THE
FORBIDDEN
FRVIT
.
OR
A
TREATISE
Of
the
Tree
of
Knowledge
of
Good
&
Evill
,
of
which
Adam
at
the
first
,
&
as
yet
all
Mankind
doe
eate
death
.
Moreover
,
How
at
this
day
it
is
forbidden
to
every
one
as
well
as
to
Adam
;
And
how
this
Tree
,
that
is
the
wisedome
of
the
Serpent
planted
in
Ada
is
that
great
Image
,
and
that
many
headed
Beast
;
mentioned
in
Daniel
and
the
Apocalyps
,
whom
the
whole
world
doth
worship
.
LASTLY
,
Here
is
shewed
what
is
the
Tree
of
Life
,
contrary
to
the
wisdome
,
righteousnesse
,
and
knowledge
of
all
mankind
:
With
a
description
of
the
Majestie
and
nature
of
Gods
Word
.
By
AUGUST
:
ELUTHENIUS
.
Translated
out
of
Latine
into
English
.
Printed
in
the
yeare
,
1640.
CHAPTER
I.
What
is
the
Tree
of
Knowledge
of
Good
and
Evill
.
I
Will
not
much
contend
with
them
that
would
have
the
Tree
of
Knowledge
of
Good
and
Evill
,
acco●ding
as
it
is
in
the
Scriptures
to
be
a
Naturall
Tree
,
which
being
planted
in
Paradise
,
had
that
nature
devinely
given
unto
it
,
that
who
should
eate
thereof
,
their
eyes
should
be
opened
to
view
themselves
,
and
they
be
made
Gods
,
and
so
know
both
Good
and
Evill
:
perhaps
God
would
teach
Adam
both
inwardly
and
outwardly
,
and
what
hee
forbad
or
taught
him
inwardly
in
his
heart
,
that
he
would
propose
outwardly
to
his
eyes
for
greater
testimony
:
but
yet
I
desi●e
of
them
,
that
they
would
grant
this
unto
me
,
that
as
the
thing
was
done
outwardly
,
so
the
same
to
have
happened
inwardly
in
the
heart
of
Adam
,
that
there
hee
was
tempted
by
the
seed
of
the
Serpent
to
have
the
guiding
of
his
owne
will
and
nature
,
not
to
be
so
void
of
knowledge
and
action
,
as
to
be
subordinate
unto
God
.
That
I
should
so
thinke
,
two
reasons
or
causes
doe
especially
move
mee
.
The
1.
is
,
that
the
Seed
of
the
Woman
was
to
breake
the
head
of
the
seed
of
the
Serpent
;
but
as
a
naturall
and
living
Serpent
,
whose
head
was
broken
,
of
that
Seed
we
doe
not
reade
of
any
:
but
as
even
then
the
Seed
of
the
woman
was
spiritually
in
the
heart
of
Adam
,
so
in
the
same
manner
was
the
seed
of
the
Serpent
,
for
man
at
the
first
was
created
good
,
not
of
God
but
of
nothing
,
and
for
that
cause
doth
he
turne
himselfe
alwayes
from
God
,
and
bend
downewards
to
his
owne
nothing
and
vanity
againe
;
which
nothing
I
with
the
auncient
Fathers
,
but
especially
Taulerus
,
doe
judge
to
be
sinne
,
Satan
,
death
,
&
hell
;
and
this
perhaps
was
that
devill
,
inhabiting
in
Adam
,
as
also
in
Lucifer
.
The
other
reason
is
this
,
which
the
scripture
doth
testifie
of
the
Citie
of
God
and
the
Heavenly
Ierusalem
,
that
Paradise
to
be
in
us
:
but
God
alone
and
his
omnipotent
Word
is
our
Paradise
,
the
Tree
of
Life
,
and
the
Temple
wherein
we
inhabit
,
walk
,
serve
,
pray
,
&c.
as
wee
are
on
the
other
part
the
Temple
of
God
and
his
Paradise
.
In
like
man̄er
the
Beast
(
which
even
now
the
whole
world
both
great
and
small
)
doe
worshipp
in
their
hearts
,
of
which
the
scriptures
make
mention
in
the
Apocalips
,
as
also
the
Tree
of
knowledge
of
Good
and
Evil
is
in
us
,
for
the
exterior
world
,
&
whatsoever
outwardly
is
to
be
seene
or
is
done
,
is
onely
an
accident
and
a
certaine
signifying
figure
of
the
true
and
interior
nature
:
and
there
is
nothing
true
in
all
those
things
which
are
seen
with
the
eye
,
that
is
substantiall
;
for
it
behoveth
that
the
forme
of
this
World
perish
,
because
it
is
nothing
else
but
an
imaginary
world
,
and
a
figure
of
the
right
true
eternal
and
by
it selfe
the
constant
world
;
therfore
it
is
expedient
that
all
these
things
in
their
course
be
done
over
againe
,
which
throughout
all
the
Bible
are
related
outwardly
and
significantly
to
have
beene
done
,
and
yet
to
this
day
after
their
manner
,
the
Historie
of
the
Bible
,
Moyses
,
and
the
Prophets
,
are
spiritually
and
truely
of
force
,
but
all
things
are
brought
into
the
truth
by
Christ
,
and
it
it
is
expedient
,
that
all
the
prophecies
,
which
have
been
from
the
beginning
of
the
world
,
which
God
hath
spoken
by
the
mouth
of
his
Saints
,
be
againe
reiterated
:
Therefore
that
Tree
was
nothing
else
then
the
nature
,
will
,
knowledge
,
and
life
of
Adam
,
whereof
he
ought
not
to
eat
.
That
is
not
to
attribute
any
part
of
it
to
himselfe
:
But
freely
and
willingly
submitt
himselfe
to
God
;
and
know
nothing
but
what
God
would
know
in
him
;
doe
nothing
but
what
God
would
doe
in
him
;
speake
nothing
but
what
God
would
speake
in
him
,
&c.
Whereby
without
any
impediment
God
might
exercise
his
Kingdome
,
will
,
nature
,
and
power
in
him
,
that
being
void
of
will
,
wisdome
,
and
knowledge
,
he
might
have
nothing
of
his
owne
,
or
arrogate
any
thing
to
himself
,
this
God
would
,
this
was
pleasing
to
him
,
and
thus
he
commaunded
.
To
this
opinion
the
German
Divinity
ascents
:
Theologia
Germanica
,
3470.
cap.
Which
saith
that
this
tree
is
nothing
else
but
our
owne
will
&
knowledge
,
of
which
alone
in
the
Earthly
Paradise
of
the
world
of
our
hearts
,
we
are
not
to
eate
,
but
acount
it
is
forbidden
,
unlesse
we
desire
to
dye
,
or
eate
death
from
it
.
And
now
when
Adam
was
fallen
,
and
had
eaten
of
this
tree
,
then
was
it
planted
in
his
heart
,
&
the
same
was
derived
into
all
his
boughts
and
fruit
,
so
that
the
same
case
,
word
,
precept
,
and
interdict
,
is
common
to
all
his
posterity
,
we
all
have
eaten
death
,
whosoever
are
in
Adam
,
and
this
uncorrected
poyson
have
we
received
from
the
Serpent
,
being
evill
Egges
of
an
evill
Bird
.
Hence
may
every
man
easily
perceive
,
how
each
man
is
the
greatest
enemy
to
himselfe
,
and
what
hee
ought
to
esteeme
of
himselfe
,
his
will
and
understanding
,
wisdome
and
knowledge
,
since
it
is
the
Counsell
,
seede
,
wisdome
,
knowledge
and
head
of
the
Serpent
,
which
by
Christ
is
to
bee
broken
in
our
hearts
:
it
behoveth
that
all
things
(
which
Circumcision
in
the
old
,
and
Baptisme
in
the
new
Covenant
doth
signify
)
which
are
hereditary
and
naturall
from
Adam
should
dye
in
us
:
that
we
should
labour
to
unlearne
,
and
put
of
all
things
,
as
if
they
were
death
and
the
devill
;
that
is
our
will
,
wisdome
,
and
righteousnesse
,
&c.
with
which
as
with
figleaves
Adam
strove
to
cover
himselfe
:
for
this
is
sinne
,
and
the
stinge
of
sinne
and
death
,
that
is
to
eate
of
this
forbidden
Tree
,
and
to
arrogate
any
thing
to
a
mans
selfe
,
as
his
will
,
nature
,
and
understanding
,
or
himselfe
;
But
alas
,
alas
who
knowes
this
,
or
beleeves
this
,
who
abandons
or
is
weary
of
his
owne
will
,
understanding
,
or
knowledge
,
when
will
men
give
a
farewell
to
them
:
Give
a
Farewll
say
J
,
why
every
one
delights
himselfe
in
his
own
imaginations
,
&
sweetly
slumbring
recreats
his
soule
in
his
own
wisdom
,
knowledge
,
workes
,
&c.
the
Tree
is
fayre
to
the
eye
,
and
pleasant
to
the
tast
:
Here
all
mankinde
as
Adam
himselfe
doe
taste
death
;
But
yet
no
man
knowes
,
no
man
thinkes
of
this
,
but
every
man
judgeth
it
to
be
right
,
and
the
flesh
esteemeth
it
to
be
the
Tree
of
Life
.
That
is
to
follow
its
owne
pleasure
and
opinion
of
Good
,
which
is
false
:
To
know
much
,
to
finde
out
much
,
to
learne
many
sciences
,
and
finally
to
become
a
God
;
Neither
doe
any
consider
,
that
this
was
Adams
estate
and
morsell
,
that
bitter
morsel
of
death
.
How
doe
we
speake
and
talke
of
Adams
misery
,
and
yet
not
marke
that
the
same
is
fresh
in
us
;
We
can
talke
of
his
eating
,
and
wonderfully
detest
it
,
when
notwithstanding
we
doe
the
same
that
he
did
.
O
man
,
who
art
thou
that
thus
preparest
a
staffe
for
thine
owne
shoulders
,
and
pronouncest
a
Sentence
against
thy selfe
,
while
thou
condemnest
thy
Father
Adam
,
and
yet
considerest
not
that
thou
thy selfe
art
ensnared
in
his
Nett
.
Here
propound
and
consider
what
our
will
is
,
our
knowledg
is
,
our
wisdom
is
,
&c.
in
which
wee
so
insolently
boast
our selves
,
yea
and
by
which
we
imagine
and
suppose
that
we
can
come
unto
God
,
when
notwithstanding
it
is
nothing
,
nothing
else
but
death
it selfe
,
and
the
bitter
Fruit
of
the
forbidden
Tree
.
Is
there
any
amongst
all
men
who
understand
this
?
Who
can
away
with
this
?
To
deny
,
put
off
,
fearefull
to
rest
in
their
owne
will
,
wisdome
,
knowledge
,
&c.
No
:
doe
not
most
chuse
and
extoll
them
as
true
gold
and
Eternall
Life
,
when
notwithstanding
they
are
nothing
but
Eternall
death
.
CHAP.
II.
Why
the
Tree
of
knowledge
of
good
and
Evill
is
mortall
&
forbidden
.
THIS
may
be
easily
answered
by
that
which
hath
beene
before
related
.
God
(
as
right
it
is
)
would
be
in
us
both
Lord
and
Master
;
and
in
the
same
,
will
worke
,
doe
love
,
omitt
,
thinke
,
&c.
therfore
should
we
be
free
from
al
these
things
of
this
kind
:
so
that
we
should
know
,
or
doe
nothing
,
but
what
God
himselfe
would
know
and
doe
in
us
.
Which
reason
even
against
its
will
,
doth
confesse
to
be
equity
to
him
that
concludes
and
proves
it
by
trueth
;
for
what
is
more
equall
then
that
the
Potter
have
so
full
a
Dominion
over
his
pots
,
that
none
of
them
challenge
any
the
least
authority
to
themselves
,
since
they
were
not
their
owne
makers
;
the
same
is
our
condition
:
God
alone
is
called
the
God
of
understanding
,
knowledge
,
wisdome
,
&c.
wherefore
hee
alone
will
know
all
things
in
us
,
and
by
consequence
nothing
but
himselfe
;
if
therefore
any
man
will
taste
of
the
Forbidden
Fruit
,
and
so
know
himselfe
,
be
made
a
God
,
be
of
himselfe
,
stand
upon
his
owne
bottome
,
and
so
be
his
owne
God
;
it
is
necessary
that
together
with
Lucifer
,
he
fall
into
the
hell
of
death
,
and
like
the
Dragon
be
cast
downe
from
Heaven
,
because
the
Fruit
of
that
Forbidden
Tree
is
death
.
Wherefore
God
would
know
onely
himselfe
in
us
,
and
for
that
cause
would
have
one
to
know
no
other
science
,
esteeming
this
only
necessary
to
life
:
and
will
teach
the
same
to
us
,
it
so
be
we
will
obediently
attend
him
:
That
is
know
onely
God
,
praise
him
,
pray
to
,
and
heare
him
,
which
things
I
say
he
himselfe
would
worke
in
the
obedient
:
For
this
cause
the
Wise
Man
saith
:
(
Wisdom
5.
)
Lord
to
know
thee
and
understand
thee
is
all
righteousnesse
.
In
which
hee
justifies
many
,
and
by
consequence
much
more
his
owne
:
Let
not
the
Wise
Man
boast
himself
in
his
wisdom
,
nor
the
strong
Man
in
his
strength
,
but
in
this
let
every
man
boast
that
he
knowes
me
,
Isay
.
53.
Ier.
9.
Which
thing
God
by
the
mouth
of
his
owne
Christ
,
Ioh.
17.
calleth
Eternall
Life
;
For
from
this
knowledge
,
roote
,
and
Tree
of
Life
,
proceeds
all
whatsoever
can
be
called
good
or
is
truely
good
;
This
is
the
onely
and
true
Key
of
David
,
which
so
openeth
that
no
man
shutteth
,
&c.
CHAP.
III.
Of
the
abuse
of
all
things
,
how
all
things
are
unclean
to
the
unclean
flesh
:
yea
those
things
which
in
themselves
are
cleane
;
and
wherfore
that
curious
flesh
desireth
to
know
much
;
and
on
the
contrary
,
how
men
ought
to
know
nothing
but
God
,
and
for
God
,
and
use
all
things
in
God
.
THAT
lost
nature
of
man
,
who
in
the
Scripture
is
called
the
Flesh
,
is
an
instrument
so
impotent
to
al
things
,
so
vile
,
&
obscure
,
that
it
knows
neither
to
have
,
speak
or
doe
any
thing
,
but
abuseth
and
defileth
it
by
touching
,
because
he
converts
all
things
(
which
are
from
God
,
in
whom
truely
they
are
)
to
himself
as
his
proper
owne
:
although
hee
ought
never
to
be
his
owne
.
No
not
in
that
which
is
his
owne
,
but
therein
to
bee
subiect
to
God
.
Neither
ought
he
to
challenge
to
himselfe
that
wisdome
and
knowledge
that
is
in
him
;
but
to
have
all
things
●●se
in
his
God
,
as
if
he
himselfe
had
them
●●●t
.
But
this
he
doth
not
;
but
arrogates
●●mselfe
to
himselfe
,
and
will
needs
be
,
●●ve
,
and
know
himselfe
,
and
this
is
the
fall
●nd
degeneration
of
Adam
,
and
his
posteri●●
,
in
,
and
with
all
things
with
them
.
Againe
,
the
true
and
onely
use
with
,
and
●n
all
things
,
is
thus
:
God
would
that
Adam
●hould
know
nothing
but
what
hee
would
●now
in
him
,
should
be
nothing
but
what
●e
would
be
in
him
;
should
doe
nothing
but
what
he
would
doe
in
him
;
should
have
nothing
but
what
hee
would
have
in
him
;
This
would
not
Adam
,
but
all
those
things
●e
arrogated
to
himselfe
,
as
his
owne
,
or
●ather
he
himself
would
be
all
these
things
;
This
is
the
fall
of
Adam
,
and
the
abuse
of
all
●hings
in
all
things
,
by
all
mankinde
,
to
the
●nd
of
the
World
.
The
abuse
is
,
I
say
,
to
arrogate
any
thing
to
mans
selfe
,
as
his
owne
,
&
not
to
possesse
the
same
freely
,
as
though
he
had
them
not
;
but
to
steale
and
use
them
from
God
,
in
and
●o
himselfe
.
As
for
Example
:
if
having
Money
,
Wife
,
Children
,
knowledge
,
life
●t
selfe
,
yea
my selfe
,
I
challenge
these
to
my
●elfe
as
my
owne
.
But
since
God
exacts
them
,
if
followes
the
I
would
therfore
detaine
them
,
and
as
mu●●
as
in
me
is
,
not
yeeld
them
unto
God
,
b●
knitt
my
mind
unto
them
,
that
I
may
keep
defend
,
and
never
losse
or
forsake
them
(
when
notwithstanding
they
are
Gods
an●
not
mine
)
this
is
the
Fall
of
Adam
and
b●
theift
,
being
the
abuse
of
al
things
inbred
i●
the
flesh
:
untill
man
be
translated
into
●
new
kinde
of
estate
or
condition
,
wherefore
it
is
behoovefull
that
we
be
borne
a
new●
doe
vomitt
up
the
Fruit
of
the
Tree
o●
Knowledge
of
Good
and
Evill
:
And
al●
these
things
which
wee
having
stolen
from
God
as
theeves
,
doe
challenge
to
our selves
and
so
forgetting
them
restore
them
again●
to
God
;
this
truely
is
the
resurrection
and
conversion
of
Adam
;
and
by
this
meanes
alone
shall
the
Fall
of
Adam
be
repaired
&
amended
.
Therefore
the
true
and
onely
use
of
all
things
,
knowne
alone
to
the
regenerate
and
new
man
is
this
:
That
I
be
altogether
free
from
all
things
,
and
alone
subiect
to
God
:
and
being
void
of
name
,
will
,
and
knowledge
,
&c
,
remaine
nothing
in
my selfe
,
no●
vindicate
,
deliver
,
or
claime
any
thing
to
my selfe
(
because
whatsoever
I
have
,
am
,
know
,
doe
,
&c.
all
are
of
God
,
)
no
more
then
the
Cow
doth
for
her
milke
,
the
Tree
for
it
fruit
,
the
Bird
for
its
long
;
but
wholy
referring
all
things
to
God
,
and
have
know
,
doe
●ove
,
and
be
nothing
but
in
him
;
Thus
the
redeemed
,
free
,
and
perfect
Christians
,
have
,
know
,
doe
,
&c.
all
things
they
possesse
,
wife
,
children
,
life
,
knowledge
,
wisdome
,
substance
,
&c.
yea
and
themselves
altogether
freely
in
the
Lord
:
neither
doe
they
attribute
any
thing
to
themselves
;
even
as
if
they
were
nothing
,
had
nothing
,
knew
nothing
;
for
they
know
that
God
it
is
,
who
is
,
hath
,
knowes
,
and
doth
all
those
things
which
they
are
,
know
,
or
doe
;
so
the
Christian
hath
his
wife
in
the
Lord
,
that
is
doth
not
challenge
her
to
himselfe
as
his
owne
,
but
freely
designeth
her
to
God
,
whose
she
is
,
and
from
whom
she
is
lent
unto
him
,
whom
he
is
willing
to
restore
whensoever
it
shal
please
God
to
requir
her
,
&
as
he
never
challengeth
her
to
himselfe
as
his
owne
,
even
so
he
ever
enjoyes
her
in
God
,
and
in
,
and
for
God
,
loves
her
;
This
Paul
&
David
calls
it
,
to
sing
,
rejoyce
,
marie
,
&
have
in
the
Lord
:
that
is
to
reduce
all
things
unto
God
,
in
him
,
know
,
love
,
have
,
bee
,
doe
all
things
,
neither
detract
any
thing
from
God
as
my
proper
owne
and
right
.
And
whosoever
have
not
thus
their
knowledge
,
Wife
,
Children
,
and
themselves
in
the
Lord
,
they
offend
in
this
:
because
they
love
them
,
it
being
a
carnall
Love
out
of
God
;
And
so
farre
are
all
things
unclean
to
the
unclean
,
that
even
his
prayers
are
sin
unto
him
,
yea
his
praises
of
God
,
Fasts
,
Orations
,
Supplications
,
God
despiseth
according
to
the
Prophet
:
And
although
hee
be
bountifull
to
the
poore
,
yet
he
doth
it
in
vaine
.
Breefly
,
what
he
doth
,
he
doth
it
in
vaine
,
it
is
not
pleasing
but
displeasing
unto
God
:
Whether
hee
love
or
hate
his
Wife
,
Children
,
and
Neighbours
,
whether
hee
chyde
or
pray
,
all
things
are
uncleane
unto
him
,
Wife
,
Children
,
Feilds
,
Lands
,
Money
,
povertie
,
riches
,
fame
,
infamy
,
life
,
deathknowledge
,
learning
,
yea
God
himselfe
.
And
lastly
,
he
is
unfitt
for
any
thing
that
is
good
.
By
himselfe
,
he
is
evill
,
sinfull
,
and
nothing
.
And
what
shew
of
goodnesse
soever
is
in
him
,
it
is
stained
by
an
hypocriticall
eye
and
affection
;
Therefore
it
s
no
matter
what
he
hath
,
knoweth
,
or
doth
,
hee
is
a
Vessell
of
no
price
,
an
evill
Tree
;
unprofitable
for
any
good
worke
,
since
both
his
mind
and
conscience
is
depraved
.
Therfore
before
al
things
it
is
necessary
,
that
with
Nicodemus
they
be
born
again
,
that
al
things
with
them
may
bee
●n
new
unto
them
,
the
flesh
must
be
changed
into
the
spirit
,
&
so
cease
to
be
flesh
.
For
it
is
so
impure
and
every
way
desirous
of
its
owne
gaine
,
and
so
infected
and
depraved
with
the
poyson
of
sinne
,
that
it
draweth
all
things
to
it selfe
,
seeketh
it selfe
in
all
things
,
and
arrogateth
that
to
it selfe
as
its
owne
,
which
it
knoweth
,
loveth
,
or
doth
,
and
hath
all
things
under
a
false
pretence
,
&
out
of
a
love
to
it selfe
.
Neither
doth
it
love
any
thing
but
what
is
pleasant
and
profitable
for
it selfe
.
But
a
Christian
loveth
an
unprofitable
,
sicke
,
and
loathsome
Wife
for
God
,
and
hath
her
not
for
his
pleasure
or
profit
only
,
but
for
Gods
will
&
pleasure
.
The
naturall
and
fleshly
man
doth
nothing
but
out
of
a
love
to
himselfe
,
and
whatsoever
he
doth
,
he
hath
an
eye
and
reflecteth
upon
himselfe
,
and
in
what
he
sees
,
he
can
finde
to
delite
himselfe
in
,
he
is
willing
to
meddle
with
that
.
Hence
it
is
that
the
house
of
sorrow
,
poverty
,
banishment
,
troubles
,
sicknesses
and
reprehensions
,
and
whatsoever
hee
sees
harsh
unto
him
,
he
hates
no
lesse
then
the
Devill
doth
the
crosse
of
Christ
Jesus
;
But
whatsoever
is
excellent
,
great
,
pleasant
,
bewtifull
,
&c.
to
this
he
cleaves
as
fast
as
the
clay
to
the
wheele
;
Whereby
he
may
enjoy
what
he
saw
and
desired
in
them
.
Breefly
,
he
doth
nothing
but
out
of
a
love
to
himselfe
,
and
in
what
he
doth
hee
challengeth
the
chiefe
part
to
himselfe
;
I
say
,
that
in
all
his
actions
both
with
God
and
Man
,
he
respects
nothing
but
his
owne
profitt
and
pleasure
,
which
if
he
be
deprived
off
,
he
looseth
his
cheerfulnesse
and
alacrity
of
spirit
,
and
becoms
sorowfull
&
desists
to
worke
any
further
,
what
therefore
can
be
done
by
such
a
man
as
this
but
what
is
uncleane
.
But
the
regenerate
man
being
borne
of
God
▪
doth
quite
contrary
in
all
his
actions
,
he
is
desirous
of
the
common
profitt
,
being
altogether
so
affected
and
disposed
as
God
his
Father
;
He
doth
nothing
but
most
freely
subiected
unto
God
,
suffieth
him
to
doe
and
care
for
all
things
in
him
;
so
that
it
followes
that
in
this
man
is
the
meere
nature
&
work
of
God
;
and
he
or
rather
God
in
him
repaires
to
the
humble
poore
,
sicke
,
and
to
those
that
are
in
the
house
of
sorrow
,
to
help
and
comfort
them
:
by
whatsoever
God
hath
either
given
him
,
or
doth
work
in
him
as
his
substance
,
milke
,
and
consolation
,
and
in
all
those
things
he
lookes
upon
no
other
thing
but
only
God
;
who
rather
in
him
only
lookes
upon
himselfe
;
Neither
is
it
the
Man
,
but
God
in
the
Man
,
who
communicateth
to
other
necessities
,
loves
,
prayes
,
heares
,
worshipps
,
honours
,
wills
,
and
possesseth
.
Thirdly
,
Adam
would
know
,
and
therfore
labours
for
much
knowledge
,
and
so
Eates
of
the
forbidden
Fruit
,
that
he
may
live
and
become
a
great
one
,
even
God
;
and
for
this
only
end
the
whole
World
now
a
dayes
applies
it selfe
to
all
studies
;
because
it
desires
not
to
dye
in
obscuritie
and
oblivion
,
but
to
live
and
florish
,
not
in
the
lower
degrees
of
estimation
,
but
in
the
chiefest
seate
of
reputation
and
honour
,
and
with
all
to
know
all
things
that
possible
it
can
,
that
so
it
may
be
made
famous
,
and
thereby
be
glorified
and
delighted
therein
;
wherefore
every
day
he
works
more
and
more
to
encrease
his
knowledge
,
by
which
he
may
be
more
and
more
emminent
,
greater
,
and
more
like
unto
God
;
that
if
it
were
possible
to
know
more
then
God
,
that
with
Lucifer
be
might
be
equall
with
him
;
But
that
this
ambition
was
the
fall
of
Lucifer
no
man
will
consider
;
but
every
man
in
those
prosecutions
,
disputations
and
studies
for
knowledg
seeketh
for
life
,
when
indeed
there
is
in
them
nothing
but
bitter
death
;
which
both
in
Lucifer
,
as
also
in
Adam
most
manifestly
doth
appeare
.
Truely
it
is
a
wonder
that
of
this
forbidden
Tree
of
Death
;
every
man
should
be
so
much
desirous
to
eate
;
Gods
will
is
that
we
know
nothing
,
but
what
he
will
know
,
write
,
and
teach
in
us
;
and
that
being
void
of
all
knowledge
,
prudence
&
wisdome
in
our selves
,
wee
become
fooles
,
wee
remaine
under
him
as
fooles
and
babes
;
but
we
busie
our selves
about
the
obtaining
of
many
thousands
of
Sciences
,
and
treasure
them
up
unto
our selves
,
as
if
in
them
our
life
consisted
,
that
like
to
God
wee
are
ignorant
of
nothing
,
and
all
flesh
desireth
rather
to
be
like
unto
God
then
to
Christ
.
But
on
the
contrary
,
Gods
will
it
is
,
that
before
this
bee
,
we
as
Christ
was
,
be
deprived
of
every
thing
that
is
our
own
,
and
be
wholy
subiect
unto
him
:
Have
,
know
,
doe
,
love
,
bee
nothing
,
but
what
God
hath
,
knowes
,
doth
,
loveth
,
is
in
us
;
For
by
this
privation
and
denyall
,
will
God
draw
us
unto
himselfe
,
make
us
like
God
,
and
teach
all
men
wisdome
in
him
,
and
not
out
of
themselves
.
Therefore
the
knowledge
of
Christ
in
Men
is
quite
contrary
unto
this
;
For
hee
hath
knowne
nothing
,
doth
,
or
wills
to
know
nothing
,
but
onely
God
,
this
is
his
rejoycing
,
for
this
only
cause
doth
hee
learne
sciences
,
or
rather
doth
God
in
him
;
And
to
this
with
all
his
endeavoure
and
strength
doth
hee
apply
himselfe
:
that
as
in
Adam
hee
was
made
something
,
even
so
in
Christ
and
with
Christ
he
may
be
brought
to
nothing
againe
;
and
all
his
knowledge
and
sciences
,
even
as
it
were
foolishnes
&
deadly
poyson
,
he
may
vomit
up
againe
,
&
esteem
as
nothing
;
that
he
may
wipe
out
of
the
tables
of
his
heart
all
human
arrogancie
,
having
action
,
knowledge
and
science
:
to
the
end
that
nothing
may
remaine
there
,
but
only
that
which
God
teacheth
and
by
his
owne
finger
writeth
.
