¶
A
Confutation
of
monstrous
and
horrible
heresies
,
taught
by
H.
N.
and
imbraced
of
a
number
,
who
call
them selues
the
Familie
of
Loue
.
¶
The
Title
which
.
H.
N.
claimeth
vnto
himselfe
,
in
the
first
Chapter
of
his
booke
intituled
Euangelium
Regni
,
The
Gospel
and
ioyfull
message
of
the
kingdome
.
H.
N.
Through
the
grace
[
](A04901-e11480-b)a
a
1.
Cor.
3.15
and
mercie
of
God
,
and
through
the
holy
spirite
of
the
loue
of
Iesu
Christe
,
[
](A04901-e11490-b)b
b
Iohn
.
6.
s
Actes
.
17.
d
Ephesians
.
2.
●
raised
vp
by
the
highest
GOD
,
from
the
death
,
according
to
[
](A04901-e11500-b)c
c
Rom.
8.
c.
d.
the
prouidence
of
God
and
his
promises
:
annoynted
with
the
holie
Ghoste
,
in
the
[
](A04901-e11510-b)d
d
Ephesians
.
4.
b.
olde
age
of
the
holy
vnderstanding
of
Iesu
Christe
:
[
](A04901-e11520-b)e
e
Iohn
.
14.17
Apoca.
21.
a.
Godded
with
God
,
in
the
spirite
of
his
loue
:
made
heyre
with
Christe
in
the
heauenlye
goodes
of
the
riches
of
God
:
illuminated
in
the
spirite
with
the
heauenly
trueth
,
the
true
[
](A04901-e11530-b)f
f
Iohn
.
1.
a.
light
of
the
perfect
Beyng
:
elected
to
a
Minister
of
the
gracious
woorde
(
which
is
nowe
in
the
laste
time
raysed
vp
by
God
,
[
](A04901-e11540-b)g
g
Iere.
33.
b
according
to
his
promises
)
in
the
moste
holy
seruice
of
God
,
vnder
the
obedience
of
[
](A04901-e11550-b)h
h
1.
Cor.
13.
b
his
loue
.
Answere
.
THE
first
thing
,
that
.
H.
N.
would
perswade
vs
,
is
,
that
God
hath
raised
him
from
the
dead
:
or
(
to
vse
his
owne
wordes
)
that
he
is
raised
vp
by
the
most
highest
God
from
the
death
.
For
confirmation
hereof
,
hee
alleageth
the
sixt
of
Iohn
,
the
17.
of
the
Actes
,
and
the
seconde
to
the
Ephesians
:
For
he
wil
not
seeme
to
say
that
thing
,
which
two
or
three
,
shall
not
be
redy
to
witnesse
with
hym
.
We
are
therefore
to
heare
what
these
can
say
to
that
point
.
In
the
sixt
of
Iohn
he
directeth
vs
by
this
letter
(
f
)
vnto
this
Scripture
(
conteyned
in
the
54.
verse
)
Whosoeuer
eateth
my
flesh
&
drinketh
my
blood
,
hath
eternal
life
,
and
I
will
raise
him
vp
at
the
last
day
.
Heere
is
a
promise
made
vnto
all
true
christians
(
for
they
onely
haue
their
hartes
prepared
by
faith
to
digest
the
flesh
and
blood
of
Christe
:
)
that
the
Lorde
will
raise
them
vppe
at
the
laste
day
,
which
wee
call
the
day
of
iudgement
,
and
the
seconde
comming
of
Christe
.
The
promise
I
graunt
is
past
,
but
the
day
taken
to
performe
the
couenant
,
is
yet
to
come
.
For
by
the
promise
it
is
playne
,
that
wee
may
not
looke
to
haue
the
matter
perfourmed
,
before
the
laste
day
,
which
is
the
seconde
comming
of
Christe
.
I
wil
not
here
call
it
into
question
,
whether
H.
N.
be
one
of
them
,
who
eate
his
fleshe
,
and
drinke
his
blood
,
that
shall
go
as
graunted
at
this
time
,
onely
this
I
will
saye
,
that
hee
is
to
begge
shamefully
,
who
with
no
other
helpe
,
then
that
hee
hath
from
hence
,
shall
obteine
so
muche
as
a
place
among
the
common
sorte
of
Christians
:
but
hee
that
will
vppon
this
warrant
,
deale
as
a
Prophete
and
Teacher
in
the
Churche
:
It
cannot
be
excused
,
but
that
he
doeth
felloniously
enter
,
breake
in
and
steale
:
For
there
is
no
colour
of
anie
good
title
,
to
bee
shewed
for
the
same
.
Now
I
pray
you
consider
of
his
argument
,
which
is
this
:
The
Lorde
will
raise
vppe
all
his
faithfull
at
the
last
day
,
and
therefore
H.
N.
is
already
risen
from
the
dead
.
The
matter
is
established
as
doone
,
but
the
grounde
is
no
other
,
then
a
graunt
and
promise
made
in
expresse
woordes
,
for
the
time
yet
to
come
:
For
our
Sauiour
Christe
sayth
playnely
,
that
hee
will
raise
them
vp
at
the
laste
day
.
Where
there
is
not
only
noted
a
time
to
come
,
but
of
that
time
also
,
the
laste
and
furthest
day
is
taken
:
and
yet
yee
see
,
that
H.
N.
will
haue
the
matter
to
be
alreadie
accomplished
in
him selfe
and
that
not
otherwise
,
then
by
vertue
of
this
promise
.
Let
that
bee
graunted
which
H.
N
hath
begged
,
and
let
his
felonious
acte
,
for
once
bee
pardoned
:
yet
hath
hee
proceeded
no
farther
in
proofe
,
then
that
hee
ought
to
be
taken
as
a
Prophet
risen
from
the
dead
with
condition
,
to
wit
,
if
that
the
day
of
iuddgement
alredy
be
past
,
The
Lord
open
the
eies
of
his
familie
,
leaste
as
hee
is
no
Prophet
,
vnlesse
that
bee
paste
,
which
is
yet
to
come
:
so
they
in
like
maner
become
no
true
Christians
,
before
that
,
which
is
for
euer
past
,
heereafter
shall
come
.
If
the
cause
of
suche
confusion
bee
demaunded
,
this
it
is
:
He
expoundeth
the
doctrine
of
our
resurrection
Allegorically
,
and
taketh
it
to
be
nothing
els
:
but
to
ryse
in
our
iudgemente
and
affection
,
from
the
likyng
of
all
other
,
too
the
embracing
of
his
doctrine
and
religion
.
And
therefore
the
day
of
iudgement
which
wee
looke
for
,
is
in
his
opinion
,
already
come
,
because
the
troumpe
of
his
doctrine
now
soundeth
,
which
woorketh
this
his
spiritual
resurrection
.
The
confutation
whereof
,
you
shall
(
God
willing
)
haue
more
at
large
heereafter
,
and
yet
there
is
sufficient
,
euen
in
this
place
aleadged
by
him
to
ouerthrowe
it
.
For
speaking
of
the
children
of
GOD
,
who
are
true
Christians
,
possessed
by
fayth
of
eternall
life
,
and
therefore
already
rysen
from
the
dead
,
(
because
to
rise
from
errour
,
to
the
imbrasing
of
the
trueth
,
(
which
hee
taketh
his
owne
doctrine
too
bee
)
is
with
him
the
rising
from
the
dead
,
euen
)
of
those
hee
sayth
,
I
will
rayse
them
vp
in
the
last
day
:
appoynting
an
other
resurrection
yet
to
come
for
those
:
who
by
a
true
faith
haue
alredy
taken
holde
of
that
spiritual
rising
from
darknesse
to
light
,
from
sinne
and
iniquitie
,
to
righteousnesse
and
true
christianitie
.
If
his
best
bulwarke
,
appointed
to
beare
of
the
first
and
greatest
assault
that
shal
be
made
against
him
,
bee
thus
weake
:
there
is
good
hope
,
it
wil
be
no
great
woorke
too
winne
the
hold
it selfe
.
Actes
.
17.31
His
seconde
confirmation
,
is
taken
out
of
the
Acts
,
17.
verse
31.
The
woordes
be
these
:
God
wil
iudge
the
worlde
in
righteousnesse
,
by
that
man
whom
he
hath
appointed
,
whereof
he
hath
geuen
assurance
vnto
al
,
in
that
he
hath
raised
him
from
the
dead
.
A
place
proper
and
peculiar
vnto
Christe
alone
,
whom
God
the
father
hath
raised
from
corporall
death
,
to
be
an
assuraunce
vnto
vs
,
that
hee
is
the
man
appointed
,
who
shal
iudge
the
world
in
righteousnesse
,
at
the
latter
day
.
There
can
be
no
other
place
more
peculiar
and
proper
vnto
Christe
,
then
is
this
:
whereunto
for
all
that
,
H.
N.
wil
be
entituled
.
Notwithstanding
,
yf
the
woorde
of
GOD
haue
geuen
it
vnto
him
,
good
reason
hee
shoulde
enioy
it
.
Let
it
therfore
bee
considered
,
what
he
hath
saide
for
it
.
This
is
his
reason
:
GOD
hath
geuen
vs
assuraunce
,
that
hee
will
iudge
the
world
in
righteousnesse
,
by
the
man
Christ
,
in
that
hee
hath
raysed
hym
from
the
dead
:
therefore
H.
N.
is
alreadie
risen
from
the
dead
.
If
H.
N.
bee
Christ
,
it
foloweth
necessarily
,
though
not
by
force
of
this
argument
,
yet
by
sufficient
strength
from
the
trueth
of
the
matter
it selfe
,
that
he
shoulde
be
rysen
from
the
dead
,
because
hee
is
the
same
person
,
of
whom
it
is
sayde
,
that
he
is
already
risen
from
the
dead
,
to
assure
vs
of
the
last
iudgement
,
that
it
shal
be
holden
by
him selfe
:
But
if
H.N.
bee
anie
thing
beside
Christe
,
there
is
no
maner
of
helpe
,
to
bee
had
from
this
place
.
For
hee
speaketh
playnely
heere
,
of
the
bodyly
death
of
Christe
him selfe
.
As
for
the
affinitie
betweene
H.
N.
and
Christe
,
howe
great
it
is
,
that
shall
GOD
willing
hereafter
appeare
.
What
shal
we
be
able
to
hold
free
from
his
assaults
,
when
he
shameth
not
to
geue
the
attempt
,
for
breaking
of
so
strong
barres
as
these
bee
,
and
that
to
gette
the
possession
from
Christ
himselfe
?
Cicero
doth
geue
it
foorth
of
Caesar
,
that
there
was
almost
no
man
to
bee
founde
,
who
had
not
rather
yeelde
to
his
request
,
how
vnreasonable
soeuer
,
then
once
to
enter
into
the
fielde
with
him
for
to
fight
:
Nec
adhuc
ferè
inueni
,
qui
non
concedendum
putaret
Caesari
,
quod
postularet
,
potiùs
quam
pugnandum
.
But
(
we
are
to
reioyse
in
it
)
it
fareth
farre
otherwise
with
the
captayne
of
this
bande
,
for
he
is
so
shamelesse
in
demaundes
,
and
so
foolish
in
his
fight
,
that
he
would
tempte
the
mildest
man
that
is
,
to
take
his
owne
weapon
from
him
,
and
to
beate
him
with
it
vnto
blood
,
before
once
hee
begonne
to
reason
the
matter
for
his
request
.
The
last
aucthoritie
,
alleadged
for
proofe
that
H.N.
is
raised
from
the
dead
,
is
taken
out
of
the
second
Chapter
of
the
Epistle
vnto
the
Ephesians
,
and
sixth
verse
:
Ephe.
2.
ver.
6.
these
bee
the
wordes
:
God
which
is
rich
in
mercie
,
euen
when
we
were
dead
by
sinnes
,
hath
quickened
vs
together
in
Christ
and
hath
raysed
vs
vppe
together
.
A
benefite
flowing
from
Almightie
God
,
vnto
euerie
member
of
his
,
to
be
quickened
and
raysed
vp
in
Christe
,
and
by
his
grace
,
from
the
death
of
sinne
.
If
it
shall
fall
out
by
plaine
proofe
,
when
we
come
to
speake
of
Christ
,
that
H.N.
denieth
both
his
person
,
&
his
office
:
then
hath
he
no
maner
of
colour
,
or
shewe
of
reason
at
all
out
of
this
place
.
For
the
resurrection
which
the
Apostle
speaketh
of
here
,
is
saide
to
be
in
,
and
by
Christ
.
But
bee
it
,
that
his
iudgement
touching
Christ
were
sound
,
the
contrarie
whereof
(
God
willing
)
shall
hereafter
playnely
appeare
:
yet
this
spoken
of
men
approued
both
in
doctrine
,
and
in
life
,
and
that
by
the
testimonie
of
the
Apostle
himselfe
:
is
no
proofe
to
induce
those
to
thinke
,
that
H.N.
is
risen
from
the
deade
,
by
whom
his
life
as
well
as
doctrine
,
shall
at
any
tyme
(
as
now
it
is
)
be
called
into
question
.
I
hope
H.N.
wil
neuer
goe
aboute
,
to
haue
goodes
that
be
priuate
,
made
common
in
his
familie
,
seeing
that
himself
turneth
things
common
vnto
his
owne
priuate
vse
.
For
this
place
is
common
vnto
ali
true
Christians
:
wherein
notwithstanding
H
N.
clameth
propertie
.
For
otherwise
what
reason
is
it
,
that
euery
one
,
who
is
risen
frōvnder
the
dominion
of
sin
,
should
therfore
haue
the
place
&
authoritie
of
a
Prophet
in
the
Churche
.
It
remayneth
nowe
to
consider
,
with
what
iudgement
or
conscience
,
H
N.
hath
ioyned
together
these
testimonies
,
for
the
proofe
of
one
matter
.
So
shall
we
come
to
some
sight
of
his
dangerous
doctrine
.
The
first
testimonie
(
as
you
see
)
plainely
speaketh
of
the
resurrection
in
the
last
day
The
second
of
Christ
his
rising
from
death
corporally
.
The
third
of
rising
from
sinne
&
iniquitie
.
These
,
how
diuerse
soeuer
one
from
an
other
,
are
notwithstanding
by
H.
N.
yoked
together
,
for
strengthening
of
one
and
the
same
matter
.
And
the
reason
thereof
is
,
because
hee
taketh
the
doctrine
touching
the
resurrection
vnto
life
at
the
seconde
comming
of
Christ
:
And
the
doctrine
also
of
Christ
his
bodily
rising
agayne
from
death
:
to
be
vnderstoode
onely
of
rising
from
sinne
,
&
to
leaue
no
other
doctrine
beside
that
vnto
vs
.
You
perceiue
then
by
this
doctrine
wee
are
depriued
,
both
of
the
comfort
comming
vnto
vs
by
Christ
his
dying
in
the
flesh
,
and
also
of
the
hope
that
we
shal
rise
vp
at
the
last
day
,
both
in
bodie
,
&
soule
,
to
inherit
euerlasting
life
.
For
both
of
these
are
sunke
vp
by
his
doctrine
,
into
one
onely
spirituall
rising
from
sinne
:
and
that
not
otherwise
,
then
by
imbracing
his
religion
and
doctrine
,
for
the
gouernment
of
our
liues
.
This
is
the
stuffe
that
hee
hath
bounde
together
,
for
drawing
of
himselfe
out
from
among
the
dead
.
But
if
the
lines
of
his
life
,
had
bene
no
more
able
to
haue
holden
him
among
the
liuing
,
then
these
cordes
are
to
pull
him
out
from
among
the
dead
:
then
(
I
am
well
assured
)
Sathan
shoulde
long
before
this
time
,
haue
lost
one
principall
factor
for
him
,
here
vpon
earth
.
When
this
Author
addeth
more
,
that
this
his
rising
from
death
is
according
to
the
prouidence
of
God
,
and
his
promises
,
he
sendeth
vs
for
proofe
hereof
,
vnto
the
eight
chapter
of
the
Romanes
,
and
by
these
letters
,
C.
and
D.
vnto
the
thirtienth
and
twentie
three
verses
thereof
.
In
the
thirtienth
verse
it
is
thus
written
:
If
ye
liue
after
the
fleshe
,
ye
shall
die
,
but
if
ye
mortifie
the
deedes
of
the
bodie
by
the
spirite
,
yee
shall
liue
.
His
reason
is
this
:
The
children
of
GOD
,
who
by
his
spirite
mortifie
the
deedes
of
the
fleshe
in
this
life
,
shall
in
the
worlde
to
come
liue
for
euer
:
therefore
by
vertue
of
this
promise
H.
N.
is
alreadie
risen
from
the
dead
.
Hee
claimeth
still
his
olde
priuiledge
,
that
it
may
be
lawfull
for
him
by
speciall
dispensation
,
to
make
that
which
is
yet
to
come
,
to
be
alreadie
done
:
euerlasting
life
,
to
bee
in
this
life
:
and
the
resurrection
in
the
last
day
,
to
be
no
other
thing
then
the
rising
from
sinne
.
If
this
absurde
kinde
of
reasoning
,
had
ben
his
gheast
but
for
one
night
,
the
matter
might
happily
haue
had
some
colour
from
a
cunning
excuse
:
but
beyng
a
seruant
of
his
,
downe
lying
and
vprising
with
him
euery
day
:
there
is
no
place
left
for
any
defence
,
to
cleare
him
of
the
shame
and
infamie
thereof
.
Meruayle
no
more
therefore
,
why
H.
N.
shoulde
in
all
his
writinges
,
so
sore
inueigh
against
the
Scripture
Learned
(
as
he
calleth
them
:
)
it
was
no
smal
poynt
of
wisedome
to
complayne
first
.
For
he
was
well
assured
it
coulde
neuer
bee
,
that
learning
shoulde
attayne
anie
such
portion
of
pacience
,
as
were
able
to
beare
the
weight
of
halfe
that
wrong
,
which
hee
had
in
purpose
to
lay
vpon
it
.
In
the
23.
verse
it
is
thus
written
.
We
also
which
haue
receiued
the
first
fruites
of
his
spirite
,
euen
we
do
sigh
in
ourselues
,
wayting
for
the
adoption
euen
the
redemption
of
our
body
.
This
is
then
his
reason
,
the
faithfull
doe
waite
for
the
adoption
&
resurrection
:
therefore
it
must
be
by
promise
,
that
H.
N.
is
alredy
risen
from
the
dead
.
Howe
repugnant
vnto
all
shew
of
reason
and
truth
is
this
,
that
H.
N.
shoulde
therfore
be
risen
from
the
dead
,
because
the
children
of
God
,
doe
yet
waite
for
the
resurrection
?
In
effect
he
saith
thus
much
:
There
is
a
thing
which
shortly
is
like
to
be
lost
,
and
therefore
H.
N.
hath
alreadie
founde
it
.
Who
can
yeeld
to
such
absurde
conclusions
,
vnlesse
it
be
proued
vnto
him
before
,
that
H
N.
hath
a
speciall
commission
,
to
finde
thinges
before
they
be
lost
,
and
to
take
them
vp
,
when
as
yet
they
are
not
fallen
?
Howe
heauie
is
the
hande
of
God
,
vppon
heresie
and
idolatrie
?
and
howe
great
is
the
blindnesse
that
they
be
in
,
and
yet
perceiue
it
not
?
1.
Sam.
5.
palpable
was
that
blindnesse
of
the
men
of
Ashdod
,
who
ceassed
not
to
worship
their
God
Dagon
,
notwithstanding
they
did
see
him
fallen
before
the
Arke
,
&
his
head
lying
a
parte
from
his
bodie
:
But
yet
this
familie
doth
farre
passe
them
,
for
they
doe
bring
into
the
worlde
,
and
woorship
here
as
God
,
one
H.
N
:
who
is
not
remoued
a
little
from
his
head
,
but
vtterly
without
any
head
,
iudgement
,
or
sense
at
all
:
his
proofes
being
generally
such
,
as
reason
and
iudgement
doe
vtterly
renounce
.
The
Lorde
in
mercie
keepe
vs
from
those
sinnes
,
which
in
due
desert
,
doe
so
close
vp
our
eyes
,
as
wee
can
see
no
thing
at
high
noone
day
.
An other
Title
,
which
he
taketh
vpon
himselfe
,
is
,
that
he
is
annoynted
with
the
holie
Ghoste
,
in
the
olde
age
of
the
holy
vnderstanding
of
Iesu
Christ
.
This
title
he
claimeth
to
be
giuen
him
from
the
Apostle
,
in
the
4.
chapter
to
the
Ephesians
,
verse
13.
Where
,
the
Apostle
speaking
of
the
diuersitie
of
giftes
,
that
were
in
the
Church
,
saieth
.
God
hath
geuen
some
to
bee
Apostles
,
some
Prophetes
,
some
Euangelistes
,
some
Pastors
and
teachers
,
for
the
gathering
together
of
the
saintes
:
&c.
giuing
the
reason
withall
:
to
witte
,
that
wee
might
growe
vp
to
be
men
in
Christ
,
and
to
be
no
longer
as
children
,
readie
to
bee
carried
away
with
euerie
winde
of
doctrine
.
Hee
telleth
vs
then
,
what
a
good
order
the
Lord
hath
left
in
his
Church
,
to
keepe
vs
from
the
daunger
of
errour
,
and
to
make
vs
like
men
growne
,
to
bee
strongly
stayed
in
the
trueth
:
But
we
heare
nothing
,
what
speciall
successe
,
this
ordinance
of
the
Lord
hath
had
with
H
N.
For
what
a
reason
is
this
:
Apostles
&
Pastours
are
giuen
of
God
to
keepe
his
Church
from
errour
,
and
to
make
them
as
men
strong
and
stayed
in
the
trueth
:
and
therefore
H.
N.
is
strongly
stayed
in
the
trueth
,
or
(
as
it
liketh
him
rather
to
speake
)
therefore
H.
N.
is
annointed
with
the
holy
ghost
,
in
the
olde
age
of
the
holy
vnderstanding
of
Iesus
Christ
?
Vpon
order
taken
for
procuring
things
to
be
done
,
H.
N.
will
necessarily
enforce
that
the
same
are
done
.
He
might
with
as
good
reason
say
,
that
because
there
is
a
law
in
this
lande
against
theft
,
therefore
euerie
man
liueth
iustly
and
truely
of
his
owne
,
and
there
is
not
a
theefe
to
be
heard
of
in
this
realme
.
For
vpon
no
other
warrant
then
this
,
that
order
is
left
in
the
Church
,
to
keepe
men
staied
and
strong
in
the
trueth
:
H.
N.
wil
inferre
it
must
of
necessitie
be
,
that
himselfe
is
stayed
in
that
trueth
.
He
proceedeth
further
in
his
titles
,
as
not
taking
himselfe
sufficiently
commended
hitherto
:
and
affirmeth
that
he
is
godded
with
God
,
in
the
spirit
of
his
loue
,
and
referreth
vs
for
the
triall
of
this
title
,
vnto
the
21.
Chapter
of
the
Reuelation
,
and
third
verse
,
as
vnto
the
best
euidence
that
he
can
bring
:
and
therefore
he
hath
dealt
wisely
,
to
leaue
the
other
chapters
without
anie
specialtie
.
In
this
place
,
the
state
of
the
godly
is
described
,
what
it
shall
be
in
the
life
to
come
:
to
wit
,
that
they
shall
be
glorified
,
&
enioy
the
presence
of
their
God
,
being
freed
from
all
griefe
and
paine
.
The
wordes
of
the
text
be
these
:
Reuela
.
21.3
.
I
heard
a
great
voice
out
of
heauen
,
saying
,
behold
the
tabernacle
of
God
with
men
,
&
he
wil
dwel
with
them
,
&
they
shal
be
his
people
,
&
God
himself
shal
be
their
God
with
them
,
&
God
shal
wipe
all
teares
from
their
eyes
,
and
there
shal
be
no
more
death
,
neither
sorow
,
neither
pain
Because
it
is
sayd
in
the
text
,
that
God
shall
be
their
God
with
them
,
so
that
they
shall
enioy
his
glorious
presence
,
whereas
albeit
he
bee
nowe
their
GOD
,
yet
he
is
not
their
GOD
with
them
,
in
that
glorie
which
accompanieth
the
presence
of
his
Maiestie
:
H.N.
reasoneth
thus
:
God
shall
be
God
with
his
people
:
and
therefore
H.
N.
is
GOD
with
God
,
or
godded
with
GOD
.
It
asketh
no
paines
of
me
,
in
manie
woordes
to
set
these
two
partes
asunder
,
that
is
perfourmed
in
the
same
labour
that
bringeth
them
togither
.
For
it
is
neuer
better
seene
,
how
white
and
blacke
differ
,
then
when
they
come
once
to
be
vewed
the
one
with
the
other
.
Can
not
God
haue
licence
to
dwell
with
his
people
in
the
life
to
come
,
except
before
there
shal
passe
a
graunt
to
H.N.
to
bee
godded
,
or
made
God
with
God
here
in
this
life
?
or
if
there
were
any
such
compact
,
doeth
this
place
prooue
it
,
that
hath
not
so
much
as
a
sillable
sounding
that
way
?
Can
not
God
be
with
them
,
but
therevpon
it
must
follow
,
that
they
bee
Godded
with
him
?
If
there
were
any
such
thing
in
trueth
,
as
(
God
willing
)
it
shal
hereafter
appeare
,
there
cannot
be
:
yet
this
place
doth
not
so
much
as
with
a
good
countenaunce
comforte
him
therein
.
The
place
,
being
so
direct
for
our
comfort
in
the
life
to
come
,
and
for
all
that
,
by
him
included
within
the
limits
of
this
life
:
telleth
vs
,
that
he
hath
not
yet
chaunged
his
iudgement
touching
euerlasting
life
,
but
that
here
(
in
his
opinion
)
all
that
is
to
be
hoped
for
must
be
had
.
As
for
the
title
it self
[
to
be
godded
with
God
:
]
it
is
a
blasphemie
not
to
be
borne
.
And
the
place
from
whence
they
drawe
it
,
will
not
suffer
it
to
bee
hidde
vnder
the
proprietie
of
the
Dutche
tongue
.
In
the
next
title
,
he
challengeth
againe
,
that
which
is
proper
and
peculiar
onely
vnto
Christ
in
that
he
is
God
,
that
is
,
to
be
the
true
light
of
the
perfect
being
.
For
in
that
place
wherevnto
hee
appealeth
for
defence
,
after
a
plaine
deniall
of
Iohn
the
Baptist
,
to
bee
the
true
light
,
it
is
verified
of
Christ
,
That
he
was
the
true
light
,
Iohn
.
1.
●
.
which
lighteneth
euerie
man
that
commeth
into
the
worlde
.
Giuing
him
this
prerogatiue
aboue
Angels
,
and
all
creatures
,
that
hee
is
the
true
light
,
shining
of
,
and
in
himselfe
,
whereas
all
other
borow
their
brightnesse
of
him
.
What
will
this
man
bee
ashamed
of
,
who
dare
to
say
of
himselfe
,
that
he
is
that
true
light
,
which
lighteneth
euerie
man
that
commeth
into
the
worlde
,
for
so
be
the
very
wordes
of
that
place
,
wherevnto
he
sendeth
vs
?
what
can
bee
more
blasphemous
,
then
to
lay
claime
to
that
,
which
belongeth
not
vnto
Christ
himselfe
but
onely
in
respect
of
his
Godhead
.
This
blasphemie
is
yet
more
euident
in
that
which
foloweth
.
For
there
it
is
thus
written
:
God
is
light
,
1.
Iohn
.
1.5
.
and
in
him
is
no
darkenesse
at
all
,
therevpon
H.
N.
concludeth
himselfe
to
be
the
true
light
.
These
blasphemies
,
if
a
man
should
deale
with
them
in
desert
,
are
rather
by
open
execration
to
be
repelled
,
then
to
haue
the
honour
of
anie
entertainment
,
though
not
otherwise
then
by
confutation
.
Thus
much
of
his
person
:
Nowe
to
his
office
.
Touching
his
office
,
he
sayth
,
that
he
is
elected
to
bee
a
minister
of
the
gracious
worde
,
which
is
nowe
in
the
last
time
raised
vp
by
God
,
according
to
his
promises
.
He
bringeth
nothing
for
proofe
of
this
his
election
,
but
passeth
it
ouer
as
a
matter
out
of
doubt
:
and
yet
might
it
well
bee
,
that
the
woorde
whereof
hee
is
a
Minister
,
were
a
gracious
woorde
,
(
as
hee
calleth
it
)
and
for
all
that
his
election
therevnto
neither
good
nor
gracious
.
But
woulde
you
heare
,
what
this
gracious
woorde
is
,
according
as
the
Prophet
testifieth
of
it
?
Surely
it
is
no
other
thing
,
then
euen
now
to
bring
vs
the
first
newes
of
a
matter
done
and
past
manie
hundreth
yeares
agoe
,
to
witte
,
that
Iuda
and
Ierusalem
shoulde
bee
inhabited
againe
by
the
Iewes
,
after
the
captiuitie
of
Babilon
.
In
the
place
which
he
alledgeth
out
of
the
Prophete
,
it
is
written
thus
:
Thus
saith
the
Lord
,
againe
there
shall
be
heard
in
this
place
,
which
ye
say
shal
be
desolate
,
without
man
&
without
beast
,
euen
in
the
cities
of
Iuda
,
and
the
streetes
of
Ierusalem
:
Iere.
33.10
.
the
voice
of
ioy
,
and
the
voice
of
gladnesse
,
the
voice
of
the
bridegrome
,
&
the
voice
of
the
bride
.
For
I
will
cause
to
returne
the
captiuitie
of
the
land
,
as
at
the
first
.
The
Iewes
are
conforted
by
the
prophet
,
with
this
promise
from
the
Lord
,
that
they
shal
returne
from
their
captiuity
,
and
inhabite
Iuda
and
Ierusalem
,
with
comfort
and
ioy
of
heart
.
For
(
saith
he
)
there
shall
be
heard
in
your
streetes
,
the
voice
of
ioy
&
gladnes
,
the
voice
of
the
bridegrome
and
the
voice
of
the
bride
.
H.N.
might
well
haue
stayed
among
the
dead
,
&
neuer
haue
striuen
so
much
about
his
resurrection
from
among
them
,
if
he
haue
no
other
message
then
this
:
for
they
are
dead
many
hundreth
yeares
agoe
,
to
whom
this
matter
did
apperteine
.
It
is
plaine
therefore
by
his
own
testimonie
,
that
he
hath
no
authority
to
deale
with
vs
,
but
with
Iuda
&
Ierusalem
:
nor
to
bring
anie
doctrine
into
the
world
,
touching
euerlasting
saluation
:
but
onely
concerning
a
temporall
deliuerance
:
neither
to
haue
any
thing
to
doe
with
men
nowe
liuing
,
but
with
people
long
before
this
time
deade
.
Thus
much
in
particular
both
touching
his
person
and
his
office
.
For
his
title
in
generall
,
I
haue
to
say
,
that
this
title
which
is
so
ample
and
glorious
,
being
compared
with
the
preface
of
the
Apostles
,
set
before
their
writings
,
wil
soone
discrie
the
diuersitie
of
spirits
.
They
dispatch
vs
touching
the
knowledge
of
themselues
,
in
the
words
of
[
Seruant
,
&
Apostle
]
when
they
stand
the
longest
with
vs
vpon
that
matter
.
By
[
seruant
]
declaring
what
they
hold
in
common
with
all
Christians
:
by
[
Apostle
]
what
they
haue
special
in
the
function
&
ministerie
of
the
word
.
Rom.
1.
Paul
a
seruant
of
Iesus
Christ
,
called
to
be
an
Apostle
.
2.
Pet.
1.1
.
Simon
Peter
a
seruant
,
&
an
Apostle
of
Iesus
Christ
.
And
somtimes
they
are
so
sparing
,
that
they
wil
not
spend
both
vpon
vs
.
Iames.
1.
Iames
a
seruant
of
God
,
and
of
the
Lord
Iesus
Christ
:
Peter
an
Apostle
of
Iesus
Christ
:
Iude
a
seruant
of
Iesus
Christ
:
1.
Pet.
1.
Iude.
1.
But
H.
N.
as
if
he
could
no
longer
beare
such
basenesse
,
steppeth
in
before
them
with
his
stately
stile
,
and
sayth
:
H.N.
Through
the
grace
and
mercie
of
God
:
and
through
the
holy
spirite
of
the
loue
of
Iesus
Christ
,
Raised
vp
by
the
highest
God
from
the
death
,
according
to
the
prouidence
of
God
and
his
promises
,
Anointed
with
the
holy
Ghost
,
in
the
olde
age
of
the
holy
vnderstanding
of
Iesus
Christ
.
Godded
with
God
in
the
spirit
of
his
loue
.
Made
heire
with
Christ
in
the
heauenly
goodes
of
the
riches
of
God
,
Illuminated
in
the
spirite
with
the
heauenly
truth
,
The
true
light
of
the
perfect
being
,
Elected
to
a
minister
of
the
gracious
worde
,
which
is
now
in
the
last
time
raised
vp
by
God
,
according
to
his
promises
in
the
most
holy
seruice
of
god
,
vnder
the
obedience
of
his
loue
What
man
(
measuring
the
matter
,
by
the
outwarde
face
that
is
set
vpon
it
)
would
thinke
the
Apostles
worthie
,
to
hold
the
candle
to
this
mans
cunning
?
And
what
friend
of
theirs
(
if
H.N.
would
take
vpon
him
,
to
teach
them
the
depth
of
his
diuinitie
)
would
once
seeme
to
offer
with
them
lesse
,
then
the
seruice
of
vii
.
yeres
?
Neither
is
there
so
great
oddes
betweene
them
,
in
the
multitude
of
titles
,
as
in
the
magnificence
and
dignitie
of
them
.
How
plain
,
simple
,
and
farre
from
pride
,
be
the
names
of
seruant
,
&
Apostle
?
How
glorious
,
swelling
,
&
magnificent
,
be
these
speches
,
Godded
with
God
:
annointed
with
the
holy
Ghost
in
the
olde
age
of
the
holy
vnderstanding
:
illuminated
in
the
spirit
:
the
true
light
of
the
perfect
being
:
raised
vp
by
the
highest
God
from
the
dead
.
But
no
meruaile
,
if
H.
N.
be
so
glorious
in
titles
,
for
this
he
hath
in
common
with
the
Heretikes
of
all
times
.
The
Montanists
,
who
had
their
name
&
beginning
of
Montanus
,
(
the
first
heretike
,
that
practised
to
draw
on
disciples
,
by
procuring
stipend
and
wages
from
the
richer
sorte
of
that
sect
,
to
others
the
teachers
and
mainteyners
thereof
:
Euseb.
eccles.
hist.
lib.
5.
cap.
16.
which
was
a
baite
that
brought
many
to
bite
of
those
morsels
:
and
therefore
(
vpon
good
consideration
is
nowe
a
freshe
practised
in
this
familie
,
where
there
is
so
great
famine
of
better
arguments
to
perswade
with
all
:
)
did
affirme
that
they
were
wiser
then
the
Apostles
,
and
alledged
that
place
of
the
Apostle
for
it
,
where
Paule
(
setting
him selfe
in
the
number
with
other
)
sayeth
:
We
knowe
in
part
:
For
they
mainteyned
an
absolute
,
cleare
and
perfect
reuelation
in
themselues
:
affirming
Montanus
to
be
the
holy
Ghost
promised
to
the
Church
,
whereof
the
Apostles
had
receyued
but
a
little
measure
.
There
were
also
a
sect
of
people
,
in
that
part
of
Pisidia
,
which
belongeth
vnto
Pamphilia
,
who
refused
to
receiue
any
into
their
felowship
and
communion
,
that
kept
anie
thing
priuate
and
proper
to
themselues
,
excluding
them
,
as
straungers
from
the
kingdome
of
God
:
and
they
would
be
called
Apostolici
,
Apostolicall
,
and
be
knowne
by
no
other
name
.
August
.
de
haere.
lib.
9.
Ad
quod
vult
Deum
.
Caluin
in
Daniel
,
cap.
12.1
.
Bullinger
contra
Anabap.
lib.
2.
cap.
11.
Seruetus
the
heretike
,
called
himselfe
Michael
,
the
keeper
of
the
Church
of
God
,
and
the
great
prince
of
his
people
.
Dauid
George
,
H.
N.
his
Schoole-maister
,
though
the
scholer
(
setting
vp
for
himselfe
)
will
now
take
no
more
knowledge
of
anie
maister
or
superiour
:
calleth
himselfe
the
seuenth
Angell
of
GOD
,
and
the
last
trumpe
.
And
H.
N.
the
father
of
this
familie
,
will
bee
godded
with
GOD
,
and
become
the
true
light
of
the
perfect
being
,
that
in
no
wise
hee
might
seeme
to
want
that
badge
of
boasting
,
which
is
so
speciall
and
proper
vnto
heretikes
.
That
which
is
commonly
sayd
of
pictures
,
and
painted
workes
,
hath
a
fitte
place
in
these
workes
of
H.N.
Picturae
atque
imagines
,
eminùs
,
non
cominùs
videndae
.
Pictures
and
Images
,
they
are
faire
a
farre
off
,
but
if
the
eye
drawe
neare
them
,
there
is
then
no
sight
or
shew
of
them
.
If
a
man
looke
at
the
diuinitie
,
that
is
heere
deliuered
,
a
farre
off
,
he
would
thinke
it
came
from
aboue
the
hiest
heauen
:
so
great
and
goodly
speaches
of
loue
and
peace
,
be
conteyned
in
it
.
But
come
neare
,
and
lay
it
to
the
line
of
God
his
worde
,
and
beside
that
the
lowest
pit
of
hell
,
shall
not
be
able
to
afoorde
worse
wares
,
then
some
that
here
be
vttered
:
It
would
loth
a
man
,
to
looke
vpon
the
ioyntes
of
it
:
while
no
member
,
hath
dewe
proportion
and
place
:
but
is
either
looking
backewarke
,
when
it
shoulde
see
streight
forward
:
or
else
starting
aside
,
when
it
shoulde
stande
vpright
.
For
the
conclusion
,
August
.
de
ciuit
.
Dei.
cap.
2.
doeth
alwayes
looke
a
cleane
contrarie
way
from
the
Antecedent
.
If
by
Hipocrates
those
two
children
were
truelie
iudged
to
bee
brethren
of
one
birth
,
and
the
nearest
in
blood
that
coulde
bee
,
who
were
obserued
alway
to
laugh
,
and
weepe
together
,
alwayes
to
be
sicke
and
whole
together
:
Then
may
wee
safely
say
,
by
warrant
from
the
rule
of
contraries
,
that
H.
N.
his
Antecedentes
,
might
marrie
with
his
conclusions
,
for
anie
kindred
that
is
betweene
them
:
for
the
one
shall
no
sooner
beginne
to
laugh
,
but
the
other
will
bee
sure
to
weepe
:
If
the
one
seeme
to
builde
vppe
anie
thing
,
the
other
will
doe
what
in
him
lyeth
to
cast
downe
the
same
.
Heauie
is
the
hande
of
God
against
them
,
who
haue
refused
to
beare
loue
vnto
his
trueth
,
euen
so
heauie
,
as
to
bee
giuen
vp
,
to
bee
strongly
setled
in
the
beleefe
of
open
and
manifest
lyes
.
As
wee
see
it
fall
out
with
this
Familie
:
who
receyuing
sometime
the
trueth
,
but
refusing
to
reserue
it
in
loue
,
are
nowe
so
throughly
perswaded
of
manifest
lyes
,
that
when
before
their
eyes
they
fall
a
sunder
,
burst
in
peeces
,
and
starte
one
parte
from
another
,
by
violent
rushing
agaynst
the
trueth
:
yet
bee
their
eyes
so
blinde
,
they
doe
not
see
it
,
and
their
heartes
so
hardened
,
they
will
not
beeleeue
others
telling
them
of
it
.
The
Lorde
in
mercie
keepe
vs
farre
from
that
sinne
,
whiche
causeth
his
hande
to
bee
so
heauie
vpon
vs
,
and
graunt
vs
in
affection
to
bee
so
linked
to
the
trueth
,
that
the
eyes
of
our
mind
,
may
be
alwayes
cleare
,
to
discerne
,
aswell
the
spottes
of
corrupt
doctrine
,
as
the
defilementes
of
wicked
conuersation
.
H.
N.
[
](A04901-e13070-b)i.
i.
Apoc.
14.
a
For
to
publish
nowe
in
the
last
time
:
out
of
the
same
grace
and
heartie
mercifulnes
of
God
,
&
through
the
same
holie
spirite
of
the
loue
of
Iesus
Christ
,
good
tidings
,
or
a
ioyfull
message
of
the
kingdome
of
God
,
vnto
all
people
,
which
[
](A04901-e13080-b)k.
k.
Esay
.
42.61
.
a
sit
in
the
darkenesse
,
and
haue
a
lust
or
longing
after
the
true
light
,
and
to
bring
vnto
the
beleeuers
a
great
light
of
the
true
being
of
Iesus
Christ
.
And
the
glorious
day
of
his
godly
clearnesse
:
as
also
to
expresse
,
that
God
hath
pitied
the
generations
of
mankinde
,
and
that
Iesus
Christ
hath
not
left
vs
[
](A04901-e13090-b)l.
l.
Iohn
.
14.
b.
as
Orphants
:
but
as
our
faythfull
father
,
for
to
beget
vs
[
](A04901-e13100-b)m.
m.
Iohn
.
3.
a
a
newe
,
out
of
the
safe
making
water
or
Doctrine
of
his
seruice
,
and
out
of
his
holie
spirite
of
loue
.
Also
[
](A04901-e13110-b)n.
n.
Esay
.
11.32
.
a
Iere.
23.
a.
33.
b
to
iudge
vs
with
his
righteousnesse
,
and
to
bring
vs
into
his
rest
,
is
come
againe
vnto
vs
,
according
to
his
promises
,
to
the
ende
that
they
all
,
which
loue
God
and
his
righteousnesse
,
and
Christ
and
his
vpright
being
,
mought
presently
enter
into
the
true
[
](A04901-e13120-b)o
o
Heb.
3.4
.
a
rest
which
God
hath
prepared
from
the
beginning
for
his
elect
,
and
[
](A04901-e13130-b)p.
p.
Mat.
25.
d.
inherite
the
euerlasting
life
.
Answere
.
H.
N.
continueth
his
speach
touching
his
office
,
and
affirmeth
that
he
is
appointed
to
publish
good
tidings
or
a
ioyfull
message
of
the
kingdome
of
God
,
vnto
all
people
,
which
sit
in
darkenesse
,
and
therefore
applieth
that
vnto
himselfe
,
Esay
.
61.
which
is
in
the
Prophet
Esay
,
of
healing
the
broken
hearted
,
and
preaching
deliuerance
vnto
the
captiues
and
recouering
of
sight
vnto
the
blinde
:
Which
our
Sauiour
Christe
pronounceth
to
haue
beene
fulfilled
in
him selfe
,
Luke
4.21
.
when
hee
came
to
Nazareth
vpon
a
Sabboth
day
,
and
had
the
Booke
of
the
Prophet
Esaias
deliuered
vnto
him
.
If
H.
N.
had
remembred
,
that
it
is
said
in
that
place
:
The
spirit
of
the
Lorde
is
vpon
me
,
and
therefore
hath
the
Lord
annoynted
me
,
and
sent
mee
to
preach
good
tydings
vnto
the
poore
:
And
thervpon
made
first
sufficient
proofe
,
that
the
spirit
of
the
Lord
had
stirred
him
vp
,
and
inabled
him
to
preach
the
glad
tidinges
to
the
people
:
he
might
haue
better
been
borne
with
all
:
But
it
is
apparant
by
that
which
alreadie
hath
beene
saide
,
if
no
more
shoulde
bee
added
thereunto
:
that
the
spirite
whiche
speaketh
in
him
,
is
a
spirite
of
errour
and
delusion
,
whiche
hath
so
wholie
possessed
him
,
as
there
is
nothing
now
,
beside
most
blasphemous
and
hereticall
doctrine
,
to
be
heard
proceeding
from
his
mouth
.
If
H.
N.
had
any
simple
and
sincere
meaning
in
him
,
or
any
portion
of
that
spirit
which
was
in
the
Apostles
,
hee
should
after
the
example
of
the
Apostle
Paule
,
in
this
his
purpose
,
to
perswade
men
of
his
calling
,
that
it
is
lawfull
and
from
God
:
long
before
this
time
haue
communicated
with
them
,
that
were
the
chief
,
&
accompted
as
pillers
of
the
Church
:
touching
the
Gospel
,
which
he
preacheth
and
setteth
forth
.
Which
thing
S.
Paul
thought
to
be
so
necessary
,
that
hee
affirmeth
,
Gal.
2.2
.
him selfe
did
performe
it
,
lest
by
any
meanes
he
shuld
haue
run
in
vaine
.
And
if
he
had
beene
of
opinion
,
that
all
the
world
from
the
beginning
,
vnto
the
appearing
of
his
doctrine
had
beene
seduced
,
hee
should
then
haue
taken
profitable
paines
,
in
making
a
plaine
confutation
of
the
errors
and
heresyes
:
that
be
holden
contrarie
to
his
doctrin
throughout
all
christian
countryes
.
But
this
secret
winding
in
of
him selfe
into
the
heartes
of
the
simple
,
vnder
the
pleasant
speach
of
loue
,
without
either
true
ioying
with
them
,
or
plaine
confuting
of
them
,
sauoureth
more
of
the
serpents
subtletie
,
then
of
the
doues
simplicitie
.
His
charge
is
also
(
as
he
saith
)
to
declare
,
That
God
hath
pitied
the
generation
of
mankind
,
&
that
Iesus
Christ
hath
not
left
vs
as
Orphants
but
as
our
faithful
father
,
to
beget
vs
anewe
,
and
to
iudge
vs
with
his
righteousnes
,
&
to
bring
vs
into
his
rest
,
is
come
againe
vnto
vs
,
according
vnto
his
promises
▪
to
the
end
that
they
al
,
which
loue
God
&
his
righteousnes
,
might
enter
presently
into
the
true
rest
,
which
God
hath
prepared
from
the
beginning
of
his
elect
,
&
inherite
the
euer
lasting
life
.
This
hereticall
doctrine
,
is
so
ful
fraught
with
violent
wresting
of
the
word
of
God
,
therby
to
establish
most
horrible
blasphemies
.
That
a
man
can
not
so
sone
begin
the
cure
of
any
one
parte
,
but
the
danger
almost
desperate
of
an
other
,
doth
violently
hale
him
forth
to
giue
a
helping
hand
vnto
that
.
Now
H.N.
as
one
that
in
his
owne
opinion
hath
preuailed
so
farre
,
as
to
match
him selfe
with
God
the
father
and
Christ
,
euen
in
titles
most
proper
vnto
them
:
will
enforce
the
holie
Ghost
to
bring
forth
his
euidence
,
&
shew
how
he
alone
could
come
vpon
the
Apostles
,
&
the
faithful
immediatly
after
the
ascention
of
Christ
.
For
he
chalengeth
that
promise
,
which
our
sauiour
Christ
made
vnto
his
Apostles
in
Iohn
(
for
the
sending
of
a
comforter
vnto
them
,
Iohn
.
14.
ver.
16.17
.
and
18.
and
not
leauing
of
them
comfortlesse
)
to
be
now
verified
,
at
the
breaking
out
of
this
doctrine
,
which
hee
hath
broched
nowe
of
late
.
If
Iesus
Christe
had
deferred
his
comforte
so
long
a
time
after
his
Resurrection
,
I
doe
not
see
but
the
Church
(
as
one
ouercome
by
reason
of
so
long
lack
of
comforte
)
might
say
at
the
hearing
of
this
ioyfull
message
of
H.N.
as
the
wife
of
Phinehes
did
,
when
it
was
tolde
for
her
consolation
that
shee
had
borne
a
sonne
:
1.
Sam.
4.21
.
The
glorie
(
saith
she
)
is
allredy
gone
from
Israel
,
and
therfore
let
the
childe
haue
his
name
accordingly
,
and
be
called
Ichauod
.
Now
if
this
were
the
true
worde
of
GOD
and
Gospell
of
Iesus
Christ
,
which
neuer
had
seene
the
light
before
but
by
H.N.
had
beene
the
firste
digged
out
of
darkenesse
,
what
ignoraunce
is
it
to
confounde
the
Gospell
with
the
holie
Ghoste
,
as
if
the
holie
Ghost
were
no
other
thinge
,
then
the
doctrine
it self
?
For
that
place
is
plainely
and
expresly
mente
of
the
spirite
of
God
,
and
not
of
any
doctrine
,
that
he
should
haue
in
purpose
,
to
send
them
from
Heauen
.
That
which
hee
speaketh
further
of
his
office
,
that
it
is
to
expresse
,
How
that
Christ
is
come
againe
according
to
his
promise
,
to
beget
vs
anew
:
to
iudge
vs
with
his
righteousnesse
.
That
we
might
presently
enter
into
the
true
rest
,
which
God
hath
prepared
from
the
beginning
,
and
inherite
the
euetlasting
life
,
is
nothing
else
,
but
a
very
sinke
of
absurde
doctrine
.
For
first
howe
absurde
is
this
to
say
,
That
Christ
his
comming
againe
shall
be
to
beget
vs
a
new
out
of
the
doctrine
of
his
seruice
,
when
as
the
Apostle
playnely
saith
,
His
comming
shall
bee
to
render
vengeaunce
vnto
all
them
,
tha●
are
no
at
that
time
already
borne
anewe
by
obedience
vnto
the
Gospell
.
It
is
a
righteous
thing
with
God
,
2.
Thessa.
1.8
.
to
recompenc
tribulation
vnto
them
that
trouble
you
,
&
to
you
which
are
troubled
,
rest
,
when
the
Lord
Iesus
shal
shew
him selfe
from
Heauen
with
his
mightie
Angels
,
in
flaming
fire
,
rendering
vengeance
vnto
them
that
doe
not
knowe
GOD
,
and
obey
not
vnto
the
Gospel
of
our
Lord
Iesus
Christ
.
