To
Master
IOHN
SMITH
,
and
to
the
Companie
with
him
at
Amsterdam
in
Holland
.
ANd
least
I
runne
into
your
fault
,
and
fall
into
the
same
daunger
with
you
,
as
of
my selfe
I
haue
no
strength
to
stand
more
then
you
:
By
the
grace
and
assistance
of
my
God
,
I
will
take
heede
,
and
though
I
haue
not
the
skill
of
the
learned
Disputers
of
this
world
,
yet
I
hope
the
Spirit
of
Trueth
will
so
direct
me
,
that
I
shall
rather
say
,
I
know
not
,
then
set
downe
and
affirme
that
for
trueth
,
which
shall
be
found
a
lie
.
This
therefore
I
say
and
write
,
not
respecting
what
you
haue
said
,
nor
regarding
your
many
Arguments
to
the
contrarie
.
That
the
Church
which
the
Lord
doth
build
,
consisteth
of
liuing
stones
:
1.
Peter
2.
Mat.
16.18
.
And
the
gates
of
Hell
shall
not
preuaile
against
that
Church
,
or
any
one
of
the
stones
thereof
,
Reuel.
20.6
.
but
it
shall
stand
and
preuaile
against
Hell
,
and
the
snares
of
the
second
death
,
so
that
not
one
shall
perish
that
is
of
this
holy
Temple
.
For
this
Church
of
Christ
and
euery
stone
thereof
,
1.
Pet.
2.4
,
7.
is
framed
and
fashioned
from
aboue
,
he
himselfe
is
the
foundation
and
chiefe
corner
stone
.
And
all
the
stones
of
this
building
are
his
brethren
,
reborne
and
made
a
new
,
not
in
shew
,
but
in
very
trueth
,
not
for
a
time
,
but
for
euer
not
,
one
of
them
shall
euer
fall
off
.
They
are
all
of
them
euerlasting
,
as
is
their
foundation
whereon
they
rest
,
and
whose
strength
doeth
stay
them
vp
.
Matt.
16.19
.
Great
priuiledges
hath
this
Church
aboue
all
other
,
for
to
it
hee
hath
giuen
the
keyes
of
the
Kingdome
of
heauen
,
to
open
and
shut
,
to
binde
and
loose
:
And
where
two
or
three
of
this
vniuersall
Church
of
Christ
,
Matt.
18.18
,
20.
consisting
of
stones
of
life
,
are
gathered
together
in
his
Name
,
hee
hath
promised
and
will
not
faile
to
be
in
the
midst
of
them
,
And
whatsoeuer
they
binde
in
earth
,
is
bound
in
heauen
,
and
whatsoeuer
they
loose
on
earth
is
loosed
in
heauen
:
And
where
two
of
them
shall
agree
in
earth
vpon
any
thing
,
whatsoeuer
yee
shall
,
desire
it
shall
bee
giuen
you
(
saith
he
)
of
my
Father
which
is
in
heauen
.
This
Church
is
one
,
Ephe.
4.5
,
6.
the
Faith
is
one
,
the
Baptisme
is
also
one
and
the
same
in
euery
stone
thereof
,
not
on
the
skinne
,
but
in
the
heart
.
Their
Rocke
is
Christ
,
that
their
one
Lord
,
he
is
the
Prince
of
their
Faith
and
Hope
,
and
his
Father
is
their
one
God
and
Father
alone
,
who
is
aboue
all
,
and
through
all
,
and
in
them
all
,
praised
for
euer
.
Gal.
4.26
.
And
this
is
Ierusalem
from
aboue
,
which
(
Saint
Paul
saith
)
is
the
mother
of
vs
all
,
and
is
free
.
And
this
and
all
of
them
are
those
little
ones
,
whom
(
the
Lord
said
)
whosoeuer
shall
offend
:
It
were
better
that
a
Milstone
were
hanged
about
his
necke
,
Matt.
18.6
.
and
that
he
were
drowned
in
the
depth
of
the
Sea
,
so
precious
in
his
sight
are
they
all
,
And
whosoeuer
shall
giue
but
a
cup
of
cold
water
,
to
any
one
of
the
lest
of
these
,
Marke
9.41
.
in
my
Name
(
saith
the
Lord
)
shall
not
leese
his
reward
,
but
shall
haue
eternall
life
,
As
it
is
written
;
Come
ye
blessed
of
my
Father
,
inherit
the
kingdome
prepared
for
you
from
the
beginning
of
the
world
:
For
I
was
an
hungrie
,
and
you
gaue
me
meate
,
I
was
a
thirst
and
you
gaue
me
drinke
,
&c.
Yee
did
it
to
these
(
saith
he
)
if
but
to
the
least
of
these
my
brethren
,
yee
did
it
to
me
;
Mat.
25.34
,
35
,
36.
And
againe
,
Whosoeuer
receiueth
one
of
the
least
of
these
little
ones
in
my
Name
(
saith
the
Lord
)
receiueth
me
,
and
with
me
him
that
sent
me
.
O
happie
man
therefore
,
that
can
perceiue
and
doe
these
things
:
But
hee
that
despiseth
you
,
despiseth
me
,
and
him
that
sent
me
.
And
this
is
it
which
Iohn
meaneth
.
He
that
saith
he
is
in
that
light
,
1.
John
2.9
.
and
hateth
his
brother
is
in
darkenes
vntill
this
time
:
But
he
which
loueth
his
brother
abideth
in
that
light
,
and
there
is
none
occasion
of
euill
in
him
.
And
againe
,
Hereby
we
know
that
we
are
translated
from
death
to
life
,
because
we
loue
the
brethren
,
1.
Iohn
3.16
.
meaning
the
Lords
brethren
,
the
little
Sheepe
,
to
whom
he
will
say
,
Come
yee
blessed
inherit
the
Kingdome
for
euer
:
These
loue
their
enemies
,
Matt.
5.44
.
If
they
hunger
they
feede
them
,
if
they
thirst
they
giue
them
drinke
,
if
they
curse
they
blesse
,
if
they
persecute
,
they
pray
and
weepe
for
them
.
And
these
are
the
light
of
the
world
,
Matt.
5.14
,
15.
the
Candle
on
a
Candlesticke
,
the
Citie
set
vpon
a
Hill
,
whereof
Dauid
spake
when
he
said
,
Glorious
things
are
spoken
of
thee
,
Psal.
87.3
.
thou
Citie
of
God
,
and
this
if
one
will
,
he
may
visibly
see
,
for
a
Citie
set
vpon
a
hil
cannot
bee
inuisible
.
And
to
this
alone
is
power
giuen
to
binde
and
loose
,
Ioh.
20.23
.
to
remit
and
to
retaine
sinnes
,
euen
to
these
I
meane
are
these
Keyes
giuen
,
whom
God
approueth
and
will
approue
for
euer
:
Indeede
many
are
called
,
but
these
are
they
that
are
chosen
,
these
loue
one
another
,
and
thereby
doe
they
know
each
other
to
bee
borne
of
God
,
and
to
be
loued
of
God
,
and
that
they
doe
loue
God
,
I
say
,
for
that
they
loue
those
that
are
borne
of
God
:
1.
Iohn
.
2.5
.
As
it
is
written
,
Hereby
we
know
that
yee
are
in
him
.
And
this
is
the
kingdome
which
the
Lord
saith
;
Iohn
.
3.3
.
No
man
can
see
but
he
that
is
borne
againe
.
And
this
is
that
house
of
Leui
,
1.
Peter
.
29.
Hebrew
.
12.23
.
that
royall
Priesthood
spoken
of
,
the
peculiar
people
,
the
congregation
of
the
first
borne
,
who
are
all
written
in
heauen
.
The
chosen
generation
,
and
people
set
at
libertie
:
If
you
will
receiue
it
;
Mat.
18.4
Reuel.
3.12
.
these
are
they
that
haue
the
preheminence
,
these
are
all
the
Priests
of
God
,
and
serue
in
his
Temple
for
euer
:
These
he
hath
made
pillars
in
his
house
,
and
shall
goe
no
more
out
:
these
are
blessed
,
and
holy
,
and
haue
al
their
parts
in
the
first
resurrection
,
and
shall
not
be
hurt
in
the
second
death
.
These
are
they
that
are
risen
with
Christ
,
Reuel.
20.6
.
Reuel.
2.11
.
and
seeke
those
things
which
are
aboue
,
who
are
dead
to
sinne
and
crucified
to
this
world
,
these
are
they
that
haue
ouercome
the
world
,
and
haue
receiued
the
white
stone
,
and
the
new
name
of
the
Lord
.
And
this
is
the
little
flocke
to
whom
he
saith
,
Luke
.
12.32
.
Be
of
good
cheere
,
for
it
is
your
fathers
pleasure
to
giue
you
a
kingdome
.
And
this
alone
is
that
Citie
of
God
,
Reuel.
3.11
.
which
onely
is
named
the
new
Ierusalem
,
and
these
are
the
Citizens
,
and
of
these
the
scripture
meanes
,
which
saith
,
Where
two
or
three
be
gathered
together
in
my
name
,
there
am
I
in
the
midst
of
them
,
And
behold
I
am
with
you
(
saith
he
)
vnto
the
end
of
the
world
.
But
perhaps
you
will
say
,
if
this
bee
the
Church
of
Christ
,
which
you
haue
here
described
;
Obiection
.
to
whome
the
Keyes
of
the
Kingdome
of
heauen
,
and
all
those
titles
and
priuiledges
doe
onely
belong
:
then
was
there
neuer
such
a
Church
in
the
world
,
in
one
fellowship
congregated
and
constituted
by
baptisme
,
pertaking
together
in
the
Lords
supper
,
and
all
other
exercises
of
Religion
,
consisting
onely
of
such
vnmoueable
stones
as
you
speake
of
:
For
with
the
Lord
himselfe
,
and
with
his
eleuen
Apostles
one
was
,
who
did
prooue
a
diuell
,
And
many
also
were
with
Christ
before
and
were
Baptised
,
which
fell
away
,
and
afterwards
with
his
Apostles
also
which
fell
away
and
were
offended
.
It
is
true
indeed
,
but
what
saith
it
,
Answere
.
Ioh.
2.19
.
If
they
had
bin
of
vs
,
they
would
haue
continued
with
vs
:
but
of
that
Church
they
neuer
were
,
that
hath
the
preheminence
,
and
vnto
whom
those
excellent
titles
and
treasures
of
God
doth
belong
:
for
although
they
did
partake
with
them
in
receiuing
the
word
,
and
beleeuing
the
truth
thereof
,
and
of
the
elementish
Baptisme
,
and
the
signes
of
the
Lords
bodie
and
blood
,
and
all
other
such
like
common
things
:
yet
were
they
neuer
baptised
in
heart
,
returned
and
became
as
little
children
;
neither
yet
did
euer
eat
his
flesh
,
and
drinke
his
blood
,
Mat
:
18.3
.
truly
and
indeed
by
faith
:
for
want
wherof
,
they
could
neuer
enter
into
the
kingdome
of
heauen
:
nor
yet
had
euer
life
in
them
,
as
it
is
written
.
And
therefore
of
that
Church
and
kingdome
they
neuer
were
,
Iohn
6.53
.
nor
yet
did
euer
partake
with
them
in
their
peculiar
things
:
nor
neuer
came
into
their
courts
of
rest
,
nor
Citie
of
peace
.
But
to
the
returned
little
ones
,
doe
all
those
great
things
belong
;
those
excellent
priuiledges
,
euen
to
them
that
eate
his
flesh
,
Iohn
6.54
.
and
drinke
his
blood
:
who
haue
all
of
them
eternall
life
abiding
in
them
,
whom
the
Lord
Iesus
will
raise
vp
at
the
last
day
,
as
he
himselfe
saith
.
But
how
then
did
that
Church
iudge
of
them
,
Question
.
(
you
will
say
)
while
they
were
with
them
?
did
they
not
beleeue
that
they
were
returned
,
and
did
they
not
accompt
of
them
,
as
they
did
of
those
that
were
returned
and
borne
againe
:
that
had
eaten
Christs
flesh
,
and
drunke
his
blood
vnto
eternall
life
:
seeing
they
were
baptised
with
them
,
and
did
eate
the
same
bread
,
and
drinke
the
same
wine
with
them
also
,
did
they
not
iustifie
them
,
and
approue
of
them
as
of
the
rest
?
That
Church
did
neuer
so
approue
of
them
,
Answere
.
they
were
neuer
so
blind
and
desperatly
bold
,
as
your
Master
Smith
,
to
iustifie
and
approoue
of
those
whom
God
doth
condemne
:
they
are
not
so
rash
as
you
,
and
your
Church
,
to
affirme
they
know
not
what
:
They
are
better
aduised
,
and
better
taught
then
so
:
That
Church
&
kingdome
which
we
speake
of
,
was
neuer
so
deceiued
in
her
entercommoners
,
to
account
and
approue
them
as
borne
againe
:
because
they
did
partake
with
her
children
in
all
these
common
things
:
But
she
and
her
children
iudged
alwayes
the
truth
of
them
,
and
neuer
were
deceiued
concerning
them
.
They
receiued
the
word
with
ioy
and
gladnesse
,
Mat.
13.20
.
Acts
2.41
.
Luke
9
62.
They
tooke
the
Plough
by
the
hand
indeed
,
The
foule
spirit
was
gone
,
the
Sowe
was
washt
,
the
blade
sprung
vp
:
These
things
the
Church
did
see
,
and
know
was
true
in
them
;
and
so
farre
it
did
approoue
of
them
,
&
did
yeeld
vnto
them
the
common
things
,
and
were
of
one
accord
therein
together
.
The
Church
&
stones
of
life
looked
for
fruit
from
them
,
but
fruit
they
neuer
saw
:
They
hoped
the
best
,
till
they
saw
the
worst
:
They
knew
not
the
tree
,
but
by
the
fruit
,
and
that
not
till
it
had
brought
forth
,
either
good
or
bad
.
But
by
their
fruit
they
do
know
them
as
it
is
written
,
Doe
men
gather
Grapes
of
Thornes
,
or
Figges
of
Thistles
?
can
a
good
tree
bring
foorth
bad
fruit
,
or
a
bad
tree
good
fruit
?
no
not
possible
.
A
good
tree
cannot
bring
foorth
euill
fruit
,
Mat.
7.16.17.18.19.20
.
neither
can
a
bad
tree
bring
foorth
good
fruit
:
euery
tree
that
bringeth
not
foorth
good
fruit
,
is
hewen
downe
and
cast
into
the
fire
.
The
Scripture
doth
neuer
any
where
teach
or
speake
like
your
Master
Smith
,
That
euill
trees
may
be
knowen
to
be
good
trees
,
by
bearing
of
good
fruit
,
and
yet
be
cut
downe
and
cast
into
hell
fire
,
for
bearing
of
euill
fruit
:
for
you
say
,
that
a
tree
which
shall
be
hewen
downe
,
one
that
may
fall
away
,
doth
bring
forth
as
good
fruit
,
as
the
good
tree
,
or
good
ground
doth
;
and
that
there
can
no
difference
be
discerned
by
their
fruits
between
them
,
contrary
to
the
Scripture
which
saith
to
the
children
of
the
kingdome
.
Mat.
12.33
.
Yee
shall
know
them
by
their
fruits
,
Meaning
the
good
trees
by
the
good
fruit
which
they
bring
foorth
,
from
the
trees
that
bring
not
foorth
good
fruit
,
and
from
the
euill
trees
which
bring
foorth
euill
fruite
.
And
as
they
knowe
certainely
,
the
good
tree
by
his
good
fruit
,
and
the
euill
tree
by
his
euill
fruit
:
so
they
doe
also
know
that
those
trees
which
growe
in
the
Lords
field
,
Luke
13.6.7.8
.
standing
as
branches
in
the
vine
,
Iohn
15.2
.
and
bring
not
foorth
good
fruit
are
accursed
like
the
figge
tree
,
Mat.
21.19
.
Mat.
3.10
.
&
must
be
hewen
downe
with
the
euill
trees
,
and
cast
into
euerlasting
fire
.
But
perhaps
you
will
say
,
Obiection
.
these
trees
cannot
be
so
distinguish't
and
knowne
till
the
end
,
for
the
Lord
saith
,
Mat.
24.13
.
He
that
endureth
to
the
end
,
shall
be
saued
.
And
the
righteous
man
may
fall
from
his
righteousnesse
(
as
testifieth
the
Prophet
)
and
die
.
Eze.
18.24.26.27
.
And
the
vnrighteous
man
turne
from
his
vnrighteousnesse
and
liue
.
So
that
there
can
be
no
such
certainty
as
you
speake
of
,
vntill
the
end
.
Heere
I
would
first
know
of
you
,
Answere
.
what
ende
you
thinke
the
Lord
doth
meane
,
whether
the
end
of
the
world
,
or
the
end
of
their
life
in
the
flesh
?
If
you
mean
the
end
of
the
world
,
then
Moses
,
Elias
,
the
Prophets
,
and
Apostles
might
yet
perish
,
for
to
that
ende
they
are
not
yet
come
:
But
they
are
and
shall
bee
saued
,
therefore
that
end
it
cannot
be
:
what
then
?
the
ende
of
their
life
in
the
flesh
?
that
end
is
it
which
you
intend
,
I
dare
say
,
Then
indeed
there
is
no
certainty
,
in
this
world
to
be
had
,
till
the
houre
of
death
:
then
is
the
Doctrine
of
your
fellowes
,
the
Dutch
Anabaptists
true
,
who
affirme
that
the
most
righteous
man
,
lustified
and
borne
againe
from
aboue
,
may
fal
away
and
perish
at
any
time
,
euen
till
his
last
howre
:
then
should
mans
saluation
depend
vpon
his
last
gaspe
.
Then
no
man
can
reioyce
,
that
his
name
is
written
in
the
Booke
life
,
till
he
be
dead
:
or
else
they
may
haue
their
names
blotted
out
againe
,
after
they
be
written
therein
,
as
indeede
they
doe
affirme
:
But
man
may
be
certainely
assured
of
reconciliation
with
God
,
Rom.
1.38.30
.
and
that
his
name
is
written
in
the
booke
of
life
and
sealed
there
,
by
an
indelible
couenant
,
before
the
moment
or
houre
,
or
day
of
his
death
,
therefore
that
end
it
cannot
be
.
But
stay
,
Obiection
.
may
not
the
righteous
man
fall
from
his
righteousnes
then
?
Such
righteous
men
,
as
I
told
you
of
before
,
Answere
.
may
fall
from
their
righteousnesse
,
Euill
Trees
and
euill
ground
which
neuer
brought
foorth
good
fruit
.
As
from
some
the
foules
of
the
Aire
catch
away
the
seed
that
is
sowne
in
their
harts
,
and
they
fall
away
:
Mat.
13.19.20.21.22
.
some
by
persecution
are
offended
,
&
some
the
cares
of
this
world
doe
choake
.
And
so
the
righteous
man
doth
fall
from
his
righteousnesse
.
The
washed
sow
is
turned
to
wallow
in
the
mire
againe
.
2.
Pe.
20.2
.
The
dogge
to
his
vomit
againe
.
He
that
tooke
the
Plough
by
the
hand
,
hath
looked
behind
him
,
and
is
made
vnmeete
for
the
kingdome
of
heauen
for
,
euer
.
The
vncleane
spirit
that
was
cast
out
,
Mat.
12.45
.
is
returned
with
seauen
worse
then
himselfe
,
and
re-entereth
the
house
swept
:
and
the
ende
of
this
man
is
worse
then
his
beginning
:
It
had
beene
better
for
him
,
that
he
had
neuerknowne
the
way
of
truth
,
his
condition
was
better
before
hee
tooke
the
Plough
in
hand
,
then
it
is
now
in
this
end
of
his
,
wherein
he
hath
giuen
it
ouer
,
turned
backe
&
entertained
his
euill
companion
againe
,
with
seauen
more
worse
then
he
.
Question
.
But
what
is
then
the
end
,
which
whosoeuer
endureth
vnto
,
and
doth
attaine
,
shall
be
saued
?
The
end
therefore
is
the
fruit
,
as
reaping
is
the
end
of
Ploughing
:
Answere
.
And
as
wee
looke
for
fruite
after
wee
haue
sowne
our
Corne
in
the
earth
:
So
doth
the
Lord
looke
for
fruit
of
the
seede
he
hath
sowne
in
vs
.
Such
fruite
as
whosoeuer
bringeth
forth
,
shall
neuer
be
hewen
downe
and
giuen
to
the
burning
fire
.
But
is
like
the
tree
planted
by
the
riuer
side
,
Psal.
1.3
.
which
bringeth
forth
his
fruit
in
due
season
,
whose
leafe
shall
not
fade
.
And
this
is
the
plantation
of
God
,
and
these
are
his
trees
,
and
the
branches
of
his
owne
Vine
Christ
Iesues
:
and
euery
branch
that
berareth
fruit
in
him
hee
purgeth
like
a
good
husbandman
,
Ioh.
15.1.2
.
that
it
may
bring
forth
more
fruit
.
And
if
you
aske
what
fruit
that
is
,
I
tolde
you
before
:
yet
if
you
will
haue
it
againe
,
It
is
Loue
,
euen
that
new
commaundement
,
the
perfection
which
the
Lord
commaundeth
,
Mat.
5.48
.
saying
.
Be
ye
perfect
as
your
heauenly
Father
is
perfect
:
It
is
the
first
resurrection
,
which
whosoeuer
attaineth
,
is
blessed
&
holy
for
euer
.
They
that
attaine
to
this
end
,
are
blessed
in
their
life
,
Deut.
28.3.45.6
Mat.
9.3.4.5.6.7.8.9.10.11
.
and
blessed
at
their
houre
of
death
,
and
blessed
at
the
end
of
the
world
,
and
blessed
for
euermore
.
These
righteous
men
neuer
fall
from
their
righteousnes
,
their
names
are
neuer
rased
out
of
die
booke
of
life
,
Mat.
18.14
.
but
vnrighteous
men
may
turne
to
their
righteousnes
.
And
therfore
these
righteous
men
,
encourage
all
,
exhorte
all
,
hope
all
things
,
endure
all
things
,
forbeare
and
are
gentle
vnto
all
,
1.
Cor.
13.4.5.6.7.8
.
And
waite
with
patience
,
laboring
to
see
it
by
any
means
,
they
will
bring
forth
fruit
,
euen
the
fruit
of
the
good
tree
,
The
good
fruitwhich
when
they
see
,
they
do
reioice
&
imbrace
them
,
knowing
thereby
that
they
are
borne
of
God
their
owne
father
,
as
Children
of
that
holy
Church
Ierusalem
their
mother
:
purged
and
purchased
through
his
eternall
Testament
,
in
the
bloud
of
that
one
Lord
the
Lambe
,
1.
John
3.14
.
to
be
an
holy
habitation
to
himselfe
for
euer
.
And
here
is
no
loue
lost
betweene
these
brethren
,
such
loue
betweene
them
as
neuer
was
betweene
earthly
brethren
.
As
the
stocke
they
came
of
in
their
new
generation
doth
excell
in
glory
,
inriches
,
in
power
,
1.
Iohn
5.1
.
in
wisedome
,
in
bounty
,
in
mercy
,
and
loue
:
all
Fathers
and
Mothers
in
nature
,
be
they
neuer
so
high
in
place
of
this
world
,
euen
that
they
can
giue
Kingdomes
,
and
thousand
thousands
of
Gold
and
Treasure
,
to
their
Children
:
and
possesse
them
of
all
the
pleasures
that
the
world
can
afford
:
and
with
all
the
signes
of
loue
that
nature
can
expresse
.
I
say
,
as
the
great
God
of
Heauen
doth
excell
the
greatest
that
euer
was
on
earth
:
And
as
his
loue
is
infinite
beyond
theirs
,
and
his
abilitie
also
to
performe
the
same
:
So
doe
the
gifts
,
the
signes
and
seales
of
his
loue
excell
theirs
.
And
as
his
children
doe
come
of
a
more
noble
stocke
then
theirs
and
are
more
honourablie
descended
euery
way
.
So
doe
they
excell
in
loue
ten
thousand
degrees
,
for
ehey
loue
for
other
and
greater
respects
.
And
as
loue
was
the
beginning
and
cause
of
this
happinesse
:
1.
Iohn
4.19
.
euen
the
loue
of
the
eternall
God
,
as
the
Scriptures
witnesse
:
So
loue
is
the
end
of
their
conuersation
,
Heb.
13.8
.
in
and
through
Iesus
Christ
,
yesterday
to
day
,
and
the
same
for
euer
.
This
is
that
name
so
secretly
written
vpon
them
,
that
no
man
can
Reade
or
know
it
,
but
they
alone
which
haue
it
,
Reuel.
3.12
.
and
vpon
them
onely
is
his
Name
written
:
New
Ierusalem
;
as
it
is
written
:
Him
that
ouercommeth
,
will
I
make
a
Pillar
in
the
Temple
of
my
God
:
And
he
shall
goe
no
more
out
;
And
I
will
write
vpon
him
the
name
of
my
God
,
and
the
name
of
the
Citie
of
my
God
,
euen
the
newe
Ierusalem
which
commeth
downe
from
heauen
from
my
God
,
And
my
new
name
.
And
this
is
the
ende
,
which
whosoeuer
endureth
vnto
,
is
faithfull
to
the
death
,
and
shall
receiue
the
Crowne
of
life
.
Many
false
Prophets
shall
arise
and
deceiue
many
,
Mat.
24.11.12.13
.
and
because
iniquitie
shall
abound
,
the
loue
of
many
shall
bee
cold
;
but
he
that
endureth
to
the
end
,
euen
this
true
and
perfect
loue
,
the
contrarie
to
iniquitie
,
and
to
loue
that
is
cold
,
he
shall
be
saued
.
And
this
is
the
Baptisme
of
the
holy
Ghost
and
fire
,
Matth.
3.11
.
euen
the
fire
of
Gods
loue
,
the
coals
wherof
are
fiery
coales
,
and
a
burning
flame
which
much
water
cannot
quench
,
neither
the
flouds
drowne
:
But
it
breaketh
foorth
and
returneth
such
a
loue
to
his
God
and
Father
,
●an
.
8.7
.
and
to
his
Lord
and
redeemer
,
as
no
man
knoweth
,
but
he
that
hath
it
.
And
such
a
loue
to
his
fathers
Children
,
those
little
ones
,
his
and
his
Lords
brethren
,
as
they
neuer
know
nor
shall
know
who
are
neuer
borne
againe
.
Yea
,
he
returneth
loue
to
al
men
euen
to
his
enemies
.
Prou.
21.22
.
Rom.
12.20
,
21.
Psal.
15.2
,
4.
If
he
hunger
or
thirst
he
feedes
and
giues
them
drink
,
and
so
heapes
coales
of
this
fire
vpon
his
head
.
Hee
speaketh
the
truth
from
his
hart
,
and
with
his
tongue
vseth
no
deceit
.
Hee
esteemeth
not
himselfe
,
but
is
vile
in
his
owne
eyes
.
Hee
enuieth
not
.
1
Cor.
13.4
,
5
,
6.
The
Sunne
goes
not
downe
vpon
his
anger
:
Hee
reioyceth
not
in
iniquitie
,
but
alwayes
in
the
trueth
,
and
in
doing
good
to
others
:
Loue
seeketh
not
her
owne
.
And
are
not
these
fruits
which
may
distinguish
betweene
the
good
tree
and
the
bad
?
These
fruites
those
righteous
men
neuer
brought
foorth
,
which
fell
away
.
Heb.
3.14
.
Their
blade
was
neuer
like
this
fruit
:
Their
beginnings
were
neuer
like
these
endings
.
Those
first
were
neuer
like
these
last
,
Matth.
22.14
.
which
are
the
first
,
euen
the
first
borne
;
For
many
are
called
but
fewe
chosen
.
And
this
is
Ierusalem
,
that
poore
little
sweete
holy
Citie
,
Reuel.
11
2.
which
hath
bene
troden
vnder
feete
of
those
heathen
Gentile
Courtiers
,
and
outside
Christians
,
not
worth
the
measuring
,
these
many
hundred
yeres
.
And
this
is
the
Hill
which
once
stood
vp
aboue
the
Hils
,
whose
light
did
shine
from
East
to
West
,
Rom.
1.8
.
euen
to
the
worlds
end
.
To
it
the
Nations
flocke
to
heare
,
and
see
the
things
that
were
of
her
so
famous
throgh
the
world
.
To
whom
shee
cried
,
saying
:
Come
whosoeuer
will
,
and
take
of
the
water
of
life
freely
,
Reuel.
22.17
.
whereat
many
reioyced
,
beleeued
and
were
Baptised
.
Of
which
some
were
made
pet
takers
of
her
peculiar
things
:
And
were
not
onely
beleeuers
of
the
trueth
,
and
Baptised
with
the
Baptisme
which
thereunto
belonged
,
but
were
Baptised
in
heart
broken
and
dissolued
into
a
thousand
teares
:
And
beleeued
in
him
who
also
Baptised
them
with
the
holy
Ghost
and
fire
.
The
other
hard
and
vnbaptised
in
heart
,
refusing
that
graceso
freely
offered
them
:
Iudging
the
common
Faith
and
Baptisme
which
they
had
receiued
,
sufficient
to
serue
their
turne
:
Supposing
that
one
Talent
safely
kept
,
would
stand
them
enough
insteede
when
the
day
of
account
should
come
;
despised
the
little
ones
that
were
borne
and
Baptised
from
aboue
.
Acts
20.29
.
And
thus
began
the
mysterie
of
iniquitie
to
worke
,
and
grew
vp
in
time
aboue
the
Hill
of
God
,
and
like
Wolues
spared
not
his
flocke
,
tooke
possession
indeede
of
the
outward
Court
,
gathered
strength
,
got
a
head
:
And
trode
downe
that
liberall
free
Citie
,
the
true
mother
and
nurse
to
the
Lords
lambes
and
babes
.
This
head
of
theirs
is
that
great
Antichrist
,
Reuel.
13.1
.
that
beast
which
rose
out
of
the
sea
,
with
seuen
heads
and
ten
hornes
:
who
hath
reigned
now
twelue
hundreth
and
three
yeeres
,
and
yet
still
reigneth
,
and
shall
till
seuen
and
fiftie
moe
be
come
.
And
then
his
dayes
his
times
,
Reuel.
11.3
.
moneths
and
yeeres
,
shall
be
accomplisht
,
(
euen
one
thousand
two
hundred
and
sixtie
.
)
and
his
Crownes
puld
from
his
head
,
his
Citie
burnt
with
fire
,
and
vpon
that
woman
which
saith
:
I
sit
being
a
Queene
,
am
no
widow
,
and
shall
see
no
mourning
,
shall
come
shame
and
confusion
,
howling
and
crying
;
and
vtter
desolation
:
euen
she
which
now
calleth
her selfe
by
the
name
of
the
true
mother
,
and
like
an
harlot
challengeth
the
husband
of
the
true
spouse
to
bee
hers
.
Mat.
23.35
.
And
these
are
the
ofspring
of
Caine
,
the
race
and
line
of
those
Pharasies
,
at
whose
hands
the
Lord
said
should
be
required
the
blood
of
all
the
Prophets
,
from
righteous
Abell
to
Zacharias
;
yea
,
these
are
all
one
house
with
them
.
And
so
are
all
the
assemblies
and
congregations
in
the
world
,
be
they
neuer
so
cleane
without
,
doing
the
same
works
,
being
foule
within
:
and
doe
make
one
and
the
same
generation
with
them
,
and
with
all
such
heathen
in
the
world
,
being
vncircumcised
in
heart
like
them
.
To
fulfill
the
word
of
the
Lord
which
saith
,
Reuel.
8.24
.
That
in
her
should
be
found
the
blood
of
all
,
that
euer
for
righteousnesse
were
slaine
vpon
the
earth
.
Prouing
indeed
that
all
that
are
vncleane
in
heart
,
and
doe
the
same
workes
,
doe
make
one
generation
,
be
they
what
they
will
.
These
are
all
the
euill
seed
,
the
children
of
the
wicked
▪
and
of
the
bond
woman
,
This
is
Hagar
and
her
sonne
which
must
be
cast
out
,
These
are
the
serpents
seed
that
neuer
did
loue
the
seed
of
the
woman
.
But
you
Master
Smith
vnderstand
not
these
things
so
,
you
shut
out
Hagars
house
from
these
times
,
you
will
haue
the
Church
of
another
fashion
,
you
will
haue
it
of
your
owne
building
;
you
like
not
the
frame
which
the
Lord
alloweth
:
you
will
not
haue
so
many
sorts
of
vessels
in
the
Lords
great
house
,
2.
