Genesis 11 12 13 14 c. Alexander Polyhist lib. de Iudaic historia Melo lib. de fraudibus Iudeorum Artaban in Iudeorum hist. Gal. de simplie Pausan. in Eliae Solin in Polihist Tacitus lib. vlt. histo Genesis 15 16 17. 18. c. Aristeus lib. de Iob. Exodus 2 3. 4. 5 c. The description of Moses person out of Heathen writers Iosephus lib. 8. de antiq cap. 2. The treasures hidden in the Sepulcher of Dauid Iosephus lib. 13. de antiq cap. 16. * The same thing attempted Herod in hys tyme as Iosephus saith lib. 18. antiq Ieremie 37. 4 Reg 24. Of Senacherib Esay 31. and 33 and 36. 4 Reg 9. Hero lib. 2. Daniell 16. Iosephu lib. 1. de antiq Iudaica No excuse of the ignorance of GOD. The errour of the olde Phylosophers Romans 1. and 2. Romans 1. Romans 1. verse 28. Romans 1. verse 32. A general sentence pronouÌ„ced by S. Paul Romans 1. verse 18. The application to our selues Romans 1. verse 20. Luke 12. A necessary consideration Prouerb 16. Man made to serue GOD. Iob cap. 11. Wisdom 15â— Prouerb 1â— Eccle 11 12. Math 12. Account to be rendered Psalm 9,43 and 141. Profitable demaunds coÌ„siderations Gene. 14. Luke 1. The first consequence vpon due consideration of our ende The second coÌ„sequence How each man may take a scantling of his owne estate A right course Phillip 2. A wrong and daungerous course The reason why so fewe are saued Math 7 20 and 22. Luke 1â— Iames. 4 Math 19 Marke 10. Luke 19 A perfect example of a good conuersion Math 19. Marke 10. The wrong course of the worlde A comparison expressing the vanitie of our occupations Math 16. Psalm 4. Ieremie 2. A comparison 1 Cor. 9. Wisdom 5. The coÌ„plaint of worldlings in the ende of theyr lyfe The fonde iudgment of the world Wisdom 5. Psalm 10. Gala 6. A comparison expressing our greefe in the ende for running a wrong course The misery of a soule y t hath gone a wrie at the last day Wisdom 5. Alexanders death Iulius Caesars death Two rare examples Iosephus lib. 14. 15. et 18. de antiq Iudai et de bello Iud. lib. 2. * For enuie only of Agrippa his fortune Herodias dyd ruine herselfe and her husband as Iosephus sayth lib. 18. antiq cap. 8. 9. 15. Her husband was Herod Antipas that slewe S. Iohn Baptist was sonne to Herod the first Luke 3. Math 14. Herods death Iosephus lib. 15. antiq * Thys Herod was called Ascolonita and slewe the Infants in Bethlem Math. 2. The death of Agryppa Iosephus lib. 19. capit 7. * S. Luke saith he was stroken by Gods Angel Acts 12. And consider how Iosephus agreeth with thys Narration Eusebius lib. 2. histo capit 9. Sincere and profitable counsayle Eccle 4. Ioh. 9. Deut 32. Eccle 37. Ecclesi 24. Great folly errour Esay 55 Ephe. 1. 1 Thes. 2. 2. Peter 1. Luke 15 Wisedom 4. Errour in our course of life is not pardoned Ose 4. Esay 28 A profitable forewarning Math 25 Luke 16 A rare chance that happened to Baltasar K. of Babilon Daniell 5. If God examin straightly the actions of Infidels much more of Christians if they liue careles Daniel 5. Sopho 1. A dreadfull diuision Math 24 The conclusion Prouerb 9 Ecclesi 11. Of Religion Pietie Obseruaunce Mala. 1. The acts and operations of Religion Iames 1â— August lib. 10 â—e ciuit cap. 1. Howe much it importeth to be religious The necessitie of Christian Religion Acts. 4. How meÌ„ were saued in olde tyme without Christian Religion Gal 3 4 Ephesi 3 Colos. 1. See S. August lib. 19. cont Faust capit 14. All old Saints beleeued in Christ were saued by him Gene 3 ver 15 Reuela 13. Acts 15. verse 11 Roma 5. Ephe 8. * Read S. Augu. lib. 18. de ciuit 1 47. et epist. 49. 157. et tract 45. in Ioh. Cle. Alex. lib. 6. Strom. et Ierom in cap. 3 ad Calat The difference betweene our beleefe the olde Fathers Esay 7. Genesis 49. * Eusebius handleth this matter at large lib 1. demon euang capit 5. The causes of thys Chapter Hebru 11. Acts 14. The dyuers testimonies froÌ„ God of the things that we beleeue The vndoubted witnesses to be alleaged in thys Chapter The dryft of thys Chapter The principall heades The Iewe and Gentile Ephe. 1. 1. Tim 2. Titus 1. 1 Peter 1. Esay 2. 11. 19 Iere 9 12 16. The Messias promised Genesis 2. Genesis 3. * Rabbi Mose Benmaimon in hunc locum Tharg Hieroso in Gene. 3. Gene 12. and 18 and 22. Gene 49. Tharg Hieroso et Onkelos in hunc locum The Messias must be a spyrituall and not a temporall King The tradition of the Iewes in Misdrasch Thehilim See the tytles of these psalmes heere specified Deute 18. Deute 34. Psalm 88. 