¶
A
Prophesie
out
of
the
the
ninth
Chapter
of
Esay
,
of
the
childe
Christ
Iesus
borne
vnto
vs
,
with
an
exposition
of
D.M.
Luther
.
THe
people
that
walked
in
darkenesse
,
haue
seene
a
greate
lighte
:
Verse
.
2.
they
that
dwelled
in
the
land
of
the
shadowe
of
death
,
vpon
them
hath
the
light
shined
.
3
Thou
haste
multiplied
the
people
,
and
not
increased
their
ioy
:
they
haue
reioyced
before
thee
according
to
the
ioye
in
haruest
,
and
as
men
reioyce
when
they
deuide
a
spoyle
.
4
For
the
yoke
of
their
burden
,
and
the
rodde
of
their
shoulder
,
and
the
slaffe
of
their
oppressour
haste
thou
broken
,
as
in
the
daye
of
Midian
.
5
And
truely
euery
battel
of
the
warre
our
is
with
noyse
,
and
with
tumbling
of
garments
in
bloud
:
but
this
shall
be
with
burning
and
consuming
of
fire
.
6
For
vnto
vs
a
child
is
born
,
and
vnto
vs
a
Sonne
is
giuen
:
and
the
gouernement
is
vpon
his
shoulder
,
and
his
name
shal
bee
called
Wonderful
,
counsellour
,
Strong
,
Valiaunte
,
alwayes
a
father
,
the
Prince
of
Peace
.
7
His
gouernement
shal
be
encreased
,
and
of
the
peace
there
shal
be
no
end
:
he
shall
sitte
vppon
the
throne
of
Dauid
,
and
vppon
his
kingdome
,
to
order
it
,
and
to
stablishe
it
with
iudgemente
and
with
righteousnesse
,
from
henceforth
euen
for
euer
:
the
zeale
of
the
Lord
of
hostes
wil
performe
this
.
WHereas
this
deuine
prophet
among
other
things
sayth
:
Vnto
vs
a
childe
is
born
,
it
is
vndoubtedly
to
be
vnderstood
of
Christ
,
yea
all
that
he
here
sayth
,
is
concerning
the
kingdome
of
the
child
Christ
,
namely
howe
he
shal
gouerne
his
kingdome
,
and
what
shall
ensue
of
his
gouernment
,
to
witte
,
Christ
is
to
the
Iewes
a
stone
to
stumble
at
and
a
rocke
of
offence
.
that
at
him
the
people
of
Israell
shall
be
offended
and
stumble
,
for
as
muche
as
he
is
published
to
bée
such
a
Lorde
,
as
reiecteth
the
righteousnesse
of
the
lawe
,
and
receyueth
the
Gentiles
being
without
the
law
,
through
fayth
.
Whiche
doeth
so
grieue
,
blinde
,
&
harden
the
Iewes
,
that
euen
at
this
day
they
will
not
become
Christians
,
wherof
almost
al
the
eight
Chapter
of
Esay
intreateth
,
according
as
Simeon
also
speaketh
in
the
seconde
Chapter
of
Luke
:
Behold
this
Child
is
appointed
for
the
fal
and
rising
againe
of
many
in
Israel
,
and
for
a
signe
which
shal
be
spoken
against
.
And
Esay
in
his
eyght
Chapter
sayth
,
that
the
Lorde
shall
be
a
stone
to
stumble
at
,
and
a
rocke
to
fall
vppon
to
both
the
houses
of
Israel
.
Of
whiche
saying
of
Esay
,
Saint
Peter
and
Saint
Paule
make
mention
in
their
writings
,
and
affirme
that
it
is
verified
in
the
Iewes
.
So
that
the
summe
of
this
text
is
this
:
The
Iewes
shal
be
offended
and
hardened
bycause
of
the
wordes
full
of
grace
concerning
the
kingdome
of
Christe
,
The
sum
of
this
Prophesie
of
Esay
.
when
as
it
is
so
highly
praised
,
but
their
works
&
the
laws
are
so
litle
accounted
of
before
God
,
which
they
can
not
abide
.
For
it
must
néedes
followe
that
where
the
grace
of
God
is
extolled
&
set
forth
,
ther
those
holye
ones
which
trust
in
their
works
shold
be
offended
&
gretly
moued
.
And
this
sense
&
meaning
the
words
next
going
before
do
require
,
where
the
Prophete
speaketh
of
the
darkenesse
wherewith
the
Iewes
should
be
ouerwhelmed
,
how
that
it
shold
not
be
natural
or
bodily
darknes
,
but
spiritual
,
whych
shall
come
hereof
,
for
that
other
men
&
people
sée
a
light
.
Nowe
the
Prophete
saith
thus
:
The
darknesse
shall
not
bee
such
as
was
in
hir
vexation
,
when
at
the
first
hee
lightly
afflicted
the
lande
of
Zabulon
,
and
the
lande
of
Nepthali
,
and
afterwarde
did
more
grieuously
afflicte
hir
by
the
waye
of
the
sea
beyond
Iordane
in
Galile
of
the
heathen
:
But
it
shal
be
such
,
that
the
people
which
walk
in
darkenesse
shall
sée
a
great
light
,
which
shall
shine
bright
vpon
them
that
dwell
in
the
lande
of
the
shadowe
of
death
,
wherby
when
thou
multipliest
the
people
,
thou
doest
not
increase
their
ioye
&c.
Whiche
is
thus
much
in
effecte
:
other
darkenesse
,
and
an
other
plague
shall
come
vpon
this
people
,
than
was
that
,
when
Theglath
Phalasar
king
of
Assiria
did
first
possesse
the
lande
of
Zabulon
&
the
land
of
Nepthali
,
which
was
as
yet
a
light
&
no
intollerable
plague
,
beyng
compared
with
that
which
Salmanasar
caused
afterward
,
when
he
possessed
al
the
country
vpon
the
Sea
coast
,
and
carried
awaye
the
whole
kingdome
of
Israel
,
whiche
was
a
farre
more
grieuous
and
greater
plague
and
darknesse
than
the
other
.
But
beside
these
two
plagues
,
the
soarest
plague
and
the
greatest
darkenesse
shall
come
in
the
time
of
Christ
,
The
spiritual
darkenesse
of
the
Iewes
.
when
as
this
people
shall
bee
offended
and
stumble
,
and
shall
harden
themselues
,
for
that
a
great
light
&
shining
brightnesse
shall
rise
among
the
people
,
wherby
manye
of
the
Gentiles
shall
be
conuerted
,
and
the
lawe
of
Moses
and
all
Iudaisme
shal
be
no
more
of
anye
estimation
,
but
onely
grace
and
mercye
in
Christe
shall
be
preached
,
and
sette
forth
.
Now
it
is
néedeful
here
to
know
the
Historie
which
is
written
in
the
second
booke
of
Kings
,
the
fiftéenth
Chapter
,
how
Theglath
Phalasar
king
of
the
Assirians
came
in
the
dayes
of
Pecah
king
of
Israel
,
and
toke
and
carried
away
Captiue
Gilead
and
Galile
,
being
almoste
the
thirde
part
of
the
land
of
Israel
,
to
both
sides
of
Iordane
.
It
is
méete
also
to
knowe
that
which
is
written
in
the
seuentéenth
Chapter
of
the
same
booke
of
Kings
,
how
Salmanasar
an
other
kyng
of
the
Assirians
,
besieged
Samaria
thrée
yeares
,
and
caried
awaye
all
Israel
.
Among
the
Hebrewes
light
signifieth
prosperitie
,
darknesse
aduersitie
.
These
were
two
darknesses
,
that
is
,
two
plagues
or
scourges
.
For
after
the
maner
of
the
Hebrewes
,
lyght
signifieth
prosperitie
,
darknesse
aduersitie
:
for
that
in
aduersitie
no
grace
,
no
goodnesse
shineth
vpon
them
,
but
méere
trouble
and
the
greatnesse
of
Gods
wrathe
ouershadoweth
them
.
Concerning
the
firste
darkenesse
,
wherein
Galile
and
Gilead
were
caried
away
,
Esay
calleth
it
a
light
affliction
,
for
it
was
only
vpon
part
of
the
land
,
neyther
did
it
continue
very
long
.
But
the
darkenesse
whiche
followed
was
worse
and
more
intollerable
,
when
as
the
king
of
the
Assirians
,
after
he
had
made
warre
thrée
yeres
in
the
land
,
at
the
laste
caried
it
all
awaye
Captiue
.
Which
two
plagues
&
darkenesses
were
types
or
figures
of
the
plague
that
shoulde
come
afterwarde
,
when
as
the
Iewes
were
spoyled
and
caried
awaye
both
in
body
and
spirite
:
The
Iews
spoyled
both
in
body
and
spirite
.
in
spirite
,
when
they
were
caried
of
Satan
from
God
and
his
word
:
vnto
vanitie
and
lyes
.
In
body
,
when
they
were
dispearsed
of
the
Romaines
ouer
the
whole
world
:
whereof
Esay
in
manye
places
maketh
mention
.
But
we
wil
now
intreate
of
the
prophesie
of
Esaye
,
and
learne
to
know
our
Lord
Iesus
Christ
,
and
as
it
were
to
dandle
him
,
being
an
infant
,
in
his
swadling
clothes
.
The
people
that
walked
in
darkenes
haue
sene
a
great
light
:
they
that
dwelled
in
the
land
of
the
shadow
of
death
,
vppon
them
hathe
the
light
shined
.
Esay
(
as
I
haue
said
)
speaketh
of
spirituall
darkenesse
,
whiche
is
the
greatest
plague
,
&
the
sorest
scourge
:
and
of
spiritual
light
,
which
is
the
chiefest
felicitie
,
and
greatest
grace
.
For
what
can
be
more
horrible
than
blindnesse
of
the
harte
,
and
ignoraunce
in
diuine
matters
?
What
can
be
more
amiable
,
what
more
excellent
,
than
a
heart
enlightned
,
and
the
knowledge
of
God
?
Concerning
the
former
,
where
it
is
,
there
can
be
nothing
but
all
euill
,
so
that
euen
the
good
is
not
good
,
although
it
be
present
.
As
for
the
latter
,
where
it
is
,
there
can
bée
nothing
but
good
,
so
that
euen
the
euyll
is
not
euill
,
although
it
be
presente
.
For
what
can
hurt
him
,
which
knoweth
and
hath
God
?
The
great
light
wherof
the
prophet
speaketh
what
it
is
What
can
profit
him
,
who
being
destitute
of
God
,
hath
Sathan
?
This
greate
light
therefore
and
verye
shining
brightnesse
,
is
the
holy
Gospell
,
or
the
worde
of
God
concerning
grace
,
whiche
is
a
spirituall
lighte
,
shewing
,
what
God
is
,
what
he
giueth
vnto
vs
,
or
bestoweth
vpon
vs
,
and
what
he
wil
haue
vs
to
doe
.
It
teacheth
moreouer
,
what
is
sinne
,
death
,
Satan
,
the
world
,
&c.
What
they
hinder
our
saluation
,
&
what
they
further
it
.
Thinkest
thou
not
that
this
is
an
vnspeakable
lighte
,
Spir
tuall
light
.
whereby
wee
maye
looke
both
into
the
heart
of
God
,
and
also
into
the
depth
of
the
deitie
?
Wherby
moreouer
,
we
perceiue
the
cogitations
of
Satan
,
and
what
sinne
is
,
and
howe
we
may
be
deliuered
from
it
:
also
what
is
man
,
and
the
worlde
,
and
how
a
Christian
muste
take
héede
thereof
.
When
as
before
no
man
knew
what
God
is
,
neither
whether
there
be
any
diuels
or
no
,
Spiritual
dark●nesse
.
neither
what
is
synne
and
death
,
so
far
was
it
off
,
that
they
knew
how
to
be
delyuered
from
thē
.
So
also
no
man
knew
what
is
man
,
and
the
worlde
.
For
euery
one
thought
that
there
was
muche
honestie
,
reason
,
and
goodly
vertues
in
thē
,
neither
did
any
man
thinke
their
chiefest
wisedome
to
be
meere
foolishenesse
,
their
moste
noble
vertue
,
moste
filthye
wickednesse
.
Such
ignorance
and
blindnesse
Esay
here
calleth
darkenesse
,
and
the
lande
of
the
shadow
of
Death
,
wherein
the
people
liued
,
and
by
the
name
of
People
he
signifieth
speciallye
the
Iewes
.
Heere
nowe
beginne
contention
and
offence
at
the
light
:
For
albeit
this
light
did
arise
,
and
was
preached
to
al
the
people
,
yet
a
great
part
refused
to
receiue
it
,
for
they
would
not
séeme
to
be
blinde
or
in
darknes
,
but
thought
themselues
to
be
in
light
.
Let
vs
nowe
consider
,
whereby
men
deserued
to
sée
such
a
light
.
Not
bycause
of
any
merit
of
men
,
but
of
his
mee●e
grace
hath
God
caused
this
light
shine
.
Here
is
shewed
no
worke
,
no
frée
will
,
but
rather
will
bonde
and
thrall
.
For
who
can
doe
anye
thing
in
darkenesse
?
Howe
can
he
knowe
what
is
to
be
done
,
who
knoweth
nothing
.
Doeth
not
Christe
saye
Iohn
.
12.
Hee
that
walketh
in
the
darke
,
knoweth
not
whether
he
goeth
.
It
is
to
be
attributed
therefore
to
nothing
,
but
to
only
grace
,
that
a
light
ariseth
in
darkenesse
,
and
shineth
vpon
the
people
.
Now
Esay
when
he
sayth
:
The
people
whiche
walked
in
darknesse
,
haue
seene
a
great
light
,
is
not
so
to
be
vnderstoode
,
as
though
he
made
a
difference
betwéene
two
sortes
of
people
,
noting
vnto
vs
one
sort
which
walketh
in
darkenesse
,
and
an
other
sort
which
walketh
in
light
:
according
as
the
Iews
do
seuer
themselues
from
the
Gentiles
as
thoughe
they
walked
in
lighte
,
and
the
Gentiles
in
darkenesse
.
But
he
is
to
be
vnderstood
thus
,
that
thereby
he
sheweth
the
miserie
of
al
people
.
As
if
hée
should
say
:
God
hath
mercy
on
a
people
lying
in
excéeding
great
darknesse
,
and
very
muche
néeding
light
,
and
suffereth
a
great
light
to
shine
vnto
thē
,
not
moued
thervnto
by
their
merites
,
but
preuenteth
them
with
his
mercye
,
before
they
praye
or
desire
anye
thing
,
as
Luke
notablye
declareth
,
where
Zacharias
sayeth
:
Luke
.
1.78
.
Throughe
the
tender
mercie
of
oure
GOD
,
whereby
the
daye
spring
from
an
highe
hathe
visited
vs
:
to
giue
light
to
them
that
sit
in
darknesse
,
&
in
the
shadowe
of
death
,
&c.
In
whiche
wordes
Zacharias
doeth
as
it
were
with
his
finger
shew
this
Prophesie
of
Esaye
.
Whiche
is
also
done
Iohn
.
1.
Where
there
is
often
mention
made
of
the
light
.
Whereby
it
may
be
easily
vnderstoode
,
that
he
speaketh
especiallye
of
the
Iewes
,
and
also
of
the
Gentiles
.
For
if
the
Iewes
the
select
people
of
God
did
remaine
in
darkenesse
,
howe
muche
more
did
the
Gentiles
?
Thou
haste
multiplied
the
people
,
and
not
increased
their
ioy
.
He
nowe
giueth
vs
to
vnderstande
,
from
whence
,
whither
,
and
why
this
light
whiche
is
the
Gospell
and
heauenly
Doctrine
,
shineth
and
commeth
:
Hée
declareth
moreouer
,
the
disciples
of
this
light
and
doctrine
,
The
Iews
reioyce
not
at
the
light
that
shineth
,
but
are
offended
at
it
.
and
sheweth
that
they
are
of
two
sortes
:
where
as
it
is
sayde
Iohn
.
1.
The
light
shineth
in
darkenesse
,
and
the
darknesse
comprehended
it
not
.
This
is
that
whereof
we
spake
before
,
that
a
great
part
of
the
Iewes
is
offended
and
stumbleth
at
the
light
,
as
it
is
againe
sayde
Iohn
.
1.
He
came
vnto
his
owne
,
and
his
owne
receiued
him
not
.
Howbeit
a
few
,
namely
the
refuse
and
dregges
,
and
the
base
sort
of
the
Iews
receiued
the
light
.
This
is
that
which
he
sayth
,
thou
hast
not
increased
,
or
thou
haste
deminished
theyr
ioye
,
whiche
maye
haue
a
double
vnderstandyng
.
One
,
that
there
be
fewe
of
the
Iewes
which
shall
reioyce
at
thys
lyghte
,
yea
a
great
parte
are
so
hardened
,
and
are
broughte
into
suche
furie
and
rage
,
that
they
do
persecute
it
vnto
the
laste
houre
of
their
life
.
The
other
sense
is
,
there
is
great
ioy
among
the
Saintes
,
where
the
Gospell
hath
good
successe
,
so
that
many
are
conuerted
.
Of
suche
ioy
the
Apostles
tooke
but
little
of
the
Iews
,
yea
they
did
rather
gretly
lament
their
hardned
faith
,
as
it
is
manifest
in
Paul
,
Rom.
9.
and
Esay
hymselfe
declareth
the
same
,
Chapiter
.33
.
when
he
sayeth
:
The
messengers
of
peace
shall
weepe
bitterly
:
that
is
,
the
Apostles
which
preach
peace
,
and
the
Gospel
,
shall
lament
greatlye
,
&c.
when
as
notwithstandyng
the
Iewes
oughte
to
take
excéeding
greate
pleasure
and
ioy
thereat
,
for
that
they
shold
beléeue
,
forasmuche
as
such
a
light
was
promised
and
brought
of
Christe
hymselfe
to
them
especially
before
all
nations
of
the
earth
.