It
will
then
be
to
late
to
learne
when
the
bridegrome
is
once
come
.
It
wil
be
to
late
then
to
seek
Oyle
for
their
Lampes
.
Their
Lampes
shall
then
be
burning
,
that
shall
bee
admitted
to
enter
in
with
the
Bridegrome
.
And
therefore
he
commeth
not
againe
now
to
beget
vs
a
new
:
but
to
render
vengeance
vnto
so
many
as
shal
not
be
founde
at
his
comming
borne
againe
,
and
already
begotten
a
newe
.
Besides
,
what
a
match
is
that
,
to
haue
the
first
comming
of
Christ
,
to
ioyne
in
time
with
the
second
:
Esay
.
11.
for
that
out
of
the
Prophet
Esaie
is
plainely
spoken
of
his
first
comming
in
the
flesh
:
which
notwithstanding
is
heere
ioined
with
the
comming
of
the
Lord
vnto
iudgement
,
and
bringing
of
the
elect
into
that
rest
,
which
hath
beene
prepared
from
the
beginning
,
euen
the
inheritaunce
of
euerlasting
life
.
Nowe
H.N.
saith
,
that
they
bothe
take
effect
at
the
publishing
of
this
his
doctrin
.
Moreouer
of
this
doctrine
it
doth
followe
,
that
regeneration
is
the
ioyes
of
heauen
:
and
that
when
a
man
doth
reforme
his
life
by
the
word
,
he
is
presentlie
entred
into
those
ioyes
,
which
haue
beene
prepared
from
the
beginning
for
the
elect
.
It
doth
plainely
make
the
comforts
of
euerlasting
life
,
to
be
no
other
then
those
that
are
felte
of
the
godlie
in
this
life
:
It
bindeth
also
those
ioyes
of
heauen
and
euerlasting
life
,
vnto
this
life
,
and
vnto
the
imbracing
of
H.N.
his
doctrine
:
that
in
the
receiuing
thereof
,
a
man
should
enter
the
possession
of
the
ioyes
of
heauen
.
Matth.
25.34
.
For
the
place
of
Matthew
is
so
plaine
for
the
day
of
Iudgement
,
and
for
the
possessing
of
such
euerlasting
ioyes
,
as
in
this
worlde
are
not
enioyed
:
as
no
thing
can
be
more
.
These
be
the
wordes
:
Then
shall
the
king
say
vnto
them
on
his
right
hand
:
Come
yee
blessed
of
my
father
,
inherite
the
kingdome
prepared
for
you
,
from
the
foundations
of
the
world
:
For
I
was
an
hungred
and
ye
gaue
me
meate
,
I
thirsted
and
you
gaue
me
drinke
&c
,
these
were
men
regenerate
and
borne
againe
,
for
he
reciteth
their
fruites
of
newe
life
,
and
the
workes
of
regeneration
,
which
they
had
done
,
and
these
men
,
which
had
shewed
foorth
these
fruites
,
he
then
putteth
in
possession
of
the
kingdom
,
prepared
for
them
from
the
beginning
of
the
world
:
saying
,
Come
ye
blessed
of
my
father
,
inherite
the
kingdome
prepared
for
you
.
If
they
be
then
called
out
to
inherite
a
kingdome
,
which
haue
practised
the
fruites
of
Christianitie
before
:
then
is
there
an
other
kingdome
abyding
for
the
Children
of
God
,
beside
that
which
they
are
possessed
of
presently
,
vpon
the
newnesse
and
reformation
of
their
life
.
For
men
are
not
wont
to
be
called
out
to
take
the
possession
of
that
,
which
they
are
alredy
entred
vpon
.
And
how
could
they
haue
brought
foorth
such
fruites
as
the
Lord
doth
crowne
,
vnlesse
there
had
beene
newnesse
of
life
before
?
The
Apostle
Paule
affirmeth
our
estate
which
trust
in
Christ
,
to
be
the
moste
miserable
of
all
other
,
1.
Cor.
15.19
.
if
so
be
that
we
haue
no
other
hope
,
but
in
this
life
only
.
For
heere
the
estate
of
the
godly
,
is
subiect
to
so
great
affliction
and
persecution
,
that
sometimes
men
that
feared
God
,
haue
beene
greatly
tempted
,
to
followe
the
wayes
of
the
wicked
while
they
did
see
them
to
flourish
,
in
all
worldly
prosperitie
,
inioying
as
it
were
a
heauen
heere
vppon
Earth
:
and
the
seruants
of
GOD
,
almoste
continually
liuing
such
a
life
,
as
that
death
it selfe
,
might
seeme
iustly
to
bee
wished
before
it
.
Dauid
professeth
that
him selfe
fretted
at
the
wicked
,
when
he
did
se
the
prosperitie
of
them
,
and
that
his
steppes
had
wel
neere
s●pt
,
and
his
feet
were
almost
gone
.
Psal.
73.
For
they
are
not
in
trouble
(
saith
he
)
like
the
other
sort
,
and
therefore
pride
is
as
a
chaine
vnto
them
.
Titus
.
2.11
.
The
grace
of
God
(
saith
the
Apostle
)
which
bringeth
saluation
hath
appeared
,
and
teacheth
vs
to
deny
vngodlinesse
,
and
worldlie
lustes
,
and
to
liue
temperatlie
,
iustly
,
and
godly
in
this
present
worlde
,
wayting
for
that
blessed
hope
and
appearing
of
the
glorie
of
the
mightie
God
,
and
of
our
Sauiour
Iesus
Christe
.
If
in
a
sober
,
iust
,
and
godly
course
of
life
,
we
haue
to
waite
for
that
blessed
hope
and
glorie
,
which
shal
appeare
with
the
comming
of
Iesus
Christe
:
then
is
not
that
sober
,
iust
,
and
godly
course
of
life
,
the
blessed
hope
and
glory
it selfe
.
For
men
doe
not
waite
for
that
,
which
they
doe
enioy
already
.
Wee
giue
thanks
(
saith
the
Apostle
)
vnto
God
,
Collo.
1.3
.
since
we
heare
of
your
faith
in
Christ
&
of
your
loue
towards
all
Saints
,
for
the
hopes
sake
which
is
layd
vp
for
you
in
Heauen
.
If
they
did
abounde
in
faith
towardes
Christ
,
and
in
loue
towards
the
Saincts
,
for
the
hopes
sake
,
which
was
laide
vp
for
them
in
heauen
:
Then
was
not
their
Heauen
&
hope
contained
within
the
limites
of
this
life
,
and
much
lesse
was
that
fruite
of
faith
&
loue
,
the
hope
and
heauen
it self
.
And
lest
any
man
might
imagine
,
that
I
haue
taken
the
aduantage
of
this
one
place
vnaduisedly
penned
by
the
Author
,
let
him
reade
his
Bookes
,
and
he
shall
finde
it
to
bee
a
doctrine
,
often
and
with
great
deliberation
set
downe
,
and
confirmed
by
places
of
the
scripture
after
his
accustomed
maner
.
And
euen
in
this
same
chapter
,
he
hath
these
words
,
Happy
are
they
which
haue
nowe
in
this
day
entended
or
minded
the
loue
,
and
the
peace
,
for
in
this
selfe
same
day
,
shall
now
the
good
,
with
all
repentant
ones
,
which
stand
good
willing
towards
the
good
,
become
knowen
and
made
manifest
from
the
wicked
,
and
from
all
vnrepentant
ones
,
which
haue
a
lust
to
the
iniquitie
,
&
to
the
&
wicked
and
corrupted
world
,
&
they
shal
seperate
them
the
one
from
the
other
.
Matth.
25.
d
The
separation
which
shal
be
at
the
last
day
,
betweene
the
sheepe
and
the
goates
,
as
it
is
euident
in
that
place
of
Matthew
,
which
he
alleadgeth
:
is
(
as
he
saith
)
fulfilled
nowe
,
while
some
ioyne
with
his
doctrine
&
that
his
family
,
&
other
seperate
themselues
from
it
.
And
a
little
after
in
this
same
chapter
,
thus
he
speaketh
againe
of
this
same
thing
:
Behold
,
in
this
present
day
the
[
](A04901-e13720-b)f.
f.
Esa.
3.
b.
Mat.
24.
d.
25.
d
Iude.
1.
b.
glorious
comming
of
our
Lorde
Iesu
Christ
,
with
the
many
thousands
of
his
saints
,
becommeth
manifested
:
which
hath
set
himself
now
vpon
the
seate
of
[
](A04901-e13740-b)g.
g.
Esay
.
16.
b.
his
maiestie
,
for
to
iudge
in
this
same
day
which
the
Lord
hath
ordained
or
appointed
:
the
whol
[
](A04901-e13760-b)h.
h.
Actes
.
17.
d.
world
with
equitie
and
with
faithfulnes
[
](A04901-e13780-b)i.
i.
Zach.
8
a.
&
trueth
,
according
to
his
righteousnes
.
The
places
quoted
by
him
in
the
margent
out
of
Matthew
,
Iude
,
&
the
Actes
,
are
so
plaine
for
the
second
comming
of
Christ
,
to
the
iudgement
both
of
quick
&
dead
,
and
not
for
bringing
any
doctrine
for
their
further
instruction
,
as
that
it
can
admit
no
interpretation
to
the
contrary
.
The
Scripture
is
not
more
plaine
in
any
point
,
then
that
eternall
life
,
is
a
matter
diuers
and
distinct
,
from
the
fruites
of
regeneration
whiche
are
practised
of
the
godly
heere
in
this
life
.
For
thus
saith
the
Apostle
of
him selfe
,
I
haue
fought
a
good
fight
,
and
haue
finished
my
course
:
2.
Tim.
4.7
.
I
haue
kept
the
faith
,
from
henceforth
is
laid
vp
for
me
the
crowne
of
Righteousnes
,
which
the
Lord
the
righteous
Iudge
shall
giue
me
at
that
day
,
and
not
vnto
mee
onely
,
but
vnto
all
them
also
,
that
loue
his
appearing
.
If
eternall
life
bee
the
same
with
Christian
conuersation
,
then
could
not
the
Apostle
who
had
kept
the
faith
,
look
for
any
other
crowne
,
then
that
which
he
had
alreadie
,
neither
yet
for
any
other
appearing
of
Christ
,
if
that
be
his
last
comming
,
when
he
worketh
the
reformation
of
our
life
.
Let
vs
brethren
learne
of
the
Apostle
to
keep
the
faith
,
that
we
may
also
with
him
,
bee
assured
to
receiue
the
crowne
of
Righteousnesse
at
the
appearing
of
Iesus
Christ
.
For
the
father
of
this
familie
togither
with
many
of
his
householde
,
because
they
haue
not
kept
the
faith
,
but
made
shipwrack
thereof
,
not
onely
nowe
themselues
want
the
comfortable
hope
of
that
blessed
inheritance
,
which
holdeth
vs
vp
,
in
the
middest
of
all
our
distresses
:
but
also
labour
to
take
away
from
others
,
the
grounds
of
all
hope
heereafter
to
bee
had
.
Nowe
if
any
bee
so
fauourable
to
this
familie
,
as
to
answeare
for
them
,
that
whatsoeuer
their
woordes
bee
,
it
is
not
their
meaning
to
imagine
that
the
day
of
Iudgement
is
already
come
,
and
that
Christ
is
come
againe
,
to
iudge
the
quick
and
the
deade
,
or
that
nowe
wee
are
parted
from
the
Goates
,
and
possessed
of
euerlasting
life
:
I
woulde
aske
that
man
what
hee
would
say
,
if
hee
should
by
occasion
happen
to
heare
a
man
conspyring
with
others
his
fellowes
aboute
the
breaking
of
his
house
,
and
afterwarde
him selfe
should
take
the
same
partie
,
when
he
had
vndermined
the
strongest
parte
thereof
:
whether
hee
could
not
bee
brought
for
all
this
,
to
thinke
the
man
had
any
meaning
to
hurte
or
hinder
him
.
Nowe
the
woordes
of
H.
N.
are
plaine
,
that
Christe
is
already
come
with
thousandes
of
his
Angels
,
to
iudge
the
worlde
with
righteousnesse
:
and
the
strongest
holdes
of
our
hope
,
for
an
other
life
,
and
other
ioyes
in
the
worlde
to
come
he
hath
attempted
vtterly
to
ouerthrowe
,
telling
vs
,
that
those
are
already
possessed
of
vs
euen
heere
in
this
life
.
H.
N.
The
fifth
Chapter
of
his
Euangelie
,
or
ioyful
message
of
the
kingdome
.
BEholde
and
consider
,
ye
dearely
beloued
,
how
that
God
after
the
mans
falling
away
,
hath
alwaies
shewed
his
loue
on
the
man
:
and
promised
him
euen
so
,
to
the
destroying
of
the
sinne
,
[
](A04901-e13920-b)a.
a.
Gen.
3.
b.
to
set
enmitie
betwixt
the
serpent
,
whose
head
is
the
sinne
,
and
the
woman
which
consented
to
the
sinne
:
and
betwixt
the
serpents
seede
and
the
womans
seede
,
to
the
treading
downe
of
the
head
of
the
serpent
:
And
how
that
the
same
promised
enmitie
against
the
sin
,
and
the
sinful
seede
,
had
her
beginning
by
the
single
minded
Abel
.
Which
Abel
[
](A04901-e13930-b)b.
b.
Gen.
4.
a.
offered
vp
his
willing
gifte
or
offering
,
out
of
a
good
hart
,
vnto
the
God
of
Heauen
,
and
was
slaine
by
the
wicked
nature
of
the
sinne
,
through
the
hands
of
his
brother
Caine
:
And
how
that
Seth
,
after
the
death
of
Abel
,
was
placed
by
God
[
](A04901-e13940-b)c.
c.
Gen.
4.
c.
to
be
an
other
seede
in
the
place
of
Abel
,
to
the
establishing
of
the
foresaide
promise
of
God
:
As
also
how
that
Seth
,
which
is
the
seconde
seede
in
the
place
of
Abel
,
and
his
seede
is
the
right
stocke
or
linage
,
whereout
the
beleeuers
and
children
of
GOD
(
namely
all
they
that
haue
beene
enemies
vnto
the
sin
)
are
borne
or
brought
forth
,
to
the
establishing
of
the
promises
of
God
the
father
.
But
all
other
people
or
generations
,
which
were
borne
vpon
the
earth
,
without
the
stocke
of
Seth
,
and
all
they
that
walked
not
in
the
forme
of
Abel
,
according
to
the
maner
or
ordinaunce
of
Seth
,
were
not
of
the
right
stocke
of
Seth
:
but
they
were
foraine
braunches
,
which
turned
them
away
there
from
,
and
were
neuer
prudent
nor
vnderstanding
in
the
godly
wisdome
,
but
verie
well
in
their
owne
felfe
knowledge
and
good
thinking
,
wherewith
they
turned
vnto
them selues
:
and
forsooke
euen
so
the
vpright
childishnesse
and
simplicitie
:
and
the
willing
oblation
or
god
seruice
of
Abel
.
Answere
.
TOuching
the
fall
of
man
,
this
Authour
speaketh
darkely
and
daungerously
in
euery
place
.
GOD
(
saith
he
)
after
the
mans
falling
away
,
hath
alwayes
shewed
his
loue
on
the
man
:
and
in
the
later
ende
of
the
fourth
Chapter
,
hee
hath
these
woordes
:
(
Wee
will
declare
from
the
time
foorth
,
of
the
falling
away
or
disobedience
of
the
man
,
the
earnest
loue
which
GOD
hath
alwaies
till
vnto
this
same
day
,
shewed
towards
the
man
,
through
his
elected
Ministers
,
to
bring
him
agayne
,
vnto
the
heritable
beautie
of
the
former
kingdome
,
From
the
which
hee
turned
him
away
.
In
the
beginning
likewise
of
that
fourth
Chapter
,
hee
saith
to
the
like
effect
,
that
from
the
former
kingdome
,
full
of
all
righteousnesse
,
loue
,
peace
,
and
amiablenesse
,
the
man
hath
from
the
beginning
,
turned
away
his
hearte
:
and
fell
away
from
,
or
was
disobedient
vnto
the
worde
of
his
God
,
the
vpright
life
of
his
true
light
.
Thus
doth
he
set
foorth
the
fall
of
man
:
for
he
hath
no
place
touching
this
doctrine
,
plainer
&
fuller
then
these
be
.
Wherin
I
beseche
you
mark
the
diuersitie
of
this
doctrine
,
from
that
which
is
deliuered
touching
this
matter
,
in
the
holy
scriptures
.
In
the
Scripture
we
doe
reade
of
one
man
,
by
name
Adam
,
the
first
offendour
among
men
:
Rom.
5.15
.
heere
is
no
mention
made
of
any
one
man
,
1.
Cor.
15.22
but
the
blame
is
wholy
(
after
his
accustomed
obscure
and
dark
dealing
)
put
ouer
vnto
to
a
generall
and
confused
notion
,
which
is
called
of
him
(
the
man
)
and
that
his
(
the
man
)
is
no
one
man
,
By
the
doctrine
of
H.N.
Adam
was
no
one
man
.
it
appeareth
by
that
which
was
euen
nowe
alleaged
out
of
the
fourth
Chapter
.
For
no
one
man
hath
continued
from
the
beginning
vntyll
this
day
,
to
receiue
continuall
mercies
from
the
Lorde
:
And
you
haue
hearde
that
hee
saith
,
wee
will
declare
from
the
time
foorth
of
the
falling
away
or
disobedience
of
the
man
,
the
earnest
loue
which
God
hath
alwaies
vntill
this
same
day
,
shewed
towardes
the
man
.
It
is
playne
therefore
,
that
his
(
the
man
)
is
set
heere
,
to
hide
an
horrible
errour
,
to
wit
,
the
mankinde
hath
no
common
harme
,
Man
hath
no
common
infection
from
Adam
,
or
any
other
one
man
.
from
any
one
man
.
For
he
is
perswaded
that
we
haue
no
infection
from
any
man
,
otherwise
then
so
so
farre
foorth
,
as
we
shal
in
doing
the
like
euil
,
become
folowers
of
that
man
.
So
that
by
his
doctrine
,
any
euill
man
,
may
be
an
occasion
of
as
great
hurt
vnto
vs
,
as
was
Adam
.
In
the
Scripture
wee
doe
reade
of
one
principal
offendour
,
&
we
do
likewise
reade
there
,
of
one
particular
&
yet
principal
offence
:
to
wit
,
the
eating
of
the
forbidden
fruit
,
which
brought
the
gilte
of
condemnation
vpon
al.
This
authour
deliuereth
that
point
of
the
particular
offence
,
in
like
maner
generally
vnto
vs
in
these
woordes
The
man
from
the
beginning
,
fel
away
from
or
was
disobedient
vnto
the
woorde
of
his
God
,
the
vpright
life
of
his
true
light
.
Some
not
of
the
least
among
that
familie
,
with
whom
I
haue
had
conference
,
according
to
this
doctrine
of
H.
N.
haue
in
plaine
speache
told
me
,
that
there
was
no
material
tree
,
neither
was
it
any
material
,
fruite
that
Adam
did
eate
,
but
that
Adam
was
therfore
said
to
eate
of
the
tree
of
knowledge
of
good
and
euil
,
because
in
transgressing
the
will
of
GOD
;
Adam
mingled
euill
with
that
goodnesse
which
was
in
him
,
and
so
was
founde
to
haue
doone
euill
,
aswell
as
good
.
When
this
familie
doth
not
acknowledge
this
particular
offence
,
it
followeth
necessarily
that
they
shoulde
bee
altogeather
ignoraunt
,
both
of
the
number
vnto
howe
many
that
infection
reacheth
,
and
also
of
the
daunger
thereof
growing
vnto
the
same
.
In
the
woorde
of
God
it
is
plaine
,
especially
in
the
Epistle
vnto
the
Romanes
,
Rom.
5.18
.
That
one
offence
,
brought
condemnation
vpon
all
men
.
Where
one
offence
of
one
offendour
,
is
set
against
one
righteousnesse
,
of
one
righteous
man
Iesus
Christe
.
For
as
Adam
was
the
spring
from
whence
flowed
corruption
vnto
all
,
and
in
whose
offence
,
wee
all
had
offended
,
as
being
a
part
or
parcell
of
him
,
closed
vp
within
his
loines
:
so
Christ
in
like
maner
is
the
roote
of
all
righteousnesse
,
in
whose
obedience
,
all
the
faithful
are
founde
innocent
and
reckoned
as
righteous
before
the
Lorde
.
The
doctrine
which
deliuereth
vnto
vs
how
daungerous
a
disease
,
wee
haue
from
Adam
,
is
a
chiefe
point
of
our
religion
,
that
doth
principally
concerne
vs
.
For
the
disease
is
so
daungerous
,
that
it
doeth
infect
vnto
death
,
bringing
with
it
condemnation
:
and
so
vniuersal
,
that
it
denieth
priuilege
vnto
any
,
scattering
deadly
poyson
euery
where
and
ouer
all
.
And
therefore
if
H.
N.
were
sounde
in
all
other
points
of
religion
.
yet
this
one
errour
of
his
touching
originall
sinne
were
sufficient
to
cut
him
of
as
a
rotten
member
from
the
Churche
of
Christe
,
vntill
hee
shoulde
confesse
his
faulte
,
renounce
this
his
heresie
,
and
with
the
Church
of
GOD
professe
the
trueth
of
that
doctrine
,
which
touching
Originall
sinne
,
is
deliuered
vnto
vs
in
the
worde
of
GOD
.
The
infection
that
commeth
by
Adam
is
not
an
euil
without
vs
not
able
otherwise
to
harme
vs
,
then
when
we
shall
drawe
so
neare
as
that
i●
may
breathe
vpon
vs
:
but
an
inward
infection
that
dwelleth
within
vs
,
which
woulde
both
counsaile
and
and
practise
wickednes
,
though
there
were
no
former
example
thereof
through
the
whole
worlde
.
When
the
Apostle
saith
,
that
he
was
by
nature
the
childe
of
wrath
,
Ephesians
.
2.3
.
as
wel
as
others
:
He
semeth
to
finde
a
fountaine
of
sinne
in
nature
,
as
nowe
it
is
corrupt
in
Adam
:
but
not
to
charge
any
man
,
or
men
,
by
euil
example
of
life
,
to
haue
beene
the
occasion
of
that
wrath
,
and
curse
of
GOD
.
So
that
infection
of
nature
,
not
imitation
of
example
,
is
the
grounde
of
all
our
griefe
.
Euill
beeyng
so
neare
vnto
vs
as
is
our
nature
,
hath
the
credite
with
vs
of
our
best
and
next
neighbour
,
before
wee
be
warned
of
it
by
the
word
:
not
the
light
regarde
,
which
is
commonly
had
of
a
forener
and
stranger
.
But
the
word
teacheth
that
it
ought
not
lightly
to
feare
vs
,
as
an
enimie
without
vs
,
against
whom
are
shutte
the
gates
of
all
our
hartes
,
aswell
as
of
our
holdes
:
And
casteth
so
great
care
vpon
vs
to
withstand
it
,
as
is
required
to
driue
out
an
enimie
already
within
our
gates
,
and
possessed
of
our
strongest
holdes
.
Let
H.
N.
therefore
haue
that
credite
and
entertainement
with
all
good
Christians
,
that
hee
deserueth
who
certifieth
of
our
enimie
,
that
hee
is
yet
in
his
owne
lande
,
when
hee
hath
entred
our
chiefe
cities
and
walled
townes
.
Or
let
his
fees
bee
the
same
with
those
counsellours
,
by
whose
aduise
all
our
munition
is
sent
into
foraine
Countreies
to
war
vpon
them
:
when
before
they
are
priuie
,
that
subiectes
are
redy
to
rise
vp
and
rebel
in
our
owne
lande
.
In
Leuiticus
,
there
was
enioyned
vnto
euery
woman
,
Leuiticus
.
12.
which
had
brought
forth
seed
,
and
borne
a
childe
:
that
she
should
bring
vnto
the
Priest
a
sinne
offering
,
after
the
daies
of
her
purifiyng
were
expired
:
to
the
ende
he
might
make
an
attonement
for
her
,
&
so
purge
her
of
her
blood
.
A
notable
example
to
let
vs
see
the
spring
of
sinne
,
that
wee
may
be
humbled
in
our
vncleanenesse
,
and
being
discharged
of
hypocrisie
,
may
consider
how
lowly
we
ought
to
be
in
our
owne
eyes
,
whose
birth
is
so
polluted
,
that
our
mothers
become
therwith
all
fouly
slained
.
Let
vs
therefore
say
with
Iob
not
in
impaciencie
against
the
Lord
,
but
in
all
humbling
of
our selues
:
Iob.
14.4
.
Who
can
bring
a
cleane
thing
out
of
filthinesse
?
Let
vs
likewise
with
Dauid
(
Who
came
not
in
hipocrisie
excusing
him selfe
to
accuse
his
mother
:
but
in
humilitie
,
to
condemne
him selfe
,
that
hee
might
be
pardoned
of
the
Lord
:
)
confesse
that
our
mothers
haue
warmed
vs
in
sin
,
Psal.
51.
and
that
we
haue
been
borne
in
iniquitie
.
Let
vs
begin
at
the
head
,
and
hide
nothing
from
the
Lorde
:
So
shall
our
conscience
be
cleared
,
and
our
prouision
made
in
trueth
for
assured
peace
.
As
for
that
question
,
common
to
the
Papistes
with
the
familie
of
Loue
:
howe
this
infection
is
conueighed
from
Adam
into
his
posteritie
:
Whether
by
the
body
,
or
by
the
soule
:
seeing
thus
much
is
plaine
by
the
scriptures
,
that
there
it
is
,
And
from
Adam
it
came
:
It
is
altogeather
curious
and
vnprofitable
.
It
were
a
more
profitable
question
,
to
discusse
howe
wee
might
haue
it
with
least
hurt
,
seing
we
cannot
be
rid
of
it
altogeather
,
then
to
examine
howe
it
is
entred
into
vs
.
And
he
that
shal
cast
of
the
care
,
how
to
rid
him
of
the
daunger
of
it
,
holding
a
disputation
howe
hee
fell
into
it
:
is
no
lesse
foolishe
in
my
iudgement
,
then
yf
a
man
,
thruste
by
another
into
a
deepe
and
dangerous
pit
,
shoulde
refuse
to
speake
of
his
comming
out
,
enquiring
only
of
them
that
came
by
,
who
he
was
that
did
hurle
him
in
:
And
when
hee
is
resolued
therin
:
wil
haue
it
further
debated
,
(
while
he
is
yet
in
the
pit
,
&
before
once
he
thinketh
of
comming
out
,
whether
the
man
(
in
their
iudgments
)
preuayled
against
him
,
because
his
heart
fainted
,
or
because
his
strength
failed
.
Nowe
if
the
Lord
be
cleere
,
&
not
to
be
touched
,
when
he
doth
harden
the
harts
of
the
wicked
&
punisheth
sin
with
sinne
,
which
thing
the
scripture
declareth
,
and
euery
Christian
confesseth
,
because
sinne
hath
been
before
in
them
to
deserue
the
same
:
Why
shoulde
the
Lorde
be
blamed
,
since
that
wee
all
being
in
Adam
,
haue
(
as
was
euen
now
prooued
)
greeuously
offended
:
If
he
deale
no
otherwise
with
the
soule
of
man
,
then
from
the
same
ballance
of
equitie
and
iustice
which
wee
haue
approoued
,
may
returne
with
like
equitie
cleared
and
discharged
?
As
this
doctrine
of
H.
N.
warranteth
vs
from
any
hurte
by
Adam
his
fall
,
except
wee
shall
be
founde
transgressours
actually
after
his
example
,
against
the
will
and
commaundement
of
GOD
:
so
it
setteth
foorth
in
like
maner
Christe
Iesus
,
no
otherwise
to
be
an
helper
vnto
vs
,
then
so
farre
foorth
,
as
wee
shall
by
his
example
of
doctrine
and
life
be
led
into
the
like
obedience
.
And
therfore
as
Adam
(
in
his
opinion
)
hath
nothing
speciall
in
the
falling
away
of
man
from
God
:
so
Christe
yeeldeth
no
priuate
and
peculiar
helpe
to
his
saluation
.
Al
the
wicked
haue
beene
stumbling
blockes
,
and
occasion
of
sinne
vnto
the
rest
:
and
all
that
feared
God
in
euery
age
,
haue
brought
the
benefite
of
good
instruction
and
example
vnto
those
among
whom
they
haue
had
their
conuersation
:
And
therfore
in
his
iudgement
,
no
one
man
standeth
alone
to
holde
out
so
muche
as
is
the
helpe
of
good
doctrine
and
good
lyfe
towarde
our
iustification
:
but
all
howe
many
so
:
euer
haue
beene
founde
faithfull
from
the
beginning
,
are
matched
togeather
and
made
fellowes
at
the
prayse
of
that
woorke
.
That
this
is
his
doctrine
,
touching
the
restoring
of
man
,
it
doth
appeare
,
out
of
this
place
.
For
when
he
hath
affirmed
,
that
the
promise
for
the
ouerthrow
of
sinne
doeth
consist
in
setting
enmitie
betwene
the
Serpent
and
the
woman
,
and
betweene
the
Serpents
seede
:
and
the
womans
seed
:
hee
declareth
that
this
promised
enmitie
,
began
with
Abell
,
and
after
his
death
was
established
with
Seth
,
and
that
Seth
became
the
right
stocke
or
linage
whereout
the
beleeuees
and
children
of
God
(
namely
all
they
that
haue
beene
enimies
vnto
sinne
)
were
borne
and
brought
foorth
,
to
the
establishing
of
the
promises
of
God
the
father
:
These
are
his
owne
woordes
.
Nowe
for
the
maner
,
how
after
Abel
,
Seth
became
the
stocke
,
from
whence
sprang
all
the
beleeuers
,
that
it
was
only
by
imitation
,
and
folowing
of
his
example
,
he
declareth
afterwarde
,
in
these
woordes
:
All
they
that
walked
not
in
the
forme
of
Abel
,
according
to
the
maner
and
ordinance
of
Seth
,
were
not
of
the
right
stocke
of
Seth
,
H.
N.
establisheth
righteousnesse
by
imitation
.
but
they
were
foraine
branches
,
which
turned
them
away
therfrom
,
and
were
neuer
prudent
nor
vnderstanding
,
With
H.
N
not
Christe
but
Seth
is
the
roote
of
righteousnesse
.
in
the
godly
wisedome
,
but
verie
wel
in
their
owne
selfe
knowledge
,
and
good
thinking
.
What
dampnable
doctrine
lurketh
vner
these
wordes
?
Doe
the
beleeuers
now
,
or
did
they
at
that
time
,
spring
out
of
Seth
,
as
out
of
their
stocke
:
or
were
all
that
haue
beene
enimies
vnto
sin
,
brought
foorth
out
of
Abel
and
Seth
and
not
out
of
Christ
,
the
root
of
the
righteous
.
Who
(
as
the
Apostle
saith
)
is
before
al
thinges
,
&
in
him
al
things
consist
.
Colloss●a
.
1.17
.
And
he
is
the
head
of
the
bodie
of
the
Church
,
hee
is
the
beginning
and
the
first
borne
of
the
dead
,
that
in
all
thinges
hee
might
haue
the
preheminence
,
for
it
hath
pleased
the
Father
,
that
in
him
shoulde
al
fulnesse
dwell
?
Are
the
promises
of
God
the
father
,
established
indifferently
in
all
those
that
haue
ben
enimies
vnto
sin
?
are
not
al
the
promises
nowe
in
Christ
yea
and
Amen
?
2.
Cor.
1.20
.
Doeth
not
the
Apostle
reason
from
the
woordes
of
the
couenant
and
promise
,
and
prooue
plainely
,
that
Christe
only
was
this
promised
seede
,
and
that
hee
hadde
no
fellowes
ioyned
with
him
,
because
the
couenant
was
not
(
as
he
sayth
)
deliuered
in
these
fourme
of
woordes
:
To
thy
seedes
,
Gala●hi
.
3.16
as
speaking
of
many
,
but
thus
:
And
to
thy
seede
,
as
of
one
,
which
is
Christe
.
Moreouer
shall
wee
saye
that
righteousnesse
was
deriued
from
Seth
by
imitation
,
vnto
all
those
that
walked
in
the
same
pathe
of
righteousnesse
:
When
the
apostle
saith
,
2.
Cor.
5.19
.
that
God
was
in
Christ
,
reconciling
the
world
vnto
himself
,
not
imputing
their
sinnes
vnto
them
?
If
we
be
reconciled
vnto
God
by
imputation
,
then
commeth
not
our
righteosnesse
,
by
imitation
.
If
wee
be
iustified
,
because
our
sinnes
bee
not
laide
to
our
charge
,
then
are
wee
not
free
therefore
,
because
in
following
the
footesteps
of
the
righteous
,
we
haue
wrought
our
owne
discharge
.
And
if
this
be
not
thought
plaine
enough
to
prooue
that
H.
N.
doeth
acknowledge
no
other
righteousnesse
in
man
beside
that
which
commeth
by
imitation
,
neither
any
other
helpe
from
the
Lorde
for
our
saluation
,
then
continuall
lightes
of
good
doctrine
and
good
life
,
shining
out
of
his
seruauntes
at
all
times
,
for
the
benefite
of
that
age
and
time
,
wherein
they
liued
:
Toward
the
end
of
this
Chapter
you
shall
haue
yet
more
playne
confirmations
thereof
,
if
possibly
that
may
bee
perfourmed
.
For
there
he
reckoneth
vp
by
name
,
the
patternes
&
examples
of
euery
age
,
and
sayth
:
Behold
,
in
suche
sort
,
hath
this
vpright
seede
,
in
the
light
and
righteousnes
of
his
God
had
his
procreation
,
to
righteousnes
and
life
vpon
the
earth
,
namely
,
[
](A04901-e14670-b)y.
y.
Gen.
4.
c.
from
Seth
the
seconde
seede
,
in
the
place
of
Abel
[
](A04901-e14690-b)z.
z.
Gen.
5.9
c.
till
vnto
Noah
and
Sem.
From
Noah
and
Sem
[
](A04901-e14710-b)a.
a.
Gen.
11.
b.
c.
vntill
Abraham
,
Isaac
,
and
Iacob
.
Which
Iacob
,
whom
[
](A04901-e14730-b)b.
b.
Gen.
32.
c.
GOD
named
Israell
,
begot
the
twelue
[
](A04901-e14750-b)c.
c.
Gen.
29.
c.
d.
fathers
of
Israel
,
out
of
the
which
,
GOD
[
](A04901-e14770-b)d.
d.
Gen
49.
chose
him
Iuda
.
From
Iuda
vntil
[
](A04901-e14790-b)e.
e.
1.
Kinges
.
16.
Dauid
the
king
of
Israell
and
Iuda
.
From
Dauid
the
king
vntill
[
](A04901-e14810-b)f.
f.
1.
Esdras
.
3.
a.
2.
Esd
as
5.
a.
Zorababel
in
the
captiuitie
of
Babylon
.
From
Zorababel
vntill
[
](A04901-e14830-b)g.
g.
Matth.
1.
b.
c.
Luke
.
1.
c
2.
a.
Ioseph
which
had
a
virgin
to
wife
,
out
of
the
same
stocke
of
Dauid
named
Mary
:
of
whom
Iesus
Christ
the
consummation
of
all
the
woorkes
of
GOD
,
and
the
perfect
light
of
the
godly
clearnesse
was
borne
and
brought
foorth
.
Nowe
least
any
man
might
imagine
,
that
when
this
authour
commeth
to
speake
of
Christ
,
he
dare
not
but
giue
out
otherwise
of
him
,
then
that
he
should
haue
others
ioyned
with
him
in
that
woorke
of
our
saluation
:
Consider
I
pray
you
of
that
which
is
written
in
the
eightienth
chapter
of
this
booke
,
where
of
purpose
he
handleth
that
matet●
&
historie
of
Christ
at
large
.
There
hee
hath
these
wordes
:
Consider
ye
beloued
,
how
that
there
is
shewed
vnto
vs
,
and
geuen
vs
to
vnderstand
through
the
speaches
of
the
Angel
Gabriel
which
hee
vsed
with
Marie
:
that
at
the
same
time
(
when
the
holy
Ghost
came
through
the
power
of
the
most
highest
[
](A04901-e14860-b)i.
i.
Luke
.
1
vpon
the
Virgin
Mary
,
&
procreated
the
true
seed
of
promise
)
the
time
of
procreating
of
the
seed
of
Abraham
according
to
the
flesh
,
turned
it selfe
about
:
to
wit
,
that
the
holy
&
true
seed
of
Abraham
should
not
from
thencefoorth
be
conceiued
of
the
flesh
,
☞
but
of
the
holy
Ghost
,
through
the
power
of
the
most
highest
in
the
beliefe
:
And
that
the
same
should
euen
so
be
borne
out
of
the
true
faith
of
Abraham
For
the
seed
out
of
the
faith
of
Abraham
,
&
out
of
the
pure
Virgin
Mary
,
is
the
true
[
](A04901-e14900-b)m.
m.
Ce●…
.
21.
b.
22.
b.
Rom
9.2
.
Gala.
3.
b.
seed
of
promise
to
the
blessing
of
al
generations
of
the
earth
.
And
thus
from
that
time
forth
the
Genealogie
of
the
seede
of
Abraham
according
to
the
fleshe
,
ceassed
with
the
beleeuers
.
For
the
vpright
children
of
the
beliefe
:
which
had
their
discent
out
of
the
seede
of
the
faith
of
Abraham
:
and
the
pure
Virgin
Mary
:
as
also
from
the
holy
Ghost
:
were
knowen
[
](A04901-e14920-b)n.
n.
Rom.
9.2
.
to
be
the
true
seede
of
Abraham
,
because
the
same
seede
was
the
seede
of
the
promise
of
God
the
Father
:
&
was
likewise
in
his
mind
according
to
the
spirit
,
the
likenes
of
God
his
father
:
also
spirit
and
spirituall
of
the
godly
nature
and
being
.
And
according
to
the
will
of
GOD
,
wholly
minded
with
God
.
You
see
,
that
the
woordes
of
the
Angel
vnto
the
Virgin
Marie
,
to
perswade
her
touching
the
worke
of
the
Lorde
within
her
,
to
witte
,
that
the
holy
Ghost
shoulde
come
vppon
her
,
and
the
power
of
the
moste
high
shoulde
ouershadowe
her
:
are
by
this
Authour
wrong
by
way
of
Allegory
vnto
all
the
faithfull
that
shall
come
after
Christ
:
who
are
made
by
his
doctrine
,
to
come
out
of
the
pure
Virgin
Mary
,
&
to
be
the
very
true
seed
of
promise
ioyntly
together
,
for
the
blessing
of
all
generations
of
the
earth
,
For
the
seed
(
saith
he
)
out
of
the
faith
of
Abraham
,
Christ
with
H.N.
is
the
head
of
Abrahams
faith
,
but
not
of
Abrahams
flesh
,
which
opinion
ouerthroweth
his
humanitie
.
and
out
of
the
pure
Virgin
Mary
is
the
true
seed
of
the
pramise
,
to
the
blessing
of
al
generations
of
the
earth
,
These
be
his
owne
wordes
.
And
immediatly
after
,
least
that
any
shoulde
thinke
this
was
spoken
of
one
onelie
,
and
therefore
of
Christ
alone
,
continuing
the
same
matter
,
he
speaketh
in
the
plural
number
and
saieth
:
The
vpright
children
of
the
beliefe
,
which
had
their
discent
out
of
the
seede
of
the
faith
of
Abraham
,
and
of
the
pure
Virgin
Mary
,
as
also
from
the
holy
Ghost
,
were
knowen
to
be
the
true
seede
of
Abraham
,
because
the
same
seede
was
the
seed
of
the
promise
of
God
the
father
.
Can
any
thing
bee
added
to
this
blasphemie
,
to
ioyne
many
to
make
vppe
this
seede
of
promise
by
whom
shoulde
come
the
blessing
of
all
the
generations
of
the
earth
:
When
as
the
Apostle
sayeth
in
the
third
to
the
Galathians
,
Gala
3.16
.
(
which
place
is
here
alleaged
by
him
)
That
the
promises
were
made
to
Abraham
,
and
his
seede
,
which
was
Christ
,
and
not
to
his
seedes
,
as
speaking
of
manie
?
If
any
man
,
either
for
want
of
knowledge
,
or
through
aboundance
of
good
will
,
woulde
here
gladly
become
a
proctour
for
H.N.
and
affirme
that
he
meant
nothing
lesse
,
by
this
speach
[
of
blessing
all
generations
of
the
earth
,
]
then
to
declare
the
way
and
meanes
of
our
saluation
:
besides
that
the
whole
chapter
is
occupied
about
Christ
,
and
therefore
about
our
saluation
,
and
that
it
is
the
phrase
of
speache
,
which
the
holie
Ghost
vseth
to
expresse
that
matter
by
:
The
places
,
which
are
quoted
in
the
margent
out
of
Genesis
,
and
the
Epistle
to
the
Galathians
,
Gen.
22.18
.
Gal.
3.16
.
directly
dealing
for
that
worke
of
our
saluation
:
doe
leaue
no
colour
for
this
excuse
.
All
the
grounde
that
hee
hath
of
this
blasphemous
doctrine
,
is
a
blinde
,
ignoraunt
,
and
altogether
vnlearned
descanting
about
the
names
of
men
,
wherein
consisteth
the
deapth
of
all
his
diuinitie
.
For
when
once
hee
hath
with
allegories
,
as
it
were
with
hot
irons
,
seared
the
word
,
taking
away
thereby
the
life
and
natural
sence
of
the
same
,
then
beginneth
he
to
rattle
the
drie
bones
,
and
to
descant
vpon
bare
names
as
best
liketh
himselfe
,
without
anie
helpe
at
all
giuen
vnto
his
interpretation
,
from
the
circumstances
of
the
place
&
matter
that
is
inhande
,
resting
onely
,
vpon
a
childish
&
ridiculous
deriuation
of
the
words
from
the
Hebrues
.
For
because
(
as
hee
saieth
in
that
chapter
,
)
Galilie
signifieth
a
turning
either
winding
about
,
He
will
haue
this
doctrine
established
therevpon
,
that
the
procreating
of
the
true
seede
,
turned
it selfe
about
,
to
witte
,
that
the
holie
and
true
seede
of
Abraham
,
which
(
according
to
his
doctrine
)
all
he
faithful
are
,
shoulde
not
from
thencefoorth
,
be
conceaued
of
the
flesh
,
but
of
the
holie
Ghost
.
What
daunger
lurketh
vnder
this
doctrine
?
By
H.
N.
his
doctrine
al
the
faithful
are
conceaued
by
the
holy
Ghost
as
was
Christ
.
Is
it
not
proper
onely
to
that
one
man
Iesus
Christ
alone
,
to
be
conceiued
by
the
holy
Ghost
?
Howe
then
dare
H.N.
secretly
insinuate
that
Christ
had
no
other
kinde
of
conception
,
but
that
whereof
all
the
faithfull
are
partakers
together
with
him
.
Now
if
hee
meant
no
mischiefe
herein
,
what
neede
hath
hee
to
set
his
turning
about
from
Galilie
,
to
tell
vs
,
that
the
true
seede
of
Abraham
shoulde
not
from
thencefoorth
be
conceiued
of
the
fleshe
.
For
if
he
haue
relation
vnto
regeneration
,
Who
is
ignorant
,
that
the
worke
therof
not
onely
since
Christ
but
before
his
comming
,
hath
beene
alwayes
wrought
through
the
holie
Ghost
,
and
neuer
performed
by
fleshe
.
Marie
(
after
the
like
maner
of
interpretation
)
signifieth
with
him
a
doctrice
.
For
that
is
his
owne
woorde
,
in
this
Chapter
,
wherevppon
he
gathereth
,
that
the
true
seede
,
is
brought
foorth
by
the
most
highest
in
the
beliefe
,
that
is
by
himselfe
,
who
onely
(
in
his
owne
iudgement
)
teacheth
purely
and
so
consequently
,
they
all
are
borne
of
the
pure
Virgin
Marie
,
that
are
brought
by
his
doctrine
and
instruction
,
which
onely
he
holdeth
for
pure
,
to
ioyne
with
him
in
his
faith
and
religion
.
Thus
blasphemously
doth
he
deale
,
through
grosse
ignorance
,
ioyned
with
intollerable
arrogancie
&
pride
,
to
ouerthrowe
the
grounde
woorke
of
our
saluation
.
As
for
these
woordes
,
which
in
the
ende
of
this
his
speache
,
are
spoken
of
all
the
faithful
after
Christ
,
)
The
same
seed
,
was
the
seed
of
the
promise
of
God
the
Father
,
&
was
likewise
in
his
minde
,
according
to
the
spirit
,
the
likenesse
of
God
his
Father
,
also
spirit
and
spiritual
,
of
the
godly
nature
and
beyng
:
and
according
to
the
will
of
God
,
wholly
minded
with
God
:
Whether
they
eueroch
vppon
Iesus
Christ
,
or
attribute
any
other
diuinitie
and
Godhed
vnto
Christ
,
then
they
are
perswaded
the
faithful
after
him
,
be
all
pertakers
of
:
I
leaue
it
to
the
consideration
of
the
learned
that
feare
God
,
without
any
other
speache
thereof
,
then
that
here
,
all
the
faithfull
as
one
head
,
are
saide
to
be
the
likenesse
of
God
his
Father
,
to
be
also
of
the
godly
nature
and
beyng
,
and
finally
to
be
according
to
the
will
of
God
,
wholly
minded
with
God
:
then
the
which
,
I
doe
not
remember
that
I
haue
founde
in
all
his
woorkes
,
any
greater
thing
geuen
vnto
Christ
.
By
this
which
hath
bene
said
it
is
euident
,
that
this
heresie
of
the
familie
of
loue
,
touching
Adam
and
Christ
,
is
the
selfe
same
with
the
heresie
of
the
Pelagians
:
August
.
Epist.
10.
For
Augustine
doth
reporte
the
opinions
of
the
Pelagians
to
haue
bene
these
.
1.
Peccatum
Adae
ipsum
solum
laesit
.
The
sinne
of
Adam
hurt
onely
himselfe
.
2.
Infantes
nuper
nati
,
in
illo
statu
sunt
,
in
quo
fuit
Adam
ante
praeuaricationem
.
Infantes
are
in
the
same
state
,
that
Adam
was
before
his
fall
.
3.
Adam
siue
peccaret
,
siue
non
peccaret
,
moriturus
esset
Adam
.
if
he
had
not
sinned
shoulde
notwithstanding
haue
died
.
4.
Dei
gratia
secundum
merita
nostra
datur
.
The
grace
of
God
,
is
giuen
according
to
our
desertes
.
5.
Filii
Dei
non
possunt
vocari
,
nisi
omnino
absque
peccato
fuerint
affecti
.
They
cannot
be
called
the
children
of
God
,
vnlesse
they
become
altogether
without
sinne
.
Touching
their
opinion
of
the
grace
of
God
,
in
an
other
place
Augustine
doth
report
it
to
haue
bene
this
.
August
.
Epist.
●4
.
6.
Hoc
solum
ad
dei
gratiam
pertinere
contendunt
,
quod
cum
libero
arbitrio
,
et
non
peccandi
possibilitate
creati
sumus
.
This
is
al
which
they
giue
to
the
grace
of
God
that
we
are
created
with
free
wil
,
&
possibilitie
or
power
not
to
offend
.
Where
he
openeth
their
opinion
touching
infantes
more
plainely
in
these
wordes
.
7.
Paruuli
non
indigent
gratia
saluatoris
,
eo
quód
nullum
ex
Adam
contagium
damnationis
contraxerint
.
Infantes
neede
not
the
grace
of
a
Sauiour
,
because
they
haue
no
damnable
contagion
or
infection
from
Adam
.
Nowe
these
opinions
doe
necessarily
followe
of
that
doctrine
which
H.N.
hath
here
deliuered
touching
Adam
and
Christ
,
which
in
effect
all
of
them
,
not
onely
I
my selfe
,
but
diuers
others
haue
hearde
some
of
the
chiefe
men
of
this
familie
affirme
and
constantly
mainteine
.
Whereby
we
may
playnely
discerne
,
that
they
lie
vnder
an
heauy
iudgement
of
God
,
in
that
so
plaine
testimonies
of
the
scriptures
,
cannot
preuayle
with
them
for
the
chaunginge
of
so
corrupt
opinions
.
Is
it
possible
in
playner
speach
to
proue
,
that
lyfe
came
into
the
world
by
one
,
to
wit
,
Christ
,
and
that
we
are
iustified
by
the
righteousnes
of
one
man
,
than
the
Apostle
doeth
in
the
epistle
to
the
Romaynes
?
Whose
words
touching
that
matter
are
these
,
Rom.
5.18
.
As
by
the
offence
of
one
man
,
the
fault
came
on
al
men
to
condemnation
,
so
by
the
iustifiing
of
one
the
benefit
abounded
toward
al
men
,
to
the
iustification
of
life
.
Here
we
see
it
confirmed
,
that
one
benefite
by
one
man
,
doeth
bring
iustification
vnto
all
that
are
iustified
.
This
is
the
Gospel
of
Iesus
Christ
and
the
doctrine
that
wee
haue
from
him
:
but
H.
N.
his
Gospel
setteth
foorth
many
benefites
of
good
doctrine
,
and
good
life
,
proceeding
from
many
men
,
euen
so
many
as
haue
bene
founde
to
feare
GOD
,
as
causes
of
iustification
and
righteousnesse
,
vnto
all
that
shall
be
holden
as
righteous
before
the
Lorde
.
Thus
ye
see
this
horrible
heresie
of
Pelagius
to
be
reuiued
agayne
by
H.