Tim.
2.20
.
as
the
Scriptures
doe
speake
off
,
and
yet
you
will
haue
more
in
his
little
spirituall
house
then
the
Lord
alloweth
.
You
will
not
haue
vessels
of
gold
,
of
siluer
,
of
wood
and
of
clay
;
some
to
honour
,
some
to
dishonour
,
in
his
great
house
,
together
in
commons
:
And
yet
you
will
haue
vessels
of
dishonour
to
partake
in
the
peculiar
things
pertaining
onely
to
his
little
house
,
Mat.
16.18
.
and
to
be
of
it
.
But
the
best
is
,
the
Lord
hath
not
made
you
the
builder
of
his
house
,
hee
meanes
to
build
still
as
hee
hath
euer
done
his
little
spirituall
house
himselfe
;
Luke
12.32
Reuel
.
21.27
hee
will
haue
the
vessels
thereof
all
of
gold
and
siluer
,
prepared
to
honour
:
build
you
and
prepare
the
other
of
wood
and
clay
;
for
although
this
great
house
be
all
one
in
commons
,
yet
it
is
two
in
specials
:
which
shall
be
more
at
large
distinguished
hereafter
.
But
wee
will
first
see
what
fashion
your
house
is
of
.
You
say
,
all
that
you
baptise
,
are
first
borne
againe
;
and
being
borne
againe
,
and
baptised
,
they
are
all
Citizens
of
the
heauenly
Ierusalem
,
and
the
Congregation
of
the
first
borne
:
the
peculiar
people
,
and
holy
nation
,
those
returned
little
ones
,
which
the
Lord
spake
of
.
And
that
none
but
such
ought
to
be
baptised
,
Mat.
11.14
and
that
whosoeuer
is
baptised
before
he
is
reborne
of
the
spirit
:
that
baptising
is
Antichristian
,
and
must
be
reuoked
He
must
first
be
a
new
creature
,
and
then
rebaptised
.
And
yet
you
say
some
of
these
may
fall
away
and
perish
.
This
is
your
Church
you
say
,
and
so
it
is
constituted
.
Indeede
,
you
haue
framed
it
finely
,
but
it
will
not
stand
.
The
foundation
is
sand
,
and
the
toppe
is
so
light
,
that
the
winde
will
carrie
it
away
to
perish
:
for
so
you
say
,
and
it
may
well
be
;
for
an
errour
in
the
ground
worke
doth
argue
slight
worke
in
the
raising
and
finishing
:
for
he
that
is
carelesse
in
laying
the
foundation
of
his
house
:
will
surely
be
very
negligent
in
the
framing
and
ending
thereof
:
and
if
a
skilfull
workeman
should
search
that
house
,
he
should
doubtlesse
find
many
vnsound
ioints
therein
.
Obiection
.
But
some
man
perhaps
will
say
,
that
Master
Smithes
foundation
is
very
sound
and
sure
,
for
hee
begins
with
regeneration
,
and
hee
will
haue
none
baptised
into
his
Church
,
till
hee
be
borne
of
God
:
and
who
can
lay
a
more
sure
foundation
then
this
?
Indeed
a
faire
shew
it
makes
,
Answere
.
but
we
will
search
it
from
the
toppe
to
the
bottome
:
for
though
he
that
builds
a
house
,
doth
first
begin
with
the
foundation
and
bottome
thereof
;
yet
he
that
will
pull
downe
that
house
,
had
neede
first
begin
at
the
top
.
Therefore
wee
will
search
it
from
the
top
to
the
bottome
,
and
by
that
time
I
hope
wee
shall
see
whether
it
bee
sound
or
no.
Your
conclusion
is
,
that
some
of
your
Church
may
fall
away
,
and
shall
perish
;
and
yet
you
say
,
they
are
all
of
them
those
little
ones
whom
our
Sauiour
speaketh
of
:
this
is
euen
as
contrary
as
saluation
and
damnation
:
for
the
same
Lord
saith
.
It
is
not
the
will
of
your
heauenly
Father
,
Mat.
18.14
.
that
one
of
these
little
ones
should
perish
,
but
your
will
is
,
they
shall
.
The
Scripture
saith
,
Heb.
12.23
.
that
the
Congregation
of
the
first
borne
,
are
written
in
heauen
:
but
you
say
some
of
them
are
written
in
hell
.
Christ
saith
,
the
gates
of
hell
shall
not
preuaile
against
his
Church
,
and
many
other
most
sure
promises
,
that
the
second
death
shall
take
no
hold
of
any
one
of
the
least
stones
thereof
;
Reuel
.
20.6
but
you
dare
boldly
affirme
the
contrarie
.
And
yet
you
will
baptise
none
,
but
such
as
are
borne
a
new
,
you
say
:
and
that
none
ought
to
bee
baptised
,
but
such
a
litle
one
;
which
is
the
beginning
&
foundation
of
your
building
.
And
how
contrary
are
these
things
?
How
weake
and
rotten
is
your
worke
,
from
the
top
to
the
bottome
?
For
whereas
you
say
,
that
none
ought
to
bee
baptized
,
but
they
must
be
first
borne
againe
,
it
is
vtterly
false
:
for
the
Scripture
saith
that
Iesus
made
&
baptised
moe
Disciples
then
Iohn
.
And
it
saith
also
,
Iohn
.
4.1
.
John
.
6.53.60
.
that
when
the
Lord
told
them
,
that
except
they
did
eate
his
flesh
,
and
drinke
his
blood
,
they
had
no
life
in
them
(
which
is
the
chiefe
and
principall
point
of
regeneration
)
they
answered
,
It
was
a
hard
saying
,
who
could
indure
it
?
which
proueth
euidently
they
were
neuer
borne
againe
,
and
yet
baptised
:
for
euery
Disciple
was
baptised
.
And
they
were
Disciples
,
the
text
faith
:
and
whatsoeuer
he
were
that
did
subiect
himselfe
to
learne
,
and
came
into
the
fellowship
,
was
one
of
the
disciples
,
though
he
were
not
one
of
the
new
borne
babes
.
These
things
are
as
cleere
as
the
light
throughout
the
scriptures
:
but
you
being
ignorant
of
the
Scriptures
through
your
wisdome
,
would
delude
vs
with
doubtfull
and
double
speeches
,
as
you
do
some
innocent
,
(
as
I
hope
)
and
vpright
soules
,
that
depend
vpon
your
wisedome
and
skill
,
whose
consciences
(
I
perswade
my selfe
)
doe
tell
them
,
al
is
not
well
.
You
striue
so
much
to
make
your
Church
differ
from
the
Church
of
the
Iewes
:
because
you
mistaking
,
would
haue
the
whole
estate
of
the
Iewes
Church
containe
the
bond
woman
and
her
sonne
,
and
the
whole
stateof
the
Gentiles
Church
to
containe
the
free
woman
and
her
sonne
:
so
that
you
will
haue
your
Church
not
onely
to
differ
from
the
Iewes
Church
,
but
from
the
very
word
and
practise
of
Christ
and
his
Apostles
,
and
from
the
Church
that
then
was
.
You
will
not
haue
a
sonne
of
the
free
woman
in
the
Iewes
Church
,
nor
the
sonne
of
a
bond
woman
in
the
Gentiles
Church
:
but
all
must
shew
forth
the
fruits
of
regeneration
that
ought
to
be
baptised
,
and
so
consequently
being
all
reborne
and
baptised
,
must
needs
bee
the
children
of
the
free
woman
.
What
a
Laborinth
haue
you
brought
your selfe
&
your
company
into
?
You
will
haue
all
your
Church
to
be
the
spirituall
seed
of
Abraham
:
Rom.
11.26
.
and
yet
that
some
of
them
may
,
and
shall
prooue
cast-awayes
,
contrary
to
the
Scriptures
which
saith
,
All
Israel
shall
be
saued
:
meaning
all
Abrahams
spirituall
seed
,
Iewes
or
Gentiles
.
It
is
possible
that
ye
can
be
ignorant
,
how
in
the
Churches
of
the
Apostles
times
,
there
were
many
euill
workers
euidently
knowen
,
vnreturned
,
earthly
minded
;
of
whom
Saint
Paul
saith
,
Many
wake
,
Phil.
3.17.18.19
of
whom
I
haue
told
you
often
,
&
now
tel
you
weeping
,
&c.
Is
not
this
manifestly
to
be
seene
throughout
all
the
new
Testament
?
Did
the
Lord
himselfe
who
knewe
all
thinges
,
entertaine
Disciples
,
Iohn
6.64
.
baptising
them
whom
hee
knew
did
not
beleeue
in
him
,
nor
yet
were
returned
;
yea
one
,
whom
hee
knewe
should
betray
him
.
The
Lord
,
I
say
,
who
could
haue
made
his
choise
,
and
haue
taken
the
best
,
and
left
the
worst
at
his
pleasure
:
If
he
had
beene
so
disposed
,
or
had
intended
to
make
the
outer
Court
of
his
temple
,
as
pure
as
the
temple
it selfe
,
whereunto
none
doth
come
to
sacrifice
,
but
onely
his
royall
Priesthood
.
Did
the
Lord
,
(
I
say
still
)
who
knew
all
things
,
doe
thus
to
teach
vs
in
these
cases
,
what
to
doe
to
the
worlds
end
?
And
dare
you
which
know
nothing
in
comparison
,
take
vpon
you
to
teach
him
,
and
to
contradict
his
practise
?
Did
hee
entertaine
all
that
came
to
him
into
his
outward
Court
,
yeelding
vnto
them
all
the
common
things
thereof
?
And
dare
you
so
boldly
to
change
his
ordinance
,
reiecting
such
as
then
hee
entertained
:
If
hee
had
intended
,
that
none
should
be
baptized
,
but
such
as
brought
forth
the
fruites
of
regeneration
,
hee
would
not
haue
then
baptized
,
nor
haue
suffered
any
to
be
baptized
,
that
were
not
first
regenerate
,
seeing
that
he
knew
them
one
from
another
,
he
would
haue
giuen
vs
example
both
by
himselfe
and
his
Apostles
:
and
would
not
haue
baptized
any
one
,
Ioh.
8.39
.
but
Abrahams
true
spirituall
seede
,
who
should
first
haue
wrought
the
works
of
Abraham
,
of
whom
not
one
sonne
of
perdition
should
euer
haue
beene
found
.
This
would
the
Lord
haue
done
,
I
say
,
if
his
will
and
truth
had
so
been
in
this
outward
condition
of
his
Kingdome
,
he
would
haue
performed
it
persectly
.
Seeing
hee
could
doe
in
this
case
what
he
would
,
he
would
not
haue
beene
found
vnfaithfull
in
his
house
,
(
as
it
is
plaine
hee
was
,
if
that
doctrine
of
yours
be
true
.
)
All
agree
that
the
sinne
of
knowledge
is
greater
then
the
sinne
of
ignorance
.
Did
Christ
know
his
Fathers
will
was
,
that
none
should
be
baptized
but
Abrahams
spirituall
seed
,
and
would
he
baptize
those
,
Ioh.
6.60
.
that
knew
not
what
it
was
to
eate
his
flesh
and
drinke
his
bloud
,
which
all
Abrahams
seed
did
both
eate
and
drinke
of
,
and
therefore
must
needes
know
what
it
is
?
would
he
haue
entertained
Iudas
,
and
baptized
him
,
seeing
he
knew
from
the
beginning
that
he
was
the
child
of
perdition
,
and
that
he
should
betray
him
?
No
,
no
,
Christ
our
Lord
would
neuer
haue
done
all
these
things
,
if
he
had
knowne
his
Fathers
will
,
to
haue
beene
contrary
,
he
would
neuer
haue
sinned
so
highly
against
his
Father
with
his
knowledge
(
as
he
did
,
if
that
be
true
which
you
affirme
.
)
But
you
are
the
lyar
and
the
sinner
:
be
it
knowne
vnto
you
.
It
is
you
that
breake
the
law
of
God
,
and
violate
the
word
and
waies
of
Christ
,
by
your
cursed
wayes
and
doctrine
.
For
his
will
is
,
that
common
things
should
be
for
the
many
that
are
called
,
but
his
peculiar
things
for
the
few
that
are
chosen
:
Wherefore
hee
compareth
the
common
Court
and
Kingdome
of
heauen
,
to
a
Net
cast
into
the
Sea
,
Mat.
13.47
.
which
taketh
all
sorts
of
fish
both
good
and
bad
.
And
his
spirituall
kingdome
and
holy
temple
,
Mat.
13.31
.
and
33.
he
compareth
to
a
graine
of
Mustard
seed
,
to
Leauen
,
To
a
field
wherein
lieth
a
treasure
hid
of
great
worth
,
which
whosoeuer
will
enioy
,
must
purchase
it
with
all
hee
hath
.
Mat.
13.44.45.46
.
Which
Kingdome
,
the
Lord
saith
;
Except
a
man
be
borne
againe
he
shall
neuer
enter
into
,
nor
see
.
Perceiue
you
not
these
things
M.
Smith
?
Iohn
3.3
.
are
they
hidden
from
your
eies
?
Matt.
3.52
.
Then
are
you
not
the
Scribe
which
the
Lord
speaketh
of
,
which
is
taught
vnto
the
kingdome
of
heauen
,
compared
to
a
housholder
which
bringeth
forth
of
his
treasurie
,
things
both
new
and
olde
.
Obiection
.
But
peraduenture
you
will
yet
obiect
,
that
although
there
be
some
caught
in
the
Net
,
that
doe
afterwards
proue
bad
,
yet
they
were
good
when
they
were
first
caught
,
and
brought
forth
good
fruite
before
they
were
baptized
;
and
therefore
Christ
gaue
Rules
to
his
Church
,
to
the
end
that
when
any
should
offend
,
if
he
would
not
be
reformed
,
after
he
had
beene
orderly
dealt
withall
by
the
Church
:
that
then
hee
should
be
cast
out
,
and
so
cut
off
from
the
bodie
.
Answere
.
Is
it
possible
that
a
branch
of
the
Vine
which
brought
forth
good
fruite
,
should
euer
bee
cutte
off
from
the
Vine
,
for
bearing
of
euill
fruit
:
seeing
God
is
the
husbandman
of
his
vine
,
Iohn
15.1.2
.
and
euery
branch
that
bringeth
forth
good
fruite
,
the
same
he
purgeth
that
it
may
bring
forth
more
fruit
?
Did
you
euer
read
in
all
the
Scriptures
:
that
a
good
man
one
of
Abrahams
seed
,
which
brought
forth
good
fruit
,
and
did
the
workes
of
Abraham
:
that
afterwards
prooued
an
euill
man
?
and
brought
forth
euill
fruit
,
and
was
therfore
cut
of
for
euer
from
the
vine
,
and
from
Abrahams
spirituall
house
?
Hath
Christ
giuen
rules
to
this
end
,
to
cut
of
fruitfull
branches
,
Citizens
of
the
heauenly
Ierusalem
?
(
for
so
ye
call
them
all
whom
yee
Baptise
)
His
rules
are
not
for
you
,
if
you
can
rule
no
better
then
so
.
But
hee
hath
giuen
them
to
his
Church
,
you
say
,
Obiection
.
and
we
know
no
Church
he
hath
but
ours
?
Know
ye
not
indeed
?
are
ye
altogether
ignorant
?
What
say
you
to
Master
Francis
Iohnson
and
his
company
at
Amsterdam
?
Answere
.
They
bost
as
much
of
rules
as
you
.
And
to
all
the
seuerall
companies
of
your
fellow
Anabaptists
,
who
haue
beene
such
auncient
professors
of
your
faith
?
Haue
you
shut
them
all
out
of
dores
to
day
,
and
came
in
your selues
but
yesterday
?
Is
this
the
rule
you
keepe
?
I
pray
you
tell
vs
one
thing
Master
Smith
?
By
what
rule
baptised
you
your selfe
?
what
worde
or
example
had
you
for
that
in
all
the
Scriptures
?
Doe
you
affirme
the
baptisme
of
children
to
be
the
marke
of
the
Beast
,
because
,
you
say
,
there
is
no
word
nor
example
in
all
the
Scripture
,
to
proue
that
they
may
be
baptised
:
And
yet
durst
you
presume
without
either
word
or
example
,
to
baptise
your selfe
?
If
you
go
about
to
proue
that
lawful
which
you
haue
done
,
by
any
word
,
or
example
in
the
Scripture
,
I
say
you
cannot
set
one
step
forward
to
that
purpose
,
but
you
must
allow
thereby
the
baptisme
of
Children
.
I
maruell
you
did
not
preuent
this
obiection
:
which
wil
be
as
hard
a
bone
for
you
to
gnaw
vpon
,
as
you
thinke
the
baptisme
of
Children
is
to
vs
.
It
was
wonder
you
wold
not
receiue
your
baptisme
first
,
from
some
one
of
the
Elders
of
the
Dutch
Anabaptists
;
but
you
will
be
holyer
then
all
,
and
see
how
you
haue
marred
all
.
And
you
Church
your selues
,
you
say
,
and
put
a
Church
vpon
your selues
.
What
strange
doubtfull
speech
is
this
?
What
kind
of
Church
is
that
you
put
vpon
your selues
,
and
Church
your selues
withall
?
Doe
you
meane
a
Church
of
lime
and
stone
,
made
by
mens
hands
?
Such
a
Church
you
may
Church
you
withall
,
and
put
vppon
your selues
when
you
will
.
But
that
is
not
your
meaning
,
I
dare
say
,
that
is
an
abhomination
in
your
eyes
.
Your
meane
(
If
I
mistake
not
)
Two
or
three
gathered
together
&c.
Doe
pull
Christ
vnto
them
,
and
so
Church
Christ
,
and
not
themselues
;
to
speake
sensiblie
.
And
is
this
your
meaning
indeede
sir
?
where
read
you
or
euer
heard
you
of
the
like
?
Christ
saith
to
as
good
men
as
you
(
none
dispraised
)
you
haue
not
Chosen
me
,
Iohn
15.16
.
but
I
haue
chosen
you
And
vpon
this
Rocke
will
I
(
not
Master
Smith
and
his
company
)
build
my
Church
,
nor
any
company
in
the
world
else
,
And
the
gates
of
Hell
shall
not
prenaile
against
it
.
And
will
yee
know
now
to
what
Church
he
giueth
these
rules
,
if
ye
call
them
so
.
And
I
giue
vnto
it
,
saith
hee
,
the
Keyes
of
the
kingdome
of
Heauen
.
And
where
two
or
three
be
gathered
together
in
my
name
(
I
would
you
knew
what
this
[
In
my
name
]
doth
intend
)
there
am
I
in
the
middest
of
them
,
as
if
he
had
said
,
where
two
or
three
of
these
little
returned
ones
that
beleeue
in
me
,
whom
my
Fathers
will
is
,
shall
be
saued
,
doe
at
any
time
or
in
any
place
gather
together
,
in
the
same
faith
and
considence
put
in
my
name
,
there
will
I
be
in
the
middest
of
them
;
that
is
,
there
will
I
make
my
habitation
,
my
Church
and
my
dwelling
place
.
Psal.
95.7
.
This
is
the
spirituall
Canaan
and
land
of
rest
,
and
this
is
the
little
house
whose
vessells
are
all
of
gold
and
siluer
.
Heb.
3.8.12.13
.
But
in
the
groat
house
there
are
vessels
of
gold
,
siluer
,
wood
,
and
clay
,
and
they
are
but
one
in
commons
together
,
but
two
in
the
speciall
peculiar
things
:
Which
are
not
distinguished
by
baptisme
,
but
by
regeneration
;
1.
Cor.
12.13
.
the
birth
of
water
and
of
the
holy
Ghost
,
and
other
such
like
great
and
peculiar
things
.
And
tell
me
are
ye
all
entred
into
that
rest
?
Are
ye
all
the
free
womans
Children
?
Are
yee
all
borne
of
God
?
1.
Iohn
29.
Is
there
not
one
amongst
you
that
loues
not
his
brother
?
1.
Cor.
11.19
.
Is
there
not
one
among
you
that
maintaines
Heresie
,
which
is
a
thing
necessary
,
that
those
which
are
approoued
might
bee
knowne
?
Is
there
neuer
a
one
weake
amongst
you
,
are
yee
all
strong
men
in
Christ
Iesus
?
Heb.
4.1.7
.
Is
there
none
of
you
carnall
and
yet
in
your
sinnes
,
that
had
need
be
exhorted
to
vnharden
his
heart
,
and
to
study
to
enter
into
that
rest
,
least
he
be
depriued
of
his
expectation
?
Is
there
not
one
of
all
the
to
amongst
you
?
Are
ye
all
as
one
,
&
one
as
al●●s
there
neuer
a
better
,
nor
worse
?
are
ye
al
baptised
with
that
one
Baptisme
spoken
of
,
&
pertakers
of
that
first
resurrection
?
Is
this
your
saying
indeed
?
Hath
the
water
of
Holland
washed
ye
all
so
cleane
?
ils
Indeede
if
all
these
things
be
so
,
then
there
is
no
tomparison
between
the
Iewes
Church
&
yours
,
nor
yet
betweene
the
Church
of
the
Apostles
dayes
,
and
yours
;
but
great
difference
.
Though
yet
betweene
the
Church
of
Christ
in
the
Apostles
dayes
,
and
the
Church
of
Christ
vnder
the
law
,
there
was
neuer
any
such
difference
as
ye
pretend
.
For
they
had
all
the
same
Gospell
and
faith
,
Heb.
4.2
.
Heb.
3.18
.
1.
Cor.
10.2.3
.
Heb.
3.17
.
preached
the
same
baptisme
of
repentance
,
and
purging
of
the
holy
Ghost
,
euen
the
very
same
way
of
entring
into
his
rest
;
and
some
were
made
pertakers
thereof
,
and
entred
thereinto
;
&
had
the
same
keies
committed
vnto
them
,
that
are
still
giuen
to
Christs
Church
.
Although
with
many
of
them
that
did
pertake
in
Commons
with
them
,
God
was
not
pleased
,
I
meane
those
that
were
baptised
in
the
Sea
,
and
circumcised
in
the
skin
,
and
offered
their
sacrifices
in
common
with
them
,
as
did
Cain
and
Abel
.
And
who
might
for
bid
Cain
to
offer
or
Ismael
to
be
circumcised
,
or
the
hard-hearted
Isralites
their
baptisme
in
the
Sea
,
or
the
whole
house
of
Israel
,
to
come
and
offer
vpon
the
brasen
Altar
,
that
stood
in
the
Court
of
the
temple
?
So
now
likewise
and
in
all
times
,
were
and
shall
be
common
things
for
all
,
and
peculiar
things
for
the
peculiar
.
The
least
grace
is
to
be
cherished
:
none
ought
to
be
discouraged
;
Act.
8.22
.
Simon
Magus
was
exhorted
to
pray
:
They
that
beleeued
the
Gospels
truth
,
were
baptised
,
Acts
2.41
.
and
receiued
the
signes
of
Christs
bodie
and
bloud
also
.
1.
Cor.
11.21
.
In
these
common
things
they
did
pertake
with
Christs
holy
Priesthood
,
his
peculiar
Church
.
But
you
say
these
things
are
not
common
now
.
They
were
common
once
when
trueth
tooke
place
,
as
the
Scriptures
by
examples
proue
:
I
meane
,
to
such
as
did
beleeue
the
Gospell
,
and
did
not
professe
the
practise
of
iniquity
,
but
professed
the
Gospel
and
the
truth
thereof
;
though
they
were
not
circumcised
in
heart
,
regenerate
and
become
as
little
children
,
Ioh.
6.66
.
any
more
then
the
Disciples
were
that
fell
away
from
Christ
:
and
those
who
asked
,
who
should
be
the
greatest
,
and
many
other
moe
which
the
new
Testaments
examples
proue
.
Mat.
18.1
.
For
tell
me
,
shall
euery
one
that
is
baptised
in
the
right
forme
and
manner
(
for
that
ye
stand
much
on
)
vpon
the
skinne
,
bee
saued
?
And
euery
one
that
receiueth
the
Communion
of
the
Lords
body
and
blood
(
I
meane
the
signe
thereof
)
be
saued
?
I
thinke
you
will
say
no
:
then
say
I
,
they
are
common
.
As
on
the
other
side
,
to
beleeue
in
Iesus
Christ
,
to
put
our
trust
in
God
through
him
,
to
eate
his
flesh
and
drinke
his
blood
:
is
eternall
life
,
and
is
peculiar
to
his
Church
alone
,
Iohn
6.54
.
in
the
middest
of
whom
he
dwelleth
.
Obiection
.
But
you
say
:
we
iudge
all
so
,
that
are
baptised
,
though
God
iudge
otherwise
.
Doe
you
so
indeed
,
doth
God
iudge
one
thing
,
and
iudge
you
another
?
doth
God
say
one
thing
,
and
say
you
another
?
And
doe
you
know
one
thing
,
when
God
knoweth
the
contrary
:
or
dare
yee
affirme
that
which
yee
know
not
?
Answere
.
I
perceiue
I
must
speake
plainely
vnto
you
,
you
are
so
dull
of
hearing
.
Tell
me
I
pray
you
,
did
euer
Christs
Apostles
and
true
Church
affirme
any
to
be
borne
of
God
,
that
prooued
otherwise
?
Did
they
euer
iustifie
whom
God
condemned
,
or
condemne
,
whom
God
iustified
?
Indeed
the
Lord
saith
to
the
Pharisees
,
you
iudge
after
the
outward
appearance
:
Iohn
7.24
.
but
iudge
righteous
iudgement
.
Yee
make
cleane
the
outside
,
saith
he
,
but
if
you
would
make
cleane
the
inside
,
Mat.
23.26
.
the
outside
should
bee
cleane
also
.
Luk.
11.42
.
They
were
strict
in
all
small
common
things
,
but
the
weightie
matters
they
left
vndone
:
mercy
and
iudgement
they
ought
to
haue
looked
into
,
1.
●win
.
11.31
.
Mat.
5.7
.
which
proueth
men
blessed
,
as
it
is
written
.
If
you
would
iudge
your selues
,
you
should
not
be
iudged
:
And
blessed
are
the
mercifull
,
for
they
shall
obtaine
mercy
.
But
you
say
,
Obiection
.
A
man
may
be
borne
againe
to
you
,
though
he
be
not
borne
againe
to
God
:
for
we
iudge
as
farre
as
we
see
by
his
fruits
.
If
we
iudge
him
worthy
of
baptisme
,
he
is
then
borne
againe
(
to
me
you
say
.
)
I
pray
you
is
there
one
new
birth
to
you
,
Answere
.
and
another
to
God
?
will
ye
haue
a
man
borne
againe
and
againe
?
will
ye
haue
two
regenerations
,
one
to
you
,
and
another
to
God
:
one
essentiall
,
another
in
shew
?
Ioh.
3.3
.
The
Lord
saith
,
Except
a
man
be
borne
againe
(
meaning
once
)
of
water
and
the
holy
Ghost
,
he
cannot
enter
into
the
Kingdome
of
God
:
Not
twice
,
once
to
you
,
and
once
to
God
.
But
you
iudge
as
far
you
see
(
you
say
)
but
why
iudge
you
farther
then
you
see
?
tell
me
that
.
For
you
say
without
exception
,
that
all
those
whom
you
haue
rebaptised
,
are
reborne
of
repentance
and
of
the
holy
Ghost
,
Mat.
3.11
.
according
to
the
meaning
of
the
Scriptures
.
And
yet
you
say
,
that
some
of
these
may
fall
away
and
perish
for
euer
.
Is
it
possible
that
a
man
may
bee
borne
of
God
and
perish
for
euer
?
It
is
as
possible
,
the
word
of
God
should
perish
(
which
saith
)
blessed
and
holy
are
they
that
haue
their
parts
in
the
first
resurrection
,
for
they
shall
not
be
hurt
of
the
second
death
.
Reu.
20.6
.
I
beleeue
that
some
of
those
,
whom
you
affirme
borne
againe
,
shall
perish
;
for
you
affirme
you
know
not
what
.
If
ye
were
guided
by
God
and
his
trueth
,
which
is
his
word
,
you
would
not
affirme
any
man
to
be
borne
of
God
,
except
ye
were
sure
of
it
verily
;
nor
yet
deny
any
to
be
borne
of
God
,
except
ye
were
as
sure
,
they
are
not
.
But
you
boldly
affirme
some
to
be
borne
againe
,
which
are
not
;
and
as
boldly
denie
many
that
are
:
in
that
you
iustifie
your selues
,
and
exclude
all
others
from
beeing
,
to
you
,
borne
againe
.
Wisedome
,
if
you
had
harkened
vnto
her
,
Pro.
2.4.5.6.7.8.9
.
would
haue
taught
you
to
haue
iudged
better
.
For
she
giueth
great
vnderstanding
to
her
children
,
both
sound
and
sure
.
They
doe
not
iustifie
that
which
shee
condemneth
,
nor
condemne
that
which
shee
iustifieth
.
Neither
dare
her
children
condemne
,
though
shee
condemne
,
except
she
reueale
it
vnto
them
:
nor
yet
iustifie
,
though
she
iustifie
:
except
shee
declare
it
vnto
them
.
But
if
she
reueale
it
,
then
they
dare
speake
,
Joh.
20.23
.
Mat.
18.18
.
and
what
they
say
is
done
:
what
they
bind
is
bound
,
and
what
they
loose
,
is
loosed
.
But
this
error
of
yours
,
doth
arise
from
this
false
ground
which
you
haue
laid
:
namely
,
that
no
one
may
be
baptised
,
that
is
not
first
a
new
creature
,
reborne
of
the
spirit
,
and
sealed
therewith
:
vpon
which
ground
also
do
almost
all
your
other
errors
depend
:
but
I
think
it
is
sufficiently
proued
already
,
that
baptisme
hath
beene
administred
by
Christ
and
his
Apostles
,
to
many
Disciples
who
were
not
born
again
;
yet
because
I
will
make
it
more
plaine
,
I
will
set
downe
some
more
examples
for
that
purpose
.
It
is
written
,
Act.
20.41
.
As
many
as
gladly
receiued
the
word
,
were
baptised
.
It
is
written
againe
,
the
thornie
ground
receiued
the
word
with
ioy
,
therefore
the
thornie
ground
was
baptised
.
It
is
euident
also
that
the
stonie
ground
was
baptised
,
Mat.
13.
All
these
were
or
might
be
baptised
.
and
the
high-way-side
also
:
for
they
both
receiued
the
word
in
their
hart
.
And
who
is
not
glad
of
that
which
he
receiueth
in
his
heart
?
And
it
is
cleere
as
day
(
but
that
men
will
be
so
wilfully
blind
)
that
people
were
baptised
presently
,
as
soone
as
they
did
beleeue
and
receiue
the
word
to
be
a
truth
,
without
any
further
testimonie
of
other
fruits
:
as
appeareth
by
the
Iayler
,
Act.
16.33
.
who
was
presently
baptised
with
all
that
did
belong
vnto
him
.
And
who
is
so
blind
,
so
much
as
to
thinke
,
that
they
were
all
instantly
borne
againe
,
but
he
that
neuer
knew
,
what
it
is
to
be
borne
againe
?
I
dare
boldly
say
,
here
are
ten
thousand
in
England
that
doe
beleeue
more
,
Acts.
8.13
.
then
the
most
of
the
Iaylers
houshold
did
beleeue
.
And
what
did
Simon
Magus
beleeue
more
,
then
the
Gospell
to
bee
truth
,
and
many
thousand
moe
that
were
baptised
by
the
Apostles
themselues
?
Actes
2.
But
if
you
did
vnderstand
one
thing
which
was
done
by
the
Apostles
,
you
should
easily
bee
deliuered
of
this
error
.
And
that
is
this
.
There
was
a
second
supplie
made
by
the
Apostles
,
(
after
the
first
preaching
of
the
Gospel
,
and
baptising
them
)
whereby
they
were
refined
and
purified
,
such
of
them
,
as
in
whom
the
first
seed
of
the
word
tooke
deepe
root
,
as
appeareth
by
Peter
,
and
the
Church
of
Samaria
:
who
were
baptised
of
the
holy
Ghost
,
by
the
laying
on
of
the
hands
of
the
Apostle
,
after
they
had
beleeued
and
were
baptised
by
Philip.
Actes
8.17
.