But
the
former
sense
is
rather
to
be
liked
,
and
doeth
better
agrée
wyth
the
texte
,
The
Iews
offended
at
the
conuersion
of
the
Gentiles
.
when
it
is
saide
that
there
is
therfore
so
little
ioy
,
for
that
so
many
of
the
Gentiles
are
conuerted
:
For
it
grieued
none
so
muche
that
the
Gentiles
were
conuerted
,
as
it
did
the
hardned
Iewes
.
Nowe
it
is
not
fitly
sayde
that
there
is
little
ioye
,
and
that
not
many
do
therefore
reioyce
,
bycause
the
Gentiles
belieue
the
Gospel
,
and
it
is
thus
much
in
effect
:
It
doth
vexe
and
trouble
many
,
more
than
can
be
sayd
,
that
Christe
crucified
is
receiued
of
so
many
Gentiles
,
and
a
very
fewe
there
are
,
whome
thys
doth
wel
please
,
all
the
rest
are
euen
in
a
rage
and
furie
thereat
,
as
if
at
this
daye
in
our
tyme
it
shoulde
be
sayde
:
GOD
maketh
manye
to
become
true
Gospellers
,
but
that
bringeth
smal
ioye
to
the
Pope
:
that
is
,
there
be
fewe
in
the
Papacie
,
whyche
doe
thereat
take
pleasure
and
ioye
,
yea
there
are
verye
manye
,
euen
the
greatest
part
of
them
,
whom
it
doth
so
grieue
,
that
they
are
brought
euen
vnto
furie
&
foolishnesse
.
Moreouer
thys
text
meaneth
the
same
that
Moses
doth
in
his
song
,
where
he
sayeth
after
this
sort
:
Deut
.
32.21
.
I
wil
prouoke
them
to
enuie
by
those
which
are
not
my
people
:
I
wil
anger
thee
by
a
foolish
nation
.
According
as
Paule
alleageth
it
.
Rom.
10.
That
is
,
I
wil
receiue
the
Gentiles
which
are
not
my
people
,
whiche
are
also
foolish
,
in
as
muche
as
they
haue
not
the
lawe
of
Moses
,
neyther
knowe
so
muche
of
God
,
as
the
Iewes
,
whiche
heare
of
hym
daylye
.
When
therefore
it
shall
be
sayde
:
Beholde
the
Gentiles
are
the
people
of
GOD
,
that
setteth
them
in
a
rage
and
furie
.
For
they
only
wil
be
the
people
of
God
,
and
yet
they
do
not
worship
God
only
for
their
God
,
but
haue
others
also
.
For
as
much
therfore
as
they
forsake
God
,
he
wil
receue
others
:
for
that
they
commit
fornication
wyth
others
,
hee
will
choose
to
himselfe
others
also
,
whome
he
may
loue
.
This
is
to
make
the
ioy
little
and
small
,
and
to
multiplie
the
people
.
Wherby
the
qualitie
&
state
of
the
Gospel
is
declared
,
namely
what
successe
it
hath
in
the
worlde
:
The
Gospell
bringeth
ioy
to
the
receyuers
therof
,
but
offedeth
them
that
receiue
it
not
.
very
much
ioy
procéedeth
from
it
if
many
receiue
it
,
yet
neuerthelesse
many
are
offended
at
it
,
which
do
not
receiue
it
.
Fy
(
say
they
)
how
many
thousande
men
are
seduced
by
that
heresie
?
all
the
worlde
desireth
to
haue
that
doctrine
,
as
the
Iewes
said
,
Iohn
.
11.
If
we
let
him
thus
alone
,
all
men
will
beleeue
in
him
:
and
Iohn
.
12.
Beholde
the
world
goeth
after
him
.
So
they
say
also
at
this
day
:
vnlesse
we
preuent
it
,
the
whole
world
will
embrace
the
heresie
of
Luther
.
Let
vs
endeuour
therfore
with
might
and
maine
to
represse
it
,
let
vs
burne
,
kil
,
persecute
,
and
pursue
,
that
wee
maye
extinguishe
the
Gospel
:
for
it
maketh
the
people
to
reuolte
from
vs
,
it
diminisheth
also
our
wealth
and
honor
.
Though
the
wicked
persecute
the
Gospel
yet
they
shall
not
preuaile
against
it
.
Go
to
ye
valiaunte
and
stoute
Champions
,
stay
and
hinder
the
course
of
the
Gospel
al
that
yee
are
able
,
ye
shall
notably
fayle
of
your
purpose
.
If
ye
did
not
so
resist
,
your
pompe
and
pride
might
continue
longer
.
That
therefore
ye
may
the
sooner
perish
,
helpe
forwarde
your
owne
destruction
,
striue
both
againste
God
and
men
,
that
both
God
and
men
may
hate
you
,
that
so
at
the
laste
ye
may
be
destroyed
,
euen
as
it
hath
happened
to
the
Iewes
,
and
to
all
the
persecutours
of
the
Gospell
.
Amen
.
They
haue
reioyced
before
thee
according
to
the
ioy
in
haruest
,
&
as
men
reioyce
when
they
deuide
a
spoyle
,
Before
thee
,
sayth
the
Prophet
,
that
is
,
in
spirite
and
faith
,
wherein
the
kyngdome
of
Christ
consisteth
,
and
in
which
he
raigneth
.
Here
againe
it
appeareth
that
there
is
a
small
part
whiche
reioyceth
,
as
it
is
a
little
before
mentioned
,
whereby
wée
maye
vnderstande
that
it
is
true
that
thys
texte
(
Thou
hast
not
increased
their
ioy
)
is
thus
muche
in
effecte
:
Thou
makest
them
sadde
and
angrye
,
for
that
they
haue
no
ioye
,
but
onelye
affliction
thereby
,
as
if
the
Prophete
shoulde
haue
sayde
after
thys
sorte
:
There
is
small
ioy
surely
,
that
is
,
great
sorrowe
and
resistyng
,
for
hee
addeth
nexte
after
:
But
before
thée
there
is
ioy
,
as
if
he
saide
,
there
is
little
ioy
,
that
is
no
ioye
,
but
berfore
thée
is
greate
ioy
:
Moreouer
,
he
sayde
Before
thee
,
for
this
cause
also
,
The
worldlye
ioy
to
hee
looked
for
in
Christes
Kingdome
.
that
no
manne
shoulde
looke
for
worldly
and
transitorie
ioye
in
the
kingdome
of
Christe
.
Ioye
in
God
muste
be
hidden
vnder
the
Crosse
,
as
Christe
sayth
:
In
the
world
ye
shal
haue
affliction
,
but
in
me
you
shal
haue
peace
.
The
heartes
of
Christians
are
alwayes
ioyfull
,
Iohn
.
16.33
.
althoughe
in
body
,
goodes
and
reputation
outwardely
they
are
compelled
to
suffer
affliction
.
For
the
innumerable
multitude
,
vnto
whome
little
ioye
commeth
by
the
Gospell
,
and
Sathan
will
worke
so
far
,
that
Christians
shall
be
able
to
reioyce
nothing
either
of
their
welth
,
or
honor
and
reputation
.
So
that
Christians
are
togither
both
in
sorrowe
and
pleasure
,
in
griefe
and
ioy
,
in
warre
and
peace
,
for
as
much
as
before
God
they
are
mery
in
spirite
,
and
are
also
abhorred
of
the
vnfaithfull
and
Satan
,
which
cannot
abide
them
.
The
Prophet
addeth
a
similitude
of
ioy
,
A
similitude
of
the
ioy
in
Harueste
.
whiche
is
wonte
to
be
in
a
plentiful
haruest
.
For
in
the
Autumn
or
haruest
is
the
gretest
ioy
of
the
whole
yeare
,
when
as
all
the
fruits
of
the
earth
being
reaped
and
gathered
togither
,
are
caried
home
and
laid
vp
,
as
wine
,
graine
oile
,
figs
,
and
whatsoeuer
fruits
of
trées
which
are
without
number
,
especiallye
if
it
be
a
fruitful
yeare
,
for
then
it
is
called
a
plentifull
Autumne
or
Haruest
,
then
the
Earthe
gyueth
a
rewarde
to
the
Tillers
thereof
,
then
it
yéeldeth
profytte
and
fruite
for
the
laboures
of
the
whole
yeare
:
then
euerye
one
singeth
,
and
reioyceth
in
gathering
togither
such
fruite
.
Herevpon
the
Scripture
calleth
the
Autumne
or
Haruest
,
the
ende
of
the
yeare
,
as
Exodus
chapter
xxiij
.
When
as
in
the
ende
of
the
yere
thou
hast
gathered
togither
al
thy
fruits
into
barnes
and
store
houses
.
&c.
For
by
and
by
after
haruest
the
husbandmen
beginne
to
plowe
the
grounde
agayne
,
and
to
prepare
for
the
haruest
of
the
yeare
following
.
The
Gospel
the
spiritual
haruest
.
The
Gospell
is
after
this
sort
the
spiritual
haruest
,
as
Christ
declareth
Iohn
.
4.
Loke
sayeth
he
,
on
the
regions
,
for
they
are
white
already
vnto
haruest
.
The
Prophets
which
went
before
Christ
,
did
in
déede
till
the
Earthe
,
yet
they
did
not
liue
vnto
haruest
:
that
is
,
they
preached
the
law
,
they
foretolde
of
Christ
,
they
prophesied
of
the
gospel
,
they
toke
much
paines
in
the
scripture
,
and
for
the
peoples
sake
,
that
they
might
make
men
ready
against
the
comming
of
Christ
.
Howbeit
they
liued
not
vntill
the
time
when
as
these
things
were
to
be
fulfilled
,
as
Christe
sayth
in
another
place
:
Luke
.
10.24
Many
kings
and
Prophets
haue
greatly
desired
to
sée
&
heare
those
things
which
ye
sée
and
heare
,
and
yet
neyther
of
them
was
graunted
vnto
them
.
But
we
,
that
is
,
They
whiche
belieue
the
Gospel
,
are
made
partakers
of
the
fruites
of
the
spiritual
haruest
.
the
Apostles
and
all
the
godly
,
do
receyue
the
gospell
,
&
come
into
the
haruest
,
that
we
may
enioy
al
the
fruites
of
the
gospel
,
that
is
,
the
spirite
,
the
comforter
with
al
his
giftes
,
wherein
we
are
made
so
ryche
,
that
we
haue
grace
and
remission
of
sinnes
for
euer
:
moreouer
,
that
we
may
enioye
redemption
from
deathe
,
dominion
and
power
ouer
the
Diuel
and
al
euil
what
so
euer
,
and
briefly
,
the
fulnesse
and
most
abundant
plentie
of
all
goodnesse
,
so
that
Saint
Paule
doth
rightly
call
them
vnspeakable
good
things
and
excéeding
riches
,
which
we
enioy
through
Christe
.
This
is
a
true
Autumn
or
haruest
,
this
is
a
rich
vintage
,
filling
the
barnes
and
vessels
.
Herevnto
the
deuine
Prophets
laboured
to
bring
men
,
in
as
muche
as
they
foretolde
that
such
a
time
shoulde
assuredlye
come
,
and
hereby
they
comforted
them
.
These
we
haue
assured
witnesses
of
our
faith
,
according
as
Saincte
Peter
saith
:
Not
for
their
owne
,
but
for
oure
sake
they
declared
such
thinges
as
they
preached
of
Christe
.
Here
is
that
saying
verified
.
There
is
one
whiche
soweth
,
&
another
that
reapeth
,
as
Christ
himselfe
sayeth
.
Ioh
.
4.
Other
men
laboured
,
and
yee
are
entred
into
their
laboures
,
euen
as
the
Israelits
came
into
the
land
of
Canaan
,
which
notwithstanding
they
had
not
tilled
,
but
as
it
is
saide
,
Psal
.
105.
They
tooke
the
labours
of
the
people
in
possession
.
And
Moses
saith
in
Deuteronomie
:
God
shall
giue
thée
Cities
whiche
thou
haste
not
builded
,
and
fieldes
in
whiche
thou
haste
cast
no
séede
&c.
This
therefore
is
in
déede
great
ioy
,
both
to
know
and
to
haue
suche
greate
good
thinges
,
and
therefore
to
giue
God
thankes
,
The
goodnesse
and
grace
of
God
is
offered
to
the
whole
world
,
but
receiued
of
●ewe
.
to
extoll
and
praise
him
.
Nowe
althoughe
these
bee
offered
to
the
whole
worlde
,
howe
fewe
bee
there
,
(
such
is
mens
peruersnesse
)
which
do
acknowledge
and
receiue
them
?
howe
fewe
bee
there
,
whiche
(
alas
)
haue
ioye
by
them
?
for
they
are
very
exceeding
greate
and
highe
good
things
.
Another
similitude
the
prophete
bringeth
of
victory
,
A
similitude
of
the
diuision
of
the
spoile
after
the
victorie
obtayned
.
when
as
the
battel
being
ended
,
the
spoiles
are
diuided
,
whereby
the
Souldyoures
are
enriched
.
The
more
daungerous
and
sharpe
that
the
battayle
hathe
béene
,
so
much
more
pleasaunte
is
the
victorye
,
so
much
more
swéeter
is
the
diuision
of
the
spoyle
:
then
there
is
a
ioyfull
retournyng
into
theyr
Countrey
:
then
is
there
shoutyng
,
reioycing
,
singyng
,
and
talkyng
of
the
perilles
and
laboures
of
the
battell
,
of
the
prosperitie
and
safetye
of
the
victory
:
Then
they
speake
much
of
theyr
enimyes
,
and
deride
and
scorne
them
.
Muche
more
is
that
done
in
the
Spirituall
victory
before
God
,
Sinne
,
Death
,
and
Sathan
being
ouercome
.
Esay
makyng
no
mention
of
the
victorye
,
speaketh
of
the
diuision
of
the
spoyle
,
The
victorie
is
not
ours
,
yet
the
fruite
therof
is
giuen
vnto
vs.
for
he
afterward
speaketh
of
the
victorye
,
whose
it
is
,
for
it
is
not
ours
,
so
that
we
haue
got
it
of
our selues
,
but
the
profitte
and
fruite
of
the
victorie
,
is
giuen
vnto
vs
,
that
is
the
diuision
of
the
spoyle
,
whiche
is
the
holy
Gospel
,
the
worde
of
life
,
whereby
we
are
made
partakers
of
the
fruite
of
Christs
victorie
,
namely
of
deliuerance
and
fréedome
from
sinnes
,
as
it
is
sayde
.
This
doth
in
déede
make
hartes
ioyfull
,
quiet
,
strong
vnto
God
and
stable
,
againste
Sathan
and
all
his
power
and
wickednesse
.
For
before
Christ
came
,
the
Prophets
when
they
pitched
their
campe
with
the
word
of
God
,
they
obtayned
as
yet
no
victory
.
They
stoode
and
loked
for
the
true
Captaine
of
the
armie
,
Christ
the
true
Captaine
,
with
out
whom
the
victorie
can
not
be
obtained
.
who
should
encounter
for
vs
with
sinne
,
death
,
the
Diuell
,
and
hauing
ouerthrowen
them
,
obtayn
a
noble
conquest
and
victorie
.
Otherwise
,
without
that
captaine
of
the
armye
,
it
woulde
fall
out
as
it
did
with
the
people
of
Israel
,
1.
Sam
.
17.
when
they
had
pitched
their
tentes
ouer
agaynste
the
Philistines
,
as
often
as
they
beheld
the
champion
Goliath
,
they
were
discouraged
and
greatly
afrayde
,
vntil
the
righte
champion
Dauid
obtayned
the
victorie
.
So
also
doeth
the
case
stande
with
vs
,
if
without
Christe
we
haue
to
fight
against
sinne
and
death
.
But
for
as
much
as
our
Dauid
hath
ouercome
death
togither
wyth
sinne
,
The
ioy
of
the
deuision
of
the
spoil●
of
whom
we
could
not
but
be
afrayde
,
and
discouraged
by
them
,
we
are
ioyfull
and
safe
,
we
sing
with
a
mery
cheare
,
deuiding
the
spoyle
with
ioy
,
that
is
,
wee
preach
and
publish
the
Gospel
,
praysing
God
,
and
giuing
him
thankes
,
we
comfort
and
strengthen
one
an
other
,
&
saye
:
Be
not
sorrowfull
or
sadde
,
nothing
can
hurt
thée
,
sinne
is
abolished
,
death
is
ouercome
,
all
wrath
and
indignation
is
taken
away
,
here
is
nothing
but
grace
and
peace
remayning
,
Sathan
is
destitute
of
strength
,
his
kingdome
is
fallen
,
as
Saint
Paule
sayth
.
1.
Cor
.
15.
O
death
,
where
is
thy
sting
?
O
hel
where
is
thy
victorie
?
But
thankes
be
vnto
God
which
hath
giuen
vs
victorie
through
our
Lorde
Iesus
Christe
▪
With
such
wordes
we
comfort
one
another
.
Nowe
Esay
entreateth
more
at
large
of
the
battel
and
victory
,
wherby
the
Gospel
is
for
a
part
of
the
spoyle
deuided
amongst
vs
vnto
eternall
peace
.
Let
vs
heare
him
therefore
speaking
as
foloweth
.
For
the
yoke
of
their
burden
,
and
the
rodde
of
their
shoulder
,
and
the
staffe
of
their
oppresour
hast
thou
broken
,
as
in
the
day
of
Midian
.
I
thinke
that
none
can
more
plainely
interprete
this
place
,
than
Paule
doeth
1.
Cor
.
15
,
as
we
haue
already
declared
,
where
he
sayth
:
O
death
where
is
thy
sting
?
O
hel
where
is
thy
victorie
?
The
sting
of
death
is
sinne
,
and
the
strength
of
sinne
is
the
lawe
.
In
which
place
Paule
rehearseth
thrée
things
whiche
Christe
hath
conquered
,
and
hath
deliuered
vs
from
thē
,
namely
death
,
sinne
,
and
the
law
,
euen
as
Esaye
maketh
mention
of
thrée
things
which
God
hath
ouercome
,
the
he
might
make
vs
ioyful
and
safe
before
him
.