Breefly
,
a
true
Christian
is
a
certaine
bare
naked
thing
,
who
with
Socrates
knowes
nothing
but
this
,
that
he
knowes
nothing
;
In
these
blessed
and
unknowing
fooles
,
God
will
know
all
things
,
if
so
it
be
,
man
know
how
to
empty
himselfe
,
and
to
cast
away
the
basenes
of
his
old
ragges
;
But
the
fl●s●
for
this
onely
cause
doth
learne
that
it
may
be
something
,
or
rather
be
all
things
,
know
,
have
,
and
doe
all
things
;
wheras
the
spiritual
man
learnes
only
for
this
cause
,
that
befor
God
he
maj
be
made
nothing
to
himself
▪
&
all
other
creatures
whatsoever
,
that
thereby
God
may
be
all
things
in
him
:
know
,
have
,
doe
,
love
,
and
live
in
him
;
this
is
behoovefull
to
bee
knowne
;
this
is
the
true
use
of
all
things
,
and
for
this
only
end
ought
we
to
labour
to
know
any
thing
.
But
every
fleshly
minded
man
,
who
belongs
to
the
Kingdome
of
Satan
,
and
lyes
captrivated
under
his
power
,
thinkes
farre
otherwise
;
and
defendeth
quite
contrary
;
and
therefore
is
in
the
sight
of
God
foolishnes
,
wickednes
,
sinne
,
and
Satan
;
From
whence
it
is
that
he
esteemeth
their
wisdome
to
be
foolishnes
,
their
life
to
be
death
,
and
righteousnesse
sinne
,
accounting
their
love
no
better
then
hatred
.
Fourthly
,
the
naturall
man
hath
many
goods
,
wife
,
Children
,
life
,
riches
,
knowledge
,
wisdom
,
will
,
glory
,
honour
,
name
,
and
all
things
as
his
owne
proper
,
these
he
arrogates
to
himselfe
;
to
these
he
applies
his
minde
;
these
are
pleasant
,
profitable
,
and
deare
unto
him
.
But
if
they
be
taken
from
him
,
and
God
exact
his
owne
,
then
the
theefe
appeares
,
neither
will
hee
willingly
send
them
againe
:
he
turnes
himselfe
,
and
seeketh
for
all
safegards
and
wayes
of
escape
,
and
means
whereby
he
may
retaine
them
still
,
and
award
God
the
proper
owner
of
them
,
who
now
exacts
them
of
him
:
the
whole
World
lyes
sick
in
this
misery
,
and
those
things
that
are
Gods
,
are
abused
by
men
.
And
what
is
common
to
all
,
or
rather
accommodated
from
God
,
he
labours
as
much
as
in
him
lyes
to
make
it
his
owne
,
and
whensoever
hee
is
to
restore
it
againe
,
he
doth
it
very
unwillingly
.
But
if
it
be
so
,
that
that
which
he
hath
stolen
from
God
,
is
now
no
longer
profitable
or
delitefull
unto
him
,
he
then
surrenders
it
of
his
owne
accord
.
And
if
it
so
bee
,
God
giveth
it
againe
into
his
own
bosome
,
and
if
it
be
Gods
will
,
hee
shall
retaine
it
longer
,
yet
will
he
not
retaine
it
,
if
he
be
able
to
resist
it
,
by
compulsion
;
if
hee
have
it
,
it
is
with
great
resistance
,
so
that
before
God
he
rather
wilfull
casts
them
away
,
then
retaines
them
.
So
is
it
that
the
flesh
,
which
hath
all
things
out
of
God
,
offends
in
all
;
and
because
it
apprehends
al
things
out
of
God
,
it
necessarily
followes
,
that
although
it
have
all
things
,
yet
hath
it
nothing
.
For
what
can
it
have
who
wanteth
God
,
the
essence
of
all
things
,
and
in
whom
all
things
subsist
:
Surely
they
can
be
no
other
then
like
Tantilus
Sicicus
,
&
Medeas
.
Again
,
what
can
he
want
who
hath
God
,
and
in
him
all
things
,
since
that
God
is
all
in
all
.
Hence
it
is
,
that
often
times
those
that
seeme
to
have
all
things
,
have
truely
nothing
,
and
those
that
have
nothing
,
may
truely
be
said
to
have
all
things
.
On
the
contrary
,
the
new
Man
hath
nothing
but
only
God
,
wherein
he
can
glory
;
neither
doth
he
any
way
claime
any
thing
to
himselfe
but
God
;
As
for
that
which
God
gives
him
,
he
useth
it
for
Gods
sake
as
his
guift
and
reward
,
ready
to
render
it
every
moment
,
as
it
shall
please
God
to
exact
it
;
For
he
can
willingly
restore
that
which
he
did
never
claime
as
his
own
,
but
as
God
did
give
,
or
rather
lend
it
unto
him
;
so
that
he
willingly
permits
God
at
his
pleasure
to
assume
it
from
him
.
Breefly
,
he
useth
all
things
as
the
traveller
doth
his
Inne
,
or
a
freind
money
,
committed
to
his
custody
,
ready
every
houre
to
restore
it
back
.
This
Paul
tearmes
so
to
have
any
thing
as
not
to
have
it
,
or
as
though
thou
hadst
it
not
:
(
which
in
the
eyes
of
the
World
is
accounted
meere
folly
)
that
is
that
thou
arrogate
nothing
unto
thy selfe
;
offend
in
nothing
willingly
,
forsake
all
things
and
with
God
(
as
a
true
wife
with
her
husband
have
all
things
common
)
Wife
,
Children
,
Money
,
life
,
and
all
things
else
he
loveth
in
God
,
and
for
God
;
and
therfore
keeps
them
,
loves
them
,
hath
them
,
and
takes
them
as
lent
from
God
;
ready
to
yeeld
them
to
God
againe
,
whensoever
he
requires
them
;
all
the
guifts
of
God
,
as
Wife
,
Children
,
and
all
other
things
he
loveth
only
for
the
givers
sake
,
&
the
giver
above
all
his
guifts
;
and
although
some
things
are
contrary
to
his
nature
,
as
the
Crosse
,
death
,
exyle
,
&c.
yet
hee
loveth
all
things
alike
,
and
this
it
is
to
have
,
know
,
love
,
and
marie
in
the
Lord
.
But
the
world
and
worldly
minded
men
,
are
carried
headlong
unto
the
guifts
of
God
,
as
the
Sow
unto
the
Dunghill
;
Never
doe
they
any
whitt
respect
the
giver
but
the
guift
;
with
the
which
they
committ
adultery
,
challenging
by
right
unto
themselves
;
and
so
long
as
it
is
either
pleasant
or
profitable
unto
them
,
so
long
they
dearely
esteeme
it
:
and
willingly
will
not
permit
God
to
have
it
againe
;
whatsoever
is
contrary
unto
them
therin
,
that
they
unwillingly
suffer
,
though
it
come
by
divine
providence
;
unto
them
;
for
incontinently
they
looke
about
them
which
way
they
may
pull
their
neckes
out
of
the
yoake
:
and
therfore
whatsoever
they
undertake
,
doe
,
speake
,
&c.
that
they
altogether
abuse
;
and
in
the
abuse
it
is
altogether
unfitt
for
any
good
:
untill
they
cease
to
be
that
which
they
are
,
and
being
translated
into
Christ
,
become
in
him
new
creatures
.
Here
it
will
availe
nothing
to
patch
up
with
God
,
for
if
thou
stopp
one
hole
,
or
fill
up
one
crevist
,
an
other
will
presently
be
made
;
therefore
it
is
necessary
that
men
be
borne
againe
,
and
altogether
forgett
this
Tree
of
Knowledge
of
Good
&
Evill
.
And
breefly
,
be
quit
contrary
to
what
he
is
or
hath
beene
.
He
is
flesh
born
of
flesh
unto
death
,
and
therefore
it
is
behovefull
,
that
he
be
made
spirit
borne
of
spirit
unto
life
.
Which
before
he
bee
all
things
are
uncleane
unto
him
;
as
he
is
himselfe
,
although
all
things
in
themselves
are
very
good
;
yet
are
they
perverse
&
evill
unto
him
,
as
all
things
seem
blew
to
him
that
lookes
upon
them
through
a
blew
perspective
:
all
things
degenerats
into
the
nature
of
the
possessor
,
and
therefore
all
things
by
Adam
are
made
vanity
,
although
by
themselves
(
as
ever
they
have
beene
)
they
are
good
:
For
all
foode
is
savory
according
to
the
pallet
&
temperature
that
receivs
it
:
even
so
is
every
thing
according
as
he
that
possesseth
and
hath
it
,
is
cleane
to
the
cleane
,
uncleane
to
the
uncleane
;
it
cannot
be
otherwise
but
that
all
things
be
unjustly
done
,
loved
,
prayed
for
,
knowne
,
and
retained
;
which
an
unjust
man
doth
love
,
pray
for
,
know
,
and
retaine
,
as
the
very
words
themselvs
declare
;
For
how
can
it
be
that
a
wicked
man
can
doe
any
thing
justly
,
a
foolish
man
speak
any
thing
wisely
,
an
unclean
man
doe
any
thing
purely
,
a
lying
man
speak
any
thing
truely
.
Fiftly
,
the
naturall
man
,
as
before
hath
been
said
,
is
Flesh
,
borne
of
the
flesh
,
altogether
of
an
uncleane
nature
,
perverse
,
&
adulterous
,
the
servant
of
Satan
sprong
of
the
Seede
of
the
Serpent
,
seduced
and
turned
away
by
his
word
,
and
the
tree
of
knowledge
;
&
so
infected
with
poyson
,
that
betwixt
Lucifer
and
Adam
there
is
no
difference
:
for
as
al
true
Christians
are
of
Christ
the
sonnes
of
God
,
gods
&
God
himselfe
,
so
are
all
the
Sonnes
of
the
Devill
,
the
Devill
,
being
of
the
same
kinred
&
ofspring
,
appertaining
to
the
same
Kingdome
and
covenant
,
as
Princes
and
Subiects
to
the
same
,
being
al
in
the
same
estate
of
condemnation
,
neither
is
there
any
remedy
to
prevēt
this
jayle
;
but
that
a
man
put
of
the
old
man
,
so
as
he
be
no
longer
man
,
but
a
new
offspring
&
creature
born
of
God
.
Hence
we
may
easily
gather
what
is
the
naturall
prudence
,
justice
&
knowledge
of
man
,
to
witt
,
foolishnes
,
sin
and
enmity
unto
God
;
because
that
all
flesh
is
an
enimy
unto
God
,
freinds
unto
Satan
,
and
altogether
of
the
same
witt
,
nature
,
wil
,
&
birth
,
&
as
it
were
his
flesh
&
blood
;
In
so
much
as
he
is
nothing
but
an
enimy
unto
God
;
can
perceive
nothing
that
is
divine
;
would
be
nothing
but
with
out
God
,
or
rather
his
own
God
.
Attributing
all
that
is
good
to
himselfe
,
as
Adam
and
Lucifer
did
,
the
Father
of
the
flesh
;
these
are
the
Fruits
of
the
forbidden
Tree
.
But
the
Christian
is
borne
of
God
,
is
a
spirit
and
life
,
altogether
of
divine
nature
,
and
nothing
else
but
the
Jmage
of
God
;
or
if
you
wil
a
visible
and
corporal
God
;
who
being
made
one
with
God
,
is
of
the
same
nature
:
rich
in
love
,
desirous
of
the
common
profitt
;
attributing
nothing
to
himselfe
;
like
to
God
;
free
,
strong
,
void
of
proprietie
,
ambition
,
and
anger
.
Breefly
,
or
in
a
word
,
whatsoever
can
be
said
or
may
be
said
of
God
,
may
in
its
kinde
be
said
of
the
true
Christian
,
since
now
it
is
not
,
he
that
lives
but
Christ
lives
in
him
:
Not
now
he
is
any
thing
,
but
God
is
all
things
in
him
:
that
is
,
whatsoever
he
speakes
,
teacheth
,
hath
,
wills
,
&c.
and
although
they
unwillingly
carry
the
old
man
about
them
,
yet
never
doe
they
live
unto
him
,
but
alwayes
contrary
,
earnestly
endevouring
themselves
against
him
,
untill
they
have
quit
put
him
out
.
Therefore
to
conclude
this
chapter
,
the
true
use
of
all
things
is
knowne
only
to
the
sincere
Christians
,
and
the
abuse
to
the
naturall
man
:
Not
yet
justified
,
living
in
himselfe
:
who
can
neither
use
,
speake
,
teach
,
doe
,
love
,
know
,
have
,
or
not
have
any
thing
truely
;
But
with
all
hath
a
defiled
,
both
conscience
&
minde
.
Hence
it
is
that
he
is
altogether
unfitt
for
any
good
work
,
like
a
black
Collier
;
and
in
all
his
actions
like
a
stage
player
,
foolish
,
blinde
,
dumb
,
deafe
,
abscene
,
and
wicked
.
In
a
word
,
whatsoever
evill
man
hath
,
or
title
can
be
invented
,
it
's
proper
unto
him
,
untill
he
returne
from
the
Tree
of
Knowledge
of
Good
and
Evill
;
unto
the
Tree
of
Life
,
and
eating
thereof
,
and
he
be
delivered
from
the
Kingdome
of
Darknesse
into
the
Kingdome
of
Light
:
Otherwise
the
flesh
doth
alwayes
retaine
its
proper
nature
,
and
hath
in
all
things
a
false
and
ungodly
cause
and
end
,
for
which
it
doth
every
thing
that
it
doth
.
In
a
word
,
he
altogether
aimes
at
himselfe
,
yea
under
a
pretence
of
God
;
although
he
thinke
himselfe
to
know
,
love
,
and
desire
God
only
for
God
,
without
any
respect
had
to
himselfe
.
No
man
hath
yet
truely
learned
to
know
himselfe
,
the
flesh
being
so
cunning
and
craftie
to
excuse
it selfe
,
no
man
knowes
whether
or
no
hee
sinnes
in
all
his
workes
,
so
unsearchable
is
the
craftines
of
the
heart
;
yea
no
man
truely
understands
,
that
in
all
his
works
,
as
in
his
loving
,
doing
,
speaking
,
knowing
,
praying
,
giving
,
willing
,
having
,
possessing
,
&c.
he
mortally
sinnes
,
untill
he
be
redeemed
and
pulled
out
of
the
dregs
of
Adam
,
&
translated
into
Christ
,
he
become
a
new
Creature
;
Of
which
things
reade
Paul
&
Boch●us
,
de
consolalatione
Philosophiae
,
the
third
Booke
and
the
tenth
Proofe
:
How
we
must
live
unto
God
,
and
so
be
made
blessed
in
him
.
CHAP.
IV.
How
Man
being
of
God
could
sinne
;
and
what
it
was
that
moved
him
to
sinne
.
ADAM
was
not
taken
out
of
God
,
or
made
of
a
Spirit
,
but
of
nothing
of
the
Earth
;
if
he
had
been
taken
out
of
God
,
he
could
never
have
fallen
by
sinne
;
as
those
that
are
borne
of
God
cannot
sinne
,
Jo.
3.
but
God
created
him
of
nothing
,
and
then
left
him
to
himselfe
and
his
owne
arbitrament
whether
he
could
returne
to
his
owne
nothing
againe
,
or
according
to
the
order
of
his
kinde
be
drawen
unto
God
.
Sinne
in
Man
and
in
the
Devill
is
nothing
else
but
that
they
doe
avert
themselves
from
the
condition
of
their
creation
,
and
that
which
they
are
unto
their
vanity
and
nothing
againe
;
the
essence
of
Man
and
Satan
is
very
good
,
put
this
is
their
nature
acquired
in
their
fall
,
that
they
strive
to
be
not
that
which
they
are
,
to
wit
,
nothing
,
but
that
which
●hey
are
not
,
&
so
doe
turn
themselv
;
from
As
if
it
so
were
,
that
that
nothing
of
theirs
were
something
in
it selfe
.
This
is
sinne
,
this
is
that
devill
in
all
our
hearts
,
which
stirreth
up
all
sinne
in
us
:
For
as
soone
as
Adam
by
the
instinct
of
the
Serpent
fell
away
from
God
,
and
returned
unto
his
nothing
again
,
he
was
indeed
made
nothing
:
which
thing
Satā
,
who
before
had
fallen
into
his
nothing
,
did
spinne
and
weave
into
the
heart
of
Adam
,
by
the
externall
obiect
of
the
tree
;
and
he
made
the
Fruit
of
the
Tree
so
pleasant
to
behould
,
that
no
sooner
they
beheld
it
,
but
they
were
inflamed
with
a
desire
to
eate
of
that
Fruit
;
For
which
cause
it
is
written
(
Ier.
9.
)
that
death
enters
in
by
the
windowes
,
that
is
by
the
sight
of
the
eyes
.
And
this
moved
the
Schoolemen
to
define
sinne
to
be
nothing
,
that
is
,
no
Creature
of
God
:
Neither
that
death
which
it
produced
:
both
which
came
into
the
world
by
the
malice
of
Satan
;
&
for
the
same
cause
sinne
brought
man
back
againe
into
his
first
nothing
;
wherefore
the
Devill
and
Adam
are
run
out
of
the
sight
of
God
;
He
not
acknowledging
them
for
his
owne
:
neither
having
any
commerce
or
societie
with
them
:
So
long
as
they
doe
not
acknowledge
their
vanity
;
therfore
since
man
by
sin
is
made
nothing
before
God
;
and
yet
will
not
acknowledge
himselfe
to
be
nothing
,
but
even
then
esteeme
himselfe
to
be
something
,
it
is
necessary
that
so
long
he
be
expelled
out
of
the
presence
of
God
,
till
he
be
made
nothing
in
his
owne
heart
:
then
doth
God
love
his
hand
,
and
creates
him
againe
of
nothing
:
For
God
knows
not
how
to
create
any
thing
of
somthing
,
but
of
nothing
,
for
that
is
his
nature
:
He
that
yet
is
not
nothing
,
hee
cannot
hope
that
he
shall
be
something
;
wherfore
behave
thy selfe
to
Godward
quietly
,
like
a
livelesse
trunke
,
as
thou
didst
in
thy
creation
:
Suffer
God
to
doe
;
Fast
,
Feast
,
and
Rest
,
and
doe
thou
nothing
at
all
;
least
it
happen
that
thou
be
taken
with
a
desire
of
the
forbidden
tree
,
or
any
other
thing
;
or
esteeme
thy selfe
to
be
something
according
as
the
Law
commands
,
yet
doth
it
not
cease
to
curse
and
condemne
us
,
untill
it
hath
brought
us
unto
that
spirituall
Sabbath
;
that
so
forsaken
in
our selves
,
we
doe
no
more
worke
to
our
new
birth
then
wee
did
to
our
firs●
creation
,
but
only
suffer
;
So
that
our
actions
are
only
to
doe
nothing
,
and
bee
like
a
stone
or
trunke
;
For
this
desire
to
be
somthing
is
alwayes
that
which
brings
to
nothing
.
CHAPTER
V.
Wherfore
the
Tree
of
the
Knowledge
of
good
&
evill
was
created
,
then
forbidden
to
Adam
,
and
now
to
us
,
since
God
knew
that
both
he
&
we
should
eat
death
from
the
same
,
and
what
is
that
tree
.
Wherefore
was
Adam
and
Eve
forbidden
this
Tree
,
seeing
to
know
Evil●
is
not
Evill
,
but
to
doe
Evill
.
If
Adam
had
not
knowne
good
in
himselfe
,
God
had
beene
alone
good
in
him
,
and
he
had
not
arrogated
any
thing
to
himselfe
,
but
had
beene
as
free
from
pride
therein
,
as
a
bird
is
in
her
song
,
a
horse
in
his
strength
,
a
Cow
in
her
milke
,
and
a
Tree
in
its
fruit
;
but
assoone
as
he
knew
good
,
and
considered
it
what
it
was
;
as
a
bewtifull
woman
doth
her
bewtie
,
he
arrogated
it
to
himselfe
,
and
therein
became
a
theefe
unto
God
.
This
God
foreknew
,
and
therefore
was
unwilling
that
Adam
should
know
good
,
that
so
he
might
walke
in
his
innocencie
,
and
be
ignorant
both
of
Good
and
Evill
:
For
this
cause
God
said
unto
him
,
thou
shalt
not
eate
of
it
,
as
if
he
had
said
beware
,
least
thou
thy selfe
desire
to
know
what
is
Good
or
Evill
;
but
suffer
me
to
be
all
things
,
and
be
thou
quiet
in
all
things
,
that
that
good
which
I
am
,
and
desire
to
worke
alone
,
I
may
worke
it
in
thee
,
to
my
owne
praise
in
thee
,
according
as
I
doe
it
in
the
rest
of
the
Creatures
;
And
thus
hee
was
forbidden
to
know
Evill
,
for
God
knew
,
that
assoone
as
Adam
had
smelt
what
Evill
was
,
it
being
of
its
owne
nature
,
like
to
him
nothing
,
would
be
pleasing
to
him
,
and
so
it
would
come
to
passe
that
he
would
desire
and
affect
the
same
.
Besides
this
another
evill
hath
rises
from
hence
,
that
that
evill
which
man
according
to
his
nature
delighted
to
doe
he
denyeth
that
he
hath
done
it
.
Thus
pulling
his
owne
necke
out
of
the
yoake
▪
he
accuseth
the
Serpent
that
it
was
done
by
it
.
Againe
,
the
good
which
God
doth
in
him
,
and
which
is
not
his
owne
,
he
falsly
contendeth
that
he
hath
done
it
himselfe
being
deceived
with
a
presumptious
opinion
of
his
owne
power
and
strength
▪
this
being
the
perverse
estate
and
condition
into
which
Adam
did
fall
willingly
;
therfore
after
that
Adam
was
fallen
into
this
perverse
wisdome
,
by
eating
of
the
forbidden
Fruit
,
and
his
own
arrogancie
,
he
was
so
depraved
,
that
whatsoever
hee
thinkes
,
speakes
,
or
doth
,
is
displeasing
unto
God
;
and
we
all
in
him
have
eaten
death
,
and
fallen
into
the
same
estate
and
condition
;
but
after
we
are
raised
from
death
,
and
redeemed
from
it
againe
,
by
means
of
Christ
,
there
is
the
same
reason
that
the
Tree
of
knowledge
of
Good
&
Evill
,
should
be
also
forbidden
us
,
least
afterward
wee
fall
into
the
same
estate
againe
:
wherefore
the
next
way
of
comming
unto
God
is
this
:
that
now
Adam
with
all
his
Children
abstaine
from
this
tree
,
that
is
,
deny
it
,
vomitt
up
the
Forbidden
Fruit
,
and
repent
himselfe
of
his
wit
,
as
if
it
were
foolishnes
.
But
when
we
eate
of
the
Forbidden
Fruit
or
Tree
,
God
forgives
us
,
but
upon
this
condition
,
that
for
ever
afterward
we
fast
,
and
alwayes
repent
our selves
of
our
first
eating
.
This
tree
is
planted
in
every
one
of
our
hearts
,
&
is
nothing
else
but
our
own
witt
,
reason
,
flesh
,
knowledge
,
and
will
,
to
which
as
long
as
we
adhere
,
and
are
not
made
foolish
in
our selves
,
and
as
little
Children
,
we
can
have
no
pardon
from
God
;
wherefore
we
must
either
abstaine
from
this
wisdome
,
and
become
little
Children
againe
,
or
else
want
God
;
and
that
prohibition
of
God
,
eate
not
of
the
tree
:
if
thou
doe
thou
shalt
dye
;
is
the
same
with
that
saying
of
Christ
,
except
ye
renounce
your selves
,
and
hate
your
owne
life
,
ye
cannot
enter
into
the
Kingdome
of
God
;
For
what
was
spoken
unto
Adam
,
the
same
also
was
said
unto
us
;
neither
is
our
estate
to
be
amended
any
other
wayes
then
that
of
Adams
;
the
hearts
of
all
are
like
to
a
vessel
which
smels
of
that
matter
and
meate
which
Adam
did
first
power
into
it
.
Therefore
as
Adam
declined
from
God
and
inclined
towards
himselfe
,
and
made
himselfe
as
it
were
a
wise
deaster
,
and
admired
himselfe
like
a
little
God
,
the
same
is
also
fresh
in
every
carnall
heart
.
Now
therfor
,
we
must
labour
as
it
were
to
goe
backward
,
and
that
inbred
witt
of
Adams
is
to
be
rejected
&
esteemed
of
us
no
otherwise
then
foolishnes
.
Here
many
things
are
to
be
unlearned
,
and
this
we
are
to
learne
&
know
,
that
all
our
conceit
&
opinion
of
wit
is
foolishnes
,
and
that
which
seperates
us
from
God
,
and
hinders
us
so
that
we
cannot
attaine
the
true
wisdome
indeed
;
and
we
must
labour
to
be
freed
from
the
bondage
of
our selves
.
And
to
this
worke
we
should
all
apply
our selves
;
to
wit
,
quietly
to
rest
our selves
,
not
in
knowledge
,
but
in
God
known
;
and
so
affect
knowledge
only
as
an
Index
,
which
only
shews
and
paints
out
God
unto
us
,
and
is
of
God
;
That
is
the
Fruit
of
the
Tree
of
Life
,
and
not
of
the
Tree
of
Knowledge
of
Good
&
Evil
;
to
wit
,
that
we
permit
God
to
be
,
know
,
love
,
&
have
all
things
in
us
,
so
that
he
speake
,
worke
,
know
,
and
love
in
us
nothing
but
himselfe
,
when
,
where
,
and
wherefore
he
will
.
Julian
th'
Apostate
ignorant
of
this
secret
,
against
whom
Civill
writes
,
was
greatly
offended
at
this
:
that
God
would
have
man
to
know
neither
good
nor
evil
,
or
rather
that
he
would
have
Man
to
have
,
teach
,
be
;
and
will
nothing
at
al
,
&c.
He
(
I
say
)
was
offended
at
this
.
But
if
the
matter
be
brought
unto
the
light
of
truth
,
we
shall
finde
that
all
this
happened
because
of
us
:
even
as
a
Father
forbids
and
detaines
a
Sword
from
his
Son
,
knowing
that
if
he
had
it
,
he
would
hurt
himselfe
upon
it
,
or
otherwise
abuse
it
;
In
the
same
manner
God
denyed
unto
Adam
,
and
also
unto
us
,
that
Tree
of
Knowledge
,
for
our
profit
and
good
;
Neither
did
hee
envy
us
therein
,
but
only
did
it
to
prevent
the
future
evill
,
into
which
he
foresaw
we
should
fall
;
For
he
knew
that
assoone
as
Adam
,
like
God
should
know
Good
and
Evill
,
hee
would
challenge
the
same
to
himselfe
,
&
desire
to
be
his
owne
God
;
otherwise
God
had
not
cared
though
Adam
had
eaten
of
that
tree
for
satiety
.
For
assoone
as
Adam
had
eaten
of
it
,
there
followed
thereupon
selfelove
,
and
arrogating
all
things
to
himselfe
,
praise
,
and
all
other
vices
.