Others
also
that
came
to
the
Apostles
,
who
had
beleeued
and
beene
baptised
,
were
afterwards
baptised
of
the
holy
Ghost
,
in
the
name
of
Iesus
.
Actes
19.5
,
6.
And
this
is
it
which
the
Scripture
intendeth
,
which
saith
:
Mark
.
16.16
.
whosoeuer
beleeueth
and
is
baptised
,
shall
be
saued
;
meaning
by
baptisme
there
,
the
baptisme
of
repentance
and
of
the
holy
Ghost
.
As
if
the
Lord
had
saide
,
whosoeuer
beleeueth
the
truth
of
the
Gospel
,
and
is
regenerate
shall
be
saued
,
Baptisme
cannot
be
vnderstood
in
that
place
of
earthly
water
,
for
then
Simon
Magus
must
needes
be
saued
,
for
he
beleeued
,
and
was
Baptised
with
that
water
.
And
also
another
time
there
came
Certaine
Disciples
to
the
Lord
,
asking
him
who
should
be
the
greatest
in
the
Kingdome
of
heauen
.
The
Lord
answered
them
to
this
effect
.
Doe
you
come
to
aske
me
who
is
the
greatest
in
the
kingdome
of
heauen
,
Matth.
18.
and
your selues
are
not
so
much
as
entred
into
it
yet
?
Meaning
by
the
kingdome
of
heauen
,
that
little
spirituall
house
,
whose
vessels
are
all
of
gold
and
siluer
:
where
is
ioy
in
the
holy
Ghost
,
and
great
rest
and
peace
,
not
that
great
house
which
is
before
described
:
for
in
that
house
they
were
already
.
The
Lord
takes
a
little
child
,
and
sets
in
the
middest
of
them
.
I
tell
you
,
saith
he
,
though
you
doe
beleeue
the
truth
of
my
word
,
and
are
baptised
,
and
be
my
Disciples
,
yet
except
you
become
conuerted
,
and
reborne
as
this
little
child
,
you
shall
not
so
much
as
enter
into
that
kingdome
of
heauen
,
wherein
I
bestow
my
secrets
and
greatest
treasure
.
Whereby
it
is
euident
,
as
also
by
the
other
examples
,
and
many
moe
that
might
be
shewed
to
this
purpose
;
that
many
did
beleeue
and
were
baptised
,
before
they
were
returned
and
became
as
little
children
:
contrary
to
your
false
ground
Master
Smith
,
whereon
dependeth
the
whole
frame
of
your
house
.
And
if
you
would
but
search
these
Scriptures
:
diligently
,
and
compare
them
together
,
I
hope
you
should
finde
these
things
true
:
and
then
I
trust
you
shall
see
,
that
which
we
now
see
at
this
present
,
and
which
may
appeare
also
euidently
,
to
all
that
will
weigh
thinges
vprightly
without
partialitie
,
your
frame
and
building
pulled
downe
from
the
toppe
to
the
bottome
,
The
outer
Court
and
the
Temple
.
that
common
things
are
for
the
many
,
and
the
peculiar
things
for
the
few
.
One
thing
remayneth
but
not
of
your
building
,
which
you
cal
the
Character
and
marke
of
the
beast
,
not
worthy
to
come
vnder
the
roofe
of
your
house
Namely
the
baptising
of
Children
,
against
the
which
we
will
see
and
examine
what
you
say
.
I
haue
seene
a
principall
answer
of
yours
,
to
an
argument
drawne
from
Circumcision
,
to
proue
the
baptising
of
Children
:
Wherein
you
deny
circumcision
,
to
be
a
seale
or
signe
of
the
new
Couenant
,
and
the
righteousnes
therein
,
of
faith
:
Affirming
that
it
was
a
seale
of
a
carnall
couenant
made
to
a
carnall
seede
,
and
calling
that
carnall
Couenant
of
yours
,
one
of
the
two
testaments
,
and
abusing
them
by
your
carnal
conceit
,
who
are
both
of
them
most
holy
and
spirituall
,
Rom.
7.14
.
and
not
carnall
as
you
affirme
.
And
therin
you
seeme
to
your selfe
,
to
be
so
wise
in
your
application
of
circumcision
to
a
carnall
couenant
,
made
to
a
carnall
seed
,
that
you
by
meere
Ignorance
and
error
to
the
charge
of
all
,
that
take
it
otherwise
:
and
so
almost
in
all
your
answeres
and
reasons
,
this
is
your
principall
obiection
still
,
that
we
mistake
the
couenants
,
and
build
the
baptising
of
children
vpon
a
false
ground
:
but
herein
,
by
the
grace
of
God
,
we
will
see
who
it
is
that
is
mistaken
,
and
that
doth
erre
,
and
buildeth
vpon
the
sands
.
And
because
that
by
the
mistaking
of
the
two
Testaments
,
and
the
two
seeds
;
and
by
the
false
distinctions
them
,
not
onely
all
your
errours
,
but
all
other
false
doctrine
doth
depend
:
as
in
the
true
vnderstanding
of
them
,
and
right
distinguishing
both
of
the
two
Testaments
,
and
also
of
the
two
seeds
all
truth
doth
consist
;
wee
will
therfore
more
carefully
by
Gods
assistance
set
down
what
the
two
Testaments
are
,
and
also
distinguish
betweene
them
:
and
what
the
two
seeds
are
,
and
also
distinguish
betweene
them
:
that
so
we
may
the
more
cleerely
discerne
the
truth
from
that
which
is
erronious
.
And
then
we
shall
see
to
which
of
the
two
Testaments
Circumcision
doth
belong
and
whether
baptisme
may
not
be
administred
vnto
children
,
as
well
as
Circumcision
was
.
And
although
baptisme
is
nothing
,
nor
vnbaptisme
nothing
(
as
circumcision
is
nothing
,
and
vncircircumcision
nothing
)
compared
with
a
new
creature
,
nor
yet
is
able
to
pollute
any
,
though
he
had
receiued
it
in
the
Church
of
Rome
,
and
though
it
bee
not
worth
the
contending
about
,
nor
yet
the
speaking
of
,
compared
with
the
doctrine
of
baptisme
,
which
is
regeneration
,
the
washing
of
repentance
,
and
the
purging
of
the
holy
Ghost
through
Iesus
Christ
,
and
faith
in
him
:
which
is
indeed
the
true
begining
of
euery
liuing
stone
of
his
Church
and
Temple
,
whereof
he
is
the
foundation
and
head
stone
of
the
corner
:
because
you
trouble
Israel
with
your
flashes
and
false
lights
,
affirming
from
your
fleshly
wisedome
,
that
the
baptisme
of
children
is
the
marke
of
the
beast
;
we
will
therefore
discouer
,
how
you
of
meere
ignorance
erre
therein
,
by
your
mistaking
the
two
Couenants
,
and
the
two
Seeds
:
and
how
by
your
false
distinguishing
both
of
the
two
Testaments
and
the
two
Seeds
,
you
deceiue
both
your selfe
and
others
.
Master
Smiths
aunswere
.
The
summe
of
your
answere
is
this
,
First
you
distinguish
the
two
Testaments
,
but
very
vntowardly
;
for
you
say
,
one
was
made
with
Abraham
and
his
Carnall
seede
,
and
of
that
Couenant
was
Circumcision
a
seale
.
Another
Couenant
was
made
with
Abraham
and
his
spiritual
seed
,
and
of
that
Couenant
was
the
holy
spirit
of
promise
,
the
seale
:
for
the
carnall
Couenant
had
a
carnall
seale
vpon
the
carnall
seede
:
The
spirituall
Couenant
had
a
spirituall
seale
vpon
the
spirituall
seed
:
and
circumcision
which
was
a
carnall
seale
,
could
not
seale
vp
the
spirituall
Couenant
to
the
spirituall
seede
.
The
two
Testaments
being
thus
by
you
distinguished
,
you
goe
on
to
disprooue
the
baptisme
of
children
:
for
we
vnder
the
Gospell
,
you
say
,
doe
not
receiue
that
carnall
Couenant
which
was
made
to
Abraham
and
his
carnall
seede
,
whereof
circumcision
was
the
carnall
seale
,
but
that
carnall
Couenant
and
seale
together
with
the
subiect
of
that
seale
(
viz.
a
male
of
eight
dayes
old
)
is
taken
away
by
Christs
crosse
.
And
in
the
roome
thereof
,
wee
haue
the
spirituall
Couenant
,
typed
by
that
carnall
Couenant
,
and
the
spirituall
seale
(
viz.
the
holy
spirit
of
promise
)
figured
by
that
carnall
seale
:
and
the
spirituall
infant
,
viz.
A
new
borne
babe
in
Christ
,
in
whom
Christ
typed
by
the
male
,
is
newly
formed
,
signified
by
that
carnall
infant
.
That
all
these
particulars
are
so
,
you
proue
it
plainely
,
you
say
,
by
these
places
of
Scripture
.
There
are
two
Testaments
made
with
Abraham
.
Gal.
4.24
.
For
Agar
,
that
is
the
olde
Testament
,
and
Sara
,
that
is
the
new
Testament
,
were
both
married
to
Abraham
,
and
Abraham
had
them
both
.
Vers
.
23
There
are
two
seeds
,
Ishmaell
of
Abraham
and
Agar
,
who
typed
the
carnall
seed
borne
after
the
flesh
:
and
Isaack
of
Abraham
,
and
Sara
typed
the
spirituall
seede
,
borne
by
promise
.
There
are
two
seales
,
Circumcision
a
seale
of
the
carnal
children
:
and
the
holy
spirit
of
promise
,
Gene.
17.11
.
a
scale
of
the
spirituall
couenant
,
vpon
the
spirituall
seede
.
2.
Cor.
1.22
.
And
as
Circumcision
was
a
seale
from
God
,
Ephe.
1.13
.
to
the
carnall
seed
,
of
the
promise
,
and
from
the
carnall
seed
to
God
in
obedience
:
So
the
spirit
of
promise
is
a
seale
from
God
to
the
spirituall
seed
,
of
the
promise
:
Ephe.
1.13
.
Iohn
.
3.33
and
from
the
spirituall
seede
to
God
in
obedience
.
These
thing
are
euident
you
say
,
and
so
you
proceed
to
proue
and
disproue
accordingly
.
And
here
I
cannot
but
meruaile
what
you
meane
by
this
carnall
couenant
you
talke
of
,
which
you
call
one
of
the
two
Testaments
,
and
of
which
you
make
circumcision
the
seale
:
and
also
what
you
meane
by
Abrahams
carnall
seed
.
Which
couenant
,
seale
and
seed
you
say
,
is
taken
away
,
by
Christs
Crosse
.
For
you
speake
so
doubtfully
,
that
one
had
need
dwell
in
your
heart
,
that
would
known
your
meaning
.
But
if
you
meane
as
the
Scriptures
meane
which
you
cite
,
then
it
is
certaine
,
you
say
one
thing
,
and
meane
another
.
For
the
Scripture
faith
,
and
meaneth
thus
▪
Gal.
4.22.23.24.25.26.27.28.29.30.31
.
that
Abraham
had
two
sonnes
,
one
by
a
seruant
,
and
one
by
a
free-woman
;
but
hee
which
was
of
the
seruant
,
was
borne
after
the
flesh
,
And
hee
which
was
of
the
free-woman
,
was
borne
by
promise
:
by
the
which
things
another
thing
is
ment
,
for
these
are
the
two
testaments
.
The
one
,
which
is
Agar
of
Mount
Sinai
,
which
gendereth
to
bondage
(
for
Agar
or
Sinai
is
a
mountaine
in
Arabia
,
and
it
answereth
to
Ierufalem
,
which
now
is
,
and
she
is
in
bondage
with
her
children
)
But
Ierusalem
which
is
from
aboue
,
is
free
,
which
is
the
mother
of
vs
all
,
&c.
The
meaning
is
,
That
as
there
were
two
feeds
,
euen
from
the
beginning
;
the
seed
of
the
serpent
,
and
the
seede
of
the
woman
,
Gen
3.15
.
figured
by
Adams
two
first
sonnes
,
Gen.
4.3.4
.
Caine
and
Abell
,
(
Caine
going
before
with
his
sacrifice
,
Abell
comming
after
with
his
)
The
one
the
sonne
of
the
serpent
▪
the
other
the
childe
of
woman
;
the
one
the
childe
of
the
lawe
of
death
,
the
other
,
the
childe
of
the
Testament
of
life
;
(
for
these
two
Testaments
were
before
either
Caine
or
Abell
came
to
offer
their
sacrifice
,
and
were
figured
by
the
two
trees
that
were
in
the
midst
of
the
Garden
:
Gen.
2.9
the
Tree
of
knowledge
of
good
and
euill
,
representing
the
law
oftenne
commanddements
;
For
to
the
tenne
comandements
,
&
the
tree
of
knowledge
of
good
and
euill
,
one
curse
belonged
.
viz.
Reu.
2.7
.
Thou
shalt
die
the
death
.
And
the
Tree
of
life
representing
the
Testament
and
fruite
of
life
,
as
the
Lord
himselfe
proueth
,
when
he
saith
,
To
him
that
ouercommeth
,
wil
I
giue
to
eate
of
the
tree
of
life
,
which
is
,
in
the
middest
of
the
Paradise
of
God
.
And
as
God
did
set
before
Adam
,
life
and
death
to
chuse
,
and
he
chose
death
to
himselfe
,
and
all
his
posterity
:
Gen.
2.16.7
.
so
yet
still
and
againe
,
God
hath
set
the
same
before
vs
,
as
Moyses
saith
:
Behold
,
Deut.
11.26
.
Deut
30.11.12.14.15
.
I
haue
set
before
you
life
and
death
,
curse
and
blessing
,
to
chuse
.
And
as
Adam
chose
death
,
euen
so
his
generation
for
the
most
part
chuse
rather
death
&
cursing
,
Rom
10.6.7.8
.
then
life
and
blessing
;
and
are
the
bond-womans
children
,
and
so
will
be
,
like
Caine
and
Ishmael
.
I
say
as
God
did
prefigure
the
two
Testaments
,
Gen.
19.10.12
.
and
the
two
seeds
to
Adam
,
and
his
seed
vntill
Abraham
:
So
did
he
then
renew
his
couenants
to
Abraham
,
figuring
them
by
Agar
and
Sara
:
and
their
seed
by
Ishmael
and
Isaack
.
Which
thing
(
me
thinks
)
you
M.
Smith
should
not
be
ignorant
of
,
seeing
you
take
such
great
matters
vpon
you
.
Now
these
two
sonnes
doe
not
represent
the
naturall
Iew
,
Deut.
10.17
.
Iob.
34.19
.
Act.
10.34
35.
and
the
naturall
Gentile
,
but
the
Spirituall
Iewe
and
the
Spirituall
Gentile
,
for
God
respects
not
of
what
Nation
a
man
be
of
:
so
he
feare
and
seeke
him
,
his
couenant
shall
be
vnto
him
wheresoeuer
he
be
,
as
the
Apostle
proueth
,
saying
,
Rom.
2.14.15.16.26.27.28.29
.
If
the
Gentile
doe
by
nature
the
things
contained
in
the
law
,
that
is
,
be
circumcised
in
heart
,
he
shall
be
found
a
Iew
:
when
the
Iew
circumcised
in
skinne
,
but
not
in
heart
,
shall
be
found
a
Gentile
.
For
he
is
not
a
Iew
that
is
one
without
,
but
hee
is
a
Iew
that
is
one
within
:
and
that
is
not
circumcision
that
is
on
the
skinne
,
but
that
which
is
in
the
heart
.
And
these
are
the
two
seedes
figured
by
the
two
sonnes
,
Ishmael
and
Isaack
,
and
are
not
tyed
either
to
times
,
or
places
,
or
Nations
,
but
are
in
all
times
and
of
all
Nations
wheresoeuer
,
lesse
or
more
.
Now
the
mothers
of
these
two
Children
,
are
said
to
be
Hagar
that
is
Sinai
,
Gal.
4.
and
Sara
that
is
Sion
,
Ierusalem
from
aboue
.
The
one
representing
the
Testament
of
commandements
,
the
other
the
Testament
of
mercy
:
the
one
death
,
the
other
life
;
the
one
cursing
,
the
other
blessing
;
and
these
are
the
onely
two
Testaments
of
God
.
And
whether
of
these
two
you
make
circumcision
to
be
the
seale
or
signe
of
,
I
cannot
tell
.
To
be
a
seale
of
the
promise
of
life
,
or
of
any
thing
pertaining
thereunto
,
you
flatly
deny
:
And
to
bee
a
seale
of
the
commandements
,
or
of
the
curse
pronounced
with
them
,
Is
as
contrary
as
cursing
&
blessing
;
For
circumcision
was
giuen
to
Abraham
,
as
a
seale
of
the
righteousnes
of
faith
,
Rom.
4.5
.
Psal.
32.1.2
.
Rom.
4.11
.
which
God
performed
not
onely
vnto
him
,
but
to
all
his
spirituall
children
,
as
wel
Iewes
as
Gentiles
,
not
only
since
Christs
death
but
long
before
.
Not
that
circumcision
did
seale
all
Abrahams
naturall
Children
,
to
be
the
Children
of
promise
:
nor
yet
any
one
of
them
,
nor
Abraham
himselfe
.
But
it
was
giuen
as
a
seale
,
not
of
their
faithfulnes
to
God
,
nor
yet
to
seale
their
saluation
vnto
them
,
but
to
seale
God
his
faithfulnes
in
his
promise
,
to
all
those
of
Abrahams
Children
that
vnhardned
their
hearts
like
Abraham
,
Rom.
8.15
.
,
Whether
male
or
female
,
Iewe
or
Gentile
,
which
hee
sealed
in
their
hearts
by
his
spirit
of
promise
,
whereby
they
all
cryed
,
Abba
Father
.
And
as
the
rayne-bow
doth
confirme
Gods
faithfulnes
to
the
world
,
not
mans
faithfulnes
to
God
.
Euen
as
Baptisme
now
is
a
seale
,
not
of
euery
ones
saluation
that
receiueth
it
,
but
a
seale
of
Gods
faithfulnes
,
in
his
Couenant
of
mercy
,
made
to
all
Abrahams
seed
,
baptised
and
circumcised
in
heart
like
him
,
which
he
sealeth
vnto
their
hearts
by
his
spirit
of
promise
,
not
by
baptisme
:
And
so
baptisme
doth
come
indeed
truely
in
the
roome
of
Circumcision
,
not
that
Circumcision
was
a
type
of
baptisme
,
but
they
are
both
types
of
one
truth
:
which
is
Circumcision
or
baptisme
in
heart
.
As
Hagar
and
Sinai
were
of
another
truth
:
Euen
of
the
Testament
of
Commaundements
,
which
was
giuen
vpon
mount
Sinai
,
which
gendreth
or
increaseth
bondage
:
Which
answereth
to
Ierusalem
,
&
Ierusalem
to
it
:
not
because
it
should
be
so
,
but
because
they
would
bee
so
:
Chusing
rather
to
be
Hagars
sonnes
,
Children
to
Sinai
,
which
begetteth
and
bringeth
forth
to
death
:
Heb.
3.16.17.18.19
.
Heb.
4.2
.
then
children
of
Sara
and
mount
Sion
,
which
bringeth
forth
to
life
.
For
as
it
is
written
,
the
Gospell
and
word
that
is
preached
vnto
vs
:
was
also
preached
vnto
them
,
but
the
word
which
they
heard
,
profited
not
them
,
for
they
when
they
heard
it
prouoked
him
:
yet
not
al
;
but
with
whom
was
he
displeased
forty
years
?
euen
with
those
that
hardned
their
hearts
,
and
wold
not
heare
his
voice
:
Euen
Hagars
sonnes
.
And
as
Dauid
cryeth
out
to
them
of
his
tnne
,
Psal.
95.8
.
(
saying
)
To
day
if
ye
wil
heare
his
voice
,
harden
not
your
hearts
,
as
in
the
prouocation
.
For
the
most
of
all
Abrahams
naturall
seed
,
which
possessed
the
earthly
Ierusalem
,
and
earthly
Canaan
,
did
chuserather
to
bee
the
children
of
death
and
bondage
,
figured
by
the
bond
woman
and
Sinai
:
Then
to
be
children
of
life
and
liberty
figured
by
mount
Sion
,
and
the
free
woman
,
being
all
for
the
most
part
of
them
,
Rom.
10.3
.
ignorant
of
the
righteousnes
of
faith
,
sought
altogether
to
establish
their
owne
righteousnes
,
framed
according
to
the
Law
of
commandements
(
as
they
pretended
)
which
neither
they
,
nor
their
fathers
did
euer
keepe
:
Ioyning
therewith
the
strict
obseruation
of
the
Ceremoniall
law
,
supposing
their
whole
life
and
saluation
consisted
therein
,
which
were
both
giuen
to
another
end
,
then
that
which
they
intended
.
For
the
Law
of
commandements
was
giuen
,
Rom.
7.8
.
not
to
the
end
it
shold
bring
any
man
to
saluation
,
by
working
thereafter
,
but
to
make
more
plaine
and
manifest
mans
cursed
and
lost
condition
.
Deut.
27.26
.
Gal.
3.19
.
And
the
law
of
Ceremonies
:
As
circumcision
,
the
Pascall
Lambe
,
Gal.
3.21
.
The
land
of
Canaan
,
Ierusalem
,
the
Temple
,
the
Altar
,
the
Priesthood
,
the
Sacrifices
and
Ceremonies
whatsoeuer
:
Were
not
giuen
them
to
the
end
that
in
them
,
and
by
the
obseruation
of
them
,
they
should
gaine
life
and
saluation
:
But
they
were
giuen
for
a
time
to
teach
Israel
the
substance
contained
in
the
Testament
of
life
:
And
did
preach
vnto
the
faithfull
seed
of
Abraham
,
the
spirituall
land
of
rest
:
Gal.
4.2
.
which
they
entred
into
by
vnhardening
their
hearts
,
and
hearing
the
voice
and
Testament
of
mercy
,
with
all
the
children
of
Hagar
,
I
meane
the
vncircumcised
in
heart
,
vtterly
reiected
,
as
they
doe
still
to
this
day
,
Mar.
13.30
.
Mat.
24.34
.
for
the
same
generation
remaineth
still
:
euen
the
bond-womans
children
and
their
mother
also
▪
And
I
am
in
feare
of
you
Master
Smith
,
and
of
your
children
:
for
you
haue
runne
your selues
vpon
the
same
rocks
with
them
,
iustifying
your selues
vpon
your
carnall
obseruations
,
framing
a
carnall
regeneration
and
faith
,
which
may
faile
men
like
vnto
them
which
put
confidence
in
works
,
and
obseruations
of
ceremonies
which
neuer
could
saue
them
.
And
as
the
bondwoman
and
her
children
did
increase
and
get
the
vpper
hand
in
the
Church
of
the
Iewes
,
so
that
the
bondwoman
got
the
name
of
the
married
wife
,
and
of
child
bearing
;
and
the
free
woman
with
her
children
troden
in
the
dust
,
and
as
a
widow
forsaken
was
she
accounted
,
and
as
a
woman
that
had
neither
husband
nor
children
:
euen
so
it
is
now
.
And
as
Ierusalem
that
then
was
,
did
an
swere
to
Sinai
,
and
Hagar
,
the
mother
of
bondage
:
In
somuch
as
her
children
did
match
theirs
in
hardnesse
of
heart
and
vnbeliefe
,
persecuting
the
sonnes
of
the
free
woman
,
as
Ishmael
did
Isaac
,
and
Esau
Iacob
;
Gen.
21.9
.
Gen.
27.41
and
as
they
did
in
the
wildernesse
,
whose
carcases
fell
:
I
say
as
Ierusalem
persecuted
the
Prophets
,
and
killed
them
,
scoffing
and
deriding
the
free
womans
children
:
Yea
though
hee
were
their
King
euen
Dauid
,
Luke
.
23.35
Mat.
23.29.30
.
or
Christ
himselfe
the
free
womans
eldest
sonne
:
and
is
therefore
saide
to
bee
in
bondage
with
her
children
,
as
Hagar
was
with
her
sonne
:
And
as
they
doing
the
same
workes
that
he
did
,
were
cast
out
with
her
sonne
from
inheriting
the
promise
,
with
the
children
of
the
free
woman
:
euen
so
it
is
now
.
For
the
Serpents
seed
is
yet
aliue
,
the
bond-woman
hath
many
sonnes
,
though
the
free
woman
hath
few
or
none
to
be
seene
.
Ismaels
brethren
haue
had
the
vpper
hand
a
great
while
,
euen
among
Christians
,
as
they
had
among
the
Iewes
.
And
their
mother
hath
the
praise
of
child-bearing
still
,
as
shee
had
then
.
And
Ierusalem
from
aboue
,
the
free
woman
and
her
children
:
despised
and
troden
vpon
(
like
a
streete
)
as
they
were
wont
to
be
,
Reu.
11.2
.
by
such
like
obseruers
and
Pharisaicall
boasters
,
who
pretend
obedience
and
sacrifice
,
as
much
as
euer
did
they
:
who
are
likewise
in
most
cursed
bondage
,
and
must
also
bee
cast
out
with
them
,
and
shall
not
inherit
with
the
free-womans
children
,
nor
enter
into
rest
with
them
But
lerusalem
from
aboue
is
free
,
As
she
euer
was
from
the
beginning
,
and
is
the
mother
of
vs
all
:
euen
of
Abell
,
Henoch
,
Abraham
,
Dauid
,
the
Prophets
,
the
Apostles
,
and
all
that
euer
are
and
shall
bee
saued
.
And
although
shee
be
as
no
body
,
and
no
where
,
in
comparison
:
Esa.
5
4.1
.
Yet
as
Esaiah
said
vnto
her
in
his
daies
,
and
as
Paul
said
vnto
her
in
his
time
,
Gal.
4.27
.
so
be
it
said
now
,
and
still
.
Reioyce
thou
barren
that
bearest
no
children
,
breake
forth
and
cry
in
ioy
,
thou
that
bearest
not
:
for
the
desolate
hath
many
moe
children
then
she
that
hath
an
husband
.
And
this
is
the
trueth
of
the
matter
.
These
are
the
two
Testaments
,
And
these
are
the
two
seeds
:
To
wit
,
the
law
of
Commaundements
,
giuen
vppon
mount
Sinai
,
which
gendereth
to
death
and
bondage
,
And
the
law
of
life
giuen
on
mount
Sion
,
which
gendereth
to
rest
and
liberty
.
And
the
cursed
generation
of
Caine
and
Ismaell
,
the
seede
of
the
one
,
and
the
blessed
generation
of
Abell
and
Isaack
,
the
seede
of
the
other
.
And
so
the
Scriptures
and
truth
is
the
same
,
from
the
beginning
to
the
end
of
the
world
.
And
the
two
Testaments
do
remaine
still
:
yea
,
euen
that
Testament
figured
by
Hagar
and
Sinai
,
and
the
children
of
bondage
figured
by
her
sonne
.
And
the
curse
also
doth
still
remaine
,
and
is
not
taken
away
by
the
Crosse
of
Christ
from
any
of
Hagars
children
.
But
onely
from
the
children
of
Sara
the
faithfull
seede
.
And
Circumcision
,
was
not
a
seale
,
nor
signe
,
of
any
other
couenant
whatsoeuer
,
but
of
the
Circumcision
of
the
heart
,
and
the
righteousnesse
of
faith
and
mercy
,
couenanted
first
to
Adam
,
then
to
Abraham
,
and
so
from
time
to
time
renewed
:
And
at
last
confirmed
by
the
Mediator
himself
,
and
by
his
death
vpon
the
Crosse
:
who
hath
made
all
things
cleare
and
manifest
vnto
vs
,
if
we
had
but
spirituall
eies
to
see
them
.
But
hee
came
to
saue
and
to
seeke
out
all
the
lost
sheepe
,
leauing
the
ninety
and
nine
:
euen
all
Hagars
proude
sounes
,
who
thought
them selues
wise
and
safe
enough
:
Euen
so
now
.
This
is
the
iudgement
which
the
Lord
hath
sent
into
the
world
,
Ioh.
9.39
.
and
it
is
meruailously
seene
this
day
.
The
blinde
doe
see
,
and
they
that
see
are
made
blinde
.
Not
the
rich
nor
the
full
,
but
the
poore
and
the
empty
,
receiue
the
Gospel
.
And
now
Master
Smith
,
whereas
you
would
disproue
the
argument
drawne
from
circumcision
,
to
proue
the
baptising
of
children
,
by
your
doubtfull
speech
of
mistaking
the
couenant
,
and
by
your
vnsound
distinguishing
the
two
Testaments
,
which
is
your
first
and
principall
ground
,
whereon
many
of
your
other
reasons
doe
depend
,
It
may
now
be
well
seene
,
that
you
are
the
man
,
that
doe
mistake
.
For
I
pray
you
tell
me
,
where
you
will
bestowe
circumcision
,
and
of
what
Testament
will
you
make
it
a
seale
?
If
you
take
it
away
from
the
new
Testament
made
with
Abraham
and
his
seed
by
promise
?
Will
ye
bestowe
it
on
the
law
of
commaundements
giuen
on
mount
Sinai
,
and
the
sonnes
therof
?
I
pray
you
then
,
which
doth
it
seale
vnto
them
?
perfect
holinesse
which
they
neuer
had
,
but
altogether
the
contrary
:
Or
did
it
seale
the
curse
,
which
saith
,
Cursed
is
euery
one
that
continueth
not
in
all
these
thinges
to
doe
them
:
which
indeede
most
iustly
did
belong
to
all
such
seruants
to
sinne
,
and
bondage
,
and
rebels
to
grace
:
As
all
Abrahams
carnall
seede
,
borne
after
the
flesh
were
.
I
think
you
dare
not
affirme
any
of
these
:
But
it
should
seeme
you
meane
,
it
sealed
a
blessing
vnto
the
carnall
seed
,
and
not
a
curse
.
Say
you
so
M.
Smith
,
Then
where
are
you
now
?
you
haue
left
the
olde
Testament
;
For
therein
lieth
no
blessing
.
But
cursed
is
euery
man
by
(
that
righteous
law
)
the
olde
Testament
.
Take
heede
,
make
not
another
Testament
,
two
is
all
.
What
carnall
couenant
doe
you
meane
,
The
Scriptures
neuer
told
vs
yet
of
a
carnall
couenant
.
The
two
Testaments
of
God
are
both
holy
&
spirituall
,
Rom.
7.14
.
as
the
Scriptures
witnesse
.
Heb.
7.16
.
Indeede
there
were
carnall
commaundements
,
rites
and
shadowes
,
belonging
a
while
as
seruants
and
Ministers
to
the
new
Testament
,
teaching
and
preaching
Christ
Iesus
:
which
are
called
Rudiments
,
impotent
,
and
beggerly
,
Gal.
4.9
.
in
regarde
of
their
weakenesse
leanenesse
&
pouerty
.
Yet
the
best
means
that
then
was
to
teach
Christ
,
till
Christ
himselfe
came
.
And
were
euen
as
a
bondage
,
yea
to
Abrahams
spirituall
seed
,
compared
with
after
times
:
yet
great
thinges
were
taught
by
them
,
though
very
darkly
and
weakly
.
But
when
the
substance
came
,
shadowes
were
cast
away
.
They
are
blinde
men
,
that
can
goe
as
well
by
night
as
by
day
.
The
day
is
come
,
the
night
is
past
,
the
true
light
now
shineth
.
Who
doe
not
walke
therein
,
but
blinde
men
?
yet
they
say
they
see
,
and
therefore
their
sinne
remaines
;
Night
birds
they
are
,
and
cannot
see
by
day
.
The
day-starre
neuer
rose
in
their
hearts
.
And
Master
Smith
,
though
shadowes
be
gone
,
the
substance
still
remaines
.
The
two
Testaments
are
both
whole
and
sound
as
euer
they
were
,
Math.
5.17.18.19
.
and
still
continue
in
their
strength
and
force
.
And
the
children
of
cursing
and
blessing
doe
still
continue
.
And
whosoeuer
they
were
,
in
any
age
or
time
,
that
put
confidence
in
workes
of
any
kinde
whatsoeuer
:
Either
those
contained
in
the
ten
commandements
,
or
any
other
letter
,
sacrifice
,
or
ceremonie
,
or
any
other
religious
exercise
,
except
the
promise
:
were
all
in
bondage
,
and
were
children
to
Hagar
.