Let
vs
sée
howe
Esay
and
Paule
agrée
togither
:
for
it
cannot
be
that
Esay
shoulde
speake
of
any
other
than
of
that
wherof
Paul
speaketh
,
No
true
ioy
or
peace
can
be
had
,
vnlesse
death
,
sin
and
the
law
be
ouercome
.
for
as
much
as
the
people
of
God
can
haue
no
other
ioye
or
peace
,
but
when
these
thrée
be
ouercome
,
namely
death
,
sin
,
and
the
lawe
.
If
these
thrée
should
remaine
,
it
should
auaile
vs
nothing
,
although
he
should
giue
vs
all
things
(
if
it
could
so
be
)
and
should
bring
vs
euen
into
heauen
.
Who
can
haue
a
ioyful
&
quiet
heart
,
which
hath
&
féeleth
death
,
sinne
,
the
law
vpon
himself
and
against
himselfe
?
For
it
is
necessarie
that
there
shoulde
be
life
,
a
good
conscience
&
libertie
,
where
ioy
must
be
.
Now
when
Esay
sayth
that
we
reioyce
before
god
,
in
as
much
as
thrée
thinges
are
ouercome
and
taken
away
,
fayth
herevpon
concludeth
,
that
he
agréeth
wholy
with
Paul
,
who
comforteth
Christians
with
such
victory
,
and
byddeth
them
agayne
comforte
one
an
other
,
agaynste
death
,
sinne
and
the
lawe
.
The
firste
therefore
is
the
yoke
of
theyr
burden
.
Their
burden
,
sayth
the
Prophet
,
that
is
of
them
,
which
reioyce
in
harueste
,
and
in
the
diuision
of
the
spoyle
.
They
whiche
know
and
receyue
the
Gospell
,
haue
this
the
first
cause
of
their
ioye
,
By
the
yoke
of
their
burden
is
signi●d
death
.
that
Christ
hath
broken
the
yoke
of
theyr
burden
,
which
yoke
surely
is
death
.
O
grieuous
yoke
,
and
intollerable
burden
,
whiche
euerye
one
is
afrayde
of
,
and
flieth
,
and
yet
can
not
auoyde
it
,
but
must
take
it
vpon
him
and
beare
it
.
I
speake
nowe
of
that
death
which
is
felt
as
it
is
,
whereby
the
conscience
is
dismayed
,
and
féeleth
both
the
wrath
and
iudgement
of
God
by
reason
of
the
sinnes
wherof
it
is
guilty
.
Whiche
assuredly
is
nothing
else
but
death
,
which
as
yet
beareth
rule
and
flourisheth
without
the
kingdome
of
Christ
,
euen
as
Adam
and
Eue
felt
it
in
Paradise
.
The
wicked
feele
not
death
,
and
why
.
But
the
wicked
doe
not
marke
or
consider
of
suche
death
,
but
when
they
must
depart
from
hence
.
For
as
long
as
they
féele
no
sinne
,
so
long
doe
they
not
consider
or
regarde
death
.
Wherefore
Sainte
Paule
sayeth
that
the
sting
of
death
is
sinne
.
That
is
,
death
shoulde
haue
neither
strength
nor
power
,
neyther
should
be
able
to
pearce
,
if
al
sinne
being
taken
awaye
,
onely
innocencye
were
in
vs.
For
whom
shoulde
it
kyll
,
the
cause
and
fault
beyng
taken
away
?
Moreouer
,
a
good
conscience
neyther
can
feare
death
,
neyther
doth
it
knowe
any
thing
of
the
sting
,
strength
or
power
of
death
.
But
when
the
conscience
findeth
sinne
in
it
,
then
death
pearceth
and
preuayleth
,
for
a
sinnefull
conscience
is
compelled
to
yéelde
vnto
it
,
and
to
confesse
that
it
hath
so
deserued
.
For
as
much
therfore
as
it
féeleth
in
it selfe
the
sting
of
death
,
that
is
sinne
,
neyther
knoweth
howe
to
encounter
wyth
it
,
it
greatly
feareth
death
.
The
second
is
the
rod
of
their
shoulder
,
that
is
,
sinne
,
By
the
rod
of
their
shoulder
〈◇〉
ment
sinne
,
which
is
the
sting
of
death
.
which
giueth
strength
vnto
death
,
and
maketh
it
grieuous
,
as
it
is
sayde
.
For
vnlesse
sinne
be
first
ouercome
,
Death
can
not
be
ouercome
or
subdued
.
Neyther
can
death
be
without
sin
,
nor
sin
without
death
.
For
this
cause
could
doth
not
abide
stil
in
Christ
,
although
he
had
power
ouer
him
a
litle
while
for
our
cause
.
For
in
Christ
there
was
no
sinne
besyde
our
sinne
,
whyche
he
tooke
vppon
himselfe
.
So
neyther
can
death
abyde
in
Christians
,
after
that
they
are
iustifyed
in
Christe
,
and
haue
now
no
syn
,
although
for
a
short
tyme
it
hath
power
ouer
them
.
For
thys
is
properlye
to
ouercome
Death
and
Synne
,
not
that
they
are
sodaynely
and
in
a
moment
taken
awaye
by
force
,
so
that
they
are
no
more
felte
,
but
that
firste
rule
and
power
is
taken
from
them
,
and
they
are
condemned
by
iustice
and
iudgemente
,
that
they
shall
be
brought
vnto
nothyng
.
If
they
doe
as
yet
in
the
meane
season
exercise
theyr
tyrannie
,
and
make
themselues
as
yet
to
be
felte
,
before
they
be
destroyed
,
that
maketh
no
matter
.
For
sentence
is
giuen
vpon
them
,
not
that
they
shall
haue
power
and
might
so
to
rage
,
but
rather
that
they
shall
forthwith
ceasse
and
haue
an
ende
.
Euen
as
the
case
standeth
with
a
mighty
enimy
,
A
similitud●
who
is
not
put
to
death
as
soone
as
he
is
taken
,
but
his
life
is
prolonged
,
vntill
being
condemned
in
open
iudgement
,
he
be
executed
by
the
sentence
of
the
iudge
.
Now
that
life
which
he
liueth
in
the
flesh
,
is
life
in
déede
,
but
surely
a
miserable
life
,
which
hath
no
power
or
abilitie
either
to
hurt
,
to
beare
rule
,
or
to
oppresse
the
aduersaries
,
in
as
muche
as
it
is
reserued
to
death
.
Neyther
doeth
he
nowe
liue
that
he
may
rule
,
but
that
he
maye
be
condemned
and
putte
to
death
.
In
like
maner
is
it
with
death
,
&
sin
,
Christ
hath
conquered
&
taken
thē
captiue
,
Christ
hath
conquered
death
and
sinne
.
that
they
can
no
more
beare
rule
ouer
vs
,
or
ouercome
vs
as
before
,
as
it
is
sayde
in
the
68.
Psalme
:
Thou
arte
gone
vp
on
high
,
thou
hast
led
captiuitie
captiue
.
But
he
dayly
giueth
iudgement
of
them
,
and
pronounceth
sentence
vppon
them
and
condemneth
them
by
the
Gospell
,
that
they
can
haue
no
rule
or
power
ouer
vs
,
but
must
shortly
ceasse
and
come
to
their
ende
.
According
as
Paule
sayeth
Rom.
8.
that
by
sinne
he
condemned
sinne
.
As
for
the
remnantes
of
sinnes
whiche
do
as
yet
worke
,
and
shewe
out
themselues
,
they
are
nothing
.
For
they
are
condemned
,
and
both
theyr
power
and
rule
beyng
loste
,
they
can
not
hurt
:
neyther
is
there
nowe
anye
more
remayning
,
but
that
comming
to
theyr
ende
they
shoulde
be
abolished
and
perish
.
What
then
doth
it
hurte
mee
,
It
hurteth
not
the
godly
that
they
feele
sinne
and
death
for
a
while
.
if
I
féele
eyther
death
or
sinne
a
little
while
as
it
were
bearing
rule
,
when
as
I
knowe
that
they
beare
not
rule
,
but
are
condemned
?
Whereas
they
are
moued
and
felt
,
it
is
nothing
else
but
that
they
feare
and
tremble
at
the
sight
of
their
destruction
.
As
on
the
other
side
,
It
auaileth
not
the
wicked
that
for
a
time
they
feele
not
sin
and
death
.
what
doth
it
auayle
the
wicked
,
that
they
doe
not
féele
sinne
and
death
for
a
little
whyle
,
as
though
death
were
taken
awaye
by
force
,
when
as
notwithstanding
there
is
rule
and
power
ouer
them
lefte
vnto
sin
and
death
,
and
they
wil
forthwith
come
vpon
them
,
and
continually
raigne
ouer
them
.
Hereof
it
is
that
Esay
and
Paule
doe
vse
such
words
,
as
shewe
that
sinne
and
death
haue
lost
their
power
and
rule
,
and
shall
shortly
haue
an
end
,
Death
and
Synne
haue
loste
their
rule
and
power
.
although
for
a
while
they
make
a
shew
as
though
they
ruled
,
for
Paule
saith
not
:
Death
,
where
abidest
thou
?
Hell
,
where
doste
thou
remaine
?
but
after
this
sort
:
O
Death
,
where
is
thy
sting
?
O
Hell
,
where
is
thy
victorie
?
As
if
he
said
,
O
Death
and
Hell
,
ye
are
present
onely
for
a
shorte
time
,
and
not
long
:
your
rule
,
might
,
victory
,
sting
,
and
all
power
are
loste
.
Ye
are
offended
against
me
,
I
confesse
,
but
I
pray
you
do
not
bite
me
,
neither
doe
greatly
moleste
or
trouble
me
.
In
déede
I
féele
you
,
notwithstanding
I
am
nothing
afrayde
of
you
,
for
yee
haue
no
more
power
or
strength
left
,
and
without
long
delay
ye
shal
be
destroyed
&
brought
to
nothyng
.
Whereas
they
dydde
mocke
and
scorne
Christe
on
the
Crosse
,
as
thoughe
he
had
bin
destitute
of
all
strength
and
power
,
and
shold
be
forthwith
enforced
to
yelde
vp
the
ghost
:
nowe
the
case
is
cleane
altere●
,
so
that
wee
maye
glorie
agaynste
sinne
,
and
death
,
mocking
and
scornyng
them
,
and
speaking
ignominiously
and
reprochfully
of
thē
,
for
that
we
are
certaine
that
they
can
nowe
do
no
more
,
but
that
they
must
yéeld
and
giue
ouer
.
Wherefore
death
and
synne
are
so
condemned
among
Christians
,
and
fastned
to
the
Crosse
,
that
if
there
bee
anye
remnants
remaining
of
them
,
they
profitte
them
nothing
,
but
that
they
are
compelled
to
heare
howe
they
are
scorned
and
despised
:
O
Death
where
is
thy
sting
?
O
Hell
where
is
thy
victorye
?
ye
were
not
so
mightie
,
but
ye
are
now
as
weak
and
destitute
of
strength
.
Death
and
Synne
haue
moste
grieuously
raged
,
but
nowe
they
are
subdued
O
wicked
and
shamefull
thyng
,
howe
haue
you
huge
and
stoute
Champions
Death
and
Sin
moste
horribly
ruled
in
the
worlde
,
triumphyng
ouer
all
,
and
grieuously
troubling
them
?
Go
to
,
descende
nowe
from
the
Crosse
,
if
yee
bee
stoute
and
valiant
champions
,
nowe
shewe
it
foorthe
.
Yee
are
there
fastned
to
the
Crosse
of
Christ
where
ye
must
be
forthwith
destroyed
.
He
whom
you
hong
there
,
is
deliuered
from
thence
,
with
all
vs
that
depende
of
him
,
so
that
that
is
come
to
passe
whiche
Salomon
sayeth
:
1.
Pro
.
11.
The
righteous
shal
be
deliuered
out
of
trouble
,
&
the
vngodly
shal
come
in
his
steade
.
So
Esay
also
speaketh
of
Sinne
and
Death
,
not
simply
,
but
that
their
dominion
is
ended
,
and
how
that
dominion
,
that
is
mighte
,
rule
and
power
,
is
broken
.
For
he
sayeth
not
simply
,
their
burden
,
but
the
yoke
of
their
burden
.
By
the
worde
Yoke
,
By
the
worde
yoke
what
is
signified
.
he
declareth
that
we
were
subiecte
to
Deathe
,
to
beare
the
burden
thereof
,
and
that
it
had
rule
ouer
vs
,
as
the
husbandman
hath
ouer
the
beast
,
on
which
,
when
he
hath
yoked
it
,
he
layeth
a
burden
,
as
hauing
rule
and
power
ouer
it
,
when
it
is
so
enclosed
and
bound
in
the
yoke
:
For
the
burden
which
one
of
his
own
accord
layeth
vpon
himself
,
is
not
called
the
yoke
of
a
burthen
,
but
simply
a
burden
.
But
the
yoke
of
a
burden
,
or
a
burden
vpon
one
that
is
yoked
,
comprehendeth
a
certaine
subiection
in
it
,
whereby
one
is
compelled
to
beare
the
burthen
.
So
it
behoued
that
we
shold
bear
death
,
being
a
heauy
burden
,
euen
against
our
willes
,
as
they
whiche
throughe
synne
were
subiect
to
death
,
and
to
the
power
and
rule
thereof
,
and
that
it
should
haue
dominion
ouer
vs.
Whyche
dominion
Christ
hath
broken
for
vs
,
and
hath
redéemed
vs
from
suche
power
,
although
Death
lieth
vpon
vs
for
a
little
while
,
yet
is
it
without
al
power
and
rule
ouer
vs
,
euen
vntill
suche
tyme
as
it
ceasse
.
Why
hee
saith
not
simply
,
the
rod
,
but
the
rod
of
their
shoulder
.
The
same
meaning
also
hath
this
,
where
hée
sayeth
not
simply
,
the
rod
,
but
the
rod
of
their
shoulder
,
as
if
he
saide
:
the
rod
is
not
a
common
rod
,
which
is
voluntarily
borne
and
laied
on
their
shoulders
,
but
such
a
rod
,
as
wherewith
we
are
striken
and
beaten
on
the
shoulders
,
that
so
wée
may
be
enforced
to
beare
the
burden
,
so
that
thys
rod
is
the
dominion
and
rule
wherevnto
we
are
subiect
.
For
as
it
is
saide
,
vnlesse
sinne
didde
beare
rule
ouer
vs
,
Death
shoulde
haue
no
power
ouer
vs
at
all
:
howbeit
forasmuch
as
we
are
vnder
the
dominion
of
sinne
,
and
subiect
and
captiue
vnto
it
,
we
against
our
wils
beare
the
burden
of
Death
,
desiring
to
be
deliuered
from
it
.
But
Synne
is
alwayes
ready
as
a
rod
,
driuing
vs
,
and
compelling
vs
to
beare
the
burden
,
that
is
,
Sinne
enforceth
vs
to
be
subiecte
to
Death
,
and
to
dye
.
The
third
is
the
staffe
of
their
oppressour
,
which
is
the
Law
,
as
Paule
saith
:
By
the
staffe
of
the
oppressour
what
is
to
be
vnderstoode
.
The
strength
of
sinne
is
the
Law
:
Now
I
speake
of
the
Law
,
vnderstoode
according
to
the
Spirite
,
which
reuealeth
sin
,
as
it
is
saide
Rom.
3.
and
.7
.
By
the
Law
commeth
the
knowledge
of
sinne
:
Not
being
vnderstoode
according
to
the
flesh
,
when
it
maketh
men
flatter
themselues
through
workes
.
Rom.
2.
For
they
that
vnderstand
not
the
law
according
to
the
spirite
,
doe
not
féele
the
rod
,
that
is
syn
,
vpon
theyr
shoulders
.
The
rod
is
presente
indéede
,
but
it
pincheth
not
their
shoulders
,
that
is
,
they
haue
sin
,
but
they
neither
féele
it
,
nor
perceiue
it
.
Euen
as
the
burden
,
that
is
,
death
also
present
,
but
they
haue
not
that
is
yoke
of
the
burden
.
For
they
do
not
perceiue
how
death
hath
subdued
thē
vnto
it selfe
,
&
beareth
rule
ouer
thē
.
So
the
staffe
also
is
presente
,
but
they
heare
not
the
voice
of
the
oppressour
,
so
that
these
are
two
diuerse
things
,
the
staffe
and
the
oppressor
:
euen
as
the
rod
,
and
to
lay
it
vppon
the
shoulders
,
are
two
,
so
are
also
the
yoke
and
the
burden
.
For
death
,
sin
,
&
the
law
,
haue
to
do
with
vs
all
,
but
we
doe
not
féele
the
sting
and
victorie
,
that
is
,
the
power
and
rule
of
death
,
sin
,
and
the
lawe
ouer
vs
,
vntil
the
houre
come
.
The
staffe
therfore
is
the
lawe
,
the
oppressour
,
the
power
and
dominion
of
the
lawe
.
For
if
there
were
no
lawe
,
neither
shoulde
there
bee
anye
synne
lefte
.
But
séeing
that
the
Lawe
is
presente
,
wee
wyshe
to
bee
delyuered
from
synnes
,
but
that
cannot
bee
,
for
the
Lawe
is
at
hande
,
whyche
exacteth
of
vs
,
vrgeth
and
pursueth
vs
,
witnesseth
agaynste
vs
,
and
conuinceth
vs
to
bee
synners
,
and
doeth
perforce
bryng
vs
vnder
synne
:
then
is
there
the
voyce
of
the
oppressoure
:
then
the
Lawe
hathe
rule
and
power
ouer
vs
,
and
maketh
vs
the
seruantes
of
synne
.
For
therfore
the
power
of
the
lawe
is
called
an
exactor
or
oppressour
,
Why
the
power
of
the
lawe
is
called
an
oppressor
.
for
that
it
doeth
alwayes
require
obedience
of
vs
,
and
leaueth
no
peace
or
quietnesse
to
the
conscience
,
by
reason
of
such
exaction
and
requiryng
of
obedience
.
When
as
therefore
wee
are
able
neyther
to
satisfie
such
exaction
,
nor
to
yelde
due
obedience
,
it
by
and
by
bringeth
vs
vnder
synne
,
and
pronounceth
vs
the
seruauntes
of
synne
,
and
synne
doeth
incontinentlye
delyuer
vs
vnto
death
.
