A
DISCOVERY
OF
THE
ERRORS
OF
THE
ENGLISH
ANABAPTISTS
.
As
also
an
Admonition
to
all
such
as
are
led
by
the
like
spirit
of
error
.
Wherein
is
set
downe
all
their
seuerall
and
maine
points
of
error
,
which
they
hold
.
With
a
full
answer
to
euery
one
of
them
seuerally
,
wherein
the
truth
is
manifested
.
By
Edmond
lessop
who
sometime
walked
in
the
said
errors
with
them
.
PSAL.
40.
1.
I
waited
patiently
vpon
the
Lord
,
and
he
inclined
vnto
me
,
and
heard
my
crie
.
He
brought
me
also
out
of
the
horrible
pit
,
and
mirie
clay
,
and
hath
set
my
feete
upon
the
rocke
,
and
ordereth
my
goings
.
And
he
hath
put
in
my
mouth
a
new
song
of
praise
vnto
our
God
:
many
shall
see
it
,
and
feare
,
and
trust
in
the
Lord
.
Therefore
haue
I
not
hid
thy
righteousnes
within
my
heart
,
but
haue
declared
thy
truth
and
thy
saluation
,
and
haue
not
concealed
thy
mercie
and
thy
truth
from
the
great
congregation
.
ver.
10.
LONDON
,
Printed
by
W.
Iones
for
Robert
Bird
,
and
are
to
be
sold
at
his
shop
in
Cheapside
at
the
signe
of
the
Bible
.
1623.
Their
principall
points
which
are
handled
in
this
Booke
:
viz.
-
1
That
God
did
predestinate
all
men
to
be
saued
,
vpon
condition
that
they
repent
and
beleeuè
the
Gospell
.
-
2
That
God
did
not
elect
before
all
time
,
to
grace
and
life
,
any
particular
persons
;
but
in
time
he
doth
elect
qualities
,
as
faith
and
obedience
;
and
then
finding
these
qualities
in
men
,
he
doth
elect
their
persons
for
the
qualities
sake
.
-
3
That
all
men
haue
free
will
in
themselues
,
as
well
to
repent
of
their
sinnes
,
to
beleeue
the
Gospell
and
obtaine
saluation
,
as
they
haue
to
remaine
in
hardnesse
of
heart
and
vnbeliefe
,
and
in
the
estate
of
damnation
.
-
4
That
the
stedfastnesse
of
mans
iustification
and
saluation
doth
depend
vpon
his
owne
will
,
in
continuing
in
the
act
of
beleeuing
and
works
of
righteousnesse
;
and
that
such
as
haue
faith
in
Christ
Iesus
,
regenerate
persons
hauing
their
names
written
in
the
book
of
life
,
may
fall
away
from
all
,
may
become
vnregenerate
,
and
haue
their
names
rased
out
of
the
booke
of
life
againe
,
and
perish
:
and
that
God
doth
alter
and
change
his
purpose
and
promise
,
and
come
to
hate
and
reiect
such
as
he
hath
formerly
loued
and
iustified
.
-
5
That
there
is
no
Originall
sinne
,
but
that
all
children
of
all
maner
of
people
in
the
world
,
as
well
heathens
,
Infidels
,
Idolaters
,
worshippers
of
Diuels
,
all
kind
of
blasphemers
,
fornicators
,
&
vncleane
persons
whatsoeuer
,
(
as
of
the
faithfull
)
are
free
from
all
pollution
of
sinne
,
both
in
the
conception
and
birth
;
and
dying
before
they
commit
actuall
sinnes
,
are
saued
.
-
6
That
none
ought
to
be
baptized
but
such
men
and
women
of
yeares
onely
,
as
haue
attained
to
true
repentance
and
iustifying
faith
,
being
both
in
the
account
of
the
Church
and
in
the
sight
of
God
regenerate
persons
:
and
that
the
baptisme
of
children
vsed
,
is
no
baptisme
at
all
,
but
is
the
marke
of
the
Beast
spoken
of
in
Reuelat.
13.
-
7
That
the
Church
of
England
is
a
false
and
Antichristian
Church
,
and
ought
to
be
separated
from
.
-
As
also
a
touch
of
the
errors
of
the
Familists
.
-
8
And
that
a
King
or
Magistrate
cannot
be
a
true
Christian
,
except
he
giue
ouer
his
kingly
office
or
Magistracie
.
AN
ADVERTISEMENT
to
the
Christian
Reader
.
WHereas
Beloued
,
there
hath
risen
and
sprung
vp
from
amongst
vs
,
many
dangerous
and
erronious
opinions
,
in
these
our
last
dayes
,
about
the
subiect
of
Religion
,
let
it
not
therefore
seeme
strange
vnto
you
,
being
the
Spirit
of
God
,
did
not
onely
foresee
,
but
also
foretold
of
the
same
,
long
before
they
did
appeare
,
euery
one
being
diuided
into
sundry
and
seuerall
factions
,
all
pretending
to
worship
the
true
and
euerliuing
God
in
spirit
and
in
truth
,
speaking
peace
vnto
themselues
,
when
as
the
most
of
them
do
yet
lie
wallowing
in
the
puddle
of
iniquity
,
and
cradle
of
securitie
,
being
not
purged
in
heart
:
all
which
doe
rise
two
sundry
wayes
,
being
branches
of
one
stocke
,
deriued
from
one
principall
head
,
(
namely
)
the
spirit
of
error
:
The
first
is
,
in
that
they
contemne
,
or
so
little
,
or
lightly
esteeme
that
meanes
,
which
by
Gods
prouidence
is
affoorded
vnto
vs
vnder
our
peaceable
dread
Soueraigne
Lord
the
King
.
Secondly
,
they
being
selfe
conceited
,
or
as
Saint
Paul
speakes
,
aduancing
themselues
in
those
things
they
neuer
saw
,
rashly
puft
vp
with
carnall
mindes
,
supposing
they
know
some
thing
more
then
others
,
vnderualuing
all
,
and
ouerualuing
themselues
;
the
conceit
whereof
causeth
them
to
fall
to
Schisme
,
and
seperate
from
all
others
,
when
as
indeed
and
in
truth
they
being
examined
,
by
the
word
and
Spirit
of
God
,
it
will
appeare
to
the
godly
wise
,
that
as
yet
most
of
them
know
nothing
aright
,
or
as
they
ought
to
know
,
if
euer
they
expect
the
saluation
of
their
soules
.
For
if
they
were
but
possessed
with
the
true
knowledge
an
liue
of
God
in
Christ
,
and
so
were
of
a
sound
mind
,
at
Saint
Paul
exhorts
all
to
be
,
it
would
rather
cause
humiliation
,
then
exaltation
,
which
would
truly
teach
euery
one
how
to
d●meane
&
carry
himselfe
,
about
so
weighty
a
subiect
.
The
neglect
hereof
doth
bring
them
into
a
labyrinth
of
errors
,
following
after
a
forme
of
godlinesse
,
through
the
wisdome
and
knowledge
of
the
braine
onely
,
without
the
power
thereof
,
contenting
themselues
in
the
out
side
of
religion
,
blessing
themselues
in
what
they
can
doe
,
and
measuring
the
loue
of
God
to
themselues
by
their
owne
doings
,
as
of
old
,
their
predecessors
,
the
Scribes
and
Pharises
did
:
following
shadows
insteed
of
substances
,
dreaming
of
a
kind
of
felicitie
in
this
forme
and
in
that
,
seeking
peace
and
rest
to
their
soules
,
where
it
is
not
to
be
found
;
which
condition
of
theirs
,
I
cannot
but
condole
,
desiring
with
the
Prophet
,
That
my
head
were
water
,
and
mine
eyes
a
fountaine
or
well
of
teares
,
that
I
might
weepe
day
and
night
for
their
misery
.
And
in
speciall
for
them
,
who
are
neere
and
deere
vnto
me
,
in
the
bonds
of
nature
.
For
poore
soules
,
they
couer
their
spirituall
misery
,
with
Adams
fig
tree
leaues
,
or
with
the
spiders
web
,
striuing
for
an
outward
separation
in
the
flesh
,
when
alas
it
is
much
to
be
feared
,
that
with
many
of
them
there
is
litle
or
no
care
at
all
for
a
separation
of
the
soule
from
sin
:
challenging
and
assuming
vnto
themselues
soundnes
of
religion
,
and
assurance
of
Gods
loue
,
euer
measuring
themselues
by
themselues
,
and
not
by
that
eternall
wisdome
,
which
is
Iustified
of
her
children
,
being
blinded
through
selfe-loue
,
not
willing
to
iudge
themselues
,
and
so
become
low
in
their
owne
eyes
,
that
God
might
be
all
in
all
,
but
contrariwise
iudging
and
condemning
all
,
but
themselues
,
after
this
maner
doe
they
follow
the
vision
of
their
owne
hearts
,
deceiuing
and
being
deceiued
,
running
and
flitting
from
one
opinion
vnto
another
,
being
vnstable
in
all
their
wayes
.
Which
practise
of
theirs
may
well
be
compared
vnto
certaine
flies
,
feeding
on
the
backe
of
a
gald
horse
,
which
is
euer
flitting
or
remouing
from
one
place
to
another
,
vntill
at
last
they
come
to
sucke
so
much
venome
therefrom
,
whereby
they
burst
asunder
:
so
likewise
doe
all
such
persons
,
who
haue
not
their
hearts
established
with
true
sauing
grace
,
but
with
sundry
meates
(
that
is
to
say
)
with
sundry
strange
and
different
opinions
,
(
I
call
them
strange
,
because
they
were
neuer
heard
of
in
all
the
Scriptures
,
as
hereafter
shall
appeare
,
)
running
from
one
forme
of
religion
vnto
another
,
vntill
at
last
they
come
to
sucke
and
feed
vpon
that
poysonable
heresie
of
the
Familists
,
who
are
not
worthy
to
haue
so
much
as
the
name
or
title
of
religion
giuen
vnto
them
,
it
being
not
onely
the
last
straine
or
faction
they
commonly
run
into
,
but
also
destroying
and
damnable
,
whereby
the
word
of
God
is
by
them
blasphemed
,
and
the
way
of
life
and
truth
euill
spoken
of
,
to
the
great
dishonour
of
the
great
and
mightie
Ichouah
,
who
will
one
day
breake
and
teare
them
in
peeces
(
as
with
a
rod
of
iron
)
when
none
shall
be
able
to
deliuer
them
,
as
a
iust
recompence
of
reward
for
all
such
as
take
pleasure
therein
.
So
then
beloued
brethren
,
friends
or
kindred
,
of
what
sex
or
condition
soeuer
,
whether
yong
or
old
,
rich
or
poore
,
be
exhorted
and
forewarned
hereby
,
not
giuing
the
least
heed
vnto
any
lying
spirits
,
vnder
what
pretence
soeuer
they
haue
,
may
,
can
or
will
present
themselues
vnto
you
;
but
(
on
the
contrary
)
labour
by
the
grace
and
power
you
haue
,
or
shall
receiue
of
the
Lord
,
to
resist
and
auoid
them
,
euen
as
our
Lord
and
Master
did
that
archspirit
and
enemie
of
all
mankind
,
knowing
that
if
the
least
way
be
giuen
,
you
will
be
in
danger
to
be
inthralled
and
insnared
by
their
deceiuings
.
And
although
some
of
them
be
more
defectiue
and
more
dangerous
to
infect
the
soules
of
men
then
others
be
,
as
most
certaine
there
are
,
for
there
are
degrees
as
well
in
difference
of
spirits
,
as
of
nature
and
naturall
parts
,
yet
(
I
say
)
they
which
may
conceiue
haue
most
soundnesse
in
their
opinion
,
it
will
be
found
vpon
due
and
iust
triall
,
not
to
be
that
which
they
would
seeme
both
vnto
themselues
and
others
to
be
,
which
hereafter
will
appeare
.
Of
these
things
,
my
beloued
,
I
can
in
some
measure
best
aduertise
you
,
being
through
want
of
the
true
sauing
knowledge
and
vnderstanding
of
God
and
his
truth
,
caught
and
intangled
by
some
of
them
,
wandring
vp
and
downe
amongst
the
drie
hils
and
mountaines
,
conceiuing
comfort
,
when
alas
I
was
far
from
it
;
and
the
farther
I
wandred
vp
and
downe
in
that
Egyptian
darknesse
,
the
more
intricate
labyrinth
of
error
and
darknesse
my
soule
was
plunged
into
;
like
vnto
a
blind
man
who
hauing
not
his
perfect
sight
,
goes
on
in
darknesse
,
vntill
at
last
he
falls
into
a
pit
of
destruction
,
for
want
of
a
guide
to
conduct
and
leade
him
;
and
especially
when
I
walked
with
the
Anabaptists
,
which
way
and
practise
of
theirs
,
shall
euidently
appeare
to
euery
honest
,
true
and
sanctified
heart
,
not
onely
to
ouerturne
and
race
the
foundation
of
all
Christian
religion
,
but
also
(
in
as
much
as
in
them
lieth
)
to
destroy
the
faith
of
Iesus
Christ
:
all
which
time
,
though
strangely
deluded
,
yet
was
I
kept
by
the
power
and
prouidence
of
God
from
being
seduced
and
led
into
that
destroying
and
irrecouerable
way
of
death
before
mentioned
,
namely
,
the
Familists
though
very
nigh
vnto
it
,
hauing
one
foote
entred
therein
,
whiles
I
walked
with
the
people
aforesaid
,
vntill
at
last
the
Lord
in
his
appointed
time
was
pleased
to
giue
me
a
true
sight
of
the
misery
wherein
I
was
plunged
;
one
meanes
whereof
being
the
rod
of
correction
,
which
God
had
laid
vpon
me
,
it
draue
me
the
more
seriously
to
examine
things
,
and
to
consider
with
my selfe
,
whether
the
cause
(
for
which
I
suffered
)
would
any
whit
auaile
me
vnto
saluation
,
or
whether
it
would
minister
comfort
vnto
me
in
that
great
and
teerible
day
of
the
Lord
.
So
vpon
a
more
serious
suruay
of
those
positions
I
then
maintained
,
I
found
them
all
too
light
,
yea
so
light
,
as
they
were
not
able
to
stand
against
those
truths
which
the
holy
Scriptures
teach
and
maintaine
:
whereupon
immediatly
I
reiected
my
former
receiued
opinions
,
as
erronious
and
wicked
;
so
that
I
may
say
(
and
that
truly
)
with
that
holy
man
Dauid
,
It
was
good
for
me
that
I
was
corrected
and
chastised
,
for
till
then
I
went
astray
.
Yet
notwithstanding
,
though
I
was
cleane
escaped
therefrom
,
within
a
short
time
after
,
I
was
so
far
from
hauing
or
enioying
true
peace
and
comfort
,
that
in
stead
thereof
,
my
poore
distressed
soule
was
accompanied
with
nothing
but
strange
feares
,
terrors
and
guiltinesse
of
conscience
,
crying
out
against
me
for
nothing
but
vengeance
;
the
misery
whereof
was
such
,
as
caused
me
to
lament
the
time
wherein
I
was
borne
,
not
regarding
wife
,
children
,
or
any
friends
whatsoeuer
that
came
to
visit
me
.
The
misery
wherein
I
was
,
did
depriue
me
of
being
sensible
of
the
least
ioy
,
either
in
heauen
or
on
earth
,
being
altogether
benummed
therewith
,
compassed
and
set
about
with
many
strange
and
fearfull
apparitions
of
temptations
;
the
primary
and
first
cause
thereof
,
was
that
originall
guilt
which
I
drew
from
the
loines
of
my
first
parents
,
being
the
very
seed
and
spawne
of
all
my
actuall
transgressions
;
and
so
being
confounded
&
vtterly
lost
,
yea
oft
times
in
despaire
,
fearing
there
was
mo
mercie
with
God
for
me
,
my
sins
being
so
heauy
a
burden
vpon
my
soule
;
then
(
euen
then
)
when
I
was
in
greatest
despaire
,
God
by
his
Spirit
was
pleased
to
worke
in
me
a
contrite
and
broken
heart
,
whereby
it
was
turned
from
being
a
stubburne
and
stonie
,
by
dissoluing
〈◊〉
into
a
heart
of
flesh
,
as
soft
as
water
;
and
therein
(
through
〈◊〉
infinite
loue
and
goodnesse
)
did
by
a
more
speciall
work
〈◊〉
his
Spirit
,
write
his
euerlasting
couenant
of
loue
and
mercy
●●ich
it
so
much
sued
,
sought
and
longed
for
,
with
full
assur●●●●
of
the
remission
of
all
my
sins
,
whereby
I
stand
sealed
〈◊〉
the
day
of
my
redemption
is
accomplished
in
the
second
resurrection
;
that
as
certaine
as
my
Red●emer
liueth
and
cannot
die
,
so
certaine
I
am
that
one
day
I
shall
enioy
that
glorious
inheritance
,
purchased
through
the
merits
of
Iesus
Christ
;
which
happie
and
blessed
estate
,
my
soule
could
not
enioy
,
whiles
it
stucke
fast
in
the
quick
sands
of
Anabaptistry
,
being
euen
welnigh
smothered
and
ouerwhelmed
in
error
and
darknesse
,
vntill
the
Lord
was
pleased
to
open
the
eyes
of
my
vnderstanding
,
by
hearing
the
word
and
doctrine
of
truth
,
which
is
maintained
by
and
in
the
Church
of
England
,
as
namely
the
doctrine
of
repentance
,
free
iustification
by
faith
,
Gods
eternall
predestination
and
election
from
the
foundation
of
the
world
,
that
no
man
hath
free
will
or
power
to
obtaine
his
owne
saluation
,
and
that
originall
sin
to
be
in
all
the
posteritie
of
Adam
,
euer
since
we
fell
from
that
happie
&
blessed
estate
which
once
we
had
in
him
,
with
many
other
excellent
truths
;
all
which
is
such
a
certaine
and
sure
foundation
that
whosoeuer
can
attaine
to
walke
in
the
power
thereof
,
the
gates
of
hell
shall
neuer
ouercome
nor
destroy
him
:
yet
notwithstanding
all
these
truths
there
maintained
,
I
dare
not
attribute
so
great
a
work
as
this
vnto
any
mortall
man
whatsoeuer
,
any
otherwise
,
then
his
ministery
to
be
the
ordinary
meanes
thereof
,
but
desire
to
giue
the
praise
(
both
now
and
for
euer
)
onely
to
God
,
vnto
whom
it
is
due
,
he
being
the
principall
and
chiefe
worker
therein
,
by
the
powerfull
minstration
of
his
holy
Spirit
,
that
so
he
may
be
all
in
all
vnto
all
.
And
thus
in
all
humilitie
of
soule
,
I
humbly
take
my
leaue
,
proceeding
vnto
that
which
followeth
,
beseeching
God
(
euen
the
God
of
all
peace
,
grace
,
mercie
and
loue
)
to
confirme
,
direct
and
informe
all
our
hearts
by
his
holy
Spirit
,
whereby
we
may
not
only
come
to
vnderstand
the
truth
thereof
,
but
also
to
practise
the
same
in
our
liues
and
conuersations
,
to
the
praise
of
the
glorie
of
his
grace
,
vntill
we
come
to
be
safe
ariued
at
the
promised
Ierusalem
,
which
is
the
hauen
or
port
of
eternall
rest
,
therein
shall
all
teares
be
wiped
from
our
eyes
,
and
so
enioy
the
presence
of
our
Lord
and
Sauiour
Iesus
Christ
,
the
Prince
of
our
saluation
;
to
whom
with
the
Father
and
the
holy
Spirit
,
be
all
praise
,
honour
and
glorie
giuen
of
his
Saints
for
euermore
.
Amen
.
Yours
in
all
Christian
dutie
,
Edmond
Iessop
.
A
DISCOVERIE
OF
THE
ERRORS
OF
THE
ANABAPTISTS
.
Their
first
point
.
That
God
did
predestinate
all
men
to
be
saued
,
vpon
condition
that
they
repent
,
and
beleeue
the
Gospell
.
We
answer
.
GOD
did
not
predestinate
all
men
to
be
saued
,
nor
any
man
vpon
any
condition
,
either
of
repentance
,
faith
,
or
whatsoeuer
else
was
to
be
expected
or
could
be
foreseene
in
them
.
But
his
predestination
was
in
this
sort
:
First
,
God
(
before
he
created
any
thing
)
saw
and
foreknew
what
would
be
the
nature
&
euent
of
all
things
;
how
though
he
made
as
excellent
creatures
as
could
be
created
,
yet
there
would
be
weaknesse
and
folly
found
in
them
;
because
to
be
absolutely
perfect
and
vnchangeable
,
is
proper
only
to
God
the
Creator
.
So
that
it
was
impossible
God
should
make
his
creature
equall
with
himselfe
,
to
will
all
things
that
be
good
perfectly
and
vnchangeably
,
and
to
do
all
things
that
such
a
will
can
desire
;
for
then
he
must
be
God
,
able
to
create
,
which
is
impossible
,
because
there
can
be
but
one
God
,
which
is
the
first
beginner
and
Lord
of
all
creatures
.
This
one
God
foreseeing
(
I
say
)
what
would
become
of
the
best
creatures
he
could
make
;
how
though
he
should
require
nothing
at
their
hands
but
that
which
they
might
easily
obserue
(
and
it
was
meet
and
very
requisite
they
should
acknowledge
a
dutie
to
him
their
first
beginner
and
Lord
,
in
whose
goodnesse
and
power
their
life
and
safetie
did
depend
,
)
yet
they
would
neglect
the
same
,
and
fall
from
him
:
he
therefore
of
his
meere
goodnes
(
hauing
great
respect
vnto
his
creature
which
he
had
resolued
to
make
;
and
being
exceeding
willing
,
not
for
any
thing
he
could
foresee
in
them
,
but
for
his
owne
good
pleasure
&
glorie
sake
,
to
saue
and
glorifie
of
the
same
,
Thus
God
foresaw
all
things
,
thus
did
he
by
his
wisedome
find
out
a
way
to
sustaine
and
restore
of
his
creatures
,
this
was
his
decree
,
and
in
this
sort
did
he
predestinate
.
God
did
not
,
neither
is
he
euer
said
in
Scripture
to
predestinate
any
to
do
euill
,
nor
to
preordaine
any
to
condemnation
,
but
vpon
the
foresight
of
their
folly
and
wickednesse
,
as
the
cause
and
ground
thereof
:
and
so
the
saluation
of
man
is
freely
and
onely
in
God
,
in
Christ
;
and
the
condemnation
of
man
is
meerly
and
truly
of
himselfe
,
without
any
secret
reseruation
whatsoeuer
:
as
it
is
written
,
O
Israel
,
destruction
is
of
thy selfe
,
but
thy
saluation
is
of
God
.
Their
second
point
.
That
God
did
not
elect
before
all
time
,
to
grace
and
life
,
any
particular
persons
;
but
in
time
he
doth
elect
qualities
,
as
faith
and
obedience
,
and
then
finding
these
qualities
in
men
,
he
doth
elect
their
persons
for
the
qualities
sake
.
Answ.
TO
affirme
that
God
did
not
elect
in
Christ
,
before
all
time
,
some
particular
persons
to
grace
,
holinesse
&
life
eternal
,
is
to
denie
Gods
free
&
vndeserued
loue
;
and
to
say
,
that
God
doth
elect
qualities
,
is
senslesse
;
and
to
teach
,
that
God
doth
elect
persons
for
qualities
sake
,
is
very
erroneous
and
Antichristian
.
We
say
therefore
,
that
Gods
election
is
after
this
maner
:
First
,
before
men
or
qualities
of
any
sort
were
,
God
of
his
meere
loue
did
elect
and
chuse
in
Christ
,
out
of
the
whole
posteritie
and
race
of
mankind
,
which
he
foresaw
,
and
were
before
him
,
as
if
they
had
actually
been
,
a
seed
,
a
remnant
,
to
be
his
people
,
to
be
his
heritage
,
to
be
holy
and
without
blame
before
him
in
loue
,
as
Saint
Paul
doth
testifie
,
Blessed
be
the
God
and
Father
of
our
Lord
Iesus
Christ
,
who
hath
blessed
vs
with
all
spirituall
blessings
in
heauenly
things
in
Christ
,
according
as
he
hath
chosen
vs
in
him
before
the
foundation
of
the
world
,
that
we
should
be
holy
and
without
blame
before
him
in
loue
;
hauing
predestinated
vs
vnto
the
adoption
of
children
by
Iesus
Christ
to
himselfe
,
according
to
the
good
pleasure
of
his
owne
will
,
to
the
praise
of
the
glorie
of
his
grace
.
Whence
it
is
euident
,
that
God
did
chuse
a
people
to
himselfe
,
euen
before
the
foundation
of
the
world
,
not
for
qualities
sake
,
which
then
were
not
,
but
for
his
owne
good
pleasure
sake
,
and
to
the
end
that
they
should
be
in
time
qualified
with
spirituall
and
heauenly
gifts
,
holy
affections
,
blamelesse
life
and
holy
conuersation
,
euen
as
he
did
predestinate
them
also
before
the
world
vnto
the
adoption
of
children
by
Iesus
Christ
,
which
was
to
be
actually
fulfilled
in
time
,
that
so
all
might
be
to
the
praise
of
the
glorie
of
his
grace
.