And
also
whosoeuer
he
be
,
and
when
,
and
wheresoeuer
,
since
Christ
:
that
puts
trust
and
confidence
in
works
,
whether
workes
of
the
law
,
or
of
the
Gospell
,
or
any
ceremony
,
or
shaddow
,
or
religious
exercise
whatsoeuer
,
or
knowledge
,
or
faith
,
except
the
promise
of
mercy
and
loue
in
Christ
Iesus
:
He
,
or
they
,
whatsoeuer
,
shal
befound
the
bond-womans
children
,
of
the
race
of
Came
and
Ismael
,
and
inherite
not
with
the
heyres
of
promise
.
And
as
then
,
before
Christ
,
Ierusalem
that
should
haue
beene
free
,
whose
children
boasted
much
of
their
freedome
:
and
in
his
daies
and
the
Apostles
time
also
,
euen
till
her
destruction
,
was
in
bondage
with
her
children
:
euen
so
Ierusalem
that
now
is
;
who
boasteth
(
as
much
as
they
could
do
)
of
her
beauty
,
riches
,
and
fulnesse
;
I
meane
the
great
and
famous
Church
of
Christians
through
the
world
,
fulfilling
her
workes
,
answering
vnto
her
,
as
shee
did
vnto
Hagar
and
Sinai
,
is
also
in
bondage
with
her
children
.
Onely
Ierusalem
from
aboue
,
with
all
her
children
;
is
free
,
though
her
name
be
hid
,
and
her
face
couered
with
dust
:
Arise
thou
captiue
daughter
Sion
,
and
put
on
thy
garment
of
beauty
,
for
thy
day
is
euen
at
hand
.
Esay
54.7
.
For
a
little
while
in
his
anger
,
he
hid
his
face
from
thee
,
but
with
euer
lasting
mercy
will
he
embrace
thee
.
And
tell
me
yet
,
was
the
ceremoniall
law
,
the
carnall
couenant
you
meane
,
that
you
say
circumcision
is
the
seale
of
?
For
I
would
willingly
search
out
all
your
holes
,
and
not
leaue
you
one
to
runne
into
:
will
ye
say
so
?
Is
it
possible
that
a
Ceremony
,
can
be
the
seale
of
a
Ceremony
,
or
of
Ceremonies
?
For
I
trust
you
agree
that
Circumcision
is
a
Ceremonie
,
and
did
belong
and
make
one
with
the
rest
:
What
great
thing
was
there
in
that
law
(
besides
the
promise
of
taking
away
of
sinnes
)
that
Circumcision
was
a
seale
of
?
for
indeede
the
whole
ceremoniall
lawe
,
may
as
well
be
called
a
Ghospell
as
a
Law
,
insomuch
as
it
wholly
intended
Christ
,
and
the
whole
truth
in
him
:
Exod.
25.40
.
Acts
7.44
.
Heb.
8.5
.
And
therefore
Moses
is
commaunded
to
make
and
order
all
things
,
according
to
the
patterne
which
hee
saw
in
the
Mount
;
and
so
Circumcision
was
a
seale
of
the
promise
and
righteousnesse
of
faith
,
not
onely
to
Abraham
,
but
to
all
Abrahams
spirituall
seede
,
both
male
and
female
,
Iew
and
Gentile
:
Howsoeuer
in
their
spiritual
generation
,
there
is
neither
male
nor
female
,
Iew
nor
Gentile
,
Gal.
3.28
.
but
they
are
all
one
Virgine
and
Spouse
of
Christ
Iesus
.
Mistake
me
not
in
my
former
speech
,
as
if
I
entended
to
make
another
Gospell
of
the
law
of
Ceremonies
,
but
I
call
it
so
,
because
it
serued
the
Gospell
,
and
kept
aschoole
(
as
it
were
)
to
teach
Christ
:
and
therefore
it
is
said
,
they
were
vnder
Tutors
vntill
the
time
appointed
of
the
father
;
Gal.
4.2
.
neither
is
it
another
Testament
,
besides
those
two
Testaments
which
are
described
before
,
but
was
a
shaddowing
law
,
attending
vppon
Christ
,
vntill
he
had
offered
vp
himselfe
,
which
must
all
then
vanish
:
but
the
two
Testaments
are
firme
and
stable
,
spirituall
,
holy
,
and
endure
,
as
I
haue
said
before
.
But
to
the
matter
againe
,
for
tenne
to
one
Master
Smith
will
runne
to
the
land
of
Canaan
,
and
take
it
for
his
refuge
:
but
if
you
doe
,
truely
it
will
leaue
you
in
the
same
distresse
,
that
you
were
in
before
,
for
it
is
no
land
of
rest
for
you
now
:
But
tell
me
,
was
it
the
carnall
Couenant
you
talke
of
?
If
you
remember
,
in
the
beginning
of
your
answer
,
shewing
your
skill
in
the
origmals
,
yet
prouing
your selfe
very
ignorant
in
the
two
Testaments
,
as
appeares
by
your
distinguishing
them
,
you
say
,
the
two
Couenants
or
two
Testaments
,
for
so
you
say
:
Tell
me
doe
you
meane
the
two
Testaments
,
which
the
Scripture
doth
set
forth
,
and
so
often
tell
vs
of
?
And
I
pray
you
,
was
the
land
of
Canaan
one
of
these
two
Testaments
,
because
the
land
of
Canaan
was
promised
to
Abrahams
seede
?
Is
it
therefore
one
of
the
two
Testaments
?
If
you
will
make
euery
promise
that
is
in
the
Scriptures
a
seuerall
Testament
,
you
distinguish
faire
,
you
wil
haue
a
hundred
Testaments
then
at
least
:
And
is
this
the
Testament
,
Circumcision
did
seale
to
the
carnall
seede
?
What
was
the
reason
then
they
were
caried
into
Babylon
captiues
?
It
should
seeme
by
your
saying
,
that
God
had
forgot
his
Couenant
quite
,
for
they
were
Abrahams
carnall
seede
(
as
you
meane
by
carnall
)
euery
one
of
them
:
Let
me
tell
you
,
They
were
not
carried
thither
because
they
were
not
carnall
,
2.
Chr.
36.15
,
26
,
17.
but
because
they
were
not
spirituall
,
they
circumcised
their
sonnes
then
in
Babylon
,
and
doe
still
to
this
day
:
Are
they
so
blinde
as
you
,
to
thinke
that
circumcision
dooth
seale
the
land
of
Canaan
vnto
them
?
Indeede
it
may
well
be
,
for
they
are
very
blinde
,
although
experience
might
haue
taught
them
otherwise
long
ere
this
day
.
Indeede
the
land
of
Canaan
was
promised
Abrahams
seede
,
and
they
were
set
in
possession
thereof
with
a
strong
hand
:
but
with
what
condition
was
that
inheritance
giuen
them
,
and
for
whose
sakes
?
Had
it
not
been
for
Abraham
his
faithful
one
,
&
his
spiritual
seed
Iacob
his
beloued
,
they
should
neuer
haue
possessed
that
land
,
Gen.
17.7.8
.
Deut.
4.37.38
.
Gen.
26.3.4.5
.
God
would
neuer
haue
cast
out
the
Cananites
for
Esaues
and
Ismalites
,
but
to
Iacob
his
beloued
,
he
saith
,
I
haue
giuen
Nations
for
thee
,
and
people
for
thy
sake
:
And
what
was
the
condition
?
surely
the
keeping
of
his
couenants
and
walking
in
his
testimonies
;
I
doe
not
meane
the
perfect
keeping
of
the
ten
commaundements
,
Iosh.
23.16
.
giuen
in
two
Tables
of
stone
,
that
fiery
couenant
which
neither
they
nor
their
fathers
were
able
to
beare
,
for
therby
the
best
of
them
were
found
euen
as
a
bryer
,
and
the
most
righteous
like
a
thorne
,
but
the
testament
and
couenant
that
he
made
with
Abraham
,
when
he
saide
,
I
will
bee
they
God
,
and
the
God
of
thy
seede
for
euer
,
not
his
carnall
seede
,
but
his
spirituall
seede
:
not
consisting
of
one
Nation
but
of
many
Nations
,
whereof
God
made
him
a
Father
,
commaunding
him
to
keepe
it
,
saying
,
thou
shalt
keepe
my
couenants
,
thou
and
thy
seed
:
And
this
shall
be
a
signe
(
saith
he
)
of
the
couenant
betweene
you
and
me
:
namely
circumcision
,
signifying
thereby
that
if
they
vnhardened
their
hearts
and
harkened
to
his
voice
,
and
Couenant
of
mercy
and
loue
that
he
had
made
to
him
:
taking
him
for
their
God
and
louing
him
,
trusting
him
,
and
putting
their
confidence
in
him
:
which
is
the
righteousnes
of
faith
.
Then
they
should
inherit
the
land
and
possesse
it
for
euer
,
and
many
blessings
more
they
should
haue
they
should
sleepe
lase
and
dwell
in
peace
,
a
Citie
of
peace
they
should
haue
,
no
enemy
should
euer
hurt
them
:
and
not
onely
so
,
but
rest
to
their
soules
also
,
Heb.
11.13.14.15.16
.
they
shoulde
haue
,
and
peace
which
is
the
liuing
[
](A02435-e17440-b)*
*
By
their
earthly
Canaan
was
intended
the
spirtuall
Canaan
,
the
land
of
the
liuing
.
Canaan
,
the
land
of
the
blessed
,
the
Citie
of
peace
.
But
if
they
hardened
their
hears
,
and
resisted
his
uoice
,
despising
his
couenant
of
grace
and
fauour
Iustifying
themselues
as
their
Fathers
did
in
the
wildernes
,
of
whom
God
saith
,
I
haue
seen
this
people
&
behold
it
is
a
stiffnecked
people
,
Heb.
4.8
9.
wherefore
God
was
angrie
and
saide
to
Moses
,
Exo.
32.10
when
he
prayed
for
them
,
let
me
alone
,
for
I
will
consume
them
.
But
I
wil
make
of
thee
a
mighty
Nation
,
I
say
if
thus
they
should
harden
their
hearts
,
and
stiffen
their
necks
,
and
despise
his
couenant
,
Deut.
28.16
,
17
,
18
,
19.
then
cursed
at
home
and
cursed
abroad
,
and
his
mercies
should
depart
from
them
,
and
as
hee
sware
in
his
wrath
,
that
they
which
prouoked
him
in
the
wildernes
with
their
stiffe
and
stubborne
hearts
,
should
not
enter
into
his
rest
neither
earthly
norheauenly
:
So
they
prouoking
him
in
like
maner
,
though
they
were
in
possession
of
that
land
of
Canaan
,
(
should
neither
inherit
nor
enter
into
the
spirituall
Canaan
therby
intended
)
nor
inioy
it
in
peace
,
but
be
destroyed
and
carried
captiue
into
other
Nations
,
and
their
Countrie
and
Citie
taken
as
a
prey
of
the
Heathen
:
Leui.
16.31
,
32.
And
as
the
little
spirituall
stocke
of
Abrahams
seed
,
were
kept
fortie
yeares
long
in
the
wildernes
,
from
possessing
the
land
for
Hagars
stiffnecked
childrens
sakes
:
So
poore
Daniell
and
the
rest
of
Sarahs
little
spirituall
house
,
were
carried
captiue
for
the
wicked
Cananites
sakes
,
and
also
for
that
they
were
as
good
to
liue
seruants
in
a
strange
land
,
as
be
murdered
and
persecuted
for
the
trueth
and
righteousnesse
at
home
,
for
in
Babylon
they
found
more
grace
,
and
fauour
for
their
truth
and
wisedome
,
yea
euen
with
Kings
,
then
they
found
at
home
,
and
also
for
that
by
affliction
,
they
were
brought
home
from
security
to
repentance
:
But
God
remembring
his
promise
made
to
Abraham
his
seruant
,
after
hee
had
corrected
and
resined
them
,
Ievem
.
29.10
.
brought
them
home
againe
,
and
restored
them
vnto
their
former
state
.
But
within
a
while
,
the
sonnes
of
Hagar
encreasing
,
his
mercies
were
forgotten
:
and
his
Prophets
went
to
wrack
againe
,
and
the
Israel
of
God
troden
in
the
dust
,
vntill
the
Messiah
came
,
which
is
called
Christ
,
who
set
his
feete
vpon
that
holy
Mount
,
and
walked
in
the
streetes
of
his
Citie
of
peace
,
bewailing
the
disobedience
of
Abrahams
children
in
the
flesh
,
cried
out
,
Oh
Ierusalem
,
Ierusalem
,
Mat.
23.37
.
thou
that
killest
the
Prophets
,
and
stonest
them
that
were
sent
vnto
thee
,
How
oft
,
saith
hee
,
how
oft
would
I
haue
gathered
thy
children
together
,
as
a
Hen
doth
her
Chrickens
vnder
her
wings
,
and
you
would
not
.
Beloued
,
saith
he
,
thy
house
is
left
vnto
thee
desolate
,
for
thine
enemies
shall
cast
a
banke
about
thee
,
and
keepe
thee
in
on
euery
side
.
And
wherefore
now
was
it
Master
Smith
?
euen
because
they
would
not
vnharden
their
hearts
,
repent
and
heare
his
voice
,
so
often
crying
and
calling
vnto
them
by
his
Prophets
from
time
to
cime
,
who
still
proceede
in
wickednesse
notwithstanding
,
and
fulfilled
the
works
of
their
Fathers
in
the
highest
degree
,
and
yet
could
say
,
garnishing
the
Tombes
of
the
Prophets
,
which
their
Fathers
had
killed
.
Mat.
23.29
.
Oh
if
wee
had
liued
in
the
dayes
of
our
Fathers
,
wee
would
not
haue
done
this
,
and
yet
they
could
take
that
great
Prophet
and
Prince
of
the
couenant
,
and
kill
him
,
stoning
and
killing
his
Apostles
also
:
and
therefore
,
I
say
,
and
for
that
cause
it
was
,
that
Ierusalem
was
made
desolate
,
and
the
temple
burnt
with
fire
,
and
not
a
stone
left
vpon
a
stone
vncast
down
,
whereas
otherwise
if
they
had
heard
his
voice
,
and
would
haue
beene
gathered
together
like
Abrahams
spirituall
seede
,
and
not
haue
resisted
,
but
embraced
and
kept
his
couenant
and
righteousnesse
of
faith
,
which
circumcision
did
signifie
vnto
them
,
they
had
beene
a
Nation
vntill
this
day
,
and
their
land
had
yeelded
her
fruite
vnto
them
,
their
City
had
beene
a
City
of
peace
till
now
,
and
their
Temple
vndefaced
:
But
because
they
refused
,
downe
with
it
,
downe
with
it
,
euen
to
the
very
ground
.
Deface
it
for
euer
,
let
their
table
bee
made
a
snare
,
and
bow
thou
downe
their
back
alway
.
And
now
Master
Smith
,
whither
will
you
goe
to
rest
your selfe
,
Canaan
is
taken
from
you
,
Ierusalem
is
desolate
;
there
is
no
abiding
place
for
you
any
longer
,
you
haue
beene
there
a
great
while
:
Will
ye
rest
you
at
Amsterdam
in
Holland
?
Indeede
there
was
a
people
once
,
not
many
yeeres
agoe
,
which
came
to
Amsterdam
,
with
their
wiues
and
children
in
ships
,
with
this
beliefe
and
resolution
,
that
Holland
was
the
land
of
Canaan
,
and
Amsterdam
Ierusalem
,
and
therefore
there
they
would
inhabite
.
I
hope
you
are
not
of
their
minde
therein
,
as
they
were
of
your
minde
concerning
baptisme
.
Although
Amsterdam
&
Holland
doe
entertaine
all
sects
of
seuerall
opinions
,
suffering
them
there
in
rest
and
peace
:
Yet
is
not
Holland
that
land
of
rest
,
nor
Amsterdam
that
City
of
peace
:
but
if
ye
will
be
safe
indeede
,
and
finde
rest
and
peace
to
your
soules
,
Fly
to
mount
Sion
,
and
to
the
City
of
the
liuing
God
,
the
caelestiall
Icrusalem
,
and
to
the
company
of
innumerable
Angels
,
and
to
the
assembly
&
congregation
of
the
first
borne
,
which
are
all
written
in
heauen
,
and
to
God
the
Iudge
of
all
,
and
to
the
spirits
of
iust
and
perfect
men
,
and
to
Iesus
the
Mediator
of
the
new
testament
,
and
to
the
bloud
of
sprinkling
,
that
speaketh
better
things
then
that
of
Abell
,
whose
bloud
cried
vp
to
heauen
(
not
for
mercy
and
pardon
)
but
for
iustice
and
wrath
against
Caine
,
his
naturall
elder
brother
,
but
indeed
Ismaels
eldest
brother
in
euill
he
was
.
And
now
I
hope
by
this
time
you
see
what
the
two
testaments
are
,
and
also
what
the
law
of
ceremonies
were
,
&
what
the
land
of
Canaan
and
Ierusalem
did
intend
,
and
to
whom
it
was
promised
,
and
for
whose
sakes
it
was
giuen
for
an
inheritance
,
&
for
whose
sins
,
&
for
what
sins
it
was
made
desolate
:
you
haue
seene
also
the
two
testaments
truly
distinguished
,
and
the
two
seeds
also
,
and
what
they
are
,
according
to
the
measure
of
grace
,
which
God
hath
giuen
me
.
I
hope
you
see
also
,
that
circumcision
did
not
seale
the
testament
of
ten
commandements
to
any
,
nor
yet
the
curse
that
went
with
them
,
nor
yet
the
law
of
ceremonies
,
nor
yet
did
it
seale
the
land
of
Canaan
&
Ierusalem
,
to
the
carnal
seed
:
But
it
signed
&
sealed
the
new
Testament
,
that
was
deliuered
to
Abraham
in
these
words
:
Gen.
17.4
.
Rom.
4.17.18
.
Thou
shalt
bee
a
Father
of
many
Nations
,
which
could
not
be
vnderstood
of
a
carnall
but
of
a
spirituall
seede
.
And
I
will
bee
thy
God
saith
hee
,
and
the
God
of
thy
seede
after
thee
,
meaning
that
seede
which
should
walke
before
him
and
bee
vpright
,
as
was
and
did
their
father
Abraham
:
and
keepe
his
couenants
,
Gene.
17.1
circumcising
not
the
skin
but
their
hearts
,
the
true
seale
of
the
righteousnes
of
faith
,
confirmed
vnto
them
by
the
spirit
of
promise
,
signified
by
that
other
vpon
the
skin
:
And
then
he
would
giue
them
not
onely
the
land
of
Canaan
,
but
that
Canaan
of
Canaans
the
land
of
true
and
perfect
rest
,
for
an
euerlasting
possession
,
and
be
their
God
for
euermore
.
And
now
tell
vs
Master
Smith
,
why
may
not
baptisme
of
the
element
of
water
,
be
administred
to
children
(
as
well
as
circumcision
)
being
but
a
rudiment
as
circumcision
was
?
If
Timothy
might
be
circumcised
,
to
no
end
but
to
please
the
Iewes
,
in
hope
to
winne
some
of
them
:
why
may
not
children
be
baptised
with
this
hope
,
and
to
this
end
,
that
they
might
become
Christians
and
be
borne
againe
.
If
a
sonne
that
was
at
the
point
of
death
,
was
restored
to
his
perfect
health
at
the
request
of
his
father
,
that
beleeued
by
the
power
of
Christ
:
why
should
not
children
bee
baptised
,
at
the
request
of
their
parents
which
beleeue
,
by
the
hands
of
his
seruants
,
seeing
that
baptisme
is
neither
able
to
heale
a
body
nor
yet
to
saue
a
soule
.
Indeede
seruants
are
very
apt
to
thinke
themselues
wiser
then
their
masters
:
for
when
they
brought
little
children
to
Christ
,
his
Disciples
being
very
ignorant
(
then
)
of
the
Lords
bountie
:
forbad
them
that
brought
them
,
Mat.
19.13
.
disdaining
that
a
little
child
which
they
thought
capable
of
nothing
,
should
be
brought
to
Christ
,
as
if
he
would
regard
it
:
whereas
the
Lord
contrary
to
their
expectation
rebuking
them
,
saide
,
Suffer
little
children
to
come
vnto
mee
and
forbid
them
not
,
for
of
such
is
the
kingdome
of
heauen
,
Mar.
10.13
,
14
15
,
16.
and
laying
his
most
holy
hands
vpon
them
,
blessed
them
.
And
here
I
would
know
of
you
Master
Smith
,
whether
the
hands
of
Christ
,
were
not
more
holie
then
any
water
in
England
or
Holland
,
and
whether
the
blessing
he
bestowed
one
those
children
,
were
not
greater
then
any
grace
or
blessing
,
that
water
with
your
hands
and
words
can
conferre
to
any
:
on
whomsoeuer
you
can
bestow
it
?
I
thinke
you
will
acknowledge
,
and
all
men
else
,
that
Christs
hands
were
holier
and
his
blessings
greater
:
If
then
children
were
capable
of
the
greater
,
why
not
then
of
the
lesser
?
If
Christ
made
choice
of
a
little
child
before
all
other
,
to
represent
and
signe
forth
the
conuersion
and
new
birth
,
which
baptisme
also
doth
prefigure
and
signifie
,
why
may
not
these
two
signes
well
and
lawfully
be
ioyned
together
,
seeing
they
are
both
as
Preachers
of
one
truth
:
you
wil
haue
a
child
capable
of
the
mark
and
Character
of
the
beast
:
and
yet
you
wil
not
haue
it
capable
of
the
Elementish
baptisme
:
againe
you
allow
the
forme
of
baptisme
vsed
in
England
,
but
you
call
it
the
marke
of
the
beast
,
onely
because
it
is
applyed
to
a
little
child
,
whom
you
compare
to
a
tree
,
a
mad-man
and
a
foole
:
And
thereby
it
doth
follow
,
that
the
marke
of
the
beast
doth
wholy
depend
in
the
child
for
the
forme
you
iustifie
:
The
matter
which
you
call
the
child
,
you
onely
condemne
,
and
lay
to
it
charge
,
that
it
doth
receiue
an
indelible
marke
of
the
beast
.
A
lacke
poore
child
,
thou
hast
a
worse
enemie
now
then
the
disciples
,
who
forbad
thee
to
come
to
Christ
?
What
a
monster
would
you
make
of
a
little
water
,
and
a
litle
child
,
shall
I
tell
you
Master
Smith
,
if
this
be
the
marke
of
the
beast
,
you
are
the
beast
:
for
there
is
no
beast
in
the
world
,
doth
giue
this
marke
,
but
you
and
your
fellow
Anabaptists
.
And
as
I
said
before
,
Acts
16.3
if
Timothy
might
be
circumcised
,
after
circumcision
was
abolished
by
the
Crosse
of
Christ
,
at
which
time
whosoeuer
receiued
circumcision
as
a
thing
necessary
to
saluation
,
depriued
himselfe
wholy
of
the
benefit
of
Christ
:
I
say
,
Gal.
5.2
.
if
Timothy
were
circumcised
,
being
a
Christian
,
one
to
whom
it
belonged
,
not
onely
to
please
the
Iewes
in
hope
to
win
some
of
them
,
and
yet
sinned
not
:
How
dare
you
then
lay
this
heauy
burthen
vpon
a
child
(
although
baptisme
did
not
belong
to
it
as
you
say
)
that
it
cannot
bee
baptised
but
it
receiueth
the
marke
of
the
beast
,
and
is
culpable
of
the
wrath
of
God
,
and
to
be
tormented
in
fire
and
brimstone
for
euermore
:
poore
children
,
if
this
bee
true
,
vnhappy
be
you
aboue
all
creatures
;
seeing
so
many
of
you
die
in
your
infancy
,
with
the
marke
vpon
you
vnrepented
of
,
for
which
you
shall
be
tormented
in
hell
fire
and
brimstone
,
whereof
ye
are
as
innocent
as
the
child
vnborne
.
O
miserable
law
and
miserable
consequent
,
God
forbid
it
should
bee
so
:
rather
the
lawmaker
if
he
repent
not
,
shall
be
cast
with
all
such
maker
of
lies
,
into
the
lake
of
fire
and
brimstome
,
which
is
the
second
death
.
What
a
Iew
Master
Smith
?
and
worse
then
a
Iew
,
what
a
law
maker
?
and
a
law
of
bondage
aboue
all
bondage
:
O
touch
not
,
wet
not
,
eate
not
,
death
is
at
the
dore
.
What
?
such
a
great
man
as
you
,
afraid
of
bug-beares
:
Ah
Master
Smith
,
giue
ouer
childrens
play
now
:
you
are
a
man
,
and
a
man
that
should
bee
wise
.
Consider
things
rightly
:
be
not
so
hasty
,
say
little
but
say
well
:
learne
to
come
like
one
of
these
little
children
,
Mar.
10.15
.
whome
you
condemne
:
weepe
and
lament
for
your
sinnes
,
and
scorne
it
not
:
Be
meeke
and
of
a
lowly
heart
,
and
disdaine
it
not
:
forbid
not
little
children
to
be
baptised
with
water
on
the
Skinne
:
of
whom
you
ought
to
learne
to
be
baptised
in
heart
.
be
mercifull
to
all
and
bountifull
,
as
God
is
bountifull
who
giueth
his
sunne
to
shine
vnto
the
good
,
and
the
bad
,
and
the
raine
of
his
worde
,
to
fall
vpon
the
iust
,
and
vniust
:
To
teach
you
and
me
and
all
of
vs
what
we
should
doe
.
The
spirit
saith
,
Reuel.
22.17
.
whosoeuer
wil
,
let
him
come
.
Take
you
heed
,
adde
not
to
,
nor
diminish
from
his
word
,
giue
to
all
that
come
,
whatsoeuer
you
haue
power
to
giue
.
Christ
gaue
a
greater
thing
to
little
children
,
laying
his
owne
handes
vpon
them
,
seeing
their
parents
came
so
willingly
&
requested
him
:
them
parents
can
now
looke
for
at
the
hands
of
baptisme
,
when
they
come
bringing
their
children
and
request
it
.
Imbrace
little
children
therefore
,
and
though
you
cannot
giue
them
the
greater
,
giue
them
the
lesser
.
Did
the
Lord
compare
his
little
returned
ones
to
a
little
child
,
and
dare
you
compare
that
child
,
to
a
stone
,
and
a
stocke
,
a
tree
,
a
mad
man
and
a
foole
,
and
say
it
is
as
lawfull
to
baptise
the
one
as
the
other
.
If
you
had
liued
in
the
Apostles
daies
&
had
bin
one
of
them
,
you
wold
haue
bin
glad
if
the
Iewes
,
or
heathen
,
had
come
to
you
with
willing
minds
to
haue
their
children
baptised
,
to
this
end
,
that
they
might
loose
the
name
of
a
Iew
,
or
heathen
,
and
be
called
a
Christian
.
But
now
it
is
so
stale
it
stinckes
with
you
Master
Smith
,
you
are
so
bewitcht
with
this
opinion
,
that
baptisme
with
water
doth
giue
an
entrance
into
the
speciall
kingdome
of
Heauen
,
Mat.
18.
(
which
the
Lord
speaketh
of
,
when
he
saith
,
Except
ye
returne
and
become
as
little
children
,
yee
shal
not
enter
into
the
kingdome
of
heauen
)
that
you
runne
into
a
hundred
errors
:
Iohn
3.5
.
Whereas
regeneration
onely
is
the
entrance
into
that
kingdome
of
heauen
;
where
into
none
come
,
but
such
as
shall
bee
saued
:
And
whereas
baptisme
of
water
,
giues
but
an
entrance
into
the
common
Kingdome
of
heauen
:
Mat.
13.47
.
compared
to
a
net
which
catcheth
fish
of
all
sorts
,
good
and
bad
,
Mat.
5.45
.
and
the
bad
haue
as
much
grace
conferred
vnto
them
by
that
baptisme
as
the
good
,
Mat.
7.22
.
as
they
haue
of
his
Sunne
and
raine
:
for
the
bad
are
oftentimes
more
ful
of
knowledge
by
the
light
,
and
can
discourse
more
redily
vpon
the
word
of
God
,
then
the
good
.
Paul
may
plant
,
and
Apollo
may
water
,
but
it
is
God
by
the
Spirit
of
regeneration
,
1.
Cor.
3.6
.
that
giues
the
increase
.
Are
you
Master
Smith
,
and
your
company
,
the
children
of
wisedome
?
and
discerne
ye
not
,
neither
do
ye
iustifie
these
things
.
Are
you
a
teacher
in
Israell
,
and
know
not
what
it
is
to
be
borne
againe
?
Are
ye
those
wise
and
prudent
men
of
vnderstanding
,
from
whom
these
things
are
hidden
,
that
are
reuealed
vnto
babes
?
Is
it
not
giuen
to
you
to
know
the
secrets
of
the
kingdome
of
heauen
,
what
hath
God
forgot
himselfe
,
Mat.
11.25
Mat.
13.11
.
are
you
that
Ierusalem
from
aboue
,
and
are
these
things
hidden
from
you
,
doth
he
not
giue
to
his
little
ones
,
great
things
?
Is
hee
not
the
same
to
day
,
that
hee
was
yesterday
,
and
shall
he
not
be
the
same
to
morrow
againe
?
Yea
hee
is
the
same
for
euer
:
and
beholde
I
am
with
you
(
saith
he
)
vnto
the
worlds
end
,
Mat.
28.20
.
John
14.16
.
Mat.
5.18
.
though
Heauen
and
earth
doe
passe
away
,
yet
his
word
shall
not
passe
away
vnfulfilled
.
Beleeue
ye
not
this
?
I
know
ye
beleeue
it
,
And
I
hope
better
of
you
,
though
I
so
speake
;
for
God
hath
enlarged
my
heart
,
and
opened
my
mouth
vnto
you
,
which
putteth
me
in
great
hope
,
that
you
are
of
that
remnant
which
shall
be
saued
.
But
yet
a
little
further
,
for
I
haue
somewhat
more
to
say
vnto
you
which
is
hard
to
be
vttered
,
because
I
say
,
ye
are
dull
of
hearing
,
and
because
it
would
take
vp
much
time
to
set
downe
all
wherein
you
misse
,
and
also
it
being
a
course
wherin
I
take
no
pleasure
,
I
wil
rather
set
downe
what
is
the
truth
,
then
tell
of
your
falshood
,
that
by
the
grace
of
God
beleeuing
the
one
,
we
may
escape
the
other
.
Now
if
you
will
know
what
difference
there
is
yet
more
betweene
the
true
Spouse
and
Church
of
Christ
,
which
he
doth
build
himselfe
,
against
which
,
the
gates
of
hell
shal
not
preuaile
,
nor
yet
the
second
death
,
to
whom
he
hath
giuen
the
keyes
of
the
kingdome
of
heauen
,
and
those
her
entercommoners
,
I
will
tell
you
.
First
let
vs
consider
how
things
were
in
the
Apostles
dayes
on
earth
,
for
then
I
am
sure
,
truth
was
in
place
and
practise
both
,
and
I
wil
not
labour
to
make
it
agree
with
these
weake
times
:
but
much
rather
labour
and
desire
,
that
we
which
liue
in
these
corrupt
times
,
might
agree
with
,
and
become
like
it
.
I
say
,
whosoeuer
then
gladly
receiued
the
word
(
as
it
is
written
)
were
baptised
,
Heb.
3.1
.
and
were
called
of
the
Apostles
generally
by
the
names
of
holy
brethren
,
partakers
of
the
heauenly
vocation
,
&c.
Insomuch
as
they
were
made
partakers
of
the
holy
Ghost
,
and
consented
to
that
heauenly
calling
,
Heb.
6.4.5
,
6
:
Heb.
10,29
.
being
enlightened
&
tasting
of
that
heauenly
gift
:
were
called
holy
,
in
regard
of
these
good
beginnings
,
which
was
wrought
in
them
,
whereby
their
olde
life
was
reformed
.
(
And
therefore
the
Lord
compareth
them
that
receiue
the
seed
of
his
word
,
some
to
the
high
way
side
,
some
to
stonie
ground
,
and
some
to
thornie
ground
,
&
some
to
good
ground
which
brought
forth
fruite
:
Insomuch
as
they
were
sanctified
and
purged
of
some
vncleannesse
of
spirit
:
)
wherefore
they
are
said
(
by
the
Lord
)
to
be
swept
and
garnished
:
and
(
by
Peter
)
said
to
be
washed
,
and
to
the
Hebrewes
sanctified
:
and
all
this
is
wrought
in
them
by
the
ministration
of
the
good
word
of
God
,
which
they
had
tasted
of
,
and
by
the
operation
of
the
holy
Ghost
whereof
they
were
made
partakers
,
whereby
also
some
of
them
wrought
miracles
,
and
some
cast
out
diuels
.