Then
as
bondslaues
wee
are
in
subiection
and
thraldome
vnder
deathe
,
synne
,
and
the
lawe
,
From
whenc●
Esay
boroweth
hys
speeche
.
that
is
vnder
the
yoke
of
the
burden
,
vnder
the
rodde
of
the
shoulder
,
and
vnder
the
staffe
of
the
oppressour
.
We
sée
here
how
Esay
hath
borowed
his
spéech
either
from
a
keper
of
horses
,
or
from
some
cruel
tyranne
,
for
the
burden
,
rod
,
and
staffe
,
are
things
ready
for
the
miserable
beaste
.
Nowe
wée
woulde
willingly
be
released
from
thys
burden
,
but
we
are
helde
captiue
vnder
the
yoke
,
that
is
,
we
are
so
vnder
the
power
and
dominion
of
Deathe
,
that
we
are
compelled
to
beare
the
burden
therof
,
and
to
be
subiecte
vnto
it
.
We
desire
also
to
be
deliuered
from
the
rod
,
but
it
lieth
alwaies
vppon
vs
,
which
rod
is
the
power
and
dominion
of
Sin
,
which
perforce
holdeth
vs
subiect
vnto
it
.
We
do
moreouer
moste
earnestly
wish
to
be
set
frée
from
the
staffe
,
but
the
oppressor
is
at
hande
,
and
will
not
suffer
that
,
which
oppressour
is
,
the
voice
and
strength
of
the
Lawe
.
Thus
we
haue
hearde
what
Esay
meaneth
by
these
thrée
,
that
it
is
not
in
our
power
to
breake
them
,
but
that
wée
are
compelled
to
be
subiect
to
them
,
and
to
beare
their
dominion
,
and
obey
the
rule
which
they
haue
ouer
vs.
Hereof
now
it
followeth
,
that
we
are
able
to
do
no
good
,
but
onely
all
kinde
of
euill
,
We
●●e
able
to
doe
nothing
that
is
good
,
but
Christ
doth
al
for
vs.
and
that
wee
haue
no
frée
will
.
For
it
is
Christ
,
who
alone
ouercommeth
these
by
himselfe
for
all
vs
,
and
diuideth
rich
spoiles
,
that
we
being
●eliuered
and
set
at
libertie
,
might
praise
and
extoll
hym
wyth
all
ioy
and
quietnesse
.
Of
thys
Christe
the
prophet
saith
:
Thou
haste
broken
,
&c.
But
how
doth
he
breake
them
?
so
,
that
they
muste
néedes
cease
to
beare
rule
any
more
,
as
Paule
sayth
of
death
:
1.
Cor
.
15.
The
last
enimy
that
shal
be
destroyed
is
Death
.
As
for
Sin
,
it
ruleth
no
more
ouer
vs.
But
how
is
the
lawe
broken
?
Sin
and
Death
,
haue
lost
their
strength
and
power
,
as
we
haue
said
,
so
that
they
cannot
any
more
hurte
vs
,
neither
hold
vs
any
longer
vnder
theyr
power
and
rule
,
but
they
must
of
necessitie
vtterlye
cease
,
and
be
brought
to
nothing
.
Now
the
lawe
is
so
broken
,
that
it
doeth
no
more
vrge
vs
,
Howe
the
lawe
is
broken
.
for
we
are
made
frée
from
the
exaction
and
vrging
therof
,
inasmuch
as
we
satisfie
it
thoroughe
Christe
oure
Lord
and
Sauiour
,
by
whose
grace
wee
nowe
liue
,
and
by
the
spirite
doe
fréely
,
whatsoeuer
the
law
wil
exact
or
require
of
vs.
Wherfore
we
haue
now
no
more
néede
of
any
lawe
.
For
as
muche
as
it
ceasseth
to
exact
or
require
any
more
of
vs
,
all
the
power
,
rule
,
and
cause
thereof
are
taken
away
,
and
nowe
we
so
leade
our
life
,
as
they
that
are
without
the
lawe
and
ignorant
therof
:
euen
as
a
man
that
is
in
good
health
,
liueth
,
eateth
,
and
drinketh
without
any
lawe
and
exaction
,
so
that
he
hath
no
néede
of
any
lawe
herevnto
,
wherof
I
haue
else-where
intreated
more
at
large
.
It
followeth
moreouer
in
the
text
:
As
in
the
day
of
Midian
.
It
is
expedient
here
to
haue
in
remenbrance
that
notable
and
most
excellent
Historie
written
in
the
booke
of
Iudges
Chap.
6.
and
7.
how
the
Midianites
,
the
Amalechites
,
and
they
which
came
from
the
East
,
destroyed
the
countrey
of
Israel
,
and
put
the
Israelits
to
flight
,
and
how
Gedeon
at
the
commaundement
of
God
,
ouercame
thē
without
the
sworde
with
only
trumpets
and
lampes
,
so
that
they
were
slaine
and
put
to
flight
by
wounding
one
an
other
,
and
by
theyr
owne
sworde
.
The
victorie
of
Gedeon
mentioned
in
the
7.
of
Iudges
a
figure
of
Christes
victorie
.
For
this
victorye
is
a
type
or
figure
of
the
victorie
of
Christe
,
which
he
hath
obtained
ouer
these
thrée
enimies
,
and
which
al
Christians
euen
at
this
day
do
with
him
,
without
helpe
of
the
sword
,
maintaine
,
being
gotten
.
Now
Esay
woulde
therefore
take
that
déed
for
an
example
,
that
he
might
shew
with
what
power
Christe
hath
ouercome
and
conquered
those
enimies
.
The
Historie
is
more
large
than
that
it
can
be
eyther
rehearsed
or
expressed
in
fewe
wordes
,
wherefore
let
him
that
is
desirous
to
knowe
it
,
reade
it
in
the
booke
of
Iudges
.
The
summe
of
the
Historie
concerning
Gedeons
victory
.
Howbeit
the
summe
thereof
is
this
:
that
Gedeon
obtayned
so
greate
a
victorie
,
so
greate
triumphe
,
wyth
a
verye
small
power
and
strength
.
For
his
Citizens
and
brethren
hated
hym
,
being
angrye
and
offended
with
hym
bycause
he
hadde
destroyed
the
Aulter
of
Baal
,
when
as
notwithstanding
they
oughte
to
haue
bin
chiefe
doers
thereof
with
him
.
Two
and
twentie
thousand
men
also
of
his
armye
went
from
him
,
and
afterward
ten
thousand
,
so
that
at
the
laste
onely
thrée
hundred
remained
with
him
,
with
which
he
must
ouercome
the
hoste
of
his
ennimies
,
which
notwithstanding
consisted
of
a
hundred
thirtie
and
fiue
thousande
men
,
very
well
prepared
to
battell
.
Hys
hearte
in
this
case
mighte
a
thousande
times
haue
despaired
,
and
bin
hardened
that
he
could
not
beleue
.
For
what
was
so
little
and
small
a
power
againste
so
gret
a
force
and
strength
?
nothing
at
al.
How
many
thinkst
thou
did
mocke
him
and
laugh
at
him
,
as
the
Citizens
of
Sucoth
and
Phanuel
,
as
being
out
of
his
wit
,
which
woulde
attempt
things
that
séemed
so
vnpossible
,
and
bring
men
into
perill
and
daunger
with
him
?
His
hart
might
then
haue
saide
as
Saint
Paule
saide
.
2.
Cor
.
12.
When
I
am
weake
,
then
am
I
strong
:
for
the
Lords
power
is
made
perfect
through
weakenesse
.
Such
a
faith
discomfited
the
Midianites
without
the
sword
.
So
Christ
was
counted
weak
and
mocked
in
his
passion
,
The
victory
of
Christ
conferred
with
the
victorye
of
Gedeon
.
and
it
appeared
and
was
iudged
a
thing
vnpossible
and
incredible
,
that
hee
coulde
thereby
bring
anye
thyng
to
passe
.
Neuerthelesse
,
in
such
weakenesse
he
obtained
the
victorye
againste
Death
,
Sinne
,
the
Law
,
Hell
,
and
whatsoeuer
euill
,
without
all
mans
power
and
weapons
,
euen
as
Gedeon
got
the
victory
ouer
those
thrée
people
.
And
as
Gedeon
was
the
firste
and
chiefe
in
ouercomming
the
Midianites
,
and
after
him
the
thrée
hundred
men
,
so
Christ
is
the
firste
that
hathe
ouercome
Sinne
and
Death
,
whom
al
Christians
do
dayly
followe
,
doing
the
same
with
him
.
Wheras
the
Midianits
were
compelled
to
slay
themselues
with
their
owne
swordes
,
it
signifieth
that
Death
,
which
went
about
to
kill
Christ
,
hathe
by
that
very
same
means
destroyed
it selfe
.
For
Christe
rose
agayne
,
and
in
his
deathe
swallowed
vppe
Death
.
So
sinnes
that
were
layd
vpon
him
,
Christ
hath
preuailed
against
death
,
sinne
and
the
law
.
iudged
him
to
dye
,
and
were
the
sting
of
death
,
but
his
innocencie
was
greater
than
them
,
and
by
sinne
he
condemned
sinne
,
as
it
is
sayde
Rom
8.
so
that
sinne
could
not
preuayle
in
him
,
but
was
of
him
conquered
and
abolished
.
The
lawe
also
vrged
hym
,
and
made
him
a
sinner
,
in
as
much
as
he
was
vnder
it
,
and
according
to
the
sentence
thereof
,
he
was
as
much
accursed
as
al
other
that
are
hanged
on
trée
.
Gal.
3.
Howbeit
he
by
his
obedience
satisfied
the
lawe
,
and
hath
thereby
deliuered
vs
from
the
curse
thereof
,
so
that
it
can
no
more
exacte
of
vs
,
or
condemne
vs.
To
declare
what
the
other
things
in
thys
Historie
do
signifye
,
it
woulde
almoste
make
a
proper
volume
,
so
plentiful
and
goodlye
a
Historie
it
is
:
but
we
wil
here
treate
only
of
that
chief
allegorie
which
concerneth
Christ
according
to
the
meaning
of
Esay
.
And
truely
euery
battell
of
the
warriour
is
with
noyse
,
and
with
tumbling
of
garmentes
in
bloud
:
but
this
shal
be
with
burning
and
consuming
of
fire
.
That
Christe
obtained
his
victorye
without
the
sworde
&
bodily
power
,
the
Prophet
hath
alredy
declared
by
the
example
of
Gedeon
:
now
he
prophesieth
that
there
shal
be
a
newe
maner
of
making
war
in
the
kingdome
of
Christ
,
wheras
no
outward
or
bodily
war
shal
be
made
,
neither
shal
one
fight
for
another
,
for
euery
one
must
for
himself
through
faith
and
the
spirite
,
ouercome
death
,
sinne
,
&
the
lawe
,
like
vnto
Christ
,
neyther
must
any
repose
his
hope
in
any
other
than
in
Christ
alone
.
Euery
one
must
stand
for
himselfe
,
for
as
muche
as
it
can
not
be
knowen
,
who
beléeueth
,
and
who
beléeueth
not
.
The
fight
of
Christians
.
Wherefore
the
fighte
in
Christianitye
is
altogyther
marueylous
,
where
one
Christian
must
fight
against
the
Diuels
,
againste
the
whole
world
,
against
Death
,
Sinne
,
and
the
Lawe
,
and
obtaine
the
victorie
.
The
meaning
therefore
of
Esay
here
is
this
:
There
shall
not
be
suche
warre
among
Christians
,
as
is
made
with
tumulte
&
weapons
,
wherein
bloude
is
shedde
,
and
garments
are
made
bloudy
,
but
there
shal
be
a
spiritual
warre
,
so
that
he
meaneth
the
same
here
that
he
doeth
in
hys
2.
and
11.
chapiters
,
where
he
saieth
:
One
shall
not
any
more
lift
vp
a
weapon
againste
another
,
neither
shall
they
learn
to
fight
from
henceforth
,
but
they
shall
breake
their
swords
into
mattocks
,
and
their
speares
to
make
sithes
.
For
the
kingdome
of
Christe
shall
be
a
kingdome
of
peace
,
as
it
foloweth
.
Nowe
when
as
the
Prophete
sayeth
Euerie
battell
of
the
warriour
is
with
noise
,
and
with
tumbling
of
garments
in
the
bloud
&c.
he
hath
respect
vnto
two
sortes
of
battels
,
Two
sorts
of
battels
.
wherof
one
is
made
with
slaughter
and
crying
,
wyth
tumulte
and
violence
,
and
on
both
sides
wyth
shedding
of
bloud
,
and
this
is
a
carnall
battayle
.
The
other
with
susteining
,
suffring
,
and
nothing
mouing
himself
,
no
not
so
much
as
by
opening
his
mouth
,
like
vnto
the
shéepe
that
is
brought
to
the
slaughter
.
For
by
those
wordes
:
The
battel
of
the
warriour
is
with
noyse
,
he
declareth
and
setteth
before
our
eyes
as
it
were
the
very
slaughter
,
where
all
things
are
in
a
tumult
and
vprore
:
here
the
drum
,
there
the
trumpet
is
heard
:
here
is
crying
,
there
is
great
neyghing
of
horses
:
here
one
kinde
of
noyse
is
hearde
,
there
an
other
:
here
shineth
the
sword
,
there
glistereth
the
speare
,
and
weapons
ful
fiercely
togyther
:
here
at
the
last
bloude
runneth
down
their
garment
,
and
al
things
appeare
horrible
and
dreadful
.
But
such
violent
sturre
and
making
of
war
shall
not
be
among
Christians
,
for
all
these
thyngs
shall
be
wasted
and
consumed
by
the
fire
of
the
spirite
,
so
that
nothing
shall
remaine
among
them
but
onlye
peace
.
Christiane
imitate
their
head
Christ
in
patient
suffering
.
If
there
shall
be
contention
they
shall
not
rayse
it
,
but
they
shall
patientlye
suffer
it
being
raysed
of
others
,
so
imitating
theyr
heade
Christ
,
who
also
hath
made
warre
spiritually
,
that
being
quiet
outwardly
,
he
might
beare
patientlye
that
whatsoeuer
,
wherewith
he
was
hurt
,
and
yet
notwithstanding
he
got
the
victory
ouer
all
,
and
ouercame
death
,
Sathan
,
Hel
,
and
whatsoeuer
euyll
.
Neyther
is
there
anye
cause
that
we
shoulde
maruel
at
thys
manner
of
spéech
,
wheras
the
Prophete
sayth
that
suche
corporall
warre
shall
be
burned
and
consumed
wyth
fire
.
For
by
these
wordes
hee
will
declare
howe
and
by
what
meanes
this
outward
warre
must
bee
taken
awaye
from
among
Christians
.
Wherein
he
plainely
followeth
Dauid
,
who
of
the
same
things
sayeth
also
in
this
sorte
,
Psalme
.
46.
Come
and
behold
the
workes
of
the
Lord
,
what
desolations
hee
hath
made
in
the
erth
.
He
breaketh
the
bow
,
and
cutteth
the
speare
,
and
burneth
the
chariots
with
fire
.
The
fire
whatsoeuer
it
burneth
,
it
so
consumeth
it
,
that
it
commeth
no
more
,
so
can
neyther
the
water
,
nor
ayre
,
nor
anye
other
creature
do
,
if
any
thing
must
be
throughly
purged
and
purified
,
fire
is
vsed
therevnto
,
so
that
God
himselfe
shall
purge
and
purifye
the
whole
world
,
The
force
of
the
fire
to
purge
&
purifie
.
in
the
last
day
wyth
fire
.
After
the
same
sorte
the
fyre
of
the
holy
ghost
,
that
is
Christian
loue
,
muste
vtterlye
take
awaye
and
abolishe
all
warre
and
the
causes
of
makyng
warre
,
so
that
there
shall
no
more
warre
,
nor
causes
therof
remain
,
neyther
for
euer
any
come
againe
.
Not
that
warres
and
contentions
are
inhibited
by
commaundemente
,
Wars
are
not
quite
taken
away
,
neyther
can
be
.
or
quite
taken
from
among
men
,
for
that
is
not
so
,
neyther
can
bee
,
foras
muche
as
the
myndes
of
menne
that
are
gyuen
to
warre
and
contention
,
are
not
changed
.
There
is
alwayes
sounde
time
and
place
for
contention
and
warre
,
vntyll
such
tyme
as
power
can
inhibite
it
.
Wherefore
in
worldly
administration
and
policie
,
warre
and
contentions
can
not
eyther
be
consumed
wyth
fire
,
or
quite
taken
awaye
,
so
that
peace
shoulde
be
sure
and
continual
,
according
as
it
is
said
:
I
can
hope
for
peace
no
longer
than
my
neighbour
wil
permit
.
Howbeit
this
is
an
excellent
meane
to
kepe
continual
peace
,
How
Christ
taketh
away
al
occasion
of
war
in
his
kingdome
.
which
Christ
vseth
in
his
kingdome
,
namelye
whereas
hée
maketh
the
heartes
of
one
affection
,
neither
doth
represse
the
hande
only
,
&
take
away
weapons
by
commaundement
or
force
,
but
altereth
&
changeth
the
minde
that
is
giuen
to
warre
and
contention
.
Whiche
when
hee
hath
done
,
hee
hath
mightily
pretended
and
taken
away
the
cause
of
fighting
and
vsing
weapons
.
For
why
should
Christians
make
war
and
contende
,
when
as
they
are
so
affected
,
that
they
wil
al
patiently
suffer
all
things
one
of
an
other
,
when
they
will
willingly
leaue
goods
,
honour
,
bodye
and
life
,
if
occasion
so
require
.
The
magistrate
must
fight
for
the
defence
of
the
subiects
.
So
they
haue
no
cause
to
make
war
.
In
déede
the
Magistrate
must
fighte
,
that
hée
maye
defende
the
goodes
,
honoure
,
and
bodyes
of
the
Subiectes
,
and
preserue
them
in
peace
,
and
for
this
cause
is
there
warre
,
but
not
among
Christians
.