And
for
further
proofe
,
that
election
is
before
qualities
of
faith
and
obedience
,
and
not
of
qualities
,
but
of
persons
to
be
qualified
;
see
what
Christ
himselfe
saith
,
(
foretelling
of
the
great
abhomination
of
desolation
,
&
dayes
of
the
tribulation
of
Antichrist
,
which
should
come
into
the
world
,
whereby
the
truth
should
be
cast
to
the
ground
,
and
the
Saints
of
the
most
High
consumed
)
But
for
the
elects
sake
those
dayes
shall
be
shortned
:
the
Word
of
God
,
taken
his
owne
cause
in
hand
,
And
except
those
dayes
should
be
shortned
,
there
should
no
flesh
be
saued
;
but
for
the
elects
sake
those
dayes
shall
be
shortned
:
nay
they
are
shortned
,
Hence
it
is
euident
,
that
election
is
before
calling
and
iustification
(
euen
as
predestination
is
,
And
for
further
confirmation
of
this
point
,
Saint
Paul
declareth
,
that
all
the
seed
which
God
did
couenant
with
Abraham
,
In
Isaac
shall
thy
seed
by
called
,
yea
Isaac
himselfe
and
Iacob
likewise
,
were
chosen
of
God
in
Christ
,
and
knowne
of
him
,
before
either
Christ
or
one
thousand
part
of
that
seede
were
borne
;
being
onely
promised
of
God
to
Abraham
,
as
a
seed
and
generation
spirituall
,
not
of
Isaac
and
his
naturall
ofspring
onely
,
but
of
the
Gentiles
also
,
and
were
to
be
deriued
in
a
spirituall
maner
of
that
one
seed
the
Messias
promised
,
in
which
Abraham
beleeued
,
though
he
were
not
to
come
into
the
world
for
many
hundred
yeares
after
;
in
respect
whereof
God
said
vnto
him
,
I
haue
made
thee
a
father
of
many
nations
.
the
children
of
promise
,
And
not
onely
this
,
but
when
Rebecca
also
was
conceiued
by
one
,
euen
by
our
father
Isaac
;
for
the
children
being
not
yet
borne
,
nor
hauing
done
good
or
euil
,
that
the
purpose
of
God
according
to
election
might
stand
,
not
of
works
,
but
by
reason
of
him
that
calleth
,
it
was
said
vnto
her
,
The
elder
shall
serue
the
yonger
;
as
it
is
witten
:
Iacob
haue
I
loued
,
and
Esaw
haue
I
hated
.
By
this
word
of
promise
concerning
Iacob
,
Saint
Paul
proueth
more
fully
(
I
say
)
that
which
in
substance
he
had
declared
before
by
the
word
of
promise
,
as
touching
Isaac
,
and
as
concerning
the
seed
which
God
did
promise
Abraham
to
call
in
Isaac
;
namely
that
the
purpose
of
God
according
to
election
,
Their
third
point
is
:
That
all
men
haue
free
will
in
themselues
,
as
well
to
repent
of
their
sinnes
,
to
beleeue
the
Gospell
and
obtaine
saluation
,
as
they
haue
to
remaine
in
hardnesse
of
heart
and
vnbeliefe
,
and
in
the
estate
of
damnation
.
Answ.
TO
teach
that
all
or
that
any
men
haue
as
free
will
in
themselues
to
repent
,
to
beleeue
the
Gospell
,
and
obtaine
saluation
,
as
they
haue
to
remaine
in
the
contraries
,
is
very
erroneous
and
Antichristian
.
But
the
truth
is
this
.
That
as
we
haue
all
sinned
in
and
from
our
father
Adam
,
But
peraduenture
some
impudent
person
will
obiect
,
that
if
God
doth
call
and
sanctifie
some
in
such
a
speciall
maner
,
by
more
speciall
gifts
of
the
Spirit
,
then
he
doth
affoord
to
others
;
then
his
not
affoording
the
same
vnto
them
,
is
the
cause
of
their
miserie
.
To
answer
them
,
It
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercie
.
Their
fourth
point
is
:
That
the
stedfastnesse
of
mans
iustification
and
saluation
doth
depend
vpon
his
owne
will
,
in
continuing
in
the
act
of
beleeuing
and
works
of
righteousnesse
;
and
that
such
as
haue
faith
in
Christ
Iesus
,
regenerate
persons
hauing
their
names
written
in
the
book
of
life
,
may
fall
away
from
all
,
may
become
vnregenerate
,
and
haue
their
names
rased
out
of
the
booke
of
life
againe
,
and
perish
:
and
that
God
doth
alter
and
change
his
purpose
and
promise
,
and
come
to
hate
and
reiect
such
as
he
hath
formerly
loued
and
iustified
.
Answ.
TO
teach
that
the
stedfastnes
of
mans
iustification
&
saluation
,
doth
depend
vpon
his
owne
will
,
in
continuing
in
the
act
of
beleeuing
and
works
of
righteousnes
;
and
that
such
as
haue
faith
in
Christ
,
regenerate
persons
,
hauing
their
names
written
in
the
book
of
life
,
may
fall
away
from
all
,
become
vnregenerate
,
and
haue
their
names
rased
out
of
the
booke
of
life
,
and
perish
;
and
that
God
doth
alter
his
purpose
&
promise
of
mercie
and
loue
,
and
come
to
hate
and
reiect
such
as
he
hath
formerly
loued
and
iustified
:
to
teach
all
this
(
I
say
)
is
to
denie
the
very
foundation
,
and
to
make
God
vnfaithfull
,
and
is
one
of
the
maine
errors
of
the
Antichristian
Church
of
Rome
.
But
the
doctrine
of
the
Church
of
God
is
this
:
That
such
as
to
whom
God
hath
giuen
true
repentance
,
and
faith
in
Christ
whereby
they
are
iustified
from
their
sinnes
,
and
haue
their
hearts
sanctified
,
such
as
haue
their
parts
in
the
first
resurrection
,
Who
are
kept
by
the
power
of
God
through
faith
vnto
saluation
.
Vpon
this
rocke
will
I
build
my
Church
,
and
the
gates
of
hell
shall
not
preuaile
against
it
.
For
as
at
the
first
they
were
not
iustified
from
their
sinnes
by
their
owne
act
of
beleeuing
,
though
their
act
of
beleeuing
were
necessary
vnto
their
iustification
;
nor
yet
by
their
works
of
righteousnes
which
followed
,
though
they
were
also
necessary
for
the
proofe
and
manifestation
of
their
faith
;
but
by
the
free
grace
of
God
in
Iesus
Christ
,
ministred
vnto
them
by
his
word
and
Spirit
,
which
their
act
of
faith
onely
(
in
their
hearts
)
doth
entertaine
:
so
neither
doe
they
stand
,
or
are
vpholden
,
by
their
act
of
beleeuing
,
though
it
be
necessary
also
,
for
their
continuall
comfort
,
that
they
should
be
euermore
exercised
,
as
in
the
word
and
promise
of
God
,
so
in
the
act
of
beleeuing
,
going
on
still
from
strength
to
strength
,
drawing
nearer
and
nearer
vnto
God
,
in
the
full
assurance
of
faith
,
vntill
at
last
they
come
to
see
his
face
,
and
enioy
his
presence
,
in
the
promised
Ierusalem
,
where
is
all
fulnesse
of
ioy
,
He
that
eateth
my
flesh
and
drinketh
my
blood
,
dwelleth
in
me
,
and
I
in
him
.
As
the
liuing
Father
hath
sent
me
,
and
I
liue
by
the
Father
,
so
he
that
eateth
me
,
euen
he
shall
liue
by
me
.
For
he
is
the
bread
of
life
;
If
when
we
were
enemies
,
we
were
reconciled
to
God
by
the
death
of
his
Sonne
;
much
more
being
reconciled
,
shall
we
be
saued
by
his
life
.
So
that
he
that
is
once
iustified
by
the
blood
of
Christ
,
and
reconciled
to
God
through
faith
in
him
,
his
estate
is
certain
and
permanent
:
and
though
the
mountaines
shall
depart
,
and
the
hils
be
moued
,
yet
shall
not
the
kindnesse
and
loue
of
God
in
Christ
depart
,
nor
the
couenant
of
peace
towards
them
in
him
,
be
euer
remoued
from
them
,
as
the
Prophet
testifieth
.
Nay
what
shall
or
can
possibly
separate
them
from
the
loue
of
Christ
,
or
from
the
loue
of
God
the
Father
towards
them
in
him
?
Shall
tribulation
,
or
distresse
,
or
persecution
,
or
famine
,
or
nakednes
,
or
perill
,
or
sword
?
As
it
is
written
,
For
thy
sake
are
we
killed
all
the
day
long
,
and
are
counted
as
sheepe
for
the
slaughter
.
Nay
saith
Saint
Paul
,
In
all
these
things
we
are
more
then
conquerours
through
him
that
loued
vs
.
For
I
am
perswaded
(
saith
he
)
that
neither
death
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
,
shall
be
able
to
separate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
Thus
,
as
God
did
predestinate
,
call
,
iustifie
and
sanctifie
them
;
so
it
is
he
that
keepeth
&
defendeth
them
;
and
the
stedfastnes
of
their
estates
in
him
,
doth
depend
vpon
the
stedfastnes
and
immutabilitie
of
his
purpose
,
promise
,
loue
,
and
on
the
loue
and
life
of
Christ
;
and
all
is
free
,
without
any
respect
of
will
,
faith
,
or
works
of
ours
,
in
him
and
of
him
;
to
whom
be
all
power
and
glorie
,
praise
and
thanksgiuing
for
euer
.
Amen
.
But
some
will
obiect
and
say
,
What
then
meaneth
the
Scriptures
,
But
when
the
righteous
man
turneth
away
from
his
righteousnes
,
and
committeth
iniquitie
,
and
dieth
in
them
;
for
the
iniquities
that
he
hath
done
,
shall
be
die
.
And
againe
it
is
said
,
that
he
which
taketh
the
plough
by
the
hand
and
looketh
behind
him
,
is
not
meete
for
the
kingdome
of
God
.
And
againe
,
When
a
soule
spirit
is
cast
out
of
a
man
,
and
he
walking
in
drie
places
,
findeth
no
rest
,
but
returneth
to
the
house
from
whence
he
came
out
;
and
finding
it
swept
and
garnished
,
entreth
therein
with
seuen
more
worse
then
himselfe
;
and
the
end
of
that
man
shall
be
worse
then
the
beginning
.
And
again
,
some
are
said
to
beleeue
for
a
time
,
to
be
offended
when
tribulation
cometh
.
And
some
branches
are
said
to
be
taken
away
from
the
vine
.
Others
to
withdraw
themselues
,
and
to
depart
away
from
the
liuing
God
:
to
be
made
partakers
of
the
holy
Ghost
,
and
to
taste
of
the
good
word
of
God
and
of
the
powers
of
the
world
to
come
,
and
to
fall
away
,
not
to
be
renewed
againe
by
repentance
.
That
a
man
may
be
sanctified
by
the
blood
of
the
testament
,
and
afterwards
tread
vnder
foote
the
Son
of
God
,
and
count
the
same
blood
as
an
vnholy
thing
,
and
despight
the
Spirit
of
grace
.
Some
to
be
cleane
escaped
from
the
filthinesse
of
the
world
,
and
after
this
to
be
entangled
againe
,
whose
end
also
is
worse
then
the
beginning
,
likened
vnto
the
dog
that
returneth
to
his
owne
vomit
,
and
to
the
sow
that
is
washed
,
and
turneth
to
wallow
in
the
mire
againe
:
And
some
that
do
make
shipwrack
of
faith
and
a
good
conscience
;
with
diuers
other
sayings
to
this
purpose
.
Also
these
doubtfull
speeches
:
He
that
endureth
to
the
end
.
If
ye
hold
fast
vnto
the
end
:
Whose
house
ye
are
if
ye
continue
.
He
that
ouercometh
and
keepeth
my
words
vnto
the
end
.
And
againe
:
Let
them
be
blotted
out
of
the
booke
of
the
liuing
.
I
will
take
away
his
part
out
of
the
booke
of
life
,
and
out
of
the
holy
Citie
.
These
Scriptures
seeme
to
contradict
all
that
is
said
before
,
and
to
proue
that
there
is
no
estate
to
be
attained
vnto
,
but
may
be
fallen
from
,
lost
and
vndone
againe
.
These
Scriptures
may
seeme
(
with
men
not
instructed
of
God
)
to
contradict
all
what
haue
been
mentioned
before
,
It
is
true
,
these
Scriptures
do
plainly
shew
,
that
men
may
attaine
to
many
excellent
graces
and
gifts
of
the
holy
Ghost
;
they
may
receiue
the
word
with
ioy
,
take
the
plough
by
the
hand
,
be
enlightned
,
beleeue
and
be
baptized
;
they
may
be
branches
in
the
vine
;
they
may
haue
a
foule
spirit
cast
out
of
them
,
and
be
swept
and
garnished
;
they
may
taste
of
the
heauenly
gift
,
and
be
made
partakers
of
the
holy
Ghost
,
and
taste
of
the
good
word
of
God
,
and
of
the
powers
of
the
world
to
come
;
they
may
be
in
some
respects
sanctified
by
the
blood
of
the
testament
,
and
be
cleane
escaped
from
the
pollutions
of
the
world
;
they
may
haue
a
kind
of
righteousnes
,
and
be
in
some
sort
termed
righteous
men
;
they
may
haue
faith
to
cast
out
diuels
,
and
doe
many
great
works
:
all
this
they
may
attaine
vnto
,
and
yet
come
short
of
the
chiefe
things
,
fall
away
from
all
,
lose
all
,
and
Christ
may
(
notwithstanding
all
these
things
)
iustly
and
truly
say
vnto
them
(
in
the
day
of
account
)
Depart
from
me
ye
workers
of
iniquitie
,
I
neuer
knew
ye
.
And
it
is
as
true
,
that
there
be
greater
and
more
speciall
things
then
all
these
,
which
whosoeuer
can
attain
,
shall
as
certainly
abide
in
Christ
and
be
saued
,
as
Christ
abideth
in
the
Father
and
liueth
.
But
the
greatest
difficultie
lieth
in
this
,
to
distinguish
these
things
rightly
asunder
,
according
to
the
meaning
of
the
Scriptures
,
that
so
their
true
difference
being
discerned
of
vs
,
we
may
not
only
auoide
the
great
confusion
,
which
the
want
thereof
hath
caused
in
the
mindes
of
many
,
and
the
sundry
errors
,
they
through
their
ignorance
haue
fallen
into
,
but
may
be
brought
to
examine
and
proue
our selues
by
the
rule
thereof
,
whether
our
estates
be
yet
such
as
will
abide
the
triall
in
the
day
of
account
,
or
no.
If
we
find
that
they
be
,
we
haue
then
great
cause
of
comfort
:
if
not
,
then
haue
we
great
reason
to
feare
,
and
with
all
speed
to
humble
our
soules
before
God
,
and
earnestly
●o
desire
him
,
that
he
would
be
pleased
to
forme
his
sonne
Christ
in
vs
,
and
to
conforme
vs
vnto
his
image
,
which
is
the
estate
that
will
giue
vs
boldnes
in
the
day
of
his
appearing
.
Now
that
we
may
rightly
vnderstand
these
things
,
and
discerne
their
true
difference
,
let
vs
obserue
,
that
as
the
Gospel
hath
two
seuerall
operations
in
the
hearts
and
consciences
of
men
,
the
sauour
of
life
vnto
life
,
and
to
others
the
sauour
of
death
vnto
death
,
not
of
it selfe
,
but
through
the
wickednes
of
mens
hearts
:
)
so
likewise
there
is
a
two-fold
administration
thereof
,
the
one
generall
,
common
to
all
,
the
other
speciall
,
peculiar
to
a
few
:
that
which
is
generall
and
common
,
is
a
publique
declaration
,
that
such
a
thing
there
is
,
whereby
all
men
in
general
haue
this
benefit
,
(
namely
)
that
whereas
after
Adam
had
sinned
,
before
the
promise
was
made
,
that
the
seed
of
the
woman
should
bruise
the
Serpents
head
,
there
was
no
time
nor
place
for
repentance
to
any
,
nor
remission
of
sins
vpon
any
ground
to
be
expected
;
now
since
that
time
,
by
vertue
of
the
promise
,
all
sinne
i●
made
pardonable
,
there
is
time
and
place
for
repentance
to
all
,
and
remission
of
sinnes
thereupon
granted
;
so
that
whosoeuer
shall
come
,
and
with
sorrow
of
heart
confesse
his
sinnes
vnto
God
,
and
humbly
desire
mercie
and
forgiuenesse
at
his
hands
,
to
euery
creature
vnder
heauen
,
their
sound
went
forth
throughout
all
the
earth
,
and
their
words
vnto
the
ends
of
the
world
;
and
so
all
are
left
without
excuse
,
because
God
hath
not
left
himselfe
without
witnesse
.
But
the
maner
and
measure
of
Gods
declaration
of
his
Gospell
,
hath
been
diuers
:
he
declared
it
vnto
the
nations
of
the
Gentiles
in
former
times
,
yea
and
at
this
present
doth
in
diuers
parts
of
the
world
,
Who
shall
ascend
into
heauen
for
vs
,
to
fetch
it
vs
?
or
who
shall
go
downe
into
the
deepe
to
bring
it
vs
,
that
we
may
heare
it
and
doe
it
?
but
the
word
was
nigh
enough
vnto
them
,
euen
in
their
mouthes
and
in
their
hearts
,
&c.
and
if
the
Gentiles
were
left
without
excuse
,
much
more
they
.
And
now
he
hath
spoken
and
declared
it
vnto
vs
in
these
last
times
by
his
Sonne
Iesus
Christ
,
He
that
knoweth
his
masters
will
,
and
doth
it
not
,
shall
be
beaten
with
many
stripes
.
But
some
will
say
,
we
haue
not
onely
knowledge
of
his
will
,
but
obedience
also
,
we
are
not
like
vnto
those
strange
fornicators
and
idolaters
of
the
Gentiles
,
nor
as
the
cruell
,
vnbeleeuing
Hebrewes
,
which
killed
the
Prophets
,
and
murdered
the
Lord
of
glorie
;
neither
are
we
of
the
common
sinners
of
the
world
,
though
we
haue
been
so
heretofore
;
nay
the
power
of
the
holy
Ghost
,
by
the
preaching
of
the
word
of
God
,
hath
altered
vs
,
the
foule
spirit
is
now
cast
out
by
a
stronger
then
he
,
we
are
now
cleane
escaped
from
the
filthinesse
of
the
world
,
our
liues
and
actions
are
reformed
,
we
apply
our selues
now
to
the
hearing
of
the
word
,
we
conferre
thereof
,
and
reade
it
oft
,
we
pray
also
oft
,
we
receiue
the
Sacraments
oft
,
we
instruct
our
children
and
our
seruants
in
the
principles
of
Christian
religion
,
we
keep
the
Sabbath
,
we
distribute
of
our
goods
to
the
poore
,
we
neglect
no
dutie
which
we
conceiue
we
ought
to
performe
;
so
that
we
are
washed
and
sanctified
by
the
blood
of
the
testament
.
I
confesse
,
thou
hast
here
a
kind
of
obedience
,
and
doest
(
in
part
)
thy
masters
will
,
and
art
so
far
forth
sanctified
by
the
blood
of
the
testament
,
for
by
it
,
all
graces
and
gifts
of
the
Spirit
are
purchased
,
and
thou
couldest
neuer
haue
attained
to
these
things
but
by
vertue
of
it
;
yet
I
say
,
notwithstanding
all
this
,
the
chiefe
thing
may
be
wanting
in
thee
;
for
if
this
be
to
do
thy
masters
will
,
according
to
our
Sauiours
meaning
,
then
(
doubtlesse
)
the
Scribes
and
Pharises
did
his
will
as
wel
as
thee
;
they
made
cleane
the
outside
of
the
cup
and
platter
,
they
had
such
a
kind
of
beliefe
,
This
he
spake
,
not
that
he
had
care
of
the
poore
,
but
that
he
was
couetous
,
and
carried
the
bag
.
A
good
man
out
of
the
good
treasure
of
the
heart
,
bringeth
forth
that
which
is
good
;
and
an
euill
man
out
of
the
euill
treasure
of
his
heart
,
bringeth
forth
that
which
is
euill
.
If
thy
heart
be
euill
and
vncleane
,
how
canst
thou
then
bring
forth
from
thence
any
good
fruit
?
Loue
suffereth
long
,
and
is
kind
,
it
enuieth
not
,
it
vaunteth
not
it selfe
,
it
is
not
puffed
vp
,
it
behaueth
not
it selfe
vnseemly
,
it
seeketh
not
her
own
,
it
is
not
easily
prouoked
,
it
thinketh
none
euill
,
it
reioyceth
not
in
iniquite
,
but
it
reioyceth
in
the
truth
;
It
beareth
all
things
,
it
belieueth
all
things
,
it
hopeth
all
things
,
it
endureth
all
things
.
I
say
if
thou
hast
not
that
faith
which
bringeth
forth
these
effects
,
thou
art
nothing
,
thou
art
but
as
a
sounding
brasse
,
and
as
a
tinckling
Cimball
,
notwithstanding
all
thy
gifts
of
knowledge
,
faith
,
prophesie
,
righteousnes
,
or
whatsoeuer
,
and
shalt
be
found
to
be
,
but
either
as
the
high
waies
side
,
or
as
the
stony
ground
,
Now
touching
the
speciall
administration
of
the
Gospell
,
and
those
gifts
of
the
Spirit
,
which
are
perticuliar
to
a
few
,
euen
Gods
elect
onely
.
The
speciall
administration
of
the
Gospell
is
this
,
The
Spirit
of
the
Lord
is
vpon
me
,
and
he
hath
anointed
me
to
preach
good
tidings
to
the
poore
,
he
hath
sent
me
to
binde
vp
the
broken
hearted
,
to
proclaime
liberty
to
the
captiues
,
and
the
opening
of
the
prison
to
them
that
are
bound
,
to
proclaime
the
acceptable
yeare
of
the
Lord
,
and
the
day
of
vengeance
of
our
God
,
to
comfort
all
that
mourne
,
to
appoint
vnto
them
that
mourne
in
Sion
,
to
giue
vnto
them
,
beauty
for
ashes
,
the
oyle
of
ioy
for
mourning
,
the
garment
of
praise
for
the
spirit
of
heauinesse
,
that
they
might
be
called
,
Trees
of
righteousnes
,
the
plantation
of
the
Lord
,
that
he
may
be
glorifiea
.
And
the
poore
haue
the
Gospell
preached
vnto
them
;
or
receiue
the
Gospell
,
as
some
translations
haue
it
;
for
the
word
doth
import
such
a
preaching
,
as
doth
imply
a
receiuing
of
it
,
in
the
heart
of
him
to
whom
it
is
so
preached
,
as
also
doth
the
words
of
Esay
before
mentioned
.
And
although
all
haue
it
preached
vnto
them
in
the
former
generall
maner
,
yet
none
haue
it
preached
vnto
them
in
this
speciall
peculiar
sort
,
but
these
poore
repentant
persons
onely
,
who
alone
are
capable
of
the
receit
thereof
,
by
faith
vnto
Iustification
;
(
&
this
is
that
effect
of
the
holy
Ghost
in
the
heart
of
man
,
The
baptisme
of
Iohn
,
the
baptisme
of
water
,
the
baptisme
of
repentance
,
the
birth
of
water
,
the
baptisme
which
Iohn
preached
,
the
preparation
of
the
Gospell
of
peace
,
This
is
the
special
administration
of
the
word
,
and
that
gift
of
the
Spirit
,
whereby
Christ
is
formed
in
the
heart
of
the
poore
repentant
sinner
through
faith
,
by
which
he
is
iustified
from
all
his
sinnes
,
and
his
heart
sanctified
,
and
is
the
second
part
and
finishing
of
the
new
birth
;
and
these
are
alwayes
together
in
the
act
of
iustification
,
the
word
,
the
Spirit
,
and
faith
;
so
that
a
sinner
cannot
be
said
to
be
actually
iustified
,
till
the
couenant
of
remission
of
sinnes
,
which
God
hath
made
to
the
repentant
sinner
,
be
applied
by
the
Spirit
to
his
broken
heart
,
and
that
he
beleeueth
in
his
heart
that
his
sinnes
be
forgiuen
,
and
that
God
loueth
him
in
Iesus
Christ
:
and
this
administation
of
the
word
,
gift
of
the
Spirit
and
faith
,
are
expressed
in
Scripture
,
and
distinguished
from
all
other
administrations
,
of
the
word
,
gifts
of
the
Spirit
,
and
kinds
of
faith
whatsoeuer
,
by
seuerall
distinct
names
.
As
first
,
this
administration
of
the
word
is
called
in
Scripture
,
The
glad
tidings
of
peace
and
good
things
,
good
tidings
,
the
binding
vp
of
the
broken
heart
,
libertie
to
the
captiues
,
The
opening
of
the
prison
to
them
that
are
bound
,
Comfort
to
the
mourners
,
The
reuiuing
of
the
spirits
of
the
humble
and
contrite
,
The
couenant
of
the
remission
of
sinnes
,
The
couenant
of
life
and
peace
,
The
kingdome
of
God
;
Ease
,
Rest
to
the
soule
.
The
word
of
his
grace
,
The
word
preaching
peace
by
Iesus
Christ
,
The
word
of
reconciliation
,
&c.
And
it
is
so
called
in
regard
of
the
great
and
speciall
benefit
it
bringeth
,
&
doth
administer
vnto
the
soule
of
the
repentant
sinner
,
by
the
application
of
the
Spirit
.
And
for
that
it
is
directed
of
God
,
and
appointed
to
be
preached
to
such
,
and
to
no
〈◊〉
For
though
the
Gospell
be
preached
to
all
,
in
a
generall
consideration
(
as
before
is
shewed
,
)
yet
(
as
it
is
here
intended
)
it
belongeth
to
none
,
nor
is
to
be
preached
to
any
but
the
repentant
only
.
And
repentance
,
though
it
be
a
part
of
the
Gospel
,
as
it
is
sometimes
in
a
generall
maner
proposed
,
yea
the
beginning
and
first
principle
thereof
,
and
a
peculiar
gift
of
the
Spirit
,
as
before
also
is
noted
;
yet
(
as
it
is
intended
in
these
seuerall
Scriptures
)
repentance
is
no
part
,
but
onely
the
preparation
thereunto
,
or
the
making
ready
the
heart
of
a
sinner
for
the
same
;
in
which
consideration
,
Iohn
the
Baptist
,
and
our
Sauiour
both
preached
,
Repent
,
for
the
kingdom
of
God
is
at
hand
:
where
they
make
repentance
to
be
one
thing
,
Dauid
,
To
day
(
saith
he
)
if
you
will
heare
his
voice
,
harden
not
your
hearts
,
&c.
lest
ye
enter
not
into
his
rest
.
In
which
words
he
declareth
plainly
to
the
people
,
that
if
they
would
beleeue
the
promise
of
entrance
into
rest
,
and
so
by
faith
enter
thereinto
,
they
should
vnharden
their
hearts
,
that
is
to
say
repent
,
otherwise
there
was
no
possibilitie
of
beleeuing
,
of
entrance
.
And
secondly
,
as
the
speciall
administration
of
the
word
,
which
is
so
peculiar
to
the
repentant
,
is
distinguished
from
all
other
common
administrations
;
so
is
the
Spirit
,
or
rather
the
effect
of
the
Spirit
,
by
which
this
glad
tidings
of
peace
is
applied
vnto
,
and
written
in
the
heart
of
the
repentant
,
The
baptisme
of
the
holy
Ghost
,
The
birth
of
the
Spirit
,
The
renewing
of
the
holy
Ghost
,
The
Spirit
of
Christ
;
The
Spirit
of
the
Sonne
,
which
crieth
Abba
,
Father
;
the
Spirit
of
adoption
,
the
Spirit
of
life
,
the
Spirit
of
truth
,
the
Comforter
,
the
anointing
of
the
holy
Ghost
,
and
such
like
.
And
thirdly
,
as
the
word
and
Spirit
,
so
the
faith
which
the
Spirit
causeth
in
the
heart
of
the
repentant
(
by
the
application
of
the
same
word
of
God
,
and
the
testification
of
his
loue
vnto
it
)
is
also
exprest
and
distinguished
from
all
other
kinds
of
faith
,
by
speciall
distinct
names
:
The
faith
of
Gods
elect
,
The
faith
of
Christ
,
The
faith
of
Iesus
Christ
,
The
effectuall
faith
,
The
faith
of
the
Sonne
of
God
,
The
faith
of
the
Saints
,
Their
most
holy
faith
,
Their
precious
faith
,
The
faith
which
iustifieth
,
The
faith
which
sanctifieth
the
heart
,
The
faith
of
Abraham
,
The
faith
which
worketh
by
loue
,
Like
as
the
trees
that
are
planted
by
the
riuer
side
,
Secondly
,
Wee
loue
him
,
because
he
loued
vs
first
.
And
as
to
be
beloued
of
God
,
is
a
blessing
beyond
all
comparison
,
a
treasure
not
to
be
vttered
,
so
their
loue
to
him
is
a
fruit
,
which
no
man
is
able
to
conceiue
the
nature
of
,
but
they
alone
in
whose
hearts
his
loue
is
first
shed
forth
,
and
they
certainly
perswaded
thereof
.
And
as
they
loue
God
the
Father
,
so
doe
they
loue
Christ
his
Sonne
,
who
hath
redeemed
them
from
the
thraldome
of
their
sinnes
;
and
their
loue
to
him
is
likewise
caused
,
by
his
loue
which
was
first
made
knowne
to
them
,
And
as
they
loue
God
the
Father
,
and
Christ
the
Redeemer
,
so
loue
they
the
children
of
God
who
are
borne
of
him
,
and
made
partakers
with
them
of
his
grace
and
loue
in
Christ
;
As
it
is
written
,
He
that
loueth
him
that
begetteth
,
loueth
him
also
that
is
begotten
of
him
.
And
this
their
loue
vnto
the
children
of
God
,
as
it
is
not
now
for
naturall
respects
,
though
in
that
regard
they
also
loue
them
,
but
because
they
are
in
grace
and
loue
with
God
,
and
do
belong
to
Christ
,
whom
they
serue
and
belong
vnto
:
So
their
loue
vnto
them
is
heauenly
and
spirituall
,
and
such
as
no
man
hath
,
nor
can
attaine
vnto
,
Come
yee
blessed
of
my
Father
,
inherit
the
kingdome
prepared
for
you
,
from
the
foundation
of
the
world
;
for
I
was
an
hungry
,
and
yee
fed
me
;
I
was
a
thrist
,
and
ye
gaue
me
drinke
;
I
was
naked
,
&
ye
clothed
me
,
&c.
And
whereas
on
the
other
side
,
he
will
say
vnto
all
that
haue
not
done
any
of
these
things
for
his
sake
.
Go
ye
cursed
into
euerlasting
fire
,
prepared
for
the
Diuell
and
his
Angells
;
for
I
was
a
hungry
,
and
ye
gaue
me
no
meate
;
I
was
a
thirst
and
ye
gaue
me
no
drinke
;
I
was
naked
,
and
ye
clothed
me
not
,
&c.
For
the
loue
that
is
showed
to
the
children
of
God
,
the
bretheren
of
Christ
,
because
they
belong
to
him
.
Of
all
the
fruits
and
workes
of
righteousnes
,
that
can
be
performed
by
man
,
to
man
,
is
of
greatest
esteeme
with
God
,
and
hath
the
promise
of
reward
aboue
them
all
,
not
by
reason
of
any
worthines
of
desert
,
that
is
therein
,
but
onely
for
his
promise
sake
,
and
because
it
pleaseth
him
for
his
Sonne
Christs
sake
,
so
to
accept
of
it
and
reward
it
.
And
therefore
for
this
especially
shall
all
men
be
called
to
accompt
in
the
day
of
iudgement
,
and
iudged
according
as
they
haue
done
,
or
haue
not
done
the
same
.
And
because
it
is
the
chiefest
fruit
,
whereby
the
inward
estate
of
the
children
of
God
is
knowne
and
discerned
from
the
children
of
this
world
,
in
whom
it
is
not
,
but
the
contrary
euills
.
Therefore
doth
the
Lord
put
vs
in
minde
thereof
afore
hand
,
because
we
should
now
in
our
life
times
before
that
day
commeth
,
learne
to
know
the
Lord
,
that
we
may
also
know
the
children
of
God
,
Hereby
we
know
that
we
are
translated
from
Death
to
life
,
because
we
loue
the
brethren
.
And
hereby
we
know
that
we
loue
the
children
of
God
,
when
we
loue
God
and
keepe
his
Commaundements
.
And
last
of
all
this
fruit
of
faith
doth
extend
it selfe
to
euery
man
else
whatsoeuer
,
(
onely
such
excepted
)
as
doe
hate
God
,
and
haue
blasphemed
the
holy
Ghost
,
whose
sinne
shall
neuer
be
forgiuen
them
,
neither
in
this
world
,
nor
in
the
world
to
come
,
who
may
not
be
prayed
for
,
but
are
to
be
held
as
execrable
vnto
the
day
of
the
Lord
.
They
loue
(
I
say
)
all
men
as
brethren
,
yea
euen
their
enemies
,
and
knowing
that
they
are
both
,
(
as
touching
nature
)
descended
of
one
stocke
,
and
that
they
themselues
were
once
far
off
,
and
strangers
from
the
Common-wealth
of
Israell
aswell
as
they
,
and
also
that
God
doth
as
freely
inuite
them
,
and
call
vpon
them
to
repent
and
belieue
his
Gospell
as
he
did
them
.
And
because
no
man
can
tell
when
,
or
to
whom
God
will
giue
repentance
and
remission
of
sinnes
,
therefore
they
loue
them
as
brethren
,
and
do
exhort
and
beseech
them
dayly
that
they
would
repent
and
turne
vnto
God
,
and
humbly
confesse
their
sinnes
vnto
him
,
and
earnestly
seeke
and
desire
grace
&
mercie
at
his
hands
,
declaring
vnto
them
what
great
things
he
hath
done
for
the
redemption
of
man
,
and
what
grace
and
loue
(
they
for
their
parts
)
haue
already
found
,
who
were
by
sin
as
far
spent
as
they
.
Though
they
hate
these
,
yet
do
they
loue
them
,
and
pray
vnto
God
for
them
with
many
teares
.
If
they
hunger
fhey
feed
them
,
If
they
thirst
they
giue
them
to
drinke
,
Bessed
and
holy
is
he
which
hath
part
in
the
first
Resurrection
,
on
such
the
second
death
shall
haue
no
power
.
These
are
they
that
be
risen
with
Christ
,
For
yet
a
little
while
,
and
he
that
shall
come
will
come
,
and
will
not
tarry
.
Now
the
iust
shall
liue
by
faith
:
But
if
any
draw
backe
,
my
Soule
shall
haue
no
pleasure
in
them
.
But
saith
the
Apostle
we
are
not
of
them
,
that
draw
backe
to
perdition
,
but
of
them
that
follow
faith
,
vnto
the
sauing
of
the
Soule
.
In
these
words
,
he
putteth
a
plaine
difference
,
&
doth
distinguish
between
them
,
whose
hearts
being
euill
,
and
vnfaithfull
,
do
turne
backe
to
perdition
,
and
them
whose
hearts
are
true
and
iust
,
and
who
hauing
the
full
assurance
of
faith
,
doe
perseuere
and
continue
vnto
the
saluation
of
their
soules
.
As
if
he
should
haue
said
:
There
be
some
indeed
(
whose
hearts
were
neuer
sanctified
by
the
faith
of
Gods
elect
,
the
faith
of
Abraham
;
But
onely
by
a
generall
kind
of
faith
,
their
outward
parts
,
their
house
was
a
little
Superficiallie
swept
,
which
fall
backe
to
destruction
;
(
but
we
)
meaning
himselfe
,
and
such
sanctified
soules
with
him
,
as
himselfe
was
,
we
are
not
of
that
sort
,
but
of
another
,
euen
of
them
which
doe
beleeue
after
another
maner
,
who
haue
the
faith
of
Abraham
,
the
faith
of
Gods
elect
,
the
effectuall
faith
,
the
faith
of
Christ
,
the
faith
that
worketh
by
loue
,
the
faith
which
maketh
a
sinner
iust
,
the
faith
by
which
the
iust
doe
liue
,
and
are
saued
.
Which
very
thing
Saint
Iohn
also
cleereth
,
speaking
of
the
Antichrists
,
that
were
gone
out
from
them
.
They
went
out
from
vs
(
saith
he
)
but
they
were
not
of
vs
;
If
they
had
bin
of
vs
,
they
would
no
doubt
,
haue
continued
with
vs
;
But
they
went
out
from
vs
,
that
it
might
be
made
manifest
,
that
they
were
not
all
of
vs
.
In
which
words
he
proueth
planly
,
that
if
they
had
euer
beene
of
the
faithfull
sort
,
(
namely
the
sanctified
in
heart
)
whereof
Iohn
was
one
,
they
had
neuer
fallen
back
,
but
had
(
without
all
doubt
)
continued
,
but
by
this
their
falling
off
,
it
was
made
manifest
(
which
was
not
so
cleere
before
)
that
they
were
neuer
of
them
,
what
outward
shewes
soeuer
they
made
.
The
very
same
(
againe
)
is
manifest
concerning
Iudas
;
for
after
he
had
plaid
his
treacherous
part
,
that
he
was
discouered
and
burst
in
peeces
,
the
Spirit
of
God
taking
notice
of
his
former
pretended
charitie
to
the
poore
,
which
he
vttered
in
these
words
.
Why
was
not
this
oyntment
sold
for
three
hundred
pence
,
and
giuen
to
the
poore
;
And
of
this
euill
couetuous
and
theuish
heart
at
the
same
time
,
he
saith
,
This
he
spake
,
not
that
he
cared
for
the
poore
,
but
because
he
was
a
theefe
,
and
had
the
bag
,
and
bare
what
was
put
therein
.
So
that
Iudas
was
neuer
any
of
the
faithfull
,
his
heart
was
neuer
vpright
from
the
beginning
,
he
belieued
not
in
his
heart
vnto
Iustification
,
he
had
not
the
faith
of
the
Saints
,
the
faith
that
worketh
by
loue
,
the
faith
of
Christ
,
as
Christ
himselfe
testifieth
against
him
,
But
there
are
some
of
you
which
belieueth
not
,
and
Iudas
was
one
of
them
,
and
the
speciall
man
aimed
at
,
as
Saint
Iohn
in
the
next
wordes
noteth
,
saying
,
For
Iesus
knew
from
the
beginning
,
who
they
were
that
belieued
not
,
and
who
should
betray
him
.
And
Iesus
said
vnto
them
,
therefore
said
I
vnto
you
,
that
no
man
can
come
vnto
me
,
except
it
be
giuen
him
of
my
Father
.
Meaning
by
comming
vnto
him
,
belieuing
in
him
vnto
iustification
,
as
he
said
,
Come
vnto
me
all
ye
that
are
weary
and
heauy
laden
,
All
that
the
Father
giueth
me
,
commeth
to
me
,
and
him
that
commeth
to
me
I
will
in
no
wise
cast
out
.
From
that
time
many
of
his
Disciples
went
backe
,
and
walked
no
more
with
him
.
And
Iudas
though
he
taried
after
them
(
yet
a
while
)
it
was
but
to
make
vp
the
full
measure
of
his
sinnes
;
For
his
heart
was
then
as
euill
,
if
not
worse
then
theirs
,
as
Christ
testifieth
to
his
face
,
in
the
presence
and
hearing
of
the
other
Apostles
,
saying
,
Haue
I
not
chosen
you
twelue
,
and
one
of
you
is
a
Diuell
.
This
he
spake
of
Iudas
,
and
though
he
be
here
said
among
the
rest
to
be
chosen
,
it
is
to
be
vnderstood
but
of
his
outward
office
,
and
in
respect
of
the
common
guifts
of
the
Spirit
which
he
had
receiued
.
And
although
this
was
the
case
of
Iudas
,
and
of
his
fellow
disciples
,
who
could
not
relish
the
words
of
eternall
life
,
Except
ye
eate
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
blood
,
ye
haue
no
life
in
you
:
and
the
case
of
those
Antichrists
,
and
of
those
vnfaithfull
euill
hearted
draw-backs
,
as
it
hath
been
the
case
of
many
thousands
more
,
and
is
still
at
this
day
;
yet
the
case
of
Peter
,
of
Iohn
,
and
the
rest
of
the
Apostles
was
far
otherwise
,
as
is
now
also
the
case
of
all
regenerate
true
hearted
Christians
;
they
beleeue
to
the
sauing
of
the
soule
;
they
eate
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
blood
,
spiritually
by
faith
,
and
haue
eternall
life
abiding
in
them
;
they
dwell
in
Christ
,
and
Christ
in
them
;
they
are
borne
of
God
,
and
therefore
draw
not
backe
,
sinne
not
to
perdition
,
for
the
seed
whereby
they
are
begotten
remaineth
in
them
,
neither
can
they
so
sinne
,
because
they
are
borne
of
God
;
nay
,
they
are
sealed
(
by
the
holy
Spirit
of
promise
)
vnto
the
day
of
redemption
;
they
ouercome
the
world
,
endure
and
keepe
his
words
and
works
vnto
the
end
;
they
are
the
liuely
stones
of
Gods
temple
,
built
vpon
the
chiefe
corner
stone
,
who
are
made
a
spiritual
house
,
to
offer
vp
spirituall
sacrifices
acceptable
to
God
by
Iesus
Christ
;
A
good
man
out
of
the
good
treasure
of
his
heart
,
bringeth
foorth
that
which
is
good
.
We
can
do
nothing
against
the
truth
,
saith
the
Apostle
.
A
good
tree
cannot
bring
forth
euill
fruite
.
And
whereas
the
Scriptures
speake
so
often
after
this
maner
:
If
ye
hold
fast
vuto
the
end
.
If
ye
continue
.
Him
that
ouercometh
,
and
keepeth
my
words
,
and
works
to
the
end
:
then
are
ye
his
house
,
then
will
he
approue
of
ye
,
then
shall
ye
be
saued
.
And
on
the
contrary
,
He
that
looketh
behind
him
;
He
that
endureth
not
;
If
any
draw
backe
,
or
fall
away
,
&c.
he
is
not
meete
for
the
kingdome
of
God
;
My
soule
shall
haue
no
pleasure
in
him
;
There
remaines
no
more
sacrifice
for
sin
.
The
drift
of
the
Spirit
of
God
is
to
informe
vs
of
the
different
estates
and
conditions
of
Christians
;
of
the
danger
of
the
one
estate
,
and
of
the
well
being
and
safetie
of
the
other
;
that
so
we
seeing
the
difference
,
and
being
forewarned
thereof
,
might
not
depend
vpon
that
which
is
so
dangerous
,
but
striue
vnto
that
,
wherein
there
is
safetie
.
And
where
it
saith
of
some
,
Let
them
be
blotted
out
of
the
booke
of
the
liuing
.
I
will
put
his
name
out
of
the
booke
of
life
.
The
meaning
is
not
,
that
God
will
put
any
mans
name
out
of
the
booke
of
life
,
that
is
written
therein
,
but
his
meaning
is
,
that
such
desperate
and
wicked
persons
,
as
blaspheme
his
truth
and
Spirit
,
shall
be
set
down
as
it
were
with
a
blot
,
cursed
,
vtterly
excluded
,
and
pronounced
against
,
for
such
as
there
is
no
hope
,
or
place
for
repentance
,
as
was
Iudas
and
others
of
his
companions
,
of
whom
it
was
foresaid
:
Let
them
be
blotted
out
of
the
booke
of
the
liuing
;
let
them
not
be
written
with
the
righteous
,
&c.
for
they
persecue
him
whom
thou
hast
smitten
,
they
talke
to
the
griefe
of
those
whom
thou
hast
chosen
.
So
that
whereas
men
may
seeme
to
haue
a
place
among
the
Saints
in
the
Church
of
God
,
and
to
be
in
as
good
an
estate
as
they
,
by
reason
of
some
gifts
of
the
Spirit
,
which
they
may
receiue
,
and
some
alteration
the
word
of
God
may
worke
in
them
;
yet
)
being
neuer
sanctified
in
heart
,
by
the
faith
of
the
Sonne
of
God
)
in
time
they
discouer
themselues
to
be
in
heart
euill
,
and
aduersaries
to
the
truth
,
and
such
as
God
doth
by
his
word
exclude
and
pronouuce
cursed
children
,
twice
dead
,
and
pluckt
vp
by
the
rootes
,
And
from
him
that
hath
not
,
shall
be
taken
away
,
euen
that
which
he
seemeth
to
haue
;
which
seemeth
also
to
be
an
improper
speech
:
for
how
can
that
which
a
man
hath
not
,
be
said
to
be
taken
from
him
.
He
had
something
,
may
some
say
;
and
it
is
true
,
he
had
heard
and
receiued
the
word
with
ioy
,
but
not
in
deepenesse
of
root
,
not
in
a
good
heart
,
his
heart
was
neuer
sanctified
by
faith
,
like
vnto
his
,
that
brought
forth
fruit
,
he
was
enlightned
,
and
had
tasted
of
the
good
word
of
God
,
and
of
the
powers
of
the
world
to
come
;
but
he
seemed
and
made
shew
to
haue
more
,
he
presumed
(
no
doubt
)
that
his
name
was
written
in
the
booke
of
life
,
which
was
more
then
that
he
had
receiued
could
warrant
him
.
This
his
pretended
shew
is
now
also
taken
from
him
,
and
his
name
is
(
openly
)
by
the
iust
sentence
of
Gods
word
,
put
out
of
all
hope
,
of
being
,
or
euer
to
be
written
in
the
book
of
life
,
and
he
is
now
(
like
the
earth
,
which
bringeth
forth
nothing
but
briars
and
thornes
)
neere
vnto
cursing
;
For
nothing
is
secret
(
saith
the
text
)
that
shall
not
be
made
manifest
,
nor
any
thing
hid
,
that
shall
not
be
knowne
,
and
come
to
light
;
take
heed
how
ye
heare
.
For
whosoeuer
hath
,
to
him
shall
be
giuen
,
and
he
shall
haue
abundance
;
and
whosoeuer
hath
not
,
from
him
shall
be
taken
away
,
euen
that
which
he
seemeth
to
haue
.
But
what
is
the
booke
of
life
;
for
peraduenture
it
is
a
secret
to
some
?
doubtlesse
,
It
is
both
Gods
secret
,
and
reuealed
decree
or
will
,
concerning
such
as
shal
be
saued
;
by
that
which
is
reuealed
,
the
secret
is
made
knowne
.
His
secret
decree
,
we
haue
in
the
first
beginning
of
our
writing
shewed
,
(
which
briefly
is
this
:
)
That
God
(
before
the
world
was
)
foreseeing
the
fall
of
mankind
,
did
chuse
in
Christ
a
certaine
number
of
them
to
life
and
saluation
,
which
were
all
foreseen
and
knowne
of
him
,
and
recorded
by
his
decree
,
in
the
roule
of
Christ
,
before
they
were
;
his
reuealed
will
or
decree
,
(
which
we
haue
before
also
at
large
exprest
)
is
(
briefly
this
)
namely
,
the
speciall
promises
and
testimonies
of
life
and
saluation
,
which
are
most
fully
and
often
recorded
,
●nd
testified
in
the
Scriptures
of
God
,
to
,
and
concerning
such
persons
,
in
such
maner
qualified
,
as
we
haue
before
(
according
to
the
Scriptures
)
described
.
So
that
euery
man
so
qualified
,
may
see
and
know
,
through
the
Spirit
of
God
,
in
and
by
the
same
records
,
his
name
,
to
wit
,
his
person
,
soule
and
body
,
decreed
and
recorded
of
God
in
Christ
,
euen
from
the
foundation
of
the
world
,
to
be
for
life
and
saluation
.
This
is
the
booke
of
life
of
the
Lamb
slaine
,
The
seed
of
the
woman
shal
breake
the
Serpents
head
.
Christ
being
the
principall
,
and
they
in
him
and
of
him
,
and
seuereth
them
with
him
,
from
the
seed
of
the
Serpent
,
And
I
will
put
enmitie
betweene
thee
and
the
woman
,
and
betweene
thy
seed
and
her
seed
.
And
afterwards
againe
,
to
Abraham
in
these
words
,
In
thy
seed
shall
all
nations
of
the
earth
be
blessed
.
Meaning
by
thy
seed
,
Christ
,
and
by
the
nations
,
those
children
which
God
made
Abraham
the
father
of
:
as
he
said
,
I
haue
made
thee
a
father
of
many
nations
;
euen
they
that
were
to
haue
the
faith
of
Abraham
,
the
seed
that
were
to
beleeue
in
that
one
seed
Christ
.
And
again
in
these
words
,
In
Isaac
shall
thy
seed
be
called
.
By
all
which
it
is
euident
,
that
as
Christ
was
promised
,
and
seuered
from
the
seed
of
the
serpent
;
so
all
the
seed
(
betweene
whom
,
and
the
seed
of
the
serpent
,
there
was
to
be
enmitie
)
were
also
promised
,
as
Gods
free
people
,
meerly
giuen
of
him
to
life
,
and
seuered
by
him
also
from
them
:
and
as
Isaac
was
borne
by
promise
,
so
are
they
.
At
this
time
will
I
come
(
saith
God
)
and
Sara
shall
haue
a
sonne
.
Now
we
(
brethren
)
as
Isaac
was
,
are
the
children
of
promise
.
And
that
these
children
of
the
promise
(
onely
)
are
the
children
of
God
,
and
counted
for
the
seed
,
They
which
are
the
children
of
the
flesh
,
are
not
the
children
of
God
;
but
the
children
of
the
promise
are
counted
for
the
seed
.
And
they
are
called
the
children
of
God
,
because
also
they
are
borne
of
God
,
and
adopted
through
the
Spirit
of
his
Son
:
and
therefore
God
is
not
ashamed
to
be
called
their
God
,
Abraham
,
I
will
he
thy
God
,
and
the
God
of
thy
seed
)
For
be
hath
prepared
for
them
a
citie
.
Now
this
seed
,
as
God
foreknew
them
all
,
and
had
chosen
them
in
Christ
from
the
beginning
,
and
predestinated
them
to
be
conformed
to
his
image
and
likenesse
,
who
are
therefore
said
to
be
written
in
the
Lambs
book
of
life
,
from
the
foundation
of
the
world
.
And
as
he
seuered
them
by
promise
from
the
seed
of
the
Serpent
:
so
from
time
to
time
,
hee
calleth
them
,
and
whom
he
calleth
,
hee
iustifieth
,
and
whom
he
iustifieth
,
them
also
he
glorifieth
.
He
hath
not
done
these
things
to
all
.
The
seed
of
the
Serpent
neuer
had
any
of
these
priuiledges
,
God
neuer
chose
them
in
Christ
,
nor
predestinated
them
to
be
conformed
to
his
image
,
neither
were
they
euer
written
in
the
Lambs
booke
of
life
from
the
foundation
of
the
world
;
neither
did
God
euer
promise
to
call
,
iustifie
,
and
glorifie
them
,
or
any
of
them
:
therefore
God
neuer
altered
his
purpose
,
nor
changed
his
word
or
promise
,
as
some
ignorantly
imagine
;
but
there
hath
been
euer
enmitie
betweene
the
seed
of
the
serpent
and
the
seed
of
the
woman
,
euen
from
the
dayes
of
Cain
and
Abel
to
this
present
,
and
shall
be
to
the
end
,
according
to
the
word
of
the
Lord
;
though
they
be
inlightned
,
and
taste
as
much
of
the
good
word
of
God
,
as
either
Cain
or
the
Iewes
did
.
God
vseth
threatnings
(
oft
times
)
to
bring
that
seed
(
which
he
promised
to
call
)
to
repentance
,
he
giueth
them
repentance
,
he
promiseth
grace
to
the
repentant
,
in
a
speciall
particular
maner
,
he
giueth
them
faith
also
to
receiue
it
;
he
promiseth
likewise
saluation
(
absolutely
)
to
these
beleeuers
;
he
admonisheth
them
,
because
they
(
of
themselues
)
are
apt
to
fall
,
yea
and
would
fall
and
perish
,
if
they
stood
by
their
owne
strength
,
if
God
did
not
sustaine
them
,
and
had
not
ordered
and
disposed
of
all
things
for
their
safetie
and
wel
being
;
he
commandeth
them
to
watch
and
to
pray
,
and
he
giueth
them
his
Spirit
,
which
helpeth
their
infirmities
,
without
the
which
they
know
not
what
to
aske
,
and
it
maketh
request
vnto
God
for
them
with
sighs
and
grones
which
cannot
be
exprest
;
not
because
they
may
yet
perish
,
but
because
they
should
not
perish
,
and
for
that
they
are
weake
and
apt
to
fall
,
and
grieue
the
Spirit
.