N.
and
his
family
,
albeit
somewhat
subtilly
for
feare
of
beyng
espied
,
and
therefore
he
hath
gotte
him
both
a
newe
name
and
a
newe
coate
.
My
hope
is
,
all
this
subtiltie
notwithstanding
,
that
he
shal
nowe
finde
the
Churche
of
GOD
the
same
in
affection
towarde
him
and
his
doctrine
,
that
he
hath
tried
it
to
haue
beene
in
former
times
.
Sure
I
am
there
is
cause
,
he
shoulde
haue
vs
more
seuere
against
him
than
euer
Pelagius
had
them
.
For
there
is
more
poyson
in
his
opinion
touching
Adam
and
Christ
,
then
yet
ye
haue
heard
,
yea
more
then
euer
Pelagius
powred
out
,
as
shall
God
willing
playnely
appeare
,
when
I
come
to
open
his
opininion
of
Christ
.
The
young
disciples
of
H.
N.
bee
Adam
,
and
his
illuminate
elders
be
Christ
.
In
the
meane
time
this
I
will
say
(
referring
you
for
the
proofe
thereof
vnto
that
place
)
that
Adam
with
H
N.
is
no
man
,
but
an
estate
of
men
,
yet
subiect
vnto
sinne
:
and
Christ
likewise
is
with
him
no
man
,
but
a
condition
of
men
altogether
void
of
sinne
.
Therfore
al
his
young
disciples
be
Adams
,
&
all
his
illuminate
elders
be
Christs
.
H.N.
In
his
first
exhortation
Chapter
7.
The
first
article
of
the
Christian
faith
.
WE
beleeue
in
God
the
Father
[
](A04901-e15650-b)a.
a.
Gen.
17.
a.
almighty
[
](A04901-e15660-b)b.
b.
Gen.
1.
a.b.c.
maker
of
heauen
&
earth
,
we
confesse
or
acknowledge
that
the
same
is
a
true
[
](A04901-e15670-b)c.
c.
Iohn
.
1.
a.
g.b
and
liuing
God
,
a
mighty
spirit
,
a
perfite
[
](A04901-e15680-b)d.
d.
Sap.
7.8
.
1.
Iohn
.
1.2
.
Heb.
1.
a.
cleare
light
,
and
a
true
being
,
And
that
the
same
being
,
is
GOD
the
Fathers
name
,
and
his
[
](A04901-e15690-b)e.
e.
1.
Iohn
.
4.
●
.
loue
it selfe
.
Answeare
.
THe
Diuels
themselues
will
confesse
no
lesse
of
the
almighty
,
The
Diuels
be
felowes
with
H.N.
at
his
faith
.
they
doe
acknowledge
him
to
be
a
true
and
liuing
God
,
a
mighty
spirite
,
a
perfect
cleare
light
,
and
a
true
beyng
,
and
yet
haue
no
comfort
or
trust
in
him
,
but
shake
and
tremble
at
the
remembraunce
of
him
.
Pagans
&
heathen
men
will
confesse
thus
muche
,
and
yet
notwithstanding
are
voide
of
all
comfort
or
true
confidence
in
the
Lorde
.
Touching
the
great
multitude
of
testimonies
that
are
mustred
here
in
the
Margent
,
and
ready
for
the
defence
of
this
confession
:
when
I
compare
it
with
the
small
or
no
number
that
before
came
foorth
in
the
defence
of
Pelagianisme
,
for
the
discent
of
sinne
onely
by
imitation
:
I
may
well
say
as
did
Aristippus
of
Dionisius
his
liberalitie
.
Tuto
Dionisius
liberalis
est
,
his
enim
qui
multis
indigent
,
pauca
mittit
:
Platoni
vero
,
qui
nihil
accipit
,
plurima
.
Dionisius
sayeth
Aristippus
(
I
dare
geue
you
my
warrant
for
it
)
mainteyneth
all
this
his
liberalitie
wel
enough
,
For
Plato
hath
the
most
of
these
giftes
that
ye
see
goe
from
his
dore
sent
him
,
because
he
taketh
nothing
:
As
for
those
that
haue
need
of
manie
thinges
,
and
therefore
like
to
receiue
if
any
thing
finde
be
offered
,
(
marke
it
when
you
will
)
you
shall
them
tempted
of
him
with
verie
few
.
That
God
is
a
true
and
liuing
GOD
,
a
mightie
spirite
,
is
so
playne
and
confessed
of
all
,
that
it
may
well
refuse
these
so
manie
giftes
of
defence
which
here
bee
offered
by
H.
N.
But
that
desperate
and
more
then
pyned
cause
of
Pelagius
(
to
haue
sinne
not
to
be
originall
in
vs
)
for
all
this
his
feasting
heere
,
departeth
from
his
gates
,
not
releued
so
much
as
with
one
crum
of
breade
,
nay
(
which
doth
more
bewray
the
want
of
all
conscience
and
feare
of
God
in
him
)
it
is
so
cunningly
couched
,
that
he
is
to
looke
neerely
vpon
it
,
who
shal
after
the
second
or
thirde
reading
,
finde
out
his
opinion
,
and
meaning
therin
,
and
yet
for
all
that
,
it
is
a
principall
point
of
H.N.
his
religion
,
and
the
chiefe
ground
worke
,
wherevppon
standeth
a
great
parte
of
his
monstrous
corruption
.
But
to
let
that
alone
,
what
meaneth
H.
N.
in
the
profession
of
his
faith
,
to
say
,
We
confes
or
acknowledge
almighty
God
to
be
a
true
and
liuing
God
,
a
mighty
spirit
,
a
perfect
light
and
a
true
beeyng
?
doth
our
beliefe
in
God
import
no
more
,
then
a
bare
acknowledging
or
confessing
of
him
to
be
a
true
and
liuing
GOD
?
What
comfort
or
confidence
can
we
haue
from
hence
,
seeyng
that
the
Diuels
(
as
was
saide
before
)
are
felowes
with
vs
at
all
this
consolation
,
who
knowe
by
miserable
experience
,
that
he
is
a
mightie
spirite
,
and
a
liuing
God
?
Why
doth
not
H.
N.
in
his
explanation
of
these
articles
of
our
beliefe
,
vse
that
forme
of
speaking
which
the
Churche
receiueth
?
The
Church
of
God
saith
:
I
beleeue
in
God
the
Father
almighty
:
which
hath
more
in
it
,
then
to
say
,
I
confesse
that
there
is
a
GOD
,
and
Father
almighty
,
or
that
the
same
is
a
liuing
God
,
and
mighty
spirit
.
For
faith
or
beliefe
hath
not
onely
in
it
,
a
knowledge
of
the
minde
,
but
also
a
comfort
or
confidence
of
the
hearte
,
reposed
in
that
partie
whom
we
trust
.
Which
to
be
so
,
if
for
the
resolution
thereof
wee
had
no
helpe
from
the
scriptures
,
yet
woulde
our
common
speache
,
lende
vs
sufficient
light
.
For
we
are
not
woont
to
haue
a
trust
or
confidence
in
any
man
,
so
soone
as
we
know
the
man
,
or
vnderstand
generally
what
is
the
disposition
and
qualitie
of
that
man
:
which
may
peraduenture
be
of
that
sorte
,
as
nothing
can
make
more
for
the
withdrawing
of
our
hearte
and
affection
from
him
:
But
when
we
haue
good
knowledge
of
such
a
special
good
disposition
towards
vs
,
as
we
may
safely
commit
our selues
vnto
,
then
are
we
sayde
to
haue
a
confidence
or
trust
in
him
.
Nowe
for
this
speciall
good
will
of
God
to
vs
warde
,
wee
haue
not
onely
his
bare
woorke
,
but
also
a
plaine
couenant
of
his
:
As
appeareth
in
Genesis
:
Gen.
17.7
.
I
will
establish
my
couenant
betwene
mee
and
thee
,
and
thy
seede
after
thee
in
their
generations
,
for
an
euerlasting
couenant
,
to
be
GOD
vnto
thee
,
and
vnto
thy
seede
after
thee
,
which
is
more
plainly
and
plentifully
set
foorth
in
the
Epistle
to
the
Hebrues
:
Heb.
8.10
.
After
these
dayes
(
sayeth
the
Lorde
)
I
will
put
my
lawes
in
their
minde
,
and
in
their
heart
I
will
write
them
,
and
I
will
be
their
GOD
,
and
they
shall
be
my
people
,
I
will
be
mercifull
to
their
vnrighteousnesse
,
and
I
will
remember
their
sinnes
,
and
their
iniquities
no
more
.
For
this
cause
the
Gospel
which
is
the
glad
tidings
of
our
saluation
,
Rom.
10.8
.
is
called
by
the
Apostle
The
doctrine
of
fayth
,
to
giue
vs
to
vnderstand
that
fayth
feedeth
not
vpon
a
bare
knowledge
of
the
Lord
,
but
hath
for
diet
,
the
large
and
liberall
prouision
of
his
promises
conteyned
in
the
Gospel
,
where
is
plentifull
confirmation
of
a
most
louing
league
betwene
the
Lorde
and
vs
,
and
of
a
speciall
loue
,
liking
,
and
good
will
,
that
hee
beareth
vnto
vs
:
euen
to
shewe
foorth
all
louing
and
fatherly
dealing
towardes
vs
,
not
for
some
short
tearme
of
tyme
,
but
(
by
an
euerlasting
couenaunt
)
to
continue
the
same
for
euer
.
Herevpon
it
is
,
Rom.
5.2
.
that
(
in
the
Epistle
to
the
Romanes
)
it
is
giuen
foorth
as
an
effect
of
fayth
,
that
the
faythfull
doe
alreadie
glorie
vnder
the
hope
of
the
glorie
of
GOD
,
knowinge
that
seeing
they
are
alreadie
entred
into
league
,
fellowshippe
,
and
communion
with
the
Lorde
,
and
that
by
an
euerlasting
couenaunt
,
wherein
the
Lorde
standeth
bounde
to
remember
their
sinnes
,
and
their
iniquities
no
more
:
It
can
not
bee
hee
shoulde
cutte
off
that
course
of
his
kindenesse
,
which
hee
hath
alreadie
entred
into
.
The
Apostle
likewise
,
Ephe.
3.12
.
in
his
Epistle
to
the
Ephesians
affirmeth
,
that
fayth
causeth
boldenesse
,
and
maketh
our
accesse
vnto
GOD
,
to
bee
with
confidence
.
And
why
?
Euen
because
(
as
the
Prophet
sayeth
)
wee
are
betrothed
vnto
the
Lorde
,
●os●
.
2.19
.
and
hee
hath
maried
himselfe
vnto
vs
for
euer
,
in
righteousnesse
,
in
iudgement
,
in
mercie
,
and
in
compassion
:
so
that
wee
are
to
assure
our selues
of
all
goodnesse
and
compassion
at
his
handes
,
as
beeing
our
ioynture
that
hee
hath
assured
vnto
vs
for
euer
.
For
the
league
is
made
betweene
him
and
vs
,
that
wee
shoulde
bee
no
more
as
forreyners
and
straungers
,
but
Citizens
with
the
Saintes
,
Ephe.
2.19
.
and
of
the
householde
of
God
,
that
as
the
honour
of
our
welfare
shoulde
bee
his
,
so
shoulde
the
studie
and
care
thereof
,
in
like
maner
lie
vpon
him
.
This
I
confesse
requireth
knowledge
,
For
howe
shall
they
beleeue
in
him
,
Rom.
10.14
.
of
whom
they
haue
not
heard
?
Yea
,
and
that
also
from
his
woorde
:
Let
thy
louing
kindnesse
and
thy
saluation
come
vnto
me
according
to
thy
promise
,
Psal.
119.41
.
(
sayeth
the
Prophet
.
)
And
againe
,
O
Lorde
,
thou
hast
dealt
graciously
with
thy
seruant
,
Ibid.
65.
according
to
thy
woorde
.
For
we
are
not
set
at
libertie
to
conceyue
of
the
Lorde
whatsoeuer
liketh
vs
:
but
charged
to
looke
after
that
,
which
is
pleasing
in
his
eyes
,
whereof
hee
hath
giuen
vs
notice
by
his
woorde
.
Notwithstanding
euerie
thing
conteyned
in
the
woorde
,
cannot
truelie
bee
sayde
to
bring
foorth
this
fayth
,
but
his
free
promise
of
grace
and
mercie
,
is
the
true
mother
thereof
.
For
doeth
any
man
then
knitte
our
heartes
vnto
him
,
when
wee
see
nothing
but
heauie
lookes
,
and
heare
of
nothing
beside
fearefull
and
heauie
woordes
:
or
rather
when
his
fauour
is
amiable
,
and
his
woordes
assured
pledges
of
a
minde
,
that
meaneth
nothing
but
peace
and
prosperitie
,
wealth
and
happinesse
vnto
vs
?
Doeth
the
Apostle
in
the
place
before
alleaged
,
Rom.
10.13
.
inquiring
howe
that
ani●
man
shoulde
beleeue
in
him
,
of
whome
he
hath
not
hearde
,
stay
as
satisfied
when
once
hee
commeth
to
that
poynt
of
hearing
?
Doeth
hee
rest
before
the
glad
tidinges
of
peace
,
and
the
glad
tidinges
of
good
thinges
be
heard
of
,
by
that
Messenger
whose
feete
bee
full
of
beautie
,
and
whose
comming
is
most
acceptable
?
Hee
driueth
fayth
from
ignoraunce
and
blinde
deuotion
,
vnto
the
hearing
of
the
woorde
,
and
yet
findeth
no
perfect
rest
there
,
before
the
gladde
and
good
tidinges
thereof
bee
made
knowne
and
assured
vnto
the
faythfull
.
Albeit
then
fayth
haue
in
it
knowledge
and
can
not
bee
without
certificate
from
the
woorde
,
yet
is
not
that
all
:
for
vnlesse
there
bee
setled
in
our
heartes
a
comfort
from
his
free
and
sweete
promises
,
we
haue
not
what
to
repose
our
harts
vpon
.
And
therefore
as
they
are
deceyued
who
mainteine
a
fayth
without
the
knowledge
of
the
woorde
,
so
is
H.N.
and
whosoeuer
else
that
will
vpholde
fayth
to
bee
a
knowledge
onely
,
without
comfort
or
confidence
from
the
promises
of
the
worde
.
That
description
helpeth
greatly
for
the
confirmation
of
this
matter
,
which
the
Almightie
maketh
of
himselfe
,
when
hee
affirmeth
him
to
bee
strong
,
mercifull
,
gracious
,
slow
to
anger
,
Exod.
34.6
.
and
abounding
in
goodnesse
and
truth
,
reseruing
mercy
for
thousandes
,
forgiuing
iniquitie
,
transgression
and
sinne
,
not
making
the
offender
altogither
innocent
,
but
visiting
the
iniquitie
of
the
fathers
vpon
children
,
&
vpon
childrens
children
,
vnto
the
thirde
and
fourth
generation
.
Wherein
albeit
the
later
woordes
,
at
the
first
sight
may
seeme
to
signifie
the
Lordes
euerlasting
wrath
towardes
the
wicked
:
yet
if
wee
remember
,
that
in
the
former
Chapter
,
where
the
request
was
made
by
Moses
to
haue
this
glorie
of
GOD
shewed
him
,
the
Lorde
promised
that
hee
woulde
make
all
his
good
goe
before
him
:
it
will
refourme
our
iudgement
heerein
,
and
cause
vs
to
conceiue
that
it
is
no
other
visitation
he
meaneth
here
,
then
such
as
his
best
children
,
after
their
offences
are
forced
often
to
feale
at
his
handes
.
I
meane
not
(
as
the
Church
of
Rome
woulde
haue
it
)
that
the
Lord
doeth
thus
wreake
his
wrath
vppon
them
,
vntill
they
shall
haue
made
a
iust
satisfaction
for
their
sinnes
:
but
that
hee
doeth
herein
prouide
that
himselfe
might
receiue
no
staine
by
them
,
While
albeit
hee
bee
content
to
bee
mercifull
vnto
them
in
their
sinne
,
yet
will
hee
reserue
for
all
that
vnto
himselfe
the
right
of
a
fatherly
visitation
,
to
declare
that
he
is
farre
from
being
a
fauourer
or
friende
vnto
sinne
.
In
this
explanation
of
H.N.
his
fayth
,
wee
heare
nothing
why
vnto
GOD
there
shoulde
bee
added
this
worde
[
father
]
and
yet
it
were
requisite
since
hee
is
called
in
question
for
his
fayth
,
by
all
Christian
Churches
planted
thorowe
out
the
whole
worlde
,
hee
shoulde
speake
plainely
to
euerie
principall
poynt
,
yea
or
no
,
touching
his
agreeing
or
dissenting
from
them
.
The
cause
of
his
silence
herein
,
is
for
that
hee
acknowledgeth
no
distinction
of
persons
to
be
in
the
Godhead
,
wheras
of
purpose
this
worde
[
father
]
is
set
downe
in
the
Creede
and
Articles
of
our
fayth
,
to
meete
with
that
mischiefe
of
H.N.
and
others
,
the
like
their
errours
and
heresies
.
It
had
beene
requisite
likewise
,
since
in
so
short
a
draught
of
Christianitie
,
we
may
not
thinke
anie
thing
to
bee
superfluous
or
vnnecessarie
,
that
hee
had
shewed
some
good
helpe
for
the
strengthening
of
our
fayth
to
haue
come
from
that
almightie
power
,
which
the
Almightie
shewed
in
the
workemanship
of
heauen
and
earth
,
whereof
there
is
expresse
mention
made
to
that
ende
in
this
place
.
The
Scripture
,
doth
discerne
the
Lord
from
all
Idols
by
this
alone
marke
of
his
Maiestie
:
I●●●
.
10.11
.
the
Gods
(
saith
the
prophet
)
which
haue
not
made
heauen
&
earth
,
shal
perish
from
the
earth
,
&
from
vnder
those
heauens
.
The
scripture
doth
likewise
make
it
a
strong
fortresse
of
our
faith
,
which
driueth
out
doubtfulnesse
&
distrust
,
as
we
read
of
Abraham
,
that
he
did
not
doubt
of
the
promise
thorow
vnbeleefe
,
but
was
strong
in
faith
,
because
he
was
well
assured
,
Rom.
4.
that
hee
which
had
promised
,
was
of
sufficient
power
and
abilitie
to
doe
it
.
And
vndoubtedly
,
when
we
shal
vnto
anie
promise
of
the
Lorde
,
ioyne
in
serious
&
earnest
consideration
this
remembraunce
withall
,
that
it
is
the
promise
of
that
God
,
who
by
his
power
out
of
nothing
,
brought
all
the
faire
furniture
of
this
world
:
it
cannot
but
be
forcible
,
to
keepe
off
such
doubtes
of
hauing
the
promises
of
God
performed
,
as
fleshe
and
blood
are
full
of
.
Good
reason
it
is
therefore
,
that
H
N.
should
not
haue
beene
altogither
silent
,
in
a
matter
of
so
great
importance
,
but
of
that
wee
heare
nothing
.
There
is
another
matter
that
he
shooteth
at
,
to
wit
:
after
he
hath
affirmed
God
to
bee
a
true
being
,
to
proue
that
the
same
being
is
god
the
fathers
name
,
&
his
loue
it self
,
for
they
are
his
very
words
.
Now
he
bringeth
no
other
proufe
of
it
,
then
that
of
Iohn
,
where
it
is
sayde
,
Iohn
.
4.8
.
That
God
is
loue
,
but
no
woorde
heard
that
his
being
shoulde
be
no
other
thing
beside
loue
it selfe
,
which
is
the
matter
that
he
woulde
willingly
establish
.
Now
this
is
his
accustomed
craftie
and
subtile
dealing
,
the
sooner
to
deceyue
the
simple
thereby
,
hee
will
aduouche
Scripture
,
when
hee
setteth
downe
most
absurde
thinges
,
albeit
there
bee
no
parte
of
his
opinion
established
thereby
,
It
sufficeth
him
if
there
bee
founde
in
the
Scripture
one
of
those
woordes
that
hee
vseth
,
howe
farre
soeuer
hee
swarue
in
sense
and
meaning
from
the
purpose
of
that
place
from
whence
hee
taketh
it
.
For
what
reason
is
there
in
this
,
to
say
,
because
GOD
is
loue
,
therefore
his
essence
and
beeing
is
loue
.
Shall
euerie
thing
that
a
man
is
,
become
an
essence
and
beeing
vnto
him
?
One
man
is
religious
,
riche
,
learned
,
well
fauoured
,
temperate
,
chaste
,
humble
,
charitable
:
yet
are
not
all
these
his
essence
and
beeing
.
For
one
thing
cannot
haue
more
then
one
essence
and
being
.
And
in
trueth
none
of
these
can
be
called
the
essence
and
being
of
a
man
,
for
there
bee
men
that
want
all
these
,
and
yet
haue
the
essence
,
being
,
and
nature
of
men
.
Nowe
albeit
the
Almightie
cannot
bee
without
loue
,
yet
therevpon
it
followeth
not
that
his
being
is
loue
,
no
more
then
it
doth
to
say
,
fire
cannot
be
without
smoke
,
nor
snow
without
whitenesse
,
therefore
the
essence
,
and
naturall
being
of
fire
,
is
smoke
,
and
the
substancial
nature
and
being
of
snow
is
whitenesse
,
which
is
well
knowne
to
bee
most
vntrue
.
Moreouer
,
mercie
,
wisedome
,
righteousnesse
,
strength
,
and
holines
,
al
these
be
as
neare
the
nature
&
being
of
the
Lord
as
is
loue
,
for
as
he
is
loue
,
so
is
he
wisdome
,
righteousnes
,
holines
&
strength
,
&
all
these
are
absolute
&
perfect
in
himselfe
.
But
if
all
these
seuerally
should
be
his
essence
&
being
,
then
should
there
be
many
beings
&
natural
essences
of
one
thing
,
nay
distinct
natures
&
beings
of
the
same
thing
,
then
the
which
,
what
can
be
more
monstrous
?
For
the
Lord
God
is
but
one
in
essence
&
being
,
howsoeuer
he
be
three
in
person
,
and
therfore
this
assertion
of
H.
N
,
&
such
like
,
which
being
graunted
,
do
necessarily
inferre
that
the
Lorde
God
is
not
one
in
nature
and
being
,
are
daungerous
,
nay
hereticall
and
blasphemous
.
It
is
no
new
thing
to
haue
such
slender
proofes
from
him
,
for
such
straunge
opinions
,
for
it
is
his
common
,
and
general
practise
throughout
al
his
bookes
,
and
therefore
it
is
assuredly
true
,
that
if
his
religion
were
no
better
stayed
and
vpholden
,
by
the
wealth
and
fatnesse
of
some
in
that
familie
,
then
it
is
by
authoritie
from
the
Scriptures
:
the
credite
thereof
woulde
haue
beene
cracked
with
diuerse
of
them
long
before
this
time
.
I
thinke
H.N.
hath
beene
his
scholler
,
who
now
of
late
hath
brought
to
light
and
taught
a
kinde
of
perswasion
,
which
he
calleth
a
princely
proofe
,
whereof
hee
speaketh
thus
:
Oratione
persuadere
,
non
Regium
,
sed
Oratorium
munus
esse
:
Regiam
autem
persuationem
in
donis
,
ac
muneribus
sitam
esse
oportere
.
It
beseemeth
not
a
King
but
an
Oratour
,
to
perswade
by
speach
,
for
a
King
is
to
perswade
by
giftes
and
rewardes
.
And
surely
H.N.
his
proofes
are
altogether
Princely
by
rewardes
and
giftes
:
as
for
proofes
and
perswasions
from
the
scripture
by
worde
or
writing
,
whatsoeuer
shew
of
sufficiencie
bee
made
that
way
,
yet
in
truth
he
is
content
to
let
that
alone
to
poore
Oratours
and
the
meaner
sort
of
men
,
as
ouer
base
and
beggerly
for
so
mightie
a
personage
as
is
himselfe
.
Touching
the
number
of
authorities
that
here
are
brought
foorth
,
this
one
thing
I
am
well
assured
of
,
and
so
will
euerie
man
affirme
,
that
shall
with
anie
iudgement
examine
the
same
,
that
vnlesse
he
take
something
for
their
standing
,
other
benefit
he
hath
none
by
them
.
This
true
essence
and
being
of
God
,
which
H.
N
calleth
his
loue
,
is
not
according
to
his
doctrine
any
thing
that
the
Almightie
hath
proper
and
peculiar
vnto
himselfe
,
in
that
he
is
God
:
but
that
which
all
the
faythfull
are
possessed
of
,
and
that
not
in
some
little
measure
,
but
so
as
there
dwel
,
liue
,
or
rule
no
other
thing
in
all
there
spirite
,
thoughtes
,
mind
,
and
soule
,
but
alone
this
true
godhead
,
with
his
louely
being
of
the
vpright
loue
.
For
these
are
his
owne
words
in
his
first
exhortation
.
Chap.
15.
and
Section
.
26.
The
true
freedome
verily
is
this
,
that
the
man
,
through
the
ministration
of
the
gracious
word
,
is
wholy
released
,
&
purged
or
purified
from
all
wicked
nature
,
which
hath
raigned
ouer
him
,
&
that
there
dwel
,
liue
,
nor
rule
any
other
thing
in
him
(
namely
in
al
his
spirit
,
thoughts
,
mind
&
soule
)
but
alone
the
true
godhed
,
with
his
louely
being
of
the
vpright
loue
,
yea
to
be
so
wholy
replenished
with
all
vertues
of
God
,
that
there
flow
nothing
in
him
,
but
the
spirituall
heauenly
and
liuing
waters
.
And
because
H.N.
his
doctrine
tendeth
to
establish
a
kinde
of
loue
,
which
in
his
opinion
is
the
true
beeing
,
diuinitie
and
deitie
of
God
:
therefore
he
calleth
also
his
counsell
and
instruction
,
this
true
being
.
For
thus
he
speaketh
in
his
first
exhortation
Chapiter
.
12.
Section
54.
If
yee
stand
minded
to
feare
the
Lorde
,
to
bee
obedient
to
his
lawe
,
that
passeth
foorth
presently
out
of
the
true
Sion
,
&
his
word
that
passeth
forth
presently
out
of
the
heauenvly
Ierusalem
,
&
giue
ouer
your selues
after
my
counsaile
and
instruction
(
according
to
it
al
as
the
Lord
hath
reuealed
the
true
being
vnto
me
out
of
Sion
and
Ierusalem
,
)
wholy
and
altogither
,
so
will
I
then
in
like
maner
,
euen
out
of
the
heartie
loue
,
stand
seruiseable
,
so
much
as
I
may
in
the
Lorde
,
vnto
you
dayly
,
and
at
all
times
thervnto
,
to
the
end
you
should
feare
the
highest
God
,
and
might
learne
to
knowe
his
righteousnesse
.
For
his
righteousnesse
is
the
loue
,
the
true
being
,
and
the
euerlasting
life
.
Speaking
(
as
you
heare
)
of
his
doctrine
,
and
exhorting
them
to
the
imbracing
thereof
,
hee
calleth
it
the
true
being
,
when
hee
sayeth
,
according
as
the
Lorde
hath
reuealed
the
true
being
vnto
mee
.
And
in
the
ende
he
concludeth
,
that
the
righteousnesse
which
he
teacheth
,
is
the
loue
,
By
the
doctrine
of
H.N.
there
is
no
other
diuinitie
belonging
vnto
God
,
but
such
as
men
are
partakers
of
in
this
life
.
the
true
beeing
,
and
the
euerlasting
life
.
So
that
the
Deitie
and
beeing
which
H.
N.
giueth
vnto
GOD
,
is
no
other
then
that
which
mortall
men
attaine
vnto
.
For
the
righteousnesse
which
they
perfourme
by
his
doctrine
,
is
(
as
he
sayeth
)
the
loue
,
the
true
being
,
and
euerlasting
life
.
And
forasmuch
as
this
true
being
is
no
other
thing
with
him
,
then
that
loue
,
which
by
his
doctrine
,
manie
are
made
partakers
off
:
therefore
in
the
beginning
of
his
Euangelie
,
H.N.
affirmeth
himselfe
to
be
godded
with
God
,
in
the
spirite
of
his
loue
,
and
likewise
sayeth
,
that
he
was
the
true
light
of
the
perfect
being
.
And
in
his
first
exhortation
Chapter
17.
Section
.
5.
The
Childe
confesseth
of
the
Father
and
eldest
Elder
,
that
the
moste
highest
hath
reuealed
the
possession
of
his
moste
excellent
Maiestie
in
him
,
and
that
with
the
same
being
of
the
perfect
Godhead
,
he
hath
made
a
godly
dwelling
with
him
.
This
doctrine
doeth
vtterly
ouerthrow
the
true
diuinitie
,
&
deitie
of
God
,
it
robbeth
him
of
his
true
essence
and
beeing
,
and
couereth
him
with
no
other
essence
,
nature
,
or
being
,
then
is
found
in
man
:
it
setteth
the
creator
among
the
creatures
:
and
it
matcheth
the
the
creature
with
the
creator
.
The
Lord
(
if
it
be
his
good
wil
)
open
their
eyes
that
they
may
see
it
,
&
giue
them
harts
that
may
blush
and
be
ashamed
of
such
blasphemie
,
that
e●that
they
may
receiued
in
true
repentance
,
or
otherwise
if
they
will
still
harden
their
hearts
,
that
wee
may
see
them
laid
downe
in
their
confusion
,
and
couered
with
their
owne
shame
.
H.N.
In
which
name
of
the
father
wee
are
[
](A04901-e16470-b)f.
f.
Iohn
.
6.
c.
plucked
Section
.
3
thorowe
the
seruice
of
his
holie
and
gratious
word
,
&
vnder
the
obedience
of
the
law
of
the
Lorde
,
of
the
beliefe
of
Iesu
Christ
and
of
the
loue
of
the
holie
ghost
:
by
the
father
to
the
loue
of
his
onely
sonne
Iesu
[
](A04901-e16500-b)g.
g.
Matth.
1.
or
Sauiour
:
the
[
](A04901-e16510-b)h.
h.
Col.
1.
b.
Heb.
1.
a.
very
like
beinge
or
substaunce
of
his
Godhed
:
[
](A04901-e16520-b)i.
i.
Mat.
28.
b.
and
euen
so
baptised
or
washed
in
the
same
name
of
the
father
.
Which
[
](A04901-e16540-b)k.
k.
Iohn
.
6.
c.
plucking
of
the
father
,
and
baptising
in
Section
.
4
the
fathers
name
,
hath
the
foregoing
by
vs
,
in
the
administration
of
the
holie
word
vnder
the
obedience
of
the
loue
:
with
the
[
](A04901-e16570-b)l.
l.
Exo.
20.
a.
Deut.
5.
b.
11.
a.
Law
or
ordinaunce
of
the
Lorde
.
And
with
his
[
](A04901-e16580-b)m.
m.
Psal.
89.
d.
correction
or
discipline
:
wherewithall
we
euen
so
,
as
in
an
enmitie
against
the
sinne
,
beecome
preuented
and
infourmed
,
to
an
incorporating
in
the
godlie
righteousnesse
.
For
euen
so
in
the
becomming
baptised
in
the
name
Section
.
5
of
the
father
:
doth
the
Lord
[
](A04901-e16620-b)n.
n.
Prou.
3.
b.
Heb.
12.
b.
Apo.
3.
chastise
or
nurtur
with
his
lawe
:
euery
man
which
hee
plucketh
or
receiueth
vnto
him
:
where
through
it
becommeth
than
all
made
manifest
in
the
man
[
](A04901-e16630-b)o.
o.
Ephe.
5.
b.
whatsoeuer
becommeth
chastised
by
the
light
or
through
the
light
.
Section
.
6
Through
which
fatherlie
[
](A04901-e16670-b)p.
p.
Pro.
3.
b.
Heb.
12.
b.
discipline
in
the
becomming
manifest
[
](A04901-e16680-b)q.
q.
Rom
7.
b.
of
the
sinne
we
are
in
seeing
&
perceiuing
in
the
light
all
the
horriblenes
[
](A04901-e16690-b)r.
r.
Rom.
7.
b.c.
of
the
sinne
,
togither
with
Deuils
and
the
fleshes
lying
,
craftie
&
deceitful
or
false
nature
,
and
Gods
[
](A04901-e16700-b)s.
s.
Iere.
30.
c.
indignation
and
[
](A04901-e16710-b)t.
t.
Eccle.
5.
a.
Rom.
2.
a.
wrath
,
ouer
the
same
,
&
ouer
all
such
as
[
](A04901-e16720-b)u.
u.
Psal.
5.
a.
are
of
one
minde
therwith
.
Section
.
7
When
we
nowe
finde
our selues
guiltie
in
al
and
become
in
such
sorte
:
[
](A04901-e16760-b)x.
x.
Apo
3
c.
chastised
by
Gods
grace
through
his
[
](A04901-e16770-b)y.
y.
Ephe.
5.
b.
light
of
the
fatherlie
loue
,
so
beare
wee
at
that
time
greife
,
sorrowe
and
anguish
,
or
affliction
for
the
sinnes
cause
:
and
[
](A04901-e16780-b)z.
z.
Psal.
32.
a.
Prou.
28.
b.
confessing
the
same
sinnes
with
humble
heartes
,
in
the
seruice
of
the
holie
word
,
vnder
the
obedience
of
the
loue
of
the
father
,
wee
become
wholy
inclined
and
goodwilling
[
](A04901-e16790-b)a.
a.
Psal.
45.
b.
139.
to
hate
,
to
leaue
,
and
to
lay
away
,
or
to
mortifie
the
sinnes
,
and
all
what
is
vngodly
:
[
](A04901-e16800-b)c.
c.
Prou.
1.
a.
3.
c.
14.
Eccle.
4.
a.
32.
c.
Heb.
13.
b.
and
to
that
effect
we
doe
,
as
than
:
wholly
giue
ouer
our selues
in
the
[
](A04901-e16810-b)b
b
Mar.
1.
Actes
.
2
d.
counsaile
of
the
holie
worde
,
and
of
the
elders
in
the
seruice
of
the
loue
.
To
the
ende
that
God
the
fathers
name
,
according
to
the
requiring
of
the
seruice
of
his
loue
,
might
become
[
](A04901-e16820-b)d.
d.
Mat.
6.
d.
Luke
.
11.
a.
hallowed
and
magnified
in
vs
.
Section
.
8
And
euen
so
:
in
the
familie
or
communalty
of
the
Loue
,
wee
obtaine
grace
and
fauour
before
God
the
father
,
and
his
sonne
Iesu
Christ
,
&
become
through
the
seruice
of
the
holy
woorde
and
of
the
fatherlie
[
](A04901-e16860-b)e.
e.
Prou.
3.
b.
Heb.
12.
b.
correction
,
kepte
and
led
foorth
,
euen
vnto
Iesus
Christ
the
sonne
of
GOD
the
father
.
For
to
become
iustified
&
released
,
or
[
](A04901-e16870-b)f.
f.
Iohn
.
8.
d.
Rom.
6.
c.
made
free
,
through
the
name
of
the
sonne
,
vnto
whom
God
the
father
hath
giuen
[
](A04901-e16880-b)g.
g.
Mat.
11.
c.
28.
all
power
both
in
heauen
&
earth
from
the
[
](A04901-e16890-b)h.
h.
Mat.
1.
c.
sinne
▪
and
from
her
[
](A04901-e16900-b)i.
i.
Apoc.
2●
.
a.
kingdom
of
the
death
of
the
Deuill
,
and
of
all
wicked
spirites
,
namely
to
our
preseruation
in
the
godlinesse
,
in
the
great
and
terrible
[
](A04901-e16910-b)k.
k.
Ioel.
2.
a.
Amos.
5.
b.
day
of
the
Lord
,
&
of
the
righteous
iudgement
of
God
,
which
shall
burne
in
wrath
or
[
](A04901-e16920-b)l.
l.
Sop.
1.
b.
Mala.
4.
a.
fire
ouer
all
vngodly
,
which
haue
dispised
the
loue
in
her
seruice
and
requiring
,
and
refused
the
fatherly
[
](A04901-e16930-b)m.
m.
Pro.
29.
Heb
1.2
.
b.
correction
:
as
a
fire
to
[
](A04901-e16940-b)n..
n..
Mat.
25.
d.
their
euerlasting
condemnation
in
the
fire
of
hell
,
which
is
prepared
for
the
deuill
and
his
angels
or
ministers
.
In
which
preseruation
[
](A04901-e16960-b)o.
o.
Bar.
3.
b.
and
extending
of
grace
or
Section
.
9
merciful
fauour
of
our
God
&
sauiour
,
God
the
father
with
the
[
](A04901-e16990-b)p.
p.
Psal.
89.
d.
discipline
of
his
lawe
:
manneth
himselfe
according
to
the
inward
man
:
with
vs
and
we
become
like
wise
with
the
cleerenesse
of
his
godly
[
](A04901-e17000-b)q.
q.
Ephe.
5.
d.
light
(
wherwith
all
he
with
the
law
[
](A04901-e17010-b)r
r
Psal.
89.
d.
Prou.
3.
a.
Heb.
12.
b.
of
his
chastising
,
is
alwaies
against
vs
,
in
the
sin
)
godded
or
made
conformable
,
in
a
good
willing
spirit
to
the
vpright
[
](A04901-e17020-b)s.
s.
Matth.
5.
a
righteousnesse
with
him
,
to
the
end
that
wee
through
his
owne
beeing
,
should
beare
or
cary
:
as
men
of
God
:
his
holie
name
vnder
the
obedience
of
his
[
](A04901-e17030-b)t.
t.
Gal.
4.5
.
a.
lawe
,
and
liue
and
walke
euen
so
according
to
the
lawe
or
ordinaunce
of
his
[
](A04901-e17040-b)u.
u.
1.
Pet.
1.
b.
2.
2.
Pet.
1.
a.
true
beeing
in
all
loue
.
Answeare
.
The
Riddels
&
darke
speaches
of
H.N.
I
meane
God
willing
to
touch
hereafter
in
a
place
proper
&
peculiar
to
that
matter
:
the
name
of
father
(
that
we
may
learne
with
Alphabetaryes
first
to
spel
,
and
then
to
ioyne
together
)
signifieth
his
loue
,
as
appeareth
by
the
last
line
of
the
former
Section
,
the
line
that
went
immediatly
before
this
:
By
plucked
or
plucking
,
hee
meaneth
Baptising
,
as
appeareth
out
of
the
fourth
Section
and
first
line
.
Sauiour
is
a
preseruation
in
all
godlinesse
,
and
noteth
vnto
vs
an
estate
when
men
are
voide
and
free
from
sinne
,
and
walke
in
all
loue
,
as
is
apparant
in
the
8.
and
9.
Section
.
The
very
like
being
&
substance
of
his
Godhead
,
is
nothing
else
but
loue
,
as
appeareth
by
the
last
line
of
the
2.
Section
.
Now
to
ioyne
these
together
,
this
he
affirmeth
,
that
we
thorow
the
seruice
of
H.N.
his
holie
&
gratious
word
,
&
our
obedience
thereunto
,
are
led
of
the
father
to
the
loue
of
Iesus
Christ
.
So
that
by
his
doctrine
God
the
father
bringeth
vs
,
no
otherwise
,
then
by
the
hand
of
our
owne
obedience
,
vnto
the
loue
of
Iesus
Christ
.
Our
obedience
must
necessarilie
go
before
,
for
we
are
to
passe
thorowe
the
seruice
of
the
holie
and
gratious
worde
,
vnder
the
obedience
of
he
lawe
of
the
Lorde
,
to
the
loue
of
his
only
sonne
Iesus
or
sauiour
.
These
be
his
owne
words
.
And
this
is
that
which
is
contained
in
the
3.
Section
.
He
describeth
particularlie
in
the
4.
Sections
folowing
.
How
we
becom
thus
preserued
from
sin
,
to
walke
in
al
loue
,
which
is
our
baptising
in
the
fathers
name
,
affirming
that
the
law
of
God
commeth
first
with
correction
or
discipline
letting
vs
see
sinne
,
the
deuil
,
and
the
flesh
,
their
lying
,
craftie
and
decietfull
or
false
nature
,
and
God
his
indignation
and
wrath
ouer
the
same
,
and
thereupon
groweth
griefe
and
sorrowe
for
sinne
,
a
minde
wholly
inclined
to
mortifie
it
,
and
then
they
giue
ouer
them selues
wholie
to
the
counsel
of
the
holy
worde
,
and
the
elders
in
the
seruice
of
the
loue
.
And
thus
are
men
become
preuented
and
enformed
(
as
he
saith
in
the
4
Section
)
to
an
incorparating
in
the
godlie
righteousnesse
,
which
is
this
loue
,
&
the
walking
therein
.
These
sundry
Sections
cannot
in
number
compare
with
the
errours
therin
contained
.
For
first
in
this
his
discourse
vpon
the
Articles
of
our
belief
,
where
hee
was
to
intreate
of
faith
,
he
is
wholie
occupyed
about
loue
,
and
obedience
vnto
the
law
of
God
.
So
that
faith
is
nothing
but
deeds
in
his
opinion
:
Loue
is
beliefe
:
beleeuing
is
working
:
and
louing
or
working
,
is
become
beleeuing
.
For
he
will
haue
our
woorkes
and
obedience
vnto
the
lawe
to
get
and
giue
vnto
vs
the
name
of
beleeuers
,
that
in
so
doing
we
may
be
accounted
faithfull
,
and
that
the
same
should
not
be
a
fruite
of
faith
,
but
faith
it self
.
So
that
by
H
N.
his
mystical
doctrine
,
a
riddel
darker
then
was
that
which
Sampson
propounded
vnto
the
Philistines
,
is
put
forth
vnto
vs
:
to
witte
,
howe
the
sonne
should
beget
the
father
,
&
afterwarde
they
two
make
but
one
man
.
He
saith
that
works
beget
faith
,
&
they
growe
to
be
but
one
and
the
same
thing
.
The
Scripture
affirmeth
faith
to
be
the
father
,
and
workes
not
to
bee
children
lawfully
begotten
,
how
faire
soeuer
they
shall
bee
to
the
shewe
,
vnlesse
they
proceede
out
of
his
loines
.
Heb.
11.33
.
So
doe
we
reade
in
the
Epistle
to
the
Hebrewes
,
where
all
the
good
woorkes
of
the
godly
fathers
,
are
fathered
vppon
Faith
:
and
it
is
said
that
thorow
faith
they
wrought
righteuosnesse
.
Faith
is
swallowed
vp
of
works
by
this
doctrine
,
For
they
are
made
all
in
all
with
H.
N.
he
maketh
no
account
of
our
perswasion
of
the
goodnesse
of
our
God
,
thorowe
the
mercifull
promises
of
his
worde
,
and
therefore
altogither
leaueth
that
doctrine
,
when
he
is
euen
haled
vnto
it
by
the
matter
which
he
hath
in
hand
,
and
falleth
into
the
discourse
of
workes
.
Iam.
2.23
.
The
Apostle
Saint
Iames
keepeth
a
cleane
contrary
course
:
for
when
he
is
forced
by
the
matter
he
hath
in
hand
,
to
aduaunce
woorkes
to
their
highest
degree
:
yet
doth
he
hide
them
vnder
the
couert
of
faith
,
sauing
of
that
principall
worke
of
Abraham
,
that
this
scripture
was
fulfilled
in
it
:
Abraham
beleeued
,
&
that
was
reckoned
vnto
him
for
righteousnes
,
so
that
it
was
his
belief
that
set
that
price
&
value
vpon
it
.
Rom.
4.35
.
The
Apostle
Paule
likewise
affirmeth
that
Abraham
his
beliefe
was
counted
vnto
him
for
righteousnes
,
and
addeth
more
,
that
to
him
who
trusteth
not
to
his
works
,
but
beleeueth
in
him
that
iustifieth
the
vngodly
,
his
faith
is
counted
for
righteousnes
.
One
&
the
same
spirite
cannot
be
Author
of
such
diuersitie
.
The
Apostle
so
commendeth
faith
,
that
hee
affirmeth
vs
to
be
accounted
righteous
thorowe
the
same
,
vtterly
excluding
woorkes
for
the
procuring
of
our
righteousnesse
.
But
H.N.
contrarywise
so
aduanceth
workes
,
that
he
doth
altogither
banish
faith
,
and
cause
it
as
one
that
dare
not
shewe
his
face
,
to
creepe
into
the
corner
of
workes
,
and
to
lye
couered
with
the
garment
thereof
.
Neither
is
H.N.
content
with
this
spoyle
of
faith
,
the
chiefe
treasure
in
our
house
:
but
remembring
that
he
left
the
house
standing
,
turneth
backe
againe
to
fire
the
same
,
ouerthrowing
the
Sacramentes
in
like
manner
,
and
wil
haue
our
Baptisme
to
be
no
other
thing
,
then
this
walking
in
the
obedience
of
his
loue
,
and
therefore
termeth
it
[
the
plucking
of
the
father
,
or
Baptising
in
the
fathers
name
.
]
And
that
is
not
the
least
of
his
errours
,
although
I
doe
giue
it
the
last
place
that
hee
deliuereth
in
the
eight
Section
.
That
in
this
communialtie
of
loue
,
thorowe
the
seruice
of
the
holie
worde
,
and
of
the
fatherly
correction
,
which
is
the
sight
and
misliking
of
sinne
,
wee
are
led
foorth
vnto
Iesus
Christe
,
to
be
made
free
from
sinne
,
Man
bringeth
him selfe
vnto
Christ
by
this
doctrine
of
H.
N.
preserued
in
godlinesse
,
and
to
haue
GOD
manned
with
vs
according
to
the
inwarde
man
.
For
it
giueth
vnto
man
the
preuenting
of
GOD
his
goodnesse
,
the
dignitie
and
desert
of
bringing
him selfe
vnto
Christe
,
by
his
hatred
and
mislyking
of
sinne
:
wheras
the
mislyking
of
sinne
as
well
as
the
loue
of
righteousnesse
,
are
fruites
that
followe
our
beeing
in
Christ
,
not
causes
that
goe
before
to
procure
the
same
,
as
appeareth
in
the
Epistle
to
the
Romans
:
Rom.
6.11
.
Likewise
thinke
ye
also
(
saith
the
Apostle
)
that
ye
are
deade
vnto
sinne
,
and
liuing
vnto
God
in
Iesus
Christ
our
Lorde
.
He
ioyneth
with
the
Pelagians
against
the
grace
of
God
,
which
renueth
and
regenerateth
vs
,
and
inwardly
draweth
vs
by
his
spirit
to
beleeue
and
doe
the
will
of
God
,
and
will
haue
the
grace
of
GOD
no
further
to
stretch
vnto
vs
,
then
that
we
haue
from
the
Lord
a
lawe
and
doctrine
,
whereby
wee
may
learne
what
to
beleeue
,
and
what
to
doe
,
but
the
power
to
performe
this
,
albeit
they
will
not
refuse
to
call
it
the
grace
of
GOD
,
yet
they
say
it
is
our
nature
,
according
as
August
.
reporteth
.
Agust
.
Epist.
89.
Isti
autem
asserunt
sicut
a
fratribus
qui
eorum
libros
legerunt
cognouimus
:
in
eo
dei
gratiam
deputandam
:
quod
talem
hominis
instituit
creauitque
naturam
:
quae
per
propriam
volumtatem
legem
dei
possit
implere
:
siue
naturaliter
in
corde
conscriptam
:
siue
in
literis
datam
:
eandem
quoque
legem
ad
dei
gratiam
pertinere
:
quod
illam
Deus
in
adiutorium
hominibus
dedit
:
illam
vero
gratiam
,
qua
(
vt
dictum
est
)
Christiani
sumus
,
cuius
Apostolus
Praedicator
est
,
dicens
:
condelector
legi
dei
secundum
interiorem
hominem
.
Video
autem
aliam
legem
in
membris
meis
repugnantem
legi
mentis
mei
,
et
captiuantem
me
in
lege
peccati
:
miser
homo
,
quis
me
liberabit
de
corpore
mortis
huius
,
gratia
dei
per
Iesum
Christum
dominum
nostrum
:
nolunt
omnino
cognoscere
:
nec
apertè
quidam
oppugnare
audent
.
In
their
opinion
as
Augustine
saieth
,
the
grace
of
God
towards
vs
is
this
that
we
haue
such
a
nature
from
him
,
that
by
our
owne
wil
and
power
,
we
may
satisfie
&
fulfill
the
law
of
God
,
and
that
this
is
also
that
other
parte
of
the
grace
of
God
towardes
vs
,
that
hee
hath
giuen
a
lawe
for
the
helpe
of
man
:
But
as
for
that
grace
whereby
wee
are
are
Christians
,
whereof
the
Apostle
speatketh
saying
,
I
am
delighted
with
the
lawe
of
God
in
the
inner
man
,
but
I
see
an
other
lawe
in
my
members
,
striuing
against
the
lawe
of
my
minde
.
Miserable
man
that
I
am
,
who
shall
deliuer
mee
from
this
body
of
sinne
,
The
grace
of
God
thorowe
Iesus
Christ
our
Lorde
,
that
will
not
acknowledge
that
,
neither
dare
they
openly
impugne
or
speake
against
it
.
This
plucking
thorowe
the
seruice
of
that
gracious
word
,
which
he
affirmeth
to
haue
the
foregoing
by
vs
in
the
administration
of
the
holie
woorde
,
in
the
thirde
and
fourth
Section
is
(
according
to
the
Pelagians
)
the
other
grace
of
GOD
,
which
is
added
to
that
of
our
good
nature
,
euen
to
haue
a
rule
&
instruction
from
God
to
guide
this
nature
,
which
(
in
their
opinion
)
is
so
franke
and
so
free
vnto
good
,
that
if
it
may
once
see
the
way
,
there
is
no
stay
with
it
,
or
let
to
keepe
it
from
going
forwarde
.