2 Reg 7 1 Chro. 22. 3. Reg. 5. 1 Chron 22. 3 Reg 12. Psalm 2 45. 47 67 72. Psalm 71. Ieremie 23 and 33. Ezech. 34. Christ is called Dauid Thalm. tract Sanch. ca. helec Esay 2. Miche 4. Esay 4. ver 2. Esay 9 ver 6 Esay 11. ver 1. Psalm 71. Eccle. 45. Wonderfull properties of CHRIST Math 1. Luke 3. Acts. 13. Romans 15. Other properties of Christ. Esay 25 ver 8 Esay 35 ver 5. Esay 42 ver 2â— Esay 49 ver 6 Acts 13 47. The commission of Christ. Daniel 9. verse 23. The Butte of all Scripture That Christ should be God and man The custome of Heretiques That Christ must be both God and man Gene 3 ver 5. The first proofe Esay 4. ver 2. Esay 9. Psalme 71. Psalm 109â— Esay 53 Psalm 96 Hebru 1 Psalme 110. Math 2. Mark 12. Luke 20. * Iehoua in Hebrue Psalm 110. Rab. Ionath lib. collect et Misdrâ—sâ—h Tâ—hilliâ—â— in Psal. 2. ver 7. The second proofe Miche 5. Esay 9. * So is it in the Hebrue An obiection answered Exod 10 ve 11. Psalm 44. The thyrde proofe Christ is called Iehoua * See Esay cap. 18 ver 7 and cap 28 ver 5 Ierâ— 23 ver 7 and 33 ver 16 Rab. Abba comâ—nt in Thren verse 16. Misd Thehilim in Psal. 20. v. 1. Rab. Mos. Hadars in Gene. capit 41. Two sorts of Hebrue expositors Cabalistes Thalmudistes Ieremie 23. verse 7. Rab. Hacadâ—sch in Esay cap. 9. A Cabalisticall dyscourse Esay 8 The fourth prooâ—e Christ called the sonne of God Genesis 49. Rab. Dauid Kimhi in lib. radicum Esay 4 ver 2. Tharg in hunc locum Psalm 49. Psalme 2. * Thys is according to the Hebrue text Ierem. 17. The fift profe * In the Chaldie paraphrase Hose 1 Psalme 110. Rab. Isaac com in cap. 47. Gene. Psalm 106. verse 20. Rab. Simeon Ben Iahai com in ca. 10. Gene. Iob. 19. ver 26 Rab. Simeon in Zoar. Deuter. 6. verse 4. The blessed Trinitie prooued by an auncient Rabbine The sixt proofe Phi. lib. 2. legat Ruff. li. 1. hist. 1.6 Eusebius in Chron. Philo. lib. de exulibus Whether
any man but in trueth shall hée bring forth iudgement He shall not be sorrowfull nor turbulent c. And finally in the forty nine Chapter he alleageth the words of God the Father vnto Christ touching hys commission in this sort It is too-little that thou be to me a seruaunt to raise vp the Trybes of Iacob and to conuert vnto me the drâ—gs of Israell Beholde I haue appointed thee also â—or a light vnto the Gentiles that thou be my saluation vnto the vttermost parts of the earth DANIELS PROPHECIE OF CHRIST AND to conclude thys matter without alleaging more prophecies for the same which in trueth are infinite throughout the Bible Daniell that liued in the ende of the captiuitie of Babylon a little before Aggaeus Zacharias and Malachias who were the last Prophets that euer florished among the Iewes almost fiue hundred yeeres before the natiuitie of Christ thys Daniell I say reporteth of himselfe that beeing in Babylon and hauing fasted worne sacke-cloth and prayed long vnto God there came the Angel Gabriell vnto him at the time of euening sacrifice and fore-told him not onely of the deliuerance of the people of Israell from the captiuitie of Babylon out of hande for that the seauentie yeres of their punishment fore-told by Ieremie were now expired but also he tolde him further that the time of the vniuersall deliueraunce of man-kind from the bondage and captiuitie of sinne was nowe shortenedâ— and that after seuentie Hebdomades which as shall be shewed after make vppe iust the tyme that passed from the rebuilding of the Temple of Ierusalem after theyr deliueraunce from Babylon vnto the byrth of Christ there should be borne the Sauiour of the world and be put to death for the redemption of man-kinde The Angels words are these I am come to shewe vnto thee O Daniell for that thou art a man of good desires And therefore doe thou marke my speeche and vnderstande thys vision The seauentie hebdomades are shortened vppon thy people and vpon thy holy Cittie to the end preuarication may be consumed and sin receiue an end to the ende iniquitie may be blotted out and eternall iustice brought in her place and to the ende visions and prophecies may be fulfilled and the SAINT OF SAINTS annoynted Knowe thou therefore and marke that from the end of the speech for rebuilding of Ierusalem vnto Christ the CAPTAINE there shall be hebdomades seuen and hebdomades sixtie two and after sixtie two hebdomades Christ shal be put to death and the people which shall denie him shall not be his people I might passe on further to other Prophets and make no ende if I would alleage what might be sayde in thys behalfe for that the whole Scripture runneth all to this one point to fore-tell and manifest Christ by signes figures parables prophecies and for thys cause was it principally written But that which is already spoken shall be sufficient for our first consideration whereby is seene that among the Iewes from age to age Christ was prophecied and fore-tolde together with the eternitie of hys kingdom that shoulde be spirituall The second consideration NOwe followeth there a second consideration of the qualitie of Christes person of no lesse importaunce then the former and wherein the later Iewes doe more dyscent from vs that is of the God-head of the Messias promised I say the later Iewes or Rabines are different heerein from vs as also they are in many other poynts and articles wherein theyr auncestors that were no Christians did fully agree Euen as all Heretiques are wont to doe that first breake in one point and then in another from the true Catholique fayth of Christ to followe mens traditions and so doe runne on from one to one making themselues in all thinges as dislike as they can for hatred of that vnitie whereunto theyr pryde wyll not suffer them to returne So is it in the generation of this reprobate people who first agreed wyth vs in all or most pointes touching Christ to come and denyed onely the fulfilling or applycation thereof in Iesus our Sauiour but afterward theyr vngracious of-spring beeing not able to stand in that issue against vs deuised a newe plea and betooke themselues to a far higher degree of impietie affirming that wee attribute many thinges vnto Iesus that were not fore-tolde of the Messias to come and among other that he shoulde be God and the sonne of God and the second person in Trinitiâ— c. But heerein no doubt these obstinate and gracelesse men doe shewe themselues both ignoraunt of theyr own Scriptures and disagreeing from the wrytings of theyr own fore-fathers For as for scriptures it is â—uident by all or most of the Prophets allâ—â—ged before that Christ or the Messias must be GOD and the sonne of God indued wyth mans nature that is both man and God So in Genesis where he is called the sâ—ede of the woman it is apparent that he shall be man and in the same place when hee is promised to crush the deuill and breake his heade vvho can do thys but onely God Likewise when he is called Germen Iehouae the seede of our Lord God his God-head is signified as is hys man-heade also when in the same place he is named the fâ—uite of the earth Who can interprete these speeches That his kingdom shall be euerlasting That he shall endure vntil the Moone be taken away after That God begate him before Lucifer was created That no man can tell or recounte his generation That all Nations and Angels must adore him That he must sitte at the right hande of God and many other such speeches pronounced directly and expresly of the Messias who I say can vnderstand or interprete them but of God seeing that in man they cannot be verified And as for the last of these testimonies concerning Christes sitting at hys Fathers right hande three of our Euangelists doe report that Iesus did blanck diuers of the learnedest Pharisies with alleaging onelie these words of Dauid The Lord said to my Lord sitte at my right-hande vntill I put thine enemies as thy foote-stoole For saide Iesus yf Christ be Dauids sonne howe did Dauid call hym hys Lord signifying heereby that albeit the Messias was to be Dauids Sonne according to his man-head yet was he to be Dauids Lorde according to his God-heade And so doe both Rabbi Ionathan and the publique Commentaries of the Hebrues interprete the place Micheas is plaine And thou Bethleem out of thee shall proceede a RVLER in Israel and his going soorth is from the beginning and from the dayes of eternitie This cannot be vnderstoode of any mortall man that euer was or shall be But yet Esay goeth further when he sayth A little child is borne vnto vs and a young sonne is giuen vnto vs and his principalitie is vpon his owne shoulder and his name shall be GOD the