So
God
in
all
his
commandements
hath
respect
not
so
much
to
himselfe
as
to
us
and
our
salvation
,
which
not
he
but
we
enjoy
:
as
Iob
himselfe
doth
manifestly
confesse
,
that
God
is
neither
hurt
by
our
sinns
,
nor
profited
by
our
righteousnesse
,
but
still
remaineth
an
eternall
,
perfect
,
and
impassible
God
,
to
whom
nothing
can
be
added
or
any
thing
detracted
;
though
we
try
,
yet
can
we
not
make
a
Heaven
,
neither
put
the
Sunne
out
of
them
;
nor
dry
up
a
Fountaine
;
but
all
these
things
remaine
in
the
same
estate
and
condition
wherein
God
hath
placed
them
:
He
that
assumes
to
throw
a
stone
against
Heaven
,
it
will
fall
upon
his
owne
head
,
Therefore
we
can
make
God
neither
richer
nor
poorer
,
greater
nor
lesser
,
no
he
is
no
way
advantaged
by
us
,
though
we
all
adhere
unto
him
;
only
he
hath
a
care
on
us
to
helpe
us
;
we
never
deserve
to
be
what
we
are
,
therefore
we
ought
to
attribute
the
cause
of
all
our
good
to
him
only
,
and
give
him
the
glory
:
he
hath
an
open
hand
more
ready
to
give
then
we
are
to
receive
;
rich
to
all
those
that
call
upon
him
;
Neither
doth
he
desire
any
thing
at
our
hands
but
only
this
:
that
we
quietly
receive
of
him
that
which
he
is
willingly
pleased
to
give
,
for
he
that
with
quietnes
doth
not
receive
,
can
have
no
h●pe
that
he
shall
receive
;
all
our
witt
we
ought
only
to
imploy
to
this
end
,
to
the
denying
of
our selves
.
This
should
make
us
nothing
,
children
,
Fooles
,
and
prostrate
low
at
the
feete
of
God
.
And
to
the
effecting
of
this
denying
of
our selves
,
all
our
knowledge
ought
to
be
directed
;
but
that
knowledge
only
which
proceeds
from
God
,
can
effect
it
;
it
can
make
a
man
nothing
,
a
Child
,
a
Foole
,
and
casts
him
downe
at
the
feete
of
God
;
But
that
knowledge
that
puffs
up
a
Man
,
making
him
great
and
wise
in
his
owne
conceit
,
such
being
the
wisdom
of
the
World
,
comes
not
from
God
,
but
is
rather
the
Serpents
Seed
&
forbidden
fruit
.
Now
every
one
that
eateth
of
the
forbidden
Tree
,
for
no
other
cause
eateth
hee
thereof
,
but
only
that
he
may
obtaine
a
great
name
,
honour
,
titles
,
and
glory
,
that
he
may
have
preheminence
to
bee
counted
the
light
of
the
World
.
And
by
this
meanes
he
eateth
death
in
stead
of
life
.
This
the
holy
Scriptures
testify
unto
us
,
for
whereas
we
ought
to
know
and
learne
nothing
,
every
man
learnes
to
know
and
be
wise
in
all
things
.
Now
here
some
man
might
enquire
,
why
therefore
did
God
create
the
Tree
,
if
he
foreknew
that
both
Adam
and
wee
would
eate
death
thereof
,
and
not
rather
hinder
our
sinne
?
I
answer
,
that
God
at
the
first
made
us
of
earth
,
and
assuredly
did
know
that
we
would
not
constantly
abide
in
the
estate
of
our
creation
,
and
yet
he
suffred
Adam
to
take
his
course
,
&
make
tryall
of
misery
;
that
forced
through
sorrow
&
death
he
might
hast
to
God
again
;
for
so
it
was
to
be
that
God
would
create
him
againe
out
of
sorrow
,
and
make
him
againe
a
new
,
not
as
before
of
nothing
,
but
with
grace
of
himselfe
;
this
God
foresaw
from
all
eternity
,
and
therefore
suffred
his
fal
,
and
gave
way
that
man
should
first
tast
of
the
bitternes
of
death
,
before
that
he
would
give
him
the
sweetenesse
of
eternall
life
,
by
which
he
might
know
the
better
what
he
hath
in
God
,
and
what
that
life
is
compared
with
death
,
which
before
he
tasted
.
Besides
it
was
meete
that
God
suffered
the
freedome
of
sinne
,
rather
then
restrained
it
,
as
well
for
many
other
causes
as
more
speciall
for
this
,
that
otherwise
it
had
beene
coaction
and
force
,
and
not
libertie
,
and
also
the
goodnesse
of
God
&
his
mercie
,
having
no
other
obiect
,
could
never
have
been
manifested
in
his
Creature
:
Therfore
it
behoved
that
things
should
come
thus
to
passe
by
the
providence
of
God
,
and
yeeld
without
necessity
or
any
fault
in
God
;
Read
Brentius
lib.
4.
&
Ambros.
in
Rom.
9.
CHAP.
VI
.
Of
the
2
kinds
of
knowledge
,
and
Will
,
and
how
the
one
allwayes
resists
the
other
.
THere
is
nothing
under
the
Sunne
but
it
may
be
said
to
be
twofould
,
that
is
Just
and
wicked
,
Good
and
Evill
.
Now
just
,
and
also
that
which
is
evill
and
wicked
,
may
in
like
manner
be
said
to
the
twofould
,
the
one
according
to
the
judgment
of
God
,
and
the
other
according
to
the
estimation
and
opinion
of
men
.
And
now
seeing
God
is
a
spirit
,
and
Men
flesh
,
contrary
to
the
spirit
,
it
followes
,
that
all
their
judgements
,
wills
,
knowledges
,
and
actions
,
be
contrary
and
repugnant
one
to
the
other
.
Whence
it
is
,
what
man
calleth
good
,
right
,
sweete
,
light
,
life
,
knowledge
,
wisdome
,
justice
,
&c.
God
esteemes
that
to
be
evill
,
wicked
,
bitter
,
darknes
,
death
,
foolishnes
,
and
sinne
,
according
as
the
Scriptures
testify
of
God
and
of
the
World
.
Therefore
there
is
nothing
in
the
world
but
it
may
be
called
good
or
evil
,
according
as
the
judgement
of
men
are
disposed
,
to
whom
it
is
proposed
.
What
God
is
unto
the
world
,
the
same
is
the
Devill
unto
God
;
and
so
on
the
contrary
;
So
that
nothing
can
be
called
Evill
,
but
all
things
are
in
their
order
right
and
good
,
and
evill
and
wicked
,
according
as
the
Touchstone
is
,
by
which
they
are
examined
.
If
I
say
,
that
the
Word
of
God
is
false
,
foolishnes
and
Heresie
,
the
same
is
true
in
the
judgement
and
opinion
of
the
world
;
and
thus
all
things
are
twofould
,
either
good
or
evill
;
&
good
is
twofould
,
as
also
evill
:
the
one
truely
good
or
evill
in
the
sight
of
God
,
the
other
apparantly
good
or
evill
in
the
sight
of
Men
or
their
opinion
;
so
that
there
is
a
two-fould
fasting
,
praying
,
willing
,
&c.
to
witt
,
one
that
is
really
good
in
the
sight
of
God
,
so
as
is
God
himselfe
,
the
author
and
teacher
of
all
goodnesse
;
the
other
in
the
sight
of
the
World
good
,
but
in
truth
evill
and
wicked
;
for
what
seems
holy
in
the
opinion
of
Men
,
is
prophane
in
the
sight
of
God
.
So
there
is
a
twofould
knowledge
and
witt
,
the
one
divine
of
the
Tree
of
Life
,
the
other
humane
of
the
Tree
of
Knowledge
of
Good
and
Evill
.
Humane
wisdome
is
a
Fruit
of
the
Forbidden
Tree
,
and
the
roote
thereof
is
the
Seede
of
the
Serpent
,
and
so
is
mortall
.
These
are
all
the
arts
which
Naturall
Men
have
found
out
,
if
no
:
without
God
,
yet
surely
not
in
God
.
Breefly
,
all
witt
and
arts
,
which
God
himselfe
doth
not
plant
in
the
hearts
of
Men
,
by
the
power
of
his
spirit
and
Word
,
but
acquired
and
gotten
outwardly
by
the
industry
and
helpe
of
men
are
death
it selfe
,
or
rather
a
deaster
;
if
man
doe
any
manner
of
way
,
trust
or
hope
in
them
,
for
they
doe
make
man
no
more
acceptable
to
God
,
or
any
way
more
righteous
before
him
,
then
doe
his
meate
,
drinke
,
or
cloathes
,
for
all
these
things
are
out
of
man
;
and
a
certaine
superstition
and
worshipping
of
a
false
God
,
if
thou
restest
thy selfe
in
them
;
thou
mayst
seem
to
thy selfe
to
be
nearer
unto
God
,
because
thou
knowes
and
understands
many
things
,
being
more
wise
and
accute
then
some
simple
good
man
,
who
cares
only
to
know
God
;
But
in
very
truth
,
thou
art
no
better
then
a
foole
,
who
art
ignorant
of
these
;
For
by
how
much
thou
art
wiser
then
others
hereby
,
by
so
much
thou
art
worse
;
For
since
it
is
so
,
that
all
the
knowledge
of
this
World
,
and
all
the
righteousnesse
of
the
flesh
is
Devilish
,
according
as
Sainct
James
giveth
this
and
other
more
opprobrious
names
unto
it
.
It
followes
,
that
by
how
much
a
man
offends
and
growes
higher
,
and
increaseth
in
this
witt
,
by
so
much
is
hee
the
worse
and
more
Devilish
,
so
that
a
good
and
simple
man
,
who
cares
and
desires
to
know
nothing
but
God
,
if
he
be
compared
with
him
in
respect
of
him
,
hee
may
seeme
to
be
a
Saint
or
God
,
and
one
of
those
is
worth
a
thousand
of
others
,
as
holy
Scriptures
doe
testify
,
one
rightous
man
is
more
worth
then
a
thousand
wicked
men
.
The
other
wisdome
,
which
in
the
eyes
of
the
world
is
foolishnes
,
is
that
denying
wisdome
,
the
fruit
of
the
Tree
of
Life
,
which
whosoever
hath
,
he
shall
never
die
.
This
springeth
up
in
man
out
of
the
seed
of
the
Woman
,
and
is
given
and
taught
of
God
alone
,
being
in
its
owne
nature
,
ful
of
love
,
working
divine
solace
and
is
called
in
the
holy
Scriptures
the
Knowledge
of
God
;
because
it
knoweth
nor
acknowledgeth
nothing
but
God
;
This
teacheth
and
professeth
only
God
in
the
hearts
of
his
servants
;
it
arrogateth
nothing
to
it self
,
but
as
it
meerly
knoweth
God
;
So
it
renders
all
it
receives
,
to
him
againe
;
This
renewes
man
,
justifies
him
,
enlives
him
,
and
makes
him
like
unto
God
,
but
it
is
to
be
found
in
no
mans
heart
,
but
only
in
his
who
hath
given
a
farewell
to
all
Earthly
pleasures
,
arts
,
will
,
and
witt
,
because
that
since
it
is
so
that
these
two
knowledges
are
so
contrary
one
to
another
,
as
fire
is
to
water
,
it
cannot
be
that
they
should
live
together
in
one
heart
,
but
the
one
will
expell
the
other
,
as
the
day
the
night
,
and
the
night
the
day
;
wherfore
all
fleshly
knowledge
,
will
,
and
witt
,
must
be
quite
unlearned
,
and
we
must
become
little
Children
and
Fooles
againe
,
according
as
the
holy
Scriptures
testify
unto
us
,
if
we
would
have
the
true
knowledge
&
wisdome
of
God
to
dwell
in
our
hearts
;
For
God
requires
a
free
and
empty
soule
,
which
he
would
fill
with
his
knowledge
and
goodnesse
,
and
imbrace
as
a
pure
&
unspotted
spouse
,
possessed
with
no
other
love
but
his
:
He
would
be
the
only
Father
of
the
Family
,
and
cannot
endure
Satan
in
his
Kingdome
to
be
neare
unto
him
,
who
is
altogether
light
and
void
of
all
darknesse
.
Now
this
wisdome
being
humane
,
and
a
Fruit
of
the
forbidden
Tree
,
so
is
it
fleshly
puffing
up
the
possessor
of
it
,
so
as
it
makes
him
provide
selfe-loving
,
desirous
of
his
owne
profitt
,
bould
and
wicked
.
In
a
word
,
it
makes
a
man
a
Lucifer
,
and
so
contrary
and
abominable
to
God
,
that
he
cannot
or
will
not
flow
into
his
soule
.
And
indeed
nothing
so
much
hurts
man
as
his
owne
knowledge
,
witt
,
and
righteousnes
,
&c.
which
makes
the
word
of
the
everliving
God
to
appeare
foolishnes
,
and
God
himselfe
,
to
seeme
Satan
unto
him
.
Therefore
as
it
hath
already
beene
said
of
witt
and
knowledge
,
the
same
may
be
said
of
the
will
of
God
and
man
.
The
one
cannot
endure
the
other
;
No
more
then
the
spirit
can
endure
the
fl●sh
,
life
death
,
fire
water
;
Therefore
the
wisdome
of
God
aymes
at
the
utter
destruction
of
Adams
life
,
nature
,
will
,
and
wisdome
,
labouring
to
plucke
us
from
the
duggs
of
humane
wit
,
by
which
we
are
nourished
.
We
must
therefore
learne
to
forgett
,
and
unlearne
whatsoever
Adam
knew
,
or
doth
know
,
wils
,
loves
,
&c.
and
all
things
must
be
made
a
new
in
Christ
,
this
is
the
wisdome
of
God
.
Now
let
us
see
how
farre
we
are
from
this
,
if
a
man
have
but
onely
a
thought
to
learne
his
way
presently
,
he
thinkes
it
is
well
with
him
,
and
without
any
repentance
he
doth
sweetly
delite
himselfe
in
his
owne
knowledge
,
art
,
and
will
,
and
all
men
will
be
good
Christians
,
and
if
God
will
,
will
compose
whole
bookes
and
volumes
of
Christ
,
which
they
neither
doe
nor
have
knowne
;
and
by
this
meanes
they
doe
so
wearily
imploy
and
vex
their
minds
through
Satans
motion
,
with
so
many
questions
,
arts
,
and
idle
disputations
,
that
scarcely
can
they
have
so
much
time
as
to
thinke
of
the
knowledge
of
God
;
Whereas
the
true
knowledge
of
God
is
not
learned
by
prying
into
,
running
over
,
reading
,
or
hearing
a
company
of
doubtfull
questions
;
as
the
1.
Chapt.
of
the
German
Theologie
&
Taulerus
in
many
places
elegantly
doth
teach
;
but
by
patient
and
obedient
remaining
,
hearkening
and
attending
to
that
which
God
doth
work
in
us
;
For
he
that
would
be
divinely
wise
,
and
learne
the
knowledge
of
God
,
its
needfull
that
hee
heare
and
learn
the
same
from
God
himselfe
,
he
having
detained
it
to
himselfe
,
so
that
it
can
by
no
meanes
be
taught
of
man
;
For
as
humane
arts
and
sciences
proceede
from
men
,
and
is
their
worke
;
so
divine
science
is
from
God
,
and
is
the
worke
of
his
onely
word
.
For
as
Iohn
Stapitius
saith
in
a
little
booke
of
the
love
of
God
:
that
those
things
that
cannot
be
knowne
but
by
sence
and
experience
,
neither
can
they
be
taught
by
,
or
learned
from
others
.
As
for
Example
:
No
man
can
teach
another
to
see
,
heare
,
tast
,
and
touch
;
in
like
manner
,
and
much
lesse
can
any
man
teach
another
,
to
beleeve
,
love
,
hope
,
repent
,
so
that
divine
truth
and
Theologie
may
rather
be
said
to
be
experience
then
Arts
:
no
man
can
learne
of
himself
the
knowledge
of
God
,
love
of
God
,
Faith
,
and
such
like
,
because
the
naturall
man
cannot
perceive
things
divine
;
nay
the
Letter
of
the
Scriptures
is
not
able
to
doe
this
:
it
doth
not
begett
in
man
any
new
nature
,
it
but
shewes
unto
him
what
a
one
he
ought
to
be
,
and
what
he
ought
to
doe
;
But
yet
he
is
,
not
such
,
neither
can
they
make
him
such
,
but
rather
kill
him
and
slay
him
by
shewing
unto
him
his
want
and
misery
.
Therefore
is
the
position
true
,
that
faith
&
love
cannot
be
conceived
in
the
heart
of
man
by
the
Letter
of
the
word
;
Otherwise
it
would
be
that
none
should
be
more
faithfull
then
the
Learned
;
and
yet
for
the
most
part
none
are
more
perverse
.
The
letter
of
the
word
indeed
proposeth
faith
unto
us
,
but
cannot
write
it
in
our
hearts
,
that
being
the
worke
of
the
holy
Ghost
.
Therefore
that
of
Saint
Iohn
is
alwayes
true
:
as
the
anoynting
teacheth
you
;
As
also
this
,
he
that
hath
heard
and
learned
of
the
Father
commeth
unto
me
;
For
faith
and
love
commeth
into
no
mans
heart
but
his
who
is
indued
with
the
Holy
Ghost
.
From
whose
inhabiting
in
our
hearts
,
the
light
of
faith
and
the
knowledge
of
God
deduce
their
originall
;
yea
love
it selfe
is
not
begott
or
infused
in
us
,
but
by
the
holy
Ghost
and
an
affect
of
the
love
of
God
towards
us
.
Wherefore
the
conclusion
is
this
:
that
whom
the
Holy
Ghost
doth
not
comfort
,
teach
and
direct
,
he
cannot
be
comforted
,
taught
,
and
directed
to
the
obtaining
of
Life
.
Now
all
men
will
say
and
confesse
,
that
the
world
is
darknesse
,
mans
wisdome
is
foolishnes
:
yet
if
so
be
you
will
indulge
nothing
unto
him
,
but
will
tax
his
will
,
witt
,
and
designes
,
and
say
they
are
all
foolishnes
and
darknesse
,
there
is
no
man
will
confesse
it
of
himselfe
,
or
that
it
is
earthly
,
but
every
man
wil
egerly
and
earnestly
contend
,
that
his
witt
is
heavenly
and
divine
,
especially
if
it
be
any
way
exercised
about
Religion
,
when
in
very
deed
it
is
nothing
else
but
the
wisdome
of
the
flesh
;
Yea
even
that
use
of
the
holy
Scriptures
,
which
is
in
the
world
,
which
are
wrested
and
turned
as
every
man
likes
to
either
hand
;
neither
can
these
bare
words
,
these
words
of
God
,
containing
in
them
the
knowledge
of
God
,
which
are
common
in
every
mans
mouth
,
profitt
him
any
whitt
:
these
must
be
tryed
according
to
the
will
of
God
,
and
accordingly
used
.
Otherwise
these
very
words
will
become
a
very
snare
of
Satan
,
and
in
stead
of
the
word
of
God
the
word
of
Satan
to
him
.
It
is
not
to
say
how
well
the
wisdome
of
the
flesh
knowes
how
to
change
it selfe
into
each
shape
,
and
to
flatter
it selfe
with
a
forme
of
the
word
of
God
;
what
cannot
men
pretend
and
undertake
,
to
say
in
the
name
of
God
:
pretending
indeed
nothing
lesse
then
the
meere
honour
,
praise
and
righteousnesse
of
God
.
CHAP.
VII
.
The
Testimony
of
the
Scripture
,
how
we
ought
to
evacuate
the
Seed
of
the
Serpent
his
counsell
&
word
,
and
so
vomitt
up
the
Fruit
of
the
forbidden
Tree
,
and
purge
the
same
away
as
deadly
poyson
by
the
Fruit
of
the
Tree
of
Life
.
THis
we
oftentimes
reade
,
that
our
wisdome
is
foolishnes
with
God
.
Which
forme
of
speech
we
steale
from
Paul
,
&
bable
of
it
,
when
indeed
we
neither
know
our
own
nor
Pauls
meaning
touching
it
.
No
man
remembers
to
renounce
&
give
a
farewel
to
his
own
wisdome
.
This
forsooth
every
man
thinks
is
spoken
of
the
wisdome
of
Turkes
and
infidels
;
As
for
his
own
wisdome
,
his
reason
being
corrupted
and
houlding
some
tenents
,
gathered
from
the
holy
Scriptures
(
though
he
miserably
wrest
them
to
his
own
turn
)
yet
he
thinks
his
wisdom
to
be
the
wisdome
of
God
,
and
divine
.
This
every
man
witnesseth
in
his
own
writings
,
in
which
for
the
most
part
hee
goes
on
securely
,
without
any
doubting
upon
the
seeming
approbation
of
the
Scriptures
,
to
his
tenents
and
opinions
;
Not
considering
that
this
is
the
very
presumption
of
the
Turkes
and
infidels
,
with
all
Sects
of
false
Christians
,
whom
I
have
knowne
every
one
hath
,
or
would
seeme
to
have
the
Word
of
God
to
be
the
foundation
of
their
tenets
,
as
the
Turkes
and
Jewes
thinke
at
this
day
,
their
faith
is
grounded
upon
the
Word
of
God
.
Hence
it
comes
to
passe
that
every
man
is
deceived
in
himselfe
,
and
shutt
up
to
himselfe
,
from
the
knowledge
of
himselfe
.
This
being
it
which
God
foresaw
,
when
he
said
that
the
serpent
should
bite
the
heele
of
the
woman
,
that
is
secretly
and
craftily
lay
snares
,
and
deceitfull
ginns
in
the
hearts
of
men
.
Therefore
know
whatsoever
naturall
man
,
though
wise
man
in
the
judgement
of
the
World
,
yea
Adam
with
all
his
ofspring
the
whole
nature
of
men
unregenerate
knowes
,
speakes
,
doth
,
thinkes
,
lives
,
&c.
all
this
is
human
,
the
wisdome
of
reason
,
and
the
counsell
of
the
flesh
,
&
the
knowledge
of
that
deadly
and
forbidden
Tree
:
only
that
rare
Phenix
,
which
the
Scriptures
call
the
new
man
,
or
the
regenerate
that
hath
the
knowledge
and
wisdome
of
God
,
being
taught
it
from
above
;
All
other
things
are
the
inventions
of
men
,
the
wisdome
of
the
Serpent
and
Fruit
of
the
forbidden
Tree
.
Now
we
have
said
before
that
the
wisdome
of
man
must
be
forgotten
,
and
we
must
learne
to
unlearne
it
:
For
as
the
flesh
,
even
so
the
wit
of
the
flesh
,
and
the
righteousnesse
thereof
is
nothing
but
foolishnes
and
wickednesse
in
the
sight
of
God
.
And
on
the
contrarie
,
the
wisdom
of
God
,
and
his
righteousnesse
,
is
foolishnes
and
wickednesse
in
the
sight
of
the
world
and
to
the
flesh
.
So
that
all
arts
and
sciences
,
being
only
fleshly
,
are
altogether
vanity
,
filthines
,
and
a
Fruit
of
the
forbidden
Tree
,
from
the
which
all
men
eate
death
.
It
is
no
purpose
for
a
man
in
word
to
deny
his
owne
witt
,
and
yet
in
his
heart
to
extoll
the
same
as
the
wisdome
of
God
;
Or
,
secretly
to
be
elevated
therefrom
,
these
are
but
the
findings
out
of
the
deceived
heart
of
man
;
outwardly
sugred
over
by
Satan
with
faire
words
;
And
whosoever
rests
and
depends
upon
these
faire
pretences
,
hee
builds
upon
hell
,
which
will
all
damne
.
For
as
meate
,
cloathes
,
time
,
place
,
person
,
and
such
like
doe
make
men
neither
lesse
or
more
acceptable
to
God
;
So
all
humane
arts
and
sciences
doe
not
make
the
possessour
thereof
one
jot
the
better
in
the
sight
of
God
,
if
he
looke
at
them
,
and
(
as
Adam
did
)
arrogate
them
to
himselfe
.
Therefore
the
most
learned
and
wise
of
this
world
are
in
this
respect
in
no
better
a
condition
then
the
foolish
Idiot
that
is
.
It
is
necessary
therefore
that
those
wise
men
goe
out
of
themselves
,
and
learne
to
become
fooles
,
by
going
out
of
their
witt
,
will
,
knowledge
,
&c.
if
they
desire
to
be
indued
with
divine
knowledg
from
above
:
Therefore
even
as
the
naturall
man
voluntarily
for
his
owne
bellies
sake
doth
torture
himselfe
day
and
night
,
in
the
finding
out
of
so
many
covetous
,
curious
,
and
with
God
unprofitable
arts
;
Even
so
it
is
necessary
that
with
the
same
paine
and
labour
he
learne
to
forgett
and
forgoe
the
same
,
and
become
a
Childe
and
Foole
againe
;
For
it
is
a
greater
difficulty
,
and
more
labour
by
many
degrees
to
unlearne
his
fleshly
wisdome
,
and
forsake
that
good
he
hath
gott
already
,
then
from
the
beginning
to
learne
it
for
his
profitt
.
In
so
much
that
this
is
true
,
who
once
hath
played
the
Asse
,
will
scarcely
learne
to
leave
those
doultish
tricks
.
O
how
difficult
is
it
for
them
to
become
Fooles
,
who
have
grounded
themselves
in
a
presumption
of
their
owne
witt
.
And
yet
it
is
necessary
that
this
they
must
bee
,
or
otherwise
they
shall
bee
nothing
lesse
then
that
which
they
desire
to
bee
.
Therefore
so
requisite
is
this
denyall
,
hatred
&
forgetfulnesse
of
himselfe
,
that
without
it
no
man
can
be
the
disciple
of
Christ
;
that
is
,
no
man
can
be
indued
with
divine
wisdome
,
unlesse
in
his
affections
he
hath
excluded
,
and
given
a
farewell
&
adewe
to
his
owne
.
Wherefore
what
wonder
is
it
if
the
worldly
Man
,
who
is
busied
about
the
things
of
this
life
,
be
altogether
ignorant
of
the
knowledge
of
God
;
For
since
he
is
not
obedient
to
that
wisdome
that
is
sp●rituall
,
neither
can
perceive
any
divine
thing
,
nor
receive
the
spirit
of
truth
;
nor
for
the
wisdome
of
God
exchange
his
owne
;
For
he
neither
cares
to
nourish
that
wisdome
in
his
heart
,
neither
desires
to
learne
it
,
and
because
hee
desires
it
not
,
he
cannot
learne
it
.
And
now
it
is
requisite
,
that
as
Sainct
Paul
sayes
,
if
any
man
will
be
wise
,
with
God
he
must
be
a
foole
in
the
World
,
that
thereby
he
may
become
truely
wise
:
That
is
;
he
must
cease
to
thinke
,
as
the
world
doth
labour
to
gett
a
new
minde
,
and
deliver
over
his
sences
&
thoughts
to
be
renewd
by
God
.
The
cause
of
which
Paul
immediately
annexeth
to
the
same
:
For
the
wisdome
of
the
World
(
saith
he
)
is
foolishnes
to
God
.
And
in
his
Epistle
to
the
Romans
hee
calleth
it
death
and
enmity
to
God
.
And
the
same
Paul
bids
adew
to
all
his
owne
witt
which
he
had
learned
at
the
feete
of
Gamaliell
,
above
all
his
equals
and
accounts
,
all
his
owne
righteousnes
and
knowledge
as
dung
and
drosse
,
in
respect
of
the
excellencie
of
the
knowledge
of
Christ
.
And
elsewhere
he
glories
in
this
that
he
had
learned
to
unlearne
and
forget
all
things
,
and
now
desired
to
know
nothing
but
Christ
&
him
crucified
.
In
the
same
manner
all
the
Apostles
become
little
Children
again
.
Besides
,
Nichodemus
,
and
all
other
whosoever
,
(
as
Christ
had
said
unto
them
)
unlesse
they
be
changed
,
and
become
as
little
Children
,
they
cannot
see
the
Kingdome
of
God
.
And
a
little
after
,
Christ
saith
,
that
the
Kingdome
of
God
is
of
such
little
Children
.
This
is
the
reason
why
the
Scriptures
admonish
us
so
often
to
beware
of
our
owne
witt
,
least
we
doe
any
thing
that
seemes
good
in
our
owne
eyes
;
As
also
that
we
resist
our
owne
wils
,
neither
that
we
suffer
our selvs
to
be
led
,
and
guided
by
our
owne
affections
and
desires
;
and
also
those
that
trust
in
their
owne
hearts
&
obey
their
own
cogitations
,
are
foolish
and
wicked
,
also
that
we
seeme
not
wise
in
our
owne
conceits
,
nor
magnify
our selves
but
feare
,
and
in
feare
and
trembling
worke
out
our
owne
salvation
.
And
lastly
,
that
we
trust
not
,
nor
leane
not
to
our
owne
witt
;
For
what
is
or
can
be
more
wicked
then
what
flesh
and
blood
hath
found
out
.