And
therefore
where
it
is
written
in
the
Gospell
after
Saint
Iohn
.
No
man
can
come
vnto
mee
,
Iohn
.
6.44
.
except
the
father
which
hath
sent
mee
drawe
him
:
H.N.
calleth
this
drawing
of
the
father
,
a
plucking
,
&
that
plucking
to
be
the
giuing
of
a
lawe
,
and
worde
to
rule
our
liues
by
.
In
opinion
then
he
ioyneth
iumpe
with
the
Pelagians
,
for
denying
originall
sinne
,
he
is
forced
to
confesse
the
grace
of
GOD
to
be
in
nature
,
and
againe
we
see
the
lawe
which
doth
poynte
out
the
right
way
vnto
life
,
is
called
the
plucking
of
the
father
or
baptising
in
the
fathers
name
.
H.N.
Section
.
10
And
that
this
is
the
vpright
Christian
Baptisme
,
or
washing
in
the
[
](A04901-e17660-b)x.
x.
Mat.
18.
b.
name
of
the
father
,
and
is
the
true
baptisme
which
hath
the
forgoing
in
the
christian
doctrine
of
the
seruice
of
loue
.
Section
.
11
We
confesse
likewise
that
all
such
as
beleue
not
euen
thus
in
God
the
father
,
beleeue
vnrightly
,
and
that
also
they
all
which
become
not
euen
so
(
as
is
aboue
saide
)
[
](A04901-e17700-b)y.
y.
Mat.
16.
b.
Rom.
6.
a.
baptized
thorowe
the
seruice
of
the
holie
worde
,
vnder
the
obedience
of
the
law
of
the
Lorde
,
or
of
the
doctrine
of
his
word
,
in
Gods
loue
or
true
being
,
beare
or
carry
not
Gods
holy
name
,
nor
the
spirite
of
his
true
beeing
,
nor
are
[
](A04901-e17710-b)z.
z.
Galla.
3.
●
.
baptized
in
the
name
of
the
father
,
and
that
in
like
manner
it
is
not
meete
or
conuenient
that
men
should
count
such
vnbeleeuers
and
vnbaptized
ones
,
for
Christians
,
neither
yet
also
,
for
men
at
whose
handes
one
should
any
way
suppose
or
trust
to
finde
any
woorde
[
](A04901-e17720-b)a.
a.
Iohn
.
1.
a
3.
a.
of
Gods
trueth
,
or
yet
any
workes
[
](A04901-e17730-b)b.
b.
Mar.
1.
a.
of
righteousnesse
or
good
seruice
,
that
God
regardeth
or
accepteth
.
Answeare
.
It
appeareth
by
these
wordes
,
that
H.
N.
reckoneth
of
all
beside
his
owne
secte
(
For
there
are
no
people
beside
him selfe
and
his
familie
,
who
thinke
or
beleeue
so
erroniously
as
this
confession
teacheth
)
as
of
Heathen
,
vnbeleeuers
,
&
vnbaptized
ones
,
they
be
his
owne
words
,
as
also
be
these
:
It
is
not
meete
that
men
should
account
such
for
christians
.
When
hee
concludeth
that
wee
may
not
think
to
finde
any
woorde
of
God
his
trueth
,
or
any
workes
of
righteousnesse
among
them
,
whosoeuer
beleeueth
otherwise
:
he
speaketh
not
only
ignorantly
(
for
that
some
trueth
may
be
founde
,
where
there
is
store
of
errour
,
and
a
wicked
lyfe
may
be
founde
where
the
groundes
of
religion
are
truely
holden
)
but
also
maliciously
agaynst
the
true
Churche
of
GOD
,
as
that
no
woorde
of
trueth
,
or
woorke
of
righteousnesse
were
among
vs
,
who
abhorre
his
religion
as
Heretical
&
deuilishe
doctrine
.
What
benefite
doe
these
men
receiue
by
the
ministerie
of
the
worde
,
being
thus
perswaded
of
the
Church
of
God
?
In
what
readinesse
are
they
,
to
ioyne
with
any
enimie
for
the
ouerthrowe
of
the
Churche
,
being
perswaded
of
vs
,
that
neither
woorke
of
righteousnesse
,
nor
woorde
of
trueth
is
among
vs
?
I
trust
the
Lorde
wil
moue
the
heartes
of
those
who
haue
the
gouernment
in
their
handes
,
either
to
trauaile
to
plant
in
them
a
better
opinion
of
the
Church
,
or
if
that
will
not
bee
,
to
cut
them
of
as
rotten
members
before
they
shall
woorke
any
greater
woe
vnto
the
same
.
The
opinion
of
H.
N.
touching
the
Churche
of
God
,
as
appeareth
by
this
his
speache
is
most
pernicious
,
neither
thinketh
he
worsse
of
Turks
and
infidels
,
then
hee
doeth
of
all
Christians
that
receiue
not
his
doctrine
.
What
effectes
this
opinion
may
woorke
in
the
heartes
of
the
simple
people
,
that
be
seduced
by
him
:
I
leaue
it
to
their
godlie
care
,
to
whom
it
doth
chiefly
appertaine
to
refourme
the
same
.
H.
N.
The
seconde
Article
.
Section
.
13
Wee
beleeue
in
[
](A04901-e17850-b)a.
a.
Math.
1.
a.
c.
Luke
.
1.
d.
2.
b
Iesus
Christe
the
[
](A04901-e17860-b)b.
b.
Math.
16.
b.
17
Rom.
1.
a
onely
sonne
of
God
our
Lorde
.
We
confesse
that
the
same
sonne
of
GOD
Iesus
Christ
,
is
the
very
like
being
of
the
liuing
God
his
father
,
[
](A04901-e17870-b)c.
c.
Col.
1.
b.
Hab.
1.
a.
through
whom
god
the
father
hath
[
](A04901-e17880-b)d.
d.
Gen.
1.
c.
Ihon.
1.
a.
made
and
accomplished
all
his
woorke
:
and
that
hee
(
namely
the
sonne
of
God
Iesus
Christ
)
for
that
cause
beareth
also
all
thinges
[
](A04901-e17890-b)e.
e.
Heb.
1.
a
with
the
woorde
of
his
power
,
and
maketh
the
purging
of
our
sinnes
throwe
him selfe
.
Answeare
.
I
Haue
sufficiently
before
declared
,
that
Christians
are
taught
to
beleeue
in
Iesus
Christ
,
&
that
it
is
not
enough
for
them
to
confesse
,
that
there
is
a
Christe
,
or
that
Christ
,
is
the
sonne
of
the
liuing
God
.
And
yet
notwithstanding
H.
N.
vsually
in
explaning
the
articles
of
our
beliefe
,
shunneth
as
rockes
all
words
of
faith
and
beliefe
,
and
embraseth
in
steede
thereof
,
woordes
of
confessing
,
whereof
he
hath
as
it
seemeth
conceiued
some
better
liking
,
but
the
cause
thereof
he
is
content
to
keepe
secrete
to
him selfe
.
Where
he
professeth
that
Iesus
Christ
is
the
very
like
being
of
the
liuing
GOD
his
father
,
and
that
GOD
the
father
through
him
hath
made
and
accomplished
all
his
woorkes
,
that
he
beareth
all
things
with
the
worde
of
his
power
,
and
hath
made
the
purging
of
our
sinnes
throwe
himselfe
:
It
shall
(
God
willing
)
appeare
hereafter
in
my
answeare
vnto
this
reason
,
that
he
meaneth
nothing
lesse
touching
Christ
,
then
that
his
woordes
seeme
at
the
first
sight
to
giue
out
of
him
.
As
for
his
reason
,
which
is
,
that
because
GOD
the
father
hath
made
,
and
accomplished
all
his
woorkes
by
Iesus
Christ
,
in
the
creation
of
the
worlde
,
therefore
hee
shoulde
make
the
purging
of
our
sinnes
through
him selfe
alone
:
if
it
were
good
and
sufficient
,
the
holie
Ghoste
might
aswell
haue
the
name
of
the
mediatour
and
redeemer
,
as
Iesus
Christ
.
For
GOD
the
father
accomplished
not
that
woorke
without
him
.
Gen.
1.2
.
Moreouer
howe
absurde
is
it
,
that
his
dealing
in
the
creation
,
shoulde
charge
him
with
the
woorke
of
our
redemption
?
When
did
H.
N.
euer
see
the
obligation
,
whereby
at
his
entring
vppon
the
Creation
,
hee
stoode
bounde
to
perfourme
the
woorke
of
redemption
?
The
Scripture
telleth
vs
,
hee
laide
downe
his
life
frankly
and
freely
of
his
owne
accord
,
not
to
discharge
any
dutie
or
debt
of
his
owne
,
growing
vpon
any
former
couenant
hee
had
made
for
him selfe
to
perfourme
:
but
that
it
was
to
acquite
vs
thereby
from
euerlasting
death
and
destruction
,
which
otherwise
was
in
iustice
to
fall
vppon
vs
.
And
for
that
cause
hath
he
geuen
him
this
name
Iesus
,
as
we
reade
in
the
Gospel
after
S.
Matthewe
.
Thou
shalt
call
his
name
Iesus
,
Matth.
1.21
.
for
he
shal
saue
his
people
from
their
sinnes
.
He
came
not
then
to
rid
him selfe
from
the
daunger
,
that
any
former
couenant
,
tharge
or
duetie
of
his
owne
,
had
laide
vpon
him
or
bound
him
vnto
:
but
to
deliuer
his
people
from
their
sinnes
,
which
had
laide
holde
vpon
them
,
and
as
an
heauie
burden
did
presse
them
downe
vnto
death
.
So
that
the
reason
rendred
in
the
scriptures
why
he
had
to
name
Iesus
,
doth
sufficiently
declare
that
it
was
no
priuate
commoditie
of
his
owne
,
but
the
saluation
of
his
people
that
was
sought
for
and
accomplished
by
him
.
And
that
wee
shoulde
not
doubt
of
his
authoritie
or
abilitie
,
to
goe
through
with
so
great
a
matter
as
is
the
worke
of
our
saluation
,
therefore
commeth
he
from
God
the
father
with
speciall
authoritie
,
and
graces
in
all
abundance
annointed
and
enabled
therevnto
.
And
thereuppon
hath
this
name
[
Christ
]
accordingly
▪
which
in
our
tongue
signifieth
[
annointed
,
]
that
our
faith
might
not
roaue
vncertainely
about
our
saluation
,
but
directly
looke
at
one
both
sufficiently
authorized
,
and
also
fully
furnished
for
that
woorke
,
where
wee
might
particularly
and
cleerely
see
the
grounde
of
al
this
good
will
betweene
GOD
the
father
and
vs
.
For
from
hence
had
this
league
the
beginning
,
and
here
is
the
hope
and
assurance
that
wee
haue
for
the
continuaunce
of
it
.
Wherein
the
Lord
his
dealing
is
in
all
mercy
towards
vs
,
that
we
should
haue
such
specialtie
geuen
vs
,
as
might
put
out
of
doubt
and
point
foorth
particularly
the
occasion
of
our
saluation
.
For
the
scripture
which
is
our
euidence
,
doeth
not
barely
mention
this
matter
of
our
saluation
,
but
telleth
vs
at
large
,
by
whom
,
&
at
what
time
it
was
purchased
for
vs
,
what
price
was
paid
for
it
,
what
enimies
stoode
against
it
,
and
howe
great
a
woorke
it
was
after
the
beginning
to
goe
thorowe
with
it
,
and
that
Christe
Iesus
did
execute
both
the
office
of
a
Priest
,
and
also
of
a
Prophet
in
the
accomplishing
therof
,
not
onely
praying
for
vs
in
that
he
was
a
Priest
,
as
appeareth
in
the
Gospel
after
S.
Iohn
,
Iohn
.
17
&
so
declaring
himselfe
to
be
our
mediatour
of
prayer
and
intercession
:
but
also
offering
vppe
him selfe
once
for
all
,
a
sufficient
sacrifice
for
al
the
sinnes
of
his
seruauntes
,
and
so
became
in
like
maner
the
Mediatour
of
our
redemption
.
In
which
two
pointes
of
offering
praier
&
sacrifice
to
God
for
the
people
,
did
the
Priest
his
office
consist
.
Wherein
the
comfort
of
a
Christian
is
exceeding
great
,
for
that
he
hath
so
singular
a
person
,
the
force
&
efficacie
of
whose
prayer
and
sacrifice
,
is
dayly
in
God
his
sight
for
him
,
Hebrues
.
9.24
as
it
is
written
to
the
Hebrues
:
Christ
is
not
entred
into
the
holy
places
,
made
with
handes
,
but
into
very
heauen
to
appeare
nowe
in
the
sight
of
God
for
vs
.
Psalm.
110.
And
seeing
as
the
Prophet
speaketh
,
The
Lorde
hath
sworne
and
will
not
repent
,
that
he
is
a
Priest
for
euer
:
it
followeth
necessarily
that
there
shoulde
▪
〈…〉
euerlasting
vse
and
fruite
of
that
Priesthoode
towards
the
faithful
.
He
did
also
execute
the
office
of
a
Prophet
towards
vs
,
&
had
special
commission
likewise
for
that
function
,
as
appeareth
in
the
Prophesie
of
Esay
,
The
spirite
of
the
Lorde
God
is
vpon
me
,
therfore
hath
the
Lord
annointed
me
,
Esay
.
61.
he
hath
sent
me
to
preache
good
tidinges
to
the
poore
&c.
Which
speache
our
sauiour
Christ
in
Luke
affirmeth
to
be
verified
in
him selfe
,
Luke
.
4.
being
of
all
other
moste
sufficient
too
make
true
report
of
the
will
and
pleasure
of
the
father
,
and
to
deliuer
vs
from
all
feare
,
of
not
atteyning
vnto
so
high
and
secrete
a
thing
,
because
(
as
saint
Iohn
sayth
)
he
dwelleth
in
his
bosome
,
Iohn
.
1.18
.
and
is
his
onely
begotten
sonne
,
and
therefore
not
onely
of
all
other
most
deare
vnto
him
,
but
also
most
priuie
vnto
his
greatest
secretes
.
For
which
cause
hee
is
called
by
the
Prophet
Counsellour
,
Esay
.
9.6
And
in
as
much
as
his
kingdome
wherin
should
dwel
holines
and
righteousnesse
,
was
to
be
gouerned
by
the
scepter
of
his
worde
and
preaching
of
the
Gospel
:
he
hath
promised
his
presence
euen
to
the
ende
of
the
worlde
,
vnto
that
office
and
function
:
Math.
28.19
Goe
therefore
and
teache
all
nations
,
to
obserue
what
so
euer
I
haue
commaunded
you
,
and
loe
I
am
with
you
vnto
the
end
of
the
worlde
.
For
by
vertue
of
this
function
,
he
hath
not
onely
barely
and
nakedly
to
set
downe
a
trueth
vnto
vs
,
but
also
to
woorke
effectually
with
it
,
to
transfourme
vs
into
the
same
,
that
we
might
geue
credite
to
the
promises
and
be
humbled
vnto
the
dueties
commaunded
.
The
comfort
that
commeth
vnto
a
christian
,
for
that
Christ
is
made
our
teacher
and
Prophet
is
likewise
very
great
,
for
who
can
make
vs
doubt
or
make
any
question
of
it
,
howe
wee
should
knowe
the
wil
of
God
generally
,
or
his
affection
towards
the
beleuer
perticularly
,
when
the
sonne
himselfe
,
to
whom
(
as
being
neerest
vnto
him
)
the
wil
of
the
father
is
wholy
and
altogeather
made
knowen
,
hath
opened
the
same
in
his
Gospel
?
Who
dare
nowe
tell
me
,
that
as
one
who
hath
no
iudgement
or
discretion
,
I
am
wholy
to
put
ouer
my selfe
in
matters
of
fayth
,
to
Councelles
,
fathers
,
and
consent
of
nations
:
when
I
am
taught
too
beleeue
that
Christe
Iesus
is
annointed
Prophet
and
Teacher
:
aswell
inwardly
to
perswade
by
his
spirite
,
as
outwardly
to
teache
and
set
downe
a
true
rule
of
righteousnesse
according
as
it
is
written
in
Iohn
.
1.
Iohn
.
2.20
But
yee
haue
an
ointement
from
him
that
is
holy
,
and
know
al
things
.
These
things
touching
his
name
and
office
I
haue
vttered
more
at
large
,
because
H.N.
with
one
breath
passeth
from
the
creation
of
all
thinges
by
Christ
,
vnto
the
woorke
of
our
redemption
,
as
if
they
had
not
onely
both
one
workeman
,
but
also
were
both
of
them
nothing
els
but
one
&
the
same
worke
,
nay
which
more
is
,
as
if
the
comming
of
Christ
in
the
fleshe
,
and
his
suffering
,
had
been
onely
to
answeare
a
duety
,
that
was
laid
vpon
him
by
some
couenant
from
the
creation
,
which
stoode
him self
vpon
to
answere
for
his
own
benefite
,
whereas
the
Scripture
laieth
out
at
large
,
the
matter
of
our
saluation
,
as
the
most
speciall
and
principall
thing
that
it
handleth
.
A
thing
so
seueral
and
sundred
from
the
creation
,
as
that
the
sonne
of
God
hath
not
onely
nowe
another
matter
in
hande
,
but
also
a
newe
name
,
and
another
nature
,
a
diuerse
office
,
and
a
distinct
condition
.
H.N.
notwithstanding
al
these
good
words
,
is
not
of
opinion
that
Iesus
Christ
is
God
,
for
then
here
especially
he
woulde
haue
beene
plaine
,
and
laide
out
the
matter
at
large
,
not
onely
for
that
necessarie
occasion
is
offered
him
,
by
the
mention
that
is
made
of
the
onely
sonne
of
God
:
but
also
because
our
redemption
,
which
is
the
matter
he
hath
in
hand
,
could
not
be
accomplished
by
any
that
was
but
man
onely
.
For
what
iust
satisfaction
coulde
a
mortall
man
make
,
for
offences
committed
agaynst
the
high
maiestie
of
GOD
,
when
offences
growe
to
be
greater
or
lesse
,
as
the
partie
offended
is
in
place
and
dignitie
higher
or
lower
?
According
as
wee
see
that
an
euill
woorde
spoken
against
a
Prince
,
hath
in
iustice
greater
punishment
,
then
the
same
woorde
ought
to
haue
,
being
spoken
but
against
a
priuate
man
.
Nowe
when
so
great
a
person
as
the
only
begotten
sonne
of
GOD
,
and
GOD
him selfe
,
hath
humbled
him selfe
in
our
nature
for
vs
,
and
beene
obedient
euen
vnto
that
most
slaunderous
death
of
the
crosse
for
our
cause
,
no
man
can
deny
,
but
that
suche
a
sacrifice
is
able
to
weigh
with
all
the
sinnes
of
his
seruauntes
.
For
that
obedience
hath
estimation
and
desert
from
the
person
who
did
perfourme
it
.
Rom.
5.15
Howe
daungerously
then
dealeth
this
Familie
as
much
as
in
them
lieth
,
to
shake
out
faith
,
beside
the
iniurie
that
they
doe
offer
vnto
his
Maiestie
,
when
they
deny
the
Godhead
of
Christ
:
seeing
no
man
is
able
to
bring
that
price
,
wherewith
sinne
may
be
sent
away
as
answered
in
desert
,
and
our
consciences
rest
vpon
,
as
in
a
sufficient
discharge
against
the
same
.
Moreouer
who
not
beeing
the
Almighty
him selfe
,
had
beene
able
to
preuayle
against
death
,
and
to
breake
through
the
iron
barres
,
and
mightie
chaines
of
the
graue
,
which
yet
is
but
the
prison
of
the
body
onely
,
and
not
that
darkest
dungeon
and
safest
ward
that
Sathan
hath
,
where
the
soule
is
imprisoned
,
when
sinne
ceaseth
vpon
the
conscience
?
Nowe
the
gates
of
both
these
prisons
were
to
be
opened
,
and
that
so
wide
,
as
infinite
multitudes
beside
him selfe
,
might
safely
passe
thorowe
them
nay
they
were
to
bee
broken
vnto
so
small
sheuers
,
as
it
were
impossiible
euer
after
to
make
them
of
strength
able
,
to
bee
kept
shut
against
the
feeblest
of
his
seruauntes
.
But
I
knowe
you
are
desirous
out
of
H.
N.
his
bookes
,
to
knowe
what
hee
thinketh
of
Christe
,
seeing
I
doe
so
constantly
affirme
that
hee
denieth
him
to
bee
GOD
,
and
haue
before
referred
you
for
your
further
satisfaction
touching
his
opinion
heerein
,
vnto
this
place
,
and
likewise
what
you
may
safely
say
by
warraunt
from
his
owne
writings
,
that
he
beleueth
Christ
to
be
.
By
the
doctrine
of
H.N.
Christ
is
no
one
man
,
but
an
estate
and
condition
in
men
,
common
to
so
many
,
as
haue
receiued
his
doctrine
,
that
they
are
growen
thereby
to
perfection
,
&
nowe
sinne
no
more
.
Which
estate
hee
calleth
the
true
light
,
or
true
beeing
and
perfection
.
For
proofe
whereof
,
I
referre
you
vnto
the
xiii
.
Chapter
of
his
Euangelie
or
ioyfull
message
of
the
kingdome
,
towarde
the
ende
of
second
section
there
hee
hath
these
wordes
.
This
same
true
light
,
is
the
annointed
with
the
holy
ghost
,
which
annointed
in
Hebrue
,
is
named
Messias
,
in
Greeke
Christus
.
Hee
was
also
in
times
past
,
called
of
certaine
Rabbins
among
the
Iewes
,
the
Lorde
his
Sabboth
.
And
they
say
that
the
same
annointed
,
is
the
seuenth
day
in
the
Paradize
of
God
,
wherein
God
resteth
from
all
his
woorkes
,
and
is
the
perfection
,
the
which
also
is
very
true
,
for
this
same
Messias
or
annointed
is
the
Sabboth
day
,
Messias
and
Christ
is
the
state
of
perfection
with
H.N.
which
the
Lord
hath
commaunded
to
be
alwaies
had
in
remembrance
,
that
we
when
the
same
commeth
,
might
rest
therein
,
&
hallow
or
sanctifie
the
same
:
wherin
the
law
the
seruice
of
the
Priesthood
of
Aaron
out
of
Leui
,
and
the
elders
testament
doth
ceasse
&
hath
accomplished
his
seruice
.
For
the
same
annointed
which
commeth
at
that
time
out
of
heauen
,
with
his
annointing
of
the
holy
Ghost
in
the
spirite
,
and
is
the
very
like
being
of
the
godhead
it self
,
he
is
a
Priest
of
the
most
highest
,
higher
and
greater
of
dignitie
then
was
Aaron
,
because
hee
bideth
euerlastingly
,
and
is
a
minister
of
the
spiritual
&
heauenly
goodes
.
This
same
true
light
which
H.
N.
bringeth
,
ye
see
he
calleth
it
the
annointed
with
the
holy
ghost
,
Messias
&
Christ
,
the
seuenth
day
,
the
perfection
,
&
to
cloke
his
horrible
heresie
the
better
,
that
it
might
not
be
espied
,
hee
speaketh
of
this
his
estate
of
perfection
,
in
the
Masculine
gender
,
as
if
it
were
a
man
,
and
saith
,
as
you
haue
hearde
before
,
he
was
also
in
times
past
called
of
certayne
Rabbins
among
the
Iewes
the
Lordes
Sabboth
,
and
likewise
he
speaketh
of
this
estate
as
yf
it
were
a
man
,
when
he
sayth
[
he
is
a
Priest
of
the
most
highest
,
higher
&
greater
of
dignitie
then
was
Aaron
.
]
This
horrible
blasphemie
,
is
yet
more
plainely
laide
out
,
in
the
viii
.
ix
.
&
.
x.
sections
of
this
same
chapter
,
wher
he
speaketh
thus
.
Oh
alas
,
how
grosly
haue
then
certaine
wise
of
the
world
,
and
Scripture
learned
ouerreached
them
herein
,
which
haue
without
diuersitie
forsaken
the
lawe
and
the
seruice
of
the
elders
Testament
,
and
of
the
Priestes
office
after
the
ordinance
of
Aaron
,
and
set
backe
the
same
as
a
thing
vnneedefull
,
not
once
distincting
,
vnto
whom
the
seruice
after
the
ordinaunce
of
Aaron
is
yet
necessary
,
nor
yet
with
whom
the
same
at
the
appoynted
time
ceaseth
or
leaueth
of
,
but
haue
al
for
the
most
parte
cried
Christ
,
Christ
,
and
we
are
Christians
,
and
attributed
to
themselues
much
freedome
,
ere
euer
the
time
of
the
appearing
of
Christ
,
or
the
annointing
of
the
holy
Ghost
was
come
to
passe
,
or
fulfilled
with
them
in
the
accomplishing
of
the
olde
Testament
.
Oh
that
they
yet
nowe
awaked
,
and
tooke
heede
in
the
woorde
of
the
seruice
of
loue
,
vnto
this
gratious
time
,
and
gaue
eare
vnto
the
same
,
that
they
might
vnderstande
their
safemaking
,
and
so
then
bee
rightly
and
according
to
the
trueth
,
brought
to
the
true
beyng
,
that
is
vnto
Christ
.
You
heare
that
hee
complayneth
greately
of
the
Scripture
learned
,
that
they
haue
altogether
and
generally
leaste
the
Leuiticall
Priesshoode
,
and
seruice
after
the
ordinaunce
of
Aaron
,
forbidding
it
vnto
all
without
exception
,
when
as
the
time
of
the
appearing
of
Christ
is
not
yet
come
to
passe
with
many
,
because
they
haue
not
taken
heede
in
the
woorde
of
the
seruice
of
loue
,
vnto
this
gracious
time
,
and
therefore
hee
wisheth
in
the
tenth
Section
,
that
they
yet
woulde
nowe
awake
,
and
take
heede
in
the
woorde
of
the
seruice
of
loue
,
vnto
this
gratious
time
,
that
so
they
might
rightly
and
acording
to
the
trueth
bee
brought
to
the
true
beyng
,
that
is
as
he
saieth
vnto
Christ
:
for
these
be
his
owne
woordes
in
this
place
:
And
so
then
be
rightly
and
according
to
the
truth
brought
vnto
the
true
beeing
,
that
is
vnto
Christ
.
So
that
nowe
you
see
clerely
by
receiuing
effectually
this
his
doctrine
,
men
are
made
that
true
light
,
whereof
he
spake
before
in
this
chapter
,
when
as
he
saide
:
And
this
same
true
light
is
the
annoynted
with
the
holy
Ghost
,
which
is
named
in
Hebrue
Messias
,
and
in
Greeke
Christus
.
In
the
sixth
Section
,
hee
declareth
when
men
may
be
saide
to
come
to
this
true
being
and
perfection
which
he
calleth
Christ
.
To
witte
,
when
the
law
and
seruices
doe
chaunge
with
the
beleeuers
,
out
of
the
letter
and
seruiceable
woorde
,
into
the
reuealing
of
the
holie
spirite
of
Christ
.
For
then
(
as
hee
sayeth
in
that
Section
:
)
The
honourable
Priest
is
come
vnto
them
,
who
teacheth
not
after
the
maner
of
Aaron
,
by
requiring
them
yet
to
obserue
the
will
or
righteousnes
of
the
law
,
but
after
the
maner
of
Melchisedech
,
bringing
with
him
the
blessing
,
the
accomplishing
of
the
law
,
the
saluation
of
life
&
the
annointing
of
the
holy
Ghost
,
these
be
his
words
:
Where
now
then
the
law
&
the
seruices
do
in
such
wise
change
,
by
the
beleeuers
of
the
annointed
,
to
witte
,
out
of
the
figures
,
into
the
true
beeing
,
and
out
of
the
letter
and
seruiceable
worde
,
into
the
reuealing
of
the
holy
spirite
of
Christ
,
there
is
also
then
by
these
same
,
the
Priest
his
office
chaunged
,
for
Christ
the
honourable
Priest
commeth
vnto
them
,
from
the
right
hand
of
God
the
Father
,
out
of
the
heauenly
beeyng
,
which
hath
or
vseth
not
his
seruice
after
the
maner
or
ordinance
of
Aaron
,
which
is
yet
a
teaching
and
requiring
to
obserue
the
will
or
the
righteousnesse
of
the
lawe
of
the
Lorde
,
but
after
the
maner
or
ordinance
of
Melchisedech
,
with
bringeth
with
him
the
blessing
,
the
accomplishing
of
the
lawe
,
or
of
the
Lorde
his
will
,
the
saluation
of
life
,
and
the
annointing
of
the
holy
Ghost
,
to
a
pleadge
of
the
godly
inheritance
,
&
to
an
euerlasting
treasure
or
riches
of
God
,
and
reigneth
in
the
righteousnes
of
the
same
.
See
the
miserie
of
this
mischiefe
,
hee
will
haue
Christ
to
bee
an
estate
in
man
which
leaueth
the
written
woorde
,
which
hee
calleth
the
letter
,
Christ
is
that
estate
,
when
men
leaue
the
written
worde
and
betake
themselues
to
reuelations
.
and
hearkeneth
wholly
to
the
reuelation
of
the
spirit
,
which
banisheth
Aaron
,
that
is
that
estate
which
is
carefull
to
doe
the
will
and
commaundementes
of
God
,
and
resteth
resolued
,
that
they
haue
already
accomplished
the
lawe
and
sinne
no
more
.
And
this
is
that
true
seede
of
promise
,
whereof
wee
heard
before
out
of
the
eightienth
chapter
of
this
booke
,
which
is
not
(
as
he
sayeth
)
conceiued
of
the
fleshe
,
but
of
the
holy
Ghost
,
through
the
power
of
the
most
highest
in
the
beleefe
,
this
seede
out
of
the
faith
of
Abraham
,
&
also
of
the
pure
virgin
Marie
is
(
as
he
saith
in
that
place
)
the
true
seede
of
the
promise
,
to
the
blessing
of
all
generations
of
the
earth
.
And
this
seede
he
calleth
the
vpright
children
of
the
beliefe
.
Albeit
I
haue
set
downe
the
wordes
before
,
yet
it
shall
not
be
amisse
to
recite
the
place
againe
worde
for
worde
as
it
lieth
there
.
Consider
ye
beloued
,
howe
that
there
is
shewed
vnto
vs
,
and
geuen
vs
to
vnderstand
through
the
speches
of
the
Angel
Gabriel
,
which
he
vsed
with
Mary
,
that
at
the
same
time
,
when
the
holy
Ghost
came
,
through
the
power
of
the
most
highest
vpon
the
Virgin
Marie
,
and
procreated
the
true
seede
of
promise
,
the
time
of
the
procreating
of
the
seede
of
Abraham
according
to
the
fleshe
,
turned
it selfe
about
,
to
wit
,
that
the
holy
and
true
seede
of
Abraham
,
should
not
from
thenceforth
be
conceiued
of
the
flesh
,
but
of
the
holy
Ghost
,
through
the
power
of
the
most
highest
in
the
belief
,
&
that
the
same
should
euen
so
be
borne
out
of
the
true
faith
of
Abraham
,
for
the
seed
out
of
the
faith
of
Abraham
,
&
out
of
the
pure
virgin
Mary
,
is
the
true
seed
of
promise
,
to
the
blessing
of
all
generations
of
the
earth
.
And
thus
from
that
time
foorth
the
Genealogie
of
the
seede
of
Abraham
,
according
to
the
fleshe
,
ceassed
with
the
Beleeuers
,
for
the
vpright
children
of
the
belief
,
which
had
their
discent
out
of
the
seed
of
the
faith
of
Abraham
,
and
of
the
pure
Virgin
Mary
,
as
also
from
the
holie
Ghost
,
were
knowen
to
be
the
true
seede
of
Abraham
,
because
the
same
seede
was
the
seede
of
the
promise
of
God
the
Father
,
&
was
likewise
in
his
minde
,
according
to
the
spirite
,
the
likenes
of
God
his
father
,
also
spirit
&
spirituall
of
the
godly
nature
&
being
,
according
to
the
will
of
God
,
wholly
minded
with
God
.
It
appeareth
likewise
plainely
in
that
his
booke
which
is
intituled
The
Prophesie
of
the
spirit
of
loue
chapter
xv
.
&
v.
Section
that
this
state
of
perfection
,
which
is
there
called
the
seconde
birth
,
is
Christ
Iesus
the
Lord
and
sauiour
.
These
be
his
woordes
:
O
ye
holy
ones
of
God
,
thou
louely
communaltie
of
loue
,
feare
not
,
but
be
nowe
of
good
cheere
vpon
the
earth
,
against
all
your
enimies
.
For
beholde
your
GOD
commeth
to
be
auenged
on
all
your
enimies
,
for
to
lay
them
that
they
may
bee
troden
downe
vnder
the
feete
of
your
Lorde
and
Sauiour
Iesus
Christ
,
and
euen
so
in
your
second
birth
out
of
the
holy
spirite
of
the
loue
of
Iesus
Christ
,
to
transporte
or
yeeld
ouer
the
iudgement
and
dominion
vpon
the
earth
,
vnto
you
and
your
Sauiour
Iesus
Christ
,
to
the
ende
that
yee
with
him
,
and
he
with
you
,
and
your
sauiour
Iesus
Christ
,
and
with
his
holy
spirit
,
shoulde
from
hencefoorth
worlde
without
ende
raigne
with
righteousnesse
vpon
the
earth
,
and
iudge
the
same
with
equitie
according
to
the
promises
.
When
he
hath
affirmed
that
almighty
God
wil
lay
downe
their
enimies
,
Our
seconde
birth
or
regeneration
is
our
Sauiour
according
to
the
doctrine
of
H.
N.
vnder
the
feete
of
their
Lorde
and
Sauiour
Iesus
Christ
,
foorthwith
explaning
that
matter
more
,
he
saith
:
And
euen
so
in
your
seconde
birth
,
yeelde
ouer
the
dominion
vpon
the
earth
vnto
you
,
and
your
Sauiour
Iesus
Christ
.
So
that
it
appeareth
playnely
,
he
taketh
their
second
birth
,
to
be
their
Sauiour
.
For
when
he
hath
mencioned
their
Lorde
and
Sauiour
,
the
next
wordes
that
followe
be
these
,
And
euen
so
in
your
seconde
birth
,
&c.
Sometimes
this
name
[
Christ
]
in
a
degree
of
excellencie
is
geuen
to
the
oldest
Father
in
the
familie
of
loue
,
because
he
is
possessed
of
this
estate
of
perfection
in
the
highest
degree
and
greatest
measure
,
as
in
the
31.
chapter
of
his
Euangelie
and
14.
Section
where
,
speaking
of
the
offices
,
and
functions
that
were
in
the
Churche
of
Rome
,
whereof
he
sheweth
great
liking
,
as
beyng
figuratiue
seruices
of
that
trueth
which
H.N.
hath
newely
started
,
he
saith
of
the
parishe
Priestes
,
Therefore
they
were
ioyned
with
others
,
in
the
seruice
of
the
holy
worde
,
because
they
let
passe
the
childhood
,
or
the
yongnes
of
the
holy
vnderstanding
,
The
oldest
father
of
the
familie
is
Christ
.
&
grew
vp
according
to
the
requiring
of
the
seruice
of
loue
,
vnto
the
manly
agednes
of
Christ
,
that
is
,
vnto
the
true
being
,
of
the
oldest
&
holiest
father
.
For
these
be
his
owne
woordes
in
that
place
.
Where
(
as
yee
heare
)
he
calleth
the
manly
agednesse
of
Christ
,
the
true
being
of
the
oldest
father
.
And
to
confirme
the
same
,
he
hath
these
wordes
in
the
sixteenth
Section
of
this
chapter
,
Herevnto
serue
the
parish
Priests
,
as
to
such
procurators
or
helpers
forward
of
the
communialties
,
for
to
beare
a
good
care
ouer
them
:
and
to
witnesse
and
to
teach
them
:
daily
,
the
holy
understanding
of
Christ
:
the
oldest
father
:
where
as
before
Christe
and
the
Eldest
Father
whiche
is
H.
N.
himselfe
,
bee
by
apposition
made
one
&
the
same
person
.
Sometimes
this
doctrine
of
H.N.
for
that
it
teacheth
this
state
of
perfection
which
is
Christ
,
This
doctrine
of
H.N.
because
it
leadeth
to
perfection
,
is
sometime
called
Christ
.
&
leadeth
men
thervnto
is
called
Christ
,
as
in
the
two
&
fourtie
chapter
of
the
Gospel
after
H.N.
and
8.
Section
in
these
words
.
Whosoeuer
now
then
forsaketh
himself
,
&
geueth
ouer
himselfe
obediently
in
Iesu
Christ
the
gracious
word
of
the
Lord
,
becommeth
nowe
admitted
or
receiued
in
Iesu
Christ
and
in
the
obedience
of
his
requiring
.
And
likewise
in
his
first
exhortation
,
chapter
seuenth
,
the
fyrst
article
,
Section
23.
in
these
woordes
,
Wee
confesse
that
no
man
can
become
partaker
with
all
the
holy
ones
of
God
,
of
the
resurrection
of
Christ
,
but
suche
as
indeuour
themselues
in
the
beliefe
,
vnder
the
obedience
of
the
loue
of
Iesu
,
to
become
implanted
into
Christ
,
the
gratious
worde
of
the
Lorde
,
and
euen
so
then
to
die
with
Christ
,
in
his
like
death
,
&c.
Christ
and
the
gratious
worde
of
the
Lorde
,
which
is
H.
N.
his
doctrine
,
are
heere
vnited
by
him
,
and
made
one
and
the
same
thing
,
which
thing
not
onely
the
sense
will
leade
you
vnto
,
but
also
the
manner
of
poynting
,
which
hath
no
litle
mystery
in
it
.
For
after
[
Christ
]
ye
shall
finde
in
his
booke
a
full
&
perfect
point
,
albeit
the
sense
be
yet
hanging
,
aboue
the
head
of
it
,
there
is
an
other
point
reaching
forward
,
which
is
a
priuie
marke
betweene
him
&
his
disciples
,
telling
them
that
the
woorde
following
doth
open
and
expounde
it
,
After
[
the
gratious
woorde
of
the
Lorde
.
]
Yee
see
an
other
full
and
perfect
point
,
and
aboue
the
heade
of
it
,
a
point
looking
backewarde
,
to
insinuate
vnto
them
that
the
woorde
behinde
,
doeth
in
like
manner
open
and
declare
it
.
There
is
not
one
iodde
in
H.N.
his
Gospell
,
that
goeth
for
nothing
.
For
euen
this
Childishe
toy
,
is
made
a
mysterie
,
nay
a
miracle
with
manie
of
them
.
Nowe
whensoeuer
H.N.
vseth
this
forme
of
speache
,
[
by
Iesu
Christ
.
]
Hee
meaneth
eyther
this
state
of
perfection
,
or
else
this
gratious
woorde
of
his
,
wherein
the
sence
will
direct
vs
whether
of
the
interpretations
wee
are
to
admitte
off
.
The
like
is
to
bee
sayde
of
this
forme
of
woordes
[
in
Iesu
Christe
:
]
that
is
in
the
state
of
perfection
,
which
his
illuminate
Elders
doe
euioy
,
or
in
the
gratious
doctrine
,
which
hee
hath
brought
into
the
worlde
.
Christ
then
is
nothing
else
but
annointed
,
and
(
as
ye
haue
hearde
)
by
his
allegoricall
exposition
is
geuen
to
all
that
are
come
to
that
infection
(
he
calleth
it
Perfection
)
which
was
spoken
of
before
,
H.
N.
his
opinion
of
Christ
.
to
wit
,
when
they
haue
done
with
Aaron
and
the
seruiceable
word
,
and
haue
met
with
their
Melchisedech
,
who
doth
all
to
berubbe
their
heades
with
reuelations
,
and
as
for
their
conuersation
,
telleth
them
whatsoeuer
their
doinges
be
,
they
are
no
longer
now
to
be
said
or
accompted
to
haue
any
sinne
in
them
.
Now
to
colour
his
doings
,
he
speaketh
of
al
the
vpright
children
of
the
beliefe
,
that
are
thus
annointed
in
the
singular
number
,
as
of
one
bodie
,
that
his
young
disciples
should
not
smel
out
his
heresie
at
the
first
:
but
remaine
still
of
this
opinion
that
when
he
speaketh
of
Christ
,
hee
meaneth
no
other
beside
that
same
one
person
,
whereof
the
Scripture
speaketh
,
which
is
both
God
and
man
:
Whereas
in
truth
he
comprehendeth
vnder
that
name
,
all
that
multitude
or
number
howe
many
soeuer
,
who
haue
to
diet
,
from
H.N.
this
roste
meate
of
reuelations
.
It
appeareth
by
this
whiche
hathe
beene
sayde
,
Christ
is
not
God
.
that
H.N.
his
Christ
is
not
GOD
,
but
an
affection
or
disposition
in
man
,
which
if
it
were
good
,
were
yet
no
more
but
godlinesse
,
not
GOD
himselfe
.
But
wee
haue
hearde
manifestly
prooued
vnto
vs
before
,
that
of
necessitie
the
mediatour
and
redeemer
of
man
,
must
be
GOD
himselfe
.
And
therefore
this
miserable
man
,
pulleth
vppe
the
doctrine
of
our
saluation
by
the
rootes
.
His
doctrine
of
Christ
is
declared
yet
more
playnely
,
if
possibly
that
may
be
,
in
that
allegory
which
he
maketh
of
Esau
and
Iacob
in
the
nienth
Chapter
of
his
Euangelie
.
Where
he
affirmeth
,
that
the
righteousnesse
of
the
Lawe
,
with
the
great
knowledge
of
the
fleshe
,
or
of
the
earthly
being
,
which
is
borne
out
of
the
letter
,
and
hath
to
name
Adam
,
Esau
or
Edom
:
must
serue
the
little
single
minded
simplicitie
,
which
is
borne
out
of
the
spirite
or
heauenly
being
.
He
affirmeth
in
the
8.
Section
of
that
chapter
,
That
those
,
who
liue
vnder
the
obedience
of
loue
,
that
is
his
family
,
doe
openly
perceiue
these
two
birthes
in
themselues
.
The
first
birth
is
,
when
we
vnderstande
the
worde
according
to
the
letter
,
and
are
reaching
or
striuing
to
atteine
to
the
perfection
which
his
illuminated
elders
are
possessed
of
.
And
this
birth
hee
calleth
in
this
Section
,
The
right
knowledge
of
man
out
of
the
fleshe
or
letter
,
the
seede
that
is
borne
according
to
the
fleshe
,
Adam
and
Christ
after
the
flesh
are
one
with
H.N.
and
hath
no
inheritance
in
the
promises
.
,
And
in
the
tenth
Section
hee
calleth
it
the
minde
of
the
fleshe
,
which
is
named
Adam
,
Esau
,
or
Edon
,
&
the
knowledge
of
Christ
after
the
flesh
.
The
second
borne
,
as
he
affirmeth
in
the
eleuenth
Section
,
holdeth
himselfe
in
stilnesse
,
and
obteyneth
through
the
prudence
of
the
holy
Ghost
,
the
blessing
of
the
promises
.
In
the
nienth
Section
,
he
calleth
it
the
Godhead
,
the
truth
.
Gods
true
being
it selfe
,
H.N.
calleth
the
seconde
birth
,
Christ
,
the
Godhead
,
&
Gods
true
being
it self
.
the
inheritaunce
of
all
spirituall
and
heauenly
goodes
,
the
true
seede
of
the
beliefe
,
that
becommeth
borne
in
vs
according
to
the
spirite
&
inheriteth
the
promises
of
God
the
Father
.
And
in
the
twelfth
Section
and
last
line
thereof
hee
calleth
it
Christ
,
these
be
his
woordes
:
The
seconde
birth
,
which
is
not
minded
according
to
the
fleshe
,
but
according
to
the
spirite
of
the
heauenly
trueth
,
obteineth
the
victorie
,
beareth
rule
with
God
,
and
bringeth
foorth
the
name
of
Israel
or
Christ
it selfe
.
By
this
which
hath
bene
saide
it
appeareth
euidently
,
that
H.N.
his
Christ
,
is
that
estate
of
man
or
men
,
which
liueth
as
it
best
liketh
,
not
beyng
nowe
any
more
vnder
the
gouernement
of
the
written
woorde
,
which
he
calleth
the
seruiceable
letter
,
hauing
let
the
rayne
loose
vnto
reuelations
,
so
that
nothing
shall
now
be
good
,
but
that
he
thinketh
to
be
good
,
neither
shall
any
thing
be
euill
of
it selfe
,
vnlesse
he
iudge
it
to
be
euill
.
For
he
is
now
the
rule
himself
,
to
make
by
his
reuelation
what
construction
soeuer
he
will
of
the
worde
,
so
it
be
not
according
to
the
letter
and
naturall
sence
of
the
same
,
for
that
is
with
him
the
first
borne
,
which
cannot
inherite
the
promises
.
It
shall
now
be
now
be
no
great
hard
matter
by
the
light
wee
haue
had
from
these
former
places
,
to
finde
out
the
poyson
that
lyeth
vnder
the
sweete
wordes
,
with
he
geueth
Christ
in
his
confession
.
For
confessing
Christ
to
bee
the
very
like
beeing
of
God
his
Father
,
wee
may
soone
perceiue
what
he
meaneth
,
when
hee
calleth
the
seconde
birh
(
wherof
so
many
be
partakers
as
shall
inherit
the
promises
Gods
true
being
it selfe
,
&
the
very
like
being
of
the
Godhed
it self
,
which
are
his
owne
words
,
in
the
xiii
.
chapter
of
his
Gospel
and
fifth
Section
.
Confessing
likewise
that
God
the
Father
,
by
Christ
hath
made
and
accomplished
all
his
woorke
,
what
is
this
more
,
then
that
he
attributeth
in
the
xiii
.
Chapter
of
his
Gospel
and
thirde
Section
,
to
this
estate
of
his
illuminate
Elders
and
perfect
men
,
who
bee
come
to
the
seconde
birth
,
which
he
calleth
in
that
place
,
The
Lorde
his
Sabboth
,
the
seuenth
day
in
the
Paradice
of
God
,
wherein
God
rested
from
all
his
workes
?
So
that
then
they
are
saide
to
rest
,
as
hauing
accomplished
all
their
woorkes
,
when
this
their
estate
of
perfection
,
wherevnto
he
giueth
this
name
of
Christ
is
come
vnto
them
.
And
in
the
like
sence
hee
saith
,
That
Christ
beareth
all
things
with
the
word
of
his
power
,
and
maketh
the
purging
of
our
sinnes
through
him selfe
.
For
that
estate
vnderstandeth
the
worde
after
the
spirit
,
&
therefore
hath
it
in
that
power
whereby
it
beareth
and
doth
all
thinges
,
and
that
estate
likewise
freeth
them
from
all
daunger
of
sinne
,
in
as
much
as
it
wholly
purgeth
and
cleanseth
them
from
the
same
.
This
so
wicked
,
horrible
&
monstrous
construction
and
meaning
vnder
so
greate
good
words
,
doth
plainly
declare
that
H.N.
and
his
family
,
are
children
of
that
great
Whoore
,
described
in
the
seuenteenth
chapter
of
the
Reuelation
,
Reue.
17.4
.
which
giueth
foorth
all
her
abhomination
out
of
a
Golden
Cuppe
.
H.N.
The
third
Article
.
14.
We
beleeue
that
the
same
sonne
of
GOD
is
conceiued
of
the
holie
[
](A04901-e19260-b)f.
f.
Esa.
7.
b.
Matth.
1.
c.
Luke
1.
d.
Ghost
,
through
the
power
of
the
moste
highest
:
and
borne
of
the
holie
[
](A04901-e19270-b)g.
g.
Luk.
2.
b.
Gal.
4.
a.
Virgin
Mary
.
15
We
confesse
that
this
same
sonne
of
God
,
which
is
conceiued
of
the
holie
Ghoste
,
and
borne
of
the
holie
Virgin
Mary
,
is
the
true
and
promised
seede
[
](A04901-e19290-b)h.
h.
Gen.
22
b.
Rom.
4.
b.
Gal.
3.
b.
and
borne
to
the
blessing
of
all
generations
of
the
earth
according
to
the
promises
.
Answeare
.
In
this
Creede
so
ful
of
new
&
straunge
matters
,
maruel
not
if
H.N.
adde
some
thing
new
and
straunge
in
words
.
We
say
in
our
common
Creede
as
of
a
thing
paste
,
That
Iesus
Christ
was
conceiued
of
the
holie
Ghoste
.
In
H.N.
his
Creede
ye
heare
,
wee
are
taught
to
say
as
of
a
thing
present
,
that
he
is
conceiued
of
the
holie
Ghoste
,
whereby
hee
putteth
vs
in
remembraunce
of
this
newe
Christ
,
which
he
hath
brought
into
the
world
,
whom
because
he
hath
imagined
to
be
nothing
else
but
a
perfection
in
the
minde
of
so
many
as
haue
bene
or
shall
bee
inheritours
of
the
promises
,
he
cannot
say
that
his
conception
is
altogither
paste
:
for
so
often
as
any
are
brought
on
,
to
that
estate
which
H.N.
setteth
forth
in
his
doctrine
,
so
often
in
his
opinion
is
Christ
conceiued
of
the
holy
Ghost
,
as
appeareth
in
the
eighteenth
chapter
of
his
Euangelie
,
which
place
is
already
set
downe
before
and
alleaged
by
me
.
And
albeit
enough
hath
beene
spoken
to
him
that
will
vnderstand
,
Christ
is
so
often
conceiued
of
the
holie
Ghost
,
as
any
shall
haue
profited
wel
in
this
doctrine
of
H.N.
for
proofe
that
H.N.
taketh
Christe
to
bee
but
a
course
in
life
and
conuersation
,
which
so
many
attaine
vnto
,
as
shall
auoyde
the
wrath
of
God
,
or
as
himselfe
speaketh
,
[
a
walking
in
the
louely
beeing
]
:
yet
I
thinke
it
not
amisse
,
to
adde
vnto
the
former
one
testimonie
more
,
because
this
place
we
now
haue
in
hand
,
is
occupyed
aboute
that
matter
.