Now
these
things
are
all
common
,
Except
the
good
fruite
.
as
well
to
those
vncircumcised
in
heart
,
the
vnregenerate
:
As
to
the
circumcised
in
heart
,
the
little
ones
,
borne
againe
.
And
although
these
things
be
effected
by
the
Ministerie
of
the
word
and
of
the
holy
Ghost
,
and
do
tend
to
his
kingdome
;
(
for
the
Lord
doth
nothing
against
his
owne
kingdome
any
more
,
then
Sathan
doth
worke
against
his
kingdome
)
yet
it
is
not
regeneration
,
Mat.
1●
,
26.
Ioh.
3,5
.
the
birth
of
water
and
the
holy
Ghost
,
spoken
of
,
nor
yet
the
first
resurrection
;
And
though
this
sowing
of
the
word
of
the
Lord
,
and
these
effects
of
the
spirit
do
tend
to
the
kingdom
,
yet
is
it
not
sowen
in
the
high
wayes
,
nor
in
the
stonie
ground
,
nor
in
the
thornie
ground
,
to
the
end
it
should
bring
forth
fruit
like
the
good
ground
,
Thirty
,
sixty
,
and
a
hundred
fold
.
And
although
these
foure
sorts
of
ground
,
are
Communicants
in
these
commons
together
,
and
little
difference
can
be
discerned
betweene
them
,
by
these
first
effects
and
beginnings
,
for
the
raine
doth
fall
on
all
,
and
the
Sunne
shines
without
respect
.
Yet
when
the
fruite
doth
appeare
after
this
generall
blade
,
Mar.
4
,
28.
whereby
the
good
ground
is
knowne
from
the
bad
,
as
the
wheat
is
from
the
tares
,
and
after
this
generall
raine
and
sun-shine
,
the
good
ground
,
like
good
trees
,
doth
bring
forth
good
fruit
:
There
doth
appeare
so
great
a
difference
betweene
them
,
as
is
betweene
end
and
beginning
,
betweene
first
and
last
:
betweene
the
blade
,
and
the
fruite
:
Betweene
the
kingdome
compared
to
a
Net
,
wherein
all
sorts
of
fish
is
caught
,
both
good
and
bad
;
and
the
kingdom
compared
to
a
field
,
wherein
lay
a
treasure
hid
of
so
great
worth
,
Mat.
13.44
.
that
whosoeuer
could
get
possession
of
it
(
though
it
cost
him
all
that
euer
hee
had
,
if
it
were
neuer
so
much
)
yet
should
his
gaine
be
great
and
infinite
:
And
betweene
those
little
ones
(
who
are
borne
againe
)
whose
loue
is
great
,
for
great
respects
:
Who
know
they
are
translated
from
death
to
life
;
And
those
vnreturned
ones
,
1.
Ioh.
3.14.15
.
that
loue
not
,
nor
know
whether
they
goe
.
And
as
the
difference
is
great
,
in
regard
of
the
vncertainty
of
the
one
,
and
the
certaine
euerlasting
happinesse
of
the
other
:
So
haue
they
,
a
Charter
so
great
,
and
freedome
so
strong
,
with
so
many
priuiledges
belonging
thereunto
,
as
no
Citie
in
the
world
,
Reu.
21.
nor
kingdome
can
afford
the
like
.
And
wherein
,
those
entercommoners
,
on
whom
God
hath
shewed
his
bounty
,
in
giuing
them
Sunne
and
raine
,
and
haue
not
yet
brought
forth
fruit
,
can
haue
no
part
nor
fellowship
:
neither
ought
(
any
more
)
to
presume
to
touch
or
meddle
with
,
then
those
that
might
not
touch
nor
stay
the
Arke
:
or
him
to
whom
Peter
said
,
thou
hast
no
part
nor
fellowship
with
vs
,
Act.
8.21
.
nor
in
this
administration
.
But
those
poore
,
little
,
rich
,
fruitfull
ones
,
are
the
onely
Priests
of
God
,
the
stay
and
pillars
of
his
Arke
of
Arks
:
not
made
of
wood
,
Reu.
1.5.6
.
which
now
is
gone
to
wrack
,
but
of
heauenly
enduring
matter
,
and
trees
of
life
:
and
although
they
be
the
pillars
and
stayes
of
it
,
yet
are
they
not
the
builders
:
But
the
Lord
alone
,
Reu.
3.12
.
(
who
saith
)
vpon
this
rock
will
I
build
my
Church
.
Mat.
16.18
.
Now
as
these
fruitfull
trees
,
and
free-borne
Citizens
,
doe
pertake
,
and
haue
fellowship
together
,
in
the
priuiledges
peculiar
to
this
holy
Church
&
City
of
God
;
1.
Pet.
2.9
.
being
(
as
one
saith
)
a
chosen
generation
,
a
royall
Priesthood
,
an
holy
Nation
,
a
people
set
at
liberty
:
So
do
they
shew
forth
the
vertues
of
him
that
hath
called
them
,
whose
loue
is
perfect
in
them
:
whereby
they
know
each
other
to
be
borne
of
God
(
as
S.
Iohn
saith
)
Hereby
we
know
that
ye
are
in
him
.
1.
Ioh.
2.5
.
And
as
these
are
knowne
,
either
to
other
,
by
their
fruit
,
which
fruit
I
will
not
speake
of
heere
,
seeing
it
is
as
I
thinke
plainly
described
before
:
So
out
of
the
great
heape
of
Commoners
,
doe
sometimes
appeare
euill
trees
,
who
are
knowne
also
to
those
that
are
borne
againe
by
their
euill
fruit
,
the
fruit
of
death
,
Luk.
6.43.14
.
to
be
vncurable
euill
trees
.
That
is
,
so
seene
against
the
light
,
and
them
that
walke
in
it
,
as
that
they
shall
receiue
,
the
sentence
of
eternall
death
,
euen
while
they
liue
,
trees
twise
dead
,
Iud.
12.
1.
Cor.
16.22
.
and
pluckt
vp
by
the
rootes
:
of
whom
it
is
written
,
Let
him
be
cursed
.
And
as
the
good
ground
or
trees
,
do
not
appeare
all
at
once
,
out
of
the
generall
field
of
Commoners
:
but
when
it
pleaseth
him
who
giueth
the
encrease
,
some
sooner
,
some
later
:
So
,
no
more
doe
the
euill
trees
appeare
all
at
once
,
but
now
,
and
then
,
when
their
euill
fruite
is
ripe
;
some
breake
forth
betimes
,
some
stay
longer
,
some
not
at
all
,
(
to
the
Church
I
meane
)
vntill
the
great
day
of
account
:
who
then
shall
be
found
speechlesse
,
without
the
wedding
garment
.
And
as
the
euill
seruant
,
Mat.
22.12
.
Luk.
19.20
.
Mat.
25.8
.
that
hid
his
Masters
talent
:
And
as
the
fiue
foolish
virgins
,
who
found
no
oyle
in
their
lamps
when
the
bridegroome
came
,
supposing
till
then
,
all
was
well
:
Euen
so
likewise
,
is
there
many
of
his
beloued
ones
,
not
knowne
to
others
(
but
the
Lord
himselfe
)
vntill
that
day
:
who
then
,
with
the
rest
of
their
fellowes
,
shall
bee
made
manifest
to
all
:
yea
,
euen
to
those
,
who
shall
then
admire
their
glory
and
riches
,
when
themselues
shall
lye
in
dust
,
and
shame
.
So
that
when
the
Lord
saith
in
his
Parable
:
Mat.
13.26.27
.
That
when
the
wheat
did
appeare
by
the
fruit
,
then
did
also
appeare
the
tares
:
his
meaning
is
,
not
that
in
the
generall
kingdome
all
the
wheat
appeares
at
once
,
and
all
the
tares
;
but
as
I
haue
said
before
.
And
therefore
the
seruants
,
must
not
goe
to
weeding
at
the
first
sprout
of
the
eare
,
though
some
wheat
,
and
some
tares
doe
euidently
appeare
,
least
they
plucke
vp
wheat
with
tares
.
For
some
of
both
shall
remaine
vnknowne
vnto
them
,
vntill
the
great
haruest
day
.
And
this
is
,
Ver
.
30
and
shall
be
the
condition
of
the
common
field
,
&
vniuersity
of
Christians
vntill
that
day
:
and
therefore
the
seruants
must
spare
to
iudge
or
iustifie
,
till
their
fruits
doe
euidently
appeare
.
And
as
the
Sunne
doth
shine
,
and
the
raine
doth
fall
equally
vpon
them
,
I
meane
those
Christians
that
shall
proue
tares
;
as
those
that
shall
prooue
good
wheat
,
Mat.
5.44.45
.
fit
for
the
Lords
owne
barne
:
So
ought
also
his
seruants
to
be
kind
to
the
vnkinde
,
and
mercifull
to
all
.
Insomuch
as
in
the
first
effects
before
mentioned
,
there
doth
appeare
little
or
no
difference
.
Now
hauing
thus
distinguished
,
betweene
Christian
and
Christian
,
Kingdome
and
Kingdome
,
tree
and
tree
:
Let
vs
see
how
matters
doe
fall
out
betweene
them
,
and
how
they
doe
agree
:
and
also
how
they
ought
to
walke
and
carrie
themselues
toward
each
other
.
And
that
we
may
the
easier
accomplish
our
purpose
,
we
will
deuide
these
great
company
of
Christians
into
two
parts
,
that
is
to
say
:
Some
borne
of
God
,
returned
and
become
as
little
children
,
to
whom
he
hath
giuen
the
keyes
of
the
kingdome
,
and
all
those
priuiledges
before
spoken
of
,
and
a
thousand
treasures
more
besides
,
on
whom
the
second
death
shall
neuer
haue
power
,
nor
the
gates
of
hell
preuaile
.
The
other
vnregenerate
,
equall
partakers
with
the
regenerate
,
in
all
the
common
first
thinges
before
mentioned
,
but
not
in
the
second
effects
the
last
and
speciall
things
.
Now
,
these
kinde
of
brethren
,
doe
often
times
offend
the
little
ones
,
and
despise
them
:
because
they
are
little
in
their
owne
eyes
,
and
poore
in
their
own
spirit
,
and
are
returned
and
become
as
little
children
,
&
because
their
fruits
of
loue
appeare
beyond
theirs
,
knowing
their
owne
works
to
be
euill
,
and
their
brothers
good
,
wherefore
the
Lord
saith
to
those
brethren
,
Mat.
18.10.11.12
.
Take
heed
that
ye
despise
not
one
of
these
little
ones
,
these
lost
sheepe
whom
I
haue
sought
out
;
for
I
say
vnto
you
,
howsoeuer
you
esteeme
of
them
,
Their
Angels
stand
alwaies
beholding
my
Fathers
face
who
is
in
heauen
.
Nay
,
Ver.
3
except
ye
returne
(
saith
the
Lord
)
(
to
those
Disciples
who
would
so
faine
know
who
should
be
the
greatest
)
and
become
as
little
children
,
ye
shall
not
enter
into
the
kingdome
of
heauen
.
But
whosoeuer
is
become
humble
as
a
little
childe
,
Ver.
4
they
are
the
greatest
in
the
kingdome
of
heauen
;
they
are
the
chiefest
,
and
they
haue
the
preheminence
aboue
all
other
in
Gods
treasures
.
After
this
,
the
Lord
speaketh
to
the
little
ones
,
Ver.
15
and
saith
,
If
thy
brother
trespasse
against
thee
,
thou
shalt
tell
him
his
fault
,
&c.
But
before
I
proceed
in
the
words
of
our
Lord
,
which
followeth
:
About
the
meaning
whereof
,
there
is
so
great
difference
and
strife
at
this
day
,
which
hath
caused
great
diuision
and
enuie
:
And
because
,
it
being
a
matter
of
great
moment
,
and
very
necessary
at
this
day
to
be
known
:
wee
will
labour
the
more
diligently
(
by
Gods
assistance
)
to
dissolue
the
doubts
,
and
to
bring
the
truth
to
light
:
that
by
this
meanes
,
the
wandring
thoughts
of
those
,
fled
,
and
disperst
abroad
,
might
be
reclaimed
and
brought
home
.
And
our
contentious
spirits
at
home
also
,
better
informed
,
that
we
may
haue
a
more
spirituall
,
peacefull
,
and
heauenly
proceeding
,
&
encrease
from
good
beginnings
to
most
happy
ends
,
the
which
I
make
no
doubt
of
:
if
they
will
but
vouchsafe
to
learne
at
the
hands
of
trueth
.
To
this
end
,
1.
Ioh.
16.17.18
.
verse
of
the
last
Chapter
.
we
will
first
see
what
S.
Iohn
meaneth
,
and
then
come
to
our
Lords
words
.
If
any
man
see
his
brother
sinne
a
sinne
that
is
not
vnto
death
,
let
him
aske
,
and
he
shall
giue
him
life
for
them
that
sinne
not
vnto
death
.
There
is
a
sinne
vnto
death
:
I
say
not
that
ye
should
pray
for
it
;
All
vnrighteousnesse
is
sinne
:
but
there
is
a
sinne
not
vnto
death
.
We
know
,
that
whosoeuer
is
borne
of
God
,
sinneth
not
,
but
he
that
is
begotten
of
God
,
keepeth
himselfe
,
and
that
wicked
one
toucheth
him
not
.
As
if
hee
should
say
,
Verse
16
If
any
man
that
is
borne
of
God
,
see
any
one
of
these
brethren
,
that
are
not
yet
borne
againe
,
sinne
against
the
light
,
or
those
that
walke
in
the
light
:
(
so
it
be
not
in
that
depth
as
that
it
reacheth
vnto
death
,
)
let
him
that
is
born
of
God
,
knowing
it
,
aske
of
God
,
and
he
will
giue
him
life
for
them
that
sin
not
to
death
.
There
is
a
sin
vnto
death
,
that
some
of
those
that
are
vnborne
of
God
doe
commit
,
not
to
bee
prayed
for
,
that
is
,
a
sinne
so
malitiously
committed
,
and
with
knowledge
against
the
light
,
and
with
so
bitter
and
enuious
a
spirit
against
those
also
that
walke
in
it
,
that
he
could
withall
his
heart
,
Psal.
59.5
1.
Iohn
.
3.12
.
serue
him
as
Caine
did
his
brother
:
because
his
owne
workes
are
euill
,
and
his
brothers
good
.
And
this
sinne
is
not
to
be
prayed
for
,
and
may
bee
discerned
by
them
which
are
borne
of
God
,
from
the
other
:
or
else
how
could
they
tell
for
whome
they
ought
to
pray
,
and
for
whome
not
.
All
vnrighteousnes
is
sinne
,
and
all
sinne
is
included
vnder
the
name
of
vnrighteousnesse
:
some
of
which
,
1.
Iohn
1.8
all
those
that
are
borne
of
God
are
guilty
of
dayly
:
and
shall
be
so
long
as
they
liue
,
2.
Cor.
5.1.2
in
this
earthly
Tabernacle
,
for
which
they
sigh
and
mourne
,
longing
for
this
deliuerance
.
But
there
is
a
sinne
not
vnto
death
:
which
none
of
these
that
are
borne
of
God
do
commit
:
as
he
affirmeth
in
the
next
words
.
We
know
(
faith
he
)
whosoeuer
is
borne
of
God
sinneth
not
,
that
is
sinneth
not
neither
that
sinne
vnto
death
,
nor
yet
the
sinne
not
vnto
death
,
before
mentioned
,
but
he
that
is
begotten
of
God
,
keepeth
himselfe
,
and
that
wicked
one
toucheth
him
not
that
is
through
the
spirit
of
Christ
,
2.
Cor.
1.22
.
that
sealeth
that
holy
seede
,
the
word
of
faith
to
his
heart
:
whereby
hee
ouer
commeth
the
world
,
and
that
wicked
spirit
can
take
no
place
in
him
.
Now
let
vs
returne
to
the
wordes
and
mind
of
our
Sauiour
:
now
that
we
perceiue
the
meaning
of
his
seruant
Iohn
,
being
all
one
and
the
same
case
,
and
see
what
our
Lord
doth
meane
,
proceeding
where
wee
left
.
Moreouer
if
thy
brother
trespas
against
thee
,
thou
shalt
tell
him
his
fault
betweene
thee
and
him
alone
,
&c.
The
Lord
hauing
from
the
beginning
of
the
second
verse
,
of
this
Chapter
,
to
the
end
of
the
foureteenth
verse
of
the
same
:
applyed
his
speeches
,
Mat.
18.
altogether
,
to
those
vnregenerate
Disciples
and
brethren
:
giuing
them
to
vnderstand
how
necessary
it
is
that
they
should
conuert
:
and
that
to
the
conuerted
little
ones
,
the
great
things
doe
belong
:
and
to
receiue
one
of
them
in
his
name
,
is
to
receiue
him
:
charging
them
with
great
threatnings
,
to
take
heed
that
they
offend
not
one
of
those
little
ones
,
shewing
them
how
vnrecouerable
a
sinne
it
is
:
he
pronounceth
a
woe
vpon
the
committers
thereof
:
And
that
as
a
man
cast
into
the
sea
,
verse
7
with
a
mil-stone
about
his
necke
,
cannot
possibly
returne
againe
,
so
and
more
vnpossible
it
is
for
any
one
to
returne
,
that
falles
into
this
gulfe
:
And
telling
them
also
,
what
great
priuiledges
they
had
,
how
their
Messengers
haue
accesse
into
the
presence
of
his
father
,
and
beholde
his
face
in
heauen
:
and
how
that
his
wil
is
,
that
not
one
of
these
little
ones
should
perish
.
I
say
the
Lord
hauing
aduised
and
charged
the
vnreturned
ones
thus
,
verse
.
15
1.
Iohn
.
2.10
.
doth
now
turne
his
speech
vnto
the
little
ones
borne
of
God
,
in
whome
is
no
occasion
of
euill
(
as
Saint
Iohn
saith
)
shewing
them
how
they
ought
to
walke
toward
those
vnreturned
bretheren
.
If
thy
brother
trespas
against
thee
,
&c.
Here
we
must
consider
,
before
we
proceed
any
further
,
what
trespasses
these
are
,
and
to
this
ende
let
vs
looke
backe
to
that
which
hath
beene
said
from
Saint
Iohns
words
:
As
there
is
a
sinne
vnto
death
,
1.
Iohn
5.16
.
not
to
be
prayed
for
,
nor
yet
to
be
admonisht
of
being
knowne
(
for
that
man
,
which
they
know
they
may
not
pray
for
,
they
doe
as
well
know
it
is
in
vaine
to
admonish
:
)
So
there
is
a
finne
not
vnto
death
,
verse
17
which
when
they
see
any
of
the
vnreturned
brethren
commit
,
eyther
against
the
light
,
or
against
any
of
them
,
for
the
light
and
Gospells
sake
:
that
may
be
both
prayed
for
,
and
they
admonisht
of
by
them
(
as
it
is
written
)
blesse
them
that
curse
you
,
pray
for
them
,
Leuit.
6.28
.
which
persecute
you
:
as
for
him
that
sinneth
wittingly
,
and
willingly
against
the
light
,
and
the
obeyers
therof
for
the
light
and
Gospels
sake
,
after
he
hath
knowne
the
truth
of
the
same
:
Heb.
10.26
.
there
doth
remaine
no
more
sacrifice
of
sinne
,
&c.
Of
whome
one
saith
,
Psal.
59.5
praying
against
the
wicked
.
Bee
not
mercifull
to
them
that
transgresse
maliciously
:
So
to
him
that
sinneth
,
or
trespasseth
,
vnwittingly
though
willingly
against
the
light
,
and
them
that
walke
in
it
,
as
many
often
doe
reuile
and
persecute
them
,
thinking
they
doe
God
seruice
:
There
doth
yet
remaine
sacrifice
,
and
he
may
be
both
prayed
for
,
John
16.2
and
exhorted
to
repentance
,
and
repenting
find
grace
and
pardon
,
both
with
God
and
his
true
Church
,
Luk.
23.34
Act.
7.60
and
for
such
doth
the
Lord
himselfe
pray
,
(
saying
)
Father
forgiue
them
,
for
they
know
not
what
they
doe
,
and
another
saith
,
Lord
lay
not
this
sinne
to
their
charge
.
So
that
this
sinne
or
trespasse
heere
,
is
not
any
sinne
committed
simply
and
alone
,
against
the
ten
Commaundements
:
But
it
is
to
sinne
against
the
new
couenant
in
them
that
obey
it
:
For
the
Lord
doth
not
heere
giue
rules
,
and
directions
whereby
to
learne
men
to
keepe
the
ten
commaundements
,
but
to
teach
them
to
obey
the
Gospell
;
yet
not
so
,
but
that
euery
sinne
committed
against
the
Gospell
,
is
also
a
breach
of
the
law
;
But
one
may
sinne
against
the
law
and
yet
not
against
the
Gospell
,
not
that
any
man
hath
leaue
to
sinne
against
,
or
breake
any
of
the
ten
commandements
,
but
in
many
things
,
(
as
one
saith
)
we
sinne
all
,
and
loue
couereth
a
multitude
of
these
sinnes
,
and
as
it
is
written
,
Iam.
3.2
.
1.
Pet
4.8
.
Psal.
32.1
Blessed
is
that
man
whose
iniquities
are
couered
,
so
that
as
God
in
his
loue
doth
couer
the
manifold
iniquities
of
his
blessed
ones
,
so
doe
they
all
couer
multitudes
of
those
sinnes
in
others
.
And
that
it
cannot
bee
meant
of
the
literall
breach
of
any
of
the
ten
commaundements
,
experience
may
proue
;
for
if
a
man
see
his
brother
commit
adultery
,
or
murder
,
or
theft
,
or
heare
him
take
the
name
of
God
invaine
,
or
see
him
worship
an
Idoll
,
or
any
other
such
like
grosse
sinne
,
how
may
these
rules
and
directions
,
in
this
place
,
serue
for
this
man
,
for
after
that
he
,
which
onely
is
priuie
to
his
fault
(
beside
God
and
himselfe
)
hath
plainely
rebuked
him
:
as
the
Scripture
other
where
doth
commande
him
so
to
doe
,
Leuit.
19.17
.
If
hee
will
nor
heare
him
:
Mat.
18.
how
may
he
then
proceed
according
to
the
direction
of
Christ
if
he
take
one
or
two
,
and
then
telleth
him
his
fault
,
and
reproue
him
before
them
or
him
,
and
the
other
denieth
any
such
fault
that
he
accuseth
him
of
,
and
taketh
him
or
them
,
whom
he
bringeth
for
witnesse
,
to
beare
witnesse
against
him
,
to
proue
him
a
slaunderer
,
and
so
he
may
proceede
against
him
(
in
mens
iudgement
)
more
lawfully
,
and
more
agreeable
to
Christs
direction
,
then
he
may
against
the
other
,
because
he
hath
one
or
two
witnesses
,
whereas
the
other
hath
none
:
and
so
those
witnesses
,
whom
he
taketh
to
beare
witnes
against
another
,
commeth
now
against
himselfe
:
wherefore
it
is
manifest
,
that
no
man
may
accuse
another
of
any
sinne
(
especially
of
that
kind
)
though
he
saw
it
with
his
eyes
,
or
heard
it
with
his
eares
,
except
he
hath
other
eye
or
eare
witnesses
besides
himselfe
,
least
hee
bee
condemned
for
transgression
,
and
punished
for
an
euill
doer
:
Deut.
19.15
.
for
an
accusation
may
not
be
receiued
vnder
two
or
three
witnesses
.
So
then
the
Lord
dooth
not
meane
here
,
by
trespasse
,
any
of
the
grosse
sinnes
of
the
Commaundements
,
nor
yet
the
smaller
multitudes
of
them
,
which
loue
doth
couer
,
but
hee
meaneth
the
sinnes
or
trespasses
committed
against
the
little
ones
,
that
are
borne
againe
,
hating
them
or
despising
them
,
for
that
they
walke
in
the
light
,
and
so
in
despising
them
they
despise
the
Lord
Iesus
,
and
his
father
that
sent
him
,
and
so
they
sin
against
that
light
which
should
saue
their
soules
;
which
being
done
wittingly
,
is
vnpardonable
.
And
as
the
law
of
life
and
saluation
is
more
excellent
then
the
law
of
death
,
so
doth
the
sin
excell
in
greatnesse
:
(
As
it
is
written
)
If
he
that
despised
.
Heb.
10.28
,
29.
Moses
law
,
died
without
mercie
,
vnder
two
or
three
witnesses
,
O
how
much
sorer
punishment
suppose
,
ye
shall
he
be
worthy
,
that
treadeth
vnder
feete
the
Sonne
of
God
,
and
counteth
the
blood
of
the
Testament
as
an
vnholy
thing
,
wherewith
hee
was
sanctified
,
and
doth
despight
the
spirit
of
grace
!
So
then
to
sinne
against
the
law
is
one
thing
,
and
to
sinne
against
the
Gospell
is
another
:
Wherefore
by
trespasse
here
is
meant
pardonable
sinne
,
committed
against
the
new
Testament
;
and
those
that
walke
in
the
light
thereof
vnwittingly
.
And
the
trespassers
,
are
such
as
are
not
yet
borne
of
God
:
for
hee
that
is
borne
of
God
sinneth
not
,
1.
Ioh.
5.18
.
neither
is
there
any
occasion
of
euill
in
him
:
meaning
by
sinne
and
euill
;
the
sinne
to
death
,
and
the
sinne
not
to
death
,
before
mentioned
:
for
if
he
could
sinne
the
sinne
not
to
death
,
hee
must
needes
sinne
the
sinne
to
death
,
because
he
cannot
doe
it
ignorantly
:
As
Paul
did
,
1.
Tim.
1.13
.
who
said
I
was
receiued
to
mercy
,
for
I
did
it
ignorantly
,
seeing
he
knoweth
the
light
,
which
Paul
did
not
then
;
for
how
is
it
possible
that
he
which
is
borne
of
God
,
who
loueth
God
and
his
brother
also
,
that
is
begotten
of
him
,
who
walketh
in
the
light
(
which
is
his
life
and
saluation
)
that
he
should
hate
his
brother
whom
hee
so
loueth
,
or
despise
the
light
which
his
soule
delighteth
in
,
or
resist
the
same
,
seeing
that
his
whole
life
and
felicity
doth
consist
therein
?
And
we
know
that
he
that
is
borne
of
God
,
loueth
God
,
and
he
that
loueth
God
,
1.
Iob.
3.9
.
loueth
his
brother
also
,
which
is
begotten
of
God
;
and
so
he
cannot
sinne
,
neither
is
there
any
occasion
of
those
euils
in
him
(
as
it
is
written
)
:
1.
John
5.1
.
Now
let
vs
proceed
,
seeing
that
the
way
(
as
I
hope
)
is
made
cleere
.
If
thy
brother
trespasse
against
thee
,
goe
tell
him
his
fault
between
thee
and
him
alone
,
Mat.
18.15
.
if
he
heare
thee
,
thou
hast
wonne
thy
brother
:
That
is
to
say
,
If
any
one
of
those
Disciples
and
brethren
in
common
things
,
not
regenerate
,
doe
despise
or
speake
euill
of
any
one
of
you
,
that
are
returned
,
and
reuile
or
persecute
you
for
the
lights
sake
,
wherein
you
walke
:
Thou
shalt
informe
him
of
his
fault
between
thee
and
himselfe
alone
,
and
giue
him
to
vnderstand
,
that
if
he
despise
,
speake
euill
of
,
reuile
,
or
persecute
thee
,
he
doth
it
vnto
the
Lord
whom
he
professeth
,
&
exhort
him
to
humble
his
heart
,
and
be
conuerted
,
and
walke
in
that
light
himselfe
:
and
then
hee
shall
loue
both
it
,
and
embrace
and
loue
them
also
that
walke
in
it
:
if
he
take
knowledge
of
his
faults
,
and
receiueth
thy
words
of
exhortation
and
counsell
,
and
say
vnto
thee
,
it
repenteth
me
:
thou
shalt
forgiue
him
,
seeing
thou
hast
won
thy
brother
;
but
if
he
heare
thee
not
,
Ver.
16
take
yet
with
thee
one
or
two
,
that
by
the
mouth
of
two
or
three
witnesses
,
euery
word
may
be
confirmed
:
That
is
to
say
,
if
he
scorne
thy
information
.
,
and
despise
both
thee
and
thy
exhortation
,
still
proceeding
in
his
euill
against
thee
,
and
the
light
in
thee
,
thou
shalt
not
yet
giue
him
ouer
,
but
take
yet
with
thee
one
or
two
of
thy
fathers
owne
children
,
of
those
little
returned
ones
thy
brethren
,
and
seeke
his
loue
(
as
before
)
with
all
courtesie
and
meekenesse
of
exhortation
:
and
if
he
still
resist
thy
loue
,
and
vtter
wordes
of
scorne
against
thee
,
or
reuile
thee
,
as
enuie
cannot
hide
it selfe
:
Then
can
that
one
or
two
,
witnesse
against
him
,
and
will
,
if
that
he
will
not
heare
them
neither
,
(
but
first
let
them
also
admonish
him
)
that
so
euery
word
that
he
speaketh
euill
against
thee
,
or
the
light
in
thee
,
may
be
confirmed
.
And
if
he
refuse
to
heare
them
,
tell
it
vnto
the
Church
,
&
if
he
refuse
to
heare
the
Church
also
,
let
him
be
vnto
thee
as
an
Heathen
man
and
a
Publican
:
that
is
,
If
hee
still
like
a
scorner
,
refuse
to
giue
eare
and
to
receiue
instruction
,
at
the
handes
of
that
one
witnesse
with
thee
or
two
,
tell
it
to
the
Church
,
These
he
hath
made
Pillars
in
his
house
,
and
they
shall
goe
no
more
out
.
Reu.
3.12
.
that
is
,
to
those
little
ones
borne
of
God
,
being
gathered
together
in
my
name
,
who
onely
haue
this
priuiledge
to
be
my
Church
and
Pillar
of
truth
;
for
if
there
were
fiue
hundred
brethren
more
beside
the
little
humble
ones
,
yet
none
can
iudge
this
cause
but
they
.
This
Church
doth
neuer
condemn
the
inocent
,
and
let
the
guilty
goe
free
.
This
Church
neuer
decreed
lies
,
and
condemned
the
truth
.
And
if
he
refuse
to
heare
this
Church
,
let
him
bee
vnto
thee
no
longer
as
a
brother
,
and
a
fellow
partaker
in
the
common
things
of
the
kingdome
,
wherein
before
he
did
and
might
take
part
with
thee
,
as
a
disciple
of
Christ
,
but
let
him
be
vnto
thee
,
and
vnto
all
the
Church
,
euen
as
a
Heathen
that
beleeueth
not
the
truth
of
the
Ghospell
,
and
as
a
Publican
that
professeth
the
practise
of
sinne
:
Verily
I
say
vnto
you
,
Ver.
18
whatsoeuer
you
binde
on
earth
shall
be
bound
in
heauen
,
and
whatsoeuer
you
loose
on
earth
shall
be
loosed
in
heauen
:
for
to
you
it
is
,
to
whom
I
haue
giuen
the
Keyes
of
the
Kingdome
of
Heauen
,
as
well
to
binde
them
that
sinne
against
you
,
and
the
Conenant
of
loue
written
in
you
,
with
the
bond
of
death
,
and
to
shut
the
gate
of
mercy
and
loue
against
them
,
as
also
to
lose
the
bonds
of
iniquity
,
and
the
cords
and
chaines
of
their
sinnes
,
that
do
repent
:
and
to
open
the
gates
of
my
kingdome
of
mercy
&
life
vnto
them
:
so
that
whatsoeuer
ye
binde
on
earth
,
is
bound
in
heauen
,
and
whatsoeuer
ye
lose
on
earth
,
is
losed
in
heauen
.
For
if
he
escaped
not
,
that
despised
him
that
spake
on
earth
,
how
should
he
then
escape
,
that
despiseth
him
that
speaketh
from
heauen
?
And
as
he
died
without
mercy
vnder
two
or
three
witnesses
,
that
despised
Moyses
law
:
Much
more
lamentable
,
and
fearefull
,
is
the
condition
of
him
,
that
despiseth
that
law
,
and
couenant
of
grace
,
whereby
his
soule
should
liue
:
resisting
the
voice
of
the
bride
,
and
of
her
children
,
which
sought
his
good
.