Countries tymes places and persons a Law that shold be written in the bowels of our harts a Law that should be tollerable easie sweet plaine light breefe flexible as well to the poore as to the rich a Lawe to conclude that should consist in charitie This signified Moses when he said to his people after hee had deliuered the former Lawe vnto them The Lorde shall rayse vnto you a Prophet of your owne Nation and from among your owne bretheren as my selfe hym shall you heare As though he had saide you shall heare me vntill he come that must be a Law-giuer as my self but yet of a more perfect Lawe and therefore more to be hearde and obeyed And then he addeth who soeuer shall refuse to heare the words of this Prophet I my selfe will reuenge it saith the Lorde GOD. Which wordes can not be verified in anie other Prophet after Moses vntill Christ for that of those Prophets the Scripture sayth There arose no Prophet like vnto Moses in Israell Which is to be vnderstood that they had no authoritie to be Law-makers as Moses had but were all bounde to the obseruation of that Lawe onely which Moses left vntyll Christ came whom Moses heere calleth a Prophet as himselfe that is a Law-maker exhorteth all men to heare and obey him Thys yet is made more playne by the prophecie of Esay who sayth Out of Sion shall come a Lawe and the word of God out of Ierusalem which cannot be vnderstoode of Moses Law that had been published eyght hundred yeeres before thys was spoken that from the Mount Sinai and not from Sion But Christes Lawe began from Sion and Ierusalem and from thence was spred into all the worlde Which the same Esay fore-sawe when talking of the comming of the Messias he sayth In that day there shall be an Altar to God in the midst of the Land of Egipt And the tytle of the Lorde at the ende thereof c. And God shall be knowne to the Egiptians at that daie and they shall honour him with sacrifices and oblations Which words coulde not be verified in the olde Lawe of Moses for that by that Lawe the Egiptians coulde haue neither Aultar nor Sacrifice but at Christes comming it was fulfilled when the Egiptians were made Christians and enioyed both the Aultars and sacrifices that Christians do vse The same thing was fore-told by God in Malachie where hee sayth to the Iewes and of the Iewish sacrifices I haue no pleasure in you neither will I recâ—iue oblations at your handes For that from the vprising of the sunne vnto the going downe therof my name is great among the Gentiles and they doe sacrifice vnto me euerie where and doe offer vnto my name a pure oblation saith the Lorde God of hostes In which words we see first a reprobation of the Iewishe sacrifice and consequently of the Lawe of Moses which dependeth principallie of that sacrifice Secondly wee see that among the Gentiles there should be a pure manner of sacrifice more gratefull vnto GOD then the other was and such as might be performed in euery place of the worlde and not to be tyed to one place onely as the Moisaicall Law and sacrifice was And finally I wil conclude thys whole matter with the expresse wordes of God himselfe concerning the ceremonies and precepts of the old Lawe Dedi eis praecepta non bona iudicia in quibus non viuent I gaue vnto them precepts that were not good and iudgements wherin they shall not lyue That is they were not good to continue perpetually nor shall they lyue in them for euer but vntill the time by mee appointed of which time hee determineth more perticulerly by Ieremie the Prophet in these words Behold the daies shal come and I wil make a newe Couenaunt or Testament with the house of Israell and Iuda not according to that Couenaunt which I made with your Fathâ—rs when I brought them forth of the Lande of Egipt Where you see that at the coÌ„ming of Christ into thys world for of him hys byrth hee talketh at large in thys Chapter there shall be a newe Testament contayning a different Law from that of the olde Testament which was giuen to the Iewes at their going forth of Egipt Thus much then hetherto hath beene shewed that Christ in all ages was fore-told and promised that hee shoulde be GOD and that hys authoritie should be to change the Lawe of Moses that was giuen but for a tyme and to establishe a newe Lawe and Couenaunt and a newe Testament of hys owne that shoulde endure and continue for euer The fourth consideration AND albeit these thinges be very wonderfull and sufficient to establish anie mans beleefe in the world when