He
also
chasteneth
them
,
not
for
their
hurt
,
nor
in
his
wrath
,
but
that
they
should
not
be
condemned
with
the
world
.
And
because
God
hath
appointed
them
to
be
holy
,
and
so
,
to
saluation
;
therefore
he
hath
appointed
all
these
things
.
For
as
he
(
before
the
world
was
)
purposed
to
saue
them
,
so
likewise
did
he
determine
of
the
way
and
meanes
whereby
to
saue
them
,
and
the
meanes
is
as
certaine
as
his
decree
.
And
Gods
promises
concerning
life
eternal
(
to
speake
properly
)
are
not
vpon
any
conditions
,
though
he
doth
seeme
so
to
propose
them
to
the
world
,
but
they
are
absolutely
free
,
without
any
condition
of
our
parts
.
It
is
true
,
God
will
saue
none
,
but
such
as
repent
and
beleeue
his
Gospell
,
bring
forth
fruite
,
endure
to
the
end
,
&c.
yet
these
are
not
conditions
,
for
God
giueth
all
these
things
to
his
elect
,
as
freely
as
he
gaue
Christ
vn-them
,
he
conformeth
them
hereby
to
the
image
of
Christ
;
else
,
grace
and
saluation
were
of
due
debt
,
by
desert
,
which
to
teach
,
is
erroneous
and
Antichristian
.
And
although
God
did
elect
men
in
Christ
from
the
foundation
of
the
world
,
yet
did
not
the
Elect
fall
from
their
Election
in
the
fall
of
Adam
,
neither
did
Adam
himselfe
lose
his
Election
by
his
fall
,
(
as
they
would
infer
thereupon
▪
)
for
Gods
Election
was
not
of
man
,
considered
in
his
innocencie
,
but
of
men
,
〈◊〉
foreseene
fallen
;
and
therefore
they
are
said
to
be
chosen
in
Christ
,
who
was
to
be
a
reconciler
and
mediator
for
sinners
,
and
not
for
innocent
persons
.
So
that
the
obiection
of
them
,
which
say
,
if
the
Elect
cannot
fall
out
of
Gods
fauour
,
then
did
not
all
fall
in
Adam
;
If
the
elect
cannot
fall
from
their
election
,
then
haue
not
all
sinned
;
is
very
carnall
and
wicked
,
much
like
vnto
that
of
the
Saduces
,
which
said
,
Whose
wife
shall
she
be
in
the
Resurrection
,
who
like
fooles
,
knew
not
that
in
the
resurrection
,
they
neither
marry
,
nor
giue
in
marraige
:
So
they
being
ignorant
of
the
wisedome
and
foreknowledge
of
God
,
giue
out
,
If
the
elect
cannot
fall
from
their
election
,
then
haue
not
all
sinned
:
And
are
as
bould
,
and
thinke
themselues
aswell
armed
hereby
against
the
certainty
and
continuance
of
Gods
election
,
as
the
Saduces
thought
themselues
against
the
resurrection
,
when
they
came
in
scorne
thereof
to
pose
Christ
.
But
I
omit
their
friuolous
obiections
,
as
not
hauing
any
collour
of
reason
,
because
also
we
shall
haue
occasion
to
cleere
those
things
hereafter
.
Thus
as
we
haue
said
,
God
first
publisheth
his
Gospell
,
and
all
doe
enioy
some
benefit
thereby
,
many
are
inlightned
by
it
,
and
are
made
partakers
of
some
common
gifts
of
the
Spirit
,
but
few
are
made
partakers
of
those
which
are
speciall
,
and
peculiar
.
And
this
is
the
order
which
God
doth
vse
for
the
calling
,
sanctifying
,
and
sauing
of
his
elect
:
First
,
after
they
are
inlightned
to
know
his
truth
,
he
calleth
them
in
a
speciall
maner
to
repentance
;
then
in
the
second
place
by
a
more
excellent
gift
of
the
Spirit
,
he
iustifieth
the
repentant
soule
from
his
sinnes
,
and
sanctifieth
his
heart
;
and
then
thirdly
,
they
being
now
ingrafted
into
Christ
their
head
,
Thus
haue
we
proued
that
whosoeuer
,
is
borne
from
aboue
of
water
and
the
Spirit
,
Iustified
by
faith
in
Christ
,
whose
names
are
written
in
the
booke
of
life
from
the
foundation
of
the
world
,
shall
neuer
fall
away
,
nor
haue
their
names
razed
out
of
the
booke
of
life
againe
.
And
that
God
doth
neuer
alter
his
purpose
or
promise
,
but
that
all
his
decrees
and
promises
shall
surely
come
to
passe
.
Their
fift
point
.
That
there
is
no
Originall
sinne
,
but
that
all
children
of
all
maner
of
people
in
the
world
,
as
well
heathens
,
Infidels
,
Idolaters
,
worshippers
of
Diuels
,
all
kind
of
blasphemers
,
fornicators
,
&
vncleane
persons
whatsoeuer
,
(
as
of
the
faithfull
)
are
free
from
all
pollution
of
sinne
,
both
in
the
conception
and
birth
;
and
dying
before
they
commit
actuall
sinnes
,
are
saued
.
Answ.
THe
truth
is
,
(
though
to
our
shame
and
sorrow
it
may
be
spoken
)
that
sin
hath
taken
hold
of
all
the
whole
posterity
of
mankind
,
and
all
are
corrupted
by
a
perpetuall
seed
of
generation
orignially
from
Adam
,
so
that
euery
child
of
man
,
that
is
borne
of
flesh
,
as
well
of
the
faithfull
,
as
of
the
vnfaithfull
,
is
by
nature
,
the
child
of
pollution
and
wrath
,
and
dying
vnregenerate
,
perrisheth
from
the
glory
of
God
,
and
from
the
ioy
of
his
presence
for
euermore
.
This
we
neede
not
now
to
stand
to
argue
(
for
besides
the
manifold
testimonies
of
Gods
word
which
testifie
against
vs
,
long
and
lamentable
experence
hath
sufficiently
proued
it
,
)
and
doth
dayly
proue
it
vnto
vs
;
so
that
we
haue
more
need
to
mourne
for
our selues
in
regard
of
the
euill
that
is
sowne
in
our
natures
thereby
,
and
to
weepe
for
our
children
also
,
which
are
bred
and
borne
of
vs
(
as
Christ
charged
the
daughters
of
Ierusalem
to
doe
for
themselues
,
and
for
their
children
)
then
to
stand
to
dispute
the
points
,
or
once
to
question
,
whether
it
be
so
or
no.
Neuertheles
to
stop
the
mouthes
of
such
as
doe
deny
it
,
we
say
,
that
when
Adam
sinned
,
all
sinned
together
with
him
,
because
all
mankind
were
then
in
him
;
and
therefore
when
God
cast
Adam
out
of
Paridice
,
he
cast
all
his
posteritie
out
of
Paracice
with
him
;
and
when
God
cursed
the
earth
,
he
cursed
it
not
to
his
person
alone
,
but
all
that
were
to
come
of
him
,
as
well
yong
as
old
;
which
proueth
,
that
as
the
curse
and
punishment
for
the
sinne
;
so
the
sinne
it selfe
claue
vnto
them
,
and
continueth
from
generation
to
generation
in
them
;
else
the
manifold
misseries
which
were
vpon
children
(
as
well
as
vpon
men
of
yeares
)
were
vniust
.
Why
should
God
shut
them
out
of
Paradice
,
and
not
restore
them
thither
againe
,
so
soone
as
they
were
borne
,
there
to
haue
the
same
free
liberty
to
eate
of
the
tree
of
life
,
as
Adam
had
before
he
fell
?
why
should
God
exact
at
their
hands
,
first
so
soone
as
they
haue
any
capacitie
,
the
perfect
righteousnesse
of
the
Law
,
vpon
paine
of
death
(
as
ye
confesse
)
if
they
had
eaten
with
Adam
,
of
the
tree
of
knowledge
of
good
and
euill
?
why
should
that
fiery
two
edged
sword
be
set
to
keepe
from
them
also
the
way
of
the
tree
of
life
?
and
why
are
they
subiect
to
all
the
calamities
that
came
vpon
the
earth
,
by
the
sin
of
Adam
if
they
fell
not
with
him
?
why
should
God
consume
them
all
with
their
parents
,
in
the
dayes
of
Noah
,
by
the
floud
,
some
in
the
wombe
,
some
in
the
birth
,
and
some
newly
borne
,
if
they
had
beene
cleane
from
all
pollutions
of
sinne
?
would
not
God
haue
spared
them
,
and
the
world
for
their
sakes
?
And
why
did
God
then
destroy
the
cities
of
Sodome
and
Gomorha
,
and
not
spare
them
as
he
promised
Abraham
to
doe
,
if
he
found
ten
righteous
their
?
If
children
be
free
from
all
pollution
of
sinne
,
they
are
not
vnrighteous
and
wicked
;
Else
were
your
children
vncleane
,
(
saith
Paul
)
but
now
are
they
holy
.
As
also
,
if
vnclean
,
then
polluted
,
as
were
the
children
of
the
Sodomites
(
doubtlesse
)
aboue
all
the
cities
of
the
world
.
And
so
did
God
(
the
Iudge
of
all
the
world
)
doe
right
,
in
rooting
out
that
wicked
generation
,
as
he
did
also
the
other
of
the
old
world
.
When
Adam
fell
,
he
did
not
only
commit
a
fault
,
but
by
the
same
his
fault
,
he
not
only
brought
vpon
himselfe
death
and
wrath
,
but
fell
into
a
gulfe
of
pollution
and
wickednesse
,
both
soule
and
bodie
.
Nay
,
when
he
receiued
grace
,
it
did
not
rid
and
free
him
of
that
naturall
corruption
,
whereinto
the
whole
man
was
plunged
,
insomuch
as
he
could
not
increase
and
multiply
,
but
all
the
increase
that
came
of
him
,
must
necessarily
be
of
the
same
nature
that
he
was
,
both
bodies
and
spirits
.
Increase
and
multiply
,
and
replemish
the
earth
&c:
was
it
to
a
senceles
body
,
not
hauing
the
breath
of
life
,
or
was
it
to
the
whole
man
in
whom
God
had
breathed
the
breath
of
life
,
who
was
thereby
made
a
liuing
soule
?
It
is
true
,
the
Spirit
is
from
heauen
,
of
God
that
gaue
it
,
and
therefore
(
especially
)
is
Adam
called
,
The
Son
of
God
:
and
all
mankind
are
said
to
be
the
ofspring
of
God
;
not
that
God
doth
breath
in
euery
perticular
child
of
man
,
in
the
wombe
,
the
breath
of
life
immediately
from
himselfe
,
in
the
same
maner
as
he
did
vnto
Adam
.
Nay
he
did
it
then
once
for
all
,
insomuch
as
if
God
had
executed
his
iustice
on
Adam
,
immediately
vpon
his
transgression
,
we
all
had
beene
hid
and
had
perisht
in
him
both
spirits
and
bodies
;
whereas
he
being
spared
brought
forth
and
replenisht
the
earth
,
else
man
were
inferior
to
all
creatures
.
We
reade
that
God
created
euery
thing
to
haue
seede
in
it selfe
,
bring
forth
,
he
gaue
power
by
the
same
his
word
,
to
the
creatures
he
had
made
(
through
the
meanes
he
had
ordained
)
to
doe
their
office
he
had
set
them
in
.
Euery
tree
hath
it
seed
in
it selfe
,
the
seed
being
sowne
in
the
earth
,
increaseth
to
roote
,
and
then
to
branches
,
and
afterward
bringeth
forth
fruit
,
or
seed
againe
,
nothing
differing
from
the
seed
that
was
first
sowne
.
And
as
an
euill
tree
bringeth
forth
seed
as
euill
as
it selfe
;
so
doth
man
beget
and
bring
forth
as
euill
and
corrupt
as
himselfe
.
For
so
saith
Iob
,
For
how
can
a
cleane
thing
come
out
of
that
which
is
vncleane
?
he
was
shaped
in
iniquitie
,
and
in
sinne
his
mother
conceiued
him
.
If
the
fountaine
from
whence
Dauid
came
,
was
vncleane
,
how
could
he
be
cleane
?
That
which
moued
Dauid
to
call
this
to
minde
,
was
not
so
much
any
thing
concerning
his
mother
,
as
himselfe
;
the
apprehension
of
his
owne
present
sinne
he
was
faln
into
,
which
he
was
now
lamenting
and
confessing
before
God
,
vrged
him
to
call
to
mind
his
first
beginning
,
and
in
his
confession
to
charge
himselfe
with
sin
,
euen
from
the
time
that
his
mother
first
conceiued
him
,
and
confesseth
the
same
also
to
his
owne
shame
and
confusion
,
thereby
to
cut
off
all
good
opinion
of
himselfe
,
as
touching
his
originall
first
estate
,
which
he
had
by
his
naturall
conception
and
first
birth
,
the
more
to
confirme
vnto
his
soule
the
necessitie
of
the
second
new-birth
from
aboue
.
For
he
knew
that
Adam
by
his
sinne
had
not
only
polluted
himselfe
in
soule
and
bodie
,
and
was
fallen
from
his
first
integritie
of
nature
and
blessed
estate
he
was
in
,
but
that
the
same
euill
seed
(
which
then
was
sowne
in
the
heart
of
Adam
)
hath
brought
forth
so
great
increase
,
that
it
hath
polluted
and
made
vncleane
the
hearts
and
natures
of
all
that
come
of
him
.
As
also
another
testifieth
,
The
graine
of
euill
seed
was
sowne
in
the
heart
of
Adam
from
the
beginning
,
and
how
much
vngodlinesse
hath
it
brought
vp
vnto
this
time
?
and
how
much
shall
it
yet
bring
forth
vntill
the
time
of
threshing
come
?
Ponder
now
with
thy selfe
,
how
great
fruit
of
wickednesse
,
the
graine
of
euill
seed
hath
brought
forth
;
and
when
the
eares
shall
be
cut
downe
,
how
great
a
floore
shall
they
fill
?
In
which
words
this
holy
Prophet
plainly
sheweth
,
that
their
first
graine
,
namely
,
the
sin
which
was
first
sowne
in
Adams
heart
,
was
,
and
is
,
the
original
root
and
first
ground
of
all
sin
,
that
hath
sprung
vp
&
shall
spring
vp
in
the
hearts
of
all
his
posteritie
to
the
worlds
end
,
and
so
of
all
their
misery
;
and
therefore
he
saith
againe
,
Oh
thou
Adam
,
what
hast
thou
done
?
for
though
it
was
thou
that
hast
sinned
,
thou
art
not
falne
alone
,
but
we
all
that
come
of
thee
.
The
very
same
also
doth
Saint
Paul
affirme
,
(
hauing
spoken
,
and
being
speaking
of
the
reconciliation
,
grace
,
and
life
eternall
,
which
is
by
the
death
and
life
of
Christ
onely
attainable
)
wherefore
saith
he
,
As
by
one
man
sin
entred
into
the
world
,
and
death
by
sin
,
and
so
death
passed
vpon
all
men
,
in
whom
all
men
haue
sinned
,
and
so
forward
,
setting
it
downe
,
not
as
a
thing
in
question
,
but
as
wel
known
,
shewing
that
as
by
one
,
euen
Adam
,
sinne
entred
into
the
hearts
of
all
men
,
and
death
is
passed
vpon
them
,
for
that
all
(
by
that
meanes
)
haue
sinned
:
so
grace
and
life
,
is
by
one
,
euen
Christ
,
and
none
shall
liue
,
but
by
him
.
And
that
not
any
one
man
whatsoeuer
,
old
or
yong
,
male
or
female
,
shall
euer
enter
into
life
,
except
he
be
changed
from
that
he
is
by
nature
,
by
a
heauenly
power
of
grace
through
the
Spirit
;
Christ
himselfe
fully
ratifieth
and
confirmeth
,
saying
,
Verily
I
say
vnto
thee
,
except
a
man
be
borne
againe
,
he
cannot
see
the
kingdom
of
God
.
And
againe
the
second
time
,
Verily
,
verily
,
I
say
vnto
thee
,
except
a
man
be
borne
of
water
and
the
Spirit
,
he
cannot
enter
into
the
kingdome
of
God
.
Meaning
by
a
man
,
euery
child
of
man
,
(
without
exception
)
of
what
age
or
sex
soeuer
,
if
he
be
one
conceiued
and
borne
of
flesh
,
he
must
be
borne
againe
of
water
and
of
the
Spirit
,
or
else
he
cannot
be
saued
.
Meaning
by
water
,
a
heauenly
power
,
whereby
the
heart
,
which
is
naturally
(
euen
from
the
birth
)
hard
and
stubburne
,
being
seasoned
with
Adams
sinne
,
euen
from
the
conception
,
is
dissolued
and
made
meeke
and
tender
as
water
;
and
by
the
spirit
,
a
heauenly
gift
of
the
holy
Ghost
,
which
comforteth
his
tender
heart
,
and
brings
vnto
it
from
God
(
in
and
through
Christ
)
peace
and
ioy
vnspeakable
;
and
that
children
are
capable
of
this
,
in
and
from
the
womb
,
let
the
babe
which
sprang
in
his
mothers
wombe
for
ioy
,
giue
testimonie
.
And
if
any
shall
say
,
Christ
doth
not
call
a
child
(
new
borne
)
a
man
;
let
him
reade
these
words
of
Christ
:
A
woman
when
she
trauaileth
hath
sorrow
because
her
houre
is
nigh
;
but
as
soone
as
she
is
deliuered
of
the
child
,
she
remembreth
no
more
the
paine
,
for
ioy
that
a
man
is
borne
into
the
world
.
If
children
dying
before
they
commit
actuall
sinne
are
saued
,
The
Seed
of
the
woman
shall
bruise
the
serpents
head
,
belonged
only
to
Adam
and
Euah
,
and
not
to
any
of
their
children
,
because
they
were
to
be
borne
all
innocents
,
without
sinne
.
These
,
with
many
other
absurdities
will
follow
from
this
their
doctrine
.
But
it
is
an
error
,
as
their
other
points
are
;
and
therefore
error
must
needs
be
the
consequence
of
it
.
If
one
should
aske
these
men
,
at
what
age
a
child
may
commit
an
actuall
sinne
,
whereby
it
doth
lose
it
innocencie
and
perfection
of
nature
;
and
then
at
what
age
it
is
capable
of
the
new
birth
;
and
also
why
the
lust
or
thought
of
euill
in
the
heart
,
as
well
as
an
act
of
euill
,
may
not
take
their
innocencie
and
vertue
of
nature
from
them
.
It
is
much
to
be
maruelled
,
what
answers
they
would
make
.
But
to
leaue
them
to
better
conderations
,
hoping
they
will
now
see
their
folly
,
and
learne
to
be
wiser
for
time
to
come
.
Their
sixt
point
.
That
none
ought
to
be
baptized
but
such
men
and
women
of
yeares
onely
,
as
haue
attained
to
true
repentance
and
iustifying
faith
,
being
both
in
the
account
of
the
Church
and
in
the
sight
of
God
regenerate
persons
:
and
that
the
baptisme
of
children
vsed
,
is
no
baptisme
at
all
,
but
is
the
marke
of
the
Beast
spoken
of
in
Reuelat.
13.
Answ.
THe
doctrine
of
the
Church
of
God
,
is
,
that
not
only
such
men
and
women
(
of
yeares
)
as
haue
true
repentance
and
iustifying
faith
,
but
that
all
which
do
beleeue
Iesus
to
be
the
Christ
,
and
acknowledge
him
,
submitting
themselues
to
be
informed
and
guided
by
his
word
and
Gospell
,
may
be
baptized
,
though
as
yet
they
neither
haue
true
repentance
nor
iustifying
faith
;
and
that
the
children
of
all
such
may
be
baptized
.
That
such
as
haue
true
repentance
&
iustifying
faith
may
be
baptized
,
it
is
granted
of
all
men
(
without
any
further
consideration
)
to
be
past
all
question
;
but
it
is
euident
there
may
be
such
,
who
yet
(
notwithstanding
)
may
not
lawfully
be
baptized
.
Cornelius
,
Lydia
,
and
the
Eunuch
,
were
true
worshippers
of
God
,
as
the
Spirit
testifieth
of
them
,
and
therefore
had
both
true
repentance
&
iustifying
faith
before
they
knew
Christ
to
be
come
in
the
flesh
,
yet
these
might
not
be
baptized
till
they
did
know
and
acknowledge
Christ
to
be
come
in
the
flesh
,
and
that
Iesus
Christ
was
he
:
but
Christ
being
manifested
vnto
them
,
the
Scriptures
concerning
him
being
vnfolded
,
and
God
opening
their
hearts
to
attend
vnto
the
same
,
and
they
beleeuing
the
truth
thereof
,
were
baptized
,
being
now
(
of
all
other
)
the
meetest
persons
therefore
.
For
we
are
to
know
,
that
when
Christ
came
into
the
world
,
he
found
the
people
in
seuerall
conditions
;
some
(
though
but
few
)
very
true
Israelites
,
who
had
both
repentance
and
iustifying
faith
before
Christ
,
as
touching
his
personall
appearing
in
the
flesh
,
was
known
vnto
them
as
Simeon
,
Nathaniel
,
those
before
named
and
others
;
For
the
same
way
to
saluation
that
is
now
,
was
euer
,
euen
from
the
dayes
of
Abell
,
and
shall
be
to
the
end
;
as
repentance
from
dead
workes
,
and
faith
towards
God
&c.
And
some
poore
repentant
sinners
and
these
were
few
also
;
which
had
not
yet
Iustifying
faith
,
but
onely
trauelling
vnder
the
burthen
of
their
sins
,
did
much
desire
to
be
releiued
.
Such
were
those
poore
,
which
are
spoken
of
,
the
bruised
and
heauy
laden
,
Sicke
,
lost
,
dead
,
&c.
And
others
were
they
,
that
had
neither
repentance
,
nor
faith
,
as
the
multitudes
of
the
Iewes
,
and
of
the
whole
world
:
and
to
these
seuerall
sorts
of
people
,
the
Gospell
was
preached
in
seuerall
maners
.
Come
vnto
me
all
ye
&c.
Againe
,
The
Sonne
of
man
is
come
to
seeke
and
saue
that
which
is
lost
,
&c.
The
poore
haue
the
Gospell
preached
vnto
them
:
and
these
beleeuing
and
acknowledging
Christ
,
were
baptized
.
And
to
the
other
third
sort
,
Christ
was
not
to
be
preached
in
any
such
special
peculiar
manner
,
as
to
the
former
,
but
more
generally
,
as
namely
,
that
Christ
is
come
in
the
flesh
&c:
and
that
repentance
and
remission
of
sinnes
is
granted
in
his
name
;
so
that
whosoeuer
doth
repent
and
beleeue
the
Gospell
,
shal
be
saued
.
Now
they
that
did
beleeue
,
and
accknowledge
the
truth
of
these
things
;
as
Iudas
,
the
many
disciples
mentioned
in
the
fourth
and
sixt
of
Iohn
,
the
thornie
and
stony
ground
,
Simon
Magus
,
with
many
others
,
were
,
and
might
lawfully
be
baptized
,
though
they
had
not
yet
true
repentance
,
nor
iustifying
faith
.
Nay
it
is
manifest
that
neither
Christ
,
nor
his
Apostles
,
did
reiect
any
from
the
outward
baptisme
,
for
the
want
thereof
,
so
as
they
did
beleeue
,
and
outwardly
submit
themselues
,
to
the
doctrine
of
the
Gospell
.
Yet
neuertheles
,
Christ
did
not
,
neither
did
his
holy
Apostles
,
therevpon
Iustifie
them
;
For
then
neither
he
,
nor
they
,
would
(
so
soone
after
)
haue
made
such
exceptions
,
and
write
so
suspitiously
as
they
did
of
many
of
them
;
saying
,
Striue
to
enter
in
at
the
straight
gate
;
for
many
I
say
vnto
you
,
will
seek
to
enter
in
,
and
shall
not
be
able
.
Beware
of
false
Prophets
,
which
come
to
you
in
sheepes
cloathing
,
but
inwardly
they
are
rauening
wolues
.
Euery
tree
that
bringeth
not
foorth
good
fruit
,
is
hewen
downe
,
and
cast
into
the
fire
.
Not
euery
one
that
saith
vnto
me
,
Lord
,
Lord
,
shall
enter
into
the
kingdome
of
heauen
,
but
he
that
doth
the
will
of
my
Father
which
is
in
heauen
.
Many
will
say
vnto
me
in
that
day
,
Lord
,
Lord
,
haue
we
not
prophesied
in
thy
name
,
and
in
thy
name
cast
out
diuells
,
and
in
thy
name
done
many
great
workes
;
And
then
will
I
professe
vnto
them
,
I
neuer
knew
you
,
depart
from
me
yee
that
worke
iniquity
.
Except
ye
eate
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
bloud
,
ye
haue
no
life
in
you
.
But
there
are
some
of
you
that
beleeue
not
.
No
man
can
come
vnto
me
except
it
be
giuen
him
of
my
Father
.
And
euery
branch
that
beareth
not
fruit
in
me
,
he
taketh
away
;
And
euery
branch
that
beareth
fruit
,
he
purgeth
it
,
that
it
may
bring
forth
more
fruite
.
So
that
men
may
beleeue
after
a
generall
maner
,
and
be
baptized
,
and
be
(
in
some
sort
)
branches
in
the
vine
,
in
regard
of
the
outward
profession
thereof
,
receiue
great
gifts
,
doe
wonderfull
workes
,
in
the
name
of
Christ
,
and
yet
not
be
come
to
Christ
,
not
haue
the
faith
of
Christ
,
which
iustifieth
,
not
beare
fruit
in
him
.
And
it
will
come
to
passe
,
that
in
the
day
of
iudgement
,
Depart
from
me
yee
that
worke
iniquity
,
I
neuer
know
yee
.
And
the
Apostles
(
also
)
writing
to
the
Churches
of
their
times
;
where
all
were
beleeuers
,
and
baptized
,
(
and
that
lawfully
)
say
,
that
(
such
among
them
)
as
had
not
the
Spirit
of
Christ
,
were
none
of
his
;
and
doe
charge
some
of
them
to
be
carnall
and
contentious
,
striuing
about
their
outward
baptisme
,
I
feare
(
saith
Paul
to
some
)
that
when
I
come
,
I
shall
not
find
you
such
as
I
would
,
and
that
I
shall
be
found
vnto
you
such
as
you
would
not
.