In
the
twelfth
Chapter
of
his
first
exhortation
Section
22.
and
34.
these
be
his
wordes
:
If
ye
wil
not
that
the
wrath
of
GOD
should
come
or
fall
vppon
you
,
so
deale
faithfully
before
GOD
and
his
holines
,
and
walke
with
your
spitite
in
the
louely
and
vertuous
beeing
:
fasten
your
minde
thereto
:
and
builde
your
righteousnesse
theron
,
for
that
is
an
eternall
fast
standding
foundation
,
wheron
all
GOD
his
Prophetes
and
[
](A04901-e19430-b)q.
q.
Ephes.
2.
d.
holy
ones
haue
builded
,
and
is
Christe
him selfe
.
This
walking
with
their
spirit
in
the
louely
and
vertuous
beeing
,
he
calleth
as
you
heare
[
Christ
himselfe
]
and
those
who
keepe
this
course
of
life
,
and
walk
in
the
louely
beeing
how
many
so
euer
,
doth
he
speake
of
heere
in
the
singular
number
as
of
one
person
and
one
seede
,
when
he
saith
,
This
same
sonne
of
GOD
which
is
conceiued
by
the
holy
Ghoste
,
and
borne
of
the
holy
Virgin
Mary
,
is
the
true
and
promised
seede
,
borne
to
the
blessing
of
all
generations
of
the
earth
:
As
also
he
speaketh
in
his
Euangelie
or
Gospel
,
when
he
saith
,
The
vpright
children
of
the
beliefe
which
had
their
discent
out
of
the
seede
of
the
faith
of
Abraham
,
and
of
the
pure
virgin
Mary
,
as
also
from
the
holie
Ghoste
,
were
knowen
to
bee
the
true
seede
of
Abraham
,
because
the
same
seede
was
the
seede
of
the
promise
of
GOD
the
father
,
and
was
likewise
in
his
minde
according
to
the
spirit
the
likenes
of
God
his
father
,
also
spirite
and
spirituall
,
The
Gospell
after
H.N.
Cha.
18
Section
.
10.
of
the
godly
nature
and
beeing
,
and
according
to
the
will
of
God
,
wholly
minded
with
God
.
Nowe
touching
the
humanitie
of
Christe
,
hee
is
so
farre
from
thinking
that
Christ
is
a
person
now
did
take
fleshe
of
a
Virgin
called
Mary
,
that
woondering
at
the
madnesse
of
them
who
haue
defended
that
,
he
saith
thus
,
Euangely
eighteen
and
Section
seuenteene
.
Oh
alas
,
how
greate
contention
and
vnprofitable
disputations
hath
there
bene
concerning
the
conception
of
Iesus
Christ
,
in
the
wombe
of
Mary
,
and
touching
his
birth
,
but
if
they
all
which
contended
heere
about
,
Euang.
18.
had
knowen
the
power
of
God
,
and
that
also
the
mysterie
of
the
minde
and
works
of
God
,
had
bene
giuen
them
to
vnderstand
,
so
should
they
then
verily
not
haue
contended
there
aboute
.
And
whereas
the
Scripture
declareth
that
Christ
should
come
of
the
seede
of
Abraham
,
he
wipeth
that
away
after
his
mystical
maner
,
&
saith
,
that
the
seed
out
of
the
faith
of
Abraham
,
and
out
of
the
pure
virgin
Mary
,
is
the
true
seede
of
promise
,
to
the
blessing
of
all
generations
of
the
earth
:
Euan.
18.10
so
that
otherwise
he
will
not
haue
him
to
be
Abrahams
seede
,
Christ
,
not
Abrahams
seede
after
the
flesh
,
but
only
as
he
foloweth
the
faith
of
Abraham
.
but
in
that
he
followeth
the
faith
of
Abraham
.
And
as
for
beeing
borne
of
the
virgin
Mary
,
hee
will
haue
that
a
matter
common
to
all
his
illuminate
elders
and
perfect
men
of
his
familie
.
Where
he
saith
That
the
vpright
children
of
the
beliefe
,
which
had
their
discent
of
the
seede
of
the
faith
of
Abraham
,
and
of
the
pure
virgin
Mary
,
Euang.
18.
Section
.
3.
were
knowne
to
be
the
seede
of
the
promise
:
His
reason
is
rendred
before
,
because
Mary
with
him
signifieth
nothing
else
but
a
doctrice
.
They
therfore
that
are
taught
in
his
schole
,
from
whence
only
commeth
(
as
he
thinketh
)
pure
doctrine
,
are
saide
to
be
borne
of
the
pure
virgin
Mary
,
and
for
this
cause
,
Euang.
18.
Section
.
9.
when
he
had
affirmed
that
the
true
seede
of
Abraham
should
not
be
conceiued
of
the
fleshe
,
but
of
the
holy
Ghoste
,
Hee
saith
further
,
that
this
is
to
bee
done
,
through
the
power
of
the
most
highest
in
the
beliefe
.
The
word
of
God
teacheth
vs
another
doctrine
,
that
Christ
was
very
man
borne
of
a
woman
,
as
we
reade
in
the
Epistle
to
the
Galathians
:
G●lla
.
4.4
.
When
the
fulnesse
of
time
was
come
,
God
sent
his
sonne
made
of
a
woman
,
that
hee
might
redeeme
them
that
were
vnder
the
lawe
.
And
in
the
firste
of
Matthewe
and
thirde
of
Luke
,
he
is
so
plainly
prooued
to
bee
the
seede
of
Abraham
,
and
the
seede
of
Adam
after
the
fleshe
,
that
there
can
bee
no
admitting
of
H
N.
his
mysticall
meaning
or
allegoricall
exposition
.
Which
thing
the
Apostle
likewise
affirmeth
plainely
,
when
hee
saith
:
Rom.
9.5
.
I
wish
my selfe
to
be
seperate
from
Christ
,
for
my
brethren
that
are
my
kinsemen
according
to
the
flesh
,
which
are
the
Israelites
,
of
whome
are
the
fathers
,
and
of
whome
concerning
the
fleshe
,
Christ
came
,
who
is
God
ouer
all
,
blessed
for
euer
.
This
damnable
doctrine
of
H.
N.
ouerthroweth
all
comforte
,
which
is
giuen
to
Christian
consciences
in
the
worde
of
God
.
For
seeing
by
man
,
and
in
our
nature
,
sinne
was
committed
,
and
corruption
did
take
beginning
:
the
iustice
of
God
did
require
,
that
he
should
be
very
man
,
and
haue
our
nature
,
who
was
to
make
satisfaction
for
the
same
.
That
as
equitie
doth
require
,
where
the
offence
was
committed
,
there
the
satisfaction
might
be
made
.
Otherwise
howe
coulde
our
consciences
rest
satisfyed
,
that
the
law
in
iustice
were
answeared
,
and
for
this
cause
the
holie
Ghost
saith
:
He
toke
not
on
him
the
nature
of
Angels
,
but
the
nature
of
men
,
and
the
seede
of
Abraham
.
Heb.
2.16
.
And
therefore
in
that
he
refusing
the
nature
of
Angels
,
hath
taken
vpon
him
the
nature
of
man
,
hee
hath
in
so
doing
ouerthrowen
all
H.N.
his
spiritual
constructions
,
and
supercelesticall
interpretations
,
touching
the
flesh
and
humanitie
of
Christ
:
and
forceth
him
to
a
true
and
naturall
meaning
in
that
matter
.
It
was
necessary
likewise
for
our
comfort
,
that
his
conception
should
be
pure
,
and
therefore
that
hee
should
be
borne
of
a
virgine
,
without
the
help
of
man
.
For
otherwise
,
if
hee
had
not
beene
pure
in
and
from
the
conception
,
he
had
beene
no
meete
Mediatour
for
others
,
but
one
that
had
stoode
in
neede
of
a
Mediatour
him self
.
Neither
should
the
satisfaction
make
our
full
and
perfect
discharge
against
the
iustice
of
God
seeing
his
best
children
,
are
not
rid
of
the
remnaunts
of
sinne
,
but
stil
feele
prouocations
and
motions
vnto
euill
in
them
:
if
our
nature
in
him
,
who
is
the
peacemaker
,
were
not
pure
,
and
altogether
without
spotte
or
staine
.
And
therefore
damnable
is
that
doctrine
of
H.N.
that
would
wring
this
comforte
out
of
our
handes
,
and
make
vs
beleeue
that
Mary
signifieth
nothing
but
a
pure
teacher
,
and
that
so
many
are
borne
of
the
pure
virgine
Mary
,
as
are
brought
vp
in
the
doctrine
of
H.N.
which
is
as
full
of
puritie
,
as
Antechriste
is
of
Christianitie
.
And
as
by
his
doctrine
wee
are
lefte
comfortlesse
,
touching
our
satisfaction
for
sinne
:
so
are
we
likewise
,
touching
the
hope
to
obtaine
any
thing
by
way
of
Prayer
and
intercession
.
Let
vs
goe
boldely
(
saieth
the
Apostle
)
vnto
the
throne
of
grace
,
Heb.
1.15
.
for
wee
haue
not
an
highe
Prieste
,
which
can
not
be
touched
with
the
feeling
of
our
infirmities
,
but
one
who
was
in
all
things
tempted
in
like
sorte
,
yet
without
sinne
.
If
the
bolde
presenting
of
our selues
in
Prayer
before
the
throne
of
grace
,
arise
heerevppon
that
our
mediatour
is
ready
to
take
compassion
,
because
he
hath
our
nature
,
&
in
it
had
tast
&
natural
feeling
of
our
infirmities
:
then
by
the
same
stroke
that
H.N.
ouerthrowth
his
humanitie
,
he
giueth
the
deadly
wounde
to
the
comforte
that
wee
haue
to
call
vpon
God
in
our
necessities
.
H.N.
The
fourth
Article
.
Wee
beleeue
that
this
holie
seede
of
blessing
,
namely
this
same
onely
sonne
of
GOD
Iesus
Christe
,
our
Lorde
and
Sauior
,
[
](A04901-e20000-b)i.
i.
Colo.
1.
b.
the
very
like
beeing
of
GOD
the
Father
,
[
](A04901-e20010-b)k.
k.
Esa.
53.
a.b.
hath
suffered
vnder
[
](A04901-e20020-b)l.
l.
Matth.
27.
b.
Luke
23.
1.
Timo.
6.
b.
Pontius
Pilate
:
was
crucified
[
](A04901-e20030-b)m.
m.
1.
cor.
15.
a.
1.
Pet.
2.
c.
dead
and
buried
and
descended
to
the
hel
.
Wee
confesse
that
this
same
sonne
of
GOD
,
inasmuch
as
hee
beareth
all
thinges
with
the
[
](A04901-e20050-b)n.
n.
Heb.
1.
a.
worde
of
his
owne
power
,
[
](A04901-e20060-b)o.
o.
Esai
.
53.
b.
beareth
also
in
vs
our
sinnes
.
Answeare
.
For
as
much
as
this
Mathematicall
Christe
which
H.N.
discribeth
,
is
in
the
minde
of
man
,
as
a
qualitie
or
affection
thereof
,
begotten
by
his
doctrine
:
therefore
hee
is
constrayned
to
saye
,
that
hee
beareth
our
sinnes
in
vs
.
For
he
will
haue
the
obedience
which
his
familie
doth
performe
,
through
his
doctrine
which
hee
calleth
the
beliefe
,
to
be
of
that
valewe
:
that
immediatly
vppon
the
receite
thereof
,
they
haue
a
Quietus
est
of
the
Lord
for
all
their
sinnes
,
are
clearely
discharged
of
all
their
iniquities
,
and
stand
fully
reconciled
vnto
their
God
,
because
then
in
all
thinges
they
doe
his
will
,
according
as
is
declared
in
the
twelfth
chapter
of
his
Euangelie
,
Section
7.
where
speaking
how
the
Priesthoode
of
Aaron
had
place
vntill
the
reuealing
of
his
doctrine
,
hee
hath
these
woordes
:
According
to
this
same
manner
,
had
this
Testament
.
administred
by
the
elders
of
the
holye
vnderstanding
,
the
foregoing
and
his
fruitefulnesse
,
with
the
vnilluminated
,
vntill
that
the
beliefe
,
out
of
the
power
of
GOD
,
became
with
childe
through
the
holy
Ghost
,
and
bare
or
brought
foorth
a
newe
man
,
or
a
newe
creature
,
according
to
the
very
like
beeing
of
the
heauenly
Godheade
,
by
the
beleeuers
,
and
illuminated
them
euen
so
in
their
spirite
and
minde
,
with
the
vpright
righteousnesse
and
holinesse
.
For
this
is
the
right
procreation
,
to
the
renewing
of
the
spirit
and
minde
of
the
beleeuers
,
and
is
also
the
true
newe
Testament
,
which
God
hath
promised
to
errect
with
his
people
,
which
new
Testament
is
the
very
true
that
God
himself
witnesseth
in
his
people
,
which
are
obedient
vnto
him
out
of
faith
,
in
the
seruice
of
his
worde
,
and
bringeth
euen
so
vnto
them
in
the
spirite
of
their
minde
,
the
true
God
seruice
of
the
spirituall
and
heauenly
goodes
,
and
writeth
according
to
his
godly
and
heauenly
trueth
,
his
lawe
,
institutions
and
rites
,
in
the
beeing
of
their
inwarde
minde
.
In
such
sorte
worketh
the
Lorde
,
the
holie
one
in
Israel
,
and
bringeth
forth
euen
so
his
children
,
sonnes
&
daughters
,
seruants
and
handmaidens
,
vpon
which
he
in
these
last
dayes
poureth
forth
his
spirit
,
and
remembreth
no
more
their
sinnes
,
for
they
are
a
reconciled
people
vnto
him
,
which
doe
in
all
his
wil.
Beholde
and
consider
,
such
is
the
newe
testament
with
his
children
,
for
that
same
newe
Testament
is
in
his
children
the
heauen
,
the
seate
of
the
most
hyest
,
also
spirit
and
life
,
&
for
that
cause
it
is
with
his
children
,
heauenly
,
spirituall
,
and
liuingly
minded
,
which
children
of
the
new
testament
,
loue
not
the
worlde
,
nor
that
which
is
in
the
worlde
,
in
asmuch
as
that
the
newe
testament
,
is
wholy
and
altogether
of
God
,
also
the
loue
,
the
life
,
and
the
vpright
beeing
of
the
holie
Ghost
it selfe
.
The
state
of
his
young
scholers
,
which
he
calleth
the
beliefe
,
inasmuch
as
they
hope
for
the
perfection
,
becommeth
(
as
hee
saith
)
with
childe
through
the
holy
Ghoste
,
and
bringeth
foorth
a
new
creature
,
according
to
the
very
like
beeing
of
the
heauenly
Godhead
,
and
illuminateth
the
beleuers
in
their
spirit
and
minde
,
with
the
vpright
righteousnesse
and
holinesse
.
He
calleth
his
doctrine
likewise
,
The
true
new
testament
,
&
all
those
vpon
whom
the
spirit
is
powred
forth
in
this
sorte
now
in
these
last
dayes
,
he
affirmeth
of
them
,
that
the
Lord
remembreth
their
sinnes
,
no
more
,
rendring
this
reason
,
because
they
are
a
reconciled
people
vnto
him
,
which
doin
all
his
wil.
He
affirmeth
heere
in
like
maner
that
these
his
children
of
the
new
testament
,
loue
not
the
worlde
,
nor
the
things
in
the
world
,
and
will
haue
this
to
be
the
cause
and
occasion
thereof
,
for
that
the
new
testament
is
wholy
and
altogither
of
God
,
the
loue
,
the
life
,
&
the
vpright
being
of
the
holie
Ghost
it selfe
,
of
such
vertue
&
operation
,
that
so
sone
as
a
man
hath
had
a
few
receites
therof
,
all
his
worldly
humours
are
forthwith
voided
thereby
,
and
he
as
cleare
purged
of
them
,
as
if
hee
neuer
had
beene
infected
with
them
,
and
which
is
yet
more
,
he
sayth
that
this
new
testament
,
The
newe
testament
is
heauen
,
and
the
seate
of
the
most
highest
.
is
in
his
children
the
heauen
,
the
seate
of
the
most
highest
,
also
spirit
and
life
,
for
they
be
his
owne
words
euen
in
this
place
.
You
see
then
,
according
to
the
doctrine
of
H.N.
that
our
obedience
whervnto
we
be
brought
by
it
,
beareth
our
sinnes
in
vs
,
because
when
in
all
things
wee
doe
his
will
,
wee
stande
as
a
people
fully
reconciled
vnto
our
God
,
and
therefore
wholy
and
altogether
discharged
of
all
daunger
for
our
former
sinnes
.
For
according
to
this
doctrine
,
when
once
we
haue
ceased
to
sinne
,
sinne
likewise
ceaseth
to
lay
anie
thing
to
our
charge
,
and
thus
this
obedience
beareth
our
sinnes
in
vs
.
This
doctrine
is
confirmed
by
the
Prophet
Esay
,
in
his
53.
Chapter
,
(
if
we
will
beleeue
H.N.
)
for
that
place
is
alledged
by
him
for
it
.
Wherin
he
plainly
bewrayeth
vnto
al
the
worlde
,
that
the
spirite
of
darkenesse
,
euen
palpable
blindnesse
doth
possesse
him
.
For
if
a
man
should
come
prepared
to
speake
agaynst
that
poynt
,
(
of
hauing
our
sinnes
answered
and
borne
in
our selues
)
it
were
not
possible
to
speake
more
plainly
,
and
more
effectually
against
it
,
then
doeth
the
Prophet
in
that
place
.
For
is
it
possible
to
adde
anie
thing
plainer
then
this
speach
:
Esay
.
53.5.6
.
We
like
sheepe
haue
gone
astray
,
we
haue
turned
euery
one
to
his
owne
way
,
and
the
Lord
hath
layd
vpon
him
the
iniquitie
of
vs
all
,
he
was
wounded
for
our
transgressions
,
he
was
broken
for
our
iniquitie
,
the
chastisement
of
our
peace
was
vpon
him
,
and
with
his
stripes
wee
are
healed
?
Such
grosse
blindnesse
is
a
iust
punishment
from
God
vpon
them
,
which
are
offended
and
stumble
at
the
cleare
light
that
nowe
shineth
in
the
Gospel
,
and
so
blinde
guides
are
meete
Scholemaisters
for
so
manie
as
loue
darkenesse
more
then
light
.
Could
H.N.
the
seede
of
Satan
iustifie
our
sinnes
to
be
borne
in
our selues
as
from
the
Prophet
,
euen
in
that
place
,
where
he
in
plaine
wordes
sayeth
,
that
the
iniquitie
of
vs
all
are
laide
vppon
another
:
if
the
Prince
of
darkenesse
,
had
not
bereft
him
of
al
iudgement
,
and
pulled
cleane
out
of
his
heade
the
eyes
of
vnderstanding
.
We
did
iudge
him
to
haue
beene
plagued
of
God
,
(
saith
the
Prophet
)
but
it
is
cleare
and
out
of
all
doubt
,
he
hath
borne
our
infirmities
,
and
caried
our
sorrowes
.
Neither
is
the
Prophet
more
plaine
in
this
case
,
then
is
the
Apostle
Paule
in
the
Epistle
to
the
Romaines
,
Rom.
5.9
.
where
he
setteth
the
righteosnesse
of
one
man
,
for
the
making
of
many
righteous
,
against
the
disobedience
of
one
,
vnto
the
making
of
manie
sinners
.
Can
the
righteousnesse
of
one
man
make
manie
righteous
if
this
doctrine
of
H.N.
be
true
,
that
our
sinnes
are
borne
in
our selues
,
and
our
righteousnesse
not
layde
vp
in
another
for
vs
,
but
resteth
in
our
owne
breastes
within
vs
?
In
the
second
Epistle
to
the
Corinthes
,
the
Apostle
doeth
yet
more
plainly
declare
himselfe
to
haue
a
contrarie
spirite
to
H.N.
in
that
hee
is
flatte
contrarie
in
speach
.
For
he
affirmeth
Christ
,
to
be
a
sinner
in
vs
,
and
vs
to
be
righteous
in
him
:
our
sinnes
to
be
imputed
vnto
him
,
and
his
righteousnesse
to
be
reckoned
ours
:
our
sinnes
to
be
borne
in
him
,
and
so
he
to
be
made
sinne
for
vs
:
and
we
righteousnesse
in
him
.
2.
Cor.
5.21
.
For
he
made
him
to
bee
sinne
for
vs
,
(
sayth
the
Apostle
)
which
knewe
no
sinne
,
that
we
should
be
made
the
righteousnesse
of
God
in
him
.
If
he
be
made
sinne
for
vs
,
then
are
not
our
sinnes
borne
in
vs
,
if
we
be
righteous
before
God
,
or
the
righteousnes
of
God
in
him
:
then
not
in
vs
,
but
in
him
,
are
our
transgressions
both
borne
and
buried
,
and
our
righteousnesse
wholie
and
altogither
purchased
.
If
the
Sacrifices
for
sinne
,
appointed
to
make
reconciliation
,
had
beene
eaten
as
were
other
,
then
H
N.
and
other
heretikes
,
shoulde
haue
had
some
colour
to
bleare
the
eyes
of
their
Disciples
withall
,
touching
this
doctrine
:
(
to
haue
their
sinnes
borne
in
them
,
and
their
righteousnesse
wrought
by
themselues
:
)
but
the
sacrifices
for
sinne
,
whose
blood
was
brought
into
the
tabernacle
of
the
Congregation
,
to
make
reconciliation
in
the
holie
place
,
beeing
figures
of
that
alone
Sacrifice
by
Christe
:
by
expresse
woordes
were
forbidden
to
bee
eaten
and
receyued
into
men
.
Wherein
the
holie
Ghost
no
doubt
made
a
special
Prouiso
against
this
daungerous
doctrine
,
which
not
onely
H.N.
but
all
other
Heretikes
professe
[
of
hauing
our
sinnes
answered
by
and
in
our selues
,
either
wholy
,
or
at
least
in
some
part
,
]
that
the
verie
figures
shoulde
haue
light
sufficient
in
them
,
to
driue
awaye
all
darkenesse
and
doubting
herein
.
But
what
lighte
can
make
him
see
,
that
is
blinde
,
or
open
those
eyes
,
that
in
iust
iudgement
are
closed
vp
by
the
Lorde
?
H.N.
And
hath
suffered
in
all
obedience
of
the
word
[
](A04901-e20450-b)p.
p.
Phil.
2.
●
.
of
his
heauenly
father
,
the
death
of
the
crosse
,
in
reproch
,
blasphemie
,
contempt
,
and
false
[
](A04901-e20460-b)q.
q.
Hebr.
12.
●
defamation
or
accusation
for
our
sinnes
cause
.
Answere
.
The
name
of
Christe
(
as
you
haue
hearde
)
is
giuen
by
H.
N.
vnto
all
his
illuminate
Elders
,
as
vnto
those
who
haue
atteyned
vnto
an
estate
of
perfection
,
by
meanes
of
their
obedience
vnto
his
doctrine
.
Whome
(
howe
manie
soeuer
)
hee
comprehendeth
vnder
one
name
,
and
speaketh
of
them
as
of
one
person
.
It
is
giuen
also
as
you
haue
hearde
by
speciall
prerogatiue
vnto
the
eldest
Elder
,
that
is
H.
N.
himselfe
.
The
suffering
of
this
Christ
,
&
his
death
of
the
crosse
,
is
set
forth
in
this
,
that
he
hath
yelded
all
obedience
to
the
worde
of
his
heauenly
father
,
which
is
this
doctrine
of
H.N.
and
gone
vnder
and
borne
reproch
,
blasphemie
,
contempt
,
and
false
defamation
or
accusation
for
the
same
.
Thus
hath
H.
N.
his
Christ
suffered
the
death
of
the
Crosse
,
in
that
himselfe
,
and
his
illuminate
elders
,
could
neither
by
their
owne
affections
,
nor
yet
by
the
reproch
and
contempt
of
others
,
be
brought
from
this
doctrine
and
seruice
of
loue
,
which
thing
is
confirmed
in
the.
20.
Chapter
of
this
his
first
exhortation
,
and
third
Section
,
in
these
wordes
:
Against
these
assaultings
,
the
man
ought
in
his
yongnesse
,
to
learne
to
take
vp
his
crosse
on
him
,
to
follow
after
Christ
his
Sauiour
,
in
his
like
suffering
or
death
of
the
crosse
,
and
to
shewe
forth
pacience
with
Christ
,
against
all
the
assaultings
,
vntil
that
al
the
enemies
or
aduersaries
of
the
louely
life
,
through
the
death
of
Christ
,
(
that
is
in
maner
of
suffering
)
be
vtterly
vanquished
,
and
that
he
euen
so
is
growne
vp
,
thorow
the
death
or
togither
suffering
of
Christ
,
which
is
the
dayly
oblation
in
the
holy
,
to
the
olde
age
of
the
man
Christ
,
and
entred
thorow
the
second
birth
from
the
dead
,
into
the
euerlasting
life
,
which
passage
or
way
to
the
euerlasting
life
,
we
haue
witnessed
and
figured
forth
distinctly
and
clearly
,
in
the
figure
of
the
true
and
spirituall
tabernacle
,
and
in
other
moe
places
in
the
glasse
of
righteousnesse
.
The
yong
scholler
in
this
scoole
of
Loue
,
whome
hee
calleth
the
man
in
his
yongnesse
,
is
(
as
you
heare
)
to
follow
Christ
,
that
is
H.N.
and
those
illuminate
elders
,
in
his
like
suffering
and
death
of
the
crosse
.
So
that
Christ
had
no
other
suffering
or
death
of
the
Crosse
,
then
the
yongest
scholler
in
H.N.
his
schoole
,
must
suffer
&
go
vnder
,
and
that
is
nothing
else
(
as
he
sayth
in
this
place
)
but
to
shewe
foorth
pacience
against
all
assaultings
,
vntill
all
the
aduersaries
of
this
louely
life
,
by
this
maner
of
suffering
become
vtterly
vanquished
,
and
hee
growne
vp
to
the
olde
age
of
the
man
Christ
,
that
is
a
perfect
and
absolute
elder
.
And
therefore
in
his
two
next
sections
,
hee
exhorteth
them
,
that
it
shoulde
not
bee
tedious
vnto
them
to
shewe
foorth
this
pacience
,
and
to
abide
this
death
of
the
Crosse
for
a
little
time
,
in
bearing
the
assaultes
of
those
enemies
,
who
woulde
turne
them
from
the
good
will
they
haue
to
this
godly
being
,
vnder
the
obedience
of
the
loue
,
and
doeth
promise
vnto
them
,
that
after
a
little
time
of
this
their
distresse
,
affliction
,
and
anguish
,
the
Lorde
will
bring
his
Christ
,
that
is
(
as
he
there
sayth
)
his
best
beloued
,
and
most
holy
being
vnto
them
in
power
and
glorie
.
In
the
26.
and
27.
Sections
of
this
Chapter
,
he
doeth
in
plaine
wordes
declare
,
that
while
a
man
is
in
this
yongnesse
,
and
not
fully
setled
in
the
doctrine
and
seruice
of
loue
,
but
subiect
to
anguishe
and
affliction
with
temptations
and
assaultes
,
eyther
with
himselfe
,
or
from
others
that
would
drawe
him
from
the
same
,
and
with
griefe
for
his
stumbling
or
falling
by
meanes
thereof
:
then
is
he
suffering
with
Christ
vpon
the
Crosse
for
the
redemption
of
his
sinnes
.
These
bee
his
wordes
in
that
place
:
Wherfore
when
as
now
your
stumbling
and
falling
,
becommeth
dayly
figured
very
great
and
horrible
before
you
:
and
that
yee
for
that
cause
beeing
wofull
of
heart
,
feele
yet
the
pricking
of
the
sinne
,
the
dartes
of
the
death
,
and
the
condemnation
of
the
hell
,
or
beare
the
same
with
anguish
in
your
hearts
,
yet
feare
not
,
nor
be
dismaied
in
your
heartes
,
That
Christ
which
H.N.
hath
brought
into
the
worlde
was
a
sinner
in
his
yong
yeares
.
but
shewe
foorth
pacience
,
and
followe
after
Christ
in
his
suffering
,
for
those
are
the
dayes
of
affliction
,
heauinesse
and
death
,
wherein
Christ
hath
gone
before
you
in
the
holy
,
for
to
prepare
you
through
the
same
death
of
the
crosse
,
the
euerlasting
forgiuenesse
and
redemption
of
sinnes
,
as
there
is
before
sayde
.
Where
you
may
painely
see
,
that
H.N.
his
Christ
in
his
yongnesse
(
as
hee
calleth
it
)
was
a
sinner
,
and
was
wofull
in
his
heart
,
for
his
stumbling
and
falling
are
woful
in
heart
,
he
sayeth
:
Those
are
the
dayes
of
affliction
,
and
heauinesse
,
wherein
Christ
hath
gone
before
you
,
for
to
prepare
you
through
the
same
death
of
the
crosse
,
the
euerlasting
forgiuenesse
and
redemption
of
sinnes
.
And
if
yet
some
more
specialtie
touching
the
death
of
H.N.
his
Christ
be
asked
after
,
that
shal
be
the
sooner
answered
,
if
we
call
to
remembrance
that
,
which
was
vttered
before
out
of
the
9.
Chap.
of
the
Euangelie
,
and
tenth
Section
,
to
witte
,
that
the
knowledge
after
the
letter
and
the
obedience
vnto
the
same
is
the
first
birth
,
and
the
knowledge
of
Christ
after
the
flesh
,
which
must
bee
crucified
and
put
to
death
,
that
the
lawfull
heire
,
which
is
after
the
spirit
,
spirituall
,
and
heauenly
,
may
take
place
:
comparing
it
with
that
which
is
written
in
the
21.
Chapter
of
his
Euangelie
,
in
these
woordes
:
Forasmuch
nowe
,
as
that
in
times
past
,
the
clearenesse
of
Christ
through
the
holy
ghost
,
was
yet
vnknowne
vnto
the
vpright
and
faythful
disciples
of
Iesus
Christ
,
whilest
that
they
knew
him
not
otherwise
but
after
the
fleshe
,
so
was
it
therefore
needefull
,
that
Christ
should
keepe
the
Pascha
,
or
Passeouer
with
them
,
for
that
cause
the
Lord
Iesus
caused
the
same
to
be
prepared
him
,
for
to
keepe
the
Passeouer
with
his
Disciples
in
the
true
beeing
,
and
tolde
them
before
of
his
suffering
and
Passeouer
,
and
that
they
must
also
doe
the
like
,
if
they
woulde
come
to
his
clearenesse
in
the
heauenly
being
with
his
father
.
Therfore
hee
gaue
them
to
vnderstande
,
in
what
maner
his
Passeouer
should
be
,
to
wit
,
that
he
(
namely
Christ
after
the
flesh
)
should
be
slaine
,
and
euen
so
accomplish
according
to
the
true
being
,
the
true
God
seruice
,
with
the
gifte
or
offering
of
his
fleshe
in
the
holy
,
namely
on
the
true
aultar
of
the
holie
offring
,
which
is
his
crosse
,
whereon
he
died
in
the
beleefe
,
herewith
Christ
shewed
vnto
his
disciples
,
howe
or
in
what
maner
his
flesh
must
be
offered
,
and
giuen
ouer
to
a
life
of
men
,
&
that
they
all
euen
so
,
which
in
the
beliefe
of
their
safe
making
from
their
sinnes
,
eate
his
flesh
and
followed
after
him
euen
vnto
the
second
birth
,
should
haue
the
life
in
fulnesse
,
in
all
godly
clearnesse
according
to
the
spirit
.
Behold
this
is
the
vpright
Passeouer
with
Christ
,
or
the
right
supper
which
the
vpright
beleeuers
&
disciples
of
Christ
keepe
with
Christ
,
to
wit
,
that
they
depart
euen
so
with
Christ
,
out
of
the
flesh
,
into
the
spirit
,
and
out
of
the
death
or
mortalitie
,
into
the
eternall
life
of
euerlasting
immortalite
,
wherethrough
the
sinne
,
and
all
destruction
becommeth
vanquished
.
This
death
of
H.N.
his
Christ
in
the
flesh
,
is
to
renounce
the
knowledge
of
Christ
after
the
letter
,
to
die
vnto
that
,
and
so
to
passe
into
that
clearenesse
of
the
spirite
,
in
knowledge
and
obedience
,
whereto
we
are
led
by
the
doctrine
of
H.N.
which
he
calleth
that
eternall
life
of
euerlasting
immortalitie
,
wherby
sinne
and
all
destruction
becommeth
vanquished
.
The
maner
of
the
death
and
suffering
of
H.N.
his
Christ
,
what
it
is
,
may
well
be
conceyued
by
the
Allegorie
of
Agar
and
Sara
,
in
the
8.
Chapter
of
his
Euangelie
.
By
Agar
,
(
as
hee
sayeth
in
that
place
)
is
signified
the
written
woorde
,
which
hee
calleth
the
seruiceable
writing
or
letter
of
the
beleefe
.
By
Sara
,
a
perfect
estate
according
to
H.N.
his
doctrine
.
For
he
sayeth
,
That
so
manie
be
her
children
,
as
are
borne
out
of
the
beleefe
of
the
true
being
of
Abraham
,
and
are
growne
vp
in
the
holy
and
godly
vnderstanding
.
Now
when
the
seede
of
Sara
the
free
woman
which
before
was
called
Christ
after
the
spirite
,
is
borne
,
then
is
Agar
with
her
seede
,
that
is
Christ
after
the
flesh
,
or
the
written
word
,
which
he
calleth
the
seruiceable
writing
or
letter
of
the
beleefe
,
put
away
and
discharged
.
When
and
how
Christ
is
put
to
death
.
And
therfore
then
is
H.N.
his
Christ
killed
&
put
to
death
,
when
any
disciple
of
his
hath
so
profited
that
he
is
now
no
longer
led
by
the
written
word
,
but
altogither
ruled
by
reuelation
,
with
estate
as
H.N.
teacheth
is
altogither
void
of
sin
&
imperfection
.
If
it
be
required
what
benefite
we
reape
from
his
passion
and
suffering
,
because
H.N.
affirmeth
in
this
place
,
that
hee
hath
suffered
for
our
sinnes
cause
:
that
is
answered
in
the
20.
Chap.
of
this
first
exhortation
,
Sect.
17.
For
when
in
the
12.
Section
,
hee
had
exhorted
his
yong
disciples
,
that
if
they
shoulde
offend
,
or
(
as
he
speaketh
)
ouerreach
themselues
in
anie
thing
,
they
shoulde
not
suffer
themselues
to
bee
iudged
or
condemned
by
their
conscience
,
but
shoulde
humble
themselues
to
the
elders
or
Ministers
of
the
word
,
in
the
seruice
of
the
loue
,
to
bee
instructed
by
them
:
giuing
the
reason
of
his
speach
in
the
Section
following
,
hee
hath
these
wordes
:
For
we
haue
in
our
communiaitie
of
the
loue
,
a
true
iudge
Iesus
Christ
our
Lord
and
King
,
he
is
vnto
vs
in
all
our
walking
,
a
fountaine
of
life
,
and
to
a-making
aliue
of
vs
all
against
the
death
and
the
deadly
venime
of
the
sinne
.
And
continuing
his
speach
of
the
same
matter
speaketh
thus
:
Wee
haue
also
thorow
him
,
a
dayly
offering
in
the
holiest
,
his
spiritual
and
true
tabernacle
,
into
which
holy
he
is
gone
before
vs
,
&
therein
himself
beareth
our
sinnes
,
through
his
suffering
and
death
of
the
crosse
,
wherethrough
hee
sheweth
or
teacheth
vs
,
the
vpright
offering
for
our
sinnes
,
and
prepareth
for
vs
euen
so
a
free
entrance
with
him
,
into
the
holy
to
an
eternall
and
liuing
way
.
H.N.
therefore
,
and
these
illuminate
elders
or
Ministers
of
the
word
in
the
seruice
of
Loue
,
to
whom
he
giueth
the
name
of
Christ
,
and
speaketh
of
them
all
as
of
one
person
:
are
saide
to
suffer
for
our
sinnes
,
because
they
hauing
gone
before
vs
in
the
conflictes
with
these
enemies
of
the
louely
being
,
haue
shewed
vnto
vs
by
their
example
,
the
vpright
offering
for
our
sinnes
.
And
this
is
all
the
helpe
wee
haue
,
from
the
passion
,
death
,
and
suffering
of
H.N.
his
Christ
:
that
wee
haue
the
way
beaten
before
vs
,
howe
to
suffer
for
our
owne
sinnes
,
and
to
procure
the
remission
of
the
same
.
Which
thing
he
testifieth
likewise
,
in
the
19.
Section
of
this
chapter
saying
:
Through
which
daylie
God
seruice
and
offering
in
the
holy
,
in
the
taking
vppe
of
our
Crosse
in
the
imitation
of
Christ
in
his
death
,
we
obteine
the
remission
of
sinnes
,
they
be
his
owne
woordes
.
But
I
neede
not
to
trauayle
farre
for
proofe
,
that
this
is
his
opinion
of
the
benifite
wee
haue
by
Christ
,
for
euen
in
the
woordes
which
do
immediatly
folow
this
place
we
haue
in
hand
,
he
affirmeth
that
Christ
is
gone
before
vs
in
the
obedience
of
the
word
of
his
Father
,
in
reproche
and
contempt
,
that
we
should
in
like
maner
folow
after
him
,
vnder
the
obedience
of
his
loue
,
in
his
death
of
the
Crosse
,
to
the
safemaking
of
vs
from
all
our
sinnes
.
What
blasphemie
can
be
vttered
agaynst
Christ
,
that
doeth
not
followe
this
opinion
of
H.N.
?
for
by
this
docrrine
H.N.
by
speciall
prerogatiue
,
and
the
illuminate
elders
in
the
seruice
of
loue
after
a
seconde
sort
,
be
Christ
himselfe
.
By
this
doctrine
,
H.
N.
is
Christ
.
Christ
when
he
was
a
young
one
had
sinne
,
Christ
in
his
yong
yeares
was
a
sinner
.
and
suffered
the
death
of
the
Crosse
for
it
.
By
this
doctrine
,
we
suffer
the
death
of
the
Crosse
for
our
own
sinnes
,
Christ
suffered
for
his
own
sinne
.
We
must
make
the
purchase
of
our
owne
righteousnesse
by
our selues
.
&
make
the
purchase
thereof
by
our selues
.
By
this
doctrine
wee
are
released
of
our
sinnes
by
imitation
,
but
not
not
by
imputation
.
And
whether
would
not
this
heresie
stretch
,
if
a
man
should
thorowly
searche
the
length
,
deapth
,
and
breadth
thereof
,
seeyng
that
by
this
doctrine
,
the
historie
of
Christ
his
birth
,
death
,
and
suffering
,
had
no
trueth
according
to
the
naturall
sense
&
meaning
of
the
letter
,
but
was
only
a
figure
of
a
spiritual
kinde
of
birth
,
death
&
suffering
,
which
should
be
procured
by
obedience
vnto
this
doctrine
of
H.N.
not
signifying
a
thing
once
done
by
one
man
,
according
to
the
natural
meaning
of
the
woordes
:
but
a
figure
of
a
thing
to
bee
often
doone
and
by
many
according
,
to
an
illegitimate
and
bastardely
wringing
of
the
woordes
,
in
vtterly
denying
the
trueth
of
that
doctrine
,
which
telleth
vs
that
Christe
hath
come
in
the
fleshe
,
ouerthrowing
both
his
person
and
office
?
The
Crosse
then
that
H.N.
his
Christ
died
vppon
,
The
doctrine
of
H.N.
is
the
crosse
wherevppon
Christ
died
.
was
his
doctrine
,
which
he
calleth
the
beliefe
,
and
therefore
as
wee
hearde
before
in
the
twentieth
chapter
,
he
saith
,
that
he
died
in
the
beliefe
.
And
in
trueth
it
is
a
doctrine
that
killeth
the
true
Christ
,
and
all
true
Christianitie
.
These
thinges
beyng
considered
,
it
shal
be
no
hard
matter
to
discerne
who
is
Iudas
here
,
and
who
be
the
Scribes
and
Pharisees
,
that
bring
Christ
to
the
death
of
the
Crosse
.
For
who
is
the
chiefe
man
to
bring
other
to
the
beliefe
,
(
which
is
the
crosse
whereon
Christ
dieth
in
fleshe
,
H.N.
is
Iudas
,
his
illuminate
elders
be
the
Scribes
and
Pharisees
.
)
but
H
N
?
He
therefore
of
necessitie
must
be
Iudas
.
And
as
for
the
illuminate
elders
,
by
necessary
consequence
they
are
the
Scribes
and
Pharisies
,
because
they
are
other
Ministers
about
this
matter
:
which
likewise
helpe
forward
the
death
of
Christ
.
You
may
see
howe
safe
it
is
to
leaue
the
naturall
sense
of
the
Scripture
,
and
to
followe
allegories
,
as
doeth
this
familie
.
For
H.
N.
hath
walked
so
long
this
way
,
in
the
beliefe
:
leauing
the
certaintie
of
the
worde
,
that
hee
hath
prooued
himselfe
to
bee
Iudas
that
betrayeth
Christ
,
and
his
doctrine
to
bee
that
crosse
which
doeth
take
the
life
from
Christ
.
Hee
hath
prooued
that
Christe
was
woorthie
of
his
death
,
and
coulde
not
haue
come
to
euerlasting
ioy
,
if
hee
had
not
died
in
the
fleshe
,
and
so
consequently
,
that
Iudas
and
the
high
Priestes
,
did
a
verie
good
woorke
vnto
Christ
himselfe
,
in
putting
him
to
that
death
:
that
the
Crosse
was
a
blessed
thing
,
and
the
death
thereof
a
blessed
death
for
Christe
himselfe
:
that
Iudas
and
the
Iewes
,
were
blessed
men
in
that
woorke
of
procuring
Christ
his
death
:
and
that
his
life
and
estate
before
▪
that
time
,
for
his
owne
good
and
benefite
,
did
necessarily
require
the
same
:
that
the
life
of
Iudas
and
the
Iewes
that
crucified
Christ
,
was
better
then
the
life
of
Christ
:
and
their
estate
in
al
respectes
better
then
his
:
that
they
walked
in
the
wayes
of
life
,
and
hee
in
the
wayes
of
death
:
that
they
who
wished
and
procured
his
death
were
his
best
friends
:
and
his
mother
and
disciples
who
stoode
agaynst
it
,
and
councelled
him
otherwise
,
were
his
greatest
enimies
,
By
the
doctrine
of
H.N.
Christ
himselfe
had
the
greatest
benefite
by
his
own
death
.
and
those
who
did
in
truth
betray
him
:
that
Christ
himselfe
had
the
greatest
benefite
by
his
owne
death
:
and
shoulde
haue
had
the
greatest
losse
himselfe
,
if
hee
had
not
dyed
.
And
that
others
shoulde
haue
no
further
benefite
from
his
death
,
then
they
receiue
instruction
and
example
by
his
death
,
to
suffer
as
he
hath
done
the
death
of
the
Crosse
.
Howe
doeth
this
passion
agree
with
that
hystorie
of
Christ
his
passion
,
which
is
set
foorth
in
the
Scripture
?
The
woorde
of
GOD
reporteth
this
matter
of
Christ
his
passion
and
death
,
not
as
an
Allegorie
or
a
type
and
figure
of
a
truth
to
be
accomplished
,
but
with
circumstaunces
of
time
,
place
,
person
and
order
of
proceeding
,
setteth
it
foorth
as
a
true
historie
,
and
the
very
truth
it selfe
of
that
thing
,
which
by
types
and
Figures
had
beene
shadowed
out
long
before
,
and
was
nowe
in
Christe
one
person
,
and
yet
both
GOD
and
man
truely
accomplished
.
Wee
haue
an
historie
in
the
woorde
of
GOD
touching
his
apprehension
,
and
the
manner
of
proceding
agaynst
him
before
Pilate
.
In
like
manner
touching
his
death
and
buriall
,
not
barely
and
in
a
woorde
deliuered
,
but
with
al
circumstances
fully
discharged
.
Hee
foretelleth
his
Disciples
both
of
the
time
of
his
death
,
that
it
shoulde
bee
within
two
dayes
,
Mat.
26.
●
.
when
his
aduersaries
had
purposed
to
deferre
it
till
after
the
feaste
,
for
feare
of
an
vprore
among
the
people
:
and
of
the
manner
of
his
death
.
A
woman
comming
by
the
instinct
of
GOD
his
spirite
,
Mar.
14.8
.
with
a
boxe
of
very
costly
ointment
,
&
powring
it
on
his
head
as
he
sate
at
the
table
,
declare
thereby
that
the
death
of
his
bodie
,
and
burial
were
at
hande
,
and
not
any
spirituall
dying
in
respect
of
sinne
and
imperfection
,
which
he
neuer
had
(
no
,
not
in
his
youngnes
,
as
H.N.
speaketth
.
)
The
chiefe
Piestes
the
Scribes
&
the
elders
of
the
people
assembled
togither
into
the
Hall
of
the
highe
Prieste
called
Caiphas
,
consulting
howe
they
might
take
Iesus
by
subtiltie
and
kill
him
,
determining
that
it
should
not
be
at
the
feast
of
the
Passeouer
for
feare
of
vprore
,
Matth.
26.3
.
at
which
time
notwithstanding
,
the
Lorde
woulde
haue
it
performed
,
that
the
very
time
might
admonishe
vs
,
that
Christ
was
the
true
Paschall
lambe
,
1.
Cor.
5.7
.
and
the
true
bodie
of
those
shadowes
and
figures
that
had
gone
before
,
according
as
the
Apostle
restifieth
.
If
this
had
beene
a
conspiracie
of
many
men
against
their
affections
,
because
they
woulde
not
yeelde
obedience
to
true
doctrine
,
or
a
type
and
fygure
of
anie
suche
matter
,
why
then
is
a
thing
common
to
so
manye
,
made
speciall
in
the
type
and
figure
?
Why
is
there
such
specialtie
of
person
in
the
patterne
,
where
so
manie
haue
interest
in
the
thing
?
Suche
choyse
likewise
of
the
daye
,
to
foreshewe
a
matter
free
and
lawfull
to
bee
done
at
all
times
,
and
bounde
to
no
day
?
Why
is
there
suche
feare
of
displeasure
from
the
people
at
one
speciall
time
,
whose
malice
agaynst
true
doctrine
endeth
not
with
anie
time
?
Here
Christe
his
Aduersaries
woorke
procure
,
and
in
ende
performe
with
their
owne
destruction
,
They
that
crucified
Christ
in
the
flesh
,
wrought
thereby
their
owne
saluation
.
his
death
and
suffering
:
But
to
conspire
the
death
of
H.N.
his
Christ
in
the
fleshe
,
is
required
necessarilie
to
their
saluation
,
and
therefore
the
one
cannot
bee
a
type
of
the
other
.
Hee
that
betrayed
Christ
,
was
one
of
his
disciples
hyred
therevnto
with
thirtie
pieces
of
siluer
,
who
after
that
hee
sawe
him
condemned
,
brought
the
monie
agayne
,
confessing
that
hee
hadde
betrayed
the
innocent
,
and
went
and
hanged
him selfe
,
and
bursting
asunder
in
the
middest
,
all
his
bowelles
gushed
out
,
so
iust
and
heauie
was
the
iudgement
of
GOD
vppon
him
:
but
hee
that
shoulde
betray
H.N.
his
Christe
in
the
fleshe
,
hath
for
recompence
euerlasting
life
,
Neyther
can
any
passe
into
immortalitie
,
but
by
betraying
and
killing
of
him
,
and
therefore
one
of
these
cannot
bee
so
muche
as
a
tipe
or
figure
of
an
other
,
muche
lesse
the
thing
it selfe
.
Wee
reade
that
our
Sauiour
Christe
charged
Iudas
and
his
companie
,
that
they
came
with
materiall
weapons
,
swordes
&
staues
,
as
vnto
a
theefe
to
apprehend
him
,
when
notwithstanding
he
had
taught
daily
in
the
Temple
,
and
beene
in
their
companie
continually
there
,
and
yet
they
had
no
power
before
that
time
,
whiche
he
telleth
them
was
their
very
houre
,
Luke
.
22.
when
darkenesse
had
power
graunted
to
preuayle
against
the
light
for
a
time
.
And
the
Disciple
likewise
who
wounded
the
seruant
of
the
high
Priest
with
his
sworde
,
receiued
a
reproofe
from
Christ
with
this
answeare
,
That
he
might
with
a
worde
haue
obtayned
armies
of
Angelles
from
heauen
in
his
defence
,
but
that
it
might
not
be
otherwise
,
for
then
the
scriptures
shoulde
not
haue
beene
fulfilled
.
This
declareth
that
the
true
Christ
was
subiect
to
externall
force
and
apprehended
,
and
that
he
was
willing
to
die
to
fulfil
the
Scriptures
,
wheras
otherwise
he
might
haue
had
legions
of
Angels
in
his
quarrell
,
and
therefore
that
Mathematicall
Christ
,
who
suffereth
inwardly
in
the
minde
of
man
,
a
departure
out
of
the
letter
into
the
spirtie
hath
no
resemblaunce
with
this
Christ
which
is
here
set
foorth
in
the
Scriptures
.