Truely
the
flesh
cannot
of
its
owne
nature
seeke
God
,
and
have
him
in
estimation
,
unlesse
it
renounce
it selfe
,
and
hate
its
owne
life
and
soule
;
that
is
all
its
owne
workes
;
though
it
gloze
them
over
with
a
pretence
of
the
word
,
honour
and
glory
of
God
;
for
he
cannot
be
beleeved
,
loved
,
prayed
unto
,
or
found
but
only
in
God
.
Therefore
all
the
endeavour
,
study
,
art
,
&
diligence
of
is
altogether
void
of
God
,
and
want
his
grace
and
spirit
.
For
the
word
of
God
requires
an
humble
,
submissive
trembling
,
and
abiected
mind
;
and
a
soule
poore
in
spirit
,
&
free
from
the
bondag
of
the
creatures
;
&
like
to
tender
wax
or
clay
,
plyable
in
the
finger
of
God
to
receive
the
figure
and
stamp
of
his
image
imprinted
upon
it
.
To
these
Fooles
and
Children
,
such
as
feare
God
,
and
are
seperated
from
the
Dugges
of
the
World
,
doth
he
open
his
secrets
,
and
teach
his
divine
wisdome
&
knowledg
;
if
there
be
any
man
that
fears
God
,
to
him
the
Lord
will
shew
the
way
that
he
may
choose
,
and
he
walke
in
the
truth
,
and
his
posterity
shall
inhabit
the
Land
:
He
sayes
not
to
the
Learned
,
and
to
the
wise
of
the
World
;
as
also
in
an
other
place
;
the
Lord
reveales
his
secrets
to
the
righteous
.
For
this
cause
Christ
the
Sonne
of
God
gives
thankes
to
his
Father
,
that
he
had
hidden
his
secrets
from
the
prudent
and
wise
of
the
World
,
and
had
revealed
unto
Children
and
Babes
;
That
as
wee
have
already
spoken
out
of
the
mouths
of
sucking
Babes
;
Such
as
were
Moyses
,
Ieremias
,
Amos
,
and
the
Apostles
,
&c.
hee
might
speake
his
praise
,
and
extoll
his
Kingdome
and
Glory
.
Againe
,
the
rich
&
proud
he
sends
away
emptie
,
and
filleth
only
the
hungrie
with
good
things
.
Now
,
no
Money-master
nor
rich
covetous
Churle
is
more
swollen
up
with
the
vaine
confidence
of
his
riches
;
nor
any
woman
more
proud
of
her
bewtie
,
then
these
wise
men
pride
and
boast
themselvs
of
their
wisdome
and
knowledge
;
perswading
themselvs
that
this
is
the
divine
wisdome
and
riches
of
the
soule
,
which
neither
theevs
can
steale
,
nor
rust
canker
it
,
nor
moath
corrupt
it
,
when
notwithstanding
it
is
nothing
but
meere
death
,
foolishnes
,
and
enmity
against
God
,
and
in
a
word
the
knowledg
of
the
forbidden
Tree
.
Therefore
the
holy
Scriptures
speake
expresly
of
the
wise
of
the
world
,
these
righteous
men
,
famous
for
their
arts
,
priding
themselves
in
their
owne
hearts
,
who
are
arrogant
and
proud
,
and
are
indued
with
nothing
lesse
then
the
spirit
of
God
,
who
abides
onely
in
simple
Doves
.
By
this
it
appeares
that
no
kinde
of
men
are
farther
from
the
Kingdome
of
God
,
and
doe
lesse
square
and
agree
with
his
word
,
and
more
disagree
from
his
will
,
then
those
who
leane
and
trust
to
their
owne
wisdome
,
knowledge
,
reason
,
and
will
.
Christ
in
the
holy
Scriptures
speaketh
not
so
much
against
Publicans
and
common
sinners
as
these
,
who
being
puft
up
with
a
conceit
of
their
owne
righteousnes
,
reflect
upon
themselves
with
a
selfe
pleasingnes
;
with
these
can
Christ
least
accord
,
&
unto
them
doth
so
often
threaten
woes
in
the
Scripture
,
and
sayes
that
adulterers
and
Publicans
shall
enter
before
them
into
the
Kingdome
of
Heaven
.
These
are
those
wicked
men
against
whom
David
so
fervently
and
often
prayes
,
and
of
whom
Christ
hath
so
little
hope
,
and
unto
whom
he
with
his
Apostles
and
Steuen
give
so
cutting
language
;
who
being
men
of
a
wicked
mind
,
would
seeme
nothing
lesse
;
But
those
things
which
are
written
concerning
wicked
men
,
they
ignorantly
interpret
of
others
,
these
are
such
whom
the
whole
world
esteeme
and
accounts
to
be
the
shining
lights
thereof
;
Such
were
Nichodemus
and
Paul
before
his
conversion
;
these
are
those
who
in
David
,
Moyses
,
Christs
,
and
all
other
times
of
the
church
have
beene
the
righteous
Scribes
&
Pharises
with
the
people
;
who
having
a
shew
of
piety
,
have
so
lived
,
as
that
they
were
esteemed
Patrons
and
Examples
for
others
to
imitate
;
These
righteous
men
of
the
world
,
the
Scriptures
call
wicked
;
who
want
nothing
but
onely
this
that
they
have
wicked
minds
,
void
of
Faith
and
grace
;
yet
they
so
cloake
their
wickednesse
with
a
forme
of
godlines
,
that
they
seeme
nothing
lesse
.
Neither
thinke
we
that
the
times
of
Christ
and
David
were
onely
pestered
with
these
kinde
of
people
;
But
we
may
rather
conceive
,
that
if
those
goulden
dayes
of
theirs
were
full
of
such
,
these
Iron
ages
of
ours
are
much
more
abundant
.
All
times
and
ages
have
had
their
Dissemblers
,
Pharises
and
Scribes
,
these
our
last
ages
since
are
the
worst
,
for
seldome
comes
best
things
last
;
For
the
world
as
it
growes
more
aged
,
so
it
growes
more
wicked
,
as
both
the
Scripture
and
experience
doe
testify
.
Wherefore
it
is
behovefull
that
every
man
endeavour
that
hee
be
not
of
the
number
of
those
men
,
who
wresting
the
word
of
the
Scriptures
apply
and
interpret
them
on
others
,
as
most
men
doe
;
but
in
them
behould
himselfe
as
in
a
glasse
,
if
he
desire
to
see
a
wicked
man
,
and
one
that
is
a
capitall
enimy
against
God
;
And
let
him
but
question
with
his
owne
conscience
,
it
is
as
good
as
ten
thousand
witnesses
,
and
then
hee
shall
easily
knowe
what
a
one
hee
is
.
For
this
cause
the
Scriptures
are
so
fyerie
against
these
Godly
Wise
Men
of
the
World
;
Yea
denying
all
good
to
them
,
God
in
his
just
judgement
striking
them
with
blindnesse
;
So
that
they
erre
in
their
owne
way
,
hiding
himselfe
and
his
word
from
their
understanding
.
Besides
,
the
Scriptures
doe
brand
them
with
a
thousand
infamous
names
;
Calling
them
Wolvs
,
a
generation
of
vipers
,
Beares
,
Bulls
,
Sonnes
of
Beliall
,
painted
Sepulchres
,
who
are
glorious
in
shew
in
the
sight
of
men
,
and
set
forth
themselves
as
righteous
before
men
by
their
sage
manners
,
modest
habits
,
and
graue
gestures
,
when
in
the
sight
of
God
they
have
their
hearts
full
of
nothing
but
filthines
and
sinne
.
Of
whom
Christ
saith
,
that
unlesse
we
be
more
righteous
then
they
,
and
exceede
them
,
we
shall
never
enter
into
the
Kingdome
of
God
.
Neverthelesse
they
would
not
seeme
to
be
what
they
are
indeed
,
but
cover
themselves
with
a
shew
of
Sanctity
.
Wherefore
it
pleaseth
the
spirit
of
God
to
checke
and
rebuke
them
to
the
discouering
of
their
secret
houlds
,
and
vizards
of
their
faces
;
But
he
who
accuseth
himselfe
,
and
denyeth
himselfe
before
God
,
and
in
his
presence
,
shall
obtaine
pardon
,
as
the
Scriptures
testify
;
which
reprehend
those
carnall
spirituall
spirits
,
or
men
,
who
place
their
state
with
God
,
and
will
be
ignorant
of
nothing
,
and
they
are
admonished
by
God
in
Solomons
Proverbs
,
that
they
would
desist
from
this
their
arrogancie
;
Otherwise
they
shall
be
so
oppressed
with
the
glorie
and
Majesty
of
God
,
that
they
shall
not
be
able
to
endure
and
stand
;
But
those
who
humbly
submitt
themselves
,
and
creepe
unto
God
,
and
willingly
know
nothing
,
nor
are
nothing
but
what
God
knowes
and
is
in
them
,
they
in
not
seeking
finde
that
which
the
other
seeking
with
great
auxiety
of
minde
shall
never
obtaine
;
For
all
things
are
theirs
,
and
they
know
what
God
is
,
hath
or
knowes
,
because
they
in
God
and
God
in
them
inhabits
and
dwels
:
Hence
it
is
that
Paul
saith
,
the
spirituall
man
searcheth
all
things
,
yea
the
secret
things
of
God
;
which
is
denyed
to
the
foolish
flesh
,
according
as
we
may
reade
in
the
Proverbs
,
and
Ecclesiastes
,
for
in
counsell
of
the
wicked
there
is
no
health
,
no
word
of
God
,
knowledge
,
or
love
.
To
the
same
purpose
is
that
saying
of
Solomon
,
God
made
man
at
the
first
upright
,
but
he
found
out
to
himselfe
many
inventions
,
many
difficults
,
many
labours
,
with
which
he
doth
weary
and
vex
himselfe
;
God
that
is
good
,
simple
,
&
just
,
commandeth
him
that
he
should
know
nothing
but
him
,
and
follow
and
be
obedient
to
him
as
all
the
rest
of
the
Creatures
;
He
should
(
I
say
)
be
so
obedient
to
him
,
as
to
doe
,
know
,
will
,
love
,
omit
,
and
speake
nothing
but
onely
what
God
doth
know
,
will
,
love
,
omitt
,
and
speake
in
him
,
by
which
as
in
all
other
Creaturs
so
in
the
heart
of
man
he
might
enioy
a
plenary
Kingdome
,
and
ruling
and
governing
him
according
to
his
own
will
,
neither
should
man
have
any
title
,
claime
,
power
,
or
priviledge
over
himselfe
.
Satan
suggestion
it
was
that
man
found
out
so
many
ambushes
&
curious
questions
,
with
frivilous
difficulties
,
by
which
he
is
degenerated
from
that
simplicity
wherein
God
created
him
,
and
subordinated
him
,
being
transported
with
an
ambitious
desire
,
to
become
a
Lord
&
God
to
himself
;
and
so
remained
in
the
power
of
his
owne
will
;
but
how
just
this
is
,
let
man
that
hath
reason
judge
,
that
the
clay
should
desire
to
know
or
be
any
thing
contrary
or
besides
that
which
the
maker
thereof
would
have
it
,
know
,
or
be
;
such
similitudes
doth
not
yet
fully
expresse
the
matter
.
Therefore
it
happens
deservedly
unto
us
,
that
our
wisdome
,
knowledge
,
and
will
,
should
bring
upon
us
all
punishment
due
unto
sinne
,
and
also
make
us
utterly
disquieted
,
bringing
unto
us
nothing
but
torture
and
vexation
,
since
besides
and
contrary
to
the
will
of
God
we
have
deserved
them
.
Hence
it
necessarily
followeth
,
that
sinne
is
the
punishment
of
it selfe
,
and
Fooles
are
destroyed
by
their
owne
wisdome
and
knowledge
.
This
is
that
which
Solomon
experimently
complaines
off
,
when
he
sayes
:
where
there
is
much
knowledge
,
there
is
much
vexation
;
And
he
that
increaseth
learning
sorrowes
.
And
these
wise
men
are
Fooles
,
for
whosoever
endeavoureth
to
be
wise
above
measure
,
this
man
shall
endure
greiffes
and
sorrowes
;
and
by
how
much
they
become
more
wise
,
by
so
much
they
are
more
disquieted
:
For
God
will
have
us
to
finde
rest
in
him
onely
.
Neither
must
we
rise
,
come
,
goe
,
or
doe
any
thing
before
him
;
For
whosoever
commeth
before
him
is
a
theefe
,
and
whosoever
speaketh
or
doth
any
thing
of
his
owne
accord
,
without
him
,
is
a
Devill
.
Therefore
it
is
that
all
men
are
deluded
,
deceived
,
and
fooled
by
their
own
witt
;
yea
even
because
they
professe
themselves
to
be
wise
,
therefore
they
are
foolish
.
And
as
God
did
the
Caldean
,
Philosophers
,
and
wise
men
,
so
he
suffers
those
to
be
seduced
by
their
owne
knowledge
,
and
to
be
wearied
with
their
owne
inventions
,
actions
,
and
arts
.
Hence
it
is
that
Christ
would
not
have
his
disciples
desire
to
be
esteemed
some bodies
,
or
couett
that
men
should
call
them
Masters
,
Lords
,
Doctors
,
or
Rabbins
,
but
onely
Ministers
,
Brethren
,
and
witnesses
of
him
,
Ioh.
15.
Ye
are
my
witnesses
.
CHAP.
VIII
.
Of
the
great
Deaster
of
humane
wisdome
and
knowledge
;
and
how
all
men
doe
kisse
their
owne
hand
,
and
all
the
World
adores
it selfe
,
and
its
owne
worke
;
that
is
,
inventions
,
actions
,
and
deliberations
of
Fleshly
reason
and
wisdome
.
What
other
thing
is
the
worshipping
of
Images
,
Superstition
,
and
the
Institutions
of
men
,
then
the
reason
,
witt
,
art
,
invention
,
and
prudence
of
man
.
Therfore
the
worshipping
of
Deasters
is
nothing
but
the
adoring
of
the
images
of
God
,
not
according
to
his
Word
as
he
doth
teach
,
figure
and
forme
it
to
us
,
but
according
to
our
own
opinion
and
selfe
conceit
.
Againe
,
what
other
thing
is
sinne
then
our
owne
will
,
witt
,
and
counsell
,
sowne
unto
us
with
the
Seeds
of
the
Serpent
.
Consider
the
institutions
,
practice
,
and
Life
of
all
Mankind
,
when
and
how
you
will
,
you
shall
finde
it
nothing
else
then
humane
wisdome
;
here
every
man
would
be
his
owne
God
,
guide
,
governe
,
teach
move
,
revenge
,
defend
,
excuse
,
and
enrich
himselfe
;
and
every
man
sets
his
owne
braine
,
will
,
and
reason
in
the
place
of
his
God
,
so
that
sinne
&
the
fall
of
Adam
is
nothing
else
but
the
humane
affectation
of
the
art
,
reason
,
&
knowledge
of
the
flesh
;
and
therfore
deservedly
is
tearmed
foolishnesse
and
enmity
,
deadly
and
Devilish
.
All
men
ought
with
Christ
to
become
nothing
,
and
with
a
continuall
decrease
&
depression
of
soule
,
become
asses
,
fools
&
children
;
but
now
it
is
quite
contrary
:
every
man
labours
that
he
may
be
wise
,
great
,
illustrious
and
mightie
;
so
many
arts
and
sciences
are
learned
of
men
,
that
they
may
be
great
,
famous
,
and
excellent
in
the
eyes
of
the
world
;
and
may
obtaine
titles
of
honour
,
&
names
of
respect
.
Hence
it
is
that
yong
men
are
inflamed
with
a
desire
of
glory
,
&
labour
not
only
to
be
famous
in
Schooles
,
but
to
be
admired
in
the
pulpitt
also
;
and
for
that
end
they
seeke
out
learned
Tutors
,
who
may
make
them
expert
,
quick
,
and
acute
in
all
kind
of
Literall
deceits
and
exercises
of
arts
.
By
which
it
is
as
cleare
as
the
Sunne
that
the
whole
world
is
contrary
and
enmity
to
God
.
Here
every
man
kissing
his
owne
hand
and
adoring
his
owne
witt
,
esteeming
it
to
be
his
light
&
his
God
;
Even
it
that
was
the
only
sinne
of
Adam
;
and
it
from
whence
other
sinnes
came
&
have
their
originall
,
as
Job
confesseth
;
(
Job
.
33.
31.
)
For
to
admire
&
worship
himselfe
,
and
to
be
led
by
his
own
will
;
In
a
word
,
to
stand
on
his
own
bottom
,
&
to
desire
to
be
something
of
himselfe
without
God
,
is
that
one
mortall
sinne
,
which
is
the
fountaine
of
al
other
;
for
the
lusts
of
the
flesh
,
and
the
witt
thereof
is
very
dead
.
And
man
like
a
Logg
,
is
no
better
then
dead
;
but
while
he
doth
nothing
,
knowes
&
desires
nothing
,
but
keeping
a
holy
Sabbath
or
rest
;
dyes
wholy
unto
himselfe
;
and
being
void
of
will
or
witt
,
resignes
himselfe
over
unto
God
,
and
permits
him
to
know
and
doe
in
him
,
what
,
when
,
and
how
he
will
.
And
now
the
whole
world
lyes
overwhelmed
with
this
sinne
;
in
so
much
that
it
doth
no
other
but
adore
the
worke
of
its
owne
hand
,
that
is
its
owne
invention
,
counsels
,
comments
,
and
wisdome
.
To
this
purpose
all
things
are
directed
,
intented
,
and
wrested
;
yea
the
very
Scriptures
themselves
,
the
word
of
God
;
that
it
may
be
agreable
to
our
corrupt
reason
,
and
not
hinder
the
course
of
our
carnall
and
fleshly
witt
,
and
knowledge
,
but
all
these
things
must
bee
unlearned
and
cast
away
if
we
will
see
God
.
And
therefore
the
Scriptures
urge
so
often
times
,
that
wee
should
become
Fooles
,
little
Children
,
and
purge
ourselves
with
the
Fruit
of
the
Tree
of
Life
,
that
we
may
vomit
up
that
poysonfull
witt
and
knowledge
of
the
Forbidden
Fruit
.
CHAPTER
IX
.
That
the
Tree
of
the
knowledge
of
Good
and
Evill
,
planted
in
the
heart
of
Adam
,
is
the
Seed
,
word
,
and
spirit
of
the
Serpent
and
that
great
D●●aster
,
Antichrist
,
sinne
,
death
,
the
Devill
,
&
that
Beast
,
which
is
mentioned
in
Daniell
,
and
the
Apocalips
,
which
is
the
greatest
and
commonest
Idolatry
.
1.
What
is
that
Beast
of
which
Daniell
writeth
,
which
speaketh
against
the
highest
,
and
slayeth
the
Saints
of
God
?
2.
What
is
that
Serpent
who
deceived
Adam
&
Eva
?
3.
What
is
the
Tree
of
Knowledge
of
Good
and
Evill
?
4.
What
is
that
impudent
King
and
Antichrist
,
of
whom
Daniell
and
Paul
speaketh
,
1
Thes.
2
?
5.
What
is
that
many
headed
Monster
,
mentioned
in
the
Apocalyps
,
whom
the
whole
World
doth
worship
?
6.
What
is
sinne
?
What
death
?
What
the
Devill
?
I
answer
:
it
is
every
mans
owne
carnall
wit
and
reason
,
righteousnesse
,
and
the
like
;
For
which
cause
Paul
calleth
it
death
,
enmity
,
&
foolishnesse
unto
God
;
and
Saint
Iames
calls
it
earthly
,
humane
,
and
devilish
,
because
these
three
are
one
;
For
whatsoever
is
humane
,
is
worldly
,
&
Devilish
;
and
whatsoever
is
Devilish
,
is
Earthly
.
For
the
Devill
and
Man
,
Adam
and
the
Serpent
,
are
sworne
Brethren
,
yea
both
one
;
For
the
Serpent
hath
so
shed
his
wisdome
,
and
fained
righteousnesse
into
the
heart
of
Adam
,
that
the
Seed
of
the
Serpent
and
his
word
are
incorporated
and
made
man
,
so
that
now
the
same
thing
may
be
said
of
both
.
And
even
as
those
that
are
borne
of
God
,
and
in
whom
the
Word
of
God
is
incorporated
,
are
called
God
,
or
one
spirit
with
God
:
So
all
men
borne
of
flesh
and
blood
,
before
they
be
regenerate
&
planted
into
Christ
,
may
be
called
Devils
;
and
so
whatsoever
is
Earthly
,
may
be
said
to
be
Devilish
,
and
whatsoever
is
Devilish
,
may
be
said
to
be
Earthly
.
Againe
,
what
is
the
Fall
of
Adam
but
only
the
wisdome
of
the
Serpent
and
Fruit
of
the
forbidden
Tree
?
What
is
that
old
Dragon
,
who
ascends
out
of
hel
?
and
with
his
tayle
drawes
a
great
part
of
the
Starres
of
Heaven
after
him
?
But
onely
the
wisdome
of
the
Flesh
,
which
doth
extoll
it selfe
against
God
,
and
desires
to
become
a
God
unto
it selfe
?
What
are
the
thoughts
of
the
Flesh
?
What
is
sinne
?
what
pride
?
But
the
wisdome
and
Fruit
of
the
Forbidden
Tree
.
What
are
the
Decrees
of
Men
?
The
workes
of
reason
against
God
?
Mens
inventions
,
knowledge
,
and
bookes
?
But
onely
the
are
of
the
Devill
,
Eaten
of
the
Tree
.
What
is
all
the
worship
of
Images
and
all
false
Religions
?
as
of
Jewes
,
Turkes
,
infidels
,
and
all
false
Christians
.
What
are
all
Sacraments
,
Assemblies
,
and
Ceremonies
?
But
an
apple
of
this
Forbidden
Tree
:
which
bearing
a
shew
to
be
of
the
Tree
of
Life
,
offers
unto
Men
,
pleasant
Fruit
to
his
eye
,
that
is
,
reason
which
whosoever
eates
,
he
shall
finde
to
be
deadly
.
No
man
can
fully
expresse
that
idolatry
,
with
which
all
the
corners
of
the
world
and
hearts
of
men
are
stuffed
up
;
and
who
is
it
that
doth
not
adore
himselfe
,
and
sayes
to
his
hand
,
wisdome
,
and
reason
,
his
art
and
his
knowledge
,
thou
art
my
God
,
in
thee
I
trust
,
in
thee
J
hope
.
Indeed
men
say
not
this
with
their
mouth
,
but
surely
in
their
lives
,
workes
,
and
hearts
,
they
plainly
testifie
as
much
.
Hence
all
men
deny
that
there
is
a
God
,
and
testify
the
same
by
their
works
;
For
if
they
thinke
there
is
a
God
,
wherfore
doe
they
not
resigne
vengeance
unto
him
?
Wherefore
are
they
so
doubtfully
distracted
?
Wherefore
doe
they
forge
such
wicked
deceits
,
to
deceive
one
another
?
Wherefore
doe
they
so
warre
upon
one
another
(
whether
with
right
or
injustice
it
matters
not
)
and
contend
together
for
mine
and
thine
?
Why
doe
they
lye
,
cogg
,
and
flatter
one
another
?
Wherefore
doe
they
labour
night
and
day
to
gett
and
heape
up
riches
?
Wherfore
are
they
so
forgetfull
of
the
word
of
God
,
and
so
little
esteeme
his
precepts
and
commandements
?
But
that
they
thinke
God
cares
not
for
them
,
or
that
he
cannot
or
will
not
revenge
them
;
therefore
it
is
necessary
that
they
helpe
and
revenge
themselves
;
or
that
they
thinke
that
while
to
long
to
wait
and
expect
the
helpe
of
God
,
before
that
he
take
vengeance
and
punishment
they
themselves
shall
be
overthrowen
;
And
because
they
thinke
that
nothing
but
povertie
comes
upon
them
,
if
they
have
any
commerce
and
communion
with
the
truth
of
God
;
therefore
it
is
necessary
that
they
helpe
themselves
,
and
labour
for
their
living
,
by
lying
,
cogging
,
deceiving
,
and
usury
,
and
the
like
;
this
makes
a
man
rich
and
honourable
.
As
for
the
word
of
God
that
is
but
a
late
helpe
,
and
deficient
in
adversitie
;
it
stands
us
in
hand
,
therefore
to
adore
our selves
,
speake
bigge
&
swelling
words
;
elevate
our selves
as
much
as
we
can
.
Who
but
my selfe
is
God
?
saith
the
world
in
the
course
of
her
Life
.
CHAPTER
X.
An
answer
to
certaine
obiections
,
that
we
ought
to
be
wise
,
and
not
fooles
;
and
how
we
ought
to
be
wise
,
and
how
foolish
.
But
you
wil
say
,
that
the
learned
shall
shine
as
the
Starres
or
Sunne
in
Heaven
,
and
in
a
thousand
places
wee
are
commanded
to
apply
our
hearts
unto
wisdome
,
as
in
the
Proverbs
and
Eccles.
wise
men
are
commended
?
To
which
I
answer
,
that
it
is
rightly
spoken
,
if
it
be
rightly
understood
,
to
wit
,
of
the
tree
divine
&
heavenly
knowledge
,
which
God
himselfe
doth
worke
&
teach
in
those
that
are
poore
in
spirit
;
I
say
,
it
is
understood
of
the
wisdome
of
the
tree
of
life
;
and
not
of
the
deadly
and
foolish
wisdome
of
the
Flesh
,
which
is
the
knowledge
of
good
and
evill
;
and
the
Scriptures
will
have
us
to
acknowledge
our
folly
,
and
to
be
made
fooles
in
our
owne
judgement
,
(
and
indeed
we
are
so
,
but
we
would
not
be
accounted
so
)
and
forget
all
things
wherby
we
may
become
truely
wise
,
and
receive
the
influence
of
divine
knowledge
into
our
soules
;
For
we
are
all
foolish
&
wicked
,
and
we
will
not
see
and
perceive
it
,
nor
beleeve
it
;
and
therfore
God
would
have
us
by
confessing
our
folly
in
true
simplicity
,
to
give
a
farewell
unto
it
,
&
by
submitting
our selves
over
unto
God
,
be
made
truely
wise
and
learned
by
him
.
Hereupon
it
is
that
Solomon
calls
them
fooles
,
whom
Paul
calls
wise
&
prudent
;
Solomon
calls
them
what
they
are
indeed
in
the
sight
of
God
;
but
Paul
calls
them
what
they
seeme
to
be
in
their
own
eyes
,
and
in
the
sight
of
men
:
We
must
unlearne
,
and
therein
strive
to
be
fooles
in
that
wherin
we
learne
and
strive
to
be
wise
in
;
But
as
it
is
given
us
of
God
,
so
it
can
be
learned
from
none
but
God
;
and
as
the
love
of
God
shed
abroad
in
our
hearts
,
begets
a
mutuall
love
of
him
againe
;
Even
so
Gods
knowing
of
us
,
begets
in
us
a
knowledge
of
him
,
as
Paul
witnesseth
to
the
Gal:
after
that
ye
knew
God
,
or
rather
are
knowne
of
him
.
As
also
to
the
Phill.
I
desire
to
know
▪
as
I
am
knowne
.
And
also
1.
Ioh.
3.
He
first
loved
us
.
Also
in
another
place
:
if
any
man
love
God
,
he
is
borne
of
God
.
Out
of
all
these
places
I
gather
,
that
God
is
never
knowne
,
loved
,
sought
,
or
found
of
us
,
untill
we
be
knowne
,
loved
,
sought
and
found
of
God
;
as
Christ
saith
to
the
Pharises
:
the
Kingdome
of
God
is
in
you
;
and
Paul
to
the
Athenians
:
Hee
is
not
farr
off
from
every
one
of
us
;
for
in
him
we
live
,
move
,
&
have
our
being
.
But
this
is
most
miserable
and
lamentable
,
that
those
who
professe
themselves
to
know
God
,
know
him
not
as
they
ought
;
as
Paul
testifies
of
the
world
:
If
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
.
And
againe
:
if
any
man
seeme
to
know
any
thing
,
he
knoweth
nothing
as
he
ought
.