Examine
your selues
(
saith
he
)
whether
ye
be
in
the
faith
,
Proue
your selues
,
know
ye
not
your
owne
selues
,
that
Iesus
Christ
is
in
you
,
except
ye
be
reprobates
.
By
which
it
is
euident
,
that
men
may
beleeue
,
and
be
baptized
,
and
yet
not
be
in
the
faith
of
Christ
,
not
know
Christ
to
be
in
them
,
which
(
to
know
)
is
the
faith
that
Christians
must
haue
,
if
they
be
not
reprobates
.
Againe
,
some
they
charged
with
the
want
of
the
knowledge
of
God
;
And
some
that
denied
the
resurrection
of
the
dead
;
And
some
that
made
their
belly
their
God
,
and
minded
earthly
things
;
some
to
be
false
Apostles
,
false
teachers
,
such
as
taught
heresies
,
some
false
brethren
;
some
couetous
persons
,
some
hipocrites
;
some
that
raised
needlesse
questions
about
the
Law
;
some
that
taught
circumcision
necessary
to
saluation
,
and
that
Christians
must
be
circumcised
,
or
they
could
not
be
saued
;
some
were
whisperers
,
Backbiters
;
some
were
louers
of
pleasures
,
more
then
louers
of
God
,
treacherous
,
high
minded
,
yea
,
and
what
not
;
And
yet
all
beleeuers
,
and
Lawfully
baptized
,
and
were
in
the
Churches
,
euen
in
the
Apostles
times
,
but
not
so
approued
of
them
,
as
some
others
were
;
They
did
not
account
of
all
whom
they
baptized
,
to
haue
true
repentance
,
and
Iustifying
faith
,
neither
before
they
baptized
them
,
nor
after
,
for
they
knew
,
that
it
neuer
was
,
nor
could
be
so
,
some
would
proue
false
in
heart
,
and
in
some
the
grace
of
God
did
not
yet
appeare
,
vnto
iustification
;
therefore
they
sensured
none
,
till
they
saw
iust
cause
,
neither
did
they
iustifie
any
,
till
they
saw
proofe
of
their
faith
,
but
then
they
did
,
to
both
their
comforts
and
consolations
Nay
,
when
they
saw
great
cause
of
feare
and
suspition
of
many
,
yet
they
vsed
strong
arguments
and
perswasions
to
bring
them
to
repentance
,
as
we
see
how
they
both
spake
,
and
write
.
They
did
not
easily
reiect
any
,
no
not
an
Hereticke
,
without
twise
or
thrise
admonition
;
And
when
Simon
Magus
discouered
himselfe
,
to
be
in
the
gall
of
bitternes
,
and
that
Peter
saw
his
heart
was
not
right
in
the
sight
of
God
,
yet
Peter
cast
him
not
off
,
but
said
vnto
him
,
Repent
thy selfe
therefore
of
thy
wickednes
,
and
pray
God
,
If
perhaps
the
thoughts
of
thine
heart
may
be
forgiuen
thee
.
Now
if
this
was
the
estate
of
the
Church
in
the
dayes
of
Christ
and
his
Apostles
,
how
may
we
thinke
it
can
be
better
now
(
nay
)
but
when
we
striue
to
make
it
better
we
make
it
worse
.
As
concerning
the
inward
estate
,
the
gifts
of
the
Spirit
,
and
power
,
that
then
were
in
the
Apostles
and
faithfull
seruants
of
Christ
,
both
in
the
respect
of
the
Administration
of
the
word
,
grace
of
life
and
peace
,
and
workes
of
righteonsnes
,
I
am
sure
we
all
come
short
of
:
and
shall
we
thinke
to
outstrip
them
in
the
outward
?
Nay
,
doubtles
,
I
would
we
could
(
therein
)
but
compare
with
them
,
so
we
did
also
pertake
of
some
of
their
inward
graces
;
otherwise
the
outward
can
doe
vs
small
pleasure
.
It
is
an
euident
signe
,
that
where
there
is
much
contending
about
the
outward
forme
,
externall
washings
,
and
such
like
,
the
inward
purification
of
the
heart
is
little
thought
of
.
So
then
,
as
concerning
the
outward
estate
of
the
Church
,
we
conclude
,
that
as
from
the
beginning
there
was
Cain
,
a
beleeuer
and
sacrificer
,
as
was
Abel
,
though
Abel
had
iustifying
faith
,
and
not
Cain
;
and
as
Ishmael
was
circumcised
as
well
as
Isaac
,
though
Ishmael
might
not
inherite
the
heauenly
promises
as
well
as
Isaac
;
and
as
in
the
Church
of
the
Iewes
from
time
to
time
,
all
that
acknowledge
that
true
God
and
his
word
,
and
did
submit
themselues
to
the
outward
ordinances
of
the
law
,
were
circumcised
,
and
were
Iewes
outwardly
,
though
but
few
were
Iewes
inwardly
,
and
circumcised
in
heart
:
so
was
it
in
the
dayes
of
Christ
and
his
Apostles
,
so
is
it
now
,
and
so
shall
it
be
to
the
end
;
Christ
himselfe
went
neuer
about
to
alter
this
,
but
both
he
and
his
Apostles
baptized
those
that
did
beleeue
,
and
acknowledge
him
,
and
submit
themselues
to
be
informed
by
his
word
,
though
they
had
not
yet
either
true
repentance
,
or
iustifying
faith
.
For
they
knew
,
that
such
a
beliefe
and
profession
,
as
made
men
meet
for
outward
baptisme
,
might
be
,
where
iustifying
faith
was
not
;
and
that
both
,
that
beliefe
,
profession
,
and
baptisme
,
did
but
make
a
Christian
outwardly
,
as
the
outward
profession
and
circumcision
of
the
Iewes
did
but
make
a
Iew
outwardly
;
and
no
better
did
they
iudge
,
or
conclude
of
any
,
but
when
they
saw
better
cause
.
Now
concerning
the
baptizing
of
children
,
(
which
they
say
is
no
baptisme
at
all
,
but
do
call
it
the
marke
of
the
Beast
,
)
we
affirme
that
the
children
of
all
such
beleeuers
(
as
may
themselues
be
baptized
)
may
also
be
baptized
,
and
that
it
is
not
,
nor
can
be
the
marke
of
the
Beast
spoken
of
,
but
is
true
outward
baptisme
.
First
,
to
auoid
many
of
their
vaine
and
idle
obiections
,
and
that
we
may
come
the
more
cleerer
to
the
point
,
let
vs
remember
that
it
is
sufficiently
proued
already
,
that
all
haue
sinned
in
Adam
,
and
that
death
is
passed
on
all
,
for
that
all
haue
sinned
in
him
,
being
polluted
from
their
very
conceptions
;
and
that
(
therefore
)
there
is
a
necessitie
of
a
new
birth
from
aboue
,
of
water
and
of
the
Spirit
,
as
wel
to
the
yongest
man
of
dayes
or
houres
,
as
to
the
eldest
man
of
yeares
.
So
that
whosoeuer
is
borne
of
the
flesh
,
he
must
be
borne
again
,
from
aboue
of
the
Spirit
,
either
sooner
or
later
,
if
he
be
saued
;
and
that
,
although
repentance
and
faith
be
the
parts
of
this
new
birth
,
and
that
repentance
hath
these
parts
(
whereby
it
is
exprest
in
men
of
yeares
,
)
sorrow
for
sinne
,
confession
of
sinne
,
and
desire
of
pardon
,
(
as
we
haue
before
defined
;
)
and
that
iustifying
faith
(
which
is
the
other
part
of
this
new
birth
)
be
an
assurance
or
full
perswasion
wrought
in
the
repentant
heart
by
the
Spirit
,
of
the
forgiuenesse
of
his
sinnes
and
reconciliation
with
God
in
Iesus
Christ
,
as
we
haue
also
defined
it
;
I
say
,
in
men
of
yeares
,
who
also
do
confesse
with
the
mouth
,
as
it
is
written
,
With
the
heart
man
beleeueth
vnto
righteousnesse
,
and
with
the
mouth
confession
is
made
vnto
saluation
;
yet
(
neuerthelesse
)
the
true
nature
of
both
these
parts
of
the
new
birth
,
may
be
in
another
maner
defined
,
and
still
remaine
the
same
in
substance
,
as
the
first
part
is
called
in
Scripture
,
A
heart
of
flesh
,
an
humble
and
contrite
heart
,
a
broken
heart
;
and
Saint
Paul
calleth
it
,
the
fleshly
tables
of
the
heart
;
in
which
regard
it
is
called
,
the
baptisme
of
water
,
and
the
birth
of
water
;
which
we
define
thus
,
namely
,
that
it
is
a
speciall
effect
or
working
of
the
holy
Ghost
,
whereby
the
heart
(
which
is
naturally
hard
and
stubburne
,
euen
from
the
birth
)
is
made
soft
and
tender
as
water
,
or
as
flesh
is
in
comparison
of
a
stone
,
that
so
it
may
receiue
the
impression
of
the
grace
and
loue
of
God
.
The
second
part
,
which
is
called
the
baptisme
of
the
holy
Ghost
and
the
birth
of
the
Spirit
,
we
define
,
to
be
a
speciall
gift
of
the
Spirit
also
,
but
more
excellent
,
which
writeth
and
sealeth
in
the
soft
and
tender
heart
of
flesh
,
grace
and
peace
from
God
in
Christ
,
and
filleth
it
with
heauenly
comfort
and
ioy
,
like
vnto
that
which
is
said
of
Iohn
(
being
in
his
mothers
womb
)
when
the
voice
of
the
salutation
of
Mary
sounded
in
the
eares
of
Elizabeth
,
The
babe
leaped
in
her
womb
for
ioy
;
which
(
doubtlesse
)
was
caused
by
the
Spirit
of
Christ
,
in
the
soule
of
the
child
.
Now
in
this
sort
,
children
are
capable
of
both
the
parts
,
and
so
of
the
whole
new
birth
,
which
in
them
is
no
other
in
nature
,
but
the
very
same
which
is
in
men
of
yeares
,
(
though
it
be
not
outwardly
so
exprest
,
)
as
we
may
perceiue
by
the
words
of
Paul
to
the
faithfull
of
the
Church
of
Corinth
:
Forasmuch
(
saith
he
)
as
ye
are
manifestly
declared
to
be
the
Epistle
of
Christ
,
ministred
by
vs
,
written
not
with
inke
,
but
with
the
Spirit
of
the
liuing
God
;
not
in
tables
of
stone
,
but
in
the
fleshly
tables
of
the
heart
.
For
as
the
law
of
death
was
written
in
tables
of
stone
,
and
all
the
hard
and
stonie
hearts
of
the
whole
posteritie
of
Adam
,
not
onely
might
,
but
also
did
,
and
doe
receiue
,
euen
in
their
very
conceptions
,
a
deepe
impression
thereof
:
so
on
the
contrary
,
the
law
of
the
Spirit
of
life
,
which
is
in
Christ
Iesus
,
euer
was
,
is
,
and
is
to
be
,
written
in
hearts
of
flesh
,
soft
and
tender
hearts
,
and
in
no
other
.
And
therefore
it
was
,
that
God
did
promise
to
take
away
from
his
elect
the
hard
and
stonie
heart
,
and
to
giue
them
a
heart
of
flesh
,
an
humble
and
broken
heart
,
because
his
pleasure
and
promise
is
,
to
dwell
with
such
,
to
reuiue
and
comfort
them
,
and
no
other
.
And
to
speake
plainly
(
howsoeuer
perhaps
some
doe
otherwise
conceiue
)
it
is
not
our
act
of
beleeuing
that
doth
iustifie
vs
,
but
it
is
the
free
gift
of
grace
,
sealed
in
our
hearts
by
the
Spirit
of
Christ
,
whereby
God
iustifieth
vs
;
which
grace
and
Spirit
,
is
the
cause
of
our
act
of
beleeuing
,
or
faith
,
by
which
we
are
so
often
said
in
Scripture
,
to
be
iustified
,
where
the
effect
is
named
for
the
cause
,
by
reason
it
is
thereby
made
apparent
vnto
vs
;
as
also
(
in
another
sense
)
we
are
said
to
be
iustified
by
works
,
because
works
do
demonstrate
and
make
manifest
our
faith
to
others
,
as
it
is
said
of
the
primitiue
Church
of
Rome
,
that
their
faith
had
shined
throughout
the
world
,
meaning
by
works
,
which
are
the
effects
of
faith
.
So
that
Saint
Paul
calleth
the
faithfull
the
Epistle
of
Christ
,
not
so
much
for
their
act
of
beleeuing
,
as
in
respect
of
the
grace
of
God
,
which
was
written
in
their
hearts
by
the
Spirit
of
Christ
,
by
which
they
did
now
beleeue
,
and
crie
Abba
,
Father
,
as
it
is
written
,
He
hath
sent
forth
the
Spirit
of
his
Son
into
our
hearts
,
which
crieth
Abba
,
Father
.
And
for
this
cause
,
The
law
of
the
Spirit
of
life
which
is
in
Christ
Iesus
.
These
things
being
so
,
what
should
now
let
,
that
children
may
not
be
baptized
.
Are
they
capable
(
as
we
see
)
of
regeneration
,
and
are
they
not
capable
of
the
signe
thereof
?
May
their
hearts
be
sanctified
by
the
Spirit
of
Christ
,
and
may
not
the
filth
of
their
flesh
be
washed
off
with
water
?
for
the
baptisme
of
water
,
is
but
the
doing
away
of
the
filth
of
the
flesh
,
as
Saint
Peter
speaketh
;
euen
as
outward
circumcision
was
but
the
cutting
off
the
fore-skin
of
the
flesh
,
representing
the
cutting
off
the
sinnes
of
the
flesh
,
the
circumcision
of
the
heart
,
as
also
baptisme
doth
.
For
the
circumcision
,
which
was
the
cutting
off
part
of
the
fore-skin
of
the
flesh
;
and
that
baptisme
,
or
washing
away
the
filth
of
the
flesh
;
we
doe
not
say
,
that
the
one
was
a
type
of
the
other
,
but
were
both
types
of
one
truth
,
(
namely
)
the
baptisme
or
purification
of
the
heart
by
faith
.
So
then
,
if
they
both
aimed
at
one
thing
or
end
,
(
as
shall
appeare
they
did
;
)
then
it
will
euidently
appeare
also
,
that
by
vertue
of
what
precept
the
one
was
practised
,
by
vertue
of
the
same
precept
the
other
is
to
be
performed
and
practised
.
It
is
also
said
,
that
whosoeuer
did
omit
the
practise
which
that
precept
required
,
was
to
be
cut
off
from
among
the
people
,
that
is
to
say
,
that
such
a
person
ought
not
to
be
acknowledged
as
one
in
the
outward
estate
of
the
Church
then
vnder
the
law
:
so
proportionably
it
will
follow
,
that
what
person
soeuer
,
yong
or
old
,
that
is
not
baptized
,
he
is
also
to
be
cut
off
,
(
that
is
)
not
to
be
accounted
or
numbred
,
in
the
outward
estate
of
Christians
,
now
vnder
the
Gospell
.
May
such
beleeuers
,
as
are
not
sanctified
in
heart
,
be
baptized
,
(
as
before
is
proued
)
and
may
not
the
children
of
beleeuers
be
baptized
?
Why
are
the
children
of
beleeuers
said
to
be
holy
?
(
the
children
of
vnbeleeuers
throwout
the
whole
Scriptures
are
neuer
said
to
be
holy
)
doubtlesse
it
is
because
they
are
in
heart
holy
;
or
else
because
they
being
the
children
of
the
faithfull
,
haue
some
promise
(
as
touching
the
inheritance
of
life
belonging
to
them
)
as
the
children
of
the
faithfull
had
formerly
;
and
so
haue
right
to
enter
into
the
Congregation
,
where
the
wayes
of
life
are
taught
,
as
they
then
by
circumcision
,
so
these
now
by
baptisme
,
that
they
may
be
informed
in
the
wayes
of
the
Lord
;
else
would
there
be
no
difference
,
betweene
the
children
of
the
faithfull
,
and
the
children
of
infidels
.
So
that
,
to
this
end
,
is
the
vnbeleeuing
husband
said
,
to
be
sanctified
to
the
beleeuing
wife
,
and
beleeuing
wife
to
the
vnbeleeuing
husband
;
because
otherwise
,
if
the
vnbeleeuer
(
in
this
regard
)
were
not
sanctified
to
the
beleeuer
,
then
were
their
children
vncleane
(
that
is
to
say
)
as
the
children
of
infidels
,
And
ye
are
compleate
in
him
which
is
the
head
of
all
principalities
and
powers
,
In
whom
also
yee
are
circumcised
with
the
circumcision
made
without
hands
,
in
putting
off
the
body
of
the
sinnes
of
the
flesh
,
by
the
circumcision
of
Christ
,
buried
with
him
in
baptisme
,
wherein
also
ye
are
risen
with
him
through
the
faith
of
the
operation
of
God
,
who
hath
raised
him
vp
from
the
dead
.
In
which
words
(
I
say
)
he
setteth
downe
expresly
,
that
the
baptisme
which
saueth
,
the
baptisme
whereby
we
put
on
Christ
,
the
baptisme
whereby
our
hearts
are
purged
and
sanctified
,
and
the
sinnes
of
our
flesh
done
away
,
whereby
we
are
buried
with
Christ
,
and
doe
rise
with
him
,
euen
that
which
is
through
the
faith
and
operation
of
the
Spirit
,
is
one
and
the
same
,
with
the
circumcision
of
the
heart
,
which
he
therefore
calleth
,
the
circumcision
made
without
hands
,
the
circumcision
of
Christ
,
whereby
also
it
appeareth
clearely
,
and
beyond
all
contradiction
,
that
the
circumcision
,
or
the
cutting
off
the
foreskin
of
the
flesh
,
was
a
signe
and
true
representation
of
the
doing
away
of
their
sinnes
,
of
the
clensing
of
the
heart
by
faith
(
as
now
the
doing
away
of
the
filth
of
the
flesh
with
the
baptisme
of
water
is
;
)
for
which
vse
and
end
,
it
was
also
giuen
to
Abraham
at
the
first
,
as
this
Apostle
also
declareth
in
an
other
place
,
saying
,
And
he
receiued
the
signe
of
circumcision
,
a
seale
of
the
righteousnes
of
the
faith
which
he
had
,
being
vncircumcised
,
that
he
might
be
the
Father
of
all
them
that
beleeued
,
though
they
be
not
circumcised
,
that
righteousnes
might
be
imputed
to
them
also
.
Where
he
(
I
say
)
fully
declareth
,
that
the
circumcision
of
the
flesh
was
giuen
,
not
to
that
end
and
purpose
,
as
the
carnall
corrupt
Iews
imagined
,
to
teach
righteousnes
to
be
by
the
Law
(
which
was
to
make
the
promise
voide
,
which
is
to
be
attained
onely
by
faith
,
and
not
by
workes
)
but
is
taught
and
directed
to
the
righteousnes
which
is
by
faith
,
through
the
promise
in
the
circumcision
of
the
heart
,
which
Abraham
had
,
and
which
all
their
seed
(
of
whom
God
made
him
the
Father
)
were
to
haue
;
and
that
the
circumcision
of
the
flesh
was
a
signe
of
,
and
did
teach
the
circumcision
of
the
heart
(
if
any
yet
question
it
)
the
same
Apostles
words
,
(
a
little
before
)
proueth
it
,
where
he
saith
,
For
he
is
not
a
Iew
which
is
one
outwardly
,
neither
is
that
circumcision
which
is
outward
in
the
flesh
,
but
he
is
a
Iew
which
is
one
within
,
and
the
circumcision
is
of
the
heart
in
the
Spirit
,
not
in
letter
;
whose
praise
is
not
of
men
,
but
of
God
.
Where
we
see
,
that
there
was
a
Iew
outwardly
,
and
a
Iew
inwardly
;
a
circumcision
outward
in
the
flesh
,
and
a
circumcision
inward
of
the
heart
,
in
the
spirit
.
The
outward
had
but
the
name
,
and
did
onely
signifie
and
teach
what
should
be
inwardly
in
the
heart
;
and
that
in
the
heart
,
was
the
thing
it selfe
.
All
these
things
being
now
thus
cleere
,
we
reason
thus
.
That
if
children
might
once
receiue
the
signe
of
circumcision
of
the
heart
,
after
the
old
forme
of
the
Law
,
then
may
they
now
after
the
new
forme
of
the
Gospell
.
But
they
might
once
,
after
the
old
forme
of
the
Law
.
Therefore
also
now
,
after
the
new
forme
of
the
Gospell
.
That
they
might
once
after
the
old
forme
,
is
past
all
question
.
And
that
they
may
now
after
the
new
forme
,
we
proue
thus
.
That
which
was
once
for
good
ends
in
the
time
of
the
Law
appointed
,
and
is
not
by
the
Gospell
disanulled
,
it
is
lawfull
still
.
But
it
was
appointed
for
good
ends
,
that
children
should
receiue
the
signe
of
the
circumcision
of
the
heart
;
and
it
is
not
by
the
Gospell
any
way
disanulled
.
Therefore
it
is
lawfull
now
still
.
But
these
men
obiect
and
say
,
that
there
is
no
plaine
commandement
,
nor
example
,
in
the
new
testament
for
baptising
of
children
.
I
answere
,
It
saith
oft
times
,
that
whole
housholds
were
baptized
,
without
any
exception
of
children
;
and
we
haue
small
reason
to
thinke
,
that
beleeuers
should
be
barren
more
then
others
.
The
naming
of
whole
housholds
without
any
exception
,
sheweth
plainely
,
that
the
Spirit
of
truth
neuer
intended
to
exclude
children
.
If
he
had
euer
intended
any
such
thing
,
then
(
doubtles
)
would
he
haue
giuen
some
little
touch
,
or
tittle
,
to
that
purpose
,
which
he
hath
neuer
done
.
And
to
set
downe
in
plaine
words
(
particularly
)
that
children
were
or
might
be
baptized
,
there
was
then
no
neede
,
because
there
were
none
in
those
dayes
that
questioned
it
,
as
there
might
well
,
and
would
(
doubtlesse
)
haue
beene
,
if
the
Apostles
had
not
baptized
any
,
but
refused
them
.
If
it
might
be
concluded
that
there
were
no
children
in
those
mentioned
Families
,
as
we
haue
small
reason
to
thinke
,
that
Christians
beleeuers
,
should
be
more
barren
then
Infidells
,
(
yet
)
no
doubt
,
in
all
the
Apostles
times
,
some
children
were
offered
(
as
we
see
some
were
brought
to
Christ
,
and
not
refused
of
him
)
which
if
the
Apostles
had
once
reiected
,
the
Iewes
(
especially
)
would
haue
taken
exception
against
them
(
as
well
they
might
)
and
haue
enquired
what
should
be
the
reason
thereof
;
and
also
haue
demanded
,
why
children
might
not
aswell
be
baptized
,
as
before
they
were
circumcised
.
And
the
Apostles
would
haue
giuen
them
answere
,
and
so
by
that
meanes
your
question
had
beene
dissolued
long
agoe
.
But
because
there
were
not
then
,
in
their
dayes
any
such
questioners
,
nor
any
cause
of
any
such
question
,
by
them
giuen
:
therefore
they
tooke
no
care
,
either
to
set
downe
in
particular
,
that
children
were
,
or
might
be
baptized
,
nor
yet
to
shew
any
one
the
least
exception
against
it
▪
for
they
knew
it
was
not
a
matter
of
such
consequence
,
as
you
imagine
.
If
they
had
either
seene
or
foreseene
any
such
dangerous
euill
,
as
you
conceiue
,
you
see
in
it
,
as
that
it
was
or
would
be
the
marke
of
the
Beast
,
which
the
Spirit
speaketh
of
,
they
would
certainly
haue
foretold
and
forewarned
the
Church
of
it
(
as
they
haue
done
of
other
things
,
which
in
your
sight
is
of
lesse
moment
,
)
that
so
either
it
might
not
haue
taken
such
great
place
as
it
hath
,
or
else
(
at
least
)
that
the
people
of
God
might
(
without
so
great
difficultie
)
haue
seene
what
a
dangerous
euill
it
was
,
or
would
come
to
,
and
with
constancie
and
comfort
haue
auoided
and
withstood
it
;
but
they
being
guided
by
the
holy
Ghost
,
haue
done
whatsoeuer
was
needfull
.
Againe
,
if
there
must
needs
be
a
plaine
word
,
either
by
some
precept
or
example
,
exprest
,
for
the
proofe
of
whatsoeuer
may
be
practised
among
Christians
;
then
where
finde
we
any
where
written
,
that
women
(
in
particular
)
may
partake
in
the
Sacrament
of
the
Supper
,
though
(
doubtlesse
)
it
may
be
soundly
prooued
by
argument
from
Scripture
,
that
women
may
partake
therein
,
as
we
haue
already
proued
children
may
be
baptized
.
Iohn
Morton
,
with
the
rest
.
If
I
should
now
demand
of
you
your
warrant
,
for
a
man
to
baptize
himselfe
;
I
much
maruell
where
you
would
finde
such
a
practise
in
all
the
new
Testament
of
Christ
;
I
am
sure
it
would
be
a
taske
too
hard
for
you
to
find
.
Well
,
to
let
passe
those
things
,
we
will
now
go
on
.
When
the
Apostle
Peter
spake
of
the
baptisme
which
saueth
,
lest
any
should
mistake
him
what
baptisme
he
meant
,
he
saith
,
Not
the
doing
away
of
the
filth
of
the
flesh
.
So
if
any
of
the
Apostles
or
pen-men
of
the
Scriptures
▪
when
they
did
set
downe
that
whole
housholds
were
baptized
,
or
at
any
other
time
,
had
but
said
,
except
yong
children
,
it
had
been
enough
.
And
if
they
had
so
said
,
what
occasion
might
the
Iewes
haue
taken
,
to
except
and
obiect
against
it
.