How
much
greater
is
his
bondage
,
and
sorer
shall
his
punishment
be
,
that
is
condemned
by
that
Church
,
(
where
the
Prince
of
the
couenant
doth
sit
)
of
treason
against
his
bloud
,
by
the
testimony
of
two
or
three
witnesses
,
It
had
been
good
for
that
man
if
he
neuer
had
beene
borne
.
And
better
for
him
,
after
hee
was
borne
,
that
a
milstone
had
beene
hanged
about
his
neck
,
and
throwne
to
the
bottome
of
the
Sea
,
before
he
fell
to
despise
the
Lord
in
his
Sanctuarie
,
and
to
resist
his
spirit
of
grace
in
his
little
ones
.
Againe
,
verily
I
say
vnto
you
,
That
if
two
of
you
my
brethren
,
that
beleene
in
me
,
Ver.
19
agree
in
earth
vpon
any
thing
concerning
my
word
,
and
the
meaning
thereof
,
either
for
the
sentence
of
death
to
the
disobedient
,
or
mercy
and
life
to
the
returned
sinner
,
whatsoeuer
ye
shall
aske
the
Father
in
my
name
(
if
it
be
life
,
for
him
that
sinneth
not
vnto
death
,
or
whatsoeuer
else
is
necessary
and
good
for
the
kingdome
)
he
will
giue
it
you
.
For
,
Ver.
20
where
two
or
three
be
gathered
in
my
name
,
there
am
I
in
the
middest
of
you
,
what
will
hee
not
therefore
giue
you
for
my
sake
,
Aske
and
ye
shall
receiue
,
that
your
ioy
may
be
full
.
These
are
priuiledges
,
belonging
only
to
those
little
ones
that
are
born
of
God
,
who
haue
their
parts
in
the
first
resurrection
,
against
whom
the
gates
of
hell
shall
not
preuaile
,
nor
yet
the
second
death
.
But
there
was
euermore
an
Israell
after
the
flesh
,
which
persecuted
that
Israell
which
is
after
the
spirit
,
and
shall
be
to
the
worlds
end
.
For
this
generation
shal
not
passe
away
till
the
Lord
himselfe
come
.
Mat.
24.34
.
And
if
there
were
not
an
Israell
not
of
God
,
Paul
would
neuer
haue
said
.
(
To
the
Israell
which
is
of
God
)
And
if
there
were
not
an
earthly
Ierusalem
,
he
would
neuer
haue
told
vs
of
a
heauenly
.
Yea
,
there
were
two
Ierusalems
in
all
times
:
Two
Israels
in
all
ages
,
two
mothers
,
two
testaments
,
two
seeds
,
euen
from
the
beginning
:
As
Caine
and
Abell
,
Ismaell
and
Isaack
,
Esau
and
Iacob
:
Two
lands
of
Canaan
,
heauenly
and
earthly
:
Two
rests
,
carnall
and
spirituall
,
As
it
is
written
,
saying
:
To
day
if
ye
will
heare
his
voice
,
harden
not
your
hearts
,
least
ye
enter
not
into
this
rest
:
Euen
then
while
they
were
in
possession
of
the
earthly
rest
,
Heb.
3.15.16.17.18.19
.
which
by
vnhardning
their
hearts
,
and
hearing
his
voice
,
they
might
haue
entred
into
.
Euen
the
same
way
which
euer
was
,
still
remaines
,
and
shall
doe
to
the
worlds
end
.
Euen
the
same
rest
,
the
same
heauenly
Ierusalem
,
the
same
congregation
of
the
first
borne
,
the
same
holy
City
,
the
same
Church
,
which
hath
had
in
it
at
all
times
,
the
same
power
from
God
to
binde
and
loose
,
to
remit
and
to
retain
sinnes
,
And
this
is
the
bride
,
the
Lambs
wife
,
This
is
she
,
to
whom
is
granted
to
be
cloathed
in
white
aray
:
And
these
are
they
that
watch
,
and
are
sober
,
attending
with
their
Lampes
burning
,
to
meete
the
bridgeroome
their
husband
.
These
all
vnhardened
their
hearts
,
and
heard
his
voice
,
and
entred
into
his
rest
.
The
rest
and
peace
with
God
,
rest
to
their
soules
,
euen
that
rest
which
is
said
to
remain
to
the
people
of
God
.
Heb.
4.9
.
And
whosoeuer
entred
into
that
rest
,
did
first
heare
his
voice
,
that
is
,
receiued
the
word
of
faith
.
And
whosoeuer
receiued
that
word
of
faith
;
did
first
vnharden
his
heart
:
that
is
,
did
first
repent
:
was
lost
,
and
dead
,
crying
,
and
bewailing
,
with
an
vn-vtterable
desire
of
life
,
his
sinnes
&
death
.
and
these
are
the
dead
which
heare
the
voice
of
the
sonne
of
man
,
and
liue
.
Ioh.
5.25
.
And
this
is
that
one
baptisme
spoken
of
,
and
is
called
the
baptisme
of
repentance
,
Acts.
19.4
.
Mark
.
1.1.2.3.4
and
the
beginning
of
the
Gospell
,
the
preparation
to
the
word
of
faith
.
(
That
one
faith
spoken
of
,
)
and
they
that
are
borne
againe
of
these
two
,
Mat.
3.3
.
Ephe.
4.5
.
haue
all
receiued
that
one
spirit
spoken
of
,
euen
the
spirit
of
adoption
,
and
are
all
seruants
vnto
that
one
Lord
,
and
children
to
that
one
God
their
Father
,
who
is
aboue
all
,
and
through
all
,
and
in
them
all
.
And
these
are
entred
into
the
kingdome
of
heauen
,
Rom.
14.17
.
which
is
not
meate
,
and
drinke
,
and
apparrell
:
but
righteousnesse
,
and
peace
,
and
ioy
in
the
holy
Ghost
.
Now
let
vs
speake
a
little
of
the
liberty
and
freedome
of
this
kingdome
.
This
kingdome
is
free
,
not
in
bondage
,
but
at
liberty
,
wheresoeuer
she
liueth
in
any
kingdome
or
common-wealth
,
and
if
the
Magistracie
thereof
,
say
eate
,
they
eate
:
or
drinke
,
they
drinke
:
or
put
on
,
they
put
on
:
obserue
and
keepe
,
touch
,
or
tast
,
or
handle
,
or
pay
,
they
obey
:
If
they
forbid
,
they
also
heare
,
and
forbeare
;
both
in
these
and
all
other
things
of
the
like
nature
.
And
so
are
they
obedient
to
all
manner
ordinances
of
man
,
for
the
Lords
sake
;
against
whose
commandement
else
they
should
sinne
,
Luk.
20.25
.
who
saith
,
Rom.
13.7
.
Giue
vnto
Caesar
those
things
that
are
Caesars
.
And
there
is
no
kingdome
,
or
state
whatsoeuer
,
where
Christians
are
not
in
bondage
(
if
it
bee
a
bondage
)
to
some
of
these
.
And
if
there
were
(
which
is
vnpossible
)
then
were
it
left
to
their
choise
,
to
take
or
leaue
with
moderation
,
as
please
them
:
as
it
is
also
vnder
a
gouernment
,
where
many
things
of
the
same
nature
are
so
left
,
neither
commanded
,
nor
forbidden
And
herein
consisteth
their
liberty
,
in
that
it
toucheth
not
their
conscience
,
For
whether
they
eate
,
or
eate
not
,
they
sinne
not
,
for
God
requireth
neither
the
one
nor
the
other
,
wherfore
if
we
giue
these
things
to
Caesar
,
we
do
wrong
neither
to
God
,
nor
yet
to
our
consciences
,
but
rather
if
we
giue
not
,
being
required
:
as
the
Lord
himselfe
said
in
the
like
case
,
Mat.
17.27
.
Pay
it
to
them
least
wee
offend
.
And
as
Caesar
must
haue
,
and
be
obeyed
in
whatsoeuer
belongs
to
him
,
so
wee
must
giue
vnto
God
whatsoeuer
he
requires
,
and
obey
him
in
whatsoeuer
he
commands
.
Now
the
greatest
difficulty
lieth
in
this
,
to
distinguish
betweene
the
things
of
God
,
and
the
things
of
Caesar
,
that
knowing
them
asunder
,
we
may
the
better
know
how
,
&
wherein
,
to
obey
both
God
and
Caesar
.
And
herein
,
by
the
grace
of
my
God
,
I
will
not
say
any
thing
for
any
respect
,
in
and
of
the
world
whatsoeuer
,
but
Gods
truth
and
his
Church
:
seeing
that
I
know
,
it
shal
come
to
the
tryal
of
such
a
touchstone
which
cannot
erre
:
Who
will
waigh
it
,
try
it
,
and
condemne
it
,
if
it
be
found
corrupt
,
or
too
light
,
And
although
it
be
a
common
fault
in
men
,
to
respect
the
present
and
generall
affection
:
and
the
approbation
of
the
most
and
greatest
,
sway
they
as
they
will
:
Yet
insomuch
as
I
know
,
that
God
is
in
all
times
and
seeth
in
al
places
,
be
they
neuer
so
secret
,
and
also
that
he
hath
eyes
abroad
that
can
see
,
though
many
be
blind
,
and
lyes
goe
as
current
as
truth
with
many
:
and
seeing
I
know
,
not
onely
this
time
,
but
a
better
time
shall
try
it
,
I
will
therefore
bee
aduised
and
take
heede
what
I
say
,
for
assuredly
,
there
is
no
lye
,
made
by
the
cunningst
inuenter
of
lyes
whatsoeuer
,
but
shall
once
,
eyther
sooner
or
later
,
suffer
death
at
the
hands
of
truth
.
And
there
is
no
stubble
or
straw
whatsoeuer
,
but
shall
bee
consumed
with
the
flame
thereof
.
Now
let
vs
see
,
first
what
are
the
things
of
God
,
which
doth
belong
to
him
:
And
then
we
shall
the
easier
see
,
what
are
Caesars
thinges
that
belong
to
him
.
Iohn
.
4.23.34
.
The
things
of
God
are
truth
and
spirit
,
John
.
17.17
.
his
truth
is
his
word
,
his
worde
is
his
law
:
his
law
is
of
two
sorts
,
and
therefore
is
called
two
Testaments
.
Ioh.
4.23.24
.
&
.
17.17
.
The
Testament
and
law
of
death
:
and
the
Reuelation
and
Couenant
of
life
.
All
the
Scriptures
are
true
,
but
all
that
is
written
therein
is
not
the
word
of
God
:
For
sometimes
the
holy
Ghost
sets
downe
the
sinnes
and
practises
of
euill
men
:
Ier.
28.
And
sometimes
he
describeth
vnto
vs
the
lying
wordes
of
the
false
prophets
:
which
when
wee
read
,
we
must
not
take
it
for
the
word
of
God
,
but
that
it
is
true
,
we
must
beleeue
:
for
they
which
wrote
it
could
not
erre
therein
,
and
therefore
truth
it
is
,
but
not
the
truth
.
The
word
of
God
then
,
and
the
truth
we
meane
,
Is
that
which
came
from
heauen
,
whether
that
iust
and
holy
law
of
commaundements
,
which
is
called
the
minister
of
death
,
because
we
could
not
fulfill
it
,
and
therfore
it
could
not
giue
vs
life
,
but
the
iust
sentence
of
death
;
or
that
perfect
law
and
testament
of
life
,
Psal.
19.7
.
which
conuerteth
soules
,
I
meane
the
Gospell
,
which
is
in
a
more
speciall
and
peculiar
maner
,
called
the
word
of
God
,
then
the
law
is
or
can
be
,
as
where
it
saith
,
Faith
commeth
by
hearing
,
Rom.
10.17
.
2.
Pet.
1.19
.
and
hearing
by
the
worde
of
God
.
And
againe
we
haue
a
most
sure
worde
of
the
Prophets
,
vnto
the
which
ye
doe
well
that
yee
giue
heed
,
&c.
And
in
diuers
other
places
both
in
the
new
and
old
Testament
,
whereby
,
nothing
is
meant
(
by
any
meanes
)
but
the
promise
and
word
of
life
:
And
therefore
he
saith
,
Iohn
.
17.17
.
Sanctifie
them
through
thy
word
:
thy
word
is
the
truth
.
Now
,
in
these
two
Testaments
is
declared
whatsoeuer
God
requireth
:
eyther
due
to
himselfe
from
vs
,
whether
it
be
faith
or
obedience
:
And
also
our
duetie
to
our
neighbours
,
of
all
sorts
,
high
and
low
,
good
and
bad
,
and
all
the
holy
Prophesies
,
&
Reuelations
which
came
from
aboue
:
and
sacrifices
and
shadows
whatsoeuer
,
which
〈◊〉
scriptures
do
set
forth
vnto
vs
:
do
tend
to
one
or
other
of
these
two
?
and
both
and
all
,
doe
tend
eyther
to
shew
forth
the
riches
of
God
,
in
his
bounty
and
mercy
,
and
the
condition
of
those
that
turne
,
obey
his
Gospell
,
and
loue
his
law
:
or
his
seuerity
and
iustice
,
in
the
condition
of
those
that
disobey
both
lawe
and
Gospell
.
That
the
end
of
all
might
bee
the
glory
of
God
,
and
of
our
Lord
Iesus
Christ
.
Now
the
speciall
things
of
God
,
that
doe
belong
peculiarly
to
him
alone
,
are
they
that
we
must
speake
of
.
His
peculiar
things
are
these
,
first
as
from
him
we
are
gone
astray
,
and
by
his
holy
law
pronounced
dead
:
so
to
him
alone
we
must
returne
to
seeke
life
:
for
he
alone
can
giue
it
vs
,
In
him
alone
we
must
beleeue
and
put
our
confidence
:
to
him
alone
wee
must
pray
,
and
hee
onely
must
be
our
God
,
and
chiefe
delight
Him
onely
we
must
feare
as
God
:
him
only
we
must
loue
as
God
:
him
onely
wee
must
acknowledge
for
our
Sauiour
,
and
Redeemer
:
his
commandements
must
be
obeyed
onely
aboue
all
:
and
hee
onely
worshipped
with
our
whole
spirits
.
For
he
alone
must
haue
our
hearts
,
and
this
is
spirit
ioyned
with
truth
,
John
.
4.21
.
Neither
this
mountaine
nor
that
,
doth
hee
require
,
nor
yet
forbid
:
what
he
commaundeth
not
,
Cesar
may
forbid
,
what
he
forbiddeth
not
,
Cesar
may
command
.
God
requireth
euery
place
alike
:
Cesar
may
commaund
a
place
for
the
publike
so
he
doe
forbid
none
in
priuate
.
God
requireth
not
apparrell
:
Cesar
may
forbid
:
God
forbiddeth
not
:
Cesar
may
commaund
.
Where
there
is
no
law
,
there
is
libertie
,
wee
were
in
bondage
once
(
indeede
)
when
shaddowes
were
in
place
,
but
now
we
are
freed
and
set
at
liberty
,
by
the
Son
who
is
free
,
and
the
very
substance
is
in
him
.
God
commaundeth
all
times
for
prayers
and
supplications
:
2.
Thes.
5.15
.
Cesar
one
time
,
forbidding
no
time
,
breaketh
no
law
;
for
euery
(
one
,
is
contained
in
all
:
And
so
in
all
other
things
,
that
are
not
eyther
commaunded
,
or
forbidden
of
God
:
and
in
obeying
Cesar
therin
,
wee
giue
vnto
Cesar
the
thinges
that
are
Cesars
,
whereas
otherwise
,
if
we
obey
him
not
,
wee
are
guilty
of
the
breach
of
the
morall
law
,
which
saieth
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
And
so
breaking
this
one
great
commandement
,
we
are
guilty
of
that
other
,
the
greatest
of
all
.
Thou
shalt
loue
thy
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soule
;
&c.
For
although
God
doth
not
appoint
and
commaund
Cesar
,
in
all
,
what
lawes
hee
shall
make
:
yet
doth
hee
confirme
all
those
lawes
which
hee
doth
made
:
which
are
not
contrary
to
his
owne
lawes
,
and
commandeth
obedience
thereto
at
the
handes
of
all
subiects
to
their
Kings
and
gouernours
,
and
all
other
their
superiours
,
bee
they
good
or
bad
,
of
what
profession
soeuer
he
be
,
whether
Prophet
,
or
Priest
,
or
Bishop
true
of
false
:
so
he
haue
power
,
he
must
be
obeyed
:
or
else
we
are
guilty
of
the
wole
law
of
God
,
Rom.
13.1
for
all
the
powers
that
be
(
as
one
saith
)
are
ordayned
of
God
.
And
therefore
whosoeuer
hee
be
that
lyeth
in
prison
,
or
suffereth
any
punishment
(
whatsoeuer
)
for
disobeying
of
any
of
these
his
gouernours
,
in
any
of
those
lawes
or
Canons
not
opposite
to
Gods
lawes
,
he
suffereth
as
an
euill
doer
,
and
so
depriueth
himselfe
of
that
liberty
,
which
the
Apostle
exhorteth
to
,
saying
.
Stand
fast
in
the
liberty
wherin
Christ
had
made
you
free
,
and
be
not
entangled
againe
,
Gal.
5.1
.
&c.
If
you
doe
well
saith
one
,
who
will
harme
you
.
1.
Pet.
3.13
.
The
daes
are
past
long
a
goe
wherein
there
was
a
law
which
said
,
Touch
not
,
tast
not
,
handle
not
,
&c.
wherwith
consciences
might
be
defiled
,
but
thanks
bee
to
God
,
who
hath
freed
vs
through
Iesus
Christ
our
Lord
,
that
whether
wee
eate
or
eate
not
,
tough
or
touch
not
,
obserue
or
obserue
not
,
wee
offend
not
,
so
that
wee
haue
knowledge
,
neither
God
nor
our
consciences
,
so
that
withall
we
take
heede
and
make
not
this
liberty
a
cloake
for
sinne
.
It
is
a
good
garment
for
a
Saint
,
but
not
for
a
sinner
,
for
hee
takes
liberty
there-vnder
,
1.
Pet.
1
,
6
to
runne
into
all
kind
of
riot
and
excesse
,
But
we
,
as
we
must
giue
vnto
Cesar
the
things
that
are
Cesars
:
So
wee
must
giue
vnto
God
the
things
that
are
Gods
:
And
in
those
things
which
neither
God
nor
Cesar
doth
require
,
but
is
in
our
owne
liberty
to
take
our
leaue
,
as
to
eate
and
drinke
,
to
put
on
,
to
buy
,
and
the
like
:
heerein
wee
must
not
exceed
,
least
it
ouercome
and
rule
our
affections
,
and
so
wee
turne
our
liberty
to
sin
,
much
rather
let
vs
forbeare
,
finding
them
not
expedient
,
for
though
all
thinges
are
lawfull
(
as
one
saith
)
yet
all
things
are
not
expedient
:
1.
Cor.
6.12
.
I
will
not
be
brought
saith
hee
vnder
the
power
of
any
thing
.
And
looke
on
the
(
saith
he
in
another
place
)
who
walke
so
as
ye
haue
vs
for
an
example
,
Philip.
3.17.18.19.20
.
for
many
walke
,
of
whome
I
haue
told
you
often
,
and
now
tell
you
weeping
,
who
are
enemies
to
the
Cresse
of
Christ
,
whose
end
is
damnation
,
whose
God
their
belly
,
and
glory
to
their
shame
,
which
minde
earthly
things
,
but
our
conuersation
is
in
hēauen
.
And
therefore
let
vs
giue
vnto
God
the
things
that
are
Gods
,
and
to
Cesar
the
things
that
are
Cesars
.
And
if
Cesar
should
require
any
thing
which
belongeth
to
God
,
let
vs
giue
him
our
liues
,
if
we
had
ten
thousand
,
before
hee
should
haue
it
,
1.
Pet.
3.17
.
and
then
we
should
not
suffer
as
euill
doers
,
but
for
righteousnesse
sake
.
These
things
look
vnto
,
you
that
run
from
country
to
country
,
and
you
also
that
stay
at
home
,
and
trouble
the
proceedings
of
Sion
.
Know
this
that
yee
suffer
as
euill
doers
,
and
cause
others
also
to
doe
the
like
,
by
following
your
steppes
.
But
some
man
perhaps
will
say
,
Obiection
.
I
could
almost
finde
in
my
heart
to
obey
Cesar
the
King
,
but
I
cannot
abide
these
Prelates
the
Bishops
to
obey
them
(
canst
thou
not
indeed
?
)
Take
loue
into
thy
breast
,
and
then
thou
shalt
see
what
thou
canst
doe
.
I
but
thou
wilt
say
,
Hee
is
no
Cesar
,
not
yet
a
lawfull
gouernour
,
his
calling
and
power
is
Antichristian
,
and
it
came
from
the
beast
,
The
Pope
of
Rome
,
who
receiued
not
his
power
from
God
,
but
from
the
great
red
Dragon
the
diuell
.
Reu.
13.2
.
Answere
.
Well
,
I
aunswere
:
Heere
thou
art
deceiued
two
wayes
,
first
whereas
thou
saiest
,
that
our
Bishops
receiue
their
callings
&
power
from
the
beast
the
Pope
of
Rome
,
is
vntrue
:
In
former
times
indeede
they
did
;
but
now
they
receiue
their
callings
and
power
from
Caesar
our
King
,
who
hath
authority
to
determine
and
appoint
,
Titus
3.1
.
euery
publique
calling
in
all
his
kingdomes
,
1.
Pet.
3.13.14
.
tending
to
the
common-wealth
of
all
his
subiects
,
as
well
for
the
feeding
of
their
soules
,
as
for
the
preseruation
of
their
bodies
and
goods
.
And
this
is
a
charge
laide
vpon
him
by
God
himselfe
,
as
euery
housholder
is
bound
to
prouide
(
to
his
power
)
all
things
necessary
for
his
houshold
,
both
for
soule
and
body
:
And
as
the
King
is
bound
to
see
all
his
great
houshold
prouided
for
(
to
his
power
)
and
to
place
ouer
them
the
best
and
fittest
for
the
purpose
,
I
mean
for
soule
and
body
:
So
he
may
giue
power
and
authority
to
all
sorts
of
them
,
to
performe
the
will
of
God
,
and
to
see
his
owne
lawes
kept
and
executed
,
without
resistance
or
disturbance
.
Secondly
,
whereas
thou
saiest
,
that
the
beast
,
the
Pope
,
receiued
his
power
from
the
great
red
Dragon
the
diuell
:
Thou
saist
true
,
but
thou
shalt
see
,
if
thou
wilt
looke
well
vpon
the
matter
,
how
thou
doest
deceiue
thy selfe
,
For
tell
mee
,
who
was
that
great
red
Dragon
?
was
it
the
diuell
himselfe
alone
,
or
was
it
the
Emperour
in
whom
the
diuell
dwelt
,
Reu.
12.3
.
who
is
said
to
haue
seuen
heads
and
ten
hornes
?
wherewith
the
diuell
alone
is
neuer
described
,
but
the
Emperour
it
was
that
gaue
him
his
power
,
and
his
Throane
,
and
great
authority
,
in
whom
the
diuell
dwelt
,
as
he
doth
in
all
such
like
bloudy
Tyrants
:
And
as
he
hath
done
in
the
beast
the
Dragons
successour
,
(
in
more
cruell
malice
and
deceit
)
aboue
forty
of
his
two
and
forty
moneths
:
Ren.
13.5
.
wherein
power
was
giuen
him
to
doe
.
But
tell
me
,
who
gaue
the
Emperour
his
power
?
was
it
not
God
,
Christ
our
Lord
saith
to
the
Emperours
Deputy
Pilat
:
Thou
couldst
haue
no
power
(
saith
he
)
except
it
were
giuen
thee
from
aboue
.
Iohn
.
19.10
.
So
then
whether
it
be
the
Emperours
Deputy
Pilat
:
or
his
successour
,
the
Pope
:
or
any
other
that
hath
authority
and
power
:
Their
power
is
giuen
them
from
aboue
,
whatsoeuer
they
be
.
And
so
one
saith
true
,
All
powers
that
be
,
Rom.
13.1
.
are
ordained
of
God
,
and
he
that
resisteth
the
power
,
resisteth
the
ordinance
of
God
:
So
that
what
power
so
euer
it
be
,
and
in
whatsoeuer
they
command
or
forbid
:
They
must
be
obeyed
;
alwayes
prouided
,
that
they
command
not
that
which
God
forbiddeth
,
or
forbid
that
which
God
commandeth
.
And
so
wee
giue
to
Caesar
the
things
that
are
Caesars
.
But
these
things
are
loathsome
in
your
eares
,
and
eyes
,
and
this
(
of
all
other
)
will
goe
hardest
downe
with
you
.
For
the
power
and
authority
of
Bishops
,
you
hold
,
is
Antichristian
,
and
to
obey
their
lawes
and
ordinances
,
you
say
,
is
to
worship
the
beast
:
Though
the
things
they
commaund
be
neuer
so
indifferently
lawfull
in
themselues
,
to
be
done
or
left
vndone
,
their
authority
and
commaund
(
you
say
)
makes
it
abhominable
.
And
this
is
not
your
saying
alone
:
it
is
a
sore
that
hath
festered
these
thirty
yeares
in
England
,
and
hath
bred
diuers
Sects
and
infectiue
errors
:
Our
Teachers
and
writers
for
pretended
reformation
,
were
the
first
planters
thereof
,
who
through
their
ignorance
(
in
their
heat
)
not
discerning
betweene
the
thinges
of
God
,
and
the
things
of
Caesar
,
for
want
of
knowledge
concerning
Christian
liberty
,
conceiued
a
law
of
forbidding
,
and
gaue
it
out
,
charging
the
people
vppon
paine
of
condemnation
to
be
obedient
thereunto
:
whereby
they
haue
brought
themselues
and
many
hundred
poore
soules
besides
,
(
loaden
with
sinne
)
into
a
further
captiuity
and
greater
bondage
then
they
were
in
before
:
For
whereas
their
sinnes
onely
opprest
them
,
and
remembring
Gods
promise
,
had
almost
escaped
:
This
law
of
their
Teachers
came
so
suddenly
on
the
necke
of
them
,
that
they
were
driuen
into
a
harder
streight
,
and
vnder
a
more
vnrecouerable
burden
then
they
were
before
:
which
hath
beene
so
wearisome
vnto
them
,
that
to
ease
themselues
,
they
haue
made
Sects
,
and
running
into
them
,
haue
fallen
into
many
grosse
errours
:
some
also
falling
to
,
and
embracing
this
present
world
:
Onely
a
remnant
God
hath
,
and
will
deliuer
from
these
wayward
and
distastful
spirits
,
and
giue
them
to
see
,
how
Christians
are
free
,
and
yet
subiects
to
Caesar
,
and
how
the
conscience
is
no
more
defiled
by
the
commaunder
(
of
what
condition
soeuer
hee
bee
)
in
their
obedience
,
then
it
should
be
by
leauing
it
vndone
,
if
neyther
man
nor
God
require
it
:
for
as
wee
are
freed
from
the
law
of
Ceremonies
(
once
in
force
before
the
death
of
Christ
)
that
there
is
now
no
more
conscience
to
be
made
of
them
:
but
as
to
be
circumcised
is
nothing
so
to
be
vncircumcised
is
nothing
,
Act.
16.1
,
2
▪
3.
as
we
may
see
by
the
example
of
Paul
and
Timothy
,
who
after
the
death
,
resurrection
,
and
ascension
of
Iesus
Christ
,
and
the
holy
Ghost
was
sent
vnto
the
Church
:
after
which
time
Circumcision
was
as
absolutely
abolished
,
with
all
the
whole
law
of
Ceremonies
,
A●t.
21.24
,
25
,
26.
as
euer
it
was
since
to
this
day
:
yet
Paul
did
purifie
himselfe
after
the
maner
of
the
Iewes
,
and
circumcised
Timothy
:
To
proue
and
shew
vnto
vs
,
euen
to
the
worlds
end
,
That
there
is
no
more
holinesse
or
Religion
,
in
making
conscience
to
abstaine
from
Circumcision
,
then
there
is
to
be
Circumcised
:
for
as
it
is
nothing
now
to
be
Circumcised
(
seeing
the
end
of
it
was
accomplish't
long
agoe
)
so
is
it
nothing
to
bee
vncircumcised
.
1.
Cor.
7.18
,
19.
So
that
if
a
man
of
God
should
now
be
circumcised
,
to
the
like
end
as
Timothy
was
,
or
should
fashion
himselfe
like
a
Iew
,
1.
Cor.
8.4
,
5
,
6.
to
the
same
end
that
Paul
did
,
he
should
sinne
no
more
then
Paul
and
Timothy
did
.
Neither
should
a
man
offend
,
if
he
should
sit
at
Table
in
the
Idols
Temple
,
and
eate
of
the
meate
sacrificed
to
an
Idoll
,
so
that
he
know
that
an
Idoll
is
nothing
in
the
world
,
and
dooth
esteeme
it
as
the
dust
vnder
his
feete
,
he
sinneth
not
:
so
that
hee
bow
not
,
nor
giue
or
shew
any
reuerence
,
1.
Cor.
10.23
,
28
,
29.
either
to
the
Idoll
,
the
Temple
,
or
the
Feast
,
but
onely
receiue
the
meate
with
giuing
thankes
to
God
:
Alwaies
prouided
too
withall
,
that
there
be
no
weake
brother
that
dooth
make
conscience
for
want
of
knowledge
,
which
is
offended
thereat
,
nor
yet
any
Christian
(
as
then
there
were
some
)
that
hauing
beene
bred
and
brought
vp
,
among
Idolaters
,
and
long
accustomed
to
the
Idoll
seruice
,
did
yet
thinke
that
there
was
some
conscience
to
bo
made
,
1.
Cor.
8.
ver.
7.
&
ieuerence
to
be
had
of
it
,
that
might
be
emboldened
thereby
in
that
their
sinne
,
or
encouraged
thereby
,
to
fall
to
worship
the
Idoll
againe
,
1.
Cor.
8.
and
to
doe
seruice
vnto
it
.
I
say
,
Ver.
10.
all
these
thinges
being
considered
,
and
conscionably
regarded
,
and
preuented
:
It
is
no
sinne
to
sit
at
Table
in
the
Idols
Temple
,
and
to
eate
the
meate
sacrificed
to
Idols
:
But
otherwise
all
these
things
considered
,
and
done
,
(
as
is
aforesaid
)
If
he
eate
meat
sacrificed
to
Idols
,
or
sit
at
the
Idols
Table
,
he
sinneth
against
the
brethren
,
and
so
against
God
;
and
not
onely
so
but
if
he
yeeld
any
reuerence
,
he
is
also
an
Idolater
,
Josh.
23.7
.
and
sinneth
against
God
in
a
more
high
degree
.
Now
if
these
thinges
may
bee
lawfully
done
amongst
the
Idolaters
,
and
in
their
Temples
,
as
then
Christians
liued
for
the
most
part
amongst
Idolaters
:
and
as
these
Scriptures
doe
euidently
proue
was
in
their
liberty
:
and
as
Paul
saith
,
To
the
Iew
I
become
as
a
Iew
,
that
I
may
winne
the
Iew
;
1.
Cor.
9.19.20.21.22.23
.
to
the
Graecian
,
and
the
Graecian
,
&c.
Yea
,
I
am
made
all
things
to
all
men
,
to
the
end
that
I
might
win
some
.
And
also
that
of
the
Assirian
,
when
hee
should
goe
into
the
house
of
the
Idoll
Rimmon
,
and
bow
downe
for
his
Master
to
leane
on
,
2.
King
.
5.18.19
.
when
he
was
worshipping
to
the
Idoll
:
when
he
made
doubt
of
it
,
the
Prophet
bad
him
goe
in
peace
.
I
say
if
these
things
bee
thus
farre
in
our
liberty
among
the
heathen
,
and
in
place
of
Idolatry
,
where
the
end
and
intent
is
abhominable
:
And
also
among
the
Iewes
concerning
the
ceremonies
,
whose
end
is
absolutely
abolished
:
As
also
in
Rome
,
whose
commaundements
of
all
other
haue
in
them
the
greatest
abhomination
:
so
that
we
partake
not
with
them
in
their
sinnes
,
least
we
partake
of
their
plagues
,
Reuel.
18.4
.