We
should
know
this
,
that
by
nature
we
know
nothing
,
but
are
altogether
blind
,
dead
,
and
foolish
in
spirituall
things
;
and
this
knowledge
should
make
us
nothing
,
foolish
and
Children
in
our
owne
eyes
;
But
wee
desire
to
know
,
and
seeme
wise
,
whereby
it
comes
to
passe
that
we
know
not
how
,
or
for
what
end
we
ought
to
learne
knowledge
,
for
wisdome
is
not
given
unto
us
for
this
purpose
,
that
thereby
being
puffed
with
pride
,
we
extoll
our selves
,
and
become
something
in
the
eyes
of
the
world
,
but
on
the
contrary
to
make
us
nothing
.
This
is
the
knowledge
of
God
,
that
makes
us
Fooles
and
Children
to
our selves
and
the
world
:
it
doth
not
puffe
us
up
,
making
us
seeme
wise
in
our
own
opinion
;
Noe
,
for
that
is
the
knowledge
of
the
Serpent
,
both
most
devilish
and
deadly
.
Thus
you
see
that
the
whole
world
knowes
not
what
,
how
,
and
for
what
end
they
should
desire
to
know
,
but
alwayes
strives
against
God
in
their
knowledge
;
and
know
not
of
what
things
they
ought
to
be
ignorant
off
,
but
cheifly
are
desirous
to
know
those
things
they
ought
to
be
ignorant
off
;
and
so
by
their
owne
art
and
knowledge
make
themselves
Fooles
.
Breefly
,
that
which
they
doe
know
and
doe
desire
to
know
,
that
they
should
learne
to
unknow
;
and
what
they
resist
to
know
that
they
should
learn
to
know
,
otherwise
God
will
never
acknowledge
them
for
his
owne
,
because
God
hath
determined
never
to
acknowledge
,
crowne
or
reward
any
thing
in
us
,
but
his
owns
guifts
and
workes
,
that
is
never
to
love
or
accept
any
thing
in
us
but
himselfe
:
For
he
alone
is
the
Light
,
Life
,
the
way
,
and
the
truth
,
so
that
whosoever
is
not
in
him
,
or
he
in
them
,
they
alwayes
wander
in
the
pathes
of
errour
and
shadow
of
death
.
Now
every
man
knows
what
it
is
to
walk
in
darknes
.
The
walls
of
Ierusalem
were
not
to
be
opened
before
the
Sunne
did
rise
;
even
so
should
no
man
intend
to
goe
forth
before
the
Sonne
of
righteousnesse
arose
in
his
heart
;
since
all
things
depends
upon
him
,
and
bee
should
be
our
Teacher
and
Example
,
by
whose
instruction
we
should
learne
,
and
by
whose
Example
wee
should
walke
,
as
the
Scriptures
testify
.
It
is
an
easie
thing
to
say
,
that
the
world
is
in
darknesse
,
and
uncapable
of
the
spirit
of
truth
:
but
no
man
will
either
acknowledge
or
beleeve
himselfe
to
be
the
world
,
or
that
the
whole
world
to
God
is
all
Fleshe
as
the
Sonnes
of
Adam
all
were
naturall
men
,
with
the
universall
righteousnesse
,
reason
,
and
wisdome
therein
;
but
by
the
world
men
thinke
to
be
understood
,
the
Turkes
,
Gentles
,
&
Heathens
;
and
I
know
not
what
people
of
the
farthest
parts
of
the
world
,
attributing
so
much
to
arts
,
tongues
&
Scriptures
,
which
they
almost
preferre
above
the
spirit
;
and
if
a
man
doe
reade
and
have
a
Bible
,
they
thinke
it
enough
,
and
that
by
which
they
may
easily
obtaine
the
Holy
Ghost
;
not
considering
that
either
the
Holy
Ghost
must
bee
their
guide
,
and
enlighten
them
in
the
knowledge
of
the
word
,
or
otherwise
it
is
but
a
dead
Letter
;
and
is
so
farre
from
bringing
Life
with
it
,
that
it
mortifies
&
kills
the
Reader
:
as
Paul
implies
,
where
he
sayth
,
the
spirit
quickens
and
not
the
Letter
.
The
Iewes
in
auncient
times
,
and
so
men
in
these
dayes
doe
boast
themselves
of
the
word
of
God
,
&
are
strongly
perswaded
,
that
out
of
it
they
are
able
to
gather
Life
to
their
soules
;
but
they
are
farre
deceived
.
Wherefore
Christ
sayes
:
In
whom
thinke
ye
to
have
Life
.
As
for
the
Scriptures
his
testimony
of
them
is
this
,
that
they
are
them
which
testify
of
him
.
Therefore
all
arts
and
knowledges
are
no
wayes
the
cause
of
Life
;
but
the
knowledge
of
Life
to
know
him
in
and
with
God
;
wicked
nature
hath
alwayes
a
perverse
end
,
proposed
to
it selfe
,
and
therefore
it
desires
to
know
all
things
,
not
for
God
but
for
its
owne
sake
;
therefore
all
things
are
to
the
flesh
(
as
it
is
its
self
)
vaine
and
perverse
,
if
the
learning
of
so
many
arts
had
beene
necessary
to
salvation
,
God
had
created
and
taught
them
in
the
beginning
;
Neither
would
bee
have
suffered
that
men
should
so
long
have
wanted
that
,
without
which
they
were
not
able
to
attaine
to
Life
;
but
because
they
were
formed
out
by
men
,
and
still
are
found
out
by
them
,
though
no
man
be
any
whitt
the
more
unhappie
,
if
so
be
he
never
know
any
thing
of
them
;
Yea
hee
were
more
happie
if
he
could
unlearne
them
,
though
with
greater
difficulty
then
he
learned
them
;
you
may
by
the
Tree
conjecture
what
the
Fruit
is
,
what
humane
arts
and
sciences
are
:
to
witt
,
the
Fruit
of
the
forbidden
Tree
;
How
then
can
they
conduce
any
thing
unto
Life
,
being
the
only
precepts
&
in
,
ventions
of
men
.
Therefore
very
well
in
praise
of
that
word
of
God
doth
Cornelius
Agrippa
call
all
arts
and
actions
of
men
meere
ignorant
fables
and
foolishnes
,
in
his
Booke
de
vanitate
Scientiarum
.
The
beginning
and
end
whereof
wee
have
putt
in
this
Booke
,
that
wee
may
not
seeme
alone
with
Ernestinus
to
contemne
arts
and
praise
folly
.
Wherefore
if
thou
leane
unto
arts
,
please
and
boast
thy selfe
in
them
,
having
any
hope
or
accounting
thy selfe
any
thing
better
for
them
,
they
will
prove
death
unto
thee
,
for
they
doe
no
more
conduce
to
thy
happines
then
garments
,
time
,
place
,
or
such
like
circumstances
:
But
as
they
are
the
inventions
of
the
flesh
,
so
doe
they
produce
no
other
thing
in
thee
then
the
workes
and
Fruits
of
the
flesh
,
to
witt
,
selfe-love
,
pride
of
spirit
,
contempt
,
disdaine
,
security
,
&
such
like
;
And
this
is
verified
by
experience
,
for
no
men
are
more
perverse
,
craftie
,
&
covetous
,
then
these
wordly
wise
and
learned
men
bee
,
being
men
drowned
in
their
owne
selfe-love
,
esteemed
of
themselves
worthy
to
be
beloved
and
reverenced
of
all
;
full
of
rash
judgement
,
lovers
of
all
pleasures
,
and
so
full
of
all
vices
:
that
the
whole
world
gives
creditt
to
no
men
lesse
,
speakes
worse
of
no
men
more
:
being
full
of
taunting
&
reproaching
proverbs
against
them
;
such
as
these
,
the
better
learned
,
the
worser
mannered
,
the
better
Scoller
the
worser
Christian
.
No
man
scapes
scotfree
out
of
the
clawes
of
a
preist
.
He
that
wil
have
an
honest
house
,
must
keepe
it
free
from
Preists
,
Apes
,
&
Doves
.
A
monk
dare
doe
as
much
as
he
dare
thinke
.
These
&
such
like
proverbs
are
common
in
every
mans
mouth
;
which
arise
from
this
that
they
are
so
swollen
with
the
poyson
of
the
fruit
of
the
forbidden
tree
,
so
puft
up
with
the
false
opinion
of
their
owne
wisdome
and
righteousnesse
,
that
no
rich
man
is
more
insolent
by
reason
of
his
riches
,
then
these
perverse
wise
men
are
by
reason
of
their
arts
&
knowledge
;
So
that
it
is
as
easie
to
remove
Cyrus
out
of
his
Kingdome
,
as
one
of
these
wise
men
out
of
his
opinion
and
tenent
;
And
truely
it
cannot
be
but
by
how
much
a
man
is
more
wise
in
the
art
of
the
forbidden
tree
,
by
so
much
hee
is
more
miserable
,
as
Christ
witnesseth
in
the
gospell
:
that
the
multitude
of
their
arts
and
knowledge
is
an
impediment
why
they
come
not
into
the
Kingdome
of
God
,
and
publicans
and
harlots
enter
in
before
them
.
Therfore
these
men
are
to
perish
with
their
arts
,
&
to
depart
empty
,
and
so
farr
is
any
of
them
from
leaving
his
art
,
wisdome
,
knowledge
,
&
righteousnesse
,
that
he
esteemeth
these
to
be
the
good
and
riches
of
the
soule
,
which
neither
theevs
can
steale
,
nor
moathes
corrupt
,
when
in
very
deed
they
are
nothing
but
the
inventions
of
Satan
,
fruits
of
the
forbidden
tree
,
and
the
death
of
the
soule
;
For
the
life
of
the
soule
is
the
true
knowledge
of
God
,
which
himselfe
doth
work
&
teach
in
us
,
to
wit
,
the
fruit
of
the
Tree
of
life
,
whose
fruit
is
that
it
makes
a
man
gentle
,
loving
,
humble
,
lowly
,
meeke
,
&c.
By
this
let
a
man
examine
himselfe
,
with
what
witt
and
righteouseesse
hee
is
endued
;
For
if
day
by
day
,
he
be
lesse
in
his
own
eyes
and
in
the
judgement
of
the
world
;
if
he
seeme
still
more
foolish
in
himselfe
,
and
a
Child
in
his
owne
thoughts
,
his
knowledge
is
divine
the
Seede
of
the
Woman
,
a
Fruit
of
the
Tree
of
Life
;
but
if
hee
finde
contrary
effects
in
himselfe
,
then
is
all
his
wisdome
Devilish
,
the
Seede
of
the
Serpent
and
Fruit
of
the
Forbidden
Tree
,
and
so
the
death
of
the
soule
.
CHAP.
XI
.
Of
the
Tree
of
Life
,
what
it
is
?
why
Adam
was
excluded
from
it
,
and
not
permitted
to
eate
thereof
.
I
also
grant
thus
much
,
that
this
Tree
was
visible
in
Paradise
,
and
had
this
divine
vertue
bestowed
upon
it
,
that
whosoever
eate
thereof
,
should
live
for
ever
;
But
whereas
Adam
before
had
eaten
of
the
Forbidden
Tree
,
and
had
incurred
death
,
therefore
he
should
not
eate
of
this
Tree
of
Life
,
least
otherwise
he
should
have
lived
for
ever
;
and
in
a
word
,
God
should
have
beene
false
in
his
word
,
which
was
that
he
should
dye
the
death
,
but
God
who
is
Life
it selfe
,
would
not
for
ever
be
angrie
with
his
Creature
,
but
was
unwilling
that
man
should
for
ever
live
in
that
misery
,
into
which
he
had
cast
himselfe
,
and
therefore
drove
him
out
of
Paradise
,
and
afterwards
shewed
him
the
way
by
which
he
should
returne
into
Paradise
againe
,
and
eating
of
this
Tree
live
for
ever
;
and
then
gaurded
the
Tree
of
Life
with
a
Cherub
and
a
flamming
sword
,
least
man
in
his
exile
should
have
presumed
to
have
come
to
this
Tree
,
and
have
eaten
thereof
.
The
will
and
counsell
of
God
was
that
it
was
better
that
man
should
dye
in
the
flesh
,
and
so
putt
of
this
miserable
life
,
and
change
it
for
a
better
,
then
live
in
it
for
ever
.
Therefore
God
who
cannot
nor
will
not
hate
us
,
delt
every
way
most
mercifull
with
us
,
if
so
bee
we
would
truely
consider
of
it
.
Now
doe
J
think
that
the
same
also
happened
in
the
true
Paradise
of
Adās
heart
,
the
Tree
of
the
Knowledge
of
Good
&
Evill
,
is
the
Seed
,
Knowledge
,
and
wisdome
of
the
Serpent
:
And
the
tree
of
Life
,
is
the
Seed
of
the
Woman
,
and
the
wisdome
of
God
;
and
these
two
Trees
are
,
as
God
and
Satan
;
so
contrary
one
to
another
,
that
the
one
brings
Life
unto
us
,
and
the
other
death
.
Therefore
he
that
eates
of
the
one
,
its
impossible
he
should
eate
of
the
other
,
because
they
are
divided
by
a
flying
Cherub
and
a
flaming
sword
;
which
I
interpret
,
sinne
and
disobedience
,
which
sometimes
in
the
Scriptures
is
called
a
partition
wall
.
For
hee
that
eates
of
the
Tree
of
Knowledge
of
Good
and
Evill
,
that
is
hee
that
is
possessed
with
a
Diabolicall
wisdome
of
the
Flesh
,
he
cannot
eate
the
Tree
of
Life
;
that
is
,
he
is
departed
from
divine
knowledge
and
wisdome
that
proceeds
from
God
:
For
these
two
wisdomes
are
incompitable
,
they
cannot
bee
in
one
and
the
selfe-same
heart
,
being
as
contrary
one
to
the
other
,
as
heaven
to
hell
;
He
that
eateth
of
the
Tree
of
Life
,
and
is
pertaker
of
divine
knowledge
,
hee
cannot
dye
,
neither
sinne
;
For
this
Fruit
eates
the
eater
of
it
,
and
changeth
him
into
its
owne
nature
,
into
Life
,
as
the
Scriptures
doe
testify
of
those
that
doe
eate
the
flesh
of
Christ
.
For
it
is
one
and
the
same
thing
,
to
eate
Christ
,
to
live
in
his
word
,
to
eate
of
the
Tree
of
Life
,
to
beleeve
in
God
,
&c.
as
it
is
also
the
same
thing
to
be
in
Adam
,
to
live
in
Adam
,
to
eate
of
the
Tree
of
Knowledge
,
of
Good
&
Evill
,
to
obey
the
word
of
Satan
,
and
be
God
.
Therfore
those
that
eate
of
this
deadly
Tree
,
and
adhere
to
the
word
and
wisdome
of
the
Serpent
,
and
are
borne
of
Satan
,
these
cannot
doe
any
thing
that
is
pleasing
unto
God
.
As
on
the
contrary
the
other
doth
not
any
thing
that
is
displeasing
unto
him
.
Therefore
he
that
would
be
the
one
,
must
bidd
adew
to
the
other
:
He
must
putt
off
the
wisdome
of
the
Serpent
,
and
vomitt
up
the
Fruit
of
the
Forbidden
Tree
,
who
would
eate
of
the
Tree
of
Life
.
Adam
must
dye
in
us
,
and
the
witt
of
the
Flesh
must
be
unlearned
of
us
,
if
we
would
have
Iesus
Christ
to
live
in
us
,
and
obtaine
the
direction
of
the
holy
spirit
;
For
the
death
of
the
one
is
the
life
of
the
other
;
the
infirmity
of
the
one
is
the
strength
of
the
other
.
No
man
can
serve
two
Masters
,
neither
is
it
possible
to
unite
Adam
,
God
,
&
the
Devill
together
.
CHAP.
XII
.
The
praise
of
the
Word
of
God
,
on
which
alone
man
ought
to
build
,
rest
,
reside
,
and
it
onely
know
,
if
he
will
remain
unshaken
in
adversity
,
have
his
Faith
manifest
and
approved
,
and
finde
quietnesse
to
his
Soule
.
INdeed
there
be
many
arts
profitable
to
the
body
,
which
God
the
belly
hath
created
,
and
yet
doth
dayly
finde
out
,
which
truely
bring
much
profit
to
the
kitchin
;
and
onely
serve
,
worship
,
&
obey
their
God
the
belly
most
zealously
,
as
it
is
expedient
they
should
.
But
as
the
common
proverbe
is
,
that
which
is
profitable
to
the
body
:
doth
often
hurt
the
soule
,
and
that
which
is
the
bellies
and
flesh
,
as
life
,
foode
,
and
plentie
,
is
often
times
the
death
of
the
soule
,
and
a
meere
poyson
unto
it
,
because
the
spirit
is
contrary
to
the
flesh
.
Hence
it
comes
to
passe
that
table
or
belly
arts
,
because
they
be
the
Fruit
,
off-spring
,
and
witt
of
the
flesh
,
are
altogether
vaine
,
famine
,
and
death
unto
the
soule
.
And
on
the
contrary
,
that
onely
art
,
the
end
whereof
,
was
not
for
God
bellies
advantage
;
which
the
whole
world
doth
so
much
sleight
and
litle
regard
,
that
onely
true
wisdome
and
Theologie
,
to
witt
,
God
and
the
knowledge
of
his
Word
in
him
;
together
with
the
knowledge
of
him
divinely
infused
into
our
soules
,
is
the
sole
art
onely
necessary
to
mans
salvation
.
Therfore
the
true
,
heavenly
,
&
divine
art
,
the
true
tree
of
Life
,
of
which
whosoever
eateth
hath
everlasting
life
.
Furthermore
I
say
,
this
art
is
the
Foode
,
Wine
,
Milke
,
excellencie
,
defence
and
all
whether
the
profitt
,
pleasure
or
advancement
of
Soules
;
All
other
arts
being
vaine
,
doubtfull
,
and
the
poyson
of
the
Soule
,
hurtfull
and
deadly
to
the
Spirit
of
Man
,
if
hee
leane
upon
them
,
rest
in
them
,
glory
in
them
,
or
build
his
happinesse
upon
their
sandy
foundation
.
In
a
word
,
they
are
the
fruit
of
the
Tree
of
Knowledge
of
Good
&
evill
,
of
which
whosoever
eates
,
as
J
have
amply
proved
,
hee
shall
dye
the
death
.
Therefore
I
desire
that
wee
would
not
be
to
righteous
nor
wise
in
our
owne
eyes
;
As
Solomon
(
Eccles.
8.
as
also
Proverbs
3.
)
doth
faithfully
instruct
us
:
that
we
should
esteeme
nothing
to
be
our
wisdome
,
righteousnesse
,
or
any
other
vertue
in
us
,
but
onely
to
know
God
in
and
with
himselfe
,
and
love
,
praise
,
worshipp
,
feare
,
honour
,
and
understand
him
as
wee
ought
.
Which
thing
must
necessarily
proceede
from
God
himselfe
,
beeing
the
worke
of
his
eternall
,
and
in
it selfe
everlasting
and
immutable
word
,
which
without
spokesman
from
him
proceeds
out
of
his
mouth
:
that
hee
speakes
in
our
hearts
,
teacheth
himselfe
in
our
soules
,
imprinting
and
engraving
his
Image
in
us
,
thereby
enlightning
so
our
understanding
,
that
to
speake
in
a
word
,
he
so
teach
,
love
,
know
,
understand
,
pray
unto
,
heare
,
guide
,
governe
and
worshipp
himselfe
in
us
.
All
other
things
whatsoever
are
to
dull
,
and
all
the
vertue
of
things
are
to
base
,
that
they
should
be
able
to
teach
us
God
,
and
give
us
everlasting
felicity
;
or
that
God
by
them
should
give
it
unto
us
.
God
will
be
himselfe
,
teach
himselfe
,
give
,
and
convay
himselfe
into
our
hearts
:
Neither
will
hee
suffer
his
honour
to
bee
given
to
any
Creature
,
that
by
it
wee
should
be
saved
or
sanctified
;
but
hee
that
heareth
and
learneth
it
of
the
Father
commeth
unto
him
.
He
will
himselfe
be
the
Master
of
spirits
;
and
so
a
spirit
shall
be
taught
of
a
spirit
.
And
all
those
that
are
divinely
instructed
of
the
all-knowing
and
understanding
God
,
shall
be
said
truely
to
be
learned
and
wise
.
The
flesh
hath
teachers
,
who
belonging
to
the
ould
covenant
,
have
commerce
with
the
flesh
.
The
new
covenant
,
because
it
is
spirit
and
Life
,
and
in
like
manner
hath
a
spirituall
and
new
birth
of
God
to
be
instructed
,
hath
also
a
spiritual
word
and
Master
to
instruct
it
,
which
is
the
word
and
spirit
of
Life
.
Therefore
if
any
man
would
know
himselfe
,
submitt
himselfe
quietly
to
the
direction
,
and
permitt
himselfe
to
bee
spoken
too
,
sought
and
found
in
him
;
He
surely
should
be
elevated
to
a
wonderfull
Light
;
if
any
man
I
say
doth
follow
the
instruction
and
Doctrine
of
the
Father
in
himselfe
,
he
verily
should
finde
God
in
God
and
with
God
.
But
the
world
busied
and
accupied
in
the
Creatures
passeth
away
in
a
confusion
,
and
not
considering
the
hidden
and
secret
treasure
that
is
closed
in
his
heart
;
Neither
seekes
for
this
precious
Pearle
,
but
covered
all
over
with
the
earth
of
the
Creatures
,
remaineth
in
darknesse
with
the
multitude
of
his
arts
and
sciences
;
weary
,
ignorant
,
and
void
of
all
true
arts
and
sciences
;
yet
doth
he
in
the
meane
space
learne
art
after
art
,
further
and
further
searcheth
into
the
my
fierie
of
knowledge
.
And
to
use
the
words
of
Saint
Paul
,
is
alwayes
learning
,
and
never
able
to
come
to
the
knowledge
of
the
truth
;
but
the
more
he
learneth
,
the
more
perverse
he
is
;
and
to
such
a
madnesse
doth
he
come
at
last
,
through
his
overmuch
wisdome
,
that
he
quite
forgets
what
to
say
,
bable
,
determine
,
beleeve
,
and
what
opinion
to
hould
;
and
so
he
together
with
his
fraile
foundation
and
fickle
arts
,
staggers
here
and
there
,
slides
out
of
one
errour
into
another
,
untill
hee
become
vaine
in
all
his
imaginations
,
and
like
to
Foxes
,
caught
with
all
their
trickes
and
turnings
;
is
thereby
miserably
ensnared
in
the
Netts
and
snares
of
his
owne
arts
and
sciences
.
But
the
Christian
like
to
the
Catt
,
hath
but
one
way
,
knowes
but
one
art
,
whereby
he
is
able
to
save
himselfe
,
yea
that
a
cheefe
one
,
viz.
his
God
,
in
whom
he
hath
all
things
,
knowes
,
loves
,
and
comprehends
all
things
;
And
therefore
hee
scapeth
,
when
the
Fox
though
he
know
many
sleights
,
&
those
craftie
ones
indeed
;
yet
often
together
with
his
sleights
,
hee
falleth
into
the
power
of
the
Gods
and
the
hands
of
the
hunter
.
Therefore
thou
canst
boast
of
nothing
,
nor
build
upon
any
other
thing
whatsoever
,
but
onely
that
sure
foundation
and
art
,
which
is
God
himselfe
,
&
his
holy
word
:
For
all
other
things
forsake
man
in
adversitie
,
except
the
hope
and
confession
of
God
;
this
is
the
true
preacher
in
our
hearts
,
if
any
man
will
attend
and
hearken
to
what
he
shall
speake
in
him
,
he
hath
planted
in
us
the
Seede
of
the
woman
neere
unto
the
Seede
of
the
Serpent
,
for
opposition
unto
the
same
;
yea
he
hath
confirmed
his
Spirit
,
finger
,
word
,
and
Image
in
us
;
His
Spirit
he
hath
cloathed
in
us
with
Flesh
,
and
hath
placed
it
captive
in
the
midst
of
its
enimies
in
the
Tabernacle
of
the
Flesh
,
that
it
may
prevaile
and
overcome
,
and
subduing
the
Flesh
may
with
it selfe
carie
it
unto
God
,
deify
it
,
engraffe
it
,
&
unite
it
unto
God
;
For
this
is
the
fight
betweene
the
Flesh
&
the
Spirit
in
us
,
of
which
Paul
speaketh
off
.
Therefore
if
any
will
yeeld
himselfe
over
in
the
midst
of
his
enimies
to
the
holy
Spirit
,
&
glory
in
God
,
as
in
a
most
fortified
Campe
in
him
:
God
would
(
without
doubt
)
once
come
and
vanquish
his
enimies
,
and
so
he
should
know
all
things
to
eternall
Life
.
But
the
World
doth
not
attend
unto
God
in
himselfe
,
alwayes
occupied
with
the
sound
or
noyse
of
the
Creatures
,
passeth
on
with
tumult
and
confusion
,
and
so
knowes
nothing
,
heares
nothing
,
learnes
nothing
,
though
in
the
meane
time
it
compasseth
,
searcheth
,
and
inquireth
out
a
thousand
unprofitable
arts
,
and
continually
learnes
,
and
the
longer
it
learnes
,
it
is
the
more
unlearned
,
untill
sliding
into
errour
at
last
,
it
falls
quite
downe
.
But
if
men
as
Christians
doe
,
would
abide
with
God
privately
in
the
Schoole
of
their
hearts
;
and
with
Marie
would
sitt
attentively
at
the
feete
of
their
Lord
,
Standing
water
is
easily
made
bright
with
the
beames
of
the
Sunne
;
and
a
rolling
stone
gathereth
no
mosse
;
but
the
roaring
Rivers
of
this
world
must
necessarily
be
either
lukewarme
or
cold
.
Therefore
it
is
behovefull
,
that
before
al
things
we
turn
unto
God
in
our
soules
,
and
compose
our selves
with
him
in
quietnesse
;
dayly
talking
with
him
,
heare
him
,
and
learne
of
him
.
Which
thing
the
whole
world
is
ignorant
off
;
it
knoweth
not
how
to
heare
the
word
,
the
Master
,
the
teacher
,
and
how
to
learne
of
him
in
himselfe
;
but
alwayes
it
flyes
out
of
its
owne
heart
into
the
mouth
of
man
;
who
when
they
be
altogether
lyers
,
filthie
,
vaine
,
it
comes
to
passe
that
they
are
allwayes
deceived
;
are
alwayes
learning
,
and
heaping
many
arts
;
when
notwithstanding
with
all
their
arts
they
are
ignorant
and
foolish
,
because
that
which
they
know
,
is
but
meerely
surreptions
,
theevish
,
untried
,
taken
upon
trust
from
others
,
of
which
they
themselves
never
had
experience
;
but
if
any
to
please
the
people
have
profunctorily
beleeved
,
yet
together
with
the
people
they
beleeve
some
other
thing
.
Then
truely
like
Bees
they
fly
out
in
swarming
sometimes
,
prosecuting
a
poor
Wesell
,
making
deare
enquiry
into
a
matter
of
little
moment
,
and
fall
into
some
matter
of
dispute
,
upon
whose
,
foundation
and
ground
they
are
altogether
ignorant
off
,
untill
they
be
satiated
with
it
,
then
they
fall
upon
some
other
thing
.
So
in
times
past
all
Israell
(
in
whom
all
the
whole
world
is
figured
)
together
with
their
Kings
and
Preists
did
fall
,
untill
they
wholy
erred
from
the
Faith
,
and
once
taken
were
led
away
captive
.
Read
the
people
painted
in
my
booke
of
the
World
.
Now
J
call
with
Paul
the
word
of
God
:
that
foolish
and
offensive
speech
,
which
to
weet
doth
bring
with
it
the
crosse
,
greefe
,
and
death
of
the
flesh
,
and
maketh
all
things
which
seeme
somthing
to
be
nothing
,
and
only
looketh
upon
&
regardeth
those
men
who
are
nothing
in
themselves
,
which
in
the
eyes
of
the
world
seeme
the
greatest
folly
that
can
be
.
Neither
can
it
be
perswaded
,
that
letting
passe
that
which
it
sees
,
it
should
embrace
that
which
it
neither
hath
not
sees
;
for
it
would
rather
have
one
bird
in
hand
then
two
in
a
bush
.