Might
they
not
haue
reasoned
against
it
thus
:
Doth
Christ
the
messenger
of
the
couenant
of
peace
,
and
Preacher
of
good
tidings
,
deale
more
hardly
now
(
in
this
time
of
the
plentie
of
grace
)
then
he
did
before
in
the
time
of
the
law
?
Might
children
then
be
admitted
by
circumcision
into
the
congregation
of
the
Lord
,
and
may
they
not
now
by
baptisme
?
They
were
formerly
called
Iewes
,
and
counted
of
the
seed
of
Abraham
,
in
whom
a
blessing
by
promise
was
to
be
expected
,
as
namely
,
that
God
would
call
a
seed
,
out
of
that
stocke
or
seed
,
which
should
inherite
his
couenant
,
whereof
circumcision
was
a
signe
vnto
them
;
and
may
they
not
now
be
allowed
the
name
of
a
Christian
through
Baptisme
?
They
are
the
same
that
they
were
then
,
and
why
should
not
Christ
(
in
whom
the
blessing
and
promise
resteth
)
be
the
same
?
Thus
they
might
haue
argued
,
if
it
had
been
so
,
if
the
case
were
now
so
altered
,
as
touching
children
;
if
Christ
were
not
the
same
,
that
he
then
was
:
but
it
is
otherwise
,
and
Christ
is
the
same
,
yea
(
and
in
regard
of
the
large
bountie
and
plentie
of
grace
,
which
he
hath
now
vouchsafed
)
he
is
more
then
the
same
;
therefore
let
not
children
be
denied
that
which
belongeth
vnto
them
.
Christ
was
much
displeased
with
those
disciples
that
rebuked
them
that
brought
little
children
vnto
him
,
that
he
should
touch
them
,
and
said
,
Suffer
little
children
to
come
vnto
me
,
and
forbid
them
not
,
for
of
such
is
the
kingdome
of
God
.
Verily
I
say
vnto
you
,
whosoeuer
shall
not
receiue
the
kingdome
of
God
as
a
little
child
,
he
shall
not
enter
therein
.
And
(
the
text
saith
)
he
tooke
them
vp
in
his
armes
,
and
layd
his
hands
vpon
them
,
and
blessed
them
.
Whence
it
is
euident
,
that
little
children
ought
by
no
meanes
to
be
denied
baptisme
,
because
they
are
such
true
similitudes
of
regeneration
,
of
which
baptisme
is
a
signe
;
and
seeing
(
also
)
Christ
maketh
it
an
argument
against
those
that
would
haue
hindered
them
to
be
brought
vnto
him
,
saying
,
for
of
such
is
the
kingdome
of
God
:
so
that
it
may
be
as
rightly
said
,
Suffer
little
children
to
come
to
baptisme
,
and
forbid
them
not
,
for
of
such
is
the
kingdome
of
God
;
of
such
as
be
conuerted
and
are
become
like
vnto
little
children
,
doth
the
Church
of
God
consist
.
Whereas
they
further
affirme
,
that
infants
baptisme
is
the
marke
of
the
Beast
,
and
so
must
be
cast
away
,
with
euery
part
thereof
;
because
whosoeuer
dieth
with
that
marke
on
them
(
without
repentance
)
shall
certainly
drinke
of
the
cup
of
Gods
wrath
.
Which
marke
of
the
Beast
,
is
thus
deciphered
by
them
:
All
maner
of
ordinances
which
are
performed
by
the
ministery
of
the
Church
of
England
(
being
an
Antichristian
ministery
,
whereof
infants
baptisme
is
one
)
are
none
of
Gods
ordinances
,
but
a
marke
of
the
Beast
.
From
which
obserue
what
will
follow
against
themselues
.
Euery
action
which
is
performed
by
the
ministery
of
the
Church
of
England
,
is
a
marke
of
the
Beast
.
But
the
mariage
of
the
Anabaptists
in
the
Church
of
England
,
is
an
action
performed
by
the
ministery
of
the
Church
of
England
.
Therefore
the
mariage
of
the
Anabaptists
in
the
Church
of
England
,
is
a
marke
of
the
Beast
.
Whosoeuer
do
retain
the
marke
of
the
Beast
,
shall
certainly
drinke
of
the
cup
of
Gods
wrath
.
But
whatsoeuer
Anabaptist
do
retaine
the
mariage
of
the
Church
of
England
,
do
retaine
the
marke
of
the
Beast
.
Therefore
whatsoeuer
Anabaptist
do
retaine
the
mariage
of
the
Church
of
England
,
shall
certainly
drinke
of
the
cup
of
Gods
wrath
.
Euery
mariage
which
is
marke
of
the
Beast
,
must
be
made
void
,
to
auoid
the
wrath
of
God
.
But
euery
mariage
of
the
Anabaptists
in
the
Church
of
England
,
before
their
schisme
from
it
,
is
a
mark
of
the
Beast
.
Therefore
euery
mariage
of
the
Anabaptists
in
the
Church
of
England
,
before
their
schisme
from
it
,
must
be
made
void
,
to
auoid
the
wrath
of
God
.
Which
being
true
,
then
cease
they
to
be
maried
,
as
children
to
be
baptized
.
That
the
baptisme
of
children
,
neither
is
,
nor
can
be
the
mark
of
the
Beast
,
spoken
of
in
Reuel.
13.
16.
These
men
might
easily
perceiue
(
if
they
were
not
altogether
ignorant
and
destitute
of
vnderstanding
)
what
the
nature
of
that
marke
is
.
For
the
marke
of
the
Beast
there
spoken
of
,
is
such
a
thing
(
indeed
)
as
yong
children
are
not
capable
of
;
and
therefore
they
are
not
set
downe
among
those
that
are
said
to
receiue
the
same
.
And
hee
causeth
all
,
both
small
and
great
,
rich
and
poore
,
free
and
bond
to
receiue
a
marke
in
their
right
hand
,
or
in
their
forehead
▪
Meaning
by
small
and
great
,
such
as
are
so
,
in
regard
of
.
their
high
and
low
places
and
callings
in
the
world
:
and
by
rich
and
poore
,
such
as
are
rich
or
poore
,
in
regard
of
the
plenty
or
scarcitie
of
the
riches
and
things
of
this
world
and
present
life
:
and
by
free
and
bond
,
they
that
are
at
libertie
and
free
,
and
they
that
be
in
bondage
or
captiuitie
,
in
regard
of
any
captiuitie
or
seruitude
to
men
.
Hee
doth
not
say
,
yong
and
old
,
which
(
if
yong
children
had
been
included
amongst
them
)
he
should
haue
said
,
because
they
are
all
so
distinctly
and
seuerally
named
that
doe
receiue
it
.
Besides
,
the
marke
of
the
Beast
being
such
a
thing
as
it
is
,
(
namely
)
a
voluntary
submission
and
resolute
purpose
to
do
and
subscribe
to
all
the
lawes
and
commandements
of
the
Beast
,
whether
secretly
or
openly
;
and
to
declare
and
testifie
themselues
to
be
such
as
are
allied
vnto
him
,
both
by
word
and
deed
.
And
thus
(
hauing
also
made
cleere
this
point
)
we
end
,
hoping
that
the
things
which
are
spoken
,
will
giue
to
those
that
are
not
wilfull
and
obstinate
,
but
of
a
meeke
and
lowly
heart
,
full
satisfaction
.
Their
seuenth
point
.
-
That
Church
of
England
is
a
false
Antichristian
Church
,
and
ought
to
be
seperated
from
.
-
That
it
is
false
,
and
Antichristian
,
we
proue
thus
.
-
That
the
Church
whose
Bishop
and
Ministers
,
haue
had
their
first
ordination
from
the
false
Antichristian
Church
of
Rome
,
whereof
Antichrist
is
the
head
,
is
false
and
Antichristian
.
-
But
the
Church
of
England
,
her
Bishops
,
and
Ministers
,
haue
had
their
first
ordination
from
the
false
Antichristian
Church
of
Rome
,
whereof
Antichrist
is
the
head
.
-
Therefore
the
Church
of
England
,
is
a
false
Antichristian
Church
.
-
That
it
ought
therefore
to
be
seperated
from
,
we
proue
thus
.
-
If
euery
false
Antichristian
Church
ought
to
be
seperated
from
,
then
the
Church
of
England
ought
to
be
seperated
from
,
because
she
is
false
and
Antichristian
,
as
before
is
proued
.
-
But
euery
false
and
Antichristian
Church
,
ought
to
be
seperated
from
,
as
Reu.
18.
4.
Come
out
of
her
my
people
.
&c.
-
Therefore
the
Church
of
England
ought
to
be
seperated
from
.
We
Answere
.
THe
first
proposition
of
this
Argument
is
false
.
A
Church
whose
Bishops
&
Ministers
haue
had
their
first
ordination
(
outward
)
from
the
false
Antichristian
Church
of
Rome
,
whereof
Antichrist
is
head
,
may
yet
(
notwithstanding
)
be
a
true
Church
,
and
they
true
Bishops
and
Ministers
,
and
not
Antichristian
.
It
is
not
the
outward
ordination
,
which
a
Bishop
or
Minister
hath
(
before
his
conuersion
)
receiued
of
a
false
Antichristan
Church
,
that
can
either
pollute
him
(
benow
conuerted
,
and
called
of
God
)
or
make
the
Church
to
which
he
ministreth
,
false
or
Antichristian
:
Neither
is
it
the
bare
outward
ordination
receiued
of
the
best
Church
that
euer
was
in
the
world
,
and
in
the
best
outward
forme
that
is
,
that
can
make
either
him
that
receiueth
it
,
a
true
faithfull
Minister
of
God
,
or
the
Church
to
which
he
ministreth
,
a
true
Church
of
Christ
;
But
he
may
be
,
both
a
false
teacher
,
an
Antichrist
,
and
his
Church
false
and
antichristian
,
notwithstanding
.
Those
false
teachers
and
Antichrists
,
that
were
in
the
Apostles
times
,
had
(
no
doubt
)
their
first
ordination
from
the
true
Church
of
God
,
in
as
good
an
outward
forme
,
as
any
is
,
or
can
be
;
and
that
Church
or
people
,
that
were
led
by
them
,
could
not
chuse
but
be
vnsound
.
The
Scriptures
(
foretelling
of
false
prophets
,
false
teachers
,
Antichrists
,
and
of
the
great
Antichrist
which
should
arise
,
describeth
them
to
rise
,
not
from
among
the
heathen
or
Iewes
(
as
some
imagine
the
great
Antichrist
shall
)
but
in
,
and
out
of
the
Church
of
God
,
euen
of
and
from
among
those
that
should
succeed
the
Apostles
and
Elders
of
the
Churches
(
which
the
Apostles
did
plant
)
succeed
(
I
say
)
as
touching
the
outward
ordination
in
the
externall
offices
and
places
of
them
.
Saint
Paul
being
neere
his
departure
from
his
labors
,
to
the
Lord
,
calling
the
Elders
of
the
Church
of
Ephesus
together
,
And
now
behold
I
know
,
that
yee
all
amongst
whom
I
haue
gone
preaching
the
kingdome
of
God
,
shall
see
my
face
no
more
;
wherefore
I
take
you
to
record
this
day
,
that
I
am
pure
from
the
bloud
of
all
men
,
for
I
haue
kept
nothing
backe
,
but
haue
declared
vnto
you
all
the
counsell
of
God
:
take
heed
therefore
vnto
yourselues
,
and
to
the
flocke
,
whereof
the
holy
Ghost
hath
made
you
ouerseers
,
to
feede
the
Church
of
God
,
which
he
hath
purchased
with
his
owne
bloud
.
For
I
know
this
▪
that
after
my
departing
shall
grieuous
wolues
enter
in
among
you
,
not
sparing
the
flock
.
Moreouer
of
your
owne
selues
shall
men
arise
,
speaking
peruerse
things
to
draw
disciples
after
them
.
Therefore
watch
and
remember
.
These
were
such
as
the
holy
Ghost
had
made
ouerseers
;
so
that
their
outward
calling
,
ordination
,
and
succession
,
could
not
be
excepted
against
;
and
yet
we
see
what
Paul
foretells
,
and
forewarnes
them
of
.
Againe
,
Saint
Iohn
speaking
of
Antichrists
,
that
rose
in
his
time
,
They
went
out
from
vs
&c.
And
Christ
himselfe
foretelling
of
the
abhomination
of
desolation
,
which
should
be
set
vp
by
the
great
Antichrist
,
saith
,
that
it
shall
stand
in
the
holy
place
,
where
it
ought
not
,
When
yee
therefore
shall
see
the
abhomination
of
desolation
,
spoken
of
by
Daniel
the
Prophet
,
stand
in
the
holy
place
,
Meaning
by
the
holy
place
,
the
Church
of
God
,
the
place
where
God
dwelleth
,
and
is
worshipped
,
as
Saint
Paul
declareth
,
saying
,
Let
no
man
deceiue
you
by
any
meanes
;
for
that
day
shall
not
come
,
except
there
be
a
departing
first
,
and
that
the
man
of
sinne
be
reuealed
,
the
Sonne
of
perdition
,
who
opposeth
and
exalteth
himselfe
aboue
all
that
is
called
God
,
or
that
is
worshipped
;
so
that
he
as
God
,
sitteth
in
the
temple
of
God
,
shewing
himselfe
that
he
is
God
.
According
as
the
Prophet
had
spoken
of
him
long
before
,
prophesying
also
of
his
destruction
,
saying
.
How
art
thou
falne
from
heauen
,
O
Lucifer
,
sonne
of
the
morning
,
how
art
thou
cut
downe
to
the
ground
,
thou
that
didst
weaken
the
nations
,
and
saidst
in
thine
heart
I
will
ascend
into
heauen
,
I
will
exalt
my
throne
aboue
the
starres
of
God
,
I
will
sit
also
vpon
the
mount
,
euen
the
holy
mount
,
of
the
congregation
(
of
God
)
in
the
sides
of
the
North
,
I
will
ascend
aboue
the
height
of
the
clouds
,
I
will
be
like
the
most
high
.
So
that
the
great
Antichrist
was
to
sit
,
and
doth
sit
,
euen
in
the
Church
,
in
the
Temple
of
God
,
in
the
place
where
(
indeed
)
he
ought
not
to
sit
.
If
then
all
these
things
be
so
,
as
these
Scriptures
doe
declare
.
If
it
be
not
the
outward
calling
,
ordination
,
or
succession
in
the
offices
and
places
of
the
true
Elders
and
Ministers
of
God
,
Blessed
be
this
seruant
.
But
seeing
he
failed
in
all
these
things
,
and
did
not
succeed
his
Elders
in
this
way
,
and
order
of
succession
,
(
as
all
their
true
successors
to
this
day
haue
euer
done
)
seeing
his
heart
was
euill
and
vnfaithfull
,
ambitious
,
couetous
,
and
loued
pleasures
and
voluptuousnesse
more
then
God
;
and
said
in
his
heart
,
My
master
will
deferre
his
coming
,
and
therefore
take
vpon
him
to
smite
his
fellowes
,
The
Church
of
Rome
was
once
a
glorious
Church
,
not
in
regard
of
any
such
pomp
and
princely
state
as
she
that
now
is
,
sits
in
,
which
(
poore
virgin
)
she
was
neuer
acquainted
with
,
but
in
respect
of
the
light
and
brightnesse
of
her
faith
,
And
there
appeared
a
great
wonder
in
heauen
,
a
woman
clothed
with
the
Sunne
,
and
the
Moone
vnder
her
feete
,
and
vpon
her
head
a
crowne
of
twelue
starres
:
that
is
to
say
,
she
had
put
on
Christ
,
he
dwelt
in
her
heart
by
faith
,
she
was
clothed
with
him
,
his
righteousnesse
couered
her
nakednesse
and
all
her
defects
,
and
made
her
beautifull
within
and
without
;
she
had
the
earth
,
and
all
earthly
glorie
,
vnder
her
feete
,
as
transitorie
and
vaine
;
she
was
mortified
to
sinne
,
and
to
the
pleasures
thereof
;
and
her
soules
delight
was
with
her
Lord
in
heauen
,
where
he
was
ascended
,
and
yet
remaineth
;
and
her
crowne
of
state
,
which
she
had
on
her
head
in
those
days
,
was
the
Lambs
twelue
Apostles
,
whose
doctrine
and
example
of
walking
,
were
her
guide
and
patterne
;
and
who
,
as
they
had
receiued
of
the
Lamb
the
word
of
God
,
so
they
left
it
with
her
,
to
be
her
light
and
leader
in
the
desart
,
when
her
publique
guides
should
faile
her
,
of
which
word
of
truth
(
not
so
much
the
letter
,
as
the
spirituall
true
intent
thereof
)
she
and
her
children
(
her
true
successors
)
haue
been
the
sustainers
and
pillars
of
,
to
this
day
.
This
was
once
(
of
a
truth
)
the
estate
of
the
Church
of
Rome
,
as
also
of
other
Churches
elsewhere
,
but
(
alas
)
it
lasted
but
a
while
,
it
fared
with
her
as
with
the
rest
:
for
by
the
bloody
persecution
of
the
great
red
Dragon
,
the
loue
of
many
waxed
cold
.
The
mystery
of
iniquitie
,
which
began
to
worke
in
the
Apostles
times
(
they
being
departed
)
took
now
faster
footing
,
according
to
their
words
,
and
stroue
daily
to
perfection
;
and
at
last
,
he
that
letted
,
was
taken
away
,
and
the
man
of
sinne
(
Antichrist
)
was
reuealed
,
and
set
vp
in
the
throne
of
the
Dragon
;
and
the
Dragons
religion
was
by
him
and
his
,
so
commanded
,
and
commixt
with
the
external
profession
of
the
name
and
religion
of
Christ
,
as
that
no
man
could
partake
of
the
better
,
but
he
must
partake
of
the
worse
.
For
after
that
the
Bishop
of
Rome
had
obtained
at
the
Dragons
hands
,
that
his
Church
should
be
the
Mother
of
all
other
Churches
,
and
that
all
must
crouch
and
bend
to
her
,
and
that
he
became
Lord
and
master
of
all
;
then
did
he
(
among
the
rest
of
his
requitals
)
entertaine
and
command
such
part
of
the
Dragons
religion
and
Church-seruice
,
as
might
giue
him
the
best
content
,
and
most
aduance
his
owne
temporall
state
of
glorie
.
So
that
hauing
once
obtained
the
Dragons
seate
,
and
that
all
his
heads
,
hils
and
hornes
were
his
,
he
thought
he
might
now
do
what
he
list
,
fell
to
desolating
of
the
true
worship
of
God
,
God
,
Christ
,
holy
Spirit
,
the
word
of
God
,
his
holy
Church
,
his
worship
,
Seruice
,
his
holy
Sacraments
,
and
Saints
.
And
that
he
might
haue
all
in
obedience
,
made
such
lawes
,
by
the
aduice
of
his
priuie
councell
,
that
whosoeuer
would
not
worship
the
Beast
and
this
image
of
the
Beast
(
the
idols
and
abhominations
of
the
heathen
and
pagans
)
should
by
the
executioners
of
his
will
,
be
taken
and
killed
.
And
because
he
would
be
sure
to
know
his
own
,
and
to
find
out
all
that
would
not
submit
,
caused
all
,
both
small
and
great
,
rich
and
poore
,
free
and
bond
,
Now
when
once
things
were
come
to
this
passe
,
it
was
no
longer
time
(
for
any
soule
that
would
be
saued
)
to
stay
;
and
for
this
cause
it
was
,
that
Christ
commandeth
,
saying
,
Come
out
of
her
my
people
,
that
ye
be
not
partaker
of
her
sinnes
,
and
that
ye
receive
not
of
her
plagues
:
for
her
sins
haue
reached
vnto
heauen
,
and
God
hath
remembred
her
iniquities
.
And
these
were
the
very
reasons
,
why
at
the
first
the
Church
of
England
separated
from
her
,
and
also
why
so
many
of
other
nations
did
forsake
her
.
When
Wickliffe
,
Husse
,
Tindal
,
Luther
,
Cranmer
,
Latimer
,
and
others
,
forsooke
the
Church
of
Rome
,
and
came
out
of
her
,
they
stood
not
to
make
question
about
their
outward
calling
or
ordination
they
had
receiued
before
of
the
Church
of
Rome
;
but
God
hauing
called
them
now
,
by
a
more
speciall
heauenly
calling
,
to
preach
his
truth
,
they
staid
not
for
,
neither
did
they
look
after
another
;
Nay
,
if
they
had
,
the
truth
might
haue
lien
hid
,
&
we
might
haue
sat
in
darknesse
vntill
this
day
;
but
they
finding
the
approbation
of
God
and
his
people
,
It
was
enough
.
Let
me
aske
?
If
God
should
vouchsafe
to
call
the
Bishop
of
Rome
,
the
Pope
that
now
is
,
and
that
he
should
forsake
all
those
abhominations
,
which
he
now
liueth
in
,
and
become
such
a
Scribe
,
Bishop
,
or
Elder
,
as
(
before
)
we
haue
described
;
who
would
condemne
him
,
or
call
him
Antichrist
,
for
that
he
was
once
the
Pope
of
Rome
,
though
he
had
neuer
other
outward
ordination
,
more
then
the
approbation
of
God
and
his
people
,
or
who
would
call
the
people
that
should
imbrace
him
,
Antichristians
?
doubtlesse
,
not
any
of
the
children
of
wisdome
.
Agiane
,
presuppose
that
the
state
of
all
Europe
were
now
as
it
hath
beene
heretofore
,
all
vnder
Antichrist
and
his
Church
;
and
that
God
should
call
one
of
the
Bishops
of
that
Church
out
from
them
,
and
in
due
him
with
the
knowledge
of
his
truth
,
by
his
word
&
Spirit
▪
and
that
there
be
a
necessitie
as
thou
saist
,
that
he
must
haue
another
outward
ordination
,
before
he
can
Minister
the
word
of
God
vnto
any
people
,
so
as
to
be
a
Bishop
or
Elder
vnto
them
;
whither
wouldest
thou
haue
him
to
goe
for
it
,
or
where
wilt
thou
finde
an
Eldership
to
ordaine
him
?
In
Europe
there
be
none
,
all
are
Antichristians
.
Wilt
thou
haue
Apostles
againe
,
to
lay
a
new
foundation
,
and
must
they
ordaine
new
Elders
before
their
can
be
a
true
constituted
Church
with
her
offices
and
ordinances
,
as
thou
termest
them
?
Is
this
thy
iudgement
?
It
may
be
,
if
it
be
not
;
Nay
,
it
must
be
,
if
thou
hold
thee
to
thy
former
;
It
hath
beene
the
opinion
of
some
of
thy
predecessors
,
that
held
themselues
as
wise
as
thy selfe
whatsoeuer
thou
art
,
as
for
instance
,
there
were
(
among
others
)
three
Brethren
,
ancient
Separatists
from
the
Church
of
England
,
liuing
sometimes
in
the
Cittie
of
London
,
their
names
were
Legat
,
these
held
it
stifly
,
that
their
must
be
new
Apostles
,
before
their
could
be
a
true
constituted
Church
,
and
they
drew
it
from
this
their
ground
,
the
one
was
called
Walter
Legat
,
who
about
twenty
yeares
since
was
drowned
,
being
with
one
of
his
brethren
washing
himselfe
in
a
riuer
,
called
the
Old
Foord
;
Another
of
them
called
Thomas
Legat
,
died
in
Newgate
about
sixteene
yeares
since
,
being
laid
there
for
the
Heresie
of
Arius
;
The
third
called
Bartholomew
Legat
,
was
burnt
in
Smithfield
about
ten
yeares
since
,
being
condemned
for
the
same
Heresie
of
Arius
,
for
they
all
held
,
and
stood
stoutly
for
the
same
also
.
These
Legats
had
a
conceit
,
that
their
name
did
(
as
it
were
)
foreshew
and
entitle
them
,
to
be
the
new
Apostles
,
that
must
doe
this
new
worke
;
but
you
see
what
became
of
them
.
There
was
also
one
Iohn
Wilkinson
,
another
ancient
stout
Separatist
,
who
with
diuers
that
followed
him
,
held
the
same
likewise
,
drawing
it
from
the
same
ground
,
as
a
necessary
consequence
thereof
,
who
also
came
to
naught
.
But
if
there
be
any
yet
that
will
needs
haue
new
Apostles
,
as
no
doubt
there
be
;
for
their
carnall
contentions
worke
still
to
that
point
;
then
let
me
aske
thee
,
whence
must
they
come
?
who
shall
send
them
?
Christ
is
ascended
,
and
he
doth
not
now
appeare
to
call
,
and
send
any
,
as
he
did
the
Apostle
Paul
;
and
Apostles
must
be
such
as
come
from
the
presence
of
the
Lord
▪
and
haue
seene
him
;
For
which
cause
Saint
Paul
saith
in
the
defence
of
his
Apostleship
,
Haue
not
I
seene
the
Lord
?
&c.
And
he
that
was
to
be
in
Iudas
his
roome
,
If
thou
saist
,
the
Church
may
ordaine
n●●
Elders
.
I
aske
,
whence
came
that
Church
?
who
plant
〈◊〉
first
?
can
there
be
an
Orchard
of
fruitfull
trees
,
and
was
there
not
a
husbandman
that
planted
it
?
Can
faith
be
without
preaching
?
or
can
there
be
a
Church
without
faith
?
If
thou
hast
found
a
true
Church
,
find
but
out
him
that
planted
it
,
that
first
preached
the
word
of
God
vnto
it
,
whereby
it
beleeued
,
and
became
his
Church
,
thou
hast
found
an
Elder
,
feare
it
not
;
thou
needest
not
make
further
enquiry
from
whence
he
came
,
or
who
ordained
him
;
he
could
not
doe
such
a
worke
,
except
God
sent
him
,
though
he
came
from
Rome
.
If
thou
saist
,
Euangelists
may
preach
the
Gospell
to
the
people
,
and
ordaine
Elders
,
as
Timothy
and
Titus
did
.
It
is
true
;
but
where
be
they
who
shall
ordaine
such
,
and
send
them
to
doe
this
?
Apostles
we
haue
none
.