When
this
true
Christ
his
passion
and
suffering
is
in
hande
,
it
is
declared
particularly
and
playnely
howe
the
Scriptures
which
foretolde
that
matter
,
and
the
manner
of
it
also
,
are
verified
in
him
who
accomplished
all
that
trueth
which
they
foretolde
,
and
therefore
can
not
the
hystorie
of
him
,
bee
a
foretelling
or
shadowing
out
of
a
truth
,
yet
to
bee
performed
by
H.N.
or
any
other
their
doctrine
or
doinges
whatsoeuer
.
They
crucifie
two
theeues
with
him
,
that
the
Scripture
might
be
fulfilled
which
sayeth
,
he
was
counted
among
the
wicked
:
they
parted
his
apparell
among
them
by
lottes
,
that
it
might
bee
fulfilled
likewise
whiche
was
spoken
by
the
Prophete
:
They
parted
my
garments
among
them
,
and
vpon
my
vesture
did
they
cast
lottes
.
So
that
it
is
euident
hee
was
that
true
Christe
,
in
whom
the
Scriptures
became
accomplished
and
beside
him
there
is
none
to
be
looked
for
,
but
false
Prophets
and
false
Christes
.
H.
N.
And
that
he
likewise
vnder
the
obedience
of
the
loue
of
his
father
,
is
gone
before
vs
[
](A04901-e21350-b)r.
r.
Phil.
2.
a.
1.
Pet.
2.
c.
Heb.
5.
b.
therein
,
for
that
wee
shoulde
in
like
manner
,
[
](A04901-e21360-b)s.
s.
1.
Pet.
2.
c.
follow
after
him
,
vnder
the
obedience
of
his
loue
in
his
death
of
the
crosse
,
to
the
safemakinge
of
vs
from
our
sinnes
,
become
incorporated
to
hym
with
his
like
[
](A04901-e21370-b)t.
t.
Rom.
6
a.
Phil.
.3
.
b.
death
,
and
baptized
or
washed
vnder
the
obedience
of
the
beliefe
in
his
name
or
safemaking
,
[
](A04901-e21380-b)v.
v.
Rom.
6.
a.
Colos
2.
b.
and
bury
euen
so
through
the
beliefe
the
old
man
,
[
](A04901-e21390-b)x.
x.
Ephe.
4.
c.
which
is
destroying
through
the
lustes
of
errour
,
to
the
forgeuing
and
releasing
of
our
sinnes
through
his
name
or
safemaking
,
to
the
end
that
we
might
euen
so
through
[
](A04901-e21400-b)y.
y.
Act.
4
b.
1.
Iohn
.
2.
a.
Iesus
Christ
,
obteyne
the
renuing
of
our
spirit
and
mind
,
in
an
vpright
life
,
and
the
resurrection
from
[
](A04901-e21410-b)z.
z.
Esai
.
26.
c.
1
Cor.
15.
●
.
1.
Thes.
4
b.
the
dead
,
with
Christ
in
the
appearing
of
his
[
](A04901-e21420-b)a.
a.
Matt.
24.
d.
Luke
.
17.
c.
Act.
1
b.
maiestie
for
when
as
we
in
suche
sort
become
[
](A04901-e21430-b)b.
b.
Ephe.
4.
b.
Col.
2.
b.
incorporated
as
fellowe
members
of
Christ
into
the
bodie
of
Christ
,
so
is
Christ
then
in
like
maner
,
[
](A04901-e21440-b)c.
c.
Mat.
1
●
.
Ephe.
5.
c.
a
Sauiour
of
his
bodie
,
or
of
his
people
from
their
sinnes
according
to
the
Scripture
.
And
this
is
the
vpright
christian
Baptisme
,
in
the
[
](A04901-e21450-b)d
d
Mat
18.4
.
Mat.
16.
b.
name
of
the
Sonne
,
and
is
the
true
forgeuenesse
and
[
](A04901-e21460-b)e.
e.
Heb.
9.
b.
purging
of
our
sinnes
through
Iesus
Christ
.
Answeare
.
THis
following
of
Christ
in
his
death
of
the
Crosse
,
which
H
N.
requireth
of
vs
to
the
safemaking
of
vs
from
our
sinnes
:
declareth
that
hee
is
as
ignorant
of
true
fruite
and
effect
of
Christ
his
death
,
as
before
he
hath
bewrayed
himselfe
to
bee
of
the
trueth
and
true
maner
of
his
suffering
.
For
the
death
of
Christ
vppon
the
Crosse
,
was
a
sacrifice
for
our
sinne
,
of
that
excellencie
,
that
it
coulde
not
be
imitated
of
any
man
,
and
of
that
sufficiencie
,
that
it
needed
not
by
imitation
to
be
reiterated
.
According
as
we
reade
in
the
Epistle
to
the
Hebrues
,
in
these
words
:
Such
an
high
Priest
it
became
vs
to
haue
,
which
is
holy
,
harmelesse
,
vndefiled
,
seperate
from
sinners
,
Heb.
7.26
.
and
made
higher
than
the
heauens
,
who
needed
not
daily
(
as
those
high
Priestes
)
to
offer
vppe
sacrifice
,
first
for
his
owne
sinnes
,
and
then
for
the
peoples
,
for
that
did
he
once
,
when
he
offered
vp
himselfe
.
Before
hee
doeth
declare
touching
Christ
the
true
high
priest
,
that
his
once
offering
of
himself
was
sufficient
for
the
sins
of
his
people
,
&
that
he
needed
not
as
the
Priestes
vnder
the
law
to
offer
often
he
telleth
vs
of
his
excellencie
,
that
he
was
separate
from
sinners
,
&
made
higher
then
the
heauens
,
that
we
should
cease
to
make
any
question
(
seyng
the
person
was
of
that
dignitie
)
why
the
once
offering
vp
of
himselfe
,
shoulde
be
of
suche
force
and
efficacie
to
wipe
away
the
sinnes
of
so
manie
.
This
doctrine
is
H.N.
and
his
family
vtterly
ignoraunt
of
;
they
see
no
reason
why
the
sacrifice
and
obedience
of
one
man
,
shoulde
discharge
and
aunsweare
for
the
sinnes
of
an
other
,
and
therefore
saith
H.N.
in
this
place
,
Mortification
is
our
iustification
according
to
the
doctrine
of
H.N.
that
we
likewise
shoulde
followe
Christe
in
the
death
of
his
Crosse
,
to
the
safemaking
of
vs
from
our
sinnes
:
when
notwithstanding
in
playne
woordes
it
is
written
,
that
wee
are
sanctified
by
the
once
offering
of
the
bodie
of
Iesus
Christ
.
Heb.
10.110
Where
it
is
playnely
prooued
that
the
sacrifices
vnder
the
law
were
therefore
conuict
of
imperfection
,
and
made
vnable
to
satisfie
for
sinne
:
because
they
were
reiterated
,
and
yeare
by
yeare
offered
.
For
as
it
is
written
in
that
Chapter
:
If
the
sacrifices
vnder
the
lawe
had
sanctified
the
commers
therunto
,
they
woulde
then
haue
ceassed
to
haue
bene
offered
:
for
where
remission
is
of
sinne
,
there
is
no
more
offering
for
sinne
,
&
they
being
once
purged
,
shoulde
haue
had
no
more
conscience
of
sinnes
.
So
that
by
the
reason
of
the
holy
Ghost
in
this
place
,
there
is
no
remission
of
sinne
to
bee
looked
for
,
by
the
suffering
and
death
of
H.
N.
his
Christ
,
because
it
is
often
renewed
and
continually
reiterated
.
For
euery
one
of
that
familie
,
is
to
suffer
with
Christ
the
like
death
of
the
Crosse
.
And
as
the
true
sacrifice
for
sinne
was
but
one
,
to
declare
the
sufficiencie
and
perfection
thereof
:
so
the
true
Sacrificer
for
sinne
,
to
argue
his
abilitie
,
had
none
to
take
his
place
after
him
in
that
worke
,
in
respect
whereof
Christ
hath
the
prerogatiue
aboue
the
Priests
vnder
the
lawe
,
who
because
they
could
not
liue
alwayes
,
had
others
to
succeede
them
in
that
function
:
Wheras
he
enduring
for
euer
hath
the
office
for
euer
remaining
to
himself
alone
,
according
as
it
is
written
to
the
Hebrues
:
Heb.
7.23
.
And
among
them
(
speaking
of
the
Priestes
,
vnder
the
law
)
many
were
made
Priestes
,
because
they
were
not
suffered
to
endure
by
reason
of
death
.
But
this
man
because
he
endudureth
euer
,
hath
a
Priesthood
which
cannot
passe
from
one
vnto
another
.
Whereby
it
appeareth
playnely
,
that
the
true
Christ
can
haue
none
to
follow
him
,
eyther
in
the
office
,
or
in
the
offering
for
sinne
.
And
therfore
this
doctrine
of
H.
N.
which
telleth
vs
that
we
are
to
follow
Christ
in
his
like
death
of
the
Crosse
,
to
the
safemaking
of
vs
from
our
sins
:
disagreeth
no
lesse
with
the
trueth
,
than
doth
light
with
darkenes
.
It
is
at
open
warre
with
the
doctrine
of
iustification
,
which
is
left
vnto
vs
in
the
worde
of
God
:
for
the
Apostle
prooueth
that
we
are
righteous
by
fauour
freely
geuen
vs
from
God
,
and
not
by
any
dutie
or
desert
that
is
comming
vnto
vs
in
the
right
of
our
workes
,
grounding
his
reason
vppon
the
phrase
and
fourme
of
Speache
,
which
the
Scripture
vseth
in
this
matter
,
when
the
righteousnesse
euen
of
Abraham
and
Dauid
,
(
men
,
who
of
all
other
were
best
stored
of
good
woorkes
)
is
of
purpose
discussed
touching
this
point
.
Where
because
hee
findeth
it
written
of
Abraham
that
hee
beleeued
,
and
that
was
imputed
or
reckoned
vnto
him
for
righteousnes
:
And
that
Dauid
describing
a
blessed
man
,
sayth
,
Hee
is
blessed
,
to
whom
the
Lord
imputeth
not
sinne
:
Hee
pronounceth
plainely
,
that
our
righteousnesse
commeth
of
fauour
,
and
not
of
duetie
:
because
wee
doe
not
vse
this
woorde
imputing
or
accepting
,
when
it
is
duety
in
the
man
answering
,
but
onely
when
it
is
a
free
gratifiyng
.
For
the
wages
that
are
growing
vnto
vs
for
our
woorkes
are
called
due
debt
,
and
claymed
in
equitie
by
iust
title
,
and
when
they
shall
truely
pay
them
,
yet
is
that
no
more
but
duetie
which
proceedeth
from
them
:
But
fauour
and
and
friendship
ruled
in
the
matter
,
when
Abraham
was
iustified
,
because
the
scripture
(
saith
he
)
was
accepted
or
reckoned
righteous
,
bringing
nothing
with
him
beside
faith
,
that
is
a
resting
in
the
gracious
good
will
of
God
,
whereof
he
had
a
merciful
promise
and
graunt
made
vnto
him
.
Likewise
when
Dauid
his
sinnes
were
not
imputed
neither
laid
vnto
his
charge
,
that
was
fauour
in
the
Lord
pardoning
them
,
and
not
imputing
them
vnto
him
.
Howe
doeth
this
hang
togeather
with
the
doctrine
of
H.
N.
who
saith
,
that
wee
are
to
folowe
Christ
in
the
death
of
his
crosse
,
to
the
pardoning
&
releasing
of
vs
from
our
sinnes
?
And
howe
will
this
folowing
of
Christ
in
his
death
of
the
crosse
,
for
the
safe
making
of
vs
from
our
sinnes
,
stand
with
this
not
imputing
of
our
sinnes
vnto
vs
?
For
if
our
righteousnes
stande
by
imputation
,
then
is
it
not
purchased
by
imitation
and
following
of
Christe
in
his
like
death
and
suffering
.
If
Christ
his
satisfaction
for
sinne
,
stande
beetweene
the
wrath
of
GOD
and
vs
,
then
doeth
not
our
imitation
of
Christ
in
his
death
,
keepe
of
the
daunger
of
our
sinnes
from
vs
.
The
Brasen
Serpent
erected
in
the
wildernesse
at
the
commaundement
of
Almightie
God
,
which
was
a
figure
of
Christ
,
Num
21.
g.
declareth
that
it
is
faith
in
him
that
did
hang
vppon
the
crosse
,
and
not
the
following
after
him
in
the
death
of
the
crosse
,
that
doeth
iustifie
vs
,
and
keepe
the
sting
of
our
sinnes
from
beeing
deadly
vnto
vs
.
For
those
who
are
bitten
with
the
liuing
serpentes
,
were
promised
if
they
shoulde
looke
vppon
the
dead
Serpent
,
to
liue
and
recouer
by
that
meanes
,
but
were
not
inioyned
,
to
haue
them selues
after
death
erected
and
set
vppe
vppon
a
Pole
,
for
their
recouery
from
that
daunger
.
As
appeareth
in
the
booke
of
Numbers
:
And
the
Lord
saide
vnto
Moses
.
Make
thee
a
fiery
Serpent
;
and
set
it
vppe
for
a
signe
,
that
as
many
as
are
bitten
may
looke
vppon
it
,
and
liue
:
So
Moses
made
a
Serpent
of
Brasse
,
and
set
it
vppe
for
a
signe
,
and
when
a
Serpent
had
bitten
a
man
,
then
hee
looked
to
the
Serpent
of
Brasse
and
liued
.
Nowe
the
sharpe
and
daungerous
biting
and
stingyng
of
the
liuyng
Serpent
,
did
force
them
to
leaue
them selues
,
and
too
looke
after
comfort
where
it
was
to
bee
founde
.
And
when
sinne
shal
once
sting
the
fauourers
of
this
opinion
of
H.
N.
(
theyr
consciences
beyng
awaked
which
nowe
are
in
a
deadly
sleepe
)
they
shall
then
bee
forced
to
feele
and
confesse
,
that
there
is
no
medicine
in
them selues
,
able
to
asswage
the
heate
and
anger
thereof
.
But
as
it
seemed
vnlikely
to
fleshe
and
blood
,
that
a
Serpent
of
Brasse
beyng
but
a
dead
thing
,
coulde
euer
woorke
a
cure
vppon
them
,
who
were
stoong
with
quicke
&
liuing
Serpentes
,
and
in
daunger
of
present
death
,
especially
by
the
looking
and
beholding
of
the
same
:
So
doeth
it
vnto
H.
N.
(
the
eyes
of
whose
vnderstanding
are
altogeather
fleshly
)
that
Christe
his
obedience
vppon
the
crosse
,
beeyng
but
looked
vppon
with
the
eies
of
our
faith
,
and
not
imitated
in
the
selfe
same
practise
,
shoulde
bee
able
to
heale
the
sores
of
our
soule
,
Albeit
our
Sauiour
Christ
affirmeth
in
plaine
speache
,
That
as
Moses
lifte
vp
the
Serpent
in
the
wildernesse
so
muste
the
Sonne
of
man
bee
lift
vp
,
that
whosoeuer
beleeueth
in
him
,
shoulde
not
perishe
,
but
haue
eternall
life
.
The
opinion
of
H.
N.
that
our
folowing
after
Christe
,
and
obediennce
in
the
imitation
of
him
,
shoulde
be
able
to
discharge
vs
of
our
sinnes
that
before
were
committed
:
declareth
that
hee
is
ignorant
altogether
,
of
the
righteousnesse
of
GOD
reuealed
in
his
woorde
.
For
obedience
if
it
were
perfect
in
vs
,
and
no
transgression
to
bee
founde
against
the
lawe
of
God
,
either
in
thought
woorde
or
deede
,
after
that
once
wee
haue
begunne
to
feare
him
,
yet
coulde
not
all
this
answere
,
for
the
least
sinne
that
went
before
.
For
it
is
but
a
part
of
that
is
due
vnto
the
Lorde
from
vs
:
Who
teacheth
vs
,
that
when
wee
shall
haue
discharged
the
whole
debt
,
and
haue
doone
euery
thing
commaunded
:
yet
are
wee
humblie
to
acknowledge
,
that
wee
bee
but
vnprofitable
seruauntes
,
and
haue
doone
no
more
then
that
which
was
our
dutie
to
doe
,
according
as
hee
by
our
owne
experience
and
practise
doth
plainely
prooue
vnto
vs
.
For
which
of
you
(
sayth
our
Sauiour
Christ
)
Hauing
a
seruaunt
plowyng
,
or
other
wyse
labouryng
all
the
day
long
,
wyll
by
and
by
,
Luke
.
17.7
.
after
hee
bee
come
home
,
say
vnto
him
,
Goe
and
sit
downe
at
the
Table
,
wyll
hee
not
rather
be
ready
to
enioyne
him
an
other
woorke
within
the
house
,
as
to
prepare
thynges
for
his
owne
Supper
,
and
when
that
is
doone
,
laye
the
thirde
labour
vppon
him
,
as
to
wayte
at
the
Table
,
and
see
nothing
to
bee
wantyng
,
vntyll
hymselfe
haue
supped
:
yea
and
when
all
this
is
doone
,
doeth
hee
so
muche
as
once
open
his
mouth
to
thanke
that
seruant
,
because
he
did
that
which
was
commaunded
vnto
him
,
I
trowe
not
,
saith
our
Sauiour
Christ
.
And
in
very
deede
,
we
do
looke
for
such
duetie
from
a
seruant
,
that
yf
he
shall
deny
to
doe
any
thing
of
that
which
his
maister
shall
commaunde
him
,
foorthwith
wee
geue
sentence
that
he
is
no
man
meete
for
seruice
,
because
we
think
that
the
seruant
ought
not
(
as
if
hee
weere
a
free
man
)
to
haue
any
libertie
or
priuiledge
,
but
to
reache
in
obedience
vnto
all
,
that
his
maister
by
commaundement
shal
enioyne
him
.
And
therfore
accordingly
when
our
seruant
shal
haue
dispatched
labour
after
labour
,
and
obeyed
commaundedement
after
commaundement
,
yet
do
we
not
once
thanke
him
for
all
that
,
because
wee
thinke
it
is
all
duetie
that
a
seruant
doeth
,
howe
muche
so
euer
.
Herevpon
came
that
Prouerbe
,
That
no
man
can
serue
two
maisters
,
because
seruice
is
voide
of
all
priuiledge
and
libertie
,
of
infinite
duetie
,
if
maisters
shall
make
no
ende
of
commaunding
,
for
all
is
accompted
duetie
in
a
seruaunt
,
which
the
maister
shall
commaunde
him
to
do
.
A
man
cannot
therefore
sufficiently
woonder
at
the
blindnesse
of
H.
N.
and
others
,
who
acknowledgyng
that
they
be
seruauntes
vnto
the
Lorde
,
dare
notwithstanding
in
the
pride
of
their
hart
,
make
such
a
reckoning
of
their
seruice
a
fewe
dayes
or
yeeres
,
as
that
it
shoulde
make
a
sufficient
satisfaction
for
those
dayes
and
times
wherein
they
were
not
only
loyterers
and
did
no
duetie
vnto
him
at
all
:
but
also
were
retained
of
his
aduersarie
,
and
spared
not
to
wounde
his
glory
.
Dare
a
seruant
,
who
hath
loytered
one
whole
weeke
,
and
done
his
maister
no
woorke
or
seruice
at
all
,
for
shame
open
his
mouth
the
next
weeke
when
hee
hath
trauelled
for
his
maister
as
a
good
seruaunt
ought
alwaies
to
doe
,
and
say
:
Sir
I
trust
now
(
your
selfe
being
iudge
)
I
haue
made
a
sufficient
satisfaction
for
my
loitering
al
this
last
weeke
?
I
cannot
thinke
this
Famelie
eyther
to
bee
so
full
of
loue
,
or
so
empty
of
vpright
iudgement
,
as
to
take
this
for
sufficient
seruice
,
or
as
a
reasonable
answeare
,
to
bee
put
vp
at
the
handes
of
any
of
their
seruantes
,
not
excepting
those
to
whom
they
shall
geue
the
least
wages
.
This
familie
of
loue
and
the
Papistes
,
they
are
the
best
husbandes
that
I
haue
euer
hearde
of
,
and
the
moste
can
they
make
of
that
litle
they
haue
▪
for
duetie
with
them
not
only
payeth
their
olde
debt
,
but
also
purchaseth
more
lande
and
liuing
.
Let
one
of
them
yeelde
a
litle
seruice
vnto
their
God
,
in
their
deuotion
suche
as
it
is
:
and
they
will
make
that
to
answere
the
debt
and
daunger
of
their
former
sinnes
,
yea
and
to
deserue
also
more
and
greater
graces
to
be
geuen
them
from
God
:
according
as
H.N.
sayth
heere
,
that
they
muste
burie
the
olde
man
,
to
the
ende
that
they
might
euen
so
obteine
the
renuing
of
their
spirite
and
minde
in
an
vpright
life
.
Yf
they
coulde
perswade
men
,
that
there
were
either
equitie
right
or
reason
in
this
kinde
of
dealing
,
which
they
wil
force
vpon
the
Lorde
:
it
were
no
great
matter
too
growe
soone
as
riche
in
goodes
,
as
they
doe
take
them selues
to
be
in
godlinesse
.
For
when
they
haue
long
tyme
gone
vpon
credit
,
if
after
their
beginning
to
pay
for
wares
as
they
shall
take
them
:
they
coulde
perswade
their
creditours
,
that
the
same
dealing
which
nowe
at
the
laste
they
haue
light
vppon
,
doeth
not
onely
answere
their
former
debtes
,
but
also
in
equitie
deserue
to
haue
better
penie-worthes
alwayes
after
:
howesoeuer
it
should
fare
with
their
creditours
,
they
were
sure
to
gaine
greatly
by
it
.
Thus
blinde
is
man
when
he
walketh
without
the
worde
.
And
when
his
reason
for
some
long
time
hath
been
his
rule
,
his
punishment
from
GOD
is
so
great
,
that
he
taketh
it
in
the
ende
to
bee
reason
,
to
depart
from
all
equitie
and
reason
.
If
our
sinnes
were
answered
in
that
obedience
wherby
our
life
is
reformed
,
how
commeth
it
then
to
passe
that
the
Apostle
speaking
to
the
Church
of
Corinth
,
after
they
were
turned
from
theyr
lewde
life
to
serue
the
liuing
God
,
affirmeth
:
that
yf
Christe
be
not
risen
,
they
are
yet
in
their
sinnes
.
1.
Cor.
15.17
.
They
walked
in
humble
obedience
vnto
theyr
GOD
,
they
had
left
idolatrie
,
fornication
,
drunkennesse
,
and
other
fruites
of
ignorance
,
wherein
before
they
had
liued
:
Notwithstanding
the
apostle
telleth
them
,
that
if
Christ
by
his
rising
vp
againe
,
haue
not
made
a
conquest
for
them
ouer
sinne
,
hel
,
and
destruction
:
their
rising
from
sinne
will
stande
them
in
no
steede
.
Because
albeit
they
haue
left
those
sinnes
,
yet
haue
they
not
answered
the
Iustice
of
GOD
for
the
offence
,
whereof
they
haue
made
them
giltie
by
theyr
committing
of
the
same
:
as
the
Theefe
or
other
malefactour
may
not
thinke
that
all
his
offence
passeth
,
when
the
action
is
once
past
,
&
the
purpose
lefte
of
doeing
the
like
:
it
is
no
Plea
,
either
in
lawe
,
or
reason
,
for
hym
to
say
[
the
deed
is
long
since
doone
,
and
my
wayes
are
now
otherwyse
:
]
his
offence
committed
against
the
good
lawes
vnder
the
with
he
liueth
,
&
against
the
peace
of
his
Prince
,
must
necessarily
either
be
pardoned
,
or
els
in
his
punishementes
satisfied
.
For
albeit
the
deede
passeth
away
with
the
tyme
it
is
in
doeing
,
yet
leaueth
it
that
giltinesse
in
vs
,
which
no
other
thing
but
either
pardon
,
or
punishment
can
discharge
.
As
for
that
H.
N.
affirmeth
[
that
our
burial
of
the
old
man
,
obteineth
the
renuing
of
our
spirite
and
minde
in
an
vpright
life
:
]
it
will
in
no
wise
stande
with
the
doctrine
left
vnto
vs
in
the
woorde
of
GOD
.
The
woorde
of
GOD
will
not
beare
that
blasphemie
.
Touching
this
point
,
God
(
saith
the
Apostle
)
which
is
rich
in
mercy
,
euen
when
wee
were
dead
by
sinnes
,
(
not
when
we
had
put
our
sinnes
to
death
)
hath
quickened
vs
togeather
in
Christ
,
by
whose
grace
yee
are
saued
,
and
hath
raysed
vs
vp
togeather
,
that
hee
myght
shewe
in
the
ages
too
come
the
exceeding
ryches
of
his
grace
,
through
his
kindenesse
towardes
vs
in
IESVS
Christe
.
For
by
grace
are
yee
saued
through
faith
,
and
that
not
of
your
selues
,
it
is
the
gift
of
GOD
,
not
of
woorkes
,
least
any
man
shoulde
boast
him selfe
.
Which
doctrine
,
Ephe.
2.4
not
onely
affirmeth
,
that
grace
and
not
woorkes
,
hath
brought
vs
vnto
the
estate
of
saluation
:
but
also
,
that
wee
haue
passed
immediatly
,
from
the
woorkes
of
darkenesse
and
a
damnable
estate
,
into
the
workes
of
light
,
and
estate
of
our
saluation
.
Euen
when
wee
were
dead
in
sinnes
,
(
saith
the
Apostle
)
hath
God
quickened
vs
in
Christ
by
whose
grace
ye
are
saued
.
Verse
5.
How
is
our
saluation
of
grace
&
not
of
workes
,
if
by
buriyng
the
olde
man
,
and
woorking
the
death
and
destruction
of
sinne
,
we
obteyne
the
renuing
of
our
mind
in
an
vpright
life
?
How
can
it
be
said
that
hee
hath
quickened
vs
euen
when
we
were
dead
by
sinnes
,
if
we
haue
by
our
woorks
greatly
preuailed
against
sinne
,
euen
so
farre
as
to
procure
the
death
thereof
,
before
we
be
quickened
by
beeyng
renued
in
our
spirite
and
mynde
in
an
vpright
lyfe
.
H.N.
Beholde
,
after
this
manner
as
wee
beeleeue
,
and
doe
heere
confesse
or
acknowledge
:
become
wee
rightly
[
](A04901-e21980-b)f.
f.
1.
Peter
.
1.
●
3.
c.
baptized
in
the
name
of
the
Sonne
,
&
[
](A04901-e21990-b)g.
g.
Rom.
11.
c.
incorporated
or
implanted
as
fellowe
members
of
Christe
,
into
the
bodye
of
Christe
,
and
the
stocke
of
Israel
,
to
the
ende
that
wee
shoulde
euen
so
,
according
to
the
trueth
,
as
true
Christians
and
an
holy
people
of
Israel
,
of
the
seed
of
Abraham
,
beare
or
carry
his
holy
name
,
[
](A04901-e22000-b)h.
h.
Matt.
10.
d.
Luke
.
12.
●
.
confesse
or
acknowledge
the
same
Christ
,
as
our
Sauiour
before
men
,
and
euen
so
liue
and
walke
in
his
louelie
vpright
beeyng
.
Wee
confesse
likewise
,
that
all
suche
as
doe
not
imitate
or
followe
after
Iesus
Christ
,
in
his
death
of
the
crosse
,
in
all
obedience
of
the
holy
worde
of
Iesu
Christ
,
and
of
his
holy
spirite
of
loue
,
[
](A04901-e22010-b)i.
i.
Rom.
6.
a.
b.
8
1.
Cor.
15.
f.
Colloss
2
b.
to
the
vanquishing
of
the
sinne
,
the
death
,
and
the
hel
,
&
to
a
burying
of
all
iniquitie
destroying
nature
,
&
vngodly
being
,
or
become
not
euen
so
baptized
,
or
washed
in
his
name
,
neither
yet
beare
the
death
of
the
sinne
,
[
](A04901-e22020-b)k.
k.
Rom.
6.
a.
through
the
death
of
the
crosse
of
Christ
in
their
[
](A04901-e22030-b)l.
l.
2.
Cor.
4.
b.
Gala.
6.
b.
inwardnesse
:
are
no
christians
,
nor
yet
baptized
in
the
name
or
saluation
of
the
sonne
.
For
al
such
as
become
not
baptized
or
washed
in
the
name
of
Iesu
,
(
that
is
in
the
sauing
health
of
his
death
)
to
the
mortifiyng
[
](A04901-e22040-b)m.
m.
Rom.
6.
a
Gala.
5.
c.
Colloss.
3.
a.
of
the
sinfull
fleshe
according
to
the
inwarde
man
:
neither
yet
indeuour
them
thereto
:
and
yet
neuerthelesse
boast
them
to
be
christians
,
they
are
al
false
(
n
)
Christians
,
also
lying
in
al
theyr
confessing
&
teaching
,
Mat.
24.
a.
Iohn
8.
c.
because
they
enter
not
into
the
[
](A04901-e22080-b)o.
o.
Iohn
.
10.
c.
communialtie
of
the
sheepe
of
Christ
,
through
the
death
and
[
](A04901-e22090-b)p.
p.
Rom.
6.
a.
coincor
porating
of
the
death
of
Christ
,
which
is
the
right
doore
of
the
sheepe
folde
of
Christ
,
but
breake
in
some
other
way
,
and
beleeue
not
the
saluation
or
sauing
health
of
Iesu
Christ
,
Answeare
.
THis
conteyneth
nothing
els
,
but
a
iustifiyng
of
that
which
hee
hath
professed
before
,
to
wit
,
that
our
imitation
of
Christe
in
his
death
of
the
crosse
,
is
our
beliefe
in
the
sonne
,
and
our
baptizing
in
the
name
of
the
sonne
,
and
a
condemning
of
al
as
false
Christians
,
who
shal
not
enter
by
this
his
way
,
into
the
sheepefolde
of
Christ
.
And
therfore
my
former
answere
doth
dispatch
this
also
.
Through
this
doctrine
professed
by
H.
N.
faith
is
vtterly
banished
,
and
woorkes
onely
and
altogeather
imbrased
,
so
that
instead
of
saying
,
I
beleeue
in
Iesus
Christ
,
if
we
wil
become
scholers
vnto
H.
N.
we
are
to
say
,
I
work
Iesu
Christ
.
The
matter
that
ministreth
vnto
vs
faith
and
comfort
in
Iesus
Christ
,
is
,
that
he
being
God
equall
with
his
father
,
hath
notwithstanding
abased
himselfe
in
our
nature
,
and
for
our
saluation
vnto
the
estate
of
a
seruant
,
wherein
he
hath
humbled
himselfe
vnto
all
reproch
,
contempt
,
anguish
,
and
bitternesse
of
paine
both
in
soule
and
bodie
,
in
the
time
of
his
life
:
and
vnto
all
infamie
and
slander
by
his
death
.
For
his
death
was
the
death
of
the
crosse
,
and
his
graue
was
giuen
him
with
the
wicked
,
and
the
wicked
had
their
will
of
him
,
insomuch
that
the
Prophet
saith
:
Esay
.
53.
He
was
famous
for
his
miserie
and
affliction
.
This
is
that
loue
and
friendship
,
which
the
Apostle
saith
hath
no
fellow
or
match
to
be
found
among
men
.
For
who
hath
beene
found
to
offer
himselfe
to
an
infamous
death
for
his
friend
,
the
sonne
of
God
doth
it
for
his
enemies
.
For
he
was
counted
among
the
transgressours
.
Here
is
the
ground
worke
of
our
faith
and
comfort
,
that
when
there
was
no
religion
or
feare
of
God
in
vs
,
and
therefore
deadly
enmitie
betwene
him
and
vs
:
yet
so
great
was
the
good
will
he
did
beare
vnto
vs
,
that
himselfe
would
wade
throughout
all
those
raging
waues
,
to
saue
and
preserue
vs
that
were
vnder
the
water
of
euerlasting
destruction
.
Here
is
the
triumph
of
Christians
in
whom
religion
is
in
trueth
begonne
,
and
his
feare
truely
entered
,
and
therefore
hatred
banished
,
and
they
truely
reconciled
:
that
if
his
death
were
able
of
enemies
to
make
friends
,
his
life
(
which
is
of
much
more
efficacie
&
power
)
shall
well
be
able
where
friendship
is
begonne
,
to
continue
it
for
euer
.
If
that
which
is
weaker
,
hath
done
the
greater
worke
,
the
stronger
,
The
estate
of
H.
N.
his
Christ
,
was
nearer
vnto
glorie
and
more
honourable
in
the
time
of
his
suffering
,
then
euer
it
was
before
.
will
bee
much
more
able
to
goe
thorowe
with
the
lesse
labour
.
H.
N.
his
Christ
cutteth
of
all
this
comfort
.
For
his
estate
in
suffring
,
was
not
abased
,
and
lower
then
before
it
had
beene
:
but
better
and
nearer
vnto
glorie
.
H.
N.
his
Christ
was
not
equall
with
God
before
the
time
of
his
passion
and
humiliation
,
but
an
vtter
enimy
vnto
God
.
For
the
time
of
his
humiliation
and
suffering
,
is
from
his
first
entrance
into
the
familie
,
vntill
he
become
an
illuminate
elder
,
before
which
time
(
in
his
opinion
)
hee
is
a
straunger
,
nay
an
vtter
enimie
to
God
and
all
godlinesse
.
Here
is
then
no
argument
of
good
will
,
by
abasing
himselfe
from
a
better
estate
vnto
a
worse
,
whereby
comfort
especially
commeth
vnto
vs
.
Besides
,
H.N.
his
Christ
,
suffereth
for
his
owne
benefite
,
for
hee
coulde
not
come
to
euerlasting
ioy
and
his
perfect
estate
,
vnlesse
he
should
die
in
the
flesh
.
And
this
vtterly
killeth
all
comfort
:
for
what
argument
of
good
will
towardes
vs
can
wee
haue
from
another
in
that
matter
,
whereby
himselfe
is
either
the
whole
,
or
at
the
least
the
greatest
gayner
?
Moreouer
,
shall
his
death
by
reconciling
of
vs
to
God
(
which
is
the
greater
worke
from
the
weaker
instrument
)
put
vs
in
assured
hope
,
to
be
safely
kept
by
his
life
vnto
eternall
glorie
:
when
wee
are
both
by
our
owne
death
&
suffering
,
to
rid
vs
from
the
daunger
of
our
sinnes
:
reconcile
vs
vnto
our
God
:
and
by
our
life
,
to
continue
and
preserue
our selues
vnto
glorie
?
Howe
fearefull
is
the
fall
of
H.N.
and
his
familie
,
that
haue
forsaken
the
true
Messias
,
that
bringeth
so
great
comfort
vnto
mankinde
,
to
imbrace
so
cursed
and
comfortlesse
a
Christ
?
H.N.
The
fift
Article
.
We
beleeue
that
the
God
of
Abraham
hath
[
](A04901-e22260-b)a.
a.
Matth.
28.
a
marke
.
16.
a
Luke
.
24.
a
b.
c.
Actes
.
1.2.3.4
.
raysed
vp
this
his
sonne
Iesus
from
the
dead
,
and
that
hee
euen
so
the
third
day
rose
againe
from
the
dead
:
and
appeared
or
made
manifest
himselfe
vnto
his
[
](A04901-e22270-b)b.
b.
Iohn
.
20.21
.
Acts.
10.
e.
13.
d.
e.
1.
Cor
15.
a
friends
which
loued
him
,
shewing
vnto
them
,
through
his
suffering
and
death
of
the
Crosse
,
the
[
](A04901-e22280-b)c.
c.
Rom.
6.
a.
b.
c.
1.
Cor.
15.
f.
victorie
ouer
the
sinne
,
death
,
deuill
,
hell
,
the
flesh
,
and
the
worlde
.
Answere
.
The
resurrection
of
H.N.
his
Christ
,
answereth
vnto
that
doctrine
,
which
he
hath
deliuered
before
touching
his
death
.
For
as
that
was
nothing
but
a
passing
out
of
the
flesh
or
letter
of
the
law
,
(
which
is
a
condition
common
to
the
Nouices
and
yong
ones
in
H.N.
his
schoole
:
)
so
this
is
the
resurrection
,
when
a
man
is
come
into
the
spirit
,
or
that
estate
of
perfection
,
which
his
illuminate
elders
are
pertakers
of
.
That
which
hath
beene
spoken
of
before
,
may
sufficiently
satisfie
vs
touching
H.N.
his
opinion
,
that
thus
he
thinketh
and
not
otherwise
of
the
resurrection
:
yet
shall
it
not
be
amisse
to
adde
one
testimonie
out
of
his
Euangelie
,
where
of
purpose
he
handleth
the
resurrection
of
Christ
:
it
is
in
the.
22.
Chapter
,
where
he
speaketh
thus
:
Now
when
Iesu
Christ
was
found
faithful
in
the
death
of
his
crosse
,
til
vnto
his
burial
,
to
a
true
Passeouer
out
of
the
flesh
,
into
the
making
aliue
according
to
the
spirit
,
&
was
also
through
the
power
of
God
his
father
,
raised
vp
from
the
death
,
and
made
aliue
againe
:
and
that
he
had
shewed
himselfe
in
his
making
aliue
,
vnto
his
disciples
,
for
that
they
should
stedfastly
beleeue
,
so
was
he
then
wholy
taken
vp
from
the
eyes
of
their
fleshe
,
and
he
set
himselfe
according
to
the
spirite
,
at
the
right
hande
of
God
his
father
in
the
heauenly
being
:
and
entred
euen
so
,
as
the
true
high
Priest
(
when
as
the
seruice
had
perfectly
ended
his
course
,
according
to
the
true
being
in
the
holy
)
into
the
most
holy
,
his
disciples
therefore
were
mindful
of
all
this
,
and
what
he
had
said
vnto
them
,
&
remained
within
Ierusalem
,
wayting
concordably
with
supplication
and
praier
for
the
promises
of
the
father
,
vntil
that
Christ
after
the
spirite
,
appeared
vnto
them
out
of
the
heauenly
being
,
the
most
holy
in
the
holy
,
in
spirituall
and
heauenly
powers
,
like
as
hee
after
the
Spirite
,
and
according
to
the
trueth
of
the
heauenly
Godhead
,
is
an
euerlasting
and
true
Christ
of
GOD
.
He
is
plaine
as
you
heare
in
this
point
,
that
Christ
his
resurrection
and
making
aliue
,
was
according
to
the
spirite
,
for
he
sayth
that
Iesus
Christ
was
founde
faythfull
in
his
death
of
the
crosse
,
According
to
the
doctrine
of
H.N.
Christ
sicteth
not
in
our
nature
(
that
is
in
the
flesh
)
at
the
right
hand
of
his
father
,
but
onely
in
Spirit
.
to
a
true
Passouer
out
of
the
flesh
,
into
the
making
aliue
according
to
the
spirit
.
He
is
likewise
as
plaine
in
this
,
that
his
sitting
at
the
right
hand
of
God
,
is
in
spirit
&
spiritual
.
For
those
are
his
very
words
(
as
you
haue
heard
)
he
set
himselfe
according
to
the
spirit
,
at
the
right
hand
of
god
his
father
(
in
the
heauenvly
being
.
)
More
ouer
,
he
is
of
opinion
,
that
he
is
not
a
true
Christ
,
but
(
as
he
speaketh
&
imagineth
of
him
)
that
is
according
to
the
spirit
.
For
touching
this
point
,
these
are
his
words
,
He
after
the
spirit
,
and
according
to
the
trueth
of
the
heauenly
Godhed
,
is
an
euerlasting
and
true
Christ
of
God
.
And
that
in
this
absurd
doctrine
,
heauen
&
earth
might
come
togither
,
and
a
mingle
mangle
made
of
all
things
,
hee
shameth
not
to
affirme
that
Christ
is
the
holy
ghost
,
and
that
the
doctrine
which
is
deliuered
in
the
2.
of
the
Actes
of
the
Apostles
touching
the
holy
ghost
appearing
in
clouen
tongues
like
fire
:
was
nothing
else
,
but
the
appearing
of
this
his
Christ
after
the
spirit
.
These
are
his
wordes
touching
this
matter
:
The
holy
Ghost
is
Christ
.
His
disciples
therefore
were
mindfull
of
all
this
,
and
what
he
had
said
vnto
them
,
&
remained
within
Ierusalem
,
waiting
concordably
with
supplication
&
praier
for
the
promises
of
the
father
,
vntil
that
christ
after
the
spirit
appeared
vnto
them
out
of
the
heauenly
being
.
The
subtiltie
of
that
ancient
enimie
vnto
mankind
,
may
here
euidently
be
seene
,
for
albeit
heauen
be
not
further
distant
from
the
earth
,
then
the
meaning
of
H.N.
is
from
the
truth
of
the
doctrine
set
forth
in
this
common
Creede
&
these
articles
of
our
belief
:
yet
to
colour
his
craft
withall
,
he
keepeth
him
to
the
same
words
which
the
church
vseth
:
professing
the
christ
rose
the
third
day
from
the
dead
,
saue
that
he
interlaceth
some
odde
words
,
which
cannot
wel
be
discerned
,
but
by
them
that
are
well
acquainted
with
his
bookes
,
vnder
the
which
he
conueyeth
all
his
corrupt
doctrine
.
Here
hee
sayeth
that
the
God
of
Abraham
hath
raysed
vp
[
this
his
sonne
Iesus
]
hauing
relation
in
these
wordes
[
this
his
sonne
]
vnto
that
Christ
which
he
describeth
.
And
likewise
when
he
affirmeth
that
Christ
rose
euen
so
the
thirde
day
from
the
dead
:
by
this
speach
[
euen
so
]
hee
caryeth
vs
from
the
resurrection
in
the
fleshe
,
vnto
the
rising
in
the
spirite
,
according
as
himselfe
hath
imagined
of
the
matter
,
and
yet
is
hee
content
to
make
mencion
of
the
thirde
day
,
as
if
there
were
no
ill
meaning
in
the
man
,
when
as
indeede
,
this
rising
the
thirde
day
,
must
bee
euen
so
as
hee
meaneth
,
that
is
nothing
so
as
the
truth
is
.
Where
the
scripture
affirmeth
,
that
Christ
appeared
in
the
flesh
after
his
resurrection
,
vnto
his
disciples
,
Iohn
.
20.20
.
and
shewed
vnto
them
his
handes
and
his
side
:
and
that
hee
willed
Thomas
,
(
who
had
affirmed
he
woulde
neuer
beleeue
his
resurrection
,
vnlesse
hee
shoulde
put
his
finger
into
the
print
of
the
nayles
,
and
his
hande
into
his
side
)
to
put
his
finger
where
the
nayles
had
beene
,
and
his
hande
into
his
side
:
Iohn
.
20.27
.
H.N.
to
mainteine
his
doctrine
of
the
resurrection
in
the
spirite
,
affirmeth
that
he
shewed
vnto
his
disciples
,
nothing
else
but
the
victorie
ouer
sinne
,
death
,
deuil
,
and
hell
:
as
if
he
had
declared
vnto
them
,
howe
by
his
suffering
&
passion
,
he
came
by
the
victorie
ouer
sin
,
death
,
the
deuil
and
hell
:
to
the
ende
they
might
follow
him
in
the
same
footesteppes
,
and
so
become
partakers
of
the
like
victorie
with
him
.
Which
thing
in
plaine
woordes
hee
professeth
in
the
next
Section
.
Heere
he
setteth
foorth
the
matter
not
altogither
so
plainely
,
and
yet
clearely
enough
,
to
him
that
is
anie
thing
acquainted
with
his
subtile
writing
,
and
craftie
manner
of
speaking
.
These
bee
his
woordes
in
this
place
:
Hee
appeared
or
made
manifest
him selfe
to
his
friendes
,
which
loued
him
,
shewing
vnto
them
thorowe
his
suffering
and
death
of
the
Crosse
,
the
victorie
ouer
the
sinne
,
death
,
deuill
,
hell
,
the
fleshe
,
and
the
worlde
.
What
plainer
proofe
can
be
brought
,
not
onely
that
Christ
did
rise
in
the
fleshe
,
but
also
that
he
rose
in
the
same
flesh
wherein
he
suffered
,
then
this
euen
now
alledged
out
of
the
Gospel
after
saint
Iohn
:
for
the
Apostles
see
his
handes
and
his
side
,
Thomas
putteth
his
finger
into
the
place
,
where
the
nayles
had
beene
,
and
his
hande
into
his
side
,
which
thing
H.
N.
shall
neuer
bee
able
to
wipe
away
,
by
any
mystical
interpretation
whatsoeuer
,
inasmuch
as
our
Sauiour
Christ
reproouing
the
want
of
fayth
in
Thomas
,
and
that
he
was
so
hardly
led
to
beleeue
his
resurrection
,
before
his
senses
were
satisfied
:
sayth
vnto
him
:
Iohn
.
20.29
.
Thomas
,
because
thou
hast
seene
me
,
thou
beleeuest
:
blessed
are
they
that
haue
not
seene
,
and
haue
beleeued
.
In
the
second
of
the
Actes
,
saint
Peter
proueth
that
Christ
must
be
raised
vp
concerning
the
flesh
,
and
bee
set
vpon
the
throne
of
his
father
,
and
that
he
should
not
bee
left
in
the
graue
,
neither
should
his
flesh
see
corruption
,
and
that
Dauid
long
before
,
as
he
was
a
prophet
,
did
both
foresee
&
foretel
this
:
therfore
seeing
he
was
a
prophet
&
knew
that
God
had
sworne
with
an
othe
to
him
,
that
of
the
fruit
of
his
loines
,
he
wold
raise
vp
christ
concerning
the
flesh
,
Actes
.
2.30.32
.
to
set
him
vpon
his
throne
,
he
knowing
this
before
,
spake
of
the
resurrection
of
Christ
,
that
his
soule
should
not
be
left
in
graue
,
neither
his
flesh
shuld
see
corruption
.
This
testimony
of
the
apostle
,
cannot
agree
with
H.
N.
his
Christ
.
For
his
flesh
must
necessarily
bee
left
in
the
graue
,
and
see
corruption
,
The
flesh
of
H.
N.
his
Christ
is
left
in
the
graue
and
seeth
corruption
.
because
when
his
Christ
after
the
fleshe
is
dead
,
hee
neuer
resumeth
or
taketh
vnto
him
againe
that
estate
:
but
as
hauing
for
euer
done
with
it
,
riseth
vp
in
the
spirite
,
and
continueth
in
the
same
,
being
for
euer
after
an
illuminate
elder
,
who
neither
can
erre
in
iudgement
,
nor
offend
anie
more
in
conuersation
.
So
that
death
or
the
graue
,
do
still
keepe
that
possession
or
power
which
once
they
had
of
his
flesh
,
neither
will
he
,
that
they
yeelde
it
vnto
him
anie
more
againe
.
As
for
the
true
Christ
,
it
was
impossible
for
death
,
to
keepe
and
continue
that
holde
,
Actes
.
2.24
.
which
once
it
had
of
him
,
as
appeareth
in
the
Actes
.
The
Lord
(
if
it
be
his
good
will
)
giue
this
Familie
to
see
,
what
a
Christ
H.
N.
hath
brought
vnto
them
,
that
they
refuse
no
longer
the
true
Christ
and
onely
comfort
of
all
Christians
:
for
this
miserable
Christ
,
whome
the
graue
hath
closed
vp
,
and
holdeth
all
that
euer
it
had
of
him
.
For
their
Christ
after
the
spirite
was
neuer
in
the
graue
,
and
their
Christ
after
the
fleshe
,
by
H.
N.
his
owne
testimonie
,
doeth
neuer
arise
after
that
once
he
hath
beene
in
the
graue
.
How
shall
these
men
bee
euer
able
to
gette
out
at
the
doores
of
death
,
when
their
Christ
and
Captaine
,
is
yet
groping
,
and
to
this
day
hath
not
founde
the
gate
that
leadeth
out
of
the
graue
?
H.N.
Wee
confesse
that
no
man
can
become
partaker
with
all
the
holie
ones
of
God
,
and
beleeuers
of
Iesus
Christ
,
of
the
resurrection
of
Christ
,
nor
of
the
resurrection
from
the
dead
,
or
yet
rise
vp
with
the
holie
ones
of
God
and
Christ
,
but
such
as
indeuour
themselues
in
the
beliefe
,
vnder
the
obedience
of
the
loue
of
Iesus
Christ
,
to
become
implanted
into
Christ
,
the
gracious
worde
of
the
Lorde
:
and
euen
so
then
to
die
with
Christ
in
his
[
](A04901-e22750-b)d
d
Rom.
6.
a.
Phil.
3.
b.
like
death
,
[
](A04901-e22760-b)e
e
Rom.
6.
a.
b.
c.
2.
Peter
.
4.
a.
as
also
to
lay
away
,
slay
,
and
burie
through
the
death
of
his
crosse
,
the
sinne
in
the
flesh
,
whereby
they
may
euen
so
,
out
of
the
[
](A04901-e22770-b)f
f
Iohn
.
3.
a.
Rom.
6
a.
second
birth
from
the
dead
,
become
[
](A04901-e22780-b)g
g
Ephe.
4.
e.
renued
in
the
spirit
of
their
minde
,
in
Iesus
Christ
.
For
therethrough
wee
all
obteine
and
enioy
,
in
the
vpright
[
](A04901-e22790-b)h
h
Luke
.
1.
g.
Ephe.
1.
a.
righteousnesse
and
holinesse
which
GOD
esteemeth
,
the
[
](A04901-e22800-b)i
i
Rom.
8.
b.
making
aliue
from
the
dead
,
namely
with
all
the
[
](A04901-e22810-b)k
k
Esay
.
26.
e.
Ezec.
36.
c.
37.
b
righteous
and
holie
ones
of
God
:
in
the
day
[
](A04901-e22820-b)l
l
Ose.
13.
b.
Iohn
.
5.
c.
of
the
resurrection
:
and
inherite
[
](A04901-e22830-b)m
m
Rom.
6.
g.
euerlasting
life
.