Howbeit
how
it
is
lawefull
for
one
to
fyght
for
an
other
,
I
haue
sufficiently
declared
in
my
boke
which
is
entituled
.
Of
the
higher
powers
of
the
world
.
For
vnto
vs
a
Childe
is
borne
,
and
vnto
vs
a
Sonne
is
giuen
.
Esaye
nowe
declareth
and
setteth
forth
vnto
vs
the
ruler
and
King
of
thys
kyngdome
:
who
surely
is
a
wonderfull
King
,
and
doeth
greate
and
wonderful
things
,
whereof
mention
hath
bene
made
before
,
that
he
ouercommeth
death
,
sinne
,
and
the
lawe
,
that
he
ruleth
without
the
sword
,
and
replenisheth
the
worlde
with
ioye
.
For
Esay
doeth
here
manifestlye
affirme
,
that
all
these
things
therefore
come
to
passe
,
for
that
vnto
vs
a
Chylde
is
borne
,
and
vnto
vs
a
Sonne
is
giuen
.
As
if
he
sayde
:
by
that
Chylde
and
Son
all
these
thyngs
are
done
,
hée
is
the
meane
whereby
they
are
perfourmed
.
And
in
this
text
the
wordes
vnto
vs
,
are
diligentlye
to
be
marked
,
The
words
vnto
vs
,
are
of
great
force
,
and
to
be
throughly
of
vs
considered
as
wherein
muche
consisteth
.
Whatsoeuer
children
are
borne
,
they
are
borne
eyther
to
themselues
or
to
theyr
parentes
:
but
thys
Chylde
alone
hath
this
goodlye
title
,
and
herein
excelleth
the
rest
,
that
hée
is
borne
vnto
vs
,
vnto
vs
,
vnto
vs
,
euen
vnto
vs
sayeth
the
Prophete
.
He
is
the
Childe
of
vs
all
,
hée
came
into
the
worlde
for
oure
commoditie
and
profytte
:
for
there
was
no
néede
that
hée
shoulde
be
borne
for
hys
owne
sake
.
Wherefore
whatsoeuer
hée
is
,
whatsoeuer
he
hath
and
worketh
from
hys
natiuitie
,
or
after
the
taking
of
his
humaine
nature
,
it
both
is
,
and
is
called
ours
,
he
serueth
vs
therein
,
that
it
maye
bée
for
our
saluation
and
blessednesse
.
The
wordes
,
vnto
vs
,
require
onely
a
firme
fayth
.
For
although
he
were
borne
a
thousande
tymes
and
a
thousande
tymes
againe
,
and
were
not
borne
vnto
vs
,
nor
were
made
ours
,
we
shoulde
be
nothing
profited
or
holpen
thereby
,
for
what
doeth
it
profitte
or
auaile
vs
,
that
so
manye
thousands
of
men
haue
bin
borne
from
the
beginning
of
the
worlde
,
and
are
dayly
yet
borne
?
Let
vs
nowe
marke
the
words
of
the
Prophete
,
and
consider
the
person
of
thys
King
,
and
howe
fit
wordes
the
Prophete
vseth
,
and
howe
orderly
hée
placeth
them
.
Firste
,
whereas
he
sayeth
:
Christ
born
very
and
natural
man
.
a
Childe
is
borne
,
it
is
as
muche
as
if
hee
sayde
,
verye
and
naturall
man
.
For
the
worde
Ieled
,
which
he
here
vseth
,
signifieth
among
the
Hebrewes
an
infante
or
childe
newely
borne
,
as
hée
came
from
the
mother
.
Whereby
is
confirmed
,
that
Christ
is
very
natural
man
,
borne
of
a
woman
,
who
hath
fleshe
,
bloude
,
bones
,
marrowe
,
skynne
,
haire
,
who
liueth
,
walketh
,
standeth
,
&
behaueth
himselfe
like
vnto
another
man
,
yet
so
,
that
herein
he
differeth
from
al
other
,
that
he
is
borne
without
sinne
.
For
as
these
wordes
of
the
Prophet
which
we
haue
now
in
hand
,
do
proue
him
to
be
borne
very
naturall
man
,
so
the
wordes
that
go
before
,
Christ
born
without
●●nne
.
do
proue
him
to
be
born
without
al
spot
or
blemish
of
sinne
,
as
where
Esaye
sayeth
that
he
hath
broken
the
burden
,
the
rod
,
and
the
staffe
,
that
is
,
sinne
,
death
,
and
the
lawe
.
For
it
was
not
méete
that
he
shoulde
be
borne
in
sinne
,
who
shoulde
destroye
sinne
,
and
subdue
it
to
himselfe
,
otherwise
Sinne
would
haue
broken
him
rather
,
and
made
him
subiect
to
it
own
power
,
as
it
doth
all
other
men
that
are
borne
.
It
is
moste
certaine
therefore
that
this
Chylde
is
naturall
man
,
and
yet
notwithstandyng
innocent
and
holye
,
and
that
all
whatsoeuer
hee
hath
and
doeth
is
ours
.
For
whereas
hée
is
holye
,
The
innocencie
and
holynesse
of
Christ
,
is
ours
.
whereas
hee
is
innocente
,
that
holynesse
and
innocencye
is
ours
,
euen
as
well
as
if
wée
possessed
it
,
for
as
muche
as
he
is
borne
vnto
vs
:
and
therewith
are
wee
adorned
and
clothed
before
God
,
as
with
oure
apparell
whiche
is
giuen
vnto
vs
,
if
wee
beléeue
it
to
be
so
.
We
are
innocent
therefore
,
and
holy
in
the
innocencie
and
holinesse
of
this
childe
.
He
is
also
a
sonne
,
and
giuen
vnto
vs.
He
saith
not
that
he
is
a
sonne
borne
,
but
giuen
.
Which
wordes
surely
are
moste
sweete
and
comfortable
:
He
calleth
hym
a
sonne
,
whereby
he
proueth
thys
King
to
be
not
onely
Man
,
but
verye
naturall
God
also
.
He
must
néeds
be
another
maner
of
sonne
than
are
the
sonnes
of
al
others
,
Christe
very
God
.
forasmuch
as
he
must
do
so
great
things
as
are
spoken
of
before
:
If
so
be
that
al
the
sonnes
of
al
men
whatsoeuer
,
were
made
ours
,
yet
it
woulde
profitte
vs
nothing
,
séeing
that
among
them
al
there
is
not
so
muche
as
one
,
who
is
not
vnder
the
power
of
sinne
,
death
,
and
the
law
.
Whereas
therfore
this
sonne
shold
abolishe
death
,
synne
,
and
the
lawe
,
it
is
necessary
that
he
be
endued
wyth
diuine
power
,
especially
séeing
that
he
must
do
it
,
not
for
his
owne
sake
but
for
ours
,
inasmuche
as
he
is
giuen
vnto
vs.
How
Christ
was
borne
of
a
woman
,
yet
not
of
the
corrupt
seede
and
nature
of
man
.
For
to
redéeme
others
from
sinnes
,
death
,
&
the
lawe
,
is
the
verye
power
of
God
.
Now
if
he
be
a
Son
and
God
,
al
things
are
in
his
power
,
and
hee
is
equall
to
God
.
Howbeit
that
Diuinitie
was
not
borne
vnto
vs
,
neyther
hathe
hee
it
for
our
cause
:
he
hath
receiued
it
of
the
father
from
euerlasting
for
hymselfe
,
notwithstanding
it
is
giuen
vnto
vs
,
that
it
is
also
ours
.
Which
if
it
be
ours
,
what
then
remaineth
that
is
not
oures
?
as
Paule
sayeth
Rom.
8.
Seing
that
God
hathe
giuen
hys
sonne
for
vs
to
death
,
howe
shall
he
not
wyth
hym
giue
vs
all
things
also
?
Nowe
then
we
knowe
the
person
of
thys
king
,
that
hee
is
verye
God
and
Man
,
borne
also
of
a
virgin
.
For
whatsoeuer
is
borne
of
man
and
woman
,
is
subiect
to
synne
,
as
it
is
said
Ioh
.
3.
That
which
is
born
of
the
flesh
is
flesh
.
Forasmuch
therefore
as
he
shoulde
abolishe
sinne
and
death
,
it
behoued
that
he
should
not
bee
borne
,
That
is
,
of
the
corrupte
seed
&
nature
of
man
.
of
fleshe
and
bloude
,
and
yet
notwithstanding
shoulde
bee
borne
very
natural
man
,
as
Esay
here
sayeth
:
Vnto
vs
a
child
is
borne
.
Here
it
was
necessary
that
a
meane
should
be
found
out
&
had
,
that
he
shold
both
be
borne
of
a
woman
,
&
yet
notwithstanding
not
be
born
of
flesh
.
Whiche
thing
came
to
passe
after
this
sort
:
His
mother
was
conceiued
with
childe
not
by
the
power
&
proper
nature
of
the
fleshe
,
but
aboue
the
course
and
custome
of
nature
,
by
the
speciall
vertue
and
power
of
the
holye
Ghoste
,
that
is
,
his
mother
was
a
virgin
,
and
became
with
childe
wythout
the
naturall
copulation
of
man
:
which
we
confesse
in
our
Créede
:
which
was
conceiued
by
the
holy
Ghost
&c.
Forasmuch
therefore
as
hee
became
man
without
sinne
hauyng
power
ouer
syn
,
whom
syn
could
not
at
any
time
,
euen
from
the
first
instant
of
his
humanity
,
subdue
to
it selfe
,
it
was
not
a
thing
vnworthye
,
that
he
should
be
also
the
son
of
God
:
For
neyther
could
it
be
that
the
son
of
God
should
be
vnder
syn
,
otherwise
God
himselfe
should
haue
become
a
sinner
,
and
néeded
a
redéemer
as
well
as
we
.
Who
then
shoulde
haue
holpen
vs
?
And
the
gouernement
is
vpon
his
shoulder
.
The
Kingdome
of
Christ
is
his
Christians
,
The
Kingdome
of
Christe
what
it
is
,
and
why
it
is
sayd
to
lye
vppon
his
shoulder
.
as
it
is
sayde
.
1.
Pet
.
2.
Ye
are
a
chosen
Generation
,
a
royall
priesthoode
.
And
Psal
.
2.
I
will
giue
thee
the
heathen
for
thine
inheritaunce
.
And
not
a
fewe
such
sentences
there
are
in
the
scripture
.
Such
a
Kingdome
Esay
affyrmeth
to
lye
vppon
hys
shoulder
:
first
therfore
,
for
that
he
hathe
layed
vs
and
our
sinnes
vppon
himselfe
,
and
hathe
borne
them
on
the
Crosse
,
as
it
is
sayde
.
1.
Pet
.
2.
Who
his
own
selfe
bare
our
synnes
in
hys
body
on
the
tree
.
And
Iohn
1.
Behold
that
lambe
of
God
,
which
taketh
away
the
sinnes
of
the
worlde
.
And
Luke
.
10.
The
Samaritan
putte
the
man
that
was
halfe
dead
vpon
his
own
beaste
.
Moreouer
hee
is
the
shepheard
,
whiche
on
his
shoulders
bringeth
home
the
loste
shéepe
.
Herof
now
thou
maist
easily
perceiue
,
Most
comfortable
to
Christians
,
that
Chryst
beareth
hi●
Kingdome
on
hys
shoulder
.
how
swéete
,
how
comfortable
and
amiable
wordes
they
are
,
when
as
Esay
sayeth
:
The
gouernement
is
vppon
his
shoulder
.
He
sayeth
not
that
his
kingdome
is
at
Ierusalem
,
Syria
,
Asia
,
India
,
or
in
anye
place
of
the
worlde
,
but
hee
sayeth
that
it
lyeth
vpon
his
shoulder
.
Wheresoeuer
he
is
,
there
is
his
kingdom
wholly
frée
,
tyed
neyther
to
any
place
,
tyme
,
nor
person
,
but
to
himselfe
alone
.
Moreouer
he
beareth
it
with
all
the
infirmities
therof
,
euen
as
a
father
doth
his
children
,
and
a
shepheard
the
lambe
,
neither
doth
he
caste
it
off
bycause
of
synne
,
but
doth
minister
vnto
it
helpe
and
remedy
.
For
hys
kingdome
is
a
kingdome
of
Grace
,
a
kingdome
of
helpe
,
a
kingdome
of
consolation
for
al
miserable
synners
.
And
surely
it
is
a
straunge
and
maruellous
kinde
of
spéeche
,
when
as
it
is
saide
,
that
he
beareth
his
kingdom
vpon
his
shoulder
,
and
notwithstanding
it
muste
be
in
the
whole
worlde
.
For
in
all
Countries
his
kingdome
muste
be
gouerned
by
the
Gospell
,
and
yet
must
euerie
where
bée
borne
of
him
vppon
his
shoulder
.
The
Princes
of
this
world
suffer
themselues
to
be
borne
and
caried
of
their
kingdom
,
but
this
king
doth
lifte
vp
,
beare
,
guide
,
place
in
safetie
,
and
direct
them
that
bee
hys
.
Which
is
done
no
otherwise
than
after
this
sorte
:
He
did
beare
vs
al
togyther
vpon
the
Crosse
,
Howe
Christ
beareth
his
Kingdome
on
his
shoulder
.
and
now
he
beareth
vs
by
the
gospel
,
that
is
,
hee
is
preached
that
he
did
then
beare
vs
,
and
obtayned
for
vs
remission
and
pardon
of
our
sins
,
both
paste
,
present
,
and
to
come
.
O
what
a
goodly
title
is
this
?
Howe
full
of
comforte
is
thys
worthye
saying
spoken
of
Christe
,
that
hee
beareth
hys
kingdome
vpon
his
shoulder
?
The
same
meanyng
hath
that
whiche
Moses
singeth
in
hys
Hymne
.
Deut
.
32.
that
God
hath
borne
the
people
of
Israell
vppon
hys
shoulders
,
that
is
,
he
hath
delte
with
them
as
with
infants
,
he
hath
brought
them
vp
,
nourished
them
,
hath
borne
their
maners
and
conditions
,
&
hath
holpen
&
succoured
thē
&c.
euen
as
Christ
hath
done
also
vnto
vs.
Therfore
also
the
prophet
saith
that
the
rule
or
gouernment
lieth
vpon
his
shoulder
,
that
he
may
giue
vs
to
vnderstand
that
it
is
a
kingdom
of
Faith
.
For
we
sée
his
back
parts
behind
,
we
do
not
behold
his
face
before
,
as
he
himself
saith
vnto
Moses
Exod
.
33.
Thou
maist
not
see
my
face
,
but
my
backe
part
thou
shalt
see
when
I
passe
away
.
So
Paul
also
saith
.
1.
Cor
.
13.
Nowe
we
see
through
a
glasse
darkely
,
but
then
shal
wee
see
face
to
face
.
Hee
beareth
vs
therefore
in
faith
,
so
that
although
we
sée
him
not
,
yet
we
féele
his
power
,
wherby
he
beareth
,
deliuereth
,
helpeth
and
preserueth
vs.
It
followeth
nowe
concerning
his
name
.
And
his
name
shal
be●●alled
Pele
,
Iogetz
,
El
,
Gibbor
,
Abigud
,
Sarsalom
.
The
prophet
giueth
six
names
to
thys
king
,
Sixe
names
attributed
to
the
king
Christe
.
which
may
thus
be
interpreted
out
of
the
Hebrue
:
Wonderful
,
Counsell●r
,
Strong
,
Valiant
,
alwayes
a
Father
,
the
prince
of
Peace
.
Howbeit
thou
must
not
think
that
he
must
be
so
named
or
called
accordyng
to
hys
person
,
as
we
call
another
by
his
name
.
For
it
shoulde
be
too
long
a
multiplying
of
wordes
,
if
as
often
as
he
shoulde
bee
called
,
these
sixe
names
shoulde
bee
rehearsed
.
But
they
are
names
which
are
to
be
openly
reported
of
him
,
to
be
praised
and
extolled
,
bycause
of
hys
noble
actes
,
workes
and
office
.
For
the
Hebrewe
texte
maye
be
interpreted
thus
:
And
his
name
shal
be
openly
reported
&c.
for
to
name
,
to
call
,
to
make
open
reporte
of
,
are
signified
by
one
word
among
the
Hebrewes
:
As
Dauid
is
called
méeke
,
humble
,
warlike
,
wise
.
And
by
such
names
are
shewed
the
goodly
vertues
,
the
moste
excellent
déedes
,
and
moste
commendable
conditions
and
qualities
,
by
whiche
they
are
known
and
seuered
from
others
,
whyche
kynde
of
names
wee
call
commonly
surnames
,
whyche
are
added
to
the
proper
name
.
As
there
are
very
many
whome
their
parents
haue
caused
to
be
named
Peter
:
But
when
as
it
is
saide
thus
:
Peter
the
Apostle
of
Christe
who
by
his
death
hathe
glorified
Christe
,
a
surname
is
giuen
vnto
him
of
his
vertue●
of
his
office
,
of
his
qualitie
or
condition
.
So
we
may
finde
many
,
to
whome
thys
name
Iohn
is
giuen
:
but
if
it
bee
saide
,
Iohn
the
Wryter
,
then
hee
is
called
so
bycause
of
hys
office
:
Howbe●t
the
Hebrewes
call
aswell
by
the
surname
as
by
the
proper
name
.
There
are
names
also
of
praise
,
as
God
is
called
good
,
mercifull
,
the
iudge
of
the
miserable
,
a
helper
in
extreame
distresse
and
trouble
,
the
father
of
Orphanes
,
and
by
many
suche
names
.
Pel●
,
Wonderfull
.
The
firste
name
declareth
,
What
the
fi●ste
name
of
this
king
declareth
.
how
thys
king
behaueth
himself
in
gouerning
hys
kingdome
,
giuing
vs
to
vnderstand
that
he
worketh
so
wonderful
&
ra●e
things
,
that
they
excéede
all
reason
,
nature
,
and
wised●me
,
neither
can
be
com●rehended
by
any
capacitie
of
mans
wit
or
vnderstanding
.