If
thou
saist
,
disciples
may
preach
,
If
outward
ordination
and
succession
in
that
kind
,
doe
make
,
constitute
,
or
be
an
Argument
sufficient
to
to
proue
a
true
Church
,
a
Church
wherein
Christ
dwelleth
,
against
which
the
gates
of
hell
shall
not
preuaile
,
to
which
Christ
hath
giuen
the
keyes
of
the
kingdome
of
heauen
,
For
it
seemed
good
vnto
the
holy
Ghost
and
to
vs
.
But
we
vtterly
deny
any
such
ordination
or
succession
,
to
make
,
constiture
,
or
to
be
an
argument
sufficient
to
proue
such
a
true
Church
;
and
affirme
,
that
a
Church
may
be
false
and
Antichristian
,
notwithstanding
the
same
.
For
although
there
be
such
an
ordination
and
succession
,
a
Church
,
against
which
the
gates
of
hell
shall
not
preuaile
,
as
the
Lord
himselfe
declareth
,
saying
,
And
vpon
this
rocke
will
I
build
my
Church
,
and
the
gates
of
hell
shall
not
preuaile
against
it
;
to
which
all
those
former
priuiledges
do
belong
,
and
are
to
continue
with
vnto
the
end
of
the
world
;
yet
we
denie
that
kinde
of
ordination
and
succession
to
be
it
,
or
to
haue
any
of
those
priuiledges
belonging
thereunto
,
but
that
it
may
be
(
notwithstanding
)
an
vtter
aduersary
to
the
true
succession
,
and
to
all
those
her
treasures
;
which
wee
proue
thus
:
That
kind
of
ordination
and
succession
,
which
haue
opposed
the
word
and
truth
of
God
,
that
haue
persecuted
and
murdered
his
seruants
(
from
time
to
time
)
for
the
preaching
and
maintaining
of
the
same
truth
and
word
of
God
,
is
not
(
nor
can
be
)
that
ordination
and
succession
,
or
church
,
against
which
the
gates
of
hell
shall
not
preuaile
,
nor
to
which
any
of
those
treasures
do
belong
,
but
may
be
an
aduersary
both
to
it
&
them
.
But
the
outward
ordination
and
succession
in
the
roomes
,
publique
offices
and
seates
of
the
true
Elders
and
Priests
of
God
,
(
which
is
the
best
ordination
and
succession
,
the
Church
of
Rome
that
now
is
,
hath
,
or
can
pleade
for
her selfe
,
and
which
the
separations
doe
contend
for
)
haue
opposed
the
word
and
truth
of
God
,
haue
persecuted
and
killed
the
seruants
of
God
,
which
preached
and
maintained
the
same
his
word
and
truth
,
and
for
the
same
cause
.
Therefore
the
outward
ordination
and
succession
,
in
the
roomes
,
publique
offices
and
seates
of
the
true
Elders
and
Priests
of
God
,
is
not
(
nor
can
be
)
that
ordination
and
succession
,
or
church
,
against
which
the
gates
of
hell
shall
not
preuaile
,
or
to
which
,
any
of
her
priuiledges
do
belong
,
but
may
be
an
vtter
aduersary
both
to
her
and
them
.
And
that
such
an
ordination
and
succession
,
as
the
Church
of
Rome
and
our
Separatists
pleadeth
and
contendeth
for
,
haue
done
,
and
may
doe
all
these
euils
against
the
truth
and
true
seruants
of
God
,
is
euident
by
those
Priests
,
Elders
and
Scribes
of
the
Church
of
the
Iewes
,
who
had
their
outward
ordination
and
succession
from
the
former
Elders
and
Priests
,
yea
from
Moses
and
Aaron
,
and
sate
in
their
seates
,
and
supplied
their
places
,
and
yet
(
neuerthelesse
)
were
the
great
opopposers
of
Gods
word
and
truth
,
and
the
persecuters
and
murderers
of
the
Prophets
and
righteous
men
of
God
,
which
preached
the
same
his
word
and
truth
from
time
to
time
,
as
Christ
himselfe
often
affirmeth
to
their
faces
,
And
the
Church
of
Rome
(
for
her
part
)
hath
shewed
herselfe
in
enmitie
to
the
truth
,
and
bloody
proceedings
against
the
maintainers
thereof
,
(
for
aboue
a
thousand
yeares
)
not
onely
to
equall
,
but
to
out-strip
Ierusalem
,
and
to
be
euen
the
perfection
and
full
accomplishment
(
as
it
were
)
of
all
abhominations
&
cruelties
,
against
the
truth
of
God
and
his
Church
,
according
as
Christ
(
by
the
ministery
of
his
Angell
vnto
his
seruant
Iohn
)
testifieth
,
The
Mother
of
Harlots
and
the
abhominations
of
the
earth
;
and
foresheweth
how
drunke
she
would
be
with
the
blood
of
the
Saints
,
and
with
the
Martyrs
of
Iesus
.
And
as
he
laid
to
the
charge
of
the
Scribes
and
Pharisees
of
his
time
,
the
blood
of
the
righteous
that
had
been
slaine
,
liuely
stones
,
which
Saint
Peter
speaketh
of
,
who
are
by
faith
built
vpon
Christ
the
chiefe
corner
stone
,
Wherefore
he
saith
when
he
ascended
vp
on
high
,
he
led
captiuitie
captiue
,
and
gaue
gifts
to
men
.
According
as
Saint
Iames
saith
,
Euery
good
and
perfect
gift
is
from
abou●
;
and
cometh
downe
from
the
Father
of
lights
,
with
whom
there
is
no
variablenesse
nor
shadow
of
turning
.
That
as
they
only
are
the
seed
and
children
of
Abraham
,
that
haue
the
faith
and
works
of
Abraham
;
and
as
the
circumcision
of
the
heart
,
is
the
true
circumcision
;
and
as
to
haue
the
heart
sanctified
by
faith
through
the
Spirit
,
is
to
be
baptized
with
the
baptisme
which
saueth
,
to
put
on
Christ
by
baptisme
,
and
to
be
a
true
Christian
:
so
likewise
,
to
be
a
true
Pastor
or
Elder
,
is
to
enter●●in
by
the
doore
first
,
euen
through
Christ
,
by
faith
;
for
he
is
the
doore
&
the
way
,
whereby
euery
true
Pastor
must
enter
,
and
to
be
called
and
ordained
of
God
,
by
those
heauenly
gifts
of
Christ
,
whereby
they
are
made
able
Ministers
of
the
new
Testament
;
and
then
in
the
second
place
,
to
be
approued
and
iustified
of
his
Church
and
children
of
wisedome
.
For
the
calling
of
a
true
Minister
of
God
,
and
that
which
maketh
him
so
to
be
,
is
as
heauenly
and
spirituall
as
that
which
maketh
a
true
Christian
;
else
euery
true
Christian
had
a
greater
priuiledge
then
euery
true
Minister
of
Christ
,
which
(
doubtlesse
)
is
not
so
,
but
rather
euery
true
Minister
hath
a
greater
;
yea
such
are
the
gifts
of
the
Spirit
,
which
Christ
since
his
ascension
hath
giuen
to
his
Church
,
for
the
administration
of
the
Gospel
of
peace
,
that
whereas
he
gaue
this
testimonie
of
Iohn
,
that
in
regard
of
the
gifts
of
the
Spirit
,
which
were
giuen
him
for
the
administration
of
repentance
,
a
greater
Prophet
then
Iohn
,
was
neuer
(
before
him
)
borne
of
women
,
he
which
is
least
in
the
kingdome
of
heauen
,
is
greater
then
he
;
meaning
the
least
true
Minister
of
the
Gospell
,
the
word
of
reconciliation
.
And
if
yet
they
alledge
for
their
separation
,
as
their
maner
is
to
doe
,
That
in
the
Church
of
England
there
be
many
very
superstitiously
minded
,
many
vngodly
,
proud
,
couetous
and
vnclean
persons
,
both
in
the
publique
office
of
the
ministery
,
as
also
of
the
people
,
who
do
partake
as
well
in
the
Sacrament
of
the
Supper
,
as
in
the
administration
of
the
word
:
let
them
remember
what
hath
been
manifested
before
,
as
touching
the
estate
of
the
Churches
in
the
Apostles
times
,
how
that
there
were
then
in
the
Churches
,
Againe
,
there
were
some
that
with
conscience
of
the
very
Idols
of
the
heathen
,
did
eate
things
in
sacrifice
to
the
Idoll
,
as
Saint
Paul
affirmeth
,
saying
,
For
some
with
conscience
vnto
the
Idoll
vnto
this
houre
,
eate
it
as
a
thing
offered
vnto
an
Idoll
.
Declaring
vnto
them
,
that
the
things
which
the
Gentiles
sacrificed
,
they
sacrificed
to
Deuills
,
and
not
to
God
,
and
said
,
I
will
not
that
you
should
haue
fellowship
with
Diuells
,
yee
cannot
drinke
of
the
cup
of
the
Lord
,
and
of
the
cup
of
the
deuills
;
yee
cannot
be
partaker
of
the
Lords
table
,
and
the
table
of
deuills
.
Do
yee
prouoke
the
Lord
,
&c.
And
by
this
it
appeareth
,
they
came
also
to
the
Lords
table
,
though
as
Saint
Paul
told
them
,
they
could
not
truly
and
spiritually
partake
thereof
,
so
long
as
they
did
partake
of
the
other
.
Yea
it
is
euident
,
that
these
corinthians
were
much
adicted
to
their
old
heathenish
superstitions
;
For
Saint
Paul
in
his
next
Epistle
doth
againe
call
vpon
them
,
saying
,
Be
not
vnequally
yoked
with
Infidels
,
Here
we
see
by
the
plain
commandement
of
God
,
&
exhortation
of
Saint
Paul
,
that
a
separation
ought
to
be
made
from
all
kind
of
Idolatry
and
vnrighteousnes
of
the
heathen
,
and
from
all
fellowship
with
them
in
their
vncleane
things
.
But
here
is
no
separation
from
the
Church
,
though
these
superstitious
Christians
were
in
it
.
Nay
,
it
is
euident
,
there
was
neuer
any
separation
admitted
,
Goe
out
of
her
my
people
,
that
ye
be
not
pertaker
of
her
sinnes
,
and
that
you
receiue
not
of
her
plagues
.
This
was
not
,
because
there
were
many
offenders
in
the
Church
of
Rome
,
nor
because
of
their
personall
presence
in
the
Assemblies
,
but
because
the
Lord
would
not
haue
his
people
partake
,
(
in
their
owne
persons
)
of
their
sinnes
;
which
if
they
continued
with
them
,
could
not
be
auoided
.
Neither
was
there
a
separation
to
be
made
from
the
Church
of
the
Iewes
,
as
bad
and
as
cruell
as
it
was
,
but
Christ
and
his
Apostles
did
alwayes
both
by
word
and
example
,
teach
the
contrary
;
onely
the
false
doctrine
and
hipocrisie
,
and
wickednes
of
the
Iewes
,
they
warned
the
faithfull
to
take
heed
of
.
And
as
concerning
the
Church
of
England
,
which
thou
so
much
contemnest
,
although
there
be
many
euill
workers
,
vngodly
,
and
vnregenerate
persons
▪
superstitiously
minded
,
as
well
of
the
Ministery
,
as
of
the
people
,
as
out
of
all
doubt
there
are
.
For
if
,
of
but
twelue
Apostles
,
God
will
finish
the
worke
,
and
cut
it
short
in
righteousnes
,
because
a
short
worke
will
the
Lord
make
vpon
the
earth
.
Yet
what
of
this
,
thou
hast
no
ground
from
hence
to
proue
a
separation
.
Nay
,
vnlesse
thou
canst
proue
that
the
Church
of
England
,
hath
set
vp
,
and
doth
command
the
Abhominations
of
the
heathen
,
as
doth
the
Church
or
Rome
,
and
so
mix
them
and
Christian
religion
together
,
as
thou
couldest
not
partake
of
the
good
,
but
thou
must
partake
of
the
euill
,
and
so
sinne
against
God
in
thine
owne
person
,
thou
hast
no
ground
at
all
for
thy
separation
.
Art
thou
offended
because
God
hath
beene
so
gracious
to
this
kingdome
,
aboue
all
other
nations
,
in
causing
the
Princes
and
Kings
thereof
(
now
in
these
latter
dayes
)
to
set
their
helping
hands
to
the
repairing
and
building
vp
againe
of
the
decaied
walles
of
Ierusalem
,
and
to
the
restoring
of
the
morning
and
euening
sacrifice
of
praise
and
thanksgiuing
,
as
it
was
in
former
time
,
and
in
the
dayes
of
old
.
Dost
thou
not
know
it
was
the
word
of
truth
,
the
sword
which
proceedeth
out
of
the
mouth
of
the
Lord
,
ministred
by
his
faithfull
seruants
,
whom
he
raised
vp
in
these
latter
times
,
which
hath
beene
the
cause
of
the
reuolt
of
the
Church
and
Kingdome
of
England
from
the
abhominations
and
tyranny
of
the
Church
of
Rome
,
and
that
God
hath
done
it
for
his
chosen
sake
,
according
to
his
word
,
art
thou
not
bound
to
be
thankefull
vnto
God
for
the
same
,
and
with
gladnesse
of
heart
to
imbrace
all
the
good
he
hath
vouchsafed
,
yet
so
as
not
therewithall
to
iustifie
any
of
the
present
euills
,
nor
yet
to
rest
thy selfe
secure
in
that
good
which
is
in
being
,
as
if
all
things
were
already
come
to
their
full
measure
,
and
so
exclude
thy selfe
from
all
future
grace
and
truth
,
which
God
hath
decreed
(
in
and
by
his
word
)
to
bring
to
light
.
For
as
the
truth
and
dayly
sacrifice
(
which
Christ
and
his
Apostles
did
erect
)
were
not
all
wholy
(
in
a
moment
)
cast
to
the
ground
,
nor
the
abhomination
of
desolation
set
vp
at
full
in
one
day
,
but
that
the
one
increased
by
degrees
,
and
the
other
wasted
accordingly
:
so
must
it
now
be
in
the
restauration
;
as
then
iniquitie
and
falsehood
increased
,
and
truth
and
loue
faded
and
waxed
cold
,
so
now
(
on
the
contrary
)
iniquitie
and
falsehood
must
consume
and
be
expelled
,
and
truth
and
the
loue
thereof
must
increase
and
come
to
their
place
againe
;
Iudgement
was
to
begin
at
the
house
of
God
,
but
it
must
end
in
the
house
of
iniquitie
.
Learne
therefore
now
to
be
a
wise
,
let
the
confusions
which
the
heady
extreams
of
those
carnall
contentious
times
haue
brought
forth
,
admonish
thee
to
take
better
heed
;
embrace
thankfully
,
and
make
right
vse
of
the
present
good
thou
seest
in
place
;
shun
the
euils
,
and
labour
to
increase
in
the
wisdome
which
is
from
aboue
;
doubtlesse
,
there
are
great
riches
and
treasures
with
God
to
be
attained
,
such
as
the
carnall
mind
shall
neuer
see
nor
know
;
conuerse
with
the
wise
and
holy
in
heart
,
such
as
are
spirituall
and
heauenly
minded
,
haue
speciall
fellowship
with
them
,
pray
,
weepe
,
and
reioyce
(
dayly
together
)
with
them
;
call
often
to
minde
the
hope
of
the
ioy
and
glory
ye
shall
receiue
in
the
world
to
come
,
in
the
day
when
Christ
your
Lord
shall
appeare
;
hope
,
loue
,
and
long
for
his
appearing
,
and
edifie
your selues
with
these
things
;
pray
vnto
God
,
and
vse
all
good
meanes
(
according
to
your
measure
and
place
)
to
redresse
what
is
amisse
in
others
;
labour
(
thorough
patience
and
meeknesse
)
to
winne
them
to
the
truth
,
and
loue
thereof
;
so
shall
ye
be
profitable
members
of
the
Church
of
God
,
diligent
and
faithfull
seruants
of
Christ
.
You
are
not
ignorant
(
I
suppose
)
of
the
manifold
mischieues
that
men
haue
fallen
into
,
by
reason
of
the
fleshly
wranglings
which
haue
been
in
these
late
times
,
what
confusion
,
diuision
and
distraction
there
is
among
the
people
;
what
and
how
many
sundry
opinions
and
seuerall
sects
there
are
,
yea
sects
vpon
sects
,
diuision
vpon
diuision
,
error
vpon
error
,
hath
been
bred
and
brought
forth
.
Many
haue
risen
(
in
these
latter
times
)
speaking
peruerse
things
,
to
draw
disciples
after
them
,
to
get
themselues
a
name
,
the
diuell
deluding
them
through
pride
,
vnder
pretence
of
some
excellent
way
of
truth
,
which
he
makes
them
beleeue
is
reuealed
vnto
them
.
As
first
,
for
the
Church
of
Rome
,
all
the
world
seeth
what
confusion
,
what
fearfull
delusions
are
therein
,
what
multitudes
of
sects
of
new
deuised
orders
of
Priests
,
the
Family
of
loue
,
whose
author
was
one
Henrie
Nicolas
,
or
H.
N.
for
so
they
will
haue
him
called
,
that
is
(
as
they
expound
it
)
Homo
Nouus
,
the
new
man
,
or
the
holy
nature
,
or
holinesse
,
which
they
make
to
be
Christ
,
and
sin
they
will
haue
to
be
Antichrist
,
because
it
is
opposite
to
Christ
.
They
say
,
that
when
Adam
sinned
,
then
Christ
was
killed
,
and
Antichrist
came
to
liue
.
They
teach
,
that
the
same
perfection
of
holinesse
which
Adam
before
he
fell
,
is
to
be
attained
here
in
this
life
;
and
affirme
,
that
all
their
Family
of
loue
are
as
perfect
and
innocent
as
he
.
And
that
the
resurrection
of
the
dead
,
spoken
of
by
Saint
Paul
in
the
1.
Cor.
15.
and
this
prophesie
,
Then
shall
be
fulfilled
the
saying
which
is
written
,
O
death
,
where
is
thy
sting
?
O
graue
,
where
is
thy
victory
?
is
fulfilled
in
them
,
and
denie
all
other
resurrection
of
the
body
to
be
after
this
life
.
They
will
haue
this
blasphemer
H.
N.
to
be
the
sonne
of
God
,
Christ
,
which
was
to
come
in
the
end
of
the
world
to
iudge
the
world
;
and
say
,
that
the
day
of
iudgement
is
already
come
;
and
that
H.
N.
iudgeth
the
world
now
by
his
doctrine
;
so
that
whosoeuer
doth
not
obey
his
Gospel
,
shall
(
in
time
)
be
rooted
out
of
the
world
;
and
that
his
Family
of
loue
shall
inherite
and
inhabite
the
earth
for
euer
,
world
without
end
;
only
(
they
say
)
they
shall
die
in
the
bodie
,
as
now
men
do
,
and
their
soules
go
to
heauen
,
but
their
posterities
shall
continue
for
euer
.
This
deceiuer
describeth
eight
through
breakings
of
the
light
(
as
he
termeth
them
)
to
haue
beene
in
eight
seueral
times
from
Adam
to
the
time
that
now
is
,
which
(
as
he
saith
)
haue
each
exceeded
other
;
the
seuenth
he
alloweth
Iesus
Christ
to
be
the
publisher
of
,
and
his
light
to
be
the
greatest
of
all
that
euer
were
before
him
;
and
he
maketh
his
owne
to
be
the
eighth
,
and
last
,
and
greatest
,
and
the
perfection
of
all
,
in
and
by
which
Christ
is
perfected
,
meaning
holinesse
.
He
maketh
euery
one
of
his
Family
of
loue
to
be
Christ
,
yea
and
God
,
and
himselfe
God
and
Christ
in
a
more
excellent
maner
,
saying
,
that
he
is
Godded
with
God
,
and
codeified
with
him
,
and
that
God
is
hominified
with
him
.
These
horrible
blasphemies
,
with
diuers
others
,
doth
this
H.
N.
and
his
Family
teach
to
be
the
euerlasting
Gospel
,
which
the
Angell
is
said
to
preach
in
Reuelation
14.
6.
and
himselfe
to
be
the
Angell
,
yea
and
the
Archangell
which
is
said
to
sound
the
great
and
last
trump
,
Reuel.
11.
15.
They
professe
greater
loue
to
the
Church
of
Rome
,
and
to
all
her
idolatries
and
superstitions
,
then
they
do
to
any
Church
else
(
whatsoeuer
)
except
themselues
.
They
wickedly
abuse
these
words
of
Christ
,
I
must
walke
to
day
and
to
morrow
,
and
the
third
day
I
shall
be
perfected
;
and
say
,
that
by
to
day
is
meant
the
time
of
Iesus
Christ
and
his
Apostles
;
and
by
to
morrow
,
all
the
time
of
the
religion
of
the
Church
of
Rome
;
and
by
the
third
day
,
this
their
day
of
H.
N.
and
his
Family
,
wherein
they
wil
haue
Christ
to
be
perfected
.
And
they
doe
compare
all
the
whole
religion
of
the
Church
of
Rome
,
to
the
law
of
Moses
;
affirming
,
that
as
God
did
teach
his
people
by
those
shadowes
and
types
till
Iesus
Christ
came
,
so
he
hath
taught
the
world
(
euer
since
)
by
the
images
,
sacrifices
,
and
filthy
heathenisme
of
the
Church
of
Rome
,
till
this
wretch
H.
N.
came
,
and
now
he
must
be
the
onely
chiefe
teacher
,
Gods
obedient
man
,
yea
his
sonne
,
as
they
blasphemously
call
him
;
he
(
by
his
Gospell
)
must
make
all
perfect
.
They
will
outwardly
submit
to
any
kind
of
religion
,
and
to
any
idolatrous
seruice
whatsoeuer
,
pretending
it
is
not
the
bodie
that
can
sinne
,
but
the
soule
.
They
will
be
Priests
in
the
Church
of
Rome
,
and
act
their
Seruice
after
their
maner
of
deuotion
;
and
as
Satan
can
transforme
himselfe
into
an
Angell
or
light
,
so
they
can
thrust
themselues
(
likewise
)
●o
be
publike
Ministers
and
Preachers
in
the
Church
of
England
;
yea
into
the
Kings
Chappell
,
and
to
be
of
his
officers
and
messengers
,
so
bold
they
are
,
euen
at
this
present
;
and
so
close
and
cunningly
they
can
carry
themselues
(
being
directed
thereto
by
their
Master
H.
N.
)
that
yee
shall
hardly
(
euer
)
find
them
out
.
They
will
professe
to
agree
in
all
points
with
the
Church
of
England
,
as
also
with
the
Church
of
Rome
,
if
they
should
be
examined
by
them
,
onely
this
,
they
will
not
(
lightly
)
deny
their
Master
H.
N.
nor
speake
euill
of
him
or
his
writings
,
These
horrible
blasphemies
,
&
wicked
actions
(
which
I
hate
to
describe
)
but
that
I
desire
Christians
should
take
notice
of
them
,
and
beware
)
doth
this
blasphemer
and
his
blasphemous
sect
,
teach
and
practise
.
But
I
cease
,
sighing
and
sorowing
in
my
heart
,
(
God
doth
know
)
to
see
that
the
deuill
should
worke
such
mischeife
now
in
this
last
time
,
wherein
(
I
know
)
God
will
haue
his
truth
to
prosper
,
and
most
of
all
,
because
many
silly
soules
are
taken
in
their
snares
like
poore
vnwary
birds
(
in
time
of
winter
,
when
foode
is
scarse
)
seeking
for
releife
.
Alas
,
what
may
be
the
cause
of
this
?
Is
there
not
some
great
fault
in
those
that
should
giue
light
to
the
world
,
who
sit
in
the
places
of
the
starres
of
God
.
Doth
not
their
negligence
&
coldnes
driue
the
people
into
these
extreames
?
or
are
the
violent
courses
,
and
carnall
contentions
of
some
other
the
cause
thereof
,
or
is
it
both
?
doubtles
,
they
are
both
great
causes
thereof
,
the
diuell
being
the
cheife
Author
,
for
there
is
nothing
that
he
doth
enuie
more
,
then
the
power
of
truth
and
godlines
;
if
he
cannot
worke
all
men
asleepe
,
by
cold
carnall
security
,
as
he
doth
the
most
,
he
will
(
if
it
be
possible
)
deceiue
the
rest
by
some
pretended
strict
way
of
truth
,
for
his
aime
is
to
deceiue
all
,
he
spareth
none
.
O
that
the
watchmen
(
therefore
)
would
lay
these
things
to
heart
,
and
examine
themselues
,
by
the
examples
of
the
holy
Apostles
,
and
rules
which
they
haue
set
downe
,
to
proue
them
by
?
What
will
it
auaile
you
(
in
the
day
of
accompt
)
that
ye
haue
bin
called
the
Ministers
of
God
,
the
Shepheards
of
his
flocke
,
when
ye
haue
not
done
the
office
of
faithfull
Ministers
and
Sheepheards
to
his
flock
,
what
will
your
pleasure
,
your
profit
,
your
praise
and
estimation
of
men
(
in
that
day
)
doe
ye
good
Ah
deare
Sirs
,
take
heed
,
it
concerneth
your selues
much
,
as
it
doth
the
people
also
.
To
be
called
the
Ministers
of
God
,
is
a
high
and
honorable
title
,
but
a
thousand
times
more
honor
it
is
,
to
be
a
faithfull
Minister
of
God
,
in
deed
,
and
in
truth
;
what
though
you
be
not
esteemed
of
the
world
;
nay
?
what
if
ye
be
despised
and
hated
thereof
?
what
though
you
should
be
destitude
and
afflicted
,
and
vndergoe
hunger
,
thirst
,
cold
,
labours
,
watchings
,
weepings
,
perills
,
prisonments
,
sword
,
&c.
Christ
saith
,
I
was
an
hungry
,
I
was
athirst
,
I
was
naked
,
sicke
in
prison
,
&c
,
he
meaneth
you
,
if
ye
be
his
seruants
;
if
ye
partake
not
with
him
in
his
sufferings
,
how
can
ye
looke
to
reigne
with
him
,
if
ye
follow
him
not
in
the
regeneration
,
ye
shall
not
sit
on
throanes
with
him
.