Neither
doth
it
doubt
so
it
might
keepe
it
to
preferre
a
temporarie
life
before
a
thousand
eternall
liues
.
And
therefore
the
Word
and
the
preachers
of
the
word
have
beene
persecuted
for
fooles
.
Now
the
word
of
God
is
of
such
a
nature
and
force
,
that
though
it
hath
a
vulgar
stile
so
simple
in
the
language
of
truth
,
yet
it
overthroweth
all
things
whatsoever
rise
against
it
,
it
dulleth
the
edge
of
all
witt
,
and
these
entysing
and
corrupt
contemplations
,
together
with
the
more
eloquent
kinde
of
lying
,
it
doth
bring
into
such
straight
,
that
it
maketh
them
to
blush
for
shame
;
although
(
as
it
is
alwayes
the
properties
of
lyes
and
ungodlinesse
)
they
will
not
confesse
themselves
to
bee
overcome
;
For
the
word
of
God
doth
say
such
strait
seege
to
the
heart
of
Man
,
that
every
one
,
if
he
doe
not
speake
against
his
owne
conscience
,
is
forced
thus
to
thinke
,
and
so
to
determine
as
the
word
doth
speake
,
that
so
it
is
,
and
otherwise
it
cannot
be
but
a
lye
.
On
the
contrarye
bursts
in
with
a
long
Circumlocution
,
and
one
lye
doth
almost
waigh
ten
lyes
,
that
it
may
seeme
to
be
true
and
have
a
shaddow
thereof
.
But
the
word
of
God
,
as
I
have
already
said
,
doth
proceed
after
a
most
simple
manner
,
but
it
doth
so
gird
a
man
,
that
will
hee
or
not
,
hee
becommeth
,
amazed
,
and
with
admiration
astonished
&
affrighted
,
doth
say
,
this
is
the
finger
of
God
.
No
man
ever
spake
thus
;
for
this
word
hath
such
a
sharpnes
,
sting
,
and
strength
,
that
it
pearseth
even
into
the
heart
,
and
seperateth
the
flesh
from
the
spirit
,
so
as
the
minde
beeing
captivated
without
all
controversie
,
assents
to
the
same
,
and
confirmes
the
truth
thereof
with
all
assurance
;
not
so
craftie
subtiltie
can
be
objected
against
the
truth
,
but
that
may
be
battered
,
weakened
,
and
refuted
with
one
word
;
neither
can
any
thing
so
accute
be
produced
,
which
weakened
with
the
like
accute
,
may
not
be
overthrowne
,
onely
the
word
of
God
overcommeth
with
such
force
,
that
even
the
minde
of
the
enemy
is
overcome
and
taken
with
it
;
the
outward
man
alone
,
and
the
face
of
the
flesh
,
which
would
not
be
bridled
,
seekes
out
all
kinde
of
ambushes
,
trickes
and
turnings
,
to
escape
this
thunderclapp
.
And
falshood
,
for
shame
covers
its
face
with
its
hands
,
and
thereby
thinks
that
the
whole
body
is
covered
,
that
it
cannot
be
seene
.
Moreover
,
it
is
behovefull
,
that
all
other
traditions
of
arts
,
words
,
and
spirits
,
bee
examined
by
the
word
of
God
,
as
by
an
index
,
golden
rule
,
and
touch-stone
.
I
call
that
the
word
of
God
,
which
is
the
Spirit
and
Life
,
(
not
the
Letter
)
written
without
Inke
and
paper
in
the
hearts
of
beleevers
,
which
speakes
unto
the
soules
of
all
those
that
are
obedient
unto
it
.
This
J
call
the
Word
of
God
;
Not
the
Scriptures
.
For
if
we
speake
properly
,
the
Scriptures
or
Letters
are
not
the
word
of
God
,
but
the
minde
,
spirit
,
and
that
true
divine
meaning
,
which
Paul
calleth
the
sence
of
Christ
and
mind
of
the
Spirit
,
and
Christ
the
Word
of
God
.
This
I
say
is
the
word
of
God
,
as
saint
Paul
doth
testify
:
The
Letter
(
sayth
he
)
doth
kill
,
but
the
Spirit
,
that
is
the
true
and
spirituall
meaning
thereof
,
which
onely
spirituall
men
are
indued
with
,
which
doth
quicken
.
These
alone
have
the
Key
of
David
,
for
the
opening
of
all
the
Seales
of
this
closed
booke
;
to
all
other
the
booke
is
Sealed
with
seven
Seales
;
Of
which
mention
is
made
in
Dan.
7.
Apoc.
5.
and
Mat.
13.
by
way
of
parable
;
and
the
vaile
of
the
Letter
doth
hang
before
their
eyes
,
untill
they
turne
unto
God
,
and
seriously
will
obey
his
will
.
The
spirit
of
understanding
entreth
into
no
froward
scorner
,
who
in
the
letter
only
desireth
to
shew
his
nicitie
and
Clarkeship
.
For
the
truth
is
,
that
word
of
God
,
and
his
secrets
,
are
made
manifest
to
them
that
feare
him
.
Therefore
many
in
our
times
are
snared
,
who
betwixt
the
writings
and
the
word
of
God
doe
know
no
difference
,
and
so
doe
they
esteeme
the
Scriptures
for
the
word
of
God
,
so
as
beside
it
they
know
no
other
.
But
it
appeares
by
the
Testimony
of
many
divinely
taught
,
that
the
scriptures
are
nothing
but
the
huskes
,
the
shell
,
the
sheath
,
the
Lanthorne
,
the
shrine
,
the
letter
,
the
cave
,
the
vaile
of
the
word
of
God
.
From
whence
it
ariseth
that
they
appeare
so
sinister
,
and
in
shew
often
repugnant
,
and
are
hidden
from
wicked
men
.
But
the
Word
of
God
placed
in
and
under
them
,
is
the
kernell
,
the
life
,
fulnes
,
and
thing
it selfe
,
or
substance
:
For
otherwise
those
learned
men
the
Scribes
and
Pharisees
had
been
blessed
and
happy
,
if
the
Letter
had
beene
the
word
of
God
,
viz.
the
light
,
&c.
because
they
had
so
well
conned
the
Scriptures
,
that
most
part
of
them
they
could
say
by
heart
,
yet
were
they
for
all
that
most
miserably
to
perish
with
this
Art
;
and
so
death
is
eaten
by
the
Tree
of
good
and
evill
,
while
yet
men
thinke
thereby
to
have
Life
.
But
Christ
doth
more
ingenuously
testify
,
that
they
know
not
the
Scriptures
,
that
is
what
in
the
Scriptures
is
the
word
of
God
;
for
what
otherwise
belonged
to
the
Letter
and
grammaticall
sence
they
writt
,
but
knew
not
the
mind
of
Christ
,
which
was
the
force
and
meaning
of
the
Letters
;
and
the
Letters
in
my
judgment
are
of
sett
purpose
,
so
sinister
and
darkly
dictated
by
the
Holy
Ghost
,
comprehended
and
declared
,
that
those
impious
Swine
and
Dogges
may
not
understand
them
,
according
as
Christ
out
of
Esay
doth
alleadge
them
,
and
giveth
this
reason
,
why
he
speaketh
so
obscurely
by
similitudes
,
and
demonstrateth
the
same
thing
more
significantly
in
Iohn
,
least
we
should
make
an
idoll
of
the
Letter
;
And
that
wee
should
thinke
some
other
thing
more
necessarie
to
salvation
then
Bibles
:
to
weet
,
that
of
God
we
should
desire
the
Light
of
his
word
,
which
is
hidden
in
this
Lanthorn
;
and
also
that
true
teacher
the
Holy
Spirit
,
which
may
direct
,
lead
,
and
instruct
us
in
the
holy
Scriptures
,
and
may
open
the
Seales
thereof
,
declaring
unto
us
the
mysterie
of
this
shrine
,
that
is
his
divine
word
,
Law
pleasure
,
will
,
and
meaning
,
hidden
under
the
dead
Letter
.
Many
thinke
it
enough
that
they
have
Bibles
,
and
know
how
to
reade
;
Here
forsooth
they
find
the
Holy
Ghost
,
the
word
of
God
,
that
double
Sword
of
the
Spirit
;
yet
wrapped
up
,
and
closed
in
the
sheath
.
But
who
can
understand
,
gaine
,
finde
,
and
brandish
the
same
?
He
answers
by
the
Prophet
Esay
:
Yong
Children
,
who
will
be
affrayd
at
this
killing
Letter
,
they
are
sore
out
of
heart
,
tremble
and
dye
for
feare
.
Therefore
it
is
not
enough
,
although
it
is
good
,
to
have
Bibles
.
What
to
have
Bibles
?
All
the
Pharises
had
the
same
,
could
say
them
by
heart
,
and
yet
they
lived
no
lesse
blinde
and
dead
.
These
very
Bibles
are
the
Tree
of
Good
and
Evill
,
of
which
they
did
eate
death
,
although
to
the
godly
who
consult
with
God
about
the
meaning
of
them
,
and
renouncing
themselves
,
pray
unto
him
for
the
obtaining
of
his
Spirit
,
they
be
the
Tree
of
Life
;
God
will
give
his
glory
to
none
other
,
no
not
to
the
Scriptures
,
but
hath
made
them
darke
unto
us
,
and
hath
reserved
the
interpretation
to
himselfe
,
that
he
may
teach
,
enlighten
,
rule
,
and
guide
,
how
,
when
,
and
as
hee
will
;
and
his
will
is
,
that
we
alwayes
wax
stronger
,
and
by
degrees
come
nearer
to
the
knowledge
of
the
truth
,
if
so
be
we
would
doe
the
same
by
his
helpe
;
but
hee
hath
not
sowen
his
word
by
the
way
side
for
dogges
and
swines
,
but
hath
covered
it
,
the
same
beeing
hiding
in
the
Letter
,
that
we
may
not
rest
our selves
contented
in
the
Letter
,
but
digg
up
the
hidden
treasure
;
and
with
all
Religion
pray
for
grace
and
understanding
,
and
consult
with
his
Holy
Spirit
,
that
he
may
take
us
into
his
tuition
,
guide
us
,
teach
us
,
leade
us
unto
the
Tree
of
Life
,
the
Fruit
whereof
may
feed
us
up
unto
eternall
Life
.
And
this
is
the
tryall
of
all
Arts
,
Doctrines
,
and
Spirits
,
that
they
be
compared
and
agree
with
the
word
of
God
,
that
that
which
is
divinely
unto
us
,
we
finde
to
be
true
by
his
word
in
our
hearts
.
In
a
word
,
that
our
spirits
may
confirme
the
same
so
to
be
by
its
testimony
,
as
wee
have
divinely
learned
the
same
,
and
that
we
sustaine
for
the
defence
thereof
to
dye
.
Therefore
it
is
likely
and
so
it
shal
be
indeed
,
what
Doctrine
soever
commeth
from
god
,
the
same
is
not
repugnant
to
the
word
,
which
divinely
taught
,
we
have
in
our
hearts
,
but
agreeable
,
thereunto
giveth
testimony
that
wee
know
his
word
,
as
we
are
knowne
of
God
,
and
comprehended
as
we
are
comprehended
of
him
,
otherwise
how
could
we
say
Amen
,
and
assent
if
the
contrarie
should
be
fall
in
us
.
Therefore
they
are
much
deceived
who
thinke
that
nothing
is
the
word
of
God
,
but
what
altogether
differeth
from
our
minds
;
and
therefore
compell
themselves
only
to
beleeve
those
things
which
in
their
inward
man
they
can
perceive
,
feel
,
&
comprehend
to
be
far
wanting
in
them
,
and
contrary
to
them
.
Indeed
the
word
of
God
invadeth
our
hearts
with
an
exceeding
force
,
because
it
is
spirit
,
our
hearts
are
flesh
;
but
where
the
beleeving
heart
addicts
it selfe
to
the
worship
of
God
,
the
word
is
soone
incorporated
in
us
,
and
our
heart
made
one
with
it
,
is
converted
into
spirit
;
so
as
now
the
truth
it
feeleth
,
yea
and
what
more
it
witnesseth
that
to
be
true
,
which
the
spirit
doth
speake
unto
it
;
and
is
so
bound
that
it
necessarily
must
assent
unto
it
;
Neither
doth
it
so
compell
or
force
it selfe
to
beleeve
,
but
it
is
so
compelled
,
that
it
cannot
but
beleeve
,
and
would
a
thousand
times
make
a
losse
of
its
body
rather
then
beleeve
otherwise
.
So
again
the
mind
cannot
be
beleeved
,
and
as
long
as
the
minde
doth
not
assent
,
it
is
a
sure
argument
,
that
as
yet
is
hath
not
comprehended
,
nor
as
yet
is
the
word
incorporated
in
thee
,
nor
the
Sonne
of
God
borne
.
For
he
who
comprehendeth
the
word
as
he
is
comprehended
,
feeleth
the
same
,
yea
testifieth
,
&
knoweth
that
the
same
is
true
.
Wherefore
compare
,
or
examine
all
learning
with
the
testimony
of
the
spirit
.
For
if
thou
art
a
beleever
,
God
dwelleth
in
thee
,
and
thou
art
sealed
with
his
word
and
Spirit
,
but
if
thou
dost
not
beleeve
,
this
examinatiō
nothing
belongeth
unto
thee
;
For
it
is
spoken
to
the
beleeving
Thessalonians
,
try
the
Spirits
.
If
in
a
wicked
man
the
spirit
were
to
be
compared
with
his
heart
and
with
the
letters
,
he
could
never
rightly
judge
how
he
doth
understand
them
,
because
hee
taketh
that
to
be
the
word
of
God
whatsoever
pleaseth
his
wicked
and
perverse
heart
and
eyes
.
On
the
contrary
,
it
is
commanded
to
the
Saints
,
that
they
try
and
prove
all
Spirits
and
Doctrines
by
the
word
of
God
,
which
divinely
taught
,
they
have
approved
in
their
soules
;
not
to
the
wicked
who
are
unfitt
to
every
good
work
,
and
whose
judgement
God
doth
not
approve
off
.
But
if
they
say
,
they
are
to
be
brought
to
the
touch-stone
of
the
word
the
holy
Scriptures
.
J
willingly
grant
the
same
,
so
that
you
understand
that
of
the
minde
of
the
Scriptures
,
which
is
the
onely
word
of
God
;
which
also
onely
those
who
are
of
God
doe
understand
,
but
if
the
Doctrine
and
Spirit
be
compared
with
the
Letter
of
the
Scriptures
,
it
will
be
compared
diversly
,
every
one
according
to
his
owne
understanding
,
in
which
they
are
deceived
;
neither
is
this
the
true
trial
,
as
more
cleare
then
Light
wee
may
see
it
;
Since
all
desire
the
Letter
to
be
this
judge
,
and
thinke
them
of
themselves
to
be
the
same
.
Therfore
that
which
hath
not
the
examination
I
speake
off
,
which
I
but
now
spake
off
,
is
as
easily
confuted
as
it
is
admitted
,
as
Gregory
sayth
.
Here
are
casheered
all
the
arts
,
explanations
,
orations
,
and
comments
of
men
,
which
are
boughes
and
fruits
of
the
forbidden
Tree
,
in
the
Paradise
of
this
World
,
from
which
as
yet
all
men
doe
eate
death
,
and
yet
neverthelesse
with
Adam
and
Eva
thinke
themselves
to
eate
life
,
and
hope
to
be
Gods
.
Therefore
all
mens
arts
are
no
other
then
a
plant
of
the
Devill
,
who
thinketh
by
this
meanes
to
change
men
into
Gods
,
&
from
hence
promiseth
life
&
immortality
,
when
neverthelesse
death
is
before
their
eyes
,
so
soone
as
they
have
eaten
of
this
fruit
.
Now
that
Sentence
standeth
firme
:
Every
plant
that
my
Heavenly
Father
hath
not
planted
shall
be
cutt
downe
.
Therefore
all
those
Arts
must
againe
in
their
original
be
brought
to
nothing
.
That
J
confesse
is
the
only
Scope
of
the
holy
scripturs
,
which
is
the
word
of
God
,
knowne
of
them
who
are
of
God
;
But
that
the
literall
and
grammaticall
sence
is
,
this
I
doe
not
think
,
which
wicked
men
doe
understand
,
and
also
follow
,
and
yet
by
Christ
are
denyed
to
understand
the
Scriptures
,
but
as
they
expound
themselves
in
the
Godly
,
out
of
the
Doctrine
of
the
Holy
Ghost
;
And
this
meaning
cannot
be
comprehended
in
open
Commentaries
and
rules
,
but
the
Holy
Ghost
will
have
this
book
&
mistery
reserved
to
himself
,
neither
wil
he
have
it
imprinted
but
will
shew
,
teach
,
&
open
to
all
,
according
to
the
measure
of
every
mans
faith
,
as
much
as
is
necessarie
,
neither
will
he
have
it
so
committed
,
that
one
may
teach
another
,
and
so
incroch
upon
the
priviledge
of
God
,
but
will
teach
it
himselfe
,
that
all
and
every
one
of
us
may
be
divinely
taught
,
and
may
glory
that
wee
have
learned
the
Word
of
God
from
God
,
and
not
from
men
,
with
pleasant
docility
,
yet
so
as
men
ought
,
and
every
one
may
one
to
another
give
that
testimony
which
hee
hath
learned
from
God
.
So
it
commeth
to
passe
,
that
with
Christ
and
his
Apostles
we
are
witnesses
of
the
Word
,
not
Ministers
of
the
Spirit
;
For
who
hath
commaunded
the
Wind
but
onely
the
Master
of
the
Winde
.
To
this
belongs
that
which
Job
,
Jeremie
,
and
Esayas
say
,
that
we
shall
all
be
taught
of
God
,
so
as
it
shall
not
be
necessary
for
us
to
be
taught
of
any
other
,
but
that
so
its
true
as
the
holie
vnction
shall
teach
us
.
And
whereas
God
is
onely
true
,
and
all
men
are
lyars
,
it
cannot
be
but
it
must
be
a
lye
and
errour
whatsoever
commeth
not
from
God
;
and
that
cannot
come
from
God
which
all
wicked
know
and
understand
.
Since
they
are
not
of
God
,
but
are
seperated
from
him
by
the
partition
wall
of
sinne
.
Now
what
commeth
not
from
God
is
sinne
,
and
not
good
;
and
what
shineth
not
from
his
Light
,
is
altogether
darknesse
,
although
it
seeme
to
be
Light
and
wisdome
,
as
Esay
upbraideth
the
Caldean
Philosophers
,
their
owne
witt
hath
deceived
them
,
and
they
were
wearied
with
the
multitude
of
their
owne
inventions
,
&c.
God
speaketh
this
against
all
arts
,
except
the
art
of
God
,
formed
in
us
by
his
word
;
which
exhibits
unto
us
nothing
to
be
meditated
upon
,
and
vewed
in
the
Light
but
onely
God
,
to
know
and
understand
God
,
because
that
word
is
verily
God
,
without
any
distinction
of
nature
;
there
as
God
cannot
be
defined
,
described
,
or
divided
;
but
if
we
speake
properly
,
God
is
all
in
all
things
,
and
yet
nothing
of
all
these
things
which
can
be
felt
,
conceived
,
or
comprehended
by
sence
,
reason
,
or
understanding
,
spoken
,
written
,
or
heard
;
so
is
the
Word
of
God
infinite
,
infallible
,
incomprehensible
,
eternall
,
by
it selfe
existing
,
and
farre
exceeding
all
the
writings
and
words
of
men
,
because
it
,
as
God
cannot
properly
be
written
,
read
,
or
spoken
.
Since
it
is
God
,
and
was
before
writing
or
man
was
,
and
shal
be
when
man
is
deceased
&
writing
are
ceased
.
Therefore
all
things
are
subiect
unto
vanity
;
For
which
cause
the
nature
of
all
things
are
called
vaine
and
vast
,
by
reason
of
the
accident
of
vanity
,
although
in
it selfe
it
be
good
;
onely
the
word
of
God
,
which
in
it selfe
is
perpetuall
and
semperternall
,
can
neither
be
written
in
Letters
,
nor
expressed
in
word
,
endureth
for
ever
.
Hence
it
comes
to
passe
,
that
whatsoever
is
spoken
or
written
of
it
,
as
that
which
is
not
of
God
himselfe
,
remaines
but
as
a
shadow
,
a
figure
,
and
testimony
thereof
,
and
is
not
properly
God
and
his
word
.
Now
no
man
can
speake
or
utter
this
word
,
therefore
it
is
necessary
that
it
speake
it selfe
,
in
an
obedient
and
willing
heart
;
and
for
this
cause
it
is
required
of
every
man
,
that
hee
submitt
himselfe
under
the
potent
hand
of
God
,
void
of
his
owne
will
,
free
and
cleare
from
his
owne
heart
,
and
subordinate
to
the
will
of
God
,
that
God
or
his
word
may
speake
,
teach
,
seeke
,
love
,
finde
,
acknowledge
,
beseech
,
hear
,
praise
,
honour
,
feare
,
and
adore
it selfe
.
This
alone
is
the
art
of
God
,
which
he
himselfe
doth
teach
in
us
,
without
this
all
other
arts
are
nothing
;
For
besides
this
to
know
all
things
,
is
to
be
ignorant
of
all
things
.
All
arts
without
this
art
is
vanity
,
which
yet
is
better
conceived
in
heart
then
it
can
be
uttered
in
word
;
yea
it
cannot
be
expressed
or
declared
in
worde
,
therefore
no
man
can
teach
the
same
to
an
other
,
but
it
is
to
be
taught
and
manifested
by
God
,
to
the
teaching
of
which
whosoever
are
sent
,
they
are
not
Doctors
or
Masters
,
but
onely
witnesses
of
that
word
,
which
by
the
vertue
of
God
is
before
in
our
hearts
.
Therefore
it
hath
many
names
,
which
oftentimes
are
used
one
for
an
other
;
so
that
as
sometimes
the
Father
,
sometime
the
Sonne
,
and
sometimes
the
Holy
Ghost
is
called
the
Fountaine
of
Life
or
Truth
;
So
the
word
of
God
is
sometimes
called
the
Seed
of
God
,
sometimes
his
soule
,
sometimes
his
soonn
,
sometime
his
arme
,
sometimes
his
hand
,
sometime
his
right
hand
,
sometime
his
Law
,
sometime
his
will
,
sometime
his
image
,
sometime
his
inspiration
.
And
hither
may
be
referred
all
the
names
which
the
Scriptures
give
to
the
Father
,
Sonne
,
and
Holie
Ghost
,
and
the
word
of
God
,
which
are
all
one
,
and
referred
unto
one
,
serve
to
the
signification
of
the
same
thing
.
And
this
Word
which
in
the
New
Covenant
is
called
Christ
,
is
the
essence
of
all
things
which
are
,
and
all
things
are
created
by
it
,
and
also
are
preserved
,
nourished
,
and
sustained
by
it
,
and
in
it
.
So
that
all
things
have
their
beeing
rather
in
the
Word
then
in
themselves
.
And
if
God
should
withdraw
this
word
to
himselfe
,
as
was
the
estate
of
them
before
the
beginning
of
the
world
,
while
yet
the
world
was
not
made
of
him
,
so
should
all
things
necessarily
in
the
same
moment
be
turned
to
nothing
againe
.
Therefore
doth
God
even
to
this
day
preach
this
word
unto
us
,
and
yet
it
is
ineffable
,
as
Taulerus
saith
,
though
in
him
all
things
have
their
essence
and
being
in
&
from
God
.
Wherefore
to
committ
and
consecrate
a
mans
selfe
to
this
living
word
of
God
,
is
the
onely
life
eternall
;
and
that
true
one
art
and
part
of
Mary
which
cannot
be
taken
from
her
;
all
other
arts
are
vaine
and
must
perish
with
the
inventors
and
professors
,
only
to
know
God
,
&
obey
his
word
,
which
the
Scriptures
calls
to
eate
Christ
,
to
beleeve
in
him
,
to
putt
on
the
new
man
,
to
adhere
unto
God
,
to
be
born
a
new
,
to
live
to
the
spirit
,
to
heare
and
receive
the
word
of
God
,
to
be
baptized
,
to
be
ingrafted
into
Christ
,
to
receive
Christ
,
and
many
other
tearmes
:
is
not
onely
of
it selfe
immortal
,
but
preserveth
all
from
death
,
who
are
indued
with
the
same
.
No
man
can
consume
this
bread
,
but
it
preserves
him
the
eater
thereof
,
from
eternall
death
,
and
hunger
unto
eternall
life
.
This
treasure
can
no
theefe
take
away
,
no
rust
or
moath
corrupt
.
In
a
word
,
this
eternall
word
is
to
a
Christian
all
things
▪
in
adversitie
a
Sword
&
Weapon
against
all
dangers
,
meate
to
him
that
starves
,
cloathing
to
the
cold
,
for
want
of
divine
grace
,
and
a
sure
sanctuary
to
every
fugitive
.
But
he
that
knoweth
all
things
,
and
is
ignorant
of
this
,
knoweth
nothing
;
even
as
hee
who
knoweth
and
hath
all
things
,
and
wanteth
God
,
possesseth
nothing
;
and
if
it
could
be
,
that
any
man
could
know
all
arts
,
which
all
men
at
any
time
have
knowne
and
understood
;
if
he
were
a
Pandora
,
or
a
Hippias
,
knowing
all
things
,
yet
were
he
not
therefore
any
whitt
better
in
the
sight
of
God
;
yea
J
dare
say
,
he
should
be
so
much
the
worse
,
by
how
much
he
had
glutted
himselfe
of
the
tree
of
knowledge
&
eaten
death
;
for
the
more
poyson
is
received
,
the
speedier
will
the
destruction
be
.
And
even
as
this
was
the
fall
&
death
of
Adam
,
viz.
to
become
a
god
,
&
to
arrogate
to
be
something
in
himselfe
,
&
to
know
,
J
will
not
say
to
be
ignorant
of
nothing
.
That
fal
cannot
be
forgiven
,
or
repaired
,
unlesse
thou
vomitt
up
all
that
Diabolicall
art
and
curious
knowledge
;
and
besides
eate
of
the
Tree
of
Life
,
which
shall
worke
in
thee
an
utter
forgetfulnesse
of
all
those
arts
,
and
make
thee
a
Childe
,
a
Foole
,
and
reduce
thee
to
innocencie
under
God
,
that
at
length
thou
mayst
know
that
which
God
would
know
in
thee
;
so
he
himselfe
should
teach
and
suggest
in
thee
by
his
word
,
according
as
it
is
said
;
otherwise
all
things
are
unprofitable
,
yea
though
a
man
know
all
things
,
they
are
not
onely
unprofitable
,
but
also
a
hinderance
to
this
art
of
God
.
He
that
is
ignorant
of
this
,
in
vaine
hath
he
learned
&
knowne
all
things
else
besides
.
In
the
word
of
God
alone
,
which
proceedeth
out
of
the
mouth
of
god
,
is
seated
the
rule
of
all
things
,
the
Scope
,
Doctrine
,
art
,
life
,
and
truth
,
teaching
what
is
to
be
done
,
what
not
to
be
done
,
what
to
bee
spoken
,
what
not
to
be
spoken
,
whether
to
enter
,
from
whence
to
depart
and
come
out
.
All
other
arts
they
be
variable
whatsoever
they
be
to
time
,
fortune
,
vanitie
,
death
,
and
oblivion
;
and
not
onely
these
arts
,
but
also
the
Letters
,
bookes
,
formes
,
masters
,
tongues
,
which
we
use
,
doe
perish
,
and
others
after
them
,
which
succeed
in
their
places
,
so
that
nothing
is
constant
&
of
long
continuance
in
the
earth
,
but
all
things
according
to
their
visible
nature
,
are
frayle
,
mutable
,
and
momentary
.
How
often
are
the
tongues
themselves
changed
;
how
often
the
formes
being
removed
,
doe
new
succeed
in
their
place
▪
(
as
I
have
said
before
)
Orthography
is
not
ever
like
it selfe
,
and
the
same
with
all
people
in
all
times
;
yea
the
true
pronounciation
of
the
Latin
tongue
(
as
Cornelius
Agrippa
in
his
booke
,
called
De
vanitate
scientiarum
,
formerly
alleadged
by
us
)
is
perished
,
and
no where
extant
.