And
why
so
?
for
that
he
gouerneth
vs
as
he
was
gouerned
of
the
father
,
that
he
might
be
made
as
it
is
saide
Psal
.
118.
The
same
stone
which
the
builders
refused
is
become
the
heade
stone
of
the
corner
,
This
is
the
Lordes
doing
,
How
and
wherein
Christe
hath
wonderfullye
behaued
himselfe
.
and
it
is
meruellous
in
oure
eies
.
Was
not
that
a
wonderfull
thing
,
that
when
he
would
enter
into
life
,
hee
suffered
death
?
and
when
he
prepared
to
goe
to
the
glorie
of
the
father
,
he
suffred
all
reproche
,
and
was
moste
shamefully
fastned
on
the
Crosse
,
between
.2
.
théeues
?
and
when
he
should
increase
the
people
,
and
bring
all
the
worlde
vnder
hys
power
,
euen
his
own
people
reuolted
from
him
,
so
that
they
did
not
only
deny
hym
,
but
betray
him
,
sell
hym
,
deliuer
him
to
death
,
crucifie
and
reuile
him
?
Are
not
these
most
great
and
moste
wonderfull
things
?
Coulde
it
séeme
possible
,
that
a
stone
caste
down
so
low
,
should
become
the
head
stone
of
the
corner
?
And
that
I
may
speake
at
once
:
There
was
neuer
any
thing
hearde
or
séemed
more
foolish
,
neuer
any
thing
more
vnpossible
,
neuer
any
thing
more
vnlike
to
come
to
passe
,
than
that
a
man
whyche
suffered
death
,
shoulde
not
onelye
liue
,
but
bee
a
distributer
of
life
,
and
a
raiser
vp
of
the
dead
:
so
that
death
was
subdued
to
the
power
of
him
whom
it
did
slay
,
and
was
on
the
other
side
slaine
of
him
.
Moreouer
séemed
it
not
a
thing
wonderful
,
that
hee
shoulde
become
the
king
of
glorie
,
whom
his
own
people
did
forsake
,
betray
,
persecute
,
slay
and
shamefullye
reuile
and
raile
vpon
?
And
such
other
as
innumerable
so
vnspeakable
wonders
there
are
whiche
he
hath
wroughte
,
howbeit
wee
are
accustomed
to
hea●e
them
daylye
,
wherevpon
it
commeth
that
we
doe
not
wonder
or
maruell
at
them
For
we
do
not
way
them
with
our selues
,
neyther
do
earnestly
beleeue
,
otherwise
we
wold
wonder
at
them
without
ceassing
.
Howe
Christ
dealeth
wonderfully
with
them
that
be
his
.
After
the
same
sort
dealeth
he
with
thē
that
be
his
,
that
is
,
with
his
kingdome
.
A
King
of
this
world
doth
so
rule
,
that
he
draweth
hys
people
to
himselfe
,
&
remoueth
from
him
straungers
or
ennimies
:
but
this
King
quite
contrarie
leauing
his
own
people
the
Iewes
,
receyueth
the
Gentiles
his
ennimies
,
making
Iudaisme
vtterly
decay
and
come
to
confusion
,
and
adding
to
his
kingdome
the
Gentiles
throughe
the
whole
worlde
.
What
woulde
men
saye
of
that
Pr●nce
,
who
hauing
forsoken
his
owne
people
,
should
let
his
enimie
come
into
his
countrey
,
and
receiue
and
entertaine
him
,
and
yet
notwithstanding
woulde
alleage
that
hee
did
verye
wel
gouern
the
common
weale
?
Would
they
not
iudge
him
beside
himselfe
,
mad
,
and
foolish
?
as
indéede
he
should
be
,
if
he
shold
gouerne
a
worldly
common
weale
after
this
sort
.
The
king
Christ
moreouer
,
whome
he
will
iustifie
,
him
he
maketh
first
to
acknowledge
himselfe
a
miserable
synner
:
whome
hee
will
endue
with
wisedome
,
him
he
first
maketh
foolishe
:
whome
he
will
strengthen
,
hym
he
firste
maketh
weake
:
whom
hee
wyll
quicken
,
him
he
thrusteth
into
the
lawes
of
death
:
whome
he
wil
lifte
vp
to
heauen
,
him
he
casteth
downe
to
hell
,
and
so
in
the
rest
:
whom
he
wil
bring
to
honor
,
to
blessednesse
,
to
high
and
greate
dominion
and
rule
,
him
he
first
bringeth
to
dishonor
,
and
condemneth
him
as
a
slaue
,
&
abiect
,
and
of
no
estimation
.
Herevnto
is
agréeable
the
saying
of
our
Sauiour
:
The
first
shal
be
laste
:
He
that
will
be
greater
,
shal
be
lesse
:
he
that
thinketh
to
go
before
shal
folow
behind
.
This
therfore
is
a
very
maruellous
&
strange
king
,
who
is
then
next
,
when
he
is
farthest
off
,
and
thē
farther
off
,
when
he
séemeth
next
.
Why
we
haue
not
the
wonderfull
doings
of
Christe
,
in
gre●t
admiration
.
But
that
we
do
not
maruel
hereat
,
it
is
easye
to
shew
the
cause
,
euen
for
that
we
do
not
trye
it
,
&
are
vnexperienced
herein
:
we
heare
these
things
daylye
,
and
daylye
repeate
them
in
words
,
vntill
we
bee
cloyed
and
weary
,
but
we
neuer
come
to
déeds
.
But
they
that
are
exercised
in
them
,
do
throughlye
vnderstand
&
perceiue
how
excéeding
maruellous
they
are
,
&
how
rightly
this
king
is
called
wonderful
.
And
in
sum
,
is
therfore
also
wonderful
,
for
that
his
kingdome
&
the
gouernment
therof
consisteth
both
in
affliction
,
&
in
mortifying
the
old
Adam
,
neither
wil
hee
allow
of
it
as
good
,
whatsoeuer
the
Adam
shal
do
,
know
or
lern
.
Iogetz
,
Counsellor
.
The
meaning
of
the
seconde
name
what
it
is
.
How
this
king
assisteth
vs
in
affliction
and
the
Crosse
,
least
we
should
despayre
or
perish
,
the
second
name
declareth
.
And
in
this
assisting
of
vs
,
hee
marueilouslye
dealeth
with
vs.
For
he
doth
not
so
assist
vs
as
the
world
&
the
old
Adam
do
,
as
Christe
saieth
Ioh
.
14.
Peace
I
leaue
with
you
,
my
Peace
I
giue
v●to
you
:
not
as
the
world
giueth
gi●e
I
vnto
you
.
For
in
the
world
ye
shal
haue
tribulation
,
but
in
me
ye
shal
haue
peace
.
The
world
doth
so
assist
,
that
it
flieth
affliction
&
trouble
,
or
by
force
defendeth
it self
,
that
it
may
be
preserued
from
trouble
,
for
it
vseth
fleshly
power
ther-against
or
doth
vnwillingly
beare
that
which
it
is
compelled
to
beare
.
But
Christe
leaueth
them
that
be
his
in
trouble
,
Howe
Christe
assisteth
and
counseleth
them
that
〈◇〉
hys
.
and
assisteth
thē
by
his
word
without
bodyly
power
or
strength
as
Esay
sayeth
,
Chap.
50.
The
L●rd
God
hath
giuen
me
a
will
learned
tong
,
so
that
I
with
wordes
can
comforte
them
that
are
troubled
Such
words
they
are
wherby
we
receiue
comfort
in
affliction
and
trouble
.
Wherefore
Christ
is
worthilye
called
a
Counsellor
So
he
gaue
counsell
to
his
disciples
Ioh
.
16.
Be
of
good
c●e●re
,
I
haue
ouercome
the
world
.
And
againe
:
Le●te
not
your
heart
be
troubled
&
●
.
And
al
that
sermon
after
his
supper
at
his
farewell
,
what
is
it
else
but
only
counsels
&
words
ful
of
comfort
in
afflictions
?
So
they
that
be
Christes
do
say
,
that
which
is
written
psal
.
16
:
The
Lord
hath
giue
me
counsel
.
And
,
The
Lord
giueth
vnderstanding
,
&c.
That
is
,
in
affliction
&
trouble
he
leaueth
me
destitute
of
the
aide
&
helpe
of
man
,
but
he
doth
not
leaue
me
destitute
of
counsell
&
vnderstanding
how
I
ought
to
behaue
my selfe
in
thē
.
In
the
kingdome
of
Christe
counsell
&
comforte
are
giuen
by
the
worde
of
God
.
So
then
it
is
that
in
the
kingdom
of
Christ
we
are
gouerned
by
the
only
word
of
God
,
which
is
of
that
power
,
that
it
is
throughly
able
to
giue
both
counsell
&
comfort
.
Which
power
no
other
king
hath
.
For
when
they
are
by
the
force
of
war
ouer
come
,
and
their
land
is
destroyed
,
then
is
leste
neither
counsell
nor
comforte
.
For
this
is
their
consolation
,
when
they
haue
store
of
goods
&
treasure
,
when
they
haue
the
superioritie
,
when
their
honor
and
estimation
flourisheth
.
But
in
the
kingdome
of
Christe
then
counsell
and
comfort
are
best
giuen
when
all
things
are
in
●a●nen
able
case
and
seeme
past
recouerie
.
And
here
is
neede
of
Faith
.
For
it
is
the
Counsell
of
Faith
,
forasmuche
as
it
commeth
when
there
seemes
to
bee
no
hope
left
,
so
that
we
do
hope
only
in
that
which
is
hi●den
from
vs.
For
who
were
able
to
stande
,
if
the
Lorde
acording
to
his
firste
name
shoul●e
deale
so
wonderfully
with
vs
,
that
we
shoulde
haue
nothing
,
whervnto
we
might
trust
.
Wherfore
it
is
néedefull
that
there
bee
some
word
at
the
least
lefte
,
which
may
minister
vnto
vs
counsell
and
consolation
.
Wherefore
in
a
sum
he
is
therefore
called
a
Counseller
,
for
that
by
the
Gospel
he
comforteth
them
that
be
his
,
beeing
oppressed
with
al
kind
of
tribulation
,
Christe
why
he
is
called
a
counseller
.
and
destitute
of
all
helpe
.
El
,
Strong
.
The
word
El
among
the
Hebrues
,
is
attributed
to
God
,
&
God
is
oftentimes
in
many
places
called
El.
Whervpon
some
do
resō
against
Iews
,
that
Christ
is
god
,
and
bring
forth
for
●heir
proofe
this
saying
of
Esay
.
But
the
Iews
seking
here
shi●●es
and
meanes
to
answere
,
doe
def●nde
themselues
,
as
I
will
brieflye
declare
.
Bycause
the
word
El
is
not
in
the
Scriptures
attributed
to
God
alone
,
neyther
of
it
owne
nature
signifyeth
God
,
it
can
not
necessarily
be
concluded
,
that
it
oughte
in
this
place
to
be
taken
only
and
sim●ly
for
God
,
euen
as
though
God
be
called
good
and
iuste
,
it
can
not
thereof
be
gathered
,
that
these
wordes
,
good
and
iust
,
if
they
be
redde
anye
where
in
the
Scriptures
,
shoulde
,
and
must
of
necessitie
signifye
God
,
for
that
both
of
them
are
applyed
both
to
God
,
and
also
to
many
other
things
.
Wherefore
for
as
much
as
Esay
speaketh
here
of
those
names
,
which
declare
,
not
the
person
of
Christ
,
but
his
office
,
and
the
nature
of
his
kingdome
,
and
for
that
also
we
ought
to
haue
farre
more
certaine
places
of
Scripture
to
confirme
the
diuinitie
of
Christ
,
I
will
not
go
from
the
natural
signification
of
the
worde
,
El
whiche
is
the
third
name
what
it
signifyeth
properly
.
but
will
declare
what
it
signifieth
properly
.
According
to
the
nature
therof
therfore
it
signifieth
nothing
else
but
power
or
strength
,
as
i●
is
manifest
Deut.
28.
where
Moses
speaketh
of
the
plague
that
should
come
vpon
the
Iews
&
saith
:
Ther
shal
be
no
El
in
thy
hands
,
which
we
interpret
thus
:
There
shal
be
no
power
,
no
strength
,
no
abilitie
in
thy
hands
,
wherby
thou
shalt
be
able
to
deliuer
or
defend
thy selfe
from
so
great
a
plague
.
His
strength
therfore
declareth
,
how
effectual
his
counsel
is
,
according
as
we
Germans
in
ouer
natiue
spéech
ioyne
counsel
and
helpe
togither
.
For
where
there
is
counsel
alone
,
Christ
addeth
power
and
strength
to
his
counsel
&
comfort
.
there
are
words
only
,
without
any
doing
.
But
Christe
beside
that
he
doth
refresh
and
comsort
vs
by
the
worde
of
the
Gospell
,
doeth
giue
vs
power
and
strength
also
to
belieue
it
,
&
firmely
to
abide
&
persouer
in
it
,
so
that
at
the
last
we
doe
ouercome
&
triumph
hauing
obtained
the
victorie
.
For
this
is
not
the
counsel
of
Christ
that
when
he
hath
marueylouslye
brought
vs
into
trouble
&
affliction
,
we
shold
stil
remain
therin
,
&
stand
content
with
his
counsel
&
word
only
,
loking
for
nothing
else
.
No
he
wil
not
haue
vs
do
so
.
His
counsell
&
word
must
be
present
so
long
as
tentation
continueth
,
that
they
may
vphold
and
comfort
vs
,
least
we
shold
be
vtterly
cast
downe
.
But
at
the
laste
affection
must
ceasse
,
&
by
our
patience
trouble
must
be
ouercome
&
ended
.
Wherof
let
Paul
be
an
example
vnto
thee
:
How
often
did
he
sticke
in
the
Iawes
of
the
Lion
,
that
is
in
al
kind
of
tribulation
?
but
by
what
meanes
doth
he
prouide
for
himselfe
by
what
meanes
doth
he
comfort
himself
?
euen
by
the
counsel
&
word
of
God
,
&
at
the
last
passeth
through
,
&
obtaineth
the
victory
,
as
he
discribeth
at
large
in
the
latter
Epistle
to
the
Corinthians
.
chap.
11.
So
it
may
be
also
that
we
shal
be
troubled
with
diuers
sorts
of
tribulations
,
P●le
is
the
●●st
name
,
and
signifyeth
wonderful
.
log
t●
is
the
second
name
&
signifieth
counseller
.
one
always
following
another
,
&
many
sometimes
comming
togither
,
on
while
sin
,
&
otherwhile
deth
,
the
world
and
Satan
&c.
All
whiche
are
works
vnder
Pele
.
In
al
these
Iogets
is
at
hand
,
who
so
comforteth
vs
both
wyth
hys
counsell
and
word
,
that
we
are
able
to
beare
them
.
At
the
last
he
bringeth
the
matter
to
an
ende
,
and
taking
away
troubles
and
afflictions
,
causeth
tranquilitie
and
quietnesse
,
that
we
hauing
enioyed
the
victorie
may
triumphe
,
as
Paule
sayeth
:
Blessed
be
G●d
,
2.
Cor
.
2.14
.
which
alwayes
maketh
vs
to
triumph
in
Christ
.
For
he
is
called
strong
,
neither
can
he
giue
counsel
and
comfort
onlye
,
but
is
able
to
helpe
also
in
extreme
distresse
&
trouble
.
He
is
of
abilitye
sufficient
,
he
is
endewed
with
power
and
strength
,
he
is
a
rocke
,
so
that
euen
the
gates
of
Hell
are
not
able
to
preuayle
against
vs.
Gibbort
,
Valiant
.
In
moste
goodlye
order
these
names
followe
one
an
other
,
and
agrée
togyther
,
euen
as
the
case
standeth
in
the
kingdome
of
Christ
.
For
first
is
the
old
Adam
mortifyed
by
suffering
al
kind
of
affliction
and
tribulation
.
Howbeit
here
is
néed
of
counsel
and
comfort
by
the
word
:
neyther
is
yet
such
coumsel
&
comfort
sufficient
,
vnlesse
there
be
also
power
&
strength
,
wherby
we
maye
be
able
to
auoyde
perils
:
and
here
is
the
middest
of
the
names
.
Wherefore
it
is
manifest
and
playne
,
that
hee
hath
these
thrée
names
giuen
him
for
our
sake
,
and
not
bycause
of
his
owne
person
.
And
by
these
thrée
names
we
are
gouerned
,
renewed
,
preserued
and
defended
.
Nowe
howe
he
assayleth
and
setteth
vpon
his
enimies
,
What
the
fourth
name
declareth
.
&
how
he
dealeth
with
them
,
the
fourth
name
declareth
.
For
he
is
the
true
Prince
,
he
is
the
true
Lorde
who
hath
regarde
to
his
lande
and
people
,
prepareth
and
setteth
them
in
order
,
and
then
assayleth
the
enimy
,
and
amplifyeth
the
boundes
of
his
Empire
.
These
things
againe
are
done
after
a
wonderful
sort
,
for
whatsoeuer
is
in
this
king
,
it
muste
néedes
be
all
wonderfull
,
according
to
the
signification
of
the
firste
name
.
He
wonderfully
slayeth
,
he
wonderfully
giueth
counsel
,
and
comforteth
,
he
wonderfully
helpeth
vs
to
be
conquerours
,
and
to
enioy
the
victorie
,
al
which
come
vnto
vs
in
aff●iction
,
tribulation
,
and
when
strength
fayleth
vs.
For
he
is
a
valiaunt
captaine
,
and
expert
in
warre
,
yea
a
puissant
and
mighty
champion
,
yet
without
sworde
and
warlike
weapons
,
accordyng
as
Sainct
Paule
sayth
:
2.
Cor
.
10.4
.
The
weapons
of
our
warfare
are
not
carnal
,
but
mightie
through
God
,
It
is
sayd
also
Psal
.
110.
Be
thou
ruler
in
the
middest
of
thine
enimies
.
And
Psal
.
45.
Thine
arrows
are
sharp
,
and
the
people
shal
be
subdued
vnto
thee
in
the
middest
among
the
kings
enimies
.