Answere
.
All
the
comfort
that
H.
N.
doeth
assure
his
familie
of
,
by
the
resurrection
of
their
Christ
,
is
,
that
such
as
shall
become
obedient
vnto
his
doctrine
,
which
thing
he
expresseth
in
these
woordes
(
such
as
indeuour
themselues
in
the
beliefe
,
vnder
the
obedience
of
the
loue
of
Iesus
Christ
,
to
become
implanted
into
Christ
,
the
gracious
woorde
of
the
Lord
,
for
Christ
(
as
you
haue
heard
before
)
signifieth
somtimes
nothing
else
with
H.
N.
but
this
worde
and
doctrine
which
he
hath
brought
into
the
worlde
)
shall
by
this
their
slaying
and
burying
of
sinne
in
the
flesh
,
become
renued
in
the
spirite
of
their
minde
,
obteyne
and
inioy
the
resurrection
,
or
(
as
he
speaketh
)
the
making
aliue
from
the
deade
,
and
inherite
the
euerlasting
life
.
But
wee
haue
not
thus
learned
Christ
,
so
manie
as
haue
beene
taught
out
of
the
woorde
of
God
,
the
truth
of
him
,
and
the
true
fruite
of
his
resurrection
.
For
as
Christ
Iesus
died
in
our
sinnes
,
and
went
downe
into
the
graue
in
our
iniquities
,
inasmuch
as
it
was
our
sinnes
,
and
no
offence
of
his
owne
,
that
drewe
him
vnto
death
:
so
his
resurrection
,
was
the
perfect
absolution
and
clearing
of
the
faithfull
,
from
al
their
transgressions
.
For
had
one
sinne
of
his
seruants
bene
vnsatisfied
for
,
neither
woulde
death
haue
resigned
hir
right
,
who
had
arested
him
as
suretie
for
sinne
,
neither
would
the
righteous
Lord
,
by
raising
him
from
the
dead
,
&
bringing
him
out
of
the
danger
that
he
lay
vnder
for
our
sinnes
,
haue
giuen
sentence
on
his
side
,
&
so
iustified
vs
in
him
.
Which
thing
the
apostle
confirmeth
,
triumphing
ouer
condemnation
,
not
onely
because
we
haue
discharged
it
by
his
death
:
but
also
because
we
haue
our
Quietus
est
,
&
acquittance
to
shew
for
the
same
,
Rom.
8.33
.
euen
his
resurrection
.
Who
shal
lay
any
thing
to
the
charge
of
god
his
chose
?
It
is
God
that
iustifieth
,
who
shal
n
?
it
is
Christ
that
is
dead
,
yea
or
rather
which
is
risen
againe
.
And
likewise
the
same
apostle
,
in
his
epistle
to
the
Corin.
affirmeth
plainly
,
1.
Cor.
15.17
.
that
if
Christ
be
not
risen
from
the
dead
,
we
haue
nothing
to
shewe
for
our
discharge
against
sinne
,
Rom.
5.25
.
but
do
remaine
yet
vnder
the
danger
thereof
.
And
in
the
Epistle
to
the
Romanes
,
he
declareth
also
,
that
wee
are
by
his
resurrection
cleared
from
our
sinnes
,
and
they
nowe
no
longer
imputed
vnto
vs
.
And
therefore
when
he
had
before
declared
,
that
not
only
Abraham
his
faith
was
imputed
vnto
him
for
righteousnesse
,
but
also
that
ours
shal
be
imputed
vnto
vs
,
hee
telleth
vs
more
particularly
how
this
commeth
to
passe
,
to
wit
,
because
Christe
who
was
deliuered
to
death
for
our
sinnes
,
is
risen
againe
for
our
iustification
.
For
as
God
the
father
in
deliuering
Christ
vnto
death
,
did
cast
all
our
sinnes
vpon
him
,
and
condemned
our
sinnes
in
him
:
Rom.
8.
●
.
so
in
raysing
him
from
the
dead
he
iustified
and
absolued
him
,
&
vs
in
him
,
(
inasmuch
as
but
for
vs
,
neither
sinne
,
nor
death
could
haue
any
thing
to
doe
with
him
)
from
all
our
sinnes
and
transgressions
whatsoeuer
.
Now
if
the
Lorde
had
let
him
make
an
escape
who
was
in
holde
for
our
sinnes
,
inasmuch
as
he
had
once
taken
vpon
hym
to
satisfie
for
the
same
,
or
wrougt
his
deliuerance
and
set
him
at
libertie
,
before
a
ful
&
sufficient
satisfaction
had
bene
made
:
then
coulde
not
himselfe
haue
bene
cleared
of
iniurye
offred
vnto
vs
,
nor
his
Iustice
haue
bene
vnspotted
euen
before
vs
,
which
if
once
wee
suffer
to
enter
but
into
our
thoughtes
,
it
maketh
vs
giltye
of
high
treason
against
our
God
.
This
doctrine
therefore
of
H.
N.
who
will
haue
our
dying
vnto
synne
,
not
onelie
to
preuent
,
but
also
to
procure
our
rising
vnto
righteousnesse
,
not
mencioning
any
other
benefite
that
wee
haue
from
Christ
his
resurrection
,
beside
the
example
that
is
set
before
vs
,
for
our
imitation
and
following
after
him
in
the
same
:
is
at
defiance
and
vtter
enmitie
with
the
trueth
which
is
taught
in
the
word
of
God
.
For
Christ
his
resurrection
which
H.
N.
maketh
so
small
an
accounpt
of
,
not
onelie
is
our
iustification
from
the
giltinesse
and
daunger
of
sinne
:
but
also
the
head
and
wel
spring
,
of
al
that
righteousnes
,
holinesse
,
and
newenes
of
life
,
that
is
to
be
founde
ni
the
conuersation
of
his
seruants
.
Ephe.
2
6.
And
therfore
the
Apostle
in
the
2.
to
the
Ephe.
doth
fetch
our
rising
vnto
righteousnesse
from
Christ
his
resurrection
,
and
ioyning
them
togither
speaketh
thus
:
God
which
is
rich
in
mercie
,
euen
when
we
were
deade
by
sinnes
,
hath
quickened
vs
togither
in
Christ
,
and
hath
raysed
vs
vp
togither
.
And
accordingly
to
the
Collosians
,
draweth
his
exhortation
vnto
newnesse
of
life
,
from
the
resurrection
of
Christ
,
as
from
the
fountaine
,
from
the
which
floweth
the
reformation
of
our
life
.
If
ye
then
be
risen
with
Christ
(
saith
the
Apostle
)
seeke
those
thinges
which
are
aboue
,
Collo.
3.
where
Christ
sitteth
on
the
right
hand
of
God
,
set
your
affection
on
things
that
are
aboue
,
and
not
on
thinges
which
are
on
the
earth
.
Which
thing
is
also
confirmed
out
of
the
Ephesians
,
Ephe.
4.8
.
where
we
doe
reade
,
that
the
large
and
liberall
distribution
of
his
graces
,
did
followe
his
resurrection
and
ascention
,
when
that
notable
victorie
and
conquest
ouer
sinne
&
death
was
fully
accomplished
.
The
resurrection
therfore
of
Christ
,
according
to
the
trueth
of
his
worde
,
is
not
onely
our
discharge
against
sinne
:
but
the
fountaine
and
spring
also
of
all
that
chaunge
of
life
and
conuersation
,
which
is
to
be
seene
in
his
seruants
.
But
according
to
this
doctrine
of
H.N.
it
is
neither
our
discharge
against
sinne
,
nor
yet
the
beginning
of
our
good
life
,
&
therfore
without
mention
either
of
iustification
from
sinne
by
it
,
or
viuification
and
quickening
in
the
wayes
of
righteousnesse
:
we
are
sent
to
make
warre
with
our
affections
,
according
to
the
rules
of
his
doctrine
,
that
so
wee
may
obteine
the
resurrection
from
the
deade
,
and
the
renewing
of
our
spirit
and
minde
.
So
that
we
haue
nothing
in
H.N.
his
Creed
to
be
beleeued
,
but
many
things
in
our
conuersation
to
be
practised
,
nothing
to
leaue
vnto
that
was
once
doone
by
him
,
but
al
that
we
may
trust
to
,
must
proceede
from
our
selfe
.
Touching
this
poynt
,
Whether
our
dying
vnto
sin
,
doe
both
preuent
and
purchase
the
renewing
of
our
minde
,
it
hath
beene
answeared
in
the
article
immediatly
going
before
.
H.
N.
The
sixt
Article
.
We
beleeue
[
](A04901-e23160-b)n.
n.
Mark.
16.
b.
Luke
.
24.
f.
Actes
.
1.
b.
that
this
same
Iesus
(
like
as
the
Scripture
mencioneth
thereof
)
is
[
](A04901-e23170-b)n.
n.
Mark.
16.
b.
Luke
.
24.
f.
Actes
.
1.
b.
ascended
into
Heauen
sitting
at
the
[
](A04901-e23180-b)o.
o.
Phil.
2.
a.
Collo.
3.
a.
Heb.
12.
a.
right
hand
of
God
his
almightie
Father
.
We
confesse
that
he
hath
[
](A04901-e23190-b)p.
p.
Mark.
16.
b.
Actes
.
1.
b.
taken
in
the
heauen
,
and
reigneth
and
ruleth
essentially
in
the
heauenly
beeing
with
his
father
,
vntill
that
all
his
enemyes
be
layde
vnder
his
fete
:
[
](A04901-e23200-b)q.
q.
Psal.
116.
a
Ephe.
1.
c.
and
that
he
in
like
maner
shall
in
euery
behalfe
take
in
the
kingdome
,
[
](A04901-e23210-b)r
r
1.
Cor.
15.
c.
and
all
dominion
,
and
power
,
and
render
it
all
ouer
vnto
his
father
,
that
God
may
euen
so
be
[
](A04901-e23220-b)s
s
Num.
14.
c.
1.
Cor.
15.
c.
all
in
all
according
to
the
promises
.
Answeare
.
This
confessor
H.
N.
acknowledgeth
and
confesseth
that
this
same
Iesus
of
his
,
is
ascended
into
heauen
,
sitting
at
the
right
hand
of
God
his
almightie
father
,
but
with
this
caution
,
that
it
is
like
as
the
scripture
mencioneth
therof
,
that
is
,
as
his
owne
head
shall
imagine
the
Scripture
to
speake
,
when
it
is
transformed
from
the
true
and
naturall
sence
,
into
allegories
and
mysteries
of
his
owne
making
.
And
therefore
after
his
woonted
manner
,
louing
to
make
his
Commentarie
darker
then
the
Text
which
hee
hath
taken
in
hande
to
open
and
explane
,
hee
saith
:
That
his
Iesus
hath
taken
in
the
heauen
,
&
raigneth
&
ruleth
essentiallie
in
the
heauenlie
being
,
that
is
,
that
beeing
free
from
sin
,
&
the
knowledge
of
the
worde
after
the
letter
,
he
is
now
become
altogether
heauenly
&
spiritual
,
inspired
with
knowledge
immediatly
from
God
himself
.
For
his
Christ
after
the
spirit
,
is
him selfe
,
and
all
that
his
number
,
who
are
by
obedience
vnto
his
doctrine
,
growen
to
such
perfection
,
that
now
they
sinne
no
more
,
beeing
replenished
with
the
fulnesse
of
the
holie
spirit
of
Christ
,
as
himself
speaketh
.
And
that
he
meaneth
no
other
ascending
into
heauen
▪
neither
any
other
taking
in
of
the
heauen
,
is
euidently
proued
out
of
his
Euangelie
,
chapter
26.
and
10
Section
.
:
Euangelie
.
16.10.11.12
.
Beholde
when
as
now
the
law
of
Moses
,
was
in
such
wise
,
as
is
said
fulfilled
or
accomplished
:
and
had
no
longer
seruice
with
the
death
of
the
sinne
,
and
with
the
beleuers
of
Christ
,
which
through
the
lawe
were
dead
vnto
the
law
,
but
the
spirit
of
Christ
,
which
made
the
diseassed
beleeuers
of
Christ
,
aliue
againe
in
righteousnesse
,
out
of
the
death
of
Christ
:
so
had
then
also
the
Priesthoode
,
in
his
Images
,
figures
,
and
shadowes
,
after
the
manner
of
Aaron
,
no
more
ministration
with
the
liuing
in
Iesu
Christ
,
neither
yet
gaue
it
any
clerenes
more
with
them
,
because
the
heauenly
clearnesse
of
Christ
,
and
his
vpright
beeing
of
loue
,
wherein
the
disciples
of
Christ
were
comprehended
,
excelled
farre
away
all
cleerenesse
of
the
figuratiue
seruices
,
for
that
cause
the
priesthood
of
Aaron
,
chaunged
also
with
the
Disciples
of
Christ
,
and
ceassed
by
them
,
for
with
them
there
was
a
spirituall
heauenly
priesthood
,
appeared
in
vpright
righteosnesse
,
and
euen
so
was
the
same
with
his
seruice
,
established
on
Christ
after
the
spirit
,
the
true
light
,
which
is
an
high
Prieste
,
that
bideth
for
euer
at
the
right
hand
of
God
in
the
heauenlye
beeing
:
whose
seruice
of
the
spitituall
&
heauenlie
ministration
,
commeth
not
to
passe
in
the
letter
,
nor
in
the
figures
,
but
in
the
verie
true
beeing
.
Beholde
,
euen
so
was
Christ
after
the
spirit
,
in
his
office
or
seruice
,
a
minister
of
the
very
true
and
heauenly
goods
,
among
his
disciples
and
beleeuers
:
and
hath
when
hee
had
taken
in
the
Heauen
,
multiplied
him selfe
through
his
seede
of
the
holie
Ghost
,
out
of
the
heauenly
beeing
,
to
the
increasing
of
his
generation
:
the
vpright
seede
of
Abraham
according
to
the
promises
,
and
euen
so
became
Christ
fruitfull
vpon
earth
,
in
many
thousandes
of
his
Saintes
,
all
which
he
through
his
death
made
free
,
or
iustified
from
the
sinne
,
&
made
them
aliue
through
his
holy
Ghost
,
taking
them
vp
from
the
earth
,
and
assembling
them
vnto
him
at
the
right
hande
of
God
his
father
in
the
heauenly
beeing
.
He
affirmeth
(
as
you
heare
)
in
the
10.
Section
,
that
when
the
lawe
of
Moses
was
accomplished
by
the
death
of
sinne
and
had
resigned
vnto
the
spirit
of
Christ
,
which
made
the
deceassed
beleuers
aliue
again
in
righteousnes
:
them
had
the
priesthood
after
the
manner
of
Aaron
,
no
more
ministration
,
with
these
liuing
,
neither
gaue
it
any
more
clearnes
vnto
them
,
&
this
is
his
reason
,
because
the
heauenly
cleerenesse
of
Christ
,
wherein
the
disciples
of
Christ
were
comprehended
,
excelled
farre
away
all
cleerenesse
of
the
figuratiue
seruices
.
The
same
reason
hee
rendreth
in
the
next
Section
,
saying
,
that
the
priesthood
of
Aaron
ceassed
with
the
disciples
of
Christ
,
for
that
vnto
them
there
had
a
spirituall
heauenly
priesthood
appeared
,
who
was
with
his
seruice
established
on
Christ
after
the
spirit
,
which
is
an
high
Priest
that
bideth
for
euer
at
the
right
hand
of
God
,
in
the
heauenly
being
.
In
the
12.
Section
,
continuing
his
speach
of
those
to
whome
nowe
the
heauenly
Priesthood
had
appeared
,
hee
calleth
them
[
Christ
after
the
spirite
]
and
affirmeth
,
that
when
he
had
taken
in
the
heauen
,
he
multiplyed
himselfe
thorowe
his
doctrine
,
which
he
calleth
his
seede
of
the
holie
Ghost
,
for
beeing
perfect
they
may
publiquely
teache
and
professe
)
to
the
increasing
of
his
generation
,
the
vpright
seede
of
Abraham
according
to
the
promises
,
and
so
became
Christ
fruitfull
vppon
the
earth
,
and
assembled
many
vnto
him
at
the
right
hand
of
God
his
father
in
the
heauenly
beeing
.
This
is
the
taking
in
of
the
the
heauen
,
How
H.N.
his
Christ
hath
ascended
into
Heauen
.
or
the
ascending
into
Heauen
of
H.N.
his
Christ
,
and
the
sitting
at
the
right
hand
of
God
his
father
:
euen
to
become
heauenly
minded
,
and
inspired
from
aboue
,
in
all
fulnesse
with
this
knowledge
and
obedience
,
which
H.N.
requireth
in
this
his
seruice
of
loue
.
Heere
is
neither
hope
nor
comfort
for
vs
in
any
other
man
beside
our selues
,
neither
is
any
consolation
opened
,
either
from
the
ascencion
of
Christ
,
either
else
for
that
he
sitteth
at
the
right
hande
of
God
his
father
:
only
this
is
confessed
,
that
the
number
of
his
perfect
ones
,
are
become
inclosers
,
and
haue
taken
in
the
heauen
,
so
that
there
is
no
portion
of
heauen
and
other
true
happinesse
to
be
hired
,
or
otherwise
had
,
vnlesse
a
man
renounce
the
knowledge
of
the
worde
after
the
letter
,
become
voyde
of
all
sinne
,
and
perfectly
illuminated
with
thefull
cleerenes
of
H.N.
his
doctrine
.
The
greatest
comfort
that
I
see
a
man
(
who
would
willingly
become
a
disciple
)
can
haue
by
H.
N.
his
doctrine
,
is
,
that
though
his
religion
be
very
highe
and
mysticall
,
yet
his
Heauen
is
very
lowe
,
euen
heere
vppon
Earth
among
vs
.
For
this
ascention
of
his
Christe
,
and
sitting
at
the
right
hande
of
his
father
:
is
performed
in
this
life
,
when
the
disciples
become
once
comprehended
of
this
his
heauenly
cleerenesse
,
and
of
his
vpright
beeing
of
the
loue
.
When
shall
we
once
come
to
the
bottom
of
this
dungeon
of
darkenesse
?
How
hard
is
it
,
when
once
a
man
hath
giuen
way
to
heresie
,
to
finde
that
stoppe
which
shall
make
him
stay
and
recouer
himselfe
?
Howe
great
is
the
goodnesse
of
our
God
,
that
hath
armed
vs
with
cleere
and
plaine
doctrine
out
of
his
woorde
,
against
these
and
the
like
daungers
,
and
hath
left
vnto
vs
,
the
knowledge
of
his
Christ
,
to
our
exceeding
great
comfort
and
consolation
:
insomuch
that
euery
article
of
our
beliefe
,
addeth
something
to
the
consolation
of
a
christian
?
For
albeit
our
hope
be
great
,
in
that
we
heare
of
him
(
who
went
downe
into
the
graue
in
our
sinnes
)
that
hee
is
risen
againe
,
and
so
acquite
of
that
danger
and
iudgement
,
which
he
lay
vnder
for
the
same
:
yet
is
it
much
more
,
when
we
vnderstand
that
the
Lord
hath
not
so
left
him
and
caste
him
of
,
who
was
the
whole
dealer
&
doer
for
vs
:
but
hath
receiued
him
into
heauen
,
his
owne
seate
&
habitation
.
Neither
haue
the
arguments
&
tokens
of
his
loue
here
had
their
end
,
but
he
hath
set
him
on
his
right
hand
,
that
is
,
hath
committed
the
whole
gouernment
&
administration
of
his
kingdome
heervpon
earth
into
his
hands
.
How
can
it
goe
harde
with
vs
,
when
our
mediatour
,
and
he
that
hath
had
all
these
dealings
for
vs
,
is
become
so
great
with
our
God
,
as
to
bee
made
the
head
of
his
church
,
&
to
haue
receiued
the
gouernment
&
charge
ouer
his
chosen
?
May
we
not
with
the
Apostle
triumph
&
say
:
Who
shal
lay
any
thing
to
the
charge
of
Gods
chosen
:
it
is
Christ
which
is
dead
,
or
rather
which
is
risen
again
,
nay
which
is
at
the
right
hand
of
God
,
making
intercession
for
vs
?
If
his
death
brought
vs
from
such
danger
,
what
benefite
wil
this
his
life
bring
vnto
vs
,
and
against
how
many
and
how
great
dangers
,
shal
it
be
able
to
defend
vs
?
If
when
we
were
enimyes
,
we
were
reconciled
vnto
God
,
by
the
death
of
his
sonne
,
much
more
beeing
reconciled
,
we
shall
be
saued
by
his
life
.
For
both
the
instrument
hath
now
more
power
and
strength
to
performe
,
and
the
matter
is
the
fitter
to
be
wrought
vpon
.
Christ
is
not
entred
into
the
holie
places
,
that
are
made
with
hands
,
which
are
similitudes
of
the
true
sanctuary
,
but
is
entred
into
very
heauen
,
to
appeare
now
in
the
sight
of
God
for
vs
.
Seeing
then
we
haue
an
high
Priest
,
whiche
is
ouer
the
house
of
GOD
,
let
vs
draw
neare
him
with
a
true
heart
,
in
assuraunce
of
faith
,
sprinkling
in
our
heartes
from
an
euil
conscience
,
and
washed
in
our
bodyes
with
pure
water
,
abhorring
from
our
heartes
this
cursed
and
comfortlesse
Christ
,
which
H.N.
hath
brought
out
,
not
meaning
to
comforte
&
feede
,
but
to
pyne
&
famish
his
familie
withall
.
We
haue
not
onely
comforte
by
our
Christ
,
touching
his
priesthood
,
for
that
he
appeareth
nowe
in
the
sight
of
our
God
for
vs
,
and
that
the
sacrifice
is
continually
before
his
eyes
whereby
we
stand
discharged
against
sinne
,
and
made
acceptable
,
and
in
good
fauour
and
grace
with
our
God
:
neither
yet
for
that
he
beeing
ascended
on
high
,
and
leading
captiuitie
captiue
,
doth
giue
giftes
to
his
Church
generallie
,
and
to
the
seuerall
members
therof
particularly
in
gouerning
them
by
his
spirite
,
and
worde
,
beeing
forcible
by
the
working
thereof
to
promote
his
glory
in
them
:
but
also
touching
his
kingdome
,
because
he
is
our
Christ
,
to
whome
is
giuen
all
power
,
both
in
heauen
and
earth
,
and
of
whome
it
is
written
:
The
Lorde
,
saide
vnto
my
Lorde
,
sitte
thou
at
my
right
hand
,
vntil
I
make
thine
enemyes
thy
footestoole
,
Be
thou
ruler
in
the
middest
of
thine
enemyes
,
without
whose
licence
and
leaue
,
euen
in
his
humilitie
&
lowest
estate
,
the
deuils
themselues
durst
not
to
deale
,
no
not
against
Hogges
and
swine
.
And
therefore
beeing
now
exalted
into
such
glory
,
how
dare
they
be
bolde
to
attempt
any
thing
against
the
least
of
his
seruantes
,
without
speciall
licence
from
himselfe
.
The
Familie
can
finde
no
such
comforte
in
their
counterfaite
Christe
,
who
setteth
and
breedeth
onely
in
their
braine
,
hatching
his
reuelations
,
and
coyning
these
&
such
like
mysteries
,
ruling
ouer
no
other
enemyes
,
neither
beeing
carefull
to
kepe
of
other
aduersaries
,
besides
the
true
&
naturall
meaning
of
the
worde
of
God
.
Thus
as
you
haue
hearde
,
hath
H.N.
stopped
the
heads
of
all
the
wel
springs
of
life
,
taking
from
vs
all
the
seuerall
comfortes
,
which
by
these
Articles
of
our
beliefe
,
we
are
lawfully
intituled
vnto
,
sending
vs
to
dig
pittes
in
our selues
,
and
there
to
seeke
for
this
spring
of
life
,
where
,
by
the
worde
of
God
wee
are
well
assured
,
it
can
neuer
be
founde
.
H.N.
The
seuenth
Article
.
We
beleeue
that
Iesus
Christ
shal
come
from
thence
(
namely
,
from
the
[
](A04901-e23600-b)t.
t.
Acte
.
1.
b.
right
hand
of
God
his
father
,
out
of
heauen
,
to
[
](A04901-e23610-b)v.
v.
Mat.
16.
d.
24.25
.
Acte
.
10.
c
2.
Tim.
4.
a.
1.
Peter
.
4.
a.
iudge
the
liuing
and
the
dead
.
Wee
confesse
,
that
he
wil
euen
so
in
his
comming
,
shew
forth
his
great
power
and
maiestie
,
and
make
manifest
,
with
him
,
the
[
](A04901-e23620-b)x.
x.
Luke
21.
1.
Thesta
.
4.
a.
Iude.
1.
b.
glorious
Lordlines
of
the
many
thousands
of
his
holy
ones
,
in
their
garnishing
,
possesse
his
inheritance
with
God
his
father
and
with
al
his
saintes
,
in
triumph
and
perpetual
ioy
euerlastingly
.
And
iudge
euen
so
,
with
all
his
holy
ones
,
as
a
righteous
Iudge
,
[
](A04901-e23630-b)y.
y.
Esay
.
3.
b.
Sapien.
3.
a.
Mat.
19.
c.
c.
2.
Thessa.
1.
a
the
worlde
and
all
nations
,
generations
and
languages
,
according
to
the
trueth
with
[
](A04901-e23640-b)z.
z.
Acte
,
17
,
d.
Iude.
1.
b.
righteousnesse
.
Answeare
.
This
comming
of
Christ
to
iudge
the
quicke
&
the
dead
,
is
by
the
doctrine
of
H.N.
in
this
life
,
yea
it
is
euen
now
in
this
time
,
when
H.N.
and
his
doctrine
are
manifested
,
and
brought
to
light
.
Now
(
saith
.
H.N.
)
shal
the
glorious
lordlynesse
of
the
many
thousand
of
his
holie
ones
in
their
garnishing
be
made
manifest
,
now
shal
Christ
possesse
his
inheritaunce
,
in
triumphe
&
perpetuall
ioy
euerlastingly
,
and
iudge
euen
so
all
nations
and
languages
according
to
the
trueth
with
righteousnesse
.
In
his
title
I
haue
sufficiprooued
,
that
the
day
of
iudgement
is
in
this
life
if
we
wil
beleeue
his
doctrine
,
and
that
it
is
no
other
thing
then
the
publishing
of
this
his
doctrine
:
Yet
because
I
woulde
not
haue
any
sent
away
vnsatisfied
herein
,
I
will
adde
one
or
two
testimonies
vnto
the
former
.
In
his
Euangelie
cap.
34.
thus
he
speaketh
of
that
matter
.
Behold
and
consider
my
beloued
,
how
wonderfully
god
worketh
in
his
holie
ones
:
and
how
that
now
in
this
day
,
or
light
of
the
loue
,
the
iudgement
seate
of
Christ
is
reuealed
and
declared
vnto
vs
,
out
of
heauen
,
to
a
righteous
iudgement
vpon
earth
:
from
the
right
hand
of
God
:
&
how
that
on
the
same
iudgement
seate
of
Christ
(
that
the
Scripture
might
be
fulfilled
)
there
sitteth
one
nowe
in
truth
in
the
habitation
of
Dauid
:
which
iudgeth
vprightly
,
thinketh
vppon
equitie
,
and
requireth
righteousnesse
.
Through
him
God
will
now
in
this
day
which
he
him selfe
,
hath
appointed
or
ordained
thereunto
,
iudge
the
compasse
of
the
earth
with
righteousnes
.
In
which
this
same
day
or
last
time
(
namely
in
the
perfection
of
the
woorkes
of
God
and
in
his
righteous
iudgement
)
the
God
of
heauen
hath
now
declared
him selfe
,
and
his
Christ
,
togeather
with
al
his
Saints
vnto
vs
his
elect
:
also
made
a
dwelling
with
vs
:
and
brought
euen
so
vnto
vs
out
of
his
holy
beeing
,
the
most
holy
of
his
true
tabernacle
,
with
the
fulnesse
of
his
garishing
and
spirituall
heauenly
riches
,
to
an
euerlasting
fast
standing
Ierusalem
,
and
house
for
Gods
dwelling
,
according
to
the
Scripture
,
the
which
is
the
very
true
vndisturbable
kingdome
,
ful
of
all
godly
power
,
ioy
,
and
of
al
heauenvly
beautifulnesse
,
wherein
the
laude
of
the
Lorde
with
fulnes
of
eternal
life
and
louely
sweetnesse
is
song
from
euerlasting
to
euerlasting
,
and
wherein
al
mindes
of
pure
hartes
,
doe
dwell
,
liue
,
and
walke
with
freedom
and
christian
triumphe
,
in
al
loue
.
He
professeth
heere
that
the
iudgement
seat
of
Christ
,
is
now
reuealed
in
this
day
of
loue
,
&
that
God
wil
now
in
this
same
day
,
through
him
whom
hee
hath
appointed
(
that
is
him selfe
,
for
this
same
place
and
authoritie
out
of
the
17.
of
the
Actes
,
hee
hath
challenged
to
himselfe
in
his
title
as
you
hearde
before
)
to
iudge
the
compasse
of
the
earth
with
righteousnesse
,
Here
in
this
life
is
the
fulnesse
of
eternall
life
.
and
that
the
God
of
heauen
hath
nowe
declared
him selfe
and
his
Christ
to
his
elect
,
with
the
fulnes
of
his
garnishing
and
spiritual
heauenly
riches
,
to
an
euerlasting
house
for
God
his
dwelling
,
the
which
(
as
he
saith
)
is
the
true
vndisturbable
kingdome
full
of
all
godly
power
,
ioy
,
and
heauenly
beautifulnesse
,
wherin
is
the
fulnesse
of
eternal
life
.
And
in
the
35.
chapter
of
his
Euangelie
,
he
confirmeth
the
same
in
these
words
.
Behold
in
this
present
day
is
this
scripture
fulfilled
:
&
according
to
the
testimony
of
the
scripture
,
the
raising
vp
and
the
resurrection
of
the
Lordes
dead
,
commeth
also
to
passe
presently
in
this
same
day
,
through
the
appearing
of
the
comming
of
Christ
in
his
maiestie
.
Which
resurrection
of
the
dead
,
seeing
that
the
same
is
come
vnto
vs
from
gods
grace
,
we
do
likewise
in
this
present
day
,
to
an
Euangelie
or
ioyful
message
of
the
kingdome
of
god
&
christ
,
publish
in
al
the
world
,
vnder
the
obedience
of
the
loue
,
In
which
resurrection
of
the
dead
,
God
sheweth
vnto
vs
,
that
the
time
is
now
fulfilled
,
that
his
dead
,
or
the
dead
which
are
fallen
a
sleepe
in
the
lord
,
rise
vp
in
this
day
of
his
iudgement
and
appeare
vnto
vs
in
godly
glory
,
which
shal
also
from
henceforth
,
liue
in
vs
euerlastingly
with
Christ
,
&
raigne
vpon
the
earth
.
Wherin
the
scripture
becommeth
fulfilled
in
this
present
day
,
The
dead
shal
rise
and
liue
in
H.N.
and
in
the
illuminate
elders
euerlastingly
and
raigne
vpon
the
earth
.
like
as
there
standeth
written
therof
.
He
affirmeth
here
in
plaine
words
▪
that
the
dead
which
are
fallen
a
stepe
in
the
Lord
,
rise
vp
in
this
day
of
his
iudgement
&
appeare
vnto
H.N.
&
the
illuminate
elders
of
his
familie
,
in
godly
glory
.
He
affirmeth
like
wise
,
that
they
shal
from
henceforth
liue
in
him
,
&
his
felow
elders
euerlastingly
,
them
the
with
,
what
can
be
more
erronious
?
For
by
this
doctrine
,
the
resurrection
,
should
be
onely
of
them
that
sleepe
in
the
Lord
,
that
is
,
of
the
good
,
of
which
number
he
taketh
them
to
be
alone
,
who
now
receiue
his
doctrine
:
&
euerlasting
life
which
they
rise
vp
to
enioy
,
should
be
onely
to
liue
after
that
course
of
life
,
which
he
&
his
illuminat
felow
elders
do
keepe
.
For
he
saith
that
they
are
to
liue
in
him
,
and
in
his
fellow
elders
euerlastingly
,
&
to
reigne
vppon
the
earth
.
If
their
eies
bee
not
altogeather
closed
vp
,
who
fauour
the
doctrine
of
H.N.
they
may
well
discerne
,
that
this
resurrection
is
not
that
resurrection
whiche
the
Scripture
mencioneth
,
neither
is
this
chaunge
of
them
that
imbrace
his
doctrine
that
which
the
Apostle
reporteth
.
1.
Corinth
,
15.52
.
Which
(
as
he
testifieth
there
)
is
to
be
perfourmed
in
a
moment
,
in
the
twinckling
of
an
eye
,
at
the
last
Trumpe
.
Nowe
I
am
wel
assured
experience
wil
tel
them
,
beside
the
doctrine
of
H.N.
which
confirmeth
the
same
,
that
they
are
not
by
and
by
in
a
moment
,
after
they
haue
hearde
the
blaste
of
H.N.
his
doctrine
,
partakers
of
the
resurrection
,
that
is
,
made
elders
and
illuminate
men
.
In
the
37.
Chapter
of
of
his
Euangelie
,
likewise
this
same
matter
is
testified
of
him
more
cleerely
,
yf
possible
that
may
be
:
Yea
happy
is
he
,
which
now
respecteth
wel
the
true
light
,
and
assembleth
him
in
this
day
,
vnto
the
mercy
seate
of
the
Maiestie
of
God
and
Christ
to
his
saluation
,
for
after
this
day
,
there
shall
no
day
of
grace
come
vppon
the
earth
,
because
all
the
workes
of
God
,
and
his
Prophecies
bee
come
fulfilled
according
to
the
scripture
in
the
same
.
And
for
that
the
righteous
iudgement
of
God
,
to
an
euerlasting
death
and
damnation
of
all
vngodly
,
and
to
an
eternall
life
and
saluation
of
all
the
holy
ones
,
and
elect
of
God
,
becommeth
also
executed
therein
.
This
opinion
of
his
,
is
confuted
before
at
large
in
my
answere
to
that
title
,
which
hee
challengeth
vnto
him selfe
,
This
onely
testimony
I
wyll
adde
to
the
former
,
for
the
ouerthrowe
of
this
opinion
,
If
to
doe
good
and
liue
well
,
be
the
resurrection
of
life
,
howe
is
that
true
,
which
S.
Iohn
testifieth
,
that
they
which
haue
doone
good
,
shall
come
foorth
of
the
Graues
,
vnto
the
resurrection
of
life
?
With
what
trueth
or
in
what
sence
can
it
be
said
of
a
man
,
Iohn
.
5.29
.
that
he
commeth
forth
to
that
,
which
already
he
hath
in
him selfe
and
is
possessed
of
?
Nay
if
this
bee
the
resurrection
to
arise
vp
to
the
imbrasing
of
H.N.
his
doctrine
,
with
what
trueth
can
it
be
saide
,
that
they
which
alreadie
haue
doone
good
,
shal
come
forth
vnto
the
resurrection
of
life
:
when
he
is
of
opinion
that
we
are
voide
of
al
goodnes
&
grace
,
vntil
we
become
seasoned
with
this
seruice
of
the
loue
?
And
howe
can
they
which
haue
doone
good
come
out
of
the
graue
,
when
by
his
doctrine
they
haue
come
out
of
theyr
graues
,
before
they
haue
done
good
?
For
death
&
burial
vnto
sinne
,
are
in
order
before
the
resurrection
,
vnto
righteousnes
and
newnesse
of
life
.
What
comfort
can
our
faith
finde
in
this
article
of
our
beliefe
,
yf
H.N.
his
doctrine
be
true
?
If
all
were
perfourmed
which
hee
promiseth
,
yet
can
wee
come
by
no
other
comfort
from
him
then
this
,
that
yf
wee
shall
imbrace
his
doctrine
,
then
shall
wee
lyue
as
hee
doeth
heere
vppon
earth
.
This
is
all
the
benefite
that
our
faith
obteyneth
by
the
resurrection
of
H.N.
his
Christ
from
the
dead
.
H.N.
The
eight
Article
.
Wee
beleeue
in
the
holy
[
](A04901-e23980-b)a.
a.
Iohn
.
14.
c.
16
1.
Iohn
.
5.
a
Ghost
:
and
that
the
same
,
in
the
oldnesse
of
the
[
](A04901-e23990-b)b.
b.
Ioel.
2.
c.
tyme
,
when
the
dayes
of
the
patience
of
Christ
,
in
the
obedience
of
the
holy
and
gratious
woorde
▪
and
his
seruice
of
loue
,
are
fulfilled
,
becommeth
[
](A04901-e24000-b)c.
c.
Acts.
2.
c.
10.
c
powred
foorth
from
the
right
hand
of
God
,
through
Iesus
Christ
,
namely
ouer
them
all
that
haue
[
](A04901-e24010-b)d.
d.
Mat.
19.
c.
followed
Christ
in
his
death
of
the
crosse
obediently
,
and
haue
kept
his
doctrine
,
with
the
word
of
his
patience
[
](A04901-e24020-b)e.
e.
Luk.
22.
c.
24.
euen
vnto
the
ende
,
that
is
which
are
passed
through
,
or
haue
accomplished
the
Passeouer
with
Christ
till
vnto
the
seconde
[
](A04901-e24030-b)f.
f.
Mat.
19.
Rom.
6.
birth
from
the
dead
.
Or
vnto
the
new
life
of
the
true
being
of
Christ
.
Answeare
.
Wee
doe
heare
nothing
from
H.
N.
to
mooue
vs
too
thinke
,
that
the
holy
Ghost
is
God
,
which
thing
woulde
not
haue
beene
omitted
,
if
hee
had
been
sounde
therein
,
seeing
he
openeth
vnto
his
familie
the
principles
of
religion
,
whereof
this
is
one
of
the
chiefe
,
and
setteth
downe
beside
the
woordes
of
our
Creede
,
his
owne
exposition
&
explication
of
the
same
:
seyng
also
that
of
all
the
churches
which
professe
Christianitie
throughout
the
whole
worlde
,
there
is
no
one
,
that
hath
vnto
this
day
imbrased
his
doctrine
,
or
ioyned
with
him
in
religion
,
and
those
which
throughly
know
hym
,
professe
warre
with
him
:
considering
likewise
,
that
the
scripture
hath
not
left
vs
without
sufficient
light
,
to
prooue
the
holy
Ghost
not
onely
to
be
God
in
substaunce
one
with
the
father
and
the
sonne
,
but
also
distinct
in
person
.
I
say
in
these
,
and
suche
like
respectes
,
his
silence
in
so
principal
a
thing
,
bewrayeth
him selfe
not
to
be
sounde
in
the
same
.
But
to
omit
coniectures
how
euident
soeuer
they
bee
,
and
to
come
to
the
matter
iustified
and
warraunted
by
expresse
writing
:
howe
is
it
that
H.
N.
professeth
that
his
holy
Ghost
becommeth
poured
foorth
(
as
he
speaketh
)
in
the
oldnesse
of
the
time
,
when
men
haue
followed
Christe
in
the
death
of
his
crosse
,
vnto
the
newe
life
or
seconde
birth
?
Can
men
make
any
beginning
in
Christianitie
,
before
the
spirit
of
God
bee
geeuen
vnto
them
?
Nay
can
they
truely
conceine
of
that
way
,
before
they
be
lightened
with
the
spirite
of
God
?
Doeth
not
the
Apostle
plainly
affirme
,
That
no
man
knoweth
the
things
of
God
,
but
the
spirite
of
God
,
And
therefore
in
the
next
verse
confesseth
,
That
they
had
receiued
the
spirite
of
GOD
,
whereby
they
myght
knowe
the
thinges
that
were
geuen
them
of
GOD
?
1.
Cor.
2.11
.
Haue
the
seruantes
of
GOD
,
his
spirite
powred
vppon
them
,
when
they
haue
beene
dead
vnto
sinne
?
is
it
not
by
the
power
of
the
spirite
of
GOD
,
that
they
die
vnto
sinne
,
aswell
as
they
that
lyue
vnto
righteousnesse
?
Doeth
not
the
Apostle
attribute
the
mortifiyng
of
the
deedes
of
the
body
to
the
spirite
in
these
woordes
?
Rom.
8.13
.
If
yee
mortifie
the
deedes
of
the
body
,
by
the
spirite
,
yee
shall
liue
.
Howe
then
dare
H.N.
vtter
suche
dangerous
dreames
as
these
bee
of
the
holy
Ghoste
,
that
hee
shoulde
not
bee
geuen
vnto
the
seruauntes
of
GOD
,
before
they
haue
altogeather
left
sinne
,
and
become
vtterly
dead
vnto
the
same
?
For
hee
is
of
opinion
,
that
the
holy
ghost
is
not
graunted
vnto
his
familie
,
before
that
time
that
Christe
in
the
spirite
(
as
was
spoken
before
)
appeare
vnto
them
,
and
they
become
partakers
and
possessed
of
that
estate
of
perfection
,
which
hee
dreameth
of
.
And
therefore
(
as
was
declared
before
)
he
calleth
the
visible
comming
of
the
holy
Ghost
vpon
the
Apostles
,
whereof
mention
is
made
in
the
second
of
the
Actes
:
[
the
appearing
of
Christe
in
the
spirite
]
.
For
that
estate
which
his
familie
are
partakers
of
before
this
perfection
,
was
called
before
[
the
estate
of
the
man
in
his
youngnes
]
and
here
it
is
called
,
[
the
dayes
of
the
pacience
of
Christ
in
the
obedience
of
the
holy
and
gracious
woorde
,
and
his
seruice
of
loue
,
and
the
keeping
of
the
doctrine
of
his
patience
.
]
Now
(
saith
H.N.
)
when
those
dayes
of
the
pacience
of
Christ
are
fulfilled
,
and
when
they
haue
kept
the
woorde
of
his
pacience
,
vnto
the
ende
,
then
becometh
the
holy
Ghost
powred
foorth
vpon
suche
,
from
the
right
hande
of
GOD
.
Those
of
the
family
which
dye
before
they
be
elders
and
come
to
perfection
,
be
damned
for
euer
by
the
doctrine
of
H.
N.
By
this
doctrine
(
in
my
iudgement
)
H.
N
dealeth
hardly
with
the
man
in
his
youngnesse
.
For
yf
it
shoulde
please
the
Lorde
,
to
call
any
of
his
familie
,
before
they
were
come
to
this
perfection
which
hee
speaketh
of
,
they
shoulde
dye
as
reprobates
,
out
of
the
fauour
of
GOD
,
the
heires
of
euerlasting
destruction
.
(
For
as
saint
Paule
testifieth
,
)
If
any
man
haue
not
the
spirite
of
Christ
,
the
same
is
not
his
:
and
by
this
doctrine
of
H.
N.
they
are
not
partakers
thereof
,
Rom.
8.9
.
before
those
dayes
of
the
pacience
of
Christe
bee
fully
expired
,
and
this
estate
of
perfection
entred
:
which
hee
calleth
[
the
second
birth
from
the
dead
,
]
or
[
the
new
life
of
the
true
beeyng
of
Christe
.
]
H.
N.
Which
vpright
beleuers
,
that
folowe
after
Christ
in
death
&
life
,
become
[
](A04901-e24260-b)g.
g.
Actes
.
1.
a.
baptized
or
washed
through
Christ
,
in
the
pure
and
liuing
[
](A04901-e24270-b)h.
h.
Iohn
.
3.
a.
7.
1.
Actes
.
2.
c.
waters
of
the
holy
ghost
:
&
those
same
shal
also
(
i
)
become
powred
foorth
ouer
them
,
with
ful
clearenesse
of
God
abundantly
,
for
euen
so
,
through
shedding
foorth
of
the
holy
Ghoste
,
ouer
the
vpright
beleeuers
in
Christ
,
vnder
the
obedience
of
the
loue
of
the
holy
Ghost
,
doeth
Christ
make
manifest
[
](A04901-e24290-b)k.
k.
Apo.
21.
a.
his
holy
church
,
the
[
](A04901-e24300-b)l.
l.
Actes
.
2.
a.
Ephe.
1
c.
2.
c.
communialtie
of
his
holy
ones
,
and
establisheth
on
the
same
the
promises
[
](A04901-e24310-b)m.
m.
Gen.
12
,
a.
22
of
God
his
heauenly
father
,
and
euen
so
plainely
sheweth
who
are
the
right
Christians
,
&
in
what
maner
of
wise
that
they
become
baptized
,
vnder
the
obedience
of
the
beliefe
of
Iesu
Christ
,
in
the
name
of
the
holy
[
](A04901-e24320-b)n.
n.
Actes
.
10.
e
Ephc.
1.
b.
4.
d.
Ghost
.
And
that
is
the
vpright
christian
baptisme
,
in
the
[
](A04901-e24330-b)o.
o.
Mat.
28.
b.
Actes
.
1.
a.
2.
a.
10.
e.
name
of
the
holy
Ghost
,
and
it
is
the
true
seconde
[
](A04901-e24340-b)p.
p.
Iohn
.
3.
a
byrth
,
out
of
the
holy
Ghost
,
the
ttue
loue
of
GOD
and
Christ
.
Answeare
.
THese
vpright
beleeuers
haue
the
waters
of
the
holy
Ghost
,
as
H.
N.
affirmeth
,
powred
foorth
ouer
them
with
full
cleerenes
of
God
abundantly
:
and
thus
doth
Christ
make
manifest
his
holy
Churche
vnder
the
obedience
of
the
loue
through
the
shedding
foorth
of
the
holy
Ghost
,
who
is
nothing
els
,
but
[
the
loue
of
God
&
Christ
]
with
H.N.
as
appeareth
in
the
lasse
lyne
of
the
last
Section
,
and
this
he
calleth
the
baptisme
in
the
name
of
the
holy
Ghost
.
This
doctrine
hath
bene
confuted
before
:
there
is
nothing
therefore
remayning
now
,
but
to
geue
you
a
sight
of
those
absurde
thinges
which
follow
vppon
it
.
First
of
all
by
this
doctrine
,
H.N.
his
Christ
in
the
spirite
,
and
his
holie
Ghost
,
be
all
one
.
Secondly
the
holie
Ghost
is
not
geuen
,
Sinne
is
subdued
in
vs
before
we
haue
the
holy
Ghost
.
but
to
them
that
are
of
this
familie
,
and
subscribe
to
the
doctrine
and
religion
of
H.N.
Thirdly
,
sinne
is
subdued
,
before
the
holie
Ghost
bee
graunted
and
geuen
vnto
them
.
Fourthly
.
Baptisme
is
no
cutwarde
seale
and
assurance
of
that
good
will
the
Lord
beareth
vnto
vs
,
but
an
inwarde
perfect
obedience
,
that
wee
yeelde
vnto
him
.
And
last
of
al
,
the
holie
Ghost
,
is
not
that
with
begetteth
in
vs
the
loue
of
God
&
Christ
,
as
it
is
written
:
but
it
is
the
verie
loue
it self
of
God
and
Christ
,
and
nothing
else
.
These
errours
be
so
euident
,
Rom.
7
that
if
nothing
had
bene
saide
seuerally
vnto
them
before
,
being
once
brought
out
vnto
the
barre
,
and
arrayned
,
a
man
woulde
thinke
they
would
at
the
first
haue
yeelded
,
confessed
,
and
neuer
for
shame
by
pleading
not
guiltie
,
haue
made
any
further
trouble
vnto
the
countrie
for
their
tryall
.
H.
N.
Wee
confesse
,
that
they
all
,
which
become
not
grounded
in
this
same
vpright
faith
of
Iesu
Christ
,
nor
become
euen
so
baptized
,
as
is
before
mencioned
in
the
first
article
,
in
the
name
of
the
Father
,
vnder
the
obedience
of
the
loue
of
the
father
,
and
his
lawe
,
(
and
as
is
before
mencioned
in
the
fourth
article
)
in
the
name
of
the
Sonne
,
vnder
the
obedience
of
the
loue
of
the
sonne
,
and
his
beliefe
,
and
as
is
before
mencioned
in
this
8.
article
,
)
in
the
name
of
the
holie
Ghost
,
vnder
the
obedience
of
the
loue
of
the
holy
Ghoste
,
and
his
renuing
of
the
life
&
minde
:
are
no
true
Christians
:
and
that
they
also
all
,
that
boast
themselues
to
be
Christians
,
without
this
same
vpright
faith
,
and
baptisme
,
are
doubteles
false
[
](A04901-e24490-b)q.
q.
Mat.
24.
a.
Luke
21.
a.
christians
.
Sectio
33.
Therefore
shall
nowe
in
this
same
day
of
the
loue
,
the
worde
that
the
Lord
Iesus
hath
spoken
concerning
the
true
be
,
liefe
and
baptisme
,
be
a
iudge
,
also
become
fulfilled
&
founde
verie
true
,
and
make
knowen
the
beleeuers
from
the
vnbeleeuers
.
Section
.
34.
For
verilie
who
so
beleeueth
and
becommeth
[
](A04901-e24520-b)r.
r.
Mar.
16.
b.
Actes
.
1.
a.
baptized
,
after
this
maner
(
like
as
we
here
confesse
or
acknowledge
,
according
to
the
word
of
Iesu
Christ
,
the
vpright
faith
and
baptism
)
he
shall
become
saued
:
but
who
so
beleeueth
not
,
hee
shall
according
to
the
worde
of
Iesu
Christ
become
●ar
.
16.
b.
condemned
35.
For
that
cause
let
no
man
boast
him
to
be
a
christian
,
that
hath
not
in
the
vpright
faith
receiued
the
true
tokens
of
the
Christianitie
,
that
is
[
](A04901-e24540-b)t.
t.
Mar.
28.
c.
that
beareth
or
carieth
not
the
name
of
the
Father
,
and
of
the
Sonne
and
of
the
holie
Ghost
,
Mark.
16.6
.
Actes
.
1.
b.
