M. What other sort of knowledge is there yet?

M. What other sorte of knowledge is there yet?

P. There is one general and common to all as well faithful as unfaithful, the which is sufficient enough to condemn all men before God, but not to save them.

P. There is one generall and common to all as well faithfull as vnfaithfull, the which is sufficient inough to condemne all men before God, but not to saue them.

M. Howe doest thou understand that it is sufficient to condemn, and not to save? For it seemeth to me that it were better not to have such a knowledge than to have it.

M. Howe doest thou vnderstande that it is sufficient to condemne, and not to saue? For it séemeth to me that it were better not to haue suche a knowledge than to haue it.

1. 1Rom. 1. c

M. But seeing that this knowledge is not so great that it can induce us to glorify God as is meet, is there at all no excuse for them?

M. But séeing that this knowledge is not so greate that it can induce vs to glorifie God as is méete, is there at all no excuse for them?

P. If they did glorify him according to the measure of their knowledge, there should be yet some appearance in that which thou sayest, albeit that ignorance shall excuse no man, forasmuch as it proceedeth of sin, whereof the fault cannot be imputed but to man. But they show their natural perversity and malice in the same, that they make none account to glorify God as God, accordingly as they know him.

P. If they did glorifie him according to the measure of their knowledge, there shuld be yet some apparance in that which thou sayest, albeit that ignorance shall excuse no man, forsomuche as it procéedeth of sinne, whereof the faulte cannot be imputed but to man. But they shew theyr naturall peruersitie and malice in the same, that they make none accoumpte to glorifie God as God, accordingly as they know him.

How that the wicked which prophesy do understand or not understand, their own very prophecies.

Hovv that the vvicked vvhich prophecie do vnderstand or not vnderstand, their ovvne very prophecies.

M. Thy meaning then is, that they which have the gifts of God, whereby ⟨p. 246⟩they may serve to the salvation of others and in the mean time do not profit them selves, have even such a knowledge of God, as is that whereof thou now haste spoken.

M. THy meaning thē is, that they whiche haue the gifts of God, wherby ⟨p. 246⟩they may serue to the saluation of others and in the meane time do not profite thē selues, haue euen suche a knowledge of God, as is that whereof thou nowe haste spoken.

P. There are yet divers considerations upon the which thou concludest. For there are some which have prophesied of things which they themselves well understood, and there be others which understood not their own prophesies.

P. There are yet diuers considerations vpon the which thou concludest. For there are some whiche haue prophesied of things which they themselues wel vnderstoode, and there be others whiche vnderstoode not their owne prophesies.

M. Give me example thereof.

M. Gyue me example therof.

P. Balaam did well understand that which he prophesied of the children of Israel. For he well did know that people to be blessed of God. But Caiaphas prophesied not understanding what he said, for he meant of one, and the spirit of god who made him to speak so, made him to speak an other which he understood not himself.

P. Balaam did well vnderstande that whiche he prophesied of the children of Israell. For he well did know that people to be blessed of God. But Cayphas prophesied not vnderstanding what he sayde, for he ment of one, and the spirite of god who made him to speake so, made him to speake an other which he vnderstood not himselfe.

M. Caiaphas was then the mouth of God and the mouth of the Devil all at once.

M. Caiphas was then the mouth of God and the mouth of the Deuill all at once.

P. He was the mouth of God, in so much as God made him to say, that his people could not be saved but only by the death of his son Jesus Christ, but he was the mouth of the Devil according to his intent after the which he so spake. For ⟨p. 247⟩he did not speak according to the meaning of the holy Ghost, but as a murderer an enemy of truth, pretending the death of Jesus Christ, because of the hatred which he had toward him.

P. He was the mouth of God, in so muche as God made him to say, that his people coulde not be saued but only by the death of his sonne Iesus Christe, but he was the mouth of the Deuill according to hys intente after the whiche he so spake. For ⟨p. 247⟩he did not speake according to the meaning of the holy Ghost, but as a murderer an enimie of truth, pretending the deathe of Iesus Christe, bycause of the hatred which he had toward him.

How that the true knowledge of God comprehendeth both the understanding and the vvill.

Hovv that the true knovvledge of God comprehendeth both the vnderstanding and the vvill.

M. IF Caiaphas understood not his prophecy, I do not greatly marvel although it profited him not. But I do more marvel of Balaam, that he did not better profit by his, than he hath done, forasmuch as he hath had sufficient understanding to lead him rather to follow the people of GOD than his enemies.

M. IF Cayphas vnderstoode not his prophesie, I do not greatly maruell although it profited him not. But I do more maruell of Balaam, that he did not better proffite by his, than he hathe done, forsomuche as he hath had sufficiente vnderstanding to leade him rather to follow the people of GOD than his enimies.

Peter. There are yet two points to be noted herein, by the knowledge whereof thou mayest understand the better the cause which letted Balaam to profit better by his prophecy, and by the knowledge of God which he had. And in like sort thou mayest judge of all others like.

Peter. There are yet two poyntes to be noted herein, by the knoweledge whereof thou mayest vnderstande the better the cause which letted Balaam to proffite better by hys prophesie, and by the knowledge of God whiche he had. And in like sorte thou mayest iudge of all others like.