The
weapons
of
Christ
.
Al
which
he
doth
by
the
holy
Gospel
.
For
his
sworde
,
his
arrowes
and
weapons
are
the
Gospell
,
whereby
he
breaketh
and
ouerthroweth
al
the
vnderstanding
,
wisdome
,
reason
,
vertue
and
holynesse
of
the
world
.
Is
not
this
a
wonderful
thing
,
to
vse
no
weapon
but
the
word
,
and
without
all
force
of
weapon
,
yea
by
much
suffering
and
affliction
to
ouercome
the
worlde
?
And
not
only
to
ouercome
the
world
,
but
to
defend
himselfe
,
also
,
and
resist
the
heresies
and
errors
of
al
whatsoeuer
,
&
at
the
last
to
ouerthrow
them
,
&
to
get
the
superioritie
:
which
no
king
in
the
earth
is
able
to
performe
for
the
worde
of
an
earthly
king
is
of
lesse
force
&
power
,
than
that
it
is
able
to
doe
so
great
things
:
he
must
deale
by
power
&
strength
.
Herevnto
pertayneth
that
similitude
which
is
in
the
.
11
chap
,
of
Luke
,
that
a
strong
man
possesseth
his
house
in
peace
vntil
a
strong●r
than
he
comming
vpon
him
,
ouercommeth
him
,
Christ
how
he
maketh
warre
and
ouercommeth
by
the
word
.
&
taketh
away
all
hys
goods
,
&
deuideth
the
spoyles
.
This
is
that
victorious
champion
,
of
whom
Esay
foretelleth
in
this
place
that
his
name
shall
be
Gibbor
.
Howbeit
thus
to
make
war
&
to
obtain
the
victorie
,
is
surely
both
hard
and
notable
.
First
he
toucheth
the
heart
by
the
word
,
for
he
maketh
it
to
be
preached
,
that
al
works
,
wisdome
and
reason
of
men
are
nothing
else
but
sin
before
God
.
Whereby
at
once
falleth
all
holynesse
,
wisdome
,
power
,
riches
,
and
whatsoeuer
the
world
hath
.
For
then
arrogancie
is
taken
away
,
&
man
is
compelled
to
despaire
of
himselfe
,
&
to
yéelde
himselfe
and
confesse
it
to
be
so
.
Nowe
when
the
heart
dispaireth
and
is
ouercome
,
howe
can
a
man
●efende
himselfe
,
or
how
shal
he
fight
?
But
they
that
are
not
yet
caste
downe
in
m●nde
,
neyther
yet
apply
themselues
to
the
gospel
,
with
these
this
noble
champion
hath
continuall
warre
by
the
worde
,
vntil
he
eyther
ouercome
them
,
or
deliuer
them
to
the
iudgement
of
God
.
After
thys
sorte
the
Apostles
dyd
boldely
fyght
and
stryke
wyth
the
word
of
God
,
there
where
Sathan
wyth
hys
kyngdome
thronged
moste
,
and
was
moste
strong
and
myghtye
,
and
pluckt
awaye
not
a
fewe
from
hym
,
so
wastyng
and
destroying
hys
kyngdome
through
the
whole
worlde
,
as
we
reade
in
the
Actes
of
the
Apostles
,
that
Paule
did
wrastle
and
fyght
valiantly
with
Sathan
,
and
alwayes
ouercome
.
Herevpon
he
calleth
the
preachyng
of
the
worde
stryuing
,
wrastlyng
and
sightyng
&c.
So
doe
we
Christians
at
this
day
,
euen
vntil
the
laste
daye
,
that
we
may
deliuer
many
men
from
Satan
,
Christians
are
in
continual
war
with
Satan
&
his
kingdome
.
and
pul
them
out
of
his
Iawes
.
For
we
count
not
this
sufficient
,
that
we
our selues
are
holpen
,
and
haue
obtained
strength
:
but
we
do
also
serue
the
valiant
&
mighty
champion
Christ
,
that
he
may
win
many
by
vs
,
&
his
kingdome
may
be
multiplied
.
Wherfore
a
Christian
is
prepared
,
that
he
is
dayly
ready
to
battel
,
and
to
fight
with
the
enemye
.
So
that
God
is
euen
for
this
cause
called
the
God
of
Zebaoth
,
that
is
the
god
of
Hostes
,
in
the
writings
of
the
Prophets
.
For
he
is
the
true
captain
of
war
,
for
his
word
can
not
be
idle
,
he
couragiously
setteth
vpon
Satan
and
the
world
,
which
Sathan
not
abydyng
,
doth
boldly
resist
:
he
rayseth
vp
heresies
and
schismes
:
he
stirreth
vp
the
princes
&
mighty
of
the
world
to
fight
on
his
part
.
Then
is
there
a
most
fierce
conflict
and
fight
,
he
that
is
ouercome
,
is
ouercome
.
But
where
the
word
of
God
is
not
,
Wher
the
word
of
God
is
not
there
Satan
raigneth
in
peace
.
the
war
ceasseth
,
and
Satan
possesseth
hys
kingdom
in
peace
as
he
was
wont
before
,
and
there
hee
remayneth
being
seauen
times
worse
than
before
.
Mat
12.
Abigad
,
Alwayes
a
father
.
What
is
declared
by
the
fi●te
&
sixt
names
.
The
fifte
and
sixt
names
declare
almost
the
reward
and
good
that
shal
come
vnto
them
which
are
in
the
kingdome
of
Christ
.
I
woulde
wyllingly
haue
translated
it
euerlasting
or
e
ernall
father
,
and
I
might
wel
so
haue
done
,
but
it
is
so
,
that
God
the
father
and
not
Christe
is
vsually
vnderstood
by
this
name
.
Now
God
the
father
is
therfore
called
an
eternall
father
,
for
that
he
is
eternall
and
liueth
for
euer
in
respect
of
his
person
and
substance
:
But
this
king
must
be
therefore
called
an
eternal
or
euerlasting
father
,
for
that
he
is
so
bycause
of
vs
and
for
our
sake
,
as
I
haue
before
mentioned
,
that
al
these
sixe
names
are
attributed
vnto
him
for
our
sake
,
and
bycause
of
his
office
,
not
bycause
of
his
person
.
Why
Christ
is
called
an
euerlasting
father
.
Wherfore
Christ
is
therfore
called
an
euerlasting
father
in
hys
kingdom
,
for
that
he
doth
always
,
&
for
euer
shew
himselfe
fatherly
to
vs
,
&
bring
vs
vp
,
and
nourish
vs
as
children
.
I
coulde
therefore
finde
no
better
way
whereby
to
expresse
it
,
than
if
I
shoulde
saye
.
Always
a
father
,
for
as
much
as
he
alwayes
&
for
euer
behaueth
himself
fatherly
toward
vs.
Howbeit
this
is
true
:
i●
he
must
shew
himselfe
a
father
vnto
vs
for
euer
,
it
is
necessarie
that
for
himselfe
also
he
liue
for
euer
.
For
a
carnall
father
,
although
he
behaueth
himself
fatherly
towarde
his
children
,
yet
he
can
not
doe
that
very
long
,
for
he
must
at
the
last
dye
,
and
leaue
his
children
behinde
him
,
wherefore
he
neyther
can
be
,
nor
be
called
,
alwayes
a
father
.
He
may
be
called
a
father
for
a
little
whyle
,
for
that
he
is
certaine
of
his
life
no
longer
than
a
momente
onely
.
But
this
king
doth
neuer
die
,
neither
leaue
children
behinde
him
,
but
kepeth
them
altogyther
before
him selfe
,
that
they
may
enioye
euerlasting
life
with
him
.
How
Christ
is
a
father
to
them
that
be
his
.
Whereas
he
is
called
a
father
,
it
giueth
vs
to
vnderstand
,
that
hée
doth
not
only
bring
vp
thē
that
be
hys
,
but
doth
also
nourishe
,
cloth
,
instructe
and
chastise
them
,
and
hath
a
care
ouer
them
,
and
prepareth
for
them
an
inheritance
.
Moreouer
if
they
offend
,
he
doth
fatherly
correct
them
,
not
cast
them
off
,
euen
as
he
that
is
a
father
according
to
the
flesh
,
doth
bring
vp
his
childe
,
correcteth
him
,
hath
a
care
ouer
him
,
loueth
&
kepeth
him
,
&
doth
not
therfore
cast
hym
off
,
if
he
be
vnclean
,
scabbed
,
or
otherwise
weake
.
Christe
dealeth
muche
more
so
with
them
that
be
his
,
and
that
for
euer
,
here
by
faith
and
imperfection
,
in
the
world
to
come
by
reuelation
and
perfection
.
And
to
be
briefe
.
This
name
signifieth
vnto
vs
that
,
wherof
Paul
speaketh
Rom.
5.
We
reioyce
in
tribulations
,
knowing
that
trib●lation
bringeth
forth
patience
,
and
patience
experience
,
and
experience
hope
,
and
hope
maketh
not
ashamed
.
For
when
as
Christians
are
throughly
exercised
with
the
former
names
,
namely
with
affliction
,
consolation
,
fight
and
victory
against
sinne
,
by
al
them
they
obtayne
a
sure
confidence
in
God
,
that
they
are
the
sonnes
of
God
,
and
shal
neuer
bee
forsaken
.
Suche
hope
is
the
worke
and
fruite
of
this
name
,
that
through
many
exercises
they
may
obtaine
the
heartes
of
sonnes
toward
God
,
and
God
maye
inwardlye
waxe
so
swéete
,
and
become
so
amiable
vnto
them
,
that
no
feare
,
but
only
reioycing
and
confidence
in
God
may
be
left
vnto
them
.
Now
for
as
much
as
so
gret
things
are
brought
to
passe
by
Christ
in
hys
kingdome
,
he
is
worthily
called
alwayes
a
father
.
This
name
is
a
speciall
comforte
in
extreme
anguish
of
death
,
Comfort
in
the
anguish
of
death
.
that
we
shold
not
be
discouraged
or
dispaire
,
but
shold
knowe
whither
we
must
go
.
For
there
is
a
fitte
place
prepared
to
receiue
vs
,
for
we
go
out
of
the
body
into
the
hands
of
the
father
,
yea
into
the
bosome
of
the
father
.
Neyther
néede
we
feare
that
we
shal
fal
into
the
snare
of
the
tormentor
or
of
Satan
,
Christ
is
readye
as
an
euerlasting
father
,
and
loketh
for
vs
,
that
he
may
receyue
vs.
Who
then
wil
be
afrayde
of
so
swéete
and
gentle
a
father
,
who
so
louinglye
and
carefully
regardeth
vs
?
We
shall
safely
and
certainely
passe
out
of
this
life
into
another
.
Happie
wer
we
if
we
did
beleue
these
things
as
without
al
doubt
they
are
true
.
Vnchristiā
sayings
of
some
that
wil
seeme
Christians
.
Wherfore
those
sayings
of
some
Christians
are
not
good
:
I
liue
,
but
I
cannot
tel
how
long
:
I
shal
dye
,
but
I
cannot
tel
when
:
I
go
hence
,
but
I
can
not
tel
whyther
:
I
maruell
howe
I
can
be
so
mery
.
Let
al
Infidels
say
so
,
with
whom
these
sayings
are
true
:
as
for
a
true
Christian
,
he
knoweth
very
wel
whither
he
goeth
,
namely
,
into
the
bosome
of
the
father
.
It
is
not
vnknowen
to
him
,
howe
long
he
shal
lyue
,
and
when
he
shal
dye
.
For
he
hath
alreadye
put
of
this
life
,
and
is
dead
to
the
worlde
,
loathing
&
detesting
this
life
,
wherefore
it
is
maruel
if
he
be
not
mery
and
ioyful
.
And
it
is
as
much
maruel
if
he
doth
not
reioyce
,
as
it
is
that
an
vngodly
man
can
reioyce
.
For
as
the
heart
of
the
vngodly
neuer
feeleth
true
ioye
,
so
sorrowe
neuer
pearceth
the
heart
of
a
true
Christian
.
Sarsalo●
,
The
prince
of
peace
.
He
giueth
not
such
peace
as
the
world
giueth
,
What
kinde
of
peace
this
prince
of
peace
giueth
otherwise
the
former
names
should
be
to
no
effect
,
where
he
is
called
wonderfull
,
counseller
and
strong
,
but
he
giueth
peace
before
God
in
the
conscience
.
Which
peace
increaseth
more
&
more
,
and
is
so
much
the
surer
,
by
howe
much
the
crosse
is
more
vehement
,
and
greater
,
that
we
may
féele
our selues
to
be
sonnes
,
&
acknowledge
oure
euerlasting
father
,
whereby
we
may
be
sure
&
certayne
of
hys
grace
,
and
haue
bolde
accesse
to
hym
beyng
moste
louing
toward
vs.
In
howe
goodly
an
order
doe
these
sixe
names
follow
one
an
other
?
Firste
the
thrée
former
declare
howe
Christ
directeth
&
ruleth
vs
in
affliction
for
our selues
&
toward
our selues
.
Secondly
the
4.
name
sheweth
how
he
gouerneth
vs
,
that
we
may
fight
strongly
against
others
.
Lastly
the
thrée
lat●er
names
giue
to
vnderstand
howe
he
gouerneth
vs
toward
himself
.
In
the
former
part●
is
only
affliction
and
anguishe
,
in
the
second
only
labour
,
and
in
the
third
onlye
rest
,
peace
and
ioy
.
For
he
that
suffereth
,
is
oppressed
with
griefe
and
tribulation
:
he
that
fighteth
,
indureth
labour
:
and
he
that
resteth
,
enioyeth
peace
.
This
is
the
true
Salomon
,
the
true
maker
of
peace
,
who
is
rich
in
peace
,
and
enricheth
not
with
fraile
and
transitory
peace
,
but
with
spiritual
and
eternal
peace
,
yea
&
that
in
the
middest
of
contention
and
warre
.
For
these
sixe
names
wyth
theyr
workes
are
togither
incident
to
a
Christian
,
and
togither
in
him
,
neyther
can
one
be
separated
from
another
.
What
it
is
to
be
a
Prince
of
peace
.
Neyther
is
he
simplye
called
peaceable
,
as
Salomon
,
but
the
Prynce
of
peace
,
so
that
peace
is
in
his
hande
as
in
a
Princes
or
Lordes
:
who
is
so
mightye
to
mayntayne
peace
in
hys
kyngdome
,
that
hée
importeth
it
to
all
them
that
bée
hys
,
so
that
none
is
able
to
breake
or
take
it
awaye
,
who
doth
moste
excellently
and
safelye
conducte
and
preserue
vs
against
Sathan
,
death
,
sinne
and
al
the
gates
of
Hell
,
so
that
sin
is
not
able
to
terrifie
vs
before
God
,
his
iudgement
and
wrath
cannot
light
vppon
vs
,
Satan
and
death
cannot
preuaile
against
vs
or
hurte
vs.
This
is
to
be
a
Lorde
or
Prince
of
peace
in
déede
.
The
Princes
of
this
worlde
also
do
kéepe
their
common
weale
in
quietnesse
and
peace
,
but
they
are
oftentymes
deceyued
,
forasmuche
as
they
are
not
able
euery
houre
and
euery
moment
in
euerye
place
to
kéepe
watche
,
and
on
euery
side
to
prohibite
and
let
troubles
,
that
they
do
not
arise
.
Wherefore
they
are
called
peaceable
perhappes
and
rich
in
peace
:
Princes
of
this
world
cannot
bee
called
princes
of
Peace
.
but
Princes
of
Peace
they
cannot
be
,
no
not
in
outwarde
gouernement
before
men
,
so
farre
is
it
off
,
that
they
can
so
be
in
spirituall
gouernement
before
God
.
For
they
are
not
so
mighty
to
maintaine
Peace
,
neyther
haue
they
so
great
power
ouer
it
.
For
sometime
it
is
broken
and
taken
away
,
albeit
their
gouernment
be
most
straight
and
circumspect
But
our
Lord
is
in
euery
place
,
he
watcheth
euery
moment
,
&
is
able
most
effectually
to
kéepe
&
maintaine
Peace
,
as
the
.121
.
Psalme
witnesseth
:
Beholde
,
he
that
keepeth
Israell
,
will
neyther
slumber
nor
sleepe
.
And
in
a
sum
,
the
kingdom
of
Christ
is
nothing
but
peace
,
for
God
giueth
euery
good
thing
vnto
Christians
,
and
nothing
that
is
euil
,
and
they
among
themselues
doe
imparte
one
to
an
other
nothing
that
is
euill
,
but
euerye
thing
that
is
good
.
Euen
their
very
ennimies
cannot
hurte
them
,
for
they
do
patiently
suffer
iniurie
done
vnto
them
.
So
doth
this
Prince
of
Peace
,
Christ
,
most
effectually
maintaine
this
peace
on
euery
syde
.
Thus
we
haue
the
sixe
names
of
our
King
,
which
set
out
his
kingdom
,
namely
how
wonderfull
a
King
it
is
,
so
that
no
worldly
or
visible
thing
is
in
it
,
but
all
things
spirituall
and
inuisible
.
Of
all
whiche
it
followeth
moreouer
,
that
thys
Kyng
muste
néedes
bee
very
God
and
very
Man
,
and
risen
from
the
deade
also
,
according
as
almoste
al
Scriptures
which
speake
of
the
kingdome
of
Chryste
,
doe
witnesse
,
that
hee
muste
bee
God
and
Man
,
that
hee
muste
dye
and
ryse
agayne
.
Christe
very
naturall
Man
.
Whereas
hee
is
borne
a
Childe
,
hee
must
néedes
bee
verye
naturall
man
,
and
be
conuersaunte
in
this
corporall
life
like
other
men
,
and
eate
,
drinke
,
speake
,
worke
,
suffer
,
dye
,
&c.
For
it
muste
of
necessitye
bee
true
,
that
the
Prophet
sayeth
:
Vnto
vs
a
Child
is
borne
:
On
the
other
side
forasmuch
as
he
muste
raigne
so
wonderfully
,
and
possesse
a
verye
Spirituall
Kyngdome
and
beare
it
vppon
hys
shoulder
,
rule
and
gouern
it
in
death
,
affliction
,
and
other
things
contrarye
to
reason
and
the
flesh
,
he
cannot
be
in
thys
temporall
and
carnall
life
,
but
it
is
requisite
that
his
state
be
spirituall
and
inuisible
.