If
wee
may
among
all
these
,
yeeld
and
obey
,
in
things
indifferent
,
whatsoeuer
the
commander
be
,
as
those
Scriptures
before
mentioned
doth
witnesse
:
How
much
more
ought
wee
to
be
obedient
to
the
lawes
and
ordinances
of
England
,
seeing
they
intend
not
,
neither
Idolatry
nor
superstition
.
Considering
also
what
great
difference
there
is
betweene
our
Commanders
(
in
profession
of
Religion
)
and
the
commanders
of
the
heathen
,
and
of
Rome
,
the
City
of
abhominations
.
For
if
I
should
aske
you
,
what
King
with
his
vnder
gouernours
,
is
there
is
the
world
,
that
doth
command
the
truth
of
Religion
,
in
generall
,
like
the
King
and
Gouernours
of
England
:
And
you
are
reformers
that
stand
so
much
vpon
termes
?
What
law
is
there
in
England
imposed
vpon
you
contrary
to
Gods
law
?
Consider
and
tell
vs
.
I
know
what
you
haue
pretended
a
great
while
,
and
we
haue
seene
the
issue
of
it
:
but
looke
a
little
better
vpon
the
matter
,
and
search
throughly
.
If
you
finde
any
contrary
to
God
,
and
his
law
imposed
vpon
you
(
but
looke
ye
be
in
a
sure
ground
)
Obey
them
not
,
what
King
soeuer
command
you
,
let
him
first
haue
all
,
euen
your
liues
:
If
not
,
take
heed
,
suffer
not
like
euill
doers
,
as
you
haue
done
a
great
while
:
and
as
you
haue
pretended
reformation
in
the
generall
,
now
reforme
your selues
in
particular
:
for
be
it
knowne
vnto
you
,
your
doctrines
,
and
proceedings
,
haue
beene
the
cause
of
much
euill
,
you
haue
beene
the
breeders
of
these
sects
,
you
haue
laid
the
foundation
,
and
others
build
.
Their
buildings
stand
vpon
your
foundation
,
and
therefore
you
are
no
more
able
to
deale
with
them
in
this
controuersie
,
then
one
is
able
to
deale
with
his
enemie
,
when
hee
hath
yeelded
him
all
his
weapons
:
For
by
the
same
reason
that
you
inuay
against
the
ceremonies
(
as
ye
call
them
)
will
they
come
against
you
for
going
to
the
assemblies
in
the
Temple
:
and
as
you
find
fault
with
them
for
want
of
an
eldership
in
the
ordination
of
their
pastors
:
They
defend
their
proceedings
by
the
same
reasons
,
that
you
deny
the
Authority
of
your
Presbitery
at
home
.
And
you
would
also
haue
the
Church
of
the
same
fashion
as
they
:
For
you
agree
with
them
that
non
ought
to
be
baptised
,
but
such
as
doe
first
shew
forth
vnto
you
the
fruits
of
regeneration
:
Whereupon
dependeth
their
Separation
and
Rebaptisings
,
and
then
ought
not
children
to
bee
baptised
,
for
they
shew
forth
no
fruits
of
Regeneration
:
so
that
if
al
be
true
which
you
say
,
that
is
true
which
they
doe
,
and
so
you
are
the
sayers
,
and
they
the
doers
,
And
therefore
you
must
of
necessity
,
either
ioyne
with
them
,
or
change
your
minds
,
or
else
hide
your selues
for
shame
;
for
ye
cannot
fight
with
them
,
seeing
you
are
vnarmed
,
&
they
haue
all
your
weapons
.
Therefore
as
you
haue
troubled
many
a
poore
soule
with
your
doubtfull
Doctrines
,
vnder
pretence
of
abstaining
from
sinne
,
and
performing
of
holy
duties
,
that
many
of
you
,
and
of
your
followers
,
differ
but
little
from
the
Sect
of
the
Pharises
:
So
now
at
last
,
see
if
yee
can
learne
to
giue
them
better
instruction
.
And
as
you
haue
beene
the
Authors
of
Sects
,
and
many
errors
,
which
hath
bred
much
distraction
,
and
trouble
of
spirit
,
as
is
to
be
seene
this
day
both
at
home
and
abroad
,
now
at
last
seeke
to
redresse
it
,
for
it
is
lamentable
to
behold
,
how
many
hundreds
of
people
,
(
no
doubt
single
and
vpright
in
heart
,
hungring
and
thirsting
for
peace
and
rest
to
their
soules
)
haue
beene
by
you
seduced
and
brought
into
a
spirituall
bondage
:
And
also
throught
their
deuotion
and
bounty
vnto
you
,
haue
brought
themselues
(
some
of
them
)
into
great
wants
,
and
miseries
:
some
with
feasting
of
you
,
some
with
l●ēding
,
some
with
giuing
:
and
some
to
ease
their
conciences
,
which
you
had
burdened
,
and
to
escape
trouble
,
haue
left
their
callings
,
remooued
their
dwellings
;
solde
their
possessions
,
fled
their
countrey
,
separating
themselues
from
the
Church
of
England
as
from
Idolatry
,
and
the
abhominations
of
Antichrist
.
And
beeing
beyond
the
seas
(
In
Holland
by
name
)
beholding
among
the
Sects
of
Separatists
there
,
The
wranglings
,
the
brawlings
,
the
deuisions
,
the
enuie
,
and
the
grosse
sins
that
hath
beene
amongst
them
,
haue
been
driuen
to
their
witts
ends
,
running
from
Sect
to
Sect
,
and
from
error
to
error
,
that
some
of
them
now
at
last
,
are
become
carnall
and
blasphemous
Familists
:
betweene
whom
and
the
worldlings
,
there
is
little
difference
,
but
onely
in
their
doctrines
and
blasphemies
.
Others
(
the
better
of
the
two
)
Imbracing
meerely
this
present
world
.
Onely
a
few
haue
escaped
,
whome
God
hath
better
instructed
,
who
can
tell
how
,
through
his
grace
,
to
giue
vnto
Caesar
,
the
things
that
are
Caesars
,
and
vnto
God
the
things
that
are
God
.
And
now
yet
for
all
this
,
neither
you
nor
your
followers
,
haue
once
called
into
question
,
your
beginnings
and
grounds
of
these
things
:
but
they
are
so
blinded
with
you
,
and
you
with
your
long
accustomed
errors
,
(
your
supposed
truth
)
and
with
the
arguments
you
haue
so
long
maintained
,
against
the
Bishops
their
titles
,
their
places
,
and
callings
,
The
iniunctions
and
ceremonies
as
ye
call
them
:
that
you
haue
still
proceeded
,
in
your
blind
zeale
:
euen
to
silencing
and
imprisoning
:
and
they
on
the
other
side
,
in
their
deuotion
and
simple
zeale
of
your
Doctrine
and
you
,
so
that
they
haue
ministred
so
bountifully
vnto
you
,
and
that
out
of
their
penury
some
of
them
,
that
you
haue
filled
your
bagges
with
money
,
and
your
bellies
with
cheere
,
(
some
of
you
)
when
some
of
your
poore
contributors
,
and
followers
,
haue
sit
with
many
a
hungry
meale
at
home
,
with
many
a
sigh
and
trouble
in
spirit
,
when
as
neither
you
,
nor
your
rich
followers
,
haue
scarce
euer
enquired
,
or
lookt
after
them
.
And
you
are
so
cunning
some
of
you
,
that
you
can
plead
pouerty
to
increase
your
store
,
that
you
may
haue
hundreds
to
spare
against
anotherday
.
And
herein
your
greatest
and
richest
followers
are
so
partial
,
they
wil
giue
you
a
pound
,
and
plenty
offeasts
&
cheere
:
when
they
wil
hardly
giue
their
poore
hungry
brother
a
penny
,
a
cup
of
cold
water
,
or
a
piece
of
bread
:
And
this
they
haue
learned
of
you
,
who
are
also
as
partiall
as
they
,
if
not
more
:
for
they
that
fill
you
with
delicates
,
and
that
put
pounds
into
your
purses
,
you
will
visite
,
and
that
often
:
you
are
well
acquainted
with
their
dores
,
whereas
though
there
bee
ten
poore
to
one
rich
,
of
all
your
followers
,
yet
you
know
not
the
way
to
their
dores
,
nor
the
place
where
they
dwell
:
they
are
strangers
,
and
vnknowne
except
they
visit
you
:
Are
not
these
your
proceedings
?
I
know
what
I
say
,
it
is
pitifull
to
see
,
how
many
of
your
poore
followers
,
are
in
great
and
extreme
wants
with
their
wiues
and
children
:
Looke
vnto
it
therefore
,
and
repent
:
for
be
it
knowne
vnto
you
,
God
will
raise
them
out
of
the
dust
(
that
you
thinke
not
)
who
shall
Ecclips
your
light
,
Iacob
is
disquieted
by
your
meanes
,
and
Israel
by
you
caused
to
erre
.
And
for
you
Master
Smith
and
your
company
:
here
is
newes
come
to
England
already
,
that
you
are
deuided
:
and
you
know
what
must
come
to
a
deuided
kingdome
,
&
a
house
against
it selfe
.
That
which
cannot
stand
,
must
fall
:
and
that
which
cannot
endure
,
shall
come
to
nought
.
Seeke
strength
of
the
Lord
,
and
request
that
you
may
stand
in
his
Courts
,
and
dwell
in
his
house
,
whose
pillars
endure
for
euer
.
But
perhaps
some
will
say
;
Obiection
.
If
we
should
yeeld
and
obey
as
you
say
,
how
should
we
then
suffer
persecution
,
and
be
afflicted
?
how
should
we
be
hated
of
all
Nations
(
as
Christ
saith
)
for
his
name
sake
?
Leaue
these
differences
and
controuersies
,
and
leaue
all
.
Then
let
vs
take
our
pleasure
,
and
shake
hands
with
the
world
,
and
looke
after
preferments
in
the
earth
,
and
promotions
as
others
doe
.
Answere
.
Vnwise
man
,
whatsoeuer
thou
at
that
doest
make
this
obiection
,
and
doest
so
speake
.
For
tell
me
,
must
thou
needs
erre
on
the
right
hand
or
on
the
left
.
Because
the
law
of
our
land
doth
not
persecute
thee
for
righteousnesse
sake
?
wilt
thou
therefore
be
disobedient
,
and
suffer
for
thy
sinnes
?
Because
a
godly
life
and
persecution
cannot
be
seperated
in
this
world
asunder
,
as
it
is
written
,
2.
Tim.
2.12
.
Whosoeuer
will
liue
godly
in
Christ
Iesus
,
must
suffer
persecution
:
and
whosoeuer
will
be
his
Disciple
,
must
take
vp
his
crosse
daily
,
and
follow
him
,
wilt
thou
therefore
(
because
thou
knowest
not
how
to
take
vp
his
Crosse
,
nor
how
to
liue
godly
in
Christ
Iesus
)
Take
vp
a
Crosse
of
thine
owne
making
,
1.
Pet.
2.12
13.14.15.16.17
.
and
because
thou
wilt
be
sure
to
suffer
,
speake
euill
of
them
that
are
in
authority
,
resist
the
ordinance
of
God
,
and
so
suffer
for
euill
doing
?
If
thou
be
one
of
the
Lords
iustified
faithfull
ones
,
thou
shalt
finde
aduersaries
enow
euery
day
,
though
law
and
authority
should
bee
on
thy
side
,
and
take
thy
part
.
Hee
is
the
Minister
of
God
for
thy
wealth
.
Dauid
,
though
he
were
King
himselfe
,
and
none
in
the
world
aboue
him
but
God
,
yet
could
hee
not
preuent
the
mockes
and
taunts
,
and
drunken
songs
that
were
of
him
,
nor
yet
the
manifold
enemies
that
pursued
his
soule
night
and
day
,
wherefore
he
crucified
himselfe
,
and
prayed
oft
with
a
broken
heart
and
a
contrite
spirit
,
to
him
that
was
able
to
deliuer
him
from
all
those
his
ghostly
enemies
,
watering
his
cheeks
and
bed
full
many
a
time
and
oft
with
teares
:
Learne
therefore
to
take
vp
Dauids
Crosse
,
to
suffer
and
to
be
crucified
with
him
,
&
with
Christ
his
Lord
,
learne
to
be
Christs
Disciple
and
seruants
as
Dauid
was
,
and
to
loue
the
Lord
,
and
walke
in
his
waies
as
Dauid
did
,
and
thou
shalt
haue
enemies
enow
wil
find
thee
out
,
both
naturall
and
spirituall
,
thou
shalt
not
neede
to
goe
seeke
them
,
onely
take
vp
thy
Crosse
willingly
and
with
patience
:
and
then
if
thou
so
suffer
with
him
,
thou
shalt
be
sure
also
to
raigne
with
him
.
Shew
me
one
word
in
all
the
new
Testament
,
that
requireth
thee
to
suffer
for
those
thinges
that
thou
pretendest
,
or
tell
mee
which
of
the
Apostles
,
or
Christians
,
in
the
Apostles
times
did
suffer
for
speaking
against
,
or
disobeying
the
law
of
ceremonies
,
except
it
were
vniustly
:
Act.
25.7.8
.
and
then
Paul
(
when
the
Iewes
laide
many
and
greeuous
complaints
against
him
which
they
could
not
proue
)
answeres
for
himselfe
,
That
he
had
neither
offended
any
thing
against
the
law
of
the
Iewes
,
Act.
24.14
,
15.
nor
against
the
Temple
,
nor
against
Caesar
,
onely
he
sought
Christ
Iesus
,
in
whom
all
those
things
which
the
Iewes
called
heresie
,
were
accomplisht
,
and
the
vse
of
them
no
more
of
necessity
,
but
were
then
become
all
indifferent
.
Ver.
18.19.20
.
I
say
,
shew
mee
one
that
euer
did
suffer
for
those
,
or
the
like
things
,
that
you
our
Reformists
or
Separatists
,
or
Anabaptists
doe
now
pretende
:
That
God
by
his
Gospell
and
new
Testament
,
doth
approue
,
and
we
will
then
acknowledge
,
ye
haue
the
truth
amongst
you
,
and
doe
suffer
for
righteousnesse
:
Or
else
,
know
this
,
that
you
are
they
the
Scripture
speaketh
of
:
Makers
of
Sects
,
fleshly
hauing
not
the
spirit
,
and
despise
gouernement
,
speaking
euill
of
them
that
are
in
authority
,
Luk.
19.8
.
separating
your selues
from
others
,
being
puft
vp
,
knowing
nothing
,
doting
about
questions
,
and
strife
of
wordes
,
whereof
commeth
enuy
,
raylings
,
strife
,
and
euill
surmisings
.
And
are
not
those
,
Luk.
20.21
.
that
edifie
themselues
in
the
most
holy
faith
,
praying
in
the
holy
Ghost
,
and
that
keepe
themselues
in
the
loue
of
God
,
looking
for
the
mercies
of
the
Lord
Iesus
Christ
vnto
eternall
life
.
Mat.
5.11.12
.
1.
Pet.
3.17
.
And
if
ye
suffer
for
these
things
,
blessed
are
ye
.
Neither
thinke
that
if
thou
giuest
ouer
thy
contentions
,
about
these
differences
(
of
thine
)
and
fightings
with
shaddows
,
that
then
thou
must
needs
take
thy
pleasure
in
this
world
,
and
shake
handes
with
it
,
and
looke
after
preferments
in
the
earth
,
and
promotions
as
others
some
doe
:
Neither
take
me
,
as
if
I
iustifie
those
that
haue
turned
their
heat
into
coldnes
;
nor
yet
those
that
can
play
with
both
hands
,
because
they
will
keepe
their
credite
with
those
that
are
zealous
,
and
not
lose
that
neither
which
they
gape
for
whensoeuer
it
fals
,
who
are
fedde
till
they
are
grosse
with
fat
,
and
yet
gape
for
more
:
These
are
the
cunninger
sort
of
subscribing
Reformers
,
who
speake
euill
of
that
in
priuate
,
which
they
conform
to
in
publicke
,
who
vnder
pretence
of
preaching
the
Gospell
for
the
good
of
others
,
preach
and
preferments
,
who
reigne
in
their
spirits
and
word
,
more
like
Lords
then
many
of
those
whose
places
,
and
titles
,
and
honours
,
they
spight
and
speake
against
,
because
it
is
not
theirs
.
Neither
do
I
iustifie
any
that
hauing
authority
(
more
or
lesse
)
doe
raigne
as
Lordes
ouer
Gods
heritage
,
that
loue
salutations
and
greetings
,
delighting
to
be
called
Lords
,
affecting
greatly
the
Title
Rabby
,
sporting
themselues
with
the
afflictions
of
Iacob
,
that
tread
the
holy
Citie
Ierusalem
vnder
their
feete
,
as
the
Popes
and
Lords
of
Rome
haue
done
,
and
doe
.
For
as
I
condemne
no
one
for
his
greatnesse
of
place
,
or
Titles
,
or
power
and
authority
whomsoeuer
:
so
no
more
doe
I
iustifie
the
euill
workes
of
any
,
but
know
and
am
assured
,
that
whosoeuer
he
be
that
doth
loue
the
wages
of
Balam
,
and
doth
post
after
Balakes
preferment
,
as
Balam
did
,
is
no
better
then
hee
.
And
also
whosoeuer
doth
the
workes
of
the
Pharisees
and
Scribes
,
and
of
their
generation
(
the
sonnes
of
the
whore
of
Babylon
)
shall
be
found
(
as
indeede
they
are
)
the
very
of-spring
of
those
Scribes
and
Pharisees
:
and
the
children
of
that
whore
,
their
moher
,
though
they
disclaime
her
neuer
so
much
:
and
therfore
,
thogh
they
come
like
sheep
,
prophecying
in
the
name
of
Christ
,
preaching
oftentimes
his
word
and
truth
,
as
Balam
did
;
and
like
those
whom
our
Sauior
speaketh
of
,
yet
we
must
beware
of
them
,
as
of
false
Prophets
:
And
we
shall
know
them
hardly
by
their
cloathing
,
which
is
their
preaching
and
doctrines
,
for
therein
they
can
and
doe
oftentimes
imitate
the
Sheepe
,
But
by
their
fruits
(
saith
the
Lord
)
yee
shall
know
them
.
And
therefore
(
especially
)
this
I
iustifie
,
wish
and
desire
,
that
all
(
that
professe
Christ
and
his
Gospell
and
the
administration
thereof
)
would
take
heede
,
they
resist
not
the
power
,
seeing
it
is
the
Ordinance
of
God
,
and
that
they
would
not
bee
high
minded
,
but
feare
.
And
also
that
they
,
that
haue
authority
and
power
,
and
haue
a
great
place
,
as
they
professe
Christ
and
his
Diuine
word
,
and
the
ministration
thereof
:
that
they
would
doe
the
workes
of
Christ
in
meekenesse
and
lowlines
of
heart
,
louing
the
righteous
,
and
embracing
the
little
ones
,
knowing
that
he
that
is
the
greatest
shall
be
as
the
least
,
and
he
that
is
cheefe
,
as
him
that
serueth
,
then
shall
they
bee
worthy
of
double
honour
.
Now
let
vs
speake
a
little
of
some
of
the
greatest
things
that
God
requireth
at
our
handes
:
the
which
we
haue
greatest
neede
to
looke
after
,
to
practise
and
performe
:
and
that
is
,
to
bee
borne
againe
of
water
and
the
holy
Ghost
:
I
hat
is
to
say
,
the
true
teares
of
repentance
,
and
the
fire
of
Gods
loue
,
by
the
power
of
the
holy
Ghost
:
without
the
which
,
we
shall
neuer
enter
into
the
Kingdome
of
heauen
.
And
though
we
should
giue
to
Caesar
the
thinges
that
bee
Caesars
,
yet
are
we
neuer
the
neerer
to
the
Kingdome
of
heauen
,
except
we
giue
vnto
God
the
things
that
are
Gods
.
The
first
effect
of
the
spirit
in
vs
,
is
to
beleeue
that
God
is
,
and
is
to
be
found
.
Heb.
11.6
.
The
second
effect
of
the
spirit
,
for
which
the
promise
and
word
of
faith
is
made
and
giuen
,
is
repentance
.
First
therefore
whosoeuer
commeth
to
God
,
must
beleeue
that
God
is
,
and
that
he
is
also
a
rewarder
of
them
that
seeke
him
:
for
no
man
commeth
vnto
God
to
be
borne
againe
,
and
reconciled
vnto
him
,
but
he
must
first
beleeue
that
he
is
,
euer
was
,
and
shall
be
,
and
is
onely
able
to
saue
,
and
willing
(
also
)
and
ready
to
be
found
of
them
that
seeke
him
:
Now
then
the
first
worke
which
the
Lord
doth
worke
in
vs
effectuall
to
saluation
,
is
repentance
,
and
is
the
beginning
of
our
regeneration
,
and
the
first
steppe
of
seeking
God
after
wee
beleeue
that
hee
is
,
and
is
to
bee
found
.
And
this
repentance
is
an
vnspeakeable
sorrow
for
sinnes
,
&
desire
of
reconciliation
with
God
,
with
such
a
moulten
and
dissolued
heart
,
as
yeeldeth
forth
thousands
of
teares
,
from
the
deepe
digged
well
of
water
,
broken
vp
from
the
bottome
of
that
his
sorrowfull
heart
,
Act.
19.4
.
washing
,
and
baptising
it
therin
,
bewailing
his
wofull
and
lost
condition
in
his
father
Adam
;
and
the
loathsome
vncleannesse
of
his
owne
life
,
which
the
righteous
law
of
God
had
most
iustly
condemned
him
for
,
Sighing
,
and
sobbing
,
beeing
borne
and
become
,
euen
as
water
,
crying
,
and
calling
for
mercy
night
and
day
:
Iohn
3.5
.
neuer
giuing
ouer
,
till
God
takes
pitty
vppon
him
,
and
send
downe
the
comforter
vnto
his
oppressed
soule
,
The
third
effect
of
the
spirit
,
is
peace
&
loue
The
assurance
of
Gods
fauor
&
forgiuenes
of
our
sinnes
.
with
the
fire
of
his
loue
,
to
kindle
peace
therein
,
and
to
purge
the
same
:
according
to
his
promise
,
made
in
the
slaine
Lambe
the
onely
mediator
betweene
God
and
all
such
heauy
loaded
sinners
,
prepared
,
digged
,
and
powred
full
of
water
,
like
Elias
his
Sacrifice
:
which
fire
of
heauen
,
doth
so
consume
,
and
licke
vp
,
this
wette
and
well
prepared
Sacrifice
,
Rom.
8.26
.
that
the
odor
thereof
is
carried
vp
by
the
comforter
,
(
the
holy
Ghost
)
the
Angell
which
the
Lambe
did
send
vnto
him
,
who
doth
carry
and
recarry
,
from
heauen
to
earth
,
and
from
earth
to
heauen
:
who
(
with
golden
censure
)
doth
receiue
and
present
with
much
odors
that
is
giuen
him
,
the
prayers
,
Reu.
8.34.5
.
cryes
,
and
teares
,
of
this
poore
sighing
soule
:
offering
them
vpon
the
golden
Altar
,
which
is
before
the
throane
of
God
:
where
the
fire
of
his
loue
dooth
burne
night
and
day
:
and
the
smoake
of
the
odors
,
with
their
requests
,
the
cries
,
and
teares
,
of
this
dry
&
thirsty
soule
,
Ascend
vp
before
God
out
of
the
Angels
hand
:
who
maketh
intercession
for
him
,
in
the
mediation
of
the
Lambe
,
Requesting
grace
and
fauour
for
him
,
for
the
mediators
sake
,
and
that
hee
would
regard
and
pitty
his
soule
,
whose
messengers
,
Mat.
18
.
1●
.
these
cryes
and
teares
are
,
standing
before
the
face
of
God
,
among
his
Angels
to
beseene
,
which
grace
and
loue
,
God
doth
grant
vnto
his
Angell
for
him
:
who
with
speed
taketh
the
Censer
and
filleth
it
with
the
fire
of
the
Altar
,
and
hasteth
downe
to
power
it
vpon
this
and
all
such
like
poore
thirsty
soules
.
The
ioyfullest
messenger
that
any
man
can
haue
:
bringing
peace
and
comfort
,
loue
and
ioy
:
Assuring
him
it
is
decreed
in
heauen
,
that
he
shall
liue
.
And
this
is
to
be
borne
of
water
,
and
of
the
holy
Ghost
,
and
this
is
it
which
Iohn
meaneth
when
he
saith
:
Mat.
3.11.12
.
I
baptise
you
with
water
to
repentance
,
but
he
that
commeth
after
me
,
shal
baptise
you
with
the
holy
Ghost
and
fire
,
Psal.
51.17
.
The
sacrifice
of
God
(
saith
one
)
is
a
broken
and
contrite
heart
:
Esa.
42.3
.
A
broken
and
contrite
heart
(
oh
God
)
thou
wilt
not
dispise
.
Thou
wilt
binde
vp
the
brused
reed
:
and
giue
fire
to
the
smoaking
Flax.
Psal.
24.6
.
This
is
the
generation
of
them
seeke
him
,
yea
of
them
that
seeke
thy
face
oh
God
,
euen
Iacob
my
beloued
.
Psal.
27.8
.
Seeke
yee
my
face
,
my
heart
answered
:
O
Lord
I
will
seeke
thy
face
.
The
secrets
of
the
Lord
are
opened
to
them
that
feare
him
and
his
couenant
,
to
giue
them
vnderstanding
.
Psal.
25.10
.
This
is
the
man
that
can
not
onely
giue
Caesar
the
things
that
;
are
Caesars
,
But
to
God
(
also
)
the
things
that
are
Gods
,
he
offereth
eueryday
,
the
sacrifice
of
a
broken
heart
,
sighing
,
and
weeping
to
see
his
sinnes
looke
on
him
,
Rom.
7.35
.
which
hee
hath
cast
behinde
him
,
mourning
to
see
how
his
flesh
doth
serue
sinne
,
whereas
his
minde
doth
loue
,
and
delight
in
the
lawe
of
God
his
louing
father
:
who
hath
his
heart
(
night
and
day
)
attending
on
his
grace
:
thinking
on
his
mercies
still
;
neuer
putting
out
of
minde
,
what
hee
hath
done
for
him
;
alwaies
thinking
,
where
euer
hee
goes
,
of
his
most
pretious
promises
,
wondring
at
his
great
loue
.
Vttering
most
ioyfull
voices
by
himselfe
alone
:
vnexpressable
ioyes
in
the
holy
Ghost
hath
hee
often
times
,
and
peace
past
vnderstanding
,
thus
doth
hee
walke
with
God
and
please
him
.
The
night
watches
doth
hee
preuent
,
and
the
Sun
rising
to
giue
thanks
vnto
his
God
,
and
doth
salute
him
,
before
the
day
spring
.
Thus
doth
God
possesse
him
,
and
he
him
.
Are
not
these
thinges
true
Master
Smith
?
(
well
,
time
wil
tell
)
peraduenture
you
will
obiect
,
that
I
say
but
prooue
nothing
:
If
heere
bee
nothing
prooued
,
you
may
the
more
easily
disprooue
:
for
no
man
will
gaine-say
that
which
he
taketh
prooued
,
if
he
be
not
possest
with
an
euill
spirit
.
But
it
may
bee
you
thinke
scorne
to
fight
with
one
that
hath
no
weapon
,
counting
it
no
praise
,
nor
tryumph
in
such
a
victory
:
well
,
though
you
will
neither
fight
nor
yield
,
(
as
one
that
disdaineth
so
meane
an
offer
)
yet
truth
shall
winne
,
though
ye
dispise
to
learne
of
her
,
and
scorne
to
speak
vnto
her
:
But
if
you
doe
,
yet
bethinke
your selfe
,
least
you
shold
be
thought
to
be
put
to
silence
by
a
foole
,
and
take
heed
(
I
pray
you
)
kick
not
against
the
pricks
,
let
not
the
wisedome
of
the
flesh
ouer-rule
you
:
It
is
better
,
a
wise
man
should
yeild
a
little
to
a
foole
,
then
that
the
wise
man
should
die
at
the
point
of
truth
:
for
it
is
sharper
then
any
two
edged
sword
.
Take
heede
therefore
,
and
marke
well
the
thinges
that
are
heere
written
vnto
you
,
and
search
the
Scriptures
,
whether
they
be
so
or
no
:
for
they
are
GODS
witnesses
,
and
they
tell
the
truth
,
what
euer
man
saies
:
and
I
pray
you
take
heede
,
you
mistake
not
the
Lord
:
for
his
word
is
a
mistery
,
especially
these
things
,
which
are
called
the
secrets
of
the
kingdome
of
heauen
.
And
beware
that
you
affirme
not
any
thing
,
which
he
hath
not
said
nor
meant
:
nor
gain-say
,
or
diminish
any
thing
from
his
intent
,
and
howsoeuer
ye
haue
failed
therein
already
:
yet
considering
(
as
I
perswade
my selfe
)
you
are
not
of
those
,
louers
and
makers
of
lies
,
for
I
hope
farre
better
things
of
you
M.
Smith
,
Reu.
22.15
.
and
therefore
that
we
may
vnderstand
the
Lord
,
and
see
his
secrets
,
euen
the
secrets
of
his
kingdome
:
Let
vs
intreate
him
with
broken
and
humble
hearts
,
for
the
spirit
of
trueth
,
that
holy
annointing
,
which
is
true
,
and
not
lying
:
that
as
it
doth
teach
vs
,
euen
so
we
may
abide
in
him
,
and
so
let
vs
write
and
speake
.
Let
vs
annoint
our
eyes
with
eye
salue
,
that
we
may
see
,
euen
with
the
water
of
a
dissolued
broken
heart
,
and
we
shall
see
better
things
,
then
forme
and
fashion
.
That
we
may
discerne
,
betweene
those
that
haue
but
the
forme
of
godlinesse
,
and
them
that
haue
the
power
thereof
.
That
wee
may
see
and
know
those
little
ones
:
whom
to
receiue
,
is
to
receiue
the
Lord
:
and
to
loue
them
,
whom
to
loue
,
is
to
loue
the
Lord
,
and
to
loue
the
Lord
,
is
life
for
euermore
.
And
this
is
that
loue
,
without
the
which
,
all
knowledge
,
and
all
faith
,
doth
but
make
vs
as
sounding
brasse
,
and
tinckling
Cimballs
.
For
by
this
loue
,
1.
Cor.
13.1
,
2
,
3.
we
shall
know
that
we
are
translated
from
death
to
life
,
and
by
this
loue
,
we
shal
approue
our selues
to
the
little
ones
,
to
haue
that
one
peculiar
faith
with
them
,
the
assurance
of
the
loue
of
God
vnto
vs
in
Christ
Iesus
,
and
of
our
reconciliation
with
God
through
him
.
And
this
is
the
faith
which
one
speaketh
of
(
in
a
certaine
place
)
to
one
that
would
haue
beene
esteemed
,
Iam.
2.18.19.20
.
and
no
doubt
esteeming
of
himselfe
too
,
as
if
he
had
that
speciall
peculiar
faith
,
which
only
the
Lords
redeemed
haue
.
Shew
me
(
saith
he
)
thy
faith
by
thy
works
,
and
I
will
shew
thee
my
faith
by
my
workes
:
Thou
hast
faith
I
graunt
thee
,
and
dost
beleeue
,
but
what
?
that
there
is
one
God
(
well
)
yea
and
one
Lord
Iesus
Christ
also
,
and
one
holy
spirit
,
and
one
faith
,
and
one
baptisme
,
yea
and
one
Church
,
purchased
and
sanctified
by
the
bloud
of
the
Lord
Iesus
Christ
.
And
dost
thou
beleeue
all
these
things
indeed
?
thou
dost
well
:
but
I
tell
thee
,
the
diuell
doth
beleeue
it
also
,
and
doth
tremble
:
for
one
may
haue
faith
,
though
not
that
speciall
faith
,
nor
yet
the
fruites
that
follow
the
same
.
One
may
by
faith
cast
out
diuels
,
and
that
in
the
name
of
Christ
Iesus
,
Mat.
7.22.23
.
and
do
many
great
wonders
,
and
yet
a
worker
of
iniquity
.
What
then
,
Obiection
.
doth
not
man
liue
by
his
faith
alone
,
doth
works
make
his
faith
aliue
?
Answere
.
Man
doth
liue
by
his
faith
alone
,
Heb.
10.38
.
Haba.