Moreover
,
the
auncient
Letters
of
the
Hebrews
are
gone
,
so
that
there
is
no
memorie
left
thereof
,
but
onely
those
which
Esdras
in
their
place
invented
.
Adde
moreover
,
that
the
tongue
is
made
verie
lame
by
the
Caldeans
,
which
also
hath
been
incident
to
perish
of
other
tongues
;
So
that
no
man
there
is
who
can
finde
out
their
auncient
forme
and
dialects
;
Besides
this
new
words
doe
allwayes
creepe
in
the
old
word
,
beeing
growen
out
of
use
.
And
againe
,
the
old
words
are
received
,
the
new
being
thrust
out
;
so
farre
forth
,
that
nothing
is
durable
or
constant
in
this
life
.
And
if
any
man
would
observe
,
he
shall
finde
that
our
mother
Tongue
in
England
is
dayly
changed
:
that
at
this
day
they
speake
otherwise
then
they
did
a
few
yeares
since
;
yea
and
such
a
curiositie
&
nicenesses
there
is
in
the
word
and
tongues
,
that
what
men
have
a
while
made
use
off
,
suddenly
they
cast
away
,
as
disdaining
the
same
;
Every
man
endevouring
to
bring
out
some
new
and
rare
thing
,
that
he
seeme
not
to
imitate
the
words
of
any
other
:
insomuch
that
the
cheife
inventour
of
words
doe
now
obtaine
the
chief
praise
and
estimation
of
Art
.
And
by
this
meanes
all
things
are
confounded
in
the
earth
;
and
what
now
is
new
,
is
presently
growen
old
,
and
anone
become
new
againe
;
and
the
hearts
of
men
,
the
Kingdomes
,
peoples
,
and
Languages
of
the
World
,
like
to
the
course
of
the
yeare
.
In
times
past
France
spoke
the
Dutch
language
(
as
Beatus
Rhenamis
writing
of
the
Germaine
affaires
,
most
elegantly
proves
)
but
now
it
hath
gathered
a
proper
speech
to
it selfe
out
of
Italie
,
Germaine
,
&
Spaine
,
but
most
specially
from
Italie
;
which
thing
of
the
tongue
was
caused
,
perhaps
by
their
warre
,
because
divers
people
being
mixed
together
,
they
made
and
used
a
mixed
kind
of
Speech
.
Hence
it
came
to
passe
,
that
as
yet
they
retaine
some
of
the
Germain
words
:
as
Suppen
Sacken
kushen
,
which
they
almost
according
to
the
Nether
Germains
pronounce
,
after
the
bastard
Germaine
Souper
,
Sacen
,
Cuysten
.
This
I
speake
that
we
may
see
,
that
nothing
is
constant
or
new
in
the
earth
,
and
that
is
true
which
Terence
writt
:
Nothing
is
spoke
now
which
was
not
spoke
before
;
So
nothing
is
done
which
was
not
done
before
.
So
that
Cornelius
Agrippa
thinkes
the
invention
of
Gunpowder
,
and
●uns
was
no
new
invention
;
of
which
opinion
in
the
Historian
Volatiramis
;
and
this
may
be
gathered
out
of
the
sixt
of
Virgils
Eneads
,
where
thus
he
writes
of
Salmon
:
I
Salmon
saw
with
paine
&
torment
late
Who
would
loues
flame
&
thunder
imitate
,
For
caried
by
foure
steeds
,
with
torch
in
hand
Through
Elis
Cittie
&
all
Grecian
Land
Did
ride
in
triumph
,
and
command
that
all
Sh●uld
give
him
honour
and
a
dietie
call
;
O
mad
man
,
he
who
with
his
Chariots
noyce
Would
imitate
the
mightie
thunders
voyce
,
And
Solomon
shewes
the
same
all
along
in
the
3.
chapt.
of
Eccles.
as
also
to
the
first
:
that
what
hath
beene
that
shall
bee
,
what
hath
beene
done
,
the
same
shall
be
done
,
neither
is
there
any
thing
new
under
the
Sunne
.
There
is
something
which
is
as
if
it
were
new
,
yet
was
that
in
auncient
times
which
hath
beene
before
us
.
There
is
no
memory
of
former
ages
,
neither
shall
there
be
of
those
that
are
to
come
;
amongst
who
are
to
be
;
and
a
little
after
things
past
,
and
things
to
come
,
are
all
forgotten
,
and
the
wise
together
with
the
fool
doe
dye
.
In
which
words
what
other
thing
would
the
preacher
show
then
that
all
arts
are
subiect
to
oblivion
and
death
;
Neither
can
they
alwayes
remaine
in
the
soule
,
but
together
with
the
body
departs
or
perisheth
by
death
.
For
nothing
(
I
say
)
can
adhere
unto
the
Image
of
God
,
(
I
meane
the
Soule
which
is
like
unto
God
)
and
consist
in
death
and
fire
;
but
what
is
onely
God
and
his
word
,
this
is
the
onely
endure
able
creature
,
and
the
meate
of
Eternall
Life
:
Not
that
opinion
and
Art
of
Philosophers
,
but
the
true
good
of
the
minde
and
Soule
,
which
can
happen
to
no
other
thing
but
the
word
;
although
I
doe
not
denye
but
that
word
appeared
to
some
of
the
Gentils
,
and
taught
them
;
because
God
is
no
respector
of
Persons
,
but
as
a
common
Light
of
soules
,
as
the
Sunne
is
the
Light
of
the
whole
world
;
neither
is
the
hand
of
God
shortned
,
nor
his
eye
envyous
,
that
he
should
not
looke
upon
the
whole
World
.
With
the
same
love
,
eye
,
and
grace
since
we
are
all
alike
the
same
workmanshipp
of
God
,
all
of
the
same
love
,
estimation
,
and
authoritie
with
him
.
Hence
thou
mayst
collect
,
that
all
arts
(
invented
by
men
)
are
death
,
and
fruits
of
the
Tree
of
Knowledge
of
Good
and
Evill
.
For
assoone
as
Adam
had
eaten
of
that
Tree
,
the
same
day
he
dyed
in
the
eyes
of
God
;
as
the
historie
declares
;
although
afterwards
according
to
the
flesh
hee
lived
many
yeares
;
as
from
heavenly
matters
the
same
day
was
his
eyes
shutt
up
,
and
he
eat
death
,
although
in
his
owne
judgement
his
eyes
were
opened
,
and
he
seemed
to
himselfe
to
be
a
living
God
,
knowing
Good
and
Evill
:
Then
began
he
to
exercise
his
art
,
his
cunning
to
expound
,
dispute
and
seeke
out
a
malitious
sutle
and
captious
meaning
in
all
things
,
and
also
to
deale
deceitfully
with
God
,
and
in
all
things
to
hide
himselfe
,
to
cover
himselfe
with
Figge
leaves
,
to
kisse
his
owne
hand
;
in
a
word
,
to
worship
himselfe
,
by
inventing
many
arts
amongst
his
posterity
.
And
out
of
this
Roote
spring
up
all
the
precepts
of
men
,
their
expositions
,
their
arts
;
and
so
excellent
a
foundation
have
they
,
as
both
the
inventour
and
the
authour
of
them
was
the
Devill
;
and
the
first
Scoller
that
learned
them
,
did
eate
death
therefrom
.
And
this
Science
and
Art
is
utterly
to
be
abhorred
,
being
no
other
then
a
Diabolicall
perswasion
,
conceived
in
Adam
,
formed
and
hid
in
the
Seede
of
the
Serpent
;
And
yet
all
the
World
,
as
Adam
did
,
thinkes
that
Life
is
placed
in
it
;
neither
doth
it
receive
any
instruction
from
Adam
▪
neither
indeed
understand
the
historie
of
Adams
fall
,
or
his
rising
againe
;
and
that
whole
matter
at
this
day
doth
live
yet
,
accounting
it
but
a
Historie
long
since
acted
&
done
,
and
afterwards
dare
say
the
word
of
God
endureth
for
ever
.
Therefore
wee
must
needs
confesse
that
nothing
is
past
which
in
its
kinde
is
not
yet
extant
.
Whole
Moyses
is
urged
upon
Christians
,
neither
is
one
jott
of
the
word
of
God
lost
,
which
shall
not
be
fulfilled
in
every
moment
in
spirit
&
truth
.
Therefore
the
fall
of
Adam
happeneth
dayly
;
dayly
doth
Adam
in
his
posterity
eate
of
the
forbidden
fruit
;
And
therfore
his
Sonnes
in
Adam
,
as
in
the
roote
,
are
damned
&
dead
.
Now
this
our
fall
as
Adams
,
is
amended
and
repaired
,
if
we
spirt
out
and
vomitt
up
this
knowledge
of
good
and
Evill
as
poyson
,
and
become
as
Adam
was
before
his
fall
,
Children
,
Fooles
,
and
innocent
Turttles
,
that
wee
may
eate
of
the
Tree
of
Life
,
and
suffer
the
Seed
of
the
woman
to
be
ingrafted
in
us
.
This
is
not
the
Seede
,
the
art
,
witt
,
and
counsell
of
the
Serpent
;
but
the
Seede
,
word
,
will
,
the
minde
of
God
,
the
Tree
of
Life
,
which
whosoever
eateth
,
and
suffreth
himselfe
to
be
fedd
therewith
,
is
indowed
with
Eternall
Life
.
Now
in
us
there
is
a
Medicine
with
poyson
;
For
as
by
sinne
the
Tree
of
knowledge
of
good
and
Evill
was
planted
into
the
heart
of
Adam
,
so
by
his
conversion
,
rising
againe
,
and
Seede
of
the
Woman
,
the
Tree
of
Life
is
planted
by
the
Tree
of
death
in
the
heart
of
Adam
.
From
these
two
Seeds
&
trees
so
different
,
doe
spring
different
Fruits
,
so
as
one
is
poyson
and
death
,
the
other
is
Medicine
&
Life
;
and
if
any
man
would
know
that
plant
,
which
is
called
Man
,
he
may
easily
know
what
he
ought
to
think
of
his
owne
art
,
knowledge
,
wisdome
,
and
righteousnesse
,
how
that
this
pleaseth
all
men
,
and
is
of
great
respect
with
them
;
For
what
is
current
with
the
world
but
its
owne
coyne
?
What
but
the
wisdome
,
art
,
and
righteousnesse
of
the
Flesh
,
seemeth
holie
in
the
sight
of
men
:
onely
the
Holy
Ghost
can
reprehend
the
world
of
sinne
,
righteousnesse
,
and
judgement
.
It
is
wonderfull
to
behould
how
the
world
doth
dayly
yet
eate
death
of
the
forbidden
Tree
;
which
tree
you
may
call
(
as
the
Germaine
Theologie
doth
)
our
own
will
;
and
although
God
doe
dayly
cry
aloud
in
them
,
and
moreover
provideth
by
the
witnesses
whom
he
sendeth
to
teach
them
externally
,
that
they
abstain
therefrom
,
or
otherwise
they
shall
reape
death
therefrom
,
yet
none
beleeveth
but
all
follow
that
Serpent
,
which
secretly
in
our
heart
doth
speake
thus
:
Not
death
shal
you
reape
by
any
meanes
,
but
if
you
know
many
arts
,
you
shall
bee
like
unto
God
,
and
live
for
ever
;
(
this
the
whole
historie
of
the
Bible
remaines
in
force
at
this
day
;
)
&
from
hence
ariseth
a
certaine
art
and
curiositie
,
enquiring
&
searching
out
;
Neither
will
any
submitt
himselfe
docibly
and
simplie
unto
God
,
and
obey
his
word
.
But
every
man
will
be
his
owne
,
yea
Gods
Master
too
,
and
teach
both
himselfe
and
God
,
bring
him
into
the
Schoole
,
and
there
prescribe
unto
him
,
with
whom
,
where
,
what
,
wherefore
he
shall
doe
,
speake
,
permitt
,
or
omitt
.
Hence
it
commeth
to
passe
that
wisdome
is
justified
alwayes
of
her
Children
;
and
those
men
skilled
in
a
thousand
arts
,
and
above
measure
craftie
,
God
cannot
satisfie
,
neither
can
he
obtaine
his
Kingdome
,
or
gett
any
love
or
right
at
their
hands
.
Since
they
will
be
altogether
Gods
,
and
kisse
their
owne
hands
,
will
,
wisdome
,
prudence
,
and
reason
.
The
art
of
the
Devill
,
which
is
sucked
out
of
the
Duggs
of
the
Serpent
,
hereupon
we
compose
many
bookes
,
desiring
to
teach
the
whole
world
,
not
knowing
how
to
teach
our selves
.
From
hence
it
comes
that
the
proud
Devill
,
alas
!
is
buried
deepe
in
Learned
men
,
whom
their
deadly
knowledge
doth
so
dangerously
puffe
up
,
that
they
thinke
themselves
worthie
all
honour
,
both
from
God
and
men
,
and
oftentimes
if
not
in
word
,
yet
indeed
they
make
their
estate
as
Lucifer
and
Adam
did
.
No
man
understandeth
how
we
dayly
become
Lucifers
and
Adams
,
but
thinke
that
to
bee
the
relation
of
a
thing
long
since
done
in
Adam
,
and
condemne
his
wicked
pride
and
fal
,
when
neverthelesse
we
all
sticke
fast
over
head
and
eares
in
the
same
,
and
yet
deride
others
who
in
this
kinde
are
foolish
.
Divines
preach
much
the
word
and
his
precepts
,
but
when
they
are
to
be
kept
,
indeed
they
are
wanting
in
this
;
yea
what
themselves
doe
sometimes
teach
they
will
not
suffer
others
to
practise
,
but
contented
meerly
in
the
bare
words
,
so
making
the
word
of
God
nothing
but
a
meere
Art
,
a
matter
of
talke
and
disputation
,
&
had
rather
be
called
knowers
and
fearers
of
God
,
then
lovers
of
him
,
that
not
in
vaine
is
the
proverbe
,
which
is
verified
by
experience
,
teaching
and
confirming
the
same
:
The
greater
Scoller
the
worser
Christian
.
The
Gramarian
is
carefull
that
he
erre
not
in
his
speaking
,
but
little
regardeth
the
errour
of
his
life
.
In
like
manner
the
Poets
had
rather
bee
lame
in
their
lives
then
halting
in
their
Verses
.
Philosophers
would
know
all
things
,
but
not
themselves
.
The
Historian
describeth
all
peoples
,
but
neglecteth
himselfe
.
The
Orator
is
more
sollicitous
that
he
speake
not
rudely
,
then
that
he
beleeve
not
,
or
live
wickedly
.
The
Logitian
will
sooner
forsake
the
truth
,
then
leave
his
opinion
and
conclusion
.
They
that
have
any
thing
to
doe
with
Geometrie
,
doe
sooner
measure
the
Earth
then
their
wayes
.
The
Musician
taketh
more
care
that
his
Song
bee
not
dissonant
then
that
his
cariage
bee
consonant
.
Astrologers
travell
over
the
whole
Heavens
,
and
foretell
things
to
come
,
but
see
not
the
ditch
under
their
feete
.
The
Cosmographer
relates
of
all
Mountaines
,
Valleyes
,
Woods
,
and
Rivers
,
but
that
makes
him
not
one
haire
better
in
the
sight
of
God
.
The
Phisician
healeth
sick
mens
bodies
,
but
neglecteth
the
healing
of
his
owne
soule
.
Lawers
are
alone
expert
in
the
precepts
of
men
,
but
negligently
violate
the
Lawes
of
God
,
so
as
the
proverb
from
hence
hath
risen
.
Neither
doth
the
Phisician
live
,
nor
the
Civillian
dye
well
,
because
Phisitians
of
all
men
are
most
intemperate
,
and
Civillians
the
worst
Christians
;
and
for
that
cause
(
as
Baldus
being
an
expounder
of
the
Law
himselfe
doth
say
)
the
most
part
of
them
are
taken
away
by
sudden
death
.
Other
Arts-men
J
will
not
here
mention
,
but
referre
you
to
Cornelius
Agrippa
,
chap.
100.
So
the
Devill
doth
compasse
us
about
with
the
rope
of
folly
;
insomuch
that
sometime
with
one
question
,
sometime
with
another
art
,
we
be
so
amazed
;
in
the
meane
time
wee
neglect
the
onely
science
of
God
,
in
which
all
things
consist
,
even
as
the
Adulteresse
Medea
▪
when
her
husband
Jason
pursued
her
,
cutt
her
Children
in
peeces
,
&
dispersed
their
members
in
the
way
,
that
Iason
might
bee
busied
in
the
gathering
of
them
up
,
while
shee
escaped
out
of
the
Countrie
.
Alas
,
shall
death
,
sinne
,
and
the
Devill
thus
please
us
?
shall
wee
alwayes
thus
seeke
God
in
hell
with
the
Devill
?
Light
with
darkenesse
?
The
living
among
the
dead
?
One
thing
is
necessary
,
and
this
no
man
will
desire
;
many
things
are
unprofitable
and
unhealthfull
,
yea
deadly
;
yet
these
are
greedily
desired
off
,
and
devoured
by
all
men
.
In
the
word
of
God
alone
,
and
no
other
thing
,
are
all
things
placed
,
neither
therefore
will
it
profitt
thee
to
have
all
things
,
to
know
,
will
,
speake
,
surpasse
in
measure
,
dispute
off
,
number
,
paint
,
adorn
,
judge
,
teach
al
things
,
&c.
To
know
all
things
,
is
nothing
else
then
to
know
the
arts
of
the
Devill
,
eaten
by
his
counsell
of
the
forbidden
tree
;
Onely
to
know
the
word
and
will
of
God
,
and
to
live
according
unto
it
;
to
be
fruitfull
in
good
workes
,
is
the
true
art
and
eternall
Life
,
eaten
of
the
tree
of
Life
;
in
vaine
,
it
is
to
know
all
things
,
yea
rather
it
is
bitter
death
,
as
hath
beene
sufficiently
spoken
off
before
.
Since
therefore
all
the
arts
,
witt
,
and
righteousnesse
of
men
,
springeth
from
the
tree
of
knowledge
of
good
&
evill
,
or
rather
from
the
Devill
;
and
therefore
is
the
fall
and
death
of
Adam
;
it
necessarily
followeth
,
that
the
more
any
man
is
learned
therein
,
and
experienced
▪
the
higher
he
hath
ascended
,
the
worse
and
more
perverse
he
is
;
as
hee
who
hath
made
the
greatest
proficiencie
in
the
wisdome
and
knowledge
of
the
Devill
.
And
againe
,
the
more
foolish
a
man
is
in
this
art
,
and
in
the
wisdome
of
the
flesh
and
the
Serpent
,
and
the
more
bee
hath
unlearned
,
forgotten
,
and
emptied
himselfe
thereof
,
the
more
righteous
he
is
,
and
wise
before
God
:
For
we
must
altogether
forget
and
unlearne
this
fleshly
art
,
this
curious
sagacitie
,
this
Devilish
righteousnesse
;
And
in
steed
thereof
must
learne
the
onely
new
,
contrarie
,
and
divine
art
,
wisdome
,
and
righteousnesse
,
by
the
eternall
word
,
by
the
Seed
of
the
woman
of
the
Tree
of
Life
,
of
which
whosoever
eateth
,
shall
have
eternall
Life
.
For
this
cause
the
Scriptures
doe
so
vehemently
urge
new
birth
,
Childishnes
,
Foolishnes
,
hate
of
a
mans
Life
,
deny
all
of
himselfe
;
which
would
not
be
,
if
there
were
any
thing
that
is
good
or
acceptable
to
God
in
man
before
.
No
man
thinkes
of
this
,
but
all
men
being
puffed
up
with
their
owne
arts
,
witt
,
righteousnesse
,
goodnesse
,
&c.
beeing
secure
and
without
conscience
or
Religion
,
and
yet
doe
eate
death
of
this
forbidden
tree
,
that
is
of
their
owne
will
,
witt
,
reason
,
knowledge
,
goodnesse
,
and
art
,
by
that
Seed
of
the
Serpēt
,
implanted
in
them
.
But
God
doth
exact
nothing
but
the
knowledge
of
himselfe
,
and
that
we
would
be
obedient
to
his
word
,
and
submitt
our selves
to
be
taught
by
him
,
which
the
Scriptures
doe
sometimes
call
faith
,
which
bringeth
us
unto
God
,
begets
us
anew
,
and
regenerates
us
,
that
thence
doe
flow
the
waters
of
Life
,
the
fruits
of
the
spirit
,
love
,
peace
,
joy
,
a
guiltlesse
minde
,
and
all
other
good
things
,
which
the
Scriptures
doe
sometimes
call
faith
,
which
bringeth
us
unto
God
,
begets
us
a
new
,
and
regenerates
us
,
that
then
doe
flow
the
waters
of
Life
,
the
Fruits
of
the
Spirit
,
love
,
peace
,
joy
,
a
guiltlesse
minde
,
and
all
other
good
things
,
which
the
Spirit
of
God
effecteth
and
powreth
into
us
.
Therfore
Theologie
is
the
true
Magick
,
the
worship
,
&
sciēce
of
God
,
which
God
doth
equally
exact
from
us
all
.
And
this
is
the
same
which
God
doth
exact
,
teach
,
and
effect
by
his
Word
in
them
,
who
offer
and
submitt
themselves
to
that
his
word
and
clemency
to
be
taught
.
Therefore
doth
he
so
frequently
and
often
admonish
us
,
that
he
might
make
it
knowne
,
that
in
him
alone
is
Life
and
all
other
things
to
be
found
,
and
that
hee
threatneth
and
inflicteth
great
punishment
on
them
that
despise
him
,
as
many
places
of
the
Scriptures
doe
witnesse
,
though
the
word
of
God
is
not
tyed
or
bound
unto
them
,
as
wee
will
prove
anone
;
yet
they
give
good
direction
and
testimony
to
the
mind
,
if
any
man
can
have
the
same
&
use
it
aright
;
and
yet
doe
much
more
,
abuse
the
Scriptures
then
rightly
use
them
.
Neverthelesse
they
are
not
to
be
forsaken
any
more
then
a
mans
wife
,
Children
,
meate
,
drinke
,
&c.
all
which
may
be
abused
,
but
yet
wee
must
learne
to
use
them
rightly
.
CHAP.
XIII
.
Of
the
Maiestie
,
of
the
free
,
constant
and
eternall
Word
of
God
,
how
it
can
be
bound
to
nothing
,
included
in
nothing
,
nor
buried
in
the
Letter
;
and
also
the
difference
betwixt
the
internall
and
the
externall
Word
.
THE
word
of
God
is
as
God
,
infinite
,
invisible
,
ineffiable
,
a
Spirit
and
Life
,
which
no
mortall
man
can
speake
,
see
,
or
heare
,
but
as
farre
as
is
Lawfull
to
speake
of
it
after
the
manner
of
men
,
and
by
similitude
.
The
word
of
God
is
nothing
else
then
the
glistering
,
the
essence
,
the
Image
,
the
forme
and
splendor
,
as
well
imprinted
like
a
Seale
into
all
Creatures
,
as
more
specially
into
the
hearts
of
the
faithfull
,
which
in
all
things
is
the
cause
of
their
being
,
in
all
beleevers
teacheth
,
in
al
wicked
men
reproveth
,
exhorteth
,
and
contendeth
and
reprehendeth
the
world
of
sinne
,
and
which
in
the
beginning
did
enlightē
&
informe
the
hearts
of
Adam
,
Abell
,
Noah
,
Loth
,
Abraham
,
Iob
,
Mercurie
,
Termigestus
,
Plotimus
,
Cornelius
,
and
all
other
upright-hearted
Gentils
.
For
though
God
giveth
beeing
,
in
,
above
,
below
,
without
,
and
beyond
all
Creatures
,
and
is
the
essence
of
all
things
that
bee
;
yet
in
nothing
is
hee
so
clearly
to
be
seene
as
in
Man
,
whom
therefore
he
created
after
his
owne
image
,
and
perfected
in
Christ
.
Therefore
as
brightnesse
doth
so
proceed
from
the
Light
of
the
Sunne
,
as
yet
it
is
not
seperated
from
the
Sunne
,
but
for
all
that
remaines
in
the
Sunne
,
though
it
fill
the
whole
world
,
and
enlighten
the
same
;
So
is
the
Sonne
in
like
manner
whole
in
the
Father
,
and
in
all
the
Creatures
,
as
the
Light
is
in
the
Sunne
and
in
the
whole
World
:
Therefore
it
is
called
the
brightnesse
of
his
Majestie
,
and
the
image
or
figure
of
his
divine
essence
;
Of
the
same
nature
,
substance
,
and
essence
with
God
;
So
as
nothing
can
bee
spoken
of
the
Father
,
which
may
not
also
be
verified
of
the
word
:
God
is
no where
and
every where
,
in
all
places
,
in
all
things
,
and
yet
incomprehensible
above
and
beyond
all
things
;
Limited
to
nothing
,
so
farre
forth
that
the
heavens
and
earth
are
not
able
to
containe
him
,
nor
all
the
Creatures
.
So
is
the
word
.
Even
as
the
Light
of
the
Sunne
hath
an
originall
,
from
whence
it
proceedeth
,
and
a
force
&
action
into
which
it
tendeth
,
which
originall
is
the
Sunne
it selfe
,
and
which
externall
active
force
is
the
heating
or
enlightning
of
the
whole
world
,
or
as
the
word
of
every
man
hath
originall
force
and
spirit
,
which
originall
is
man
,
whose
expression
and
image
the
word
is
,
and
of
the
same
essence
with
him
.
And
thirdly
,
it
hath
an
active
force
or
spirit
,
which
qualifieth
this
word
,
and
makes
it
either
cheerefull
,
or
angrie
,
or
sorrowfull
or
displeased
.
So
the
originall
of
this
divine
word
is
the
Father
,
or
the
action
,
or
active
force
,
or
vertue
of
it
is
called
the
Holy
Ghost
.
As
therefore
the
Sunne
,
is
light
,
and
that
active
force
of
that
Light
,
is
the
same
;
and
as
man
his
word
,
and
the
active
force
of
that
word
,
is
the
same
;
So
the
Father
,
the
Word
,
and
the
Holy
Ghost
,
are
one
God
.
Wherefore
nothing
that
appertaines
to
their
essence
can
be
spoken
of
one
,
which
cannot
also
be
verified
of
all
,
that
is
all
three
;
and
as
they
are
of
the
same
essence
,
so
of
the
same
condition
,
disposition
,
and
nature
.
As
therefore
God
is
in
nothing
,
and
yet
in
all
things
;
so
also
is
his
almightie
word
,
which
is
the
same
:
as
God
is
so
in
all
things
,
yet
that
he
can
be
included
in
nothing
,
and
so
above
all
Creatures
,
as
the
Earth
,
Heaven
,
or
any
other
Creature
is
not
able
to
conceive
or
circumscribe
him
.
And
so
in
all
Creatures
,
as
nothing
is
without
him
,
or
rather
nothing
there
is
that
is
not
full
of
him
.
So
is
also
his
Word
.
As
God
can
neither
be
spoken
or
written
,
nor
any
man
is
able
to
declare
what
God
is
,
but
all
things
which
are
said
of
him
,
are
but
Images
&
shadows
.
J
will
not
say
as
Taulerus
and
Dr.
Eickarius
say
,
seeing
if
we
speake
truely
and
properly
,
the
whole
nature
of
God
is
farre
otherwise
then
man
doth
or
is
able
to
speake
of
him
.
Lastly
,
as
God
is
a
thing
opposite
,
and
contrary
to
humane
cogitation
,
and
farre
otherwise
then
he
is
conceived
to
bee
in
the
thoughts
of
man
;
So
also
is
the
divine
word
of
God
.
As
there
is
nothing
so
little
in
which
there
is
not
God
;
and
againe
,
nothing
so
great
that
can
receive
or
circumscribe
God
.
As
nothing
is
so
little
but
God
is
lesse
,
and
nothing
so
great
but
God
is
greater
,
beyond
,
without
,
below
,
&
above
all
Creatures
;
So
also
is
his
divine
word
.