What
will
these
words
of
the
Lord
auaile
or
concerne
you
,
where
he
saith
,
And
God
shall
wipe
away
all
teares
from
their
eyes
:
and
there
shal
be
no
more
death
nor
sorrow
,
neither
shall
there
be
any
more
paine
.
If
ye
neuer
knew
what
any
of
these
things
meant
,
it
is
better
to
sow
here
in
teares
,
that
we
may
hereafter
reape
with
ioy
,
then
to
laugh
here
,
and
weepe
for
euer
;
Let
not
therefore
(
I
humble
beseech
you
)
the
feare
of
the
losse
and
fauour
of
friends
,
of
your
pleasures
,
profits
,
praise
,
or
estimation
with
men
,
or
whatsoeuer
this
world
can
afford
,
keepe
you
from
following
the
Lord
,
in
whom
there
is
great
reward
,
oh
happy
is
the
soule
that
can
forsake
all
these
things
for
the
loue
of
Christ
,
and
his
Gospells
sake
,
for
he
shall
receiue
an
hundred
fould
more
(
such
treasures
as
cannot
be
vttered
)
euen
here
in
this
present
time
,
and
in
the
world
to
come
life
euerlasting
,
feare
not
,
(
if
ye
can
cast
your
care
on
him
)
certainly
he
will
not
see
you
left
destitute
:
Neuer
shall
any
man
know
what
the
treasures
of
wisdome
,
and
riches
of
his
grace
,
in
the
Gospell
are
,
except
he
can
preferre
them
in
his
heart
,
aboue
all
carnall
things
whatsoeuer
,
nay
,
except
he
can
truly
forsake
them
all
,
and
himselfe
also
,
for
loue
thereof
,
neither
will
God
(
else
)
euer
take
pleasure
in
him
,
or
impart
vnto
him
his
secrets
,
let
him
be
how
skilfull
,
how
learned
,
how
esteemed
of
men
soeuer
.
But
he
that
can
like
the
Merchant
,
sell
all
he
hath
,
and
purchase
the
field
wherein
the
true
treasure
lieth
,
he
shall
not
onely
be
rich
himselfe
,
but
be
able
to
make
others
rich
thereby
,
according
also
as
Christ
saith
,
Whoseeuer
beleeueth
in
me
,
as
the
Scriptures
hath
said
,
out
of
his
belly
shall
flow
riuers
of
water
of
life
.
He
shall
not
onely
himselfe
(
being
entred
in
by
the
doore
)
go
in
and
out
and
finde
pasture
,
but
shall
guide
others
also
in
by
the
same
doore
to
the
same
pastures
of
life
,
and
so
hauing
turned
many
to
righteousnes
,
by
the
faithfull
administration
of
the
word
of
truth
,
shall
possesse
peace
,
comfort
,
and
a
good
conscience
here
,
and
when
the
Lord
shall
come
in
his
glory
to
reward
euery
one
according
as
his
works
and
labours
haue
beene
,
he
shall
shine
,
not
onely
like
the
brightnes
of
the
firmament
,
(
as
euery
wise
holy
Christian
shall
doe
)
but
as
the
starres
for
euer
and
euer
,
as
the
Prophet
Daniel
testifieth
,
saying
,
And
they
that
be
wise
shall
shine
as
the
brightnes
of
the
firmament
,
and
they
that
turne
many
to
righteousnes
,
as
the
starres
for
euer
and
euer
.
An
eight
point
,
held
at
this
present
by
the
antient
Anabaptists
.
That
a
King
or
Maiestrate
cannot
be
a
true
Christian
,
except
he
giue
ouer
his
kingly
office
or
Maiestracie
.
Answer
.
THis
,
although
it
be
not
fully
the
opinion
of
these
our
English
Anabaptists
,
yet
because
it
is
a
point
so
generally
held
among
the
other
sects
of
them
,
and
for
that
these
(
with
others
)
are
not
yet
rightly
informed
as
touching
the
authoritie
of
kings
&
gouernours
,
what
it
is
,
how
far
it
doth
extend
,
nor
yet
how
far
forth
Christians
are
bound
to
obey
and
submit
vnto
them
;
we
will
therefore
first
disproue
that
error
of
the
elder
Anabaptists
,
then
shew
what
the
authoritie
of
kings
and
gouernours
is
,
how
far
it
doth
extend
,
and
how
farforth
euery
true
Christian
is
bound
by
the
word
of
God
(
as
he
is
a
subiect
or
Citizen
)
to
obey
and
submit
vnto
them
,
and
then
,
that
all
kingdomes
,
peoples
,
powers
,
and
authorities
whatsoeuer
,
shall
serue
and
obey
the
King
of
Kings
&
Lord
of
Lords
for
euermore
.
They
that
haue
serued
and
obeyed
him
according
to
his
Gospell
here
in
this
life
,
shall
serue
,
honor
,
and
praise
him
freely
and
with
ioy
for
euer
hereafter
,
and
they
that
would
not
by
the
voice
of
the
Gospell
be
brought
to
serue
and
obey
him
here
in
this
life
,
shall
be
made
(
by
force
of
torments
)
to
serue
and
obey
him
for
euer
in
the
world
to
come
;
this
will
we
briefely
doe
if
God
permit
.
That
kings
and
rulers
,
gouernours
and
magistrates
,
may
be
true
Christians
,
and
retaine
their
kingly
places
,
rule
,
authoritie
,
and
magistracie
,
is
euident
by
the
examples
of
Dauid
,
of
Solomon
,
and
others
,
who
were
true
Christians
by
faith
according
to
the
promise
in
the
Spirit
,
though
Christ
was
not
yet
come
in
the
flesh
,
they
liued
and
dyed
kings
of
this
world
,
and
true
Christians
also
:
and
the
case
is
not
now
altered
by
the
comming
of
Christ
in
the
flesh
,
the
Gospell
hath
not
made
any
alteration
in
that
respect
,
but
doth
rather
confirme
it
,
where
Christ
saith
vnto
his
disciples
,
(
who
striued
among
themselues
,
which
of
them
should
be
the
greatest
)
Luk.
22.
23.
24.
25.
26.
(
a
place
which
these
Anabaptists
do
chiefly
alledge
for
their
purpose
,
)
The
Kings
of
the
Gentiles
exercise
Lordship
ouer
them
,
and
they
that
exercise
authoritie
vpon
them
,
are
called
gracious
Lords
,
but
ye
shall
not
be
so
;
but
he
that
is
greatest
among
you
,
let
him
be
as
the
least
,
and
he
that
is
chiefe
,
as
he
that
doth
serue
.
He
doth
not
here
forbid
a
Christian
to
be
an
earthly
or
temporall
King
,
nor
such
a
King
to
be
a
Christian
;
nay
,
his
words
do
allow
both
;
only
he
forbiddeth
that
Christians
should
aspire
in
their
minds
,
or
seeke
to
be
great
,
or
to
rule
ouer
one
another
,
as
they
are
Christians
,
children
of
one
God
and
Father
,
and
seruants
of
one
Lord
Iesus
Christ
.
And
that
if
any
of
them
be
great
Kings
&
Rulers
in
the
world
,
they
should
not
exercise
authoritie
ouer
their
brethren
,
as
do
the
Kings
of
the
Gentiles
,
or
as
now
the
Lords
of
Rome
do
,
as
if
they
were
Lords
ouer
Gods
heritage
;
nay
,
but
though
they
be
Kings
,
and
(
as
touching
their
temporall
state
and
dominion
)
doe
and
may
lawfully
reigne
and
rule
ouer
all
,
and
are
chiefe
and
head
of
all
persons
,
as
well
Ecclesiasticall
as
ciuill
,
true
Christians
as
others
,
considered
(
also
)
as
they
are
subiects
or
citizens
;
yet
as
Kings
are
Christians
,
and
as
their
subiects
are
Christians
,
and
of
the
same
bodie
of
Christ
with
them
,
they
may
not
take
Lordship
vpon
them
,
nor
exercise
dominion
ouer
them
,
neither
ought
they
(
in
that
respect
)
to
yeeld
it
vnto
them
,
because
that
title
of
honour
and
dominion
spirituall
,
doth
belong
to
their
Lord
and
Master
Iesus
Christ
onely
;
and
therefore
he
saith
,
Call
no
man
Lord
on
earth
,
for
one
is
your
Lord
;
call
no
man
Master
,
for
one
is
your
Master
:
as
Saint
Paul
likewise
saith
,
For
although
there
be
on
earth
many
that
be
called
Gods
and
Lords
,
(
as
there
be
many
Gods
,
and
many
Lords
)
yet
vnto
vs
there
is
but
one
God
,
euen
the
Father
of
all
,
and
one
Lord
Iesus
Christ
,
&c.
Christ
is
the
Lord
,
the
Prince
and
head
of
Christians
,
as
they
are
Christians
;
but
the
King
is
the
Lord
and
Prince
and
head
of
Christians
,
as
they
are
citizens
or
subiects
.
So
that
these
words
of
Christ
,
But
he
that
is
greatest
among
you
,
let
him
be
as
the
least
,
and
him
that
is
chiefest
,
as
him
that
serueth
,
haue
this
meaning
:
That
that
Christian
which
is
the
greatest
of
Christians
,
in
regard
of
his
temporall
honour
and
dignitie
of
place
in
this
world
,
should
be
in
heart
and
affection
,
yea
and
in
outward
actions
of
loue
,
meeknesse
and
humilitie
,
(
I
say
)
as
he
is
a
true
Christian
euen
as
the
least
true
Christian
;
and
he
that
is
chiefest
in
any
externall
office
or
place
,
should
(
as
he
is
a
Christian
)
be
euen
as
that
true
Christian
whose
place
is
to
serue
(
I
say
)
in
mercie
,
humilitie
,
charitable
actions
,
&c.
Now
,
that
Kings
and
Rulers
haue
lawfull
authoritie
from
God
ouer
all
persons
,
and
that
all
ought
to
be
obedient
vnto
them
and
their
lawes
,
Let
euery
soule
be
subiect
to
the
higher
powers
:
for
there
is
no
power
but
of
God
;
the
powers
that
be
,
are
ordained
of
God
;
whosoeuer
therefore
resisteth
the
power
,
resisteth
the
ordinance
of
God
,
and
they
that
resist
,
shall
receiue
to
themselues
damnation
:
for
rulers
are
not
a
terror
to
good
works
,
but
to
the
euill
;
wilt
thou
not
be
afraid
of
the
power
?
do
that
which
is
good
,
and
thou
shalt
hane
praise
of
the
same
;
for
he
is
the
minister
of
God
to
thee
for
good
:
but
if
thou
do
that
which
is
euill
,
be
afraid
,
for
he
beareth
not
the
sword
in
vaine
,
for
he
is
the
minister
of
God
,
a
reuenger
to
execute
wrath
vpon
him
that
doth
euill
.
Wherefore
ye
must
needs
be
subiect
,
not
onely
for
wrath
,
but
also
for
conscience
sake
.
For
,
for
this
cause
pay
you
tribute
also
,
for
they
are
Gods
ministers
,
attending
vpon
this
very
thing
.
Render
therefore
(
saith
he
)
to
all
their
due
,
tribute
to
whom
tribute
is
due
,
custome
to
whom
custom
,
feare
to
whom
feare
,
honour
to
whom
honour
,
&c.
By
all
which
(
I
say
)
it
is
euident
,
that
the
power
and
authoritie
of
Kings
is
of
God
,
and
ordained
by
him
,
yea
though
they
be
infidels
;
and
that
it
doth
extend
ouer
all
,
as
wel
true
Christians
as
others
,
Ecclesiasticall
persons
as
ciuill
,
and
that
euery
soule
ought
to
be
subiect
vnto
them
and
to
their
lawes
and
ordinances
,
euen
for
conscience
sake
,
(
alwayes
prouided
that
they
be
not
opposite
to
the
lawes
and
ordinances
of
God
,
and
rules
of
the
Gospell
,
though
they
be
not
the
same
,
but
their
owne
,
euen
the
ordinances
of
man
,
as
Saint
Peter
termeth
them
,
saying
,
Submit
your selues
to
euery
ordinance
of
man
,
for
the
Lords
sake
,
whether
it
be
to
the
King
as
superiour
,
or
vnto
gouerners
,
as
vnto
them
that
are
sent
by
him
for
the
punishment
of
euill
doers
,
and
for
the
praise
of
them
that
do
wel
,
&c.
If
then
Kings
and
gouerners
(
being
infidels
)
haue
authoritie
from
God
to
make
lawes
and
ordinances
,
such
as
God
commandeth
not
,
but
are
their
owne
,
and
indifferent
in
respect
of
conscience
towards
God
(
some
of
them
)
and
might
be
left
vndone
,
if
they
were
not
by
authoritie
commanded
;
and
that
this
is
to
be
done
of
euery
soule
,
euen
for
conscience
sake
,
and
for
the
Lords
sake
,
as
the
Apostles
speake
;
not
for
conscience
as
touching
religion
,
as
if
there
were
any
religious
vse
or
conscience
that
way
to
be
made
of
them
,
but
in
respect
of
dutie
to
Kings
and
gouerners
.
As
touching
the
things
that
God
commandeth
,
and
they
also
require
,
we
ought
to
obey
them
,
not
because
the
King
commandeth
them
,
but
because
God
commandeth
them
,
and
not
as
mans
ordinances
,
but
as
Gods
.
If
(
I
say
)
Christians
ought
to
be
thus
obedient
vnto
infidels
,
(
for
such
were
the
Kings
where
Christians
in
those
days
liued
,
)
much
more
ought
we
to
be
obedient
to
Christian
kings
in
the
like
respects
,
and
much
more
authoritie
haue
they
to
constitute
and
require
the
lawes
and
ordinances
of
God
according
to
his
word
:
for
their
office
&
dutie
is
,
not
only
to
see
their
people
gouerned
and
prouided
for
,
as
touching
their
temporall
states
,
to
place
officers
(
vnder
him
)
ouer
them
for
the
same
purpose
,
but
also
and
chiefly
to
see
them
prouided
for
as
touching
their
eternall
estates
,
to
plant
ouer
them
faithfull
shepherds
to
feed
their
soules
with
the
bread
of
life
,
and
to
roote
out
and
suppresse
such
as
spoile
and
deuoure
the
flock
,
and
sow
heresies
among
the
people
,
as
haue
done
and
doe
the
popish
priests
and
Iesuites
,
these
Anabaptists
,
Familists
and
others
.
And
as
the
dutie
of
a
Christian
King
is
to
place
ouer
his
people
faithfull
shepherds
:
so
it
belongeth
to
him
also
to
see
them
prouided
for
,
Thou
shalt
not
muzzle
the
mouth
of
the
oxe
which
treadeth
out
the
corne
.
For
,
to
Princes
and
Rulers
,
and
such
as
haue
power
to
muzzle
their
mouthes
and
to
see
them
prouided
for
,
doth
the
Lord
speake
.
Thus
much
briefly
touching
the
authoritie
of
Kings
and
Rulers
,
how
far
their
power
doth
extend
,
and
how
far
forth
Christians
are
bound
to
obey
and
submit
vnto
them
;
and
thus
it
must
be
during
the
time
of
this
world
,
Kings
must
rule
(
by
Gods
appointment
)
ouer
all
people
,
all
are
bound
to
obey
them
in
all
their
lawes
and
ordinances
which
are
not
opposite
to
the
lawes
of
God
;
but
if
they
shall
command
any
thing
that
God
forbiddeth
,
or
forbid
anything
that
God
requireth
(
as
the
Antichrist
of
Rome
,
and
many
heathenish
Kings
&
gouerners
,
Iews
,
&
some
professed
Christian
Kings
haue
done
)
they
may
not
be
obeyed
,
but
Christians
ought
rather
to
suffer
(
with
patience
and
meeknesse
)
whatsoeuer
they
shall
inflict
vpon
them
,
for
they
are
here
called
to
suffer
.
And
that
there
will
come
a
day
,
in
which
all
Kings
,
Princes
and
powers
must
lay
downe
their
Crownes
and
Scepters
at
the
feet
of
Christ
,
and
resigne
all
their
power
and
authoritie
to
him
the
King
of
kings
and
Lord
of
Lords
,
whose
right
all
the
kingdomes
of
this
world
are
,
and
that
all
powers
and
principalities
,
peoples
and
nations
shall
serue
and
obey
him
(
the
most
high
Lord
and
King
of
all
)
for
euer
and
euer
,
the
Scriptures
do
euidently
and
often
declare
,
so
often
as
would
be
too
long
for
me
now
to
recite
,
onely
some
few
I
will
mention
for
proofe
thereof
.
The
Prophet
Daniel
hauing
described
the
foure
great
Monarchs
which
were
to
reigne
in
the
earth
ouer
the
inhabitants
thereof
,
from
that
time
to
the
end
of
the
world
,
and
hauing
also
foreseene
the
end
and
destruction
of
them
,
I
saw
in
the
night
visions
,
and
behold
,
one
like
the
Son
of
man
,
came
with
the
clouds
of
heauen
,
and
came
to
the
Ancient
of
dayes
,
and
they
brought
him
neare
before
him
,
and
there
was
giuen
him
dominion
and
glorie
,
and
a
kingdome
,
that
all
people
,
nations
and
languages
should
serue
him
,
his
dominion
is
an
euerlasting
dominion
which
shall
not
passe
away
,
and
his
kingdome
that
which
shall
not
be
destroyed
.
This
doth
he
further
explane
in
the
27
verse
of
this
Chapter
,
saying
,
And
the
kingdome
,
and
dominion
,
and
the
greatnesse
of
the
kingdome
vnder
the
whole
heauen
,
shall
be
giuen
to
the
people
of
the
Saints
of
the
most
High
,
whose
kingdome
is
an
euerlasting
kingdome
,
and
all
dominions
shall
serue
&
obey
him
.
As
also
in
the
interpretation
of
the
dreame
of
Nebucadnezzar
(
the
first
of
the
f●…ure
Monarchs
,
And
in
the
dayes
of
these
kings
shall
the
God
of
heauen
set
vp
a
kingdome
which
shall
neuer
be
destroyed
;
and
the
kingdome
shall
not
be
left
for
other
people
,
but
it
shall
breake
in
peeces
and
consume
all
these
kingdomes
,
and
it
shall
stand
for
euer
.
And
againe
,
speaking
of
the
reigne
of
the
same
Monarch
,
But
the
Saints
of
the
most
High
shall
take
the
kingdom
,
and
possesse
the
kingdom
euen
for
euer
and
euer
.
By
all
which
the
Prophet
sheweth
plainly
,
that
the
Stone
which
was
cut
out
of
the
mountaine
without
hands
,
Christ
which
was
to
come
of
the
house
of
Dauid
,
should
(
by
the
power
of
the
most
high
,
through
the
word
which
was
to
proceed
out
of
his
mouth
)
breake
in
peeces
,
consume
&
destroy
all
those
Monarchs
which
were
to
reigne
in
the
world
;
and
that
he
(
the
Lord
&
owner
of
all
)
should
possesse
the
kingdome
,
and
reigne
on
the
earth
for
euer
and
euer
,
world
without
end
.
And
that
the
Saints
of
the
most
High
(
not
the
carnall
Iewes
yet
remaining
,
as
some
imagine
,
but
all
his
redeemed
,
from
the
beginning
of
the
world
to
the
end
)
shall
possesse
the
kingdome
,
and
reigne
with
him
,
not
in
a
carnall
earthly
maner
,
but
in
a
heauenly
estate
of
glorie
;
not
for
a
time
,
but
for
euer
&
euer
,
beyond
all
time
;
and
that
then
&
from
thenceforth
all
powers
and
dominions
,
people
and
nations
whatsoeuer
,
shall
serue
and
obey
him
.
This
in
briefe
(
is
that
)
which
the
Prophet
intendeth
,
which
(
also
)
the
rest
of
the
holy
Prophets
foresaw
and
foretold
of
,
as
Saint
Peter
testifieth
,
saying
,
And
he
shall
send
Iesus
Christ
,
which
before
was
preached
vnto
you
,
whom
the
heauens
must
receiue
,
vntill
the
time
of
restitution
of
all
things
which
God
hath
spoken
by
the
mouth
of
all
his
holy
Prophets
since
the
world
began
,
meaning
this
great
restitution
,
which
is
to
be
fulfilled
at
the
second
coming
of
Christ
in
the
clouds
of
heauen
,
when
the
seuenth
Angell
shall
sound
the
last
Trump
,
as
Saint
Iohn
witnesseth
,
saying
,
And
the
seuenth
Angell
sounded
,
and
there
were
great
voices
in
heauen
,
saying
,
The
kingdomes
of
this
world
are
becom
the
kingdomes
of
our
Lord
and
of
his
Christ
,
and
he
shall
reigne
for
euer
&
euer
.
For
vnto
the
Angels
hath
he
not
put
in
subiection
the
world
to
come
,
whereof
we
speake
,
but
one
in
a
certaine
place
testified
saying
,
What
is
man
,
that
thou
art
mindfull
of
him
?
or
the
son
of
man
,
that
thou
visitest
him
?
thou
crownedst
him
with
glorie
&
honour
,
and
didst
set
him
ouer
the
workes
of
thy
hands
,
thou
hast
put
all
things
in
subiection
vnder
his
feete
,
&c.
In
which
place
the
Apostle
sheweth
cleerly
,
that
it
is
the
world
to
come
,
in
which
all
powers
and
things
shall
be
actually
and
visibly
seene
to
be
vnder
his
feet
,
and
all
the
kingdoms
of
this
world
shall
be
the
Fathers
and
his
;
then
(
I
say
)
in
that
world
,
not
in
this
,
My
kingdom
is
not
of
this
world
,
then
when
the
last
enemy
is
destroyed
,
when
this
world
shall
be
made
another
world
,
according
to
his
promise
,
then
shall
all
powers
and
principalities
,
O
death
,
where
is
thy
sting
?
O
graue
,
where
is
thy
victory
?
what
is
the
thing
then
left
,
that
can
doe
the
least
euill
against
God
,
against
Christ
,
against
Sion
,
or
against
any
of
her
children
which
are
now
redeemed
from
all
those
former
captiuities
?
nay
,
none
shall
euer
hurt
or
destroy
in
all
that
holy
mountaine
;
and
for
that
old
Serpent
,
vpon
his
belly
shall
he
go
,
and
dust
shall
be
his
meate
.
When
Satan
(
that
Serpent
)
went
first
about
to
seduce
mankind
,
by
sowing
sinne
(
the
sting
of
death
)
in
his
heart
,
he
aimed
not
at
his
owne
perpetuall
torments
,
neither
did
he
intend
to
come
to
praise
&
glorifie
God
for
euer
and
euer
,
(
as
he
shall
one
day
be
compelled
to
do
)
these
were
no
part
of
his
thoughts
;
nay
,
but
his
aime
&
purpose
was
to
bring
all
men
in
subiection
to
himself
,
to
do
him
homage
and
seruice
,
and
so
to
depriue
God
of
all
his
honour
on
earth
for
euer
,
that
he
and
his
wickednesse
might
haue
the
rule
;
this
was
his
plot
;
hee
litle
thought
of
a
seed
to
come
,
to
bruise
his
head
;
nay
,
after
the
Seed
was
promised
,
he
ceased
not
for
all
this
,
but
stroue
still
to
effect
his
purpose
,
and
he
preuailed
much
therein
,
chiefly
by
presenting
riches
,
honor
,
and
the
glorie
of
this
world
vnto
men
:
so
that
when
the
Seed
himselfe
(
in
person
)
came
,
he
spared
not
to
tempt
him
with
the
like
baites
;
but
he
ouercame
him
,
and
hath
in
part
,
and
shall
ere
long
,
fully
vndoe
his
whole
plot
,
and
cast
him
where
he
shall
receiue
that
which
he
aimed
not
at
,
and
force
him
to
doe
that
which
he
neuer
intended
:
and
Sion
which
had
been
so
long
desolate
and
waste
,
shall
be
set
vp
the
praise
of
the
whole
earth
,
and
be
established
in
righteousnesse
and
safetie
for
euer
,
according
to
the
Prophets
.
She
shall
be
farre
from
oppression
,
the
Citie
of
the
Lord
,
Sion
of
the
holy
one
of
Israel
;
her
Sunne
shall
no
more
go
downe
,
neither
shall
her
Moone
withdraw
it selfe
,
for
the
Lord
shall
be
her
euerlasting
light
,
and
the
dayes
of
her
mourning
shall
be
ended
.
Reuelat.
15
4.
Who
shall
not
feare
thee
O
Lord
,
and
glorifie
thy
Name
,
for
thou
onely
art
holy
:
for
all
nations
shall
come
and
worship
before
thee
,
for
thy
iudgements
are
made
manifest
.
FINIS
.
ERRATA
.
Pag.
9
lin.
13.
14.
iust
vpon
,
reade
iust
vpon
them
.
p.
24.
l.
23.
principall
,
reade
principle
.
p.
33.
l.
34.
braken
,
read
broken
.
p.
34.
l.
3
consideration
,
read
considence
.
&
l.
30.
perfection
,
read
protection
.
p.
47.
l.
5.
points
,
r.
point
.
&
l.
10.
read
Paradise
.
&
l.
24.
had
eaten
,
read
had
not
eaten
.
&
l
37.
they
,
r.
there
.
p.
51.
l.
33.
reade
considerations
.
p.
53.
l.
37.
proue
,
read
proues
.
p
69.
l.
2.
that
Church
,
read
that
the
Church
,
&
l.
5.
put
out
the.
&
l.
32.
be
,
reade
being
.
p.
71.
l.
33.
read
such
as
come
in
by
the
doore
.
pag.
72.
l.
23.
successed
,
reade
succeeded
.
p.
81
l.
26.
he
,
read
her
.
p.
86.
l.
21.
or
,
read
of
.
p.
87.
l.
24.
leaue
out
a.
&
l.
25
those
,
read
these
.
Notes, typically marginal, from the original text
Notes for div A04400-e440
Notes for div A04400-e580
Notes for div A04400-e1310
Notes for div A04400-e1730
Notes for div A04400-e5550
Notes for div A04400-e6200
Notes for div A04400-e7670
Notes for div A04400-e9650