he shall see them fulfilled which shall be the argument of my seconde Section yet resteth not the Scripture heere but passeth further fore-telleth euery perticuler acte accident circumstaunce that shall fall out of importance about the Messias in his comming incarnation byrth lyfe death and resurrection As for example at what perticuler time season he should appeare Genesis 49. verse 10. That he should be borne of a Virgine Esay 7. ver 14. That the place of hys birth should be the Towne of Bethleem Mich. 5 verse 1. That at hys byrth all the Infants rounde about Bethleem should be slaine for his sake Ieremie 31 verse 15. That the Kinges of the East shoulde come and adore him and offer Gold and other gyfts vnto him Psalme 71. verse 10. That hee shoulde be presented by hys Mother in the Temple of Ierusalem Malach 3 verse 1. That he should â—lee into Egipt and be recalled thence againe Ose 11. verse 2. Esay 19 verse 1. That Iohn Baptist shoulde goe before him and crye in the Desert Esay 40 verse 3. Malac. 3. ver 1. After thys that he should begin his own preaching with all humilitie quietnes and clemencie of spirit Esay 42 verse 2. That he should doe strange miracles and heale all diseases Esay 29 verse 8. and 35 verse 5 61 verse 1. That hee should die for the sins of all the world Esay 53 Daniel 26. That he should be betrayed by his owne Disciple Psalme 40 verse 10 and 54 verse 14 and 108 verse 8. That hee shoulde be solde for thirtie peeces of siluer Zacharie 11 verse 12. That with those thirtie peeces there should be bought afterward a Field of pot-shardes Ieremie 30. That hee should ryde into Ierusalem vpon an Asse before his passion Zacharie 9 verse 9. That the Iewes shoulde beate and buffet hys face and defile the same with spitting vpon him Esay 50 ver 6. That they shoulde whyppe rent and teare his bodie before they put him to death Esay 53 verse 2 Psal 37 verse 18. That they should put hym to death among theeues and malefactors Esay 53 verse 12. That
shall goe down into Egipt and all the Idols of Egipt shall shake at his presence Which later point Eusebius sheweth that it was fulfilled most euidentlie in the sight of all the world for that no Nation came to Christian religion with so great celeritie or feruour as did the Egyptians who threw downe theyr Idols before any other heathen Nations And as they had been the first in idolatry to other Countries so were they the first by Christes coÌ„ming vnto them that afterwarde gaue example of true returne to theyr Creator It followeth in Esay And I will giue vp Egipt into the hands of cruell Lords a Potent King shall take dominion ouer them Which was fulfilled about the very time wherein Christ was to come For that then after many spoyles cruelties excercised vppon Egypt by the Romaine Lords and Princes as Pompey Caesar Anthonie others in the end Cleopatra their Queene that was the last of all the bloode and lyne of the Ptolomiâ—s was inforced to sley her selfe and so Augustus the Emperor tooke possession of all Egypt and subiected it as a Prouince to the Romaines Empire But consider you howe Esay concludeth the matter after all these temporall afflictions threatned against Egipt confesse that such aduersitie is no signe of Gods dys-fauour to them who receiue it For thus sayth God after all hys cominations In that daie there shal be an Aultar of Iehoua in the middest of Egipt they shall cry to God in their tribulation and he shal send them a Sauiour c. Blessing shall be in the midst of that Land to whom the Lorde God of hostes hath giuen his benediction saying Blessed is my people of Egipt And heere we make an ende of our second consideration The thyrde consideration NOwe in the thyrd place there commeth to be considered according to our former dyuision the life conuersation doctrine and myracles of Iesus And first touching things doone by him after his coÌ„ming out of Egypt which might be about the sixt or seauenth yeere of hys age vntil hys baptisme by S. Iohn which was the thyrtith there is little recorded eyther in Prophane or Ecclesiasticall Wryters For that as Saint Iustine S. Chrisostome S. Augustine and others doe write hee bestowed that time in the common exercise and labours of mans life therby to shewe himselfe true man and gyue demonstration how much he hated and detested idlenes Of Saint Iohn Baptist all Hebrue wryters