Wherfore
he
muste
bee
raysed
vppe
from
the
deade
,
and
chaunge
this
mortall
life
,
wherein
he
is
borne
,
into
lyfe
immortall
,
wherein
hee
maye
bee
a
Kyng
,
and
raygne
.
So
these
two
,
It
behoued
that
Christ
should
both
dy
and
yet
liue
for
euer
.
that
he
muste
bee
borne
,
and
yet
be
an
inuisible
Kyng
for
euer
,
do
necessarilye
proue
that
he
muste
dye
,
and
notwithstanding
liue
for
euer
.
Wherefore
séeyng
hys
power
muste
bee
suche
,
that
he
must
be
an
eternall
father
,
and
an
euerlasting
Lord
of
Peace
,
and
muste
also
in
the
middes
of
death
,
hel
,
&
Sathan
,
preserue
,
helpe
,
&
prouide
for
them
that
bee
hys
,
moreouer
ouercome
hys
ennimies
also
,
it
must
néeds
be
that
he
shoulde
bee
endued
with
diuine
power
.
For
none
is
a
Lorde
of
Peace
,
or
hath
Peace
in
his
power
,
Christe
verye
God
.
but
God
alone
:
None
is
able
to
ouercome
Sathan
and
all
euill
,
but
onelye
God
.
Now
whereas
these
be
not
ouercome
,
Peace
cannot
remayne
and
continue
.
Séeyng
therefore
all
these
are
manifestly
diuine
workes
and
deedes
which
are
attributed
to
thys
Kyng
by
these
names
,
Fayth
whyche
beléeueth
thys
Prophesie
of
Esay
to
be
true
,
necessarilye
concludeth
,
that
thys
Kyng
is
very
God
by
nature
,
and
yet
muste
be
notwithstanding
very
man
also
,
forasmuche
as
thys
sentence
standeth
,
whiche
sayeth
:
Vnto
vs
a
childe
is
borne
.
Thys
Childe
is
Iesus
Christe
our
Lorde
,
by
nature
the
sonne
of
God
,
The
Child
borne
vnto
vs
,
who
he
is
.
and
the
sonne
of
Mary
according
to
the
fleshe
.
Blessed
are
all
they
that
beléeue
this
:
For
the
Scripture
noth
not
lye
,
neyther
doeth
it
deceiue
vs.
His
Gouernment
shall
be
increased
,
and
of
the
Peace
there
shall
be
no
end
:
he
shall
sitte
vpon
the
throne
of
Dauid
,
and
vppon
his
Kingdome
.
Esay
himselfe
in
thys
place
declareth
that
the
names
doe
pertaine
,
not
to
the
person
of
Christe
,
but
to
hys
office
.
For
if
thou
demaunde
and
saye
:
Wherefore
is
hee
called
by
these
names
?
Hee
aunswereth
,
for
this
cause
,
that
hys
kingdome
maye
encrease
,
he
sayth
not
,
therefore
,
that
he
may
sit
in
his
high
Throne
for
himselfe
in
his
magnificence
.
For
herevnto
he
néedeth
no
name
,
whereby
he
should
be
called
.
For
he
possesseth
this
without
all
name
,
without
all
denomination
,
without
vs.
Howbeit
hee
hathe
not
vs
without
such
denomination
.
For
by
the
word
we
muste
be
broughte
vnto
hym
,
and
translated
into
hys
Kyngdom
.
Wherfore
he
hath
néede
of
such
names
in
respecte
of
vs.
Moreouer
,
hys
kyngdome
is
hereby
increased
,
Howe
the
Kingdome
of
Christe
is
increased
.
for
that
Christians
dayly
increase
and
are
multiplyed
,
from
the
beginning
of
the
preaching
of
the
Gospell
,
euen
to
the
ende
of
the
worlde
.
For
the
qualitie
and
nature
of
thys
kingdome
is
suche
,
that
it
alwaies
consisteth
in
encreasing
and
multiplying
.
Forasmuche
as
the
Gospell
is
not
idle
,
neyther
resteth
,
but
hath
his
course
,
and
is
spred
ouer
the
whole
world
,
vntill
the
laste
daye
shall
come
.
Of
suche
nature
and
condition
,
there
was
neuer
anye
Kyngdome
in
the
Earthe
,
whyche
dydde
alwayes
encrease
,
for
worldlye
Kyngdomes
are
at
the
laste
diminished
and
broughte
vnto
nothing
:
so
that
by
good
ryghte
thys
name
is
proper
to
thys
Kyngdome
onely
,
that
it
alwaies
is
encreased
,
augmented
and
made
greater
.
Howbeit
thys
commeth
to
passe
meruellouslye
,
The
Kingdome
of
Christ
is
increased
after
a
maruellous
sor●
and
contrarye
to
all
reason
.
For
all
Kyngdomes
doe
oppose
themse●ues
against
thys
Kyngdome
,
euen
the
whole
worlde
is
againste
it
,
so
that
it
appeareth
as
thoughe
it
didde
decay
,
and
were
a
diminished
Kyngdom
,
for
that
the
outwarde
forme
thereof
is
nothing
else
but
to
dye
,
and
to
suffer
of
euerye
one
,
so
that
reason
is
enforced
to
say
that
the
nature
thereof
consisteth
in
diminishing
and
drawing
to
destruction
.
But
this
hath
sufficiently
appeared
to
be
otherwise
.
Hierusalem
was
a
most
mighty
Citie
,
which
togither
with
all
Iudea
did
striue
againste
the
Christians
with
might
and
maine
.
The
part
of
the
Christians
was
then
very
small
,
but
the
parte
of
the
Iewes
was
verye
excéeding
greate
,
so
the
Empire
of
the
Iewes
myghte
bee
well
called
an
encreasing
Empyre
.
But
what
came
to
passe
?
After
the
space
of
.30
.
yeares
,
there
was
not
left
one
stone
vppon
another
at
Ierusalem
.
The
state
of
the
Iews
was
vtterly
ouerthrowen
,
and
they
dispersed
ouer
the
whole
world
:
then
the
Christians
were
multiplied
among
al
nations
.
Rome
also
then
being
chiefest
empire
in
the
worlde
,
did
oppose
it selfe
against
the
miserable
and
small
kingdom
of
Christ
,
but
it
was
not
long
before
Rome
togyther
with
hir
kingdome
laye
in
the
dust
,
and
the
Christians
were
spred
ouer
the
whole
worlde
.
And
so
the
kingdome
of
Christe
is
maruellouslye
multiplyed
by
the
wonderfull
works
of
the
six
names
.
Howbeit
al
thinges
muste
be
looked
for
,
and
receyued
by
Faith
,
euen
as
they
were
al
spoken
and
prophesied
of
in
spiryte
.
Moreouer
,
there
shall
bee
no
ende
of
Peace
as
long
as
thys
kyngdome
standeth
,
In
the
kingdome
of
Christe
Peace
shall
haue
no
ende
.
but
it
shall
stande
for
euer
,
as
it
is
sayde
.
Such
Peace
no
other
kingdomes
euer
had
,
for
it
is
not
carnall
Peace
but
spirituall
,
as
we
haue
saied
:
And
albeit
this
kingdom
cease
to
be
encreased
and
multiplyed
in
the
day
of
iudgement
,
when
the
number
of
the
electe
is
fulfilled
,
yet
Peace
shall
not
ceasse
,
but
shall
continue
for
euer
without
end
.
That
is
,
there
shal
be
onely
eternall
ioy
,
and
perpetuall
gladnesse
in
this
kingdome
,
whiche
beginneth
here
by
Faith
,
and
continueth
vnto
the
life
to
come
.
And
of
these
wordes
is
gathered
a
strong
reason
,
that
the
laste
daye
&c.
the
resurrection
of
the
dead
must
néedes
come
.
For
it
is
manifest
,
and
wee
playnely
sée
,
A
most
certain
proofe
of
the
resurrection
of
the
dead
that
all
the
diuine
Prophets
are
dead
,
euen
Esay
hymselfe
,
yea
al
Christians
also
dye
.
And
yet
notwithstanding
it
is
said
of
al
,
that
vnto
them
this
Childe
is
borne
,
and
vnto
them
this
son
is
gyuen
,
that
he
may
be
their
king
,
&
they
liuing
in
his
kingdome
,
may
enioy
perpetual
&
eternall
Peace
.
Nowe
he
is
not
a
king
of
the
dead
,
but
of
the
liuing
:
neither
can
the
dead
enioy
eternall
Peace
,
it
foloweth
therefore
,
that
they
muste
all
lyue
,
that
is
,
they
must
arise
from
the
deade
,
yea
they
do
euen
nowe
lyue
vnto
Christ
theyr
Kyng
as
he
sayeth
,
Math
.
22.
God
is
not
the
God
of
the
dead
,
but
of
the
liuing
.
All
the
sentences
of
the
Scripture
whyche
speake
of
the
Kyngdome
of
Christe
,
if
they
be
duely
and
throughly
considered
,
do
conclude
,
that
Christe
muste
be
God
and
man
,
and
that
not
onelye
hee
muste
rise
from
the
dead
,
but
that
all
men
also
muste
rise
.
For
if
hee
muste
be
an
eternall
king
,
it
is
necessary
that
he
be
Lord
and
Conquerour
of
Death
and
Synne
:
which
necessarylye
proueth
that
hee
is
God
,
for
that
this
is
proper
to
God
alone
.
And
forasmuch
as
he
is
borne
man
,
it
necessarily
followeth
that
he
muste
dye
,
and
yet
rise
againe
,
that
hee
maye
bee
a
king
for
euer
,
for
he
that
is
dead
can
not
be
a
king
.
If
so
be
that
the
Saincts
must
be
in
his
kingdome
,
and
enioye
eternall
Peace
,
they
also
must
rise
from
the
deade
,
for
that
Christ
cannot
be
a
king
of
the
dead
.
So
the
damned
also
must
rise
,
that
they
may
receiue
theyr
reward
,
&
be
subdued
vnder
his
féete
as
enimies
,
that
so
he
maye
be
iudge
and
Lord
both
of
the
liuing
,
&
also
of
the
dead
.
The
same
the
text
folowing
also
doth
confirme
,
whyche
affyrmeth
that
thys
peace
shall
haue
no
end
,
and
that
thys
King
shal
sit
vpon
the
throne
of
Dauid
,
and
vppon
his
Kyngdome
.
Now
thys
is
sufficiently
manifeste
,
that
the
throne
and
kingdome
of
Dauid
did
not
flourishe
among
Angels
,
but
in
earth
ouer
menne
,
namely
ouer
the
people
of
Israell
,
&
the
nations
inhabiting
about
them
.
Neyther
was
Dauid
an
eternall
King
,
nor
could
haue
an
eternall
kingdome
.
This
text
therfore
doth
necessarily
proue
,
that
the
kingdom
,
which
Dauid
gouerned
,
being
carnall
and
for
a
tyme
,
must
be
,
and
continue
vnder
this
king
spirituall
and
eternall
.
Moreouer
,
they
are
dead
which
pertayned
to
the
Kingdome
of
Dauid
,
they
muste
certainly
therefore
be
raised
from
the
dead
,
that
vnder
this
eternal
king
,
they
may
liue
for
euer
.
and
inioy
euerlasting
peace
.
Sée
how
mystically
,
with
how
effectual
reasons
the
Scriptur
confirmeth
,
that
al
men
must
be
raised
from
the
dead
:
&
that
Christ
the
king
must
bee
raised
before
al
,
and
aboute
all
,
beyng
the
firste
fruits
of
them
that
slepte
,
as
Paule
doth
excellently
well
admonishe
Timothe
,
●
.
Timothe
.
2.
that
he
remember
that
Christe
dyed
,
and
is
risen
againe
according
to
the
Scriptures
:
As
if
he
saide
,
thys
séemeth
so
incredible
and
is
so
wonderfull
,
that
vnlesse
one
sticke
firmelye
to
the
Scripture
,
reason
cannot
abide
it
,
neither
will
anye
man
euer
beléeue
it
.
Some
maye
here
obiecte
and
saye
:
But
what
shall
become
of
vs
Gentiles
,
●n
obiection
whiche
appertayned
not
to
the
Kyngdome
of
Dauid
?
Shall
wee
also
come
to
the
Kyngdome
of
Chryste
,
when
as
the
promise
was
made
onelye
to
the
Iewes
?
I
aunswere
that
Esay
in
this
his
Prophesie
,
The
aun●weare
.
folowing
the
maner
of
al
suche
places
of
Scripture
,
doth
promise
Christe
and
his
Kingdome
to
the
Iews
only
.
For
Christ
was
promised
only
to
the
Iews
,
as
to
the
séed
of
Abraham
,
howbeit
he
was
not
exhibited
to
the
Iewes
only
,
as
Paule
witnesseth
Rō
.
15.
saying
Now
I
say
that
Iesus
Christ
was
a
minister
of
the
circumcision
,
for
the
truth
of
God
,
to
confirme
the
promises
made
vnto
the
fathers
.
And
that
the
Gentiles
might
prayse
God
for
his
mer
i
:
How
Christ
pertayneth
to
the
Iewes
only
and
how
to
the
Gentiles
.
according
to
the
promise
therfore
Christ
appertayneth
to
the
Iews
only
,
but
in
respect
of
the
exhibiting
of
him
,
&
of
the
end
therof
,
he
appertaineth
to
the
whole
world
.
For
it
behoued
that
there
should
be
a
certaine
peculiare
people
,
to
whom
he
should
be
promised
,
for
that
he
could
not
be
borne
of
al
people
,
nor
of
the
séede
of
al
,
howbeit
he
was
to
be
exhibited
not
to
that
people
onely
,
but
euen
to
the
whole
world
.
Wherefore
there
are
other
sentences
of
Scripture
,
which
declare
howe
Christ
was
to
be
communicated
to
the
gentiles
also
,
albeit
he
was
not
promised
to
them
,
wherof
Esay
speketh
nothing
here
,
but
in
the
words
going
before
he
doth
,
where
he
sayth
,
Thou
hast
multiplied
the
people
,
and
not
increased
their
ioy
.
But
here
he
speaketh
of
the
promised
king
,
yea
he
promiseth
a
king
to
the
people
of
Israel
,
which
shal
sitte
on
the
throne
and
kingdome
of
Dauid
.
To
order
it
,
&
to
stablish
it
with
iudgement
&
with
righteousnesse
,
from
henceforth
euen
for
euer
.
This
king
doth
not
dye
,
leauing
heirs
behind
him
,
as
did
Dauid
,
but
he
shal
be
a
king
for
euer
,
Christ
shall
raigne
for
euer
.
and
shal
eternally
raign
in
his
kingdome
.
Wherby
again
the
resurrection
of
the
dead
,
and
eternal
life
is
proued
as
it
were
by
certain
witnesses
.
Now
he
shall
not
gouerne
and
stablishe
his
kingdome
with
weapons
,
and
with
troupes
of
armed
men
,
after
the
maner
of
the
kings
of
this
world
,
but
with
iudgement
and
iustice
,
and
he
shal
then
begin
,
when
he
is
placed
in
his
throne
,
&
shall
neuer
after
make
an
end
.
What
iudgemente
and
iustice
is
,
I
haue
else-where
oftentimes
declared
,
as
where
I
haue
entreated
of
the
Psalmes
,
&c.
Now
briefly
the
sum
of
both
is
this
:
How
Christ
shal
order
and
stablish
his
kingdome
with
iudgement
and
rigteousnes
Christ
shal
so
first
order
and
gouerne
his
kingdome
,
the
pure
and
sincere
righteousnesse
shal
florishe
therin
,
so
that
men
in
it
shal
auoyd
both
sinne
,
and
vnrighteousnesse
,
&
shall
be
frée
from
them
.
That
is
called
iudgement
,
which
condemneth
and
punisheth
al
vnrighteousnesse
and
iniquity
.
Moreouer
,
to
make
that
the
men
in
this
kyngdome
be
good
,
righteous
,
holy
,
&
blamles
,
this
is
to
order
and
stablish
it
with
righteousnesse
.
All
whiche
he
wil
doe
by
hys
holy
spirite
,
which
shal
renue
&
change
men
.
For
séeing
that
al
men
be
sinners
and
defiled
with
wickednesse
,
they
pertayne
nothing
to
his
kingdome
,
wherin
they
onely
muste
be
that
are
righteous
,
good
and
holy
.
Whych
the
prophet
meaneth
,
when
in
effect
he
sayth
:
This
king
shal
bring
to
passe
that
in
his
kingdom
shal
flourish
righteousnesse
&
goodnesse
,
and
that
his
people
shall
be
righteous
and
holye
,
not
by
their
owne
workes
,
but
he
by
his
workes
and
spirite
will
order
and
stablish
thē
Which
is
then
done
when
they
beléeue
in
him
,
and
suffer
him
to
worke
in
them
by
his
word
and
spirit
.
The
zeale
of
the
Lord
of
hostes
wil
performe
this
.
Why
doth
not
the
Prophet
say
thus
:
The
grace
&
mercy
of
God
wil
do
this
,
for
as
muche
as
it
is
méere
grace
and
not
zeale
.
I
answere
that
the
Prophete
sayde
not
so
,
for
that
he
had
regarde
to
false
teachers
and
Prophetes
,
which
go
aboute
to
iustifye
themselues
and
the
people
with
lawes
and
works
,
by
which
meanes
faith
and
the
promise
of
God
,
togither
with
Christ
are
wholy
reiected
and
nothing
accounted
of
.
Which
is
so
displeasing
vnto
God
,
that
he
doth
as
it
were
of
a
zeale
suffer
his
worde
and
the
kingdome
of
Christe
to
come
,
whereby
faith
&
his
promise
may
be
established
,
and
the
people
neyther
moste
foulye
deceyued
,
neyther
meanes
found
to
beguyle
and
deceyue
them
.
FINIS
.