2.4
.
yea
the
iust
man
,
and
his
faith
doth
make
his
works
aliue
,
as
the
branches
of
a
Tree
receiue
their
sappe
and
life
from
the
roote
.
But
you
will
say
,
Obiection
.
what
faith
is
this
you
meane
,
are
there
many
kindes
of
faith
?
and
the
Scripture
saith
,
one
faith
,
one
baptisme
,
and
so
.
Answere
.
The
Scriptures
meane
,
one
faith
to
life
,
Ioh.
3.15
.
and
one
baptisme
to
life
(
as
it
saith
)
Whosoeuer
beleeueth
in
him
,
shall
not
be
confounded
,
and
that
whosoeuer
beleeueth
in
him
,
shall
not
perish
,
but
haue
eternall
life
:
And
againe
,
whosoeuer
beleeueth
and
is
baptised
,
Mar.
16.16
.
shall
be
saued
.
What
then
(
will
you
say
)
is
there
a
faith
and
baptisme
which
men
may
haue
,
&
perish
?
Yea
:
for
Iudas
beleeued
,
and
was
baptised
:
Act.
8.13
.
Simon
Magus
beleeued
,
and
was
baptised
:
and
many
thousand
more
,
which
yet
shall
be
found
the
workers
of
iniquity
.
Obiection
.
You
will
say
then
,
what
faith
is
that
,
that
you
meane
,
may
it
be
distinguisht
from
the
other
?
It
may
:
But
first
,
Answer
.
I
will
tell
you
what
I
take
the
word
faith
to
meane
,
as
it
is
wrought
in
men
in
generall
,
respecting
God
:
It
is
an
vndoubted
perswasion
,
wrought
in
the
heart
,
by
the
force
and
power
of
the
holy
Ghost
,
in
the
reuelation
of
the
worde
of
God
,
of
the
truth
of
all
,
or
some
,
or
any
of
the
things
thereby
reuealed
:
for
faith
is
the
ground
of
thinges
hoped
for
,
Heb.
11.1
.
and
also
the
euidence
of
the
thinges
not
seene
.
By
faith
men
vnderstand
that
there
is
onely
one
God
,
&
that
the
world
was
created
by
his
word
.
By
faith
men
beleeue
,
that
whatsoeuer
hath
beene
said
,
or
done
in
the
world
,
by
God
,
his
seruants
,
his
Prophets
and
Apostles
,
are
all
true
,
and
were
done
by
the
power
of
God
:
yea
by
faith
men
haue
and
doe
worke
wonders
themselues
.
As
all
these
things
may
be
vnderstoode
,
and
done
by
faith
,
and
yet
such
beleeuers
and
workers
(
for
all
their
faithfulnesse
)
may
goe
to
hell
.
So
there
is
a
mysterie
reuealed
,
that
whosoeuer
doth
beleeue
,
shall
not
perish
,
but
shall
haue
eternall
life
:
Esa.
61.1.2.3
.
that
is
to
say
,
a
word
of
great
grace
and
mercy
giuen
out
,
a
couenant
of
life
and
peace
,
of
pardon
and
deliuerance
,
made
to
the
poore
,
and
broken
in
heart
,
Mat.
11.5.28
.
Mat.
15.24
.
the
weary
and
heauie
loaden
,
the
lost
sheepe
,
the
hungry
and
thirsty
,
the
contrite
and
broken
spirited
,
euen
to
him
that
doth
repent
.
And
none
can
beleeue
this
word
and
promise
of
life
and
pardon
,
assuredly
to
pertain
vnto
themselues
,
but
these
alone
.
And
of
this
seeker
alone
is
God
found
,
to
him
doth
he
looke
for
his
sonnes
sake
,
the
Mediator
of
his
couenant
,
Mat.
5.3
.
and
doth
write
him
blessed
,
and
doth
assure
him
pardon
and
reconciliation
by
his
promised
spirit
:
whereby
he
is
sealed
,
and
hath
set
to
his
seale
,
that
God
is
true
:
and
is
fully
assured
,
that
God
is
true
:
and
is
fully
assured
,
that
God
loueth
him
in
Christ
Iesus
,
and
that
his
name
is
written
in
the
booke
of
life
.
And
this
is
faith
also
which
doth
beleeue
this
thing
,
and
this
is
the
thing
,
that
doth
distinguish
betweene
it
and
the
other
:
and
this
faith
if
you
wil
that
I
shall
define
in
few
wordes
:
It
is
a
full
and
certaine
perswasion
,
wrought
in
the
poore
and
broken
heart
,
by
the
comforter
,
of
peace
and
reconciliation
with
God
,
in
and
through
Christ
Iesus
his
Lord
:
and
this
is
the
faith
which
worketh
by
loue
,
and
this
is
that
peculiar
faith
spoken
of
before
,
and
is
but
one
,
&
was
euer
the
same
.
Nowe
concerning
that
one
Baptisme
a
little
more
.
As
in
the
olde
time
,
there
was
Circumcision
of
the
skinne
,
and
Circumcision
of
the
heart
,
but
the
Circumcision
of
the
heart
was
the
onely
chiefe
Circumcision
,
which
whosoeuer
had
,
was
onely
a
true
Israelite
:
So
likewise
,
in
this
new
time
,
there
is
the
Baptisme
of
the
skinne
,
and
the
Baptisme
of
the
heart
:
but
the
Baptisme
of
the
heart
,
is
the
onely
chiefe
baptisme
,
1.
Cor.
12.13
.
and
they
that
are
so
baptised
,
are
the
onely
true
Christians
and
Israel
of
God
,
and
is
but
one
and
the
same
for
euer
:
In
comparison
whereof
,
that
which
is
but
outward
on
the
skinne
,
is
none
at
all
.
And
tell
mee
Master
Smith
,
are
not
these
thinges
true
indeede
,
dare
you
to
resist
and
gain-say
them
,
do
you
not
know
that
which
is
of
God
shall
stand
,
Act.
5.38.39
.
and
that
which
is
of
men
,
shall
fall
and
come
to
nought
?
Take
heede
therefore
,
least
ye
be
found
a
fighter
against
God
.
But
you
may
say
to
me
,
thou
art
a
sinfull
wretch
,
and
if
I
write
against
thee
,
I
write
but
against
a
wretched
one
.
It
is
true
indeede
,
and
therefore
vnworthy
I
am
to
write
or
speake
of
these
holy
things
:
And
as
for
me
,
spare
me
not
for
my
sinnes
,
but
yet
let
the
truth
goe
free
:
for
the
Lords
sake
whose
it
is
,
and
for
his
childrens
sake
to
whom
it
may
come
,
and
for
your
owne
sake
least
you
die
.
Obiection
.
But
some
will
say
(
perhaps
)
Master
Smith
is
too
wise
(
I
trow
)
to
fight
with
,
or
to
yeelde
to
such
a
foole
,
that
hath
not
one
maior
or
minor
,
but
all
minimes
,
too
too
little
for
his
great
capacity
.
Alacke
,
Master
Smith
regards
it
not
,
he
scarse
looked
on
it
,
it
is
so
meane
,
he
will
not
file
his
hands
,
to
answer
such
a
clownish
discourse
,
that
hath
not
one
artificiall
argument
in
it
,
and
so
void
of
learning
,
that
it
hath
not
so
much
as
method
,
but
plaine
like
the
plough
.
Alacke
,
Master
Smiths
bringing
vp
hath
not
beene
so
Swineheard
and
Shepheard
like
:
He
is
a
Scholler
of
no
small
reading
,
and
well
seene
and
experienced
in
Arts.
If
hee
thought
his
answere
to
Master
Clifton
,
would
be
the
lesse
esteemed
,
for
that
hee
is
helde
a
weake
man
(
but
that
his
allegations
and
reasons
are
the
best
plea
of
the
greatest
Rabbies
themselues
)
Thinke
not
that
he
will
weaken
his
cause
to
answere
thee
.
If
it
were
any
of
the
Rabbies
of
England
,
or
any
other
harlot
whatsoeuer
,
you
should
see
then
what
he
would
say
to
it
:
for
although
Master
Smith
doe
publish
answeres
to
Master
Clifton
,
one
of
the
separation
(
on
Master
Iohnsons
side
)
chalenging
them
especially
to
the
combat
,
yet
he
proclaimeth
,
saying
,
Be
it
knowne
to
all
the
separation
,
that
wee
account
them
,
in
respect
of
their
constitution
,
to
be
as
very
an
harlot
,
as
either
her
mother
England
,
or
her
grandmother
Rome
,
out
of
whose
loines
she
came
.
Answere
.
As
her
Mother
England
!
whose
sonne
is
Master
Smith
,
if
one
might
aske
,
where
was
hee
borne
,
and
where
had
he
his
education
,
and
bringing
vp
,
In
England
?
yea
in
England
.
Is
this
a
kind
sonne
to
vse
his
mother
thus
:
not
onely
to
runne
away
from
her
,
like
his
followe
brethren
,
against
whom
also
he
doth
protest
;
but
to
raile
against
her
so
.
Is
this
your
Logick
sir
,
was
this
your
bringing
vp
,
hath
Art
caused
you
so
much
to
forget
Nature
.
If
not
grace
yet
mee
thinkes
the
light
of
nature
should
haue
taught
you
better
:
If
you
had
beene
borne
in
America
,
or
in
Rome
it selfe
:
very
nature
might
haue
perswaded
you
,
that
some
might
bee
there
,
that
had
rather
die
,
then
worship
diuels
,
or
bowe
to
Baal
,
Much
more
in
England
,
though
you
be
runne
out
for
feare
:
tell
mee
whether
can
any
man
runne
,
in
all
the
world
,
to
mend
himselfe
at
this
day
?
And
although
your
mother
England
,
hath
too
many
disobedient
and
froward
children
,
yet
if
you
had
beene
a
Naturall
sonne
,
you
would
haue
stayed
at
home
,
and
if
you
had
receiued
a
greater
light
then
the
rest
of
your
brethren
:
Loue
would
haue
forced
you
to
haue
laide
downe
your
life
for
them
,
rather
then
they
should
haue
beene
vntaught
therein
:
(
considering
also
what
great
hope
is
to
bee
conceiued
of
England
,
aboue
any
one
Nation
in
the
world
,
)
and
not
to
leaue
them
in
the
darke
,
and
cry
out
,
a
harlot
,
a
harlot
,
no
Church
visible
,
nor
Christian
to
be
seene
:
no
faith
,
but
the
faith
of
diuels
:
no
Baptisme
,
but
the
marke
of
the
beaste
,
no
Church
to
bee
seene
in
the
world
,
but
I
Iohn
Smith
and
my
Company
.
Is
this
your
shamelesse
voice
?
Dare
you
be
so
bold
to
set
vp
a
flag
of
defiance
against
the
City
of
God
?
Be
it
knowne
vnto
you
,
that
the
least
Citizen
thereof
,
is
able
to
meete
both
you
and
all
your
company
in
the
field
,
and
through
the
strength
of
the
Lord
thereof
,
(
without
either
bow
or
shield
)
euen
by
the
word
of
his
mouth
,
put
you
all
to
flight
.
And
for
all
your
great
bragges
,
and
flagges
:
Bee
it
knowne
vnto
you
,
and
vnto
all
the
world
this
day
;
That
his
holy
Citie
is
in
England
,
euen
Ierusalem
that
is
from
aboue
,
and
although
she
hath
many
,
yea
and
too
many
entercommoners
,
yet
she
hath
free
Denisons
,
who
pertake
of
her
priuiledges
,
whose
feete
walke
in
our
streetes
,
though
the
world
regard
it
not
:
and
if
ye
will
not
beleeue
me
,
wipe
but
your
eyes
with
Sackecloth
,
and
come
and
see
,
and
if
you
will
doe
neither
,
answere
in
the
field
,
and
although
heere
bee
neither
Art
,
nor
learning
,
and
therefore
you
know
not
how
to
frame
your
pen
to
stoope
so
low
:
Remember
where
once
you
were
,
from
whence
you
came
,
know
that
reason
brought
forth
Art
,
and
therefore
was
before
:
Let
Art
then
,
beeing
the
daughter
(
although
shee
be
so
high
)
looke
downe
a
little
to
her
mother
,
and
let
both
,
and
all
,
and
euery
creature
bend
and
yeeld
vnto
the
word
of
the
Lord
,
which
shall
endure
for
euer
.
And
although
it
be
none
of
the
Rabbies
,
but
one
of
the
vnlearned
babies
,
yet
meete
him
,
seeing
hee
doth
accept
the
challenge
,
but
looke
well
to
your
forehead
,
for
all
your
Artificiall
Armes
and
skill
to
vse
them
,
for
little
Dauid
beeing
a
keeper
of
sheepe
,
though
he
knew
not
how
to
stir
himselfe
in
such
like
armor
,
yet
comming
in
the
name
of
the
God
of
Israel
,
from
the
sheepe
,
with
his
sling
and
a
stone
,
stroake
Goliah
so
deadly
,
that
hee
fell
downe
,
and
with
his
owne
sword
,
cut
of
his
head
:
wherefore
looke
vnto
it
,
it
is
dangerous
striuing
with
trueth
,
for
although
Kings
be
strong
,
and
Wine
is
strong
,
and
Women
are
stronger
then
either
of
both
,
who
beare
Kings
and
the
planters
of
Vines
,
and
all
Masters
of
Artes
,
and
sciences
whatsoeuer
:
yet
truth
is
stronger
then
all
,
and
all
must
bend
,
and
bow
and
yeeld
to
her
,
least
they
die
at
the
point
thereof
.
And
though
it
come
out
of
the
mouth
of
very
babes
and
sucklings
,
yet
it
is
stronger
then
Goliah
withall
his
forces
.
Not
that
I
despise
learning
,
but
reuerence
it
,
and
doe
acknowledge
my selfe
to
be
vnworthy
thereof
:
but
only
this
,
It
must
not
be
so
proud
,
to
thinke
that
trueth
should
learne
of
it
:
or
to
thinke
that
reason
must
not
rule
it
,
and
if
Art
should
thinke
(
for
it
is
like
Nature
,
very
blind
)
that
truth
and
reason
could
ouershoot
it selfe
,
yet
were
it
the
part
of
an
humble
daughter
,
to
aunswere
her
mother
,
with
mildnes
and
not
disdaine
.
And
now
Master
Smith
,
where
you
triumph
and
praise
God
,
you
say
in
the
end
of
your
answer
,
publisht
against
the
obiections
of
one
Master
Clifton
,
assuring
your selfe
of
the
trueth
of
your
opinions
:
so
that
neither
he
,
nor
all
the
earth
,
shall
euer
be
able
to
wring
them
out
of
your
heart
and
hands
.
So
,
and
more
then
so
,
I
praise
the
Lord
my
God
,
for
that
he
hath
assisted
me
against
you
and
your
lies
:
and
I
haue
receiued
so
much
more
assurance
of
the
trueth
of
that
which
I
haue
written
vnto
you
,
then
you
haue
of
that
which
you
haue
said
,
as
there
is
difference
betweene
a
truth
and
a
lie
.
And
I
boldly
(
in
the
name
of
my
Lord
,
and
for
his
chosen
sake
)
chalenge
not
all
the
earth
,
but
you
,
and
all
,
or
any
one
of
your
company
,
to
answere
directly
and
without
colloring
or
painting
,
to
that
which
hath
beene
said
,
or
else
to
subscribe
vnto
it
according
to
your
promise
.
Though
these
things
be
not
ratified
by
you
,
nor
written
in
your
bookes
,
yet
behold
,
they
are
true
,
and
although
they
be
but
few
,
and
goe
but
simple
,
yet
they
shall
stand
and
be
had
in
honour
,
when
much
and
many
things
shall
faile
:
not
that
I
presume
vppon
the
strength
of
mine
owne
arme
,
for
it
is
like
a
broken
bow
,
but
my
strength
is
the
Lord
,
and
in
him
I
will
reioyce
,
and
that
hee
hath
written
my
name
in
his
booke
of
life
:
for
which
grace
,
and
all
other
his
mercies
,
his
name
be
praised
for
euer
.
AMEN
.
And
thus
Master
Smith
,
I
thought
Good
to
write
vnto
you
,
and
to
the
company
with
you
,
of
whom
I
haue
great
hope
,
God
wil
deliuer
them
from
the
errors
and
distractions
of
these
times
,
and
that
others
falles
will
driue
you
to
looke
better
about
you
:
and
although
I
haue
beene
somewhat
bould
with
you
,
yet
I
pray
you
take
it
not
in
the
euill
part
;
for
truly
,
God
is
my
record
,
that
for
his
truthes
sake
,
and
for
his
childrens
sakes
,
and
for
your
sakes
haue
I
written
,
that
you
,
and
we
,
and
all
might
perceiue
the
trueth
,
and
walke
therein
,
and
for
no
other
respect
:
and
howsoeuer
these
things
may
seeme
strange
vnto
you
,
yet
if
you
consider
them
well
,
you
shall
finde
them
not
so
strange
as
true
.
And
although
those
little
ones
,
be
now
more
rare
,
and
more
seldome
seene
then
the
truth
,
in
the
fielde
,
yet
that
which
hath
beene
saide
of
them
is
true
.
And
let
vs
not
labour
any
longer
,
to
cut
and
fashion
the
truth
,
like
our selues
,
but
let
vs
studie
and
striue
to
become
our selues
,
both
in
vnderstanding
and
in
doing
,
like
the
truth
:
Let
vs
not
deceiue
our selues
with
shadowes
,
for
they
fly
away
,
but
let
vs
take
hold
of
the
su
bstance
and
roote
it selfe
,
which
is
able
to
defend
vs
in
the
stormy
day
:
let
vs
stoope
,
and
put
on
the
yoake
of
the
Lord
,
for
he
was
meeke
and
of
a
lowly
heart
,
his
dwelling
was
among
the
little
ones
,
and
the
least
was
the
greatest
with
him
,
yea
he
tasted
his
teares
with
them
,
and
wept
also
for
those
whose
hearts
could
not
affoord
a
teare
for
themselues
;
hee
sought
out
that
which
was
lost
,
and
the
broken
did
he
binde
vp
:
This
was
our
Lord
,
let
vs
learne
of
him
;
and
these
were
his
companions
,
and
on
earth
his
dearest
friends
.
But
now
alacke
,
where
are
these
litle
ones
become
?
Doe
the
high
looke
of
these
proud
times
,
make
them
ashamed
to
shewe
their
cast-downe
eye
?
Oh
come
forth
ye
habitation
of
the
Lord
,
althogh
(
indeed
)
there
boldnesse
may
make
you
blush
,
and
shew
your
face
,
for
we
haue
heard
,
that
he
which
is
with
you
,
is
greater
then
he
that
is
with
them
:
And
what
is
the
cause
they
are
so
seldome
seene
this
day
?
One
thing
is
,
they
are
few
:
Another
thing
is
,
they
that
sought
them
,
mist
the
way
that
ledde
to
their
Tents
:
They
sought
them
vpon
the
Mountaines
,
and
in
the
drie
places
;
but
they
were
in
the
Valleyes
among
the
water
plashes
,
filling
the
Lords
bottle
with
Teares
:
They
sought
them
among
the
great
,
but
they
were
of
the
little
ones
:
They
sought
them
among
the
learned
,
and
men
of
great
study
and
long
experience
,
but
they
were
sitting
among
the
little
children
,
weeping
with
the
tender
babes
.
And
thus
they
sought
but
found
not
:
How
hard
a
thing
it
is
to
suppresse
those
harts
of
ours
:
Ah
let
vs
teare
them
in
peeces
,
and
intreat
the
Lord
with
thousand
of
teares
,
to
dissolue
the
drowsie
fatnes
that
droppeth
vpon
them
,
that
we
may
find
the
way
to
the
dwellings
of
his
little
ones
,
where
also
his
owne
habitation
is
,
and
see
and
enter
into
his
Kingdome
of
heauen
,
where
also
we
may
behold
these
his
brethren
,
and
loue
them
,
and
be
knowne
,
and
loued
of
them
;
whereby
we
shal
all
know
,
that
our
names
are
written
in
the
booke
of
life
.
These
things
let
vs
striue
for
,
it
is
time
now
we
should
be
established
in
the
truth
,
and
not
be
carried
about
still
with
euery
winde
.
Let
vs
build
vpon
the
Rocke
,
and
then
though
the
floods
come
,
and
the
winde
blow
,
our
building
shall
stand
:
we
haue
pretended
Discipline
and
Gouernement
a
great
while
;
but
where
is
he
that
is
corrected
?
Where
is
the
man
that
hath
crucified
the
world
to
himselfe
,
and
himselfe
to
the
world
,
and
hath
mortified
the
flesh
with
the
workes
thereof
?
Pharisees
and
Hypocrites
can
make
cleane
the
out-side
,
but
let
vs
make
cleane
that
which
is
within
:
Wolues
oftentimes
goe
in
Sheepes
skinnes
,
but
Sheepe
neuer
in
Wolues
skinnes
.
There
is
a
Controuersie
this
day
in
the
world
where
Christ
should
be
,
whereof
he
hath
also
foretold
vs
,
saying
:
Many
shal
come
in
my
name
,
and
say
,
here
is
Christ
and
there
,
but
beleeue
them
not
.
One
saith
,
I
am
the
first
,
and
I
haue
beene
of
olde
,
I
haue
kept
the
saith
,
and
haue
not
erred
to
this
day
.
Another
saith
,
Nay
thou
liest
,
thou
hast
lost
the
faith
,
and
hast
erred
from
the
right
way
,
and
art
become
a
Cage
of
vncleane
Birds
this
day
:
but
I
haue
recouered
that
which
thou
hast
lost
,
and
I
haue
the
right
vse
of
the
Word
and
Sacraments
,
which
thou
hast
polluted
:
therefore
he
is
here
.
The
third
comes
and
saies
,
Ye
are
both
liers
and
Harlots
,
and
thou
that
spake
last
,
for
thou
art
not
gouerned
by
his
lawes
:
he
is
a
King
,
aswell
as
a
Priest
and
a
Prophet
,
and
therefore
thou
liest
also
:
but
he
is
here
with
vs
,
we
haue
his
Ordinances
and
lawes
,
and
are
ruled
by
them
,
we
haue
also
the
word
and
the
Sacraments
in
their
right
kind
,
and
so
he
is
to
vs
a
King
,
a
Priest
,
and
a
Prophet
.
The
next
stands
vp
,
saying
,
Who
is
this
that
boasteth
thus
,
and
reteyneth
the
baptisme
of
the
Whore
?
Must
they
not
needes
bee
her
children
,
seeing
they
hold
her
baptisme
sufficient
,
and
refuse
to
be
baptised
aright
?
What
?
Can
their
baptisme
bee
good
,
and
their
Church
and
Gouernment
nought
?
Not
possible
:
wherefore
ye
are
also
deceiued
,
and
he
cannot
be
in
the
middest
of
you
as
you
suppose
.
But
hee
is
where
Antichrist
with
all
his
trash
is
quite
abandoned
,
where
all
is
reformed
,
both
life
and
doctrine
:
And
that
is
here
with
vs
,
for
we
haue
cast
off
all
,
and
haue
beganne
a
new
;
we
baptise
none
but
men
of
yeares
,
and
that
doe
make
confession
of
our
faith
,
and
are
of
vpright
life
:
wee
haue
strooke
the
right
Couenant
with
him
,
therefore
he
is
here
.
Then
steppes
vp
the
fift
,
with
a
high
spirit
,
controuling
al
,
epecially
the
three
last
,
accusing
them
for
wranglers
,
and
blasphemers
,
(
saying
)
ye
are
all
lyers
,
you
are
iangling
contentious
spirits
,
ye
seeke
Christ
without
you
,
seeke
him
within
you
,
you
good
thinking
wise-ones
,
you
doe
not
so
much
as
know
what
Christ
is
,
nor
yet
what
Antichrist
is
:
you
condemne
that
holy
auncient
father
,
the
Pope
of
Rome
to
bee
the
Antichrist
:
the
beast
and
man
of
sinne
,
and
all
the
holy
orders
of
their
Archpriests
,
Priests
,
and
offices
,
of
good
intentions
;
hauing
all
names
of
good
signification
:
and
all
Images
,
Sacrifices
,
and
Ceremonies
,
of
good
information
:
to
bee
all
blasphemus
,
Idolatrous
and
superstitious
:
and
so
blaspheme
the
holy
thinges
,
vsed
in
the
Catholicke
Church
of
Rome
.
Not
knowing
,
that
as
God
did
teach
the
world
,
by
the
orders
,
Sacrifices
and
Ceremonies
,
vsed
among
the
Iewes
,
tell
Christ
came
in
the
man
Iesus
:
So
it
pleased
him
also
,
to
teach
the
world
,
by
those
Orders
,
Images
,
Sacrifices
,
and
Ceremonies
,
vsed
in
the
Catholique
Church
of
Rome
,
vntill
the
Christ
came
againe
,
now
in
the
end
of
the
world
,
according
to
his
promises
in
his
obedient
man
,
H.
N.
by
whom
hee
hath
appointed
,
to
iudge
the
world
,
according
to
the
Scriptures
.
Not
with
fire
and
brimstone
,
vpon
mens
heads
,
as
we
suppose
,
but
with
wise
sentences
,
with
darke
,
and
parabolous
saying
,
deliuering
high
things
,
with
a
high
spirit
:
teaching
,
reproouing
,
and
condemning
,
the
whole
word
,
being
the
eight
,
and
the
last
breaker
of
the
light
.
The
Archangel
and
the
last
Trumpe
,
none
in
this
third
and
last
day
wherein
Christ
is
perfitted
.
And
is
that
Angell
flying
in
the
middest
of
heauen
,
hauing
an
euerlasting
Gospell
,
to
preach
to
them
that
dwell
vpon
the
earth
:
Saying
Christ
is
not
,
nor
was
not
a
man
as
yee
suppose
,
but
holinesse
is
Christ
:
And
he
that
doth
beleeue
it
,
is
possible
to
keep
all
the
ten
commandements
,
hath
the
right
faith
in
Christ
,
and
they
that
doe
attaine
to
the
perfect
keeping
of
them
,
are
risen
from
the
dead
,
according
to
the
Scriptures
,
and
as
holines
is
Christ
and
the
sonne
of
God
:
So
sinne
is
Antichrist
and
the
sonne
of
the
diuell
fight
therefore
against
the
Antichrist
in
your selues
,
ouer
come
the
beast
which
is
the
sinne
,
and
put
on
holines
which
is
the
Christ
.
Put
away
therefore
all
your
good
thinkings
,
and
all
your
Scripture
learnednese
,
and
come
hether
naked
,
for
here
is
cloathing
enough
for
you
,
for
I
tell
your
,
whosoeuer
comes
to
learne
at
his
schoole
must
be
as
simple
and
hold
himselfe
as
ignorant
as
a
little
child
:
for
the
tree
of
knowledge
,
is
the
tree
of
death
,
wherefore
if
ye
will
liue
,
come
hether
,
did
not
the
diuell
tell
you
:
you
should
be
as
gods
,
and
will
yee
beleeue
him
still
:
did
he
deceiue
you
once
and
will
you
not
beware
:
wherefore
become
fooles
that
yee
may
be
wise
.
And
here
,
take
this
booke
:
but
keepe
it
close
,
for
H.
N.
hath
many
enemies
,
especially
among
this
wrangling
crue
.
And
therein
thou
shalt
finde
,
an
interlude
,
which
if
thou
marke
well
,
shall
teach
thee
all
:
and
harken
no
loner
to
those
disturbing
spirits
:
who
feed
thee
with
nothing
but
the
forbidden
fruite
.
Learne
to
liue
againe
in
innocency
,
wherein
thou
shalt
not
not
be
ashamed
,
though
thou
shouldest
goe
naked
,
as
thou
didst
before
?
and
thou
shalt
know
nothing
but
loue
,
which
shall
neuer
fade
away
and
when
thou
hast
attained
to
this
,
thou
shalt
be
in
Paradice
againe
:
and
then
take
of
the
tree
of
life
,
and
eate
,
and
liue
for
euer
.
And
tel
me
now
,
Is
no
here
Christ
indeed
,
and
the
very
true
Christ
,
and
haue
I
not
also
tolde
thee
what
is
the
Antichrist
,
and
many
other
worthy
thinges
:
wherefore
stay
heere
,
and
thou
shalt
see
wonders
in
the
end
.
These
are
strange
and
wofull
times
.
Are
not
these
the
dayes
which
the
Lord
fore-told
:
here
is
Wolfes
in
sheepes
cloathing
on
euery
side
,
and
yet
heere
are
not
all
,
but
let
others
tell
the
rest
,
for
my
part
,
I
am
weary
telling
of
these
.
But
which
way
is
it
possible
for
the
little
sheepe
to
escape
these
Wolues
?
euen
through
a
very
narrow
way
,
and
a
straight
gate
,
which
their
Lord
hath
appointed
,
and
made
easie
for
them
,
for
they
must
escape
:
It
is
not
possible
the
Elect
should
be
deceiued
,
the
know
them
by
their
fruites
.
These
are
the
contentions
of
our
dayes
,
who
shall
end
the
controuersie
?
This
we
are
sure
of
,
he
that
hath
the
bride
,
is
the
bridegroome
,
and
shee
which
hath
the
bridegroome
,
is
the
bride
,
wheresoeuer
shee
be
.
She
hath
begun
to
shew
her
face
already
,
a
little
,
and
her
voice
hath
beene
heard
euen
in
our
land
:
but
the
Wolues
came
so
thick
about
her
,
that
shee
was
glad
to
retire
a
little
into
the
wildernesse
againe
,
but
when
her
appointed
time
,
and
yeare
,
is
once
come
,
she
shal
come
forth
,
and
end
this
controuersie
,
whereby
her
little
ones
are
so
much
dismayed
:
in
the
meane
time
,
let
her
poore
little
children
reioyce
and
be
glad
,
for
her
light
shall
shine
euery
day
,
still
more
and
more
:
and
as
light
comes
in
,
darknesse
shall
goe
out
,
howsoeuer
things
seeme
to
goe
.
The
night
is
euen
passed
,
the
day
begins
to
break
,
it
is
but
a
little
while
&
the
Sunne
will
shine
:
for
the
morning
and
euening
sacrifice
must
bee
restored
againe
,
as
in
the
former
time
,
and
in
the
dayes
of
old
.
And
yet
a
little
while
,
and
the
King
of
Babell
,
and
his
City
both
,
with
all
his
army
,
shall
be
ouerthrowne
.
And
the
song
of
Moses
,
shall
be
sung
againe
;
for
the
great
City
,
Rome
,
shall
be
burnt
with
fire
,
and
like
the
great
mill-stone
,
which
the
Angell
cast
into
the
See
,
be
throwne
downe
,
and
shall
be
found
no
more
.
Then
shall
Israell
sing
in
daunces
as
before
,
saying
,
Haleluiah
:
Saluation
,
and
glory
,
and
power
,
be
to
our
God
,
for
hee
hath
triumphed
gloriously
.
The
horse
with
his
stately
Rider
is
ouerthrowne
,
and
his
pompe
turned
to
the
graue
.
And
then
a
very
little
while
,
and
that
day
so
long
looked
for
,
shall
shew
it selfe
,
wherein
that
poore
distressed
,
and
desolate
woman
,
tossed
with
tempest
too
&
fro
,
who
hath
so
long
attended
,
with
many
a
wet
eye
,
and
watchfull
looke
,
and
her
lamp
alwaies
ready
burning
,
for
the
comming
of
her
husband
to
the
wedding
day
:
wherein
he
wil
giue
her
a
crowne
of
life
,
and
wipe
her
eyes
for
euer
weeping
more
:
and
giue
her
ioy
and
gladnesse
,
in
steed
of
mourning
:
and
beauty
,
and
euerlasting
life
,
and
glory
,
in
stead
of
dust
and
desolation
.
Great
and
meruailous
are
thy
workes
,
Lord
God
Almighty
,
true
and
righteous
are
thy
iudgements
,
King
of
Saints
,
who
shall
not
feare
thee
,
oh
Lord
,
&
giue
glory
to
thy
name
,
for
thy
iudgements
are
made
manifest
.
Let
vs
be
glad
and
reioyce
,
and
giue
glory
to
him
,
for
the
mariage
of
the
Lamb
is
come
,
&
his
wife
hath
made
her selfe
ready
.
Esai
.
14.
4.
8.
How
hath
the
oppressor
ceased
,
and
the
gold-thirstie
Babell
rested
!
Since
thou
wast
laid
low
,
no
hewer
came
vp
against
vs
.
FINIS
.