and
cruel
enemyes
?
What
peace
,
trāquilitee
,
or
comfort
shall
a
man
loke
for
amonges
suche
enemies
?
The
prophecies
of
Messias
are
not
to
be
vnderstand
corrally
.
Surely
this
saiyng
was
necessary
to
be
spoken
to
the
Apostles
and
disciples
of
Christ
For
when
they
should
be
sent
of
Christ
to
preache
,
that
the
kyngdom
of
Messias
was
nere
at
hande
&
already
come
,
they
were
put
in
remembrance
of
persecutions
and
afflictions
that
should
happen
vnto
them
,
because
they
should
not
imagyne
and
dreame
of
a
corporal
kyngdom
of
Messias
:
and
that
they
shuld
perceiue
also
,
that
when
the
Prophetes
settyng
furth
the
peaceable
,
ioyfull
&
happye
kyngdome
of
Messias
,
they
did
not
speake
of
the
outward
peace
and
tranquilitee
of
this
worlde
,
but
of
the
spiritual
maiestie
&
perpetuall
felicitee
,
then
preached
by
the
Gospell
,
and
afterwarde
to
be
manyfested
vnto
the
whole
worlde
.
For
if
the
kyngdome
of
Christe
were
of
this
worlde
,
Christ
should
not
haue
sent
his
Apostles
as
shepe
among
Wolues
,
but
rather
he
would
haue
brought
it
to
passe
,
that
they
shuld
haue
been
had
in
great
reputacion
,
and
should
haue
been
honourably
entreated
and
receiued
,
as
it
had
become
suche
a
great
kynges
Ambassadors
.
But
nowe
he
setteth
theim
furth
into
many
daungers
,
saiyng
:
They
shall
deliuer
you
vp
(
sayth
he
)
to
the
counsails
,
Mat.
10
and
shall
scourge
you
in
their
synagoges
.
Mar.
13
And
ye
shall
be
brought
to
the
head
rulers
and
kynges
for
my
sake
.
And
in
another
place
he
sayth
:
Ma.
14
They
shall
put
you
to
trouble
and
shall
kyll
you
,
and
ye
shal
be
hated
of
all
people
for
my
names
sake
.
Thesame
that
Christ
preacheth
here
to
his
Apostles
,
partaineth
to
all
other
priuate
persons
,
beleuyng
the
wordes
of
the
Apostles
.
For
euery
manne
in
his
owne
vocacion
is
sent
like
a
Lambe
among
Wolues
.
And
necessarily
wee
must
entre
through
many
afflictio●s
into
the
kyngdom
of
God
.
For
we
must
bee
euer
on
the
sufferyng
syde
.
The
Lambe
hurteth
not
,
he
spoyleth
not
,
nor
deuoureth
.
But
he
is
hurt
,
spoyled
&
deuoured
.
So
likewyse
the
smal
and
weake
flocke
of
Christ
is
of
other
iniured
,
spoyled
,
and
troubled
.
We
must
(
I
say
)
by
many
tribulacions
enter
into
the
kyngdome
of
heauen
.
Also
we
are
here
commaunded
not
to
be
carefull
,
but
euery
man
in
folowing
his
vocacion
muste
bee
diligent
to
execute
the
same
,
trusting
and
beleuing
that
god
so
wil
prouide
and
care
for
vs
,
that
we
shal
lacke
nothinge
.
as
it
apeareth
in
his
apostels
and
disciples
whom
he
sente
forthe
without
any
wallet
,
scrip
or
shooes
,
yet
thei
did
lack
nothing
,
for
when
he
did
ask
them
whether
they
had
lacked
ani
thing
or
no
,
thei
answered
:
No.
Therefore
let
vs
(
as
Christ
commandeth
vs
)
seke
first
the
kingdom
of
god
,
and
the
righteousnes
thereof
,
and
all
these
thinges
shal
be
ministred
vnto
vs
.
Filftey
,
here
is
to
be
noted
,
that
we
must
earnestly
and
diligently
do
that
which
we
are
bidden
to
do
,
and
not
to
be
withdrawen
from
it
by
no
manner
of
wayes
,
nother
vnder
pretence
of
loue
and
friendeshippe
,
or
visityng
our
friends
,
and
saluting
them
,
but
(
as
the
disciples
were
commaunded
)
to
go
forwards
and
not
to
be
stayed
or
returned
by
any
such
meetings
&
communings
by
the
way
,
so
neglecting
our
offyce
.
After
this
manner
did
Eliza
the
Prophete
saye
vnto
his
seruaunt
:
If
ye
mete
any
man
,
salute
him
not
:
and
if
anye
salute
the
,
answere
him
not
againe
.
Wherwith
commaunding
him
,
that
he
diligentlye
and
spedely
shuld
do
and
performe
hys
maisters
busines
and
commaundement
.
Wherfore
let
euery
man
so
apply
and
take
heede
in
his
vocation
that
god
thereby
may
be
glorified
and
praysed
To
whome
with
the
sonne
and
holy
,
ghost
be
all
honour
,
worlde
without
ende
.
Amen
.