of that time doe make mention with exceeding prayse and admiration of hys holinesse especially Iosephus that liued immediatly after Christes daies sayth he was Vir optimus Iudaeos excitans ad virtutum studia A most excellent man stirring vp the Iewes to the exercise of vertue Hee addeth also that partly for feare of the great concourse of people which flocked vnto him and partlie by the solicitation of Herodias concubine and brothers wyfe to Herode Antipas the great Herods sonne for whose cause he had turned off hys owne Wife daughter to Areta King of the Arabians hee was apprehended and imprisoned in the Castle of Acherun and therein soone after put to death Which murder Iosephus esteemed to be the cause of al the misery which insued afterward to Herod and his whole familie Of thys man it was written by Malachie the Prophet Behold I send my messenger or Angel before me he shall prepare the way before my face presently shal com to his temple the RVLER whom ye seeke and the MESSENGER OF THE TESTAMENT whom you desire Which prophecie was fulfilled most euidently vppon the preaching of S. Iohn when Christ came vnto him and albeit S. Iohn had neuer seene him before yet he acknowledged him for the Messias in the presence of infinite people hys acknowledgment was confirmed by the visible descending of a Doue voice from heauen in the sight hearing of all the people present according as three of our Euangelists doe report Which they would neuer haue presumed to doe had not the matter been most euident and without al compasse of deniall or contradiction And truely no one thing in all this storie of Iesus life doth more establish the certaintie of hys beeing the true Messias then that S. Iohn Baptist whose wisedome learning vertue and rare sanctitie is confessed and recorded by the writings of all our aduersaries should refuse the honour of the Messias offered vnto himselfe and lay it vpon Iesus as also shoulde direct those Disciples that depended vpon him to the onely folowing and embracing of Iesus doctrine Which is most euidently prooued that hee did for that so many folowers and disciples as himselfe had not one appeared euer after that was not a Christian. When Iesus was baptised he began to preache and his whole doctrine was directed to the manifestation of hys Fathers will and amendment of mans life It tendeth all to thys one ground and principle Thou shalt loue the Lord thy God with all thy soule thy Neighbour as thy selfe It was plaine easie perspicuous and euident though it treated of most high misteries It had neither pompe nor pryde of rethoricall words nor flattering of mans wickednes as the doctrine of manie Phylosophers had Neyther consisted it of vnprofitable externall ceremonies as the later obseruations of the Iewish Lawe dyd nor was it fraught wyth carnalitie and spirit of thys world as the Turkish Alcoran and other sectaries doctrine is But all was simplicitie all was spirit all was trueth al was honestie all was humilitie all was charitie It tooke away or dysanulled no one perfect or spirituall poynt of Moses Lawe but rather reuiued interpreted fulfilled and made perfect the same For whereasâ— that coÌ„maunded externall obseruaunce this addeth also internall obedience Whereas that sayd loue your freendes thys adioyneth loue also your enemies Whereas that commaunded we should not kyll thys further commaundeth to speake no angry words Wheras that prohibited to commit actuall adulterie thys also forbiddeth to couet in minde Whereas that sayd take no interest or vsurie of a Iewe that is thy Countriman thys fayth take it of no man whatsoeuer Wheras that accounted euery Iewe onely to be thy neighbour thys teacheth euery person liuing to be thy brother Whereas that taught thee to offer vp a Calfe a Sheepe or an Oxe for thy sinnes thys instructeth thee to offer vp a contrite hart by fayth in the bloode of hym that died for all with a firme and resolute purpose of amendement of life And finally thys doctrine tendeth wholy to the true sincere and perfect seruice of GOD thy Lord that made and redeemed thee to the exaltation of hys onely name power goodnes and glorie to the depression of mans pryde by discouering his misery to the contempt of this world vaine pompe thereof to the mortification and subduing of our sensual appetite to the true loue vnfayned charitie of our neighbour to