As
the
free
,
almightie
,
eternall
,
immutable
,
omniscient
,
incomprehensible
,
invisible
,
and
unconceivable
God
is
the
beeing
of
all
things
;
So
as
as
all
things
consist
rather
in
him
then
in
,
and
by
themselves
(
as
Taulerus
and
the
Germain
Theologie
in
a
1000
places
doe
avouch
)
and
is
none
of
these
things
which
can
be
seene
or
comprehended
by
sence
or
expressed
by
word
;
So
his
divine
word
is
free
in
all
,
and
beyond
all
,
bound
unto
nothing
,
neither
tyed
to
the
prison
,
or
letters
,
or
cover
of
the
Letter
,
concluded
,
included
,
and
so
tyed
unto
it
,
that
otherwise
it
is
no where
;
even
as
the
following
Position
and
Sentence
of
a
Learned
man
divinely
instructed
doe
show
.
As
the
word
is
covered
and
hidden
by
the
Letter
,
so
it
is
opened
and
revealed
by
the
spirit
.
Hence
it
commeth
to
passe
that
the
Letters
be
as
a
closed
or
sealed
Booke
;
so
as
the
dark
Letter
,
except
it
be
opened
,
doth
slay
;
but
the
Spirit
doth
quicken
,
and
the
Letters
are
as
a
certaine
Image
,
void
of
Life
and
Spirit
:
that
is
a
printed
and
dead
expression
of
the
Spirit
;
therefore
they
want
Life
,
(
except
the
soule
of
the
spirit
be
present
)
and
doe
erre
.
Therefore
the
Letters
cannot
be
the
word
of
God
.
Since
the
word
is
farre
otherwise
an
other
thing
then
the
letters
;
For
it
is
a
spirit
,
truth
,
&
life
;
but
the
letters
are
contrary
:
flesh
the
letter
&
death
;
yea
the
letters
if
they
want
the
Light
of
the
word
,
are
an
offence
;
&
if
they
want
the
soule
of
the
spirit
,
are
a
stumbling
block
.
Therfore
the
Letters
are
an
otherwise
thing
then
the
word
;
that
is
,
they
are
not
the
Sword
of
the
Spirit
,
but
a
sheath
;
For
as
the
womb
of
the
virgin
conceived
the
word
,
so
the
Letters
.
For
the
word
is
clothed
both
with
flesh
&
with
the
Letters
,
that
Seede
of
Abrahem
layeth
hould
of
the
Scriptures
or
Letters
,
(
for
they
are
both
one
,
)
and
againe
is
apprehended
by
them
;
but
the
spirit
is
not
apprehended
in
the
flesh
or
Letter
of
the
Scriptures
.
The
cause
thereof
is
this
:
the
flesh
or
Letter
cannot
containe
,
conceive
,
or
comprehend
the
Majestie
of
the
word
;
yet
even
as
it
was
so
in
the
flesh
,
that
the
Majestie
thereof
did
not
appeare
;
so
it
is
in
the
Letter
,
that
true
neither
to
all
,
or
to
any
one
that
reads
,
is
it
obvious
and
apparent
.
This
is
witnessed
by
all
Learned
men
in
the
meere
Letter
,
since
the
world
began
,
who
neither
could
know
,
finde
,
or
comprehend
Christ
in
the
flesh
,
nor
the
word
in
the
Letter
;
which
they
should
have
done
,
if
Christ
in
the
flesh
,
or
under
the
miserie
of
the
flesh
had
beene
known
unto
all
,
not
hidden
but
manifested
;
and
the
Letter
had
beene
not
the
covering
mysterie
,
but
the
true
living
and
enlightning
word
of
God
it selfe
.
As
therefore
the
flesh
was
not
the
word
,
but
the
cover
thereof
,
and
a
certaine
great
mysterie
;
So
the
Letters
are
not
the
word
properly
,
but
the
shell
,
the
barke
and
cover
thereof
.
The
word
was
made
fleshly
assumption
,
not
mixture
,
and
so
the
same
word
is
made
Letters
,
yet
not
so
as
the
same
can
be
said
of
the
Letters
,
as
of
the
word
,
but
as
in
a
certaine
Seale
.
Therfore
so
farre
are
the
Letters
from
being
the
word
of
God
,
that
they
onely
be
the
figure
and
barke
thereof
.
For
the
word
is
not
that
which
is
spoken
by
the
Letter
,
but
that
which
is
expounded
by
the
Holy
Ghost
,
and
understood
onely
of
the
Faithfull
.
Therefore
the
Letters
doe
paint
out
,
&
shadow
out
;
and
after
a
certaine
manner
set
forth
unto
us
the
word
,
and
expresse
something
,
but
are
not
the
word
,
although
they
be
spoken
and
expressed
.
For
the
word
did
not
assume
the
flesh
that
it
is
not
out
of
the
flesh
.
So
it
did
not
so
fall
into
the
Letter
,
that
it
is
not
out
of
the
Letter
;
For
there
was
the
word
when
there
was
no
Letters
;
and
the
same
will
remaine
after
the
Letters
are
perished
.
Therefore
as
the
word
was
never
included
and
circumscribed
in
the
flesh
,
neither
is
it
in
the
Letters
.
For
so
it
was
in
the
bodie
,
as
it
never
yet
left
heaven
,
and
in
the
same
manner
it
is
so
in
the
Letter
as
yet
it
is
every where
.
Therefore
the
word
is
in
the
Letter
altogether
,
but
not
all
.
Hereupon
we
see
that
the
letters
have
been
exercised
with
a
continuall
encrease
and
addition
.
Therefore
the
Letters
are
the
Image
of
the
word
,
and
not
the
word
it selfe
;
And
if
they
be
,
they
are
altogether
a
written
,
and
a
dead
,
&
not
a
living
word
;
For
there
is
a
twofould
word
,
one
that
quickneth
,
viz.
the
Spirit
,
another
the
Letter
,
which
is
said
to
kill
and
slay
.
The
living
word
is
that
which
inwardly
teacheth
,
and
maketh
us
to
fructifie
;
the
dead
word
is
that
which
in
the
Flesh
and
Letter
is
proposed
unto
us
.
The
living
word
is
a
true
Light
,
which
enlightneth
all
men
,
and
therefore
a
regenerating
spirit
,
because
it
reneweth
all
things
.
In
a
word
,
it
is
the
power
and
might
of
God
,
which
giveth
unto
us
that
knowledge
,
sence
,
soule
,
and
Life
,
which
is
from
God
.
A
certaine
brightnesse
of
the
face
of
God
,
which
enlightneth
us
from
above
,
&
imprints
in
us
the
unction
of
the
Holy
Ghost
,
by
which
it
teacheth
and
instructeth
us
in
all
things
;
But
the
dead
word
are
the
Letters
,
that
sealed
booke
,
and
dead
Letter
,
sence
,
and
will
,
which
is
the
word
of
the
flesh
,
not
of
the
Spirit
of
God
.
The
true
and
living
word
is
that
which
God
begetteth
in
us
,
and
the
spirit
of
God
effecteth
in
us
;
But
the
dead
and
Litterall
word
is
that
which
the
Letters
show
unto
us
and
men
propound
.
Therefore
he
doth
not
alwayes
want
the
word
who
hath
not
the
Letters
:
For
he
may
have
the
interior
who
wants
the
exterior
word
,
to
witt
,
the
Law
of
God
written
in
our
hearts
.
Hence
it
comes
to
passe
,
that
no
man
hath
absolute
neede
to
be
taught
of
an
other
,
or
to
admonish
his
brother
concerning
the
knowledge
of
God
.
For
al
these
shall
know
,
from
the
least
to
the
greatest
,
and
are
all
the
Disciples
of
Christ
divinely
taught
.
This
writing
is
not
printed
with
inke
and
paper
,
but
written
with
the
finger
of
God
in
the
tables
of
our
hearts
.
This
is
the
Doctrine
of
the
truth
,
and
the
inspiration
of
the
Spirit
,
to
wit
,
the
propheticall
breathing
,
the
inspiration
of
the
Spirit
,
and
the
true
art
of
God
.
Moreover
,
hee
may
have
the
living
word
of
God
who
wants
the
dead
of
the
Letter
;
and
the
thing
it selfe
who
wants
the
signe
,
that
is
the
Life
of
the
word
,
though
he
wants
the
dead
Letter
;
For
two
things
are
cheifly
to
be
considered
in
the
word
.
The
first
is
the
disposition
and
nature
of
the
word
,
which
is
a
certaine
Light
intended
for
the
enlightning
of
men
.
The
other
is
the
action
of
it
,
that
is
the
spirit
,
which
giveth
action
and
operation
to
the
word
.
For
the
word
hath
not
onely
a
knowledge
,
but
also
a
certaine
action
,
it
is
not
onely
a
Light
and
splendor
in
us
given
from
above
but
also
Life
.
The
interior
word
containeth
both
of
these
which
sometimes
is
called
the
Kingdome
of
God
,
sometimes
the
Spirit
,
sometimes
Christ
dwelling
in
us
.
For
it
is
not
onely
a
Light
,
way
,
and
guide
,
but
also
Spirit
,
truth
,
and
Life
;
that
is
,
which
not
onely
teacheth
man
that
he
may
understand
,
but
also
moves
him
that
hee
workes
.
But
the
exterior
word
is
farre
from
this
priviledge
,
and
hath
farr
a
different
nature
;
For
it
is
nothing
else
but
a
certaine
forme
&
figure
of
the
interior
,
J
will
not
say
a
shadow
.
Therefore
the
interior
words
,
as
it
is
the
onely
lively
,
so
it
is
the
onely
true
word
,
as
being
the
truth
and
life
.
But
on
the
contrary
the
exterior
is
nothing
but
a
killing
Letter
,
and
a
deceitfull
figure
of
the
word
.
Hence
it
ariseth
,
the
Letter
,
(
as
Christ
)
becomes
a
certaine
snare
to
wicked
men
,
a
stone
of
offence
,
darkenesse
,
not
Light
,
death
,
and
not
Life
.
Therefore
it
is
necessarie
,
that
beside
the
exterior
word
,
the
interior
be
sought
after
and
knowne
:
Since
the
exterior
deceiveth
a
man
with
its
shape
,
is
death
and
darknesse
,
unlesse
the
Light
&
Life
of
the
spirit
bee
together
present
with
it
.
Moreover
,
the
exterior
suffereth
a
man
to
be
sluggously
and
idle
,
except
the
power
of
the
interiour
bee
present
with
it
.
Therefore
the
interiour
word
may
be
without
the
exterior
,
as
the
exteriour
without
the
interior
.
Therfore
it
doth
not
necessarily
follow
that
a
man
hath
the
word
of
God
,
because
he
pretends
and
hath
the
letter
;
as
on
the
other
side
it
followeth
not
,
that
he
who
wāteth
the
exterior
word
or
letter
,
wāteth
also
the
interior
,
true
,
and
heavenly
word
,
which
is
God
himselfe
.
For
he
doth
not
alwayes
want
the
word
who
hath
not
the
Letter
;
For
the
Letters
doth
onely
give
a
testimony
of
the
word
,
so
farre
are
they
from
being
the
word
it selfe
;
yea
they
are
scarce
the
Image
of
the
living
word
;
Much
lesse
are
they
it
,
which
neither
can
be
written
nor
expressed
by
words
both
which
is
incident
to
the
Letters
.
Therefore
the
Letters
are
farre
from
being
the
word
of
God
,
yea
all
the
word
,
though
sometimes
they
bee
called
the
word
of
God
;
as
the
image
and
picture
of
a
man
is
called
sometimes
by
his
name
,
even
as
God
is
sometimes
called
man
,
&
the
word
flesh
:
not
that
God
is
man
,
or
the
word
or
spirit
is
made
flesh
,
by
imitation
,
appellattion
,
and
permixion
;
So
as
what
is
said
of
one
,
may
be
verified
of
the
other
,
or
so
as
God
cease
to
be
God
,
and
to
be
truely
changed
into
man
,
as
that
water
in
Cana
Galilee
was
changed
into
wine
.
Or
so
as
the
word
is
so
flesh
,
as
not
now
it
is
not
the
spirit
,
or
the
word
but
flesh
,
in
no
wise
.
The
word
is
not
so
in
the
Letter
,
that
they
be
one
and
the
selfe
same
thing
,
or
so
as
the
word
should
have
changed
it selfe
into
the
Letter
;
and
yet
well
and
rightly
the
Letters
are
called
the
Word
of
God
;
so
as
God
is
called
Man
,
and
the
Word
flesh
;
although
to
speake
properly
,
neither
is
the
word
of
God
changed
into
Letters
,
nor
God
into
Man
,
nor
the
word
into
flesh
.
Therefore
both
these
may
be
true
,
the
Letters
are
the
word
of
God
,
and
the
Letters
are
not
the
word
of
God
.
Now
although
the
Letters
are
sometimes
in
some
respect
the
word
of
God
,
yet
truely
are
they
not
the
sole
,
nor
altogether
,
nor
all
the
Word
of
God
;
yea
if
we
speak
properly
,
they
are
not
the
word
of
God
,
which
either
can
be
spoken
or
written
;
and
that
the
Letters
are
not
the
sole
word
of
God
,
may
be
made
knowne
by
this
:
That
many
things
besides
the
Scriptures
are
revealed
&
inspired
unto
many
,
and
many
things
are
spoken
and
written
by
them
which
are
not
contained
openly
in
the
letters
,
yea
which
somtimes
are
contrarie
to
the
dead
Letters
.
The
Prophets
,
&
Moyses
,
&
Christ
,
and
his
Appostles
,
whose
words
seeme
to
be
contrary
to
the
Prophets
,
what
they
have
written
of
the
Temple
,
the
Sacrifice
,
Circumcision
,
and
of
the
vision
of
God
.
Moreover
,
the
true
word
of
God
hath
beene
from
all
eternitie
;
yea
even
before
any
scripture
was
,
(
as
I
have
said
before
)
&
it
will
be
hereafter
when
the
scriptures
are
perished
.
Therefore
the
word
is
improperly
in
the
Letter
and
flesh
,
and
therefore
it
is
improperly
called
flesh
or
the
Letter
;
For
my
word
(
saith
Christ
)
is
Spirit
and
Life
.
Therefore
the
word
cannot
be
that
word
which
is
flesh
or
dead
letter
;
wherfore
though
the
word
truely
and
indeed
is
onely
in
spirit
,
as
in
which
it
onely
liveth
,
yet
it
is
also
in
the
flesh
,
but
yet
weake
if
there
it
bee
alone
without
the
Spirit
and
Life
.
It
is
also
in
the
Letter
,
but
altogether
dead
,
unlesse
the
Spirit
doe
quicken
it
,
as
the
soule
doth
the
bodie
;
and
it
is
in
both
,
and
yet
not
truely
,
and
if
truely
,
yet
not
all
,
and
onely
,
and
lively
.
Now
,
although
the
word
is
in
the
Spirit
lively
and
true
,
yet
after
a
more
peculiar
&
excellent
manner
it
is
in
the
flesh
then
in
the
Letter
,
although
the
Spirit
be
present
with
the
Letter
,
and
lend
a
hand
,
it
teacheth
nothing
,
but
when
the
spirit
dwelleth
with
the
flesh
,
it
not
onely
teacheth
,
but
also
maketh
alive
,
and
bursteth
out
into
workes
.
So
the
letter
of
the
Law
brings
men
to
no
perfection
,
although
it
be
the
word
of
God
,
as
also
the
Scriptures
spoken
by
the
mouth
of
God
,
and
written
by
his
finger
;
For
the
word
of
the
Law
did
teach
the
knowledge
of
the
precept
,
but
did
not
give
man
a
will
and
strength
to
fulfill
the
same
,
but
the
word
which
is
made
flesh
giveth
life
to
beleevers
.
Hence
it
commeth
to
passe
,
that
the
flesh
inspired
with
the
word
and
spirit
of
God
,
wills
and
doth
keepe
the
Commandement
of
God
.
Therefore
the
word
in
the
flesh
doth
onely
give
an
Example
of
life
,
when
on
the
contrarie
it
leaveth
in
the
letter
all
things
idle
and
sleepie
.
But
in
the
Spirit
it
truely
stirrs
up
the
heart
and
affections
towards
the
Law
,
for
the
Spirit
is
the
life
and
soule
of
the
word
,
and
therefore
the
word
it selfe
;
but
the
flesh
is
a
certaine
imitation
of
the
word
,
the
letters
a
certaine
printed
picture
and
Copie
of
the
word
.
Wherefore
the
written
word
is
not
the
true
word
,
but
a
certaine
image
thereof
;
yea
the
Scriptures
pronounced
in
words
are
not
the
true
word
of
God
,
but
onely
a
testimony
thereof
:
For
the
Scriptures
had
beginning
in
time
by
occasion
,
but
the
word
was
from
all
eternitie
.
Adde
to
which
the
Scriptures
doe
lead
men
into
errour
,
except
the
interpreter
,
viz.
the
Spirit
be
present
.
And
they
are
a
sealed
booke
,
and
a
perplexed
Laborinth
,
unlesse
the
Spirit
be
present
,
as
the
Treede
of
Thesius
,
to
guide
us
,
and
as
the
Key
of
David
to
open
unto
us
.
Hence
it
comes
to
passe
,
that
many
men
seeing
see
not
,
and
hearing
heare
not
,
and
as
who
know
the
Scriptures
,
and
yet
neither
know
nor
understand
.
Therefore
we
confesse
that
the
letters
are
a
certaine
image
and
figure
of
the
word
,
yet
they
are
not
truely
the
very
word
,
because
they
are
but
onely
an
image
&
figure
thereof
.
This
is
the
reason
wherefore
we
admitt
no
other
word
but
what
is
answerable
to
this
Image
or
Example
of
the
Scriptures
,
and
to
the
true
and
spirituall
sence
.
Therefore
the
Scriptures
are
as
the
Index
or
golden
Scales
of
the
word
,
so
they
be
understood
not
according
to
the
dead
letter
,
but
according
to
the
minde
of
Christ
and
will
of
the
Spirit
.
Therefore
we
reject
not
what
is
agreable
to
the
true
meaning
of
the
Scriptures
,
so
we
doe
not
deny
what
is
not
contrary
unto
them
;
For
whosoever
is
not
against
us
is
of
us
.
Therefore
we
deny
not
the
exterior
word
,
written
or
spoken
,
so
doe
we
confirme
the
interior
or
living
,
so
it
is
wee
grant
the
maistery
and
unction
of
the
Spirit
,
and
doe
not
deny
the
guift
of
Prophecye
and
interpretation
of
the
Scriptures
.
For
the
word
hath
something
to
come
and
something
obscure
&
difficult
to
the
flesh
.
That
which
is
to
come
,
the
Spirit
taketh
it
of
the
word
,
and
declareth
it
unto
us
,
that
which
is
obscure
&
hard
to
be
understood
,
it
dayly
teacheth
unto
us
,
and
leadeth
us
into
all
truth
.
Therefore
under
the
name
of
the
word
of
God
,
the
Letters
are
not
onely
understood
,
but
all
prophecies
,
visions
,
dreames
,
unctions
,
inward
speakings
,
Doctrins
of
the
Spirit
&
revelations
if
they
be
from
God
;
also
whatsoever
holie
men
by
the
instinct
of
the
spirit
have
either
spoken
or
done
.
Therefore
no
man
must
adhere
peremptorily
to
the
onely
letter
;
where
the
Holy
Ghost
is
,
there
is
libertie
,
and
the
free
word
is
bound
to
none
.
Moreover
,
the
Holy
Ghost
suffereth
no
rule
or
limit
to
be
prefixed
to
it
in
its
owne
;
therefore
to
nothing
it
is
tyed
but
to
it selfe
,
that
is
,
be
not
contrarie
and
disagreeing
to
it selfe
,
as
therefore
many
things
come
and
are
spoken
from
God
;
al
which
(
nay
not
the
thousand
part
)
are
written
in
the
scripturs
;
So
many
things
at
this
day
happen
&
are
spoken
by
God
,
which
are
not
written
;
And
yet
neverthelesse
they
are
the
word
of
God
,
and
wrought
by
him
.
Add
to
which
that
many
things
there
are
not
written
,
nor
expressed
in
words
,
which
wee
yet
receive
for
the
word
of
God
,
and
onely
by
hand
as
it
were
,
have
received
them
from
our
Forefathers
,
of
which
kinde
are
the
abrogation
of
the
precepts
of
the
first
counsell
,
renewed
after
by
the
Holy
Ghost
to
the
Church
;
So
as
the
Church
was
freed
from
the
same
;
Of
which
things
wee
notwithstanding
have
no
written
or
expresse
word
.
Christ
himselfe
taught
all
in
word
,
and
writt
nothing
,
and
commanded
his
Apostles
to
preach
,
not
to
write
.
And
the
Church
is
begotten
rather
by
word
then
by
writing
.
Moreover
,
the
Doctors
&
preachers
of
the
new
Covenant
were
called
and
indeed
are
the
Ministers
of
the
Spirit
,
not
of
the
Letter
.
By
all
these
it
is
manifest
,
that
the
free
and
swift
Spirit
is
not
tyed
unto
letters
,
nor
the
Doctrine
of
the
Spirit
can
bee
included
into
the
Jayle
,
prison
and
corner
of
the
Scriptures
.
Therefore
although
there
bee
many
bookes
of
the
Law
,
something
sometimes
may
change
to
come
in
handling
of
which
there
is
no
expresse
Canon
or
Law
to
be
found
,
but
it
is
to
be
excogitated
and
ruled
by
reason
.
So
oftentimes
such
a
rare
thing
happeneth
,
the
letters
doe
universall
forsake
a
man
,
that
they
cannot
teach
,
comfort
,
guide
,
or
appease
him
;
but
a
man
must
necessarily
repaire
unto
God
,
and
consult
with
the
peculiar
word
of
the
Spirit
by
prayer
,
to
comfort
and
strengthen
his
weakned
conscience
;
For
it
is
not
sufficient
to
have
the
common
call
and
word
,
except
a
man
have
speciall
,
proper
,
and
inward
call
,
which
yet
is
not
contrary
unto
the
common
.
And
although
the
word
of
God
is
altogether
one
,
and
undivided
,
yet
how
much
thereof
a
man
hath
received
by
faith
,
so
much
of
it
is
his
;
and
this
is
his
word
;
His
issue
the
Word
of
God
is
,
as
God
himselfe
,
must
be
made
every
ones
by
faith
.
No
otherwise
then
whereas
the
Light
of
the
Sunne
is
common
;
yet
as
much
as
every
one
is
enlightned
thereby
,
so
much
is
the
Sunne
his
,
and
no
more
;
So
as
much
as
every
one
hath
of
God
and
his
word
,
so
farre
is
he
his
God
,
and
so
farre
hath
he
God
and
his
word
,
which
are
common
to
all
,
peculiar
to
himselfe
.
Therfore
the
letters
are
farre
weaker
then
to
satisfie
a
troubled
conscience
in
the
offences
thereof
,
and
to
make
quiet
againe
;
the
lively
word
of
God
must
doe
this
,
and
this
honour
hath
God
reserved
onely
to
himselfe
,
neither
will
he
permitt
it
to
the
letters
,
or
any
Creatures
whatsoever
.
Moreover
,
the
Holy
Ghost
will
not
be
bound
or
captivated
in
those
that
are
his
,
nor
be
subject
to
the
masterie
of
any
one
,
nor
suffer
that
it
should
be
taught
by
any
writing
or
mouth
of
man
,
but
will
it selfe
be
the
light
,
the
Doctor
,
master
,
captaine
,
and
in
a
word
all
in
all
things
.
Moreover
,
he
who
useth
the
Scriptures
for
a
testimony
of
that
worke
&
spirit
,
so
hee
doe
it
according
to
the
minde
of
Christ
;
not
interpreting
them
according
to
the
interpretation
of
the
Scribes
and
Puarisees
,
doth
onely
use
the
Scriptures
aright
,
according
to
the
will
of
God
,
according
as
he
ought
;
all
others
are
meere
abuses
,
and
the
worship
of
images
,
as
the
whole
world
busies
it selfe
in
the
Scriptures
,
and
esteeme
them
to
be
their
Apollo
,
as
if
the
Holy
Ghost
&
God
were
no
longer
to
be
consulted
with
,
concerning
any
affaires
,
but
onely
the
letters
.
In
a
word
,
here
they
enquire
and
have
all
things
;
here
with
the
Pharisees
they
think
to
have
life
;
neither
will
they
grow
by
an
others
mans
harme
,
nor
will
they
see
how
blinde
,
impious
,
ignorant
,
and
dead
they
ever
have
beene
in
all
ages
,
in
divine
things
,
and
in
the
word
of
God
,
who
have
beene
the
most
Learned
,
and
could
all
the
Bible
at
their
fingers
ends
,
having
for
all
that
neede
to
heare
and
learne
the
truth
from
Christ
;
So
darke
and
deadly
are
the
Letters
,
which
they
make
their
Idols
.
Paul
calleth
the
Letters
death
,
but
they
life
;
but
indeed
they
are
eternall
darknesse
,
death
,
aenigma
,
allegorie
,
and
a
sealed
booke
.
Unlesse
thou
have
the
living
word
of
God
unto
the
Light
,
and
in
them
relie
upon
the
Holy
Ghost
;
For
thy
teacher
,
inspirer
,
interpreter
,
guide
,
and
master
;
and
yet
many
of
them
dare
make
the
booke
to
be
open
when
as
yet
they
cannot
agree
in
the
exposition
of
it
.
And
from
thence
doe
as
many
Sects
and
Heresies
arise
,
as
Readers
and
Heads
doe
attempt
to
reade
it
.
But
know
thou
,
and
have
it
as
a
thing
most
true
,
that
they
are
cleane
onely
to
the
cleane
,
Spirituall
to
the
Spirituall
,
the
Word
of
God
to
them
who
are
of
God
,
and
Religiously
studie
them
by
the
direction
and
guidance
of
the
Holy
Ghost
,
whom
they
carie
alwayes
with
them
,
and
put
as
a
Light
into
this
,
otherwise
darke
Lanthorne
;
so
as
by
the
the
doctrine
of
the
Spirit
&
direction
of
it
they
bring
more
light
unto
them
;
then
they
receive
therfrom
;
what
they
receive
therefrom
is
nothing
else
or
no
other
but
a
certaine
Testimonie
of
the
Spirit
of
them
and
all
Doctrine
.
The
Bereans
used
the
Scriptures
as
Christ
would
have
them
to
bee
used
:
(
Acts
17.
)
Search
the
Scriptures
,
(
saith
he
,
)
in
which
yee
thinke
yee
have
Eternall
life
,
Ioh.
5.
But
he
thinkes
otherwise
;
For
it
followes
,
they
are
they
which
testifie
of
me
,
that
I
am
the
Life
and
Word
which
speaketh
unto
you
,
John
8.
As
therefore
we
graunt
that
the
Scriptures
are
the
rule
of
the
word
&
judge
of
spirituall
things
;
So
in
no
wise
will
we
remove
out
of
the
Church
,
the
word
of
God
,
and
unction
of
the
Spirit
.
For
even
as
wee
defend
the
Majestie
and
authoritie
of
the
word
of
God
against
the
dead
Letter
,
so
will
we
maintaine
the
masterie
of
the
Spirit
against
the
executioner
of
the
Letter
.
And
so
doe
we
grant
the
fulfilling
of
the
swift
and
short
word
,
as
in
the
onely
precept
of
loue
all
is
contayned
,
both
the
Law
and
Prophets
be
comprehended
therein
,
we
ingenuously
confesse
.
Wherefore
as
wee
doe
not
take
away
the
word
of
the
Law
,
but
confirm
it
:
So
we
doe
think
that
something
is
yet
dayly
to
be
opened
in
the
Church
,
by
the
unction
of
the
Doctors
thereof
;
the
signe
and
earnest
not
of
that
which
is
necessary
to
salvation
,
but
to
the
guift
of
Prophecying
,
and
the
hidden
interpretation
of
the
Scriptures
.
Since
Christ
never
forsaketh
his
Spouse
,
but
is
alwayes
present
with
her
unto
the
end
,
Math.
28.
and
being
ever
in
the
midst
of
her
,
doth
guide
&
direct
her
,
2
Cor.
9.
This
is
the
reason
wherfore
we
doe
not
force
or
include
the
Majestie
of
the
word
of
God
within
the
narrow
prison
of
the
Letters
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A01210e-3770