2.
a.
essentially
and
liuingly
in
him
(
otherwise
he
shall
assuredly
in
this
same
day
of
the
loue
of
the
righteous
[
](A04901-e24560-b)v.
v.
Mat.
25.
d.
Rom.
14
b.
iudgement
,
before
al
the
holie
ones
of
God
,
which
are
comprehended
in
the
communialtie
of
the
loue
bee
founde
false
and
lying
.
For
the
woorde
that
the
Lorde
Iesus
Christ
hath
spoken
[
](A04901-e24570-b)x.
x.
Iohn
12.
d.
shal
iudge
him
in
this
same
newest
day
.
Answeare
.
H.N.
proceedeth
nowe
to
the
sentence
of
euerlasting
condemnation
,
which
hee
thundreth
out
agaynst
all
howe
many
soeuer
,
who
shall
not
nowe
in
this
present
day
of
the
loue
,
beleeue
this
doctrine
which
he
hath
here
published
and
professed
.
What
sentence
hee
himselfe
lieth
vnder
,
I
leaue
it
vnto
the
Lorde
,
but
if
there
be
any
place
left
vnto
prayer
for
him
,
I
pray
God
hee
may
be
so
truely
touched
with
repentaunce
,
as
that
curse
may
be
turned
from
him
,
which
wayteth
for
so
many
,
as
by
damnable
doctrine
,
shall
leade
blinde
and
simple
soules
out
of
the
way
.
In
the
meane
time
we
stande
assured
from
the
mouth
of
the
lorde
,
Prou.
26.
●
.
that
the
curse
which
is
causelesse
shall
not
come
.
The
true
Churche
of
Christ
acknowledgeth
the
holy
Ghost
to
be
God
equall
with
the
Father
,
and
the
Sonne
:
because
the
Scripture
geueth
libertie
and
freedome
vnto
him
,
in
distributing
of
graces
and
giftes
vnto
the
children
of
GOD
.
According
as
we
reade
in
the
former
Epistle
to
the
Corinthes
:
Al
these
thinges
worketh
one
,
and
the
self
same
spirite
,
1.
Cor.
12.11
.
distributing
to
euerie
man
seuerallie
as
he
will
:
&
because
in
like
maner
it
ioyneth
him
with
the
father
and
the
sonne
,
makinge
but
one
God
of
those
three
persons
,
1.
Iohn
.
5.7
.
as
it
is
written
in
the
first
Epistle
of
Saint
Iohn
,
There
are
three
which
beare
recorde
in
heauen
,
the
Father
,
the
worde
,
and
the
holy
Ghost
,
and
these
three
are
one
.
Wee
doe
assuredly
beleeue
,
that
the
holie
Ghost
will
bee
our
comforter
vnto
the
ende
,
as
well
in
woorking
the
woorkes
of
sanctification
in
vs
,
as
in
making
strong
and
sealing
vp
vnto
our
spirite
the
assurance
of
saluation
and
euerlasting
life
:
bringing
all
that
to
passe
in
our
weakenesse
,
which
the
Lorde
hath
promised
in
his
woorde
.
For
the
which
ende
he
is
sent
from
the
Father
and
the
Sonne
into
the
world
.
Which
effectes
,
are
many
in
number
,
and
merueilous
for
the
great
workemanshippe
thereof
in
such
frailtie
,
as
wee
are
forced
to
feele
and
confesse
to
be
within
our selues
.
For
what
a
wonderful
worke
is
this
in
flesh
and
bloud
,
to
haue
a
wise
and
vnderstanding
heart
in
the
will
and
word
of
his
God
?
The
Apostle
setteth
this
sight
of
God
his
goodnesse
towardes
vs
which
is
offered
in
the
Gospel
,
farre
aboue
the
reach
eyther
of
sense
or
reason
,
attributing
it
onely
to
the
holy
Ghost
:
The
things
which
eye
hath
not
seen
,
1.
Cor.
2.9
.
neither
eare
heard
,
neither
came
into
mans
heart
,
hath
God
prepared
for
them
that
loue
him
,
but
God
hath
reuealed
them
vnto
vs
by
his
spirit
,
for
what
man
knoweth
the
thinges
of
a
man
saue
the
spirit
of
a
man
,
euen
so
the
things
of
God
knoweth
no
man
but
the
spirit
of
god
.
What
a
rare
work
is
this
in
like
manner
,
to
geue
vnto
men
who
are
priuie
to
themselues
of
manifolde
offences
,
and
great
wretchednes
,
the
confidence
and
boldenesse
to
call
God
Father
,
making
a
full
reckoning
of
his
fauour
,
and
good
wil
towards
them
?
which
thing
is
notwithstanding
wrought
in
the
seruants
of
God
,
Gala.
4.
by
the
spirit
of
God
as
the
Apostle
witnesseth
:
because
ye
are
sonnes
,
God
hath
sent
forth
the
spirite
of
his
sonne
into
your
hartes
,
which
crieth
Abba
,
Father
.
Of
what
difficultie
likewise
is
that
woorke
,
[
to
quicken
this
not
dull
,
but
dead
disposition
within
vs
,
]
in
the
wayes
of
the
Lorde
his
lawes
,
and
in
the
woorkes
of
his
commaundementes
?
yet
doeth
the
spirite
of
God
performe
it
in
vs
,
as
wee
reade
in
the
Epistle
to
the
Romanes
:
If
the
spirite
of
him
that
raised
vppe
Iesus
from
the
dead
dwell
in
you
,
Rom.
8.11
.
he
that
raysed
vp
Christe
from
the
dead
,
shall
also
quicken
your
mortall
bodies
,
by
his
spirite
that
dwelleth
in
you
.
Moreouer
that
passeth
the
power
of
man
,
in
our
afflictions
to
be
guided
vnto
God
,
and
to
haue
beside
the
matter
,
the
acceptable
maner
also
of
mourning
and
groning
ministred
vnto
vs
,
which
proceedeth
from
the
spirite
of
God
,
Rom.
8.26
.
as
it
is
written
to
the
Romanes
:
Likewise
the
spirite
also
helpeth
our
infirmities
,
for
we
know
not
what
to
pray
as
we
ought
,
but
the
spirite
it selfe
maketh
request
for
vs
,
with
sighes
which
cannot
be
expressed
,
but
he
that
searcheth
the
heartes
,
knoweth
what
is
the
meaning
of
the
spirite
,
for
he
maketh
request
for
the
faultes
,
according
to
the
will
of
God
.
And
howe
woonderfull
is
the
Lorde
by
this
woorke
of
his
spirite
in
vs
,
who
are
yet
kept
from
our
Countrey
&
kingdome
,
and
oftentimes
so
euill
intreated
and
so
litle
regarded
,
that
not
onelie
men
,
but
the
Lorde
himselfe
,
seemeth
to
reckon
of
vs
as
vnwoorthie
of
any
welfare
here
vppon
earth
to
haue
notwithstanding
within
vs
,
a
good
earnest
of
our
inheritance
in
heauen
,
euen
the
spirit
of
God
,
Ephe.
2.14
.
who
hath
also
to
name
[
Comforter
]
for
these
and
like
effectes
of
consolation
?
after
that
ye
beleued
ye
were
sealed
with
the
holy
spirite
of
promise
,
which
is
the
earnest
of
our
inheritaunce
,
for
the
redemption
of
that
libertie
purchased
,
to
the
praise
of
his
glory
.
As
for
H.N.
his
holie
Ghost
,
there
are
no
suche
thinges
to
bee
had
from
him
,
for
concerning
the
earnest
and
assurance
to
be
made
for
our
inheritaunce
,
what
vse
can
there
be
thereof
,
when
once
wee
are
entred
vpon
the
same
:
nowe
by
H.N.
his
doctrine
,
euerlasting
life
,
is
in
this
life
and
in
this
estate
of
perfection
which
he
professeth
,
&
therfore
when
possession
is
taken
,
there
is
no
longer
place
for
anie
pledge
or
earnest
of
assurance
,
and
therefore
H.N.
his
holie
Ghost
,
cannot
bee
he
which
the
Scripture
setteth
foorth
,
and
maketh
knowen
by
the
propertie
of
a
pleadge
or
earnest
?
Beside
this
,
when
H.N.
his
holie
Ghost
is
once
come
,
they
are
past
praier
for
sinne
,
they
haue
not
to
pray
against
it
beyng
no
sinners
:
and
goodnesse
they
want
not
,
beyng
perfect
,
and
therefore
he
is
not
that
holie
Ghost
which
the
Scripture
speaketh
off
,
that
helpeth
their
infirmities
,
who
know
not
what
to
pray
as
they
ought
,
making
request
with
sighes
and
grones
that
cannot
be
expressed
.
H.N.
The
nienth
Article
.
Wee
beleeue
one
holy
Churche
a
communialtie
[
](A04901-e24880-b)a.
a.
Iohn
.
17
,
c.
Rom.
12.
a.
15.
b.
1.
Cor.
12.
a.
Ephe.
4.
b.
of
holie
ones
:
which
is
the
conioyned
bodie
[
](A04901-e24890-b)b.
b.
Ephe.
10.5
.
a.
of
Christ
or
incorporated
through
the
loue
,
to
Christ
:
and
that
the
shedding
forth
[
](A04901-e24900-b)c.
c.
Actes
2.
a.
of
the
holy
Ghost
commeth
to
passe
:
vnder
the
obedience
of
the
loue
vppon
the
same
.
For
through
the
holie
Ghost
(
wherewith
shee
is
:
in
all
loue
annoynted
,
blessed
,
and
elected
,
to
a
sanctified
[
](A04901-e24910-b)d.
d.
Apo.
21.
a.
bride
of
Christ
:
)
shee
becommeth
named
one
holy
communialty
of
holie
ones
,
which
is
the
holie
conioyned
body
of
the
bodie
of
Iesu
Christ
Section
.
37
We
confes
that
this
same
one
holy
[
](A04901-e24950-b)e.
e.
Actes
2.
a.
comunialtie
which
becommeth
euen
so
as
is
aboue
said
incorporated
through
the
loue
:
into
the
bodie
of
Iesu
Christ
,
as
one
[
](A04901-e24960-b)f.
f.
Iohn
.
17.
c.
bodie
with
him
,
and
baptized
in
his
sauing
health
:
is
the
true
Christianitie
,
and
the
vpright
holie
[
](A04901-e24970-b)g.
g.
Apo.
22.
a.
22.
churche
of
Iesu
Christ
.
Wherevnto
all
people
shoulde
of
right
assemble
them
vnder
the
obedience
of
the
loue
,
to
their
blessing
and
saluation
according
to
the
promises
:
For
she
is
God
maiesty
,
[
](A04901-e24980-b)h.
h.
Iohn
.
14.
b.
Apo.
21.
a.
or
the
true
house
of
the
loue
,
for
his
dwelling
,
wherein
God
will
haue
mercie
on
all
people
.
Section
38.
Who
so
nowe
therefore
assembleth
him
not
vnder
the
obedience
of
the
loue
:
vnto
the
same
holy
Church
of
Iesu
Christ
,
neither
yet
submitteth
him
humbly
,
vnder
the
same
maiestie
of
GOD
,
but
contemneth
the
righteousnesse
of
GOD
:
and
the
spiritual
giftes
&
riches
of
Christ
&
so
turneth
[
](A04901-e25010-b)i.
i.
Tim.
4.
a.
2.
Tim.
3.
a.
2
Pet.
3.
a.
away
him self
from
the
communialtie
of
the
loue
,
the
chosen
holy
ones
of
God
,
he
sheweth
that
hee
is
false
of
hearte
,
and
standeth
minded
agaynst
GOD
and
his
holie
Church
,
and
bringeth
euen
so
the
iudgement
[
](A04901-e25020-b)k.
k.
Iud.
1.
b.
of
his
condemnation
ouer
himselfe
.
Answeare
.
H.N.
professeth
here
,
that
this
sect
is
the
true
,
and
onely
Church
of
Christ
,
incorporated
through
loue
to
Christ
,
wherevnto
all
people
shoulde
of
right
assemble
themselues
,
to
their
blessing
and
saluation
,
because
she
is
Gods
Maiestie
,
for
these
be
his
owne
wordes
.
Hee
professeth
likewise
,
that
whosoeuer
turneth
himselfe
away
,
from
this
communialtie
of
the
loue
,
hee
bringeth
euen
so
the
iudgement
of
his
condemnation
ouer
himselfe
.
In
many
places
of
this
booke
he
flatly
condemneth
all
people
,
that
are
not
of
this
secte
,
hee
affirmeth
their
estate
to
hee
a
false
beyng
,
the
Diuell
,
the
Antichrist
,
the
wicked
spirit
the
kingdome
of
Hell
,
1.
Exhor.
15.17
.
&
the
maiestie
of
the
Diuell
himselfe
:
they
are
his
verie
woordes
in
the
fifteenth
Chapter
of
his
first
exhortation
.
I
will
not
stand
long
vpon
this
point
,
but
content
my selfe
onely
with
two
testimonies
,
and
those
taken
out
of
this
,
and
the
next
chapter
,
whereby
euery
man
may
easily
perceiue
,
what
his
iudgement
is
,
both
of
the
Preachers
and
people
,
wheresoeuer
,
or
howe
many
soeuer
that
are
not
of
his
familie
.
Thus
he
speaketh
in
the
fifteenth
Chapter
of
his
first
Exhortation
,
and
tenth
Section
:
The
vnilluminated
vnsent
teachers
,
busie
,
and
apply
them
very
earnestly
about
the
profounde
knowledge
of
the
Scriptures
,
or
high
vnderstandinges
,
according
to
the
pleasing
,
either
contentation
of
men
,
or
about
a
paynted
holines
,
or
false
righteousnes
,
according
to
the
fleshe
,
or
outwarde
appearance
,
that
hath
before
the
fleshly
minded
,
a
shewe
of
righteousnes
,
but
inwardly
their
nature
or
minde
,
is
full
of
iniquitie
and
full
of
all
false
witnessinges
,
against
God
his
gratious
woorde
,
and
his
Ministers
,
and
they
are
not
else
what
,
but
a
nest
of
Diuelles
,
and
of
all
wicked
Spirites
.
Therefore
surely
,
the
riches
of
the
knowledge
,
in
all
false
heartes
,
of
the
Scripture-learned
,
and
in
all
presumptuous
or
arrogant
selfe
wise
is
the
false
spirite
of
Antichrist
,
which
through
his
shew
of
outwarde
holines
,
and
great
knowledge
in
the
Scripture
,
worketh
a
secrete
iniquitie
,
and
esteemeth
himselfe
as
more
worthie
,
then
the
loue
and
her
seruice
,
and
aboue
the
wisedome
of
God
,
or
the
vpright
life
,
to
be
the
spirit
of
the
ful
wisedom
it self
.
And
in
the
sixteenth
Chapter
,
which
is
the
next
following
,
and
seuenteenth
Section
he
confirmeth
his
iudgement
in
these
woordes
.
Therefore
it
is
assuredly
al
false
,
&
lies
,
seducing
and
deceitful
,
what
the
vngodly
or
vnilluminated
men
,
out
of
the
imagination
or
riches
of
their
own
knowledg
,
&
out
of
the
learnednes
,
of
the
Scriptures
bring
foorth
,
institute
,
preache
,
and
teache
.
They
preache
in
deed
the
letter
&
imagination
of
their
knowledge
,
but
not
the
word
of
the
liuing
God
.
Seing
then
they
haue
not
fulfilled
obediently
,
the
first
entrance
,
into
the
doctrine
of
the
gratious
word
,
&
yet
neuerthelesse
,
with
free
hearts
presumptuosly
boast
them
to
haue
.
and
to
vse
all
what
is
brought
,
&
geuen
out
of
grace
,
to
the
holieones
of
God
,
in
the
communialtie
of
the
loue
,
There
is
no
true
Christianitie
but
among
them
that
growe
vp
in
the
family
of
loue
vnto
illuminate
elders
.
&
lie
or
erre
therein
:
so
is
doubtlesse
all
their
doing
,
&
word
that
they
vse
,
out
of
the
free
mindednes
of
their
heat
,
a
false
freedom
,
out
the
false
light
,
the
imagination
of
the
knowledge
,
&
all
their
congregation
,
let
them
esteeme
themselues
so
holy
as
they
will
:
a
false
Christianity
,
and
Deuilles
Synagogue
or
schoole
.
For
there
is
none
other
communialtie
of
holie
ones
or
true
Christianitie
but
the
communialty
of
holy
ones
in
the
loue
of
Iesu
Christ
,
&
al
such
as
adioyne
them
thervnto
,
and
grow
vp
vnder
the
obedience
of
the
loue
,
in
the
same
loue
,
to
elders
of
the
holy
&
godly
vnderstanding
.
His
woordes
can
no
waye
be
arrested
so
,
but
that
any
man
,
who
shall
read
them
may
see
and
plainly
perceiue
,
that
he
thinketh
of
al
that
are
not
of
his
familie
,
imbracing
his
doctrine
,
&
adioyning
themselues
to
that
number
as
of
a
false
christianitie
,
a
diuels
sinagogue
or
schole
:
they
be
his
owne
woordes
euen
now
cited
as
you
haue
hearde
.
It
is
very
expedient
therefore
to
examine
what
trueth
there
is
,
in
this
his
assertion
.
The
true
Church
of
Christ
,
resteth
vpon
Christ
and
his
obedience
:
H.N.
his
familie
,
resteth
vpon
the
law
,
and
their
obedience
yeelded
vnto
the
same
:
for
that
is
their
Christ
,
and
all
the
meanes
of
saluation
that
they
doe
acknowledge
,
as
doeth
plainely
appeare
by
that
which
hath
beene
spoken
afore
of
their
Christ
.
Wee
may
therefore
say
vnto
them
with
the
Apostle
:
Galla.
5.4
.
ye
are
abolished
from
Christ
,
who
soeuer
are
iustified
by
the
law
,
Galla.
3.29
.
ye
are
fallen
from
grace
.
The
Church
of
Christ
is
Abraham
his
seede
,
and
therfore
as
he
was
,
so
they
be
heires
by
promise
:
H.N.
his
familie
,
commeth
to
all
their
happinesse
by
their
own
paines
&
proper
purchase
,
&
therfore
fallen
from
grace
,
and
lye
vnder
the
curse
of
God
:
For
so
many
as
are
of
the
workes
of
the
law
,
are
vnder
the
curse
,
saith
the
Apostle
.
Galla.
3.10
.
In
the
true
Church
of
Christ
,
the
iusi
man
,
who
because
he
is
iust
,
cannot
be
voyde
of
the
fruites
of
righteousnesse
and
true
holinesse
:
yet
leaneth
he
not
to
that
his
labour
,
as
now
beeing
altogither
free
from
imperfection
:
but
liueth
by
his
faith
,
and
resteth
in
the
mercy
of
his
God
,
according
as
it
is
written
by
the
Apostle
:
The
iuste
shall
liue
by
faith
.
Galla.
3.11
.
But
in
this
Familie
,
there
iust
men
leaue
and
let
goe
,
all
faith
and
credite
in
the
goodnesse
of
any
other
,
and
will
liue
by
their
owne
laboure
.
This
sanctification
and
holinesse
of
the
Church
of
Christe
,
albeit
it
be
sounde
and
sincere
,
yet
is
it
neuer
perfect
and
absolute
in
this
life
,
without
sinne
and
imperfection
at
all
.
Iohn
.
15.2
.
For
we
doe
reade
in
the
Gospell
after
Saint
Iohn
,
that
braunches
,
euen
all
of
those
without
exception
,
which
bring
forth
fruite
,
be
in
no
other
estate
,
but
that
they
haue
in
them
notwithstanding
matter
of
necessitie
to
be
purged
,
that
so
they
may
bring
foorth
more
fruite
:
Euery
braunch
that
beareth
fruite
,
he
purgeth
it
,
that
it
may
bring
foorth
more
fruite
:
and
therfore
doe
we
say
in
the
next
Article
,
that
we
doe
beleeue
the
forgiuenesse
of
sinnes
:
but
the
sanctification
and
holynesse
of
H.N.
his
Church
and
Familie
(
as
they
say
)
is
perfect
euen
in
this
life
.
The
members
of
the
true
Church
,
bee
braunches
of
that
true
Vine
Christ
,
and
haue
from
thence
their
sappe
,
&
strength
to
beare
:
but
the
fellowes
of
this
Familie
haue
all
their
sappe
in
them selues
:
for
they
doe
not
acknowledge
originall
sinne
,
nor
yet
the
doctrin
of
our
free
election
in
Christ
,
and
therefore
must
of
necessitie
with
Pelagius
,
plant
grace
generally
in
our
nature
,
and
so
consequently
confesse
that
we
haue
our
sap
in
our selues
.
H.N.
The
tenth
Article
.
Wee
beleeue
the
forgiuenesse
of
[
](A04901-e25340-b)l.
l.
Matth.
9.
a.
16.18
.
Iohn
.
20.
c.
Actes
.
13.
c
.
sinnes
,
namely
in
the
same
communialty
of
holy
ones
,
which
standeth
grounded
in
th
ssame
vpright
and
godly
beliefe
of
Iesu
Christ
,
and
becommeth
baptized
in
that
same
holie
beeing
of
GOD
aboue
rehearsed
,
and
where
the
[
](A04901-e25350-b)m.
m.
Col.
3.
b.
loue
hath
obtained
the
victory
.
Wee
confesse
also
,
that
no
man
shall
obtaine
grace
,
or
forgiuenesse
of
sinnes
at
Gods
hand
,
without
this
same
holie
communialtie
of
Christ
.
For
this
same
is
the
holy
Christianitie
:
the
familie
of
Loue
:
wherein
GOD
himselfe
[
](A04901-e25360-b)n.
n.
2.
Cor.
6.
b.
Apo.
21.
a.
dwelleth
,
liueth
,
and
walketh
:
and
the
true
communialtie
of
Israell
,
which
reigneth
with
God
and
Christ
,
ouer
all
her
enemyes
.
Answeare
.
Hee
that
calleth
to
minde
that
doctrine
which
H.N.
which
hath
set
foorth
before
,
in
his
exposition
vpon
the
4.
Article
,
shall
plainely
perceiue
,
that
remission
and
forgiuenesse
of
sinnes
,
is
nothing
else
,
but
to
bee
set
free
from
sinning
any
more
against
God
:
and
that
not
to
be
attained
vnto
any
otherwise
,
then
by
following
his
Christ
,
in
the
death
of
the
crosse
,
vnder
the
obedience
of
the
loue
.
Which
opinion
is
confirmed
in
his
Euangelie
Chapter
30.
Section
6.
The
clensing
,
which
is
called
Purgatory
,
Euan.
30.6
.
signifieth
vnto
vs
,
the
making
pure
of
the
beleeuers
of
Christ
,
which
they
in
distresse
,
affliction
,
sorrowe
and
anguish
for
the
sinnes
cause
,
doe
passe
thorowe
,
wherein
they
,
as
in
a
fire
of
humiliation
,
are
purged
,
or
iustified
from
all
their
sinnes
,
through
the
beliefe
,
for
to
enter
euen
so
with
pure
heartes
,
into
the
kingdome
of
the
GOD
of
heauens
.
In
which
fire
of
clensing
,
or
Purgatory
,
the
vpright
beleeuers
of
Christ
,
shew
foorth
patience
in
prayer
vnto
God
,
and
euen
so
in
the
beliefe
,
and
in
manner
of
suffering
,
they
followe
after
Christ
in
his
death
of
the
crosse
,
to
the
purging
of
their
sinnes
.
And
the
28
Chapter
of
that
same
booke
,
and
first
Section
,
this
his
opinion
is
likewise
established
.
These
be
his
woordes
.
Whilst
nowe
the
children
of
men
cleaued
vnto
the
vpright
faith
of
Abraham
,
which
was
of
one
beeing
with
the
true
light
of
life
,
or
grounded
themselues
therein
,
and
euen
so
obediently
suspected
the
seruice
of
the
beliefe
,
administred
out
of
the
true
light
,
which
is
Christ
himselfe
in
his
requiring
,
exercised
them
therein
,
and
onely
gaue
eare
and
had
regarde
vnto
the
ministers
of
the
holie
word
,
which
had
kept
the
Passeouer
with
Christ
,
out
of
the
flesh
,
into
the
spirit
,
&
out
of
death
into
life
,
&
were
euen
so
implanted
into
Christ
,
&
coedified
with
God
:
and
also
beeing
obedient
vnto
the
worde
,
in
his
requiring
,
bide
stedfast
therein
,
vntill
that
they
had
also
kept
the
passouer
with
Christ
,
and
obtayned
the
renewing
of
their
spirit
and
mind
,
in
Iesu
Christ
,
the
which
is
the
vpright
supper
,
or
Pascha
,
wherein
men
rightly
eate
the
body
of
Christ
,
drinke
his
bloode
,
are
partakers
of
his
suffering
,
and
baptized
in
his
death
,
vnto
his
burying
:
and
euen
so
remember
the
suffering
of
Christ
,
and
witnesse
or
publish
his
death
,
till
vnto
his
comming
,
that
is
,
vntill
the
true
light
arise
in
the
heart
,
so
were
they
made
safe
,
iustified
from
their
sinnes
,
renewed
in
the
spirit
of
their
minde
,
and
sanctified
in
Christ
,
to
fellow
members
of
his
body
,
&
to
coheires
in
the
riches
of
God
his
father
,
in
the
euerlasting
life
.
This
doctrine
which
maketh
man
his
owne
Sauiour
and
redeemer
,
is
plentifully
confuted
in
the
fourth
Article
,
wherevnto
I
refer
the
reader
.
A
man
would
not
imagine
that
they
could
attempt
so
much
mischieuous
matter
against
vs
,
and
our
saluation
:
euen
then
,
when
they
giue
vs
no
worse
woordes
,
then
the
holie
Ghost
doth
vse
.
For
heere
are
heard
no
other
wordes
,
then
wordes
of
pardon
,
and
forgiuenesse
,
and
yet
there
is
no
other
matter
in
hand
,
than
matter
of
purchasing
and
paying
for
our
saluation
.
But
no
marueile
if
H.N.
(
who
before
was
sufficiently
prooued
to
bee
Iudas
)
doe
nowe
kisse
,
when
he
meaneth
to
kill
,
and
in
woords
putteth
vs
in
hope
of
a
pardon
:
when
in
deede
is
drift
is
,
to
haue
vs
pay
the
vtmost
farthing
.
Heb.
10.16.17
In
the
tenth
Chapter
to
the
Hebrues
,
it
is
plainely
prooued
,
that
euen
those
his
deare
and
best
beloued
Children
,
in
whose
heartes
and
mindes
,
himselfe
hath
written
his
owne
lawes
:
haue
in
them
notwithstanding
matter
to
be
pardoned
and
forgiuen
.
After
those
dayes
(
saieth
the
Lorde
)
I
will
put
my
lawes
in
their
heart
,
and
in
their
mynde
I
will
write
them
,
and
their
sinnes
and
iniquities
I
will
remember
no
more
.
The
place
is
alleadged
out
of
the
Prophete
Ieremye
,
Iere.
32.
I
wil
make
an
euerlasting
couenant
with
them
,
that
I
will
neuer
turne
away
from
them
to
doe
them
good
:
but
I
will
put
my
feare
in
their
hearts
,
that
they
shall
not
departe
from
me
.
These
people
to
whome
the
Lorde
hath
made
this
large
and
liberall
promise
,
that
they
shall
enioy
such
a
portion
of
his
feare
,
as
shal
be
able
to
kepe
them
from
departing
from
him
:
these
(
I
say
)
that
haue
and
enioy
such
a
measure
of
mercy
from
the
Lorde
:
haue
all
this
notwithstanding
in
that
their
estate
sinnes
to
be
pardoned
,
and
that
with
one
offering
for
all
,
neuer
after
to
be
renued
:
With
one
offering
hath
he
consecrated
for
euer
(
saith
the
holie
Ghost
)
them
,
that
be
sanctified
.
And
againe
,
Verse
.
14.
Where
remission
of
these
things
is
,
there
is
nowe
no
more
offering
for
sinne
.
If
one
offering
consecrate
for
euer
them
that
be
sanctified
:
then
are
there
not
so
many
offeringes
to
consecrate
withall
,
as
there
be
persons
sanctified
:
which
is
the
doctrine
of
H.N.
If
one
offering
consecrate
for
euer
,
them
that
be
sanctified
:
then
H.
N.
and
his
Familie
,
are
not
sanctified
,
because
they
refuse
that
one
offering
,
which
the
Lord
hath
appointed
,
thereby
to
consecrate
for
euer
them
that
are
sanctified
:
and
haue
erected
in
steade
therof
,
a
continuall
offering
,
and
oblation
for
sinne
,
wherin
euery
man
must
play
the
Prieste
for
himselfe
.
And
therefore
,
albeit
he
affirme
words
,
that
there
is
remission
,
and
forgiuenesse
of
sinne
in
his
Familie
:
yet
in
trueth
it
is
otherwise
:
Heb.
10.18
.
for
where
there
is
remission
of
sinne
,
there
is
no
more
offering
for
sinne
:
Nowe
in
H.
N.
his
Familie
,
there
is
more
offering
for
sinne
,
and
therfore
there
is
among
them
no
remission
of
sinne
.
The
Prophete
Dauid
affirmeth
,
Psal.
3
2.6
.
that
because
the
Lorde
had
pardoned
him
his
sinne
,
therefore
euery
man
that
is
godly
shoulde
bee
emboldened
likewise
in
their
sinnes
to
flie
vnto
him
:
wherevpon
it
followeth
that
euery
man
that
is
godly
,
is
subiect
to
sinne
.
And
if
this
offence
of
Dauid
,
which
had
pardon
from
the
Lorde
had
not
beene
ommitted
after
his
calling
,
and
walking
vnto
the
worde
of
God
:
then
could
it
not
haue
beene
an
argument
of
hope
for
the
godly
,
because
it
was
committed
before
he
began
to
liue
in
the
feare
of
God
:
and
therfore
their
estate
&
condition
should
be
so
diuerse
,
that
one
coulde
not
yeelde
the
helpe
of
hope
vnto
an
other
.
Now
if
euery
godly
man
should
haue
hope
by
it
:
then
is
there
no
man
so
illuminate
,
but
he
remaineth
subiect
to
sinne
,
and
therefore
must
liue
by
faith
,
and
with
the
true
Church
of
God
,
beleeue
the
forgiuenesse
of
sinnes
.
Nowe
forgiuenesse
of
sinne
(
if
H.N.
his
doctrine
may
be
beleeued
)
is
not
to
bee
had
or
hoped
for
,
without
this
his
familie
of
loue
:
so
that
euery
man
,
not
beeing
of
that
his
number
,
is
shut
out
of
the
Church
,
He
that
is
not
of
this
familie
of
Loue
,
shall
neuer
obtaine
forgiuenesse
of
his
sins
at
God
his
hand
.
and
kingdome
of
Christ
,
and
liueth
without
all
hope
of
mercy
,
and
forgiuenesse
from
the
Lorde
.
For
these
be
his
wordes
,
in
explaning
this
Article
:
No
man
shall
obteine
grace
,
nor
forgiuenesse
of
sinnes
,
at
God
his
hands
,
without
this
same
holy
communialtie
of
Christ
:
for
this
same
is
the
holy
christianity
,
the
Familie
of
loue
,
wherein
God
himselfe
dwelleth
,
liueth
&
walketh
&c.
H.
N.
The
xi
.
Article
.
Wee
beleeue
the
[
](A04901-e25770-b)o.
o.
Esa.
26.
e.
Ezec.
36.37
.
b.
resurrection
of
the
fleshe
:
wee
confesse
that
the
dead
which
are
deceased
or
fallen
a
sleepe
in
Christ
,
rise
vp
[
](A04901-e25780-b)p.
p.
Iohn
5.
d.
1.
Cor.
15.
e.
d.
2.
Cor.
5.
a.
1.
Thes.
4.
b.
with
their
bodyes
,
and
appeare
with
Christ
,
in
his
glory
:
where
through
the
whole
house
of
Israell
becommeth
[
](A04901-e25790-b)q
q
Iere.
30.
b.
31.
d.
Ezech.
37.
c.
erected
or
restored
in
the
last
day
according
to
the
promises
.
Answeare
.
That
the
resurrection
of
the
body
,
is
wholy
and
altogither
a
spirituall
matter
,
according
to
the
doctrine
of
H.
N
:
it
plainely
appeareth
in
all
his
bookes
.
I
in
deede
he
vseth
this
worde
body
,
in
this
place
,
but
as
his
accustomed
kind
of
dealing
hath
beene
heeretofore
,
that
the
simple
may
the
sooner
be
deceiued
thereby
,
in
not
suspecting
any
straunge
matter
to
be
there
,
where
they
heare
no
other
beside
the
knowen
&
accustomed
wordes
.
He
calleth
it
[
the
resurrection
of
the
body
be
]
cause
it
is
acccomplished
,
while
yet
we
are
liuing
in
this
body
:
for
so
many
as
nowe
imbrace
the
doctrine
of
H.
N.
and
are
growen
to
perfection
in
the
same
:
in
his
iudgement
,
those
are
risen
from
the
deade
,
and
that
is
with
him
,
the
resurrection
of
the
body
in
the
last
day
:
whervnto
he
draweth
all
the
scriptures
,
which
mention
the
day
of
iudgement
,
&
the
second
comming
of
Christ
:
when
as
wel
good
,
as
bad
,
shall
rise
againe
in
the
fleshe
,
and
be
adiudged
either
to
ioy
or
paine
euerlastingly
.
That
thus
he
thinketh
of
the
resurrection
,
it
is
plaine
and
euidently
to
be
seene
,
in
his
Euangelie
Chapter
.
35.8
.
Beholde
in
this
present
day
,
is
this
Scripture
fulfilled
,
and
according
to
the
testimonie
of
the
scripture
,
the
raysing
vp
,
and
resurrection
of
the
Lordes
dead
,
commeth
also
to
passe
presently
,
in
this
same
day
,
through
the
appearing
of
the
comming
of
Christ
in
his
maiestie
,
which
resurrection
of
the
dead
,
seeing
that
the
same
is
come
vnto
vs
,
from
Gods
grace
,
we
doe
likewise
in
this
present
day
to
an
Euangelie
or
ioyfull
message
of
the
kingdome
of
God
,
and
christ
,
publish
in
al
the
world
,
vnder
the
obedience
of
the
loue
.
In
which
resurrection
of
the
dead
,
God
sheweth
vnto
vs
,
that
the
time
is
now
fulfilled
,
that
his
dead
,
or
the
dead
that
are
fallen
on
sleepe
,
in
the
Lord
,
rise
vp
in
this
day
of
his
iudgement
,
&
appeare
vnto
vs
in
godly
glory
:
which
shall
also
from
henceforth
liue
in
vs
euerlastingly
with
Christ
,
and
raigne
vpon
the
earth
,
wherein
the
scripture
becommeth
fulfilled
,
in
this
present
day
,
like
as
there
standeth
written
therof
.
And
in
the
seconde
chapter
of
the
Euangelie
.
Section
3.
For
that
cause
,
awake
now
in
the
spirit
,
ye
louers
of
the
trueth
,
and
throughly
measure
or
try
out
the
ground
of
this
same
spirit
,
which
to
the
making
aliue
of
all
the
dead
that
are
deceassed
in
the
Lord
,
is
proceeded
from
God
:
and
meruaile
not
at
any
of
this
same
:
but
search
or
examine
the
scripture
,
whether
that
it
make
not
mention
of
the
same
.
Likewise
in
the
4.
Chapter
Section
14.
For
this
cause
our
hope
standeth
now
in
this
day
,
very
little
on
many
inhabitours
of
the
worlde
,
for
of
them
there
shall
fewe
come
,
which
shall
stand
minded
,
or
adioyne
them
vnto
the
loue
,
and
the
requiring
of
her
seruice
,
with
all
their
heart
:
and
yet
many
fewer
,
which
shall
perseuer
therin
vnto
the
ende
.
Therefore
hope
we
with
ioy
,
much
more
on
the
appearing
of
the
dead
,
which
dye
in
the
Lorde
,
or
are
dead
in
him
,
to
wit
,
that
they
in
their
resurrection
from
the
death
,
shall
liuingly
come
vnto
,
or
meete
with
vs
.
For
all
the
dead
of
the
Lord
,
or
members
of
Christ
,
shall
now
liue
&
arise
with
their
bodyes
,
&
we
shall
assemble
vs
with
them
,
and
they
with
vs
,
to
one
body
in
Iesus
Christ
,
into
one
louely
beeing
of
the
loue
,
and
be
altogither
concordable
in
the
loue
,
and
peace
of
Iesu
Christ
.
He
that
shall
reade
the
booke
of
H.N.
with
iudgement
,
shall
soone
see
and
perceiue
,
that
the
knowledge
of
his
doctrine
,
and
obedience
thereunto
,
is
with
him
all
in-all
,
it
is
the
comming
of
Christ
,
the
sound
of
the
last
Trumpet
,
the
resurrection
from
the
deade
,
and
euerlasting
life
:
of
many
I
will
giue
you
one
place
for
proofe
heereof
,
it
is
in
his
Euangelie
Chapter
38.
Section
2
,
Wherefore
awake
now
all
,
lift
vp
your
heades
:
heare
and
see
the
wonderfull
actes
of
God
,
and
haue
regarde
vnto
the
sounde
of
the
laste
Trumpet
,
and
consider
the
forefront
of
the
true
Tabernacle
of
God
:
wherein
the
beginning
of
the
true
God
seruice
,
and
of
the
vpright
Christian
life
,
becommeth
erected
:
the
holie
of
the
true
tabernacle
of
God
:
wherin
the
true
God
seruice
,
and
his
requiring
&
the
obedience
of
the
belief
,
euen
vnto
the
vpright
christian
life
is
accomplished
,
&
the
vaile
remoued
from
the
most
holy
:
the
most
holy
of
the
true
tabernacle
of
god
:
wherein
the
perfection
of
the
true
Christian
life
,
and
al
that
which
God
hath
spoken
from
the
beginning
,
and
promised
thorow
his
Prophets
,
is
set
vp
:
the
kingdome
of
the
God
of
heauens
,
full
of
al
pure
beautie
,
and
heauenly
powers
:
wherein
all
mindes
of
pure
hartes
doe
liue
with
christian
triumph
,
free
without
feare
:
the
day
of
the
righteous
iudgement
of
God
:
in
which
the
compasse
of
the
earth
becommeth
iudged
with
righteousnesse
:
the
iudgement
seat
of
Christ
:
before
which
all
things
must
needes
be
manifested
:
the
perfect
being
of
God
and
Christ
:
in
his
abundant
clearnesse
,
of
the
godly
light
:
the
true
rest
of
al
the
children
of
God
:
in
their
perfect
louelinesse
,
and
vpright
being
:
the
mysterie
of
the
heauenly
trueth
:
wherein
the
right
seruice
of
loue
hath
his
ministration
,
&
the
declaring
of
the
spirituall
treasures
or
riches
of
the
heauenly
goods
,
which
are
administred
,
and
brought
thorow
the
seruice
of
loue
,
to
an
euerlasting
perfection
,
vnto
the
vpright
of
heart
,
and
wherin
al
vnperfect
or
childish
things
,
Images
,
figures
,
and
shadowes
do
ceasse
,
becommeth
nowe
in
this
present
day
(
O
ye
louers
of
the
truth
)
euangelized
and
declared
vnto
you
all
,
and
thereto
also
yee
all
,
so
well
as
we
,
were
created
for
to
liue
therein
,
and
are
called
and
bidden
vnto
the
same
,
out
of
the
grace
and
mercie
of
God
by
me
H.
N.
in
whom
God
hath
sealed
the
dwelling
of
his
glorie
,
and
his
holie
name
.
Wee
are
taught
out
of
the
worde
of
God
to
beleeue
and
assuredly
to
looke
for
the
resurrection
of
this
our
flesh
,
which
by
death
is
taken
downe
,
and
layde
into
the
dust
.
For
by
that
league
and
couenant
,
wherein
the
Lord
standeth
bound
vnto
vs
,
to
become
our
God
,
he
hath
not
onely
taken
our
soule
,
but
our
fleshe
and
bodie
also
into
his
fatherly
protection
:
and
that
not
for
the
time
of
this
life
alone
,
but
in
like
maner
for
the
life
to
come
.
And
therefore
our
Sauiour
Christ
Iesus
,
by
these
words
of
the
couenant
,
proueth
that
the
dead
shal
rise
againe
,
yea
that
Abraham
,
who
had
bene
alreadie
partaker
of
rising
from
sinne
in
truth
(
the
shadow
whereof
H.N.
vrgeth
,
for
the
rising
againe
of
the
flesh
)
should
haue
yet
an
other
resurrection
:
which
is
to
rise
vp
in
flesh
and
bone
,
to
inherite
euerlasting
comfort
,
as
well
in
bodie
,
as
in
soule
.
For
as
the
godly
doe
glorifie
GOD
here
vpon
earth
,
both
in
bodie
and
soule
:
so
shall
they
likewise
be
glorified
of
him
in
both
,
in
the
life
to
come
.
And
this
is
an
article
of
our
beliefe
,
and
especiall
comfort
left
vnto
Christians
.
But
how
can
it
be
that
H.N.
should
be
priuie
vnto
these
,
&
such
like
comfortes
,
who
is
vtterly
ignoraunt
of
Christ
the
procurer
of
them
?
The
Apostle
Paule
,
whose
conuersation
was
in
heauen
,
and
therefore
already
possessed
of
the
rising
from
sinne
:
looked
notwithstanding
for
this
resurrection
of
the
bodie
,
when
it
should
be
chaunged
,
and
made
like
vnto
the
glorious
bodie
of
Iesus
Christ
:
Phil.
3.20
.
as
it
is
written
in
the
Epistle
to
the
Philippians
.
But
our
conuersation
is
in
heauen
,
from
whence
also
wee
looke
for
the
sauiour
,
euen
the
Lord
Iesus
Christ
,
who
shall
chaunge
our
vile
bodies
,
that
it
may
be
fashioned
like
vnto
his
glorious
bodie
,
according
to
the
working
,
whereby
hee
is
able
euen
to
subdue
all
things
vnto
himselfe
.
It
is
manifest
then
by
this
which
hath
bene
spoken
,
that
the
resurrection
of
the
bodie
,
cannot
be
drowned
,
as
H.N.
his
doctrine
doeth
teach
vs
,
in
the
rising
from
sinne
and
wickednesse
.
And
beside
,
in
this
short
abstract
of
the
principal
points
of
our
faith
,
is
it
possible
to
perswade
any
man
,
that
one
and
the
same
thing
,
shoulde
bee
the
matter
and
argument
of
sundrie
articles
?
Now
by
the
doctrine
of
H.N.
this
article
is
the
same
in
effect
,
with
those
of
Christ
his
rising
the
third
day
from
the
dead
,
his
ascending
into
heauen
&
his
sitting
at
the
right
hand
of
God
his
father
:
yea
,
it
is
the
same
in
meaning
,
with
those
of
the
holy
ghost
,
the
holy
catholike
Church
,
the
communion
of
Saints
,
the
forgiuenes
of
sinnes
.
For
all
these
be
nothing
else
,
besides
that
estate
of
life
,
which
his
doctrine
doeth
describe
,
to
bee
the
louely
being
,
and
that
estate
of
perfection
,
which
his
illuminate
elders
bee
possessed
of
.
What
cause
haue
all
true
hearted
Christians
,
to
crie
out
agaynst
this
doctrine
,
which
shrinketh
vp
so
manie
and
speciall
comfortes
,
so
proper
and
peculiar
vnto
them
?
H.
N.
The
.xij.
Article
.
And
we
beleeue
one
[
](A04901-e26110-b)r.
r.
Iohn
.
6.
c.
17.
euerlasting
life
,
Amen
.
We
confesse
that
the
same
euerlasting
life
is
a
true
[
](A04901-e26120-b)s.
s.
Iohn
.
1.
a
1.
Iohn
.
1.
a.
light
of
men
,
and
that
God
hath
made
and
chosen
him
the
man
hereto
,
that
hee
shoulde
liue
in
the
same
[
](A04901-e26130-b)t.
t.
Gen.
1.
c.
a.
●
Sapi.
1.
b.
light
euerlastingly
,
it
is
verie
true
.
Answere
.
This
euerlasting
life
which
H.
N.
speaketh
of
,
is
no
other
thing
,
then
that
doctrine
which
he
professeth
.
And
therfore
he
calleth
it
,
a
true
light
of
men
,
according
as
we
haue
heard
before
in
his
title
,
that
in
respect
of
this
doctrine
,
he
chalengeth
vnto
him selfe
,
to
bee
called
the
true
light
of
the
perfect
being
:
alledging
the
same
place
that
here
is
cited
for
proofe
thereof
.
But
least
some
might
say
,
that
this
place
is
not
plaine
inough
,
to
warrant
this
to
be
their
opinion
,
let
vs
heare
himself
open
his
owne
meaning
more
at
large
.
These
are
his
owne
wordes
in
the
34.
Chapter
of
his
Euangelie
,
Section
.
4.
In
this
same
day
,
or
last
time
,
(
namely
in
the
perfection
of
the
workes
of
God
,
&
in
his
righteous
iudgement
)
the
God
of
heauen
hath
now
declared
himself
,
&
his
christ
,
together
with
al
his
saints
to
vs
his
elect
,
also
made
a
dwelling
with
vs
,
&
brought
euen
so
vnto
vs
,
out
of
his
holy
being
,
the
most
holie
of
his
true
tabernacle
,
with
the
fulnes
of
his
garnishing
,
and
spiritual
heauenly
riches
,
to
an
euerlasting
fast
standing
Ierusalem
,
and
house
for
Gods
dwelling
,
according
to
the
Scripture
:
the
which
is
the
verie
true
vndisturbable
kingdome
,
full
of
all
godly
power
,
ioy
,
and
of
all
heauenly
beautifulnesse
,
wherin
the
land
of
the
lord
,
with
fulnesse
of
eternall
life
,
and
louely
sweetenesse
,
is
sung
from
euerlasting
to
euerlasting
,
and
wherein
all
mindes
of
pure
heartes
doe
dwell
liue
,
and
walke
with
freedome
,
In
this
kingdom
of
H
N.
his
loue
is
the
fulnesse
of
euerlasting
life
.
and
Christian
triumph
in
all
loue
.
This
day
of
loue
is
with
him
(
as
you
heare
)
the
last
time
,
and
therefore
nowe
doeth
God
make
his
dwelling
with
vs
,
and
bringeth
the
fulnesse
of
his
spiritual
riches
.
And
this
kingdome
(
as
he
sayeth
here
)
is
the
verie
true
vndisturbable
kingdome
,
full
of
all
godly
ioy
,
and
heauenly
beautifulnes
,
wherein
is
the
fulnesse
of
eternall
life
.
He
calleth
it
the
eternall
life
,
because
this
doctrine
must
reigne
on
earth
for
euer
:
and
therefore
in
his
exposition
vpon
this
Article
,
he
doeth
not
affirme
,
that
anie
one
man
shall
liue
in
the
same
light
euerlastingly
:
but
speaking
indefinitely
,
sayeth
,
the
man
shall
liue
in
it
euerlastingly
:
because
there
shall
bee
from
hencefoorth
in
all
times
hereafter
,
men
founde
that
shall
walke
in
perfecte
obedience
vnto
this
Doctrine
.
It
appeareth
likewise
out
of
his
Euangelie
,
that
he
professeth
euerlasting
life
,
to
be
nothing
else
,
but
his
doctrine
.
So
that
to
liue
in
perfect
obedience
vnto
that
,
is
no
other
thing
,
then
to
liue
in
the
life
euerlasting
,
&
in
that
light
that
shineth
therein
.
And
it
is
therefore
called
euerlasting
,
because
it
shal
be
professed
for
euer
,
and
no
religion
preuaile
against
it
.
These
bee
his
owne
woordes
.
Euangelie
.
37.13
.
Therefore
also
is
this
day
,
or
light
of
the
loue
with
his
seruice
in
the
most
holie
,
the
last
day
,
and
the
perfection
or
conclusion
of
all
the
workes
of
God
,
in
the
which
God
himselfe
,
with
his
Christ
,
and
with
all
the
thousandes
of
his
Saintes
,
as
in
the
moste
holy
of
his
true
tabernacle
,
appeareth
and
commeth
vnto
the
beleeuers
,
and
obedient
ones
,
to
the
requiring
of
his
worde
,
to
an
eternall
rest
of
his
holy
ones
,
and
to
a
godly
consolation
for
all
afflicted
hearts
,
which
hope
on
God
,
and
on
his
righteousnesse
,
and
beare
the
loue
of
God
and
Christ
in
their
hearts
:
to
the
end
that
they
all
,
which
loue
God
,
and
his
Christ
,
mought
now
liue
louely
,
and
peaceably
in
the
same
rest
,
with
all
the
holy
ones
of
God
,
and
Christ
,
in
all
loue
:
which
most
holy
the
most
pure
perfect
beautie
,
&
his
vpright
and
gracious
seruice
of
loue
,
we
haue
receiued
or
atteined
vnto
,
now
in
this
last
time
,
wherin
we
inherite
the
fulnesse
of
the
life
,
to
an
euerlasting
ioy
,
with
God
and
his
Christ
.
The
ioyes
of
H.
N.
his
heauen
,
are
here
vpon
earth
.
And
that
same
most
holy
,
&
his
seruice
of
loue
,
reacheth
also
no
further
,
but
it
is
the
perfection
it selfe
:
for
that
cause
the
seruice
of
loue
,
which
the
Lord
hath
erected
with
vs
little
ones
,
&
elected
ones
,
shal
stand
fast
euerlastingly
,
in
his
ministration
,
and
remaine
for
euer
according
to
the
Scripture
.
This
seruice
of
loue
(
as
H.N.
doth
here
declare
)
is
the
perfection
it selfe
,
which
shall
stande
fast
euerlastingly
in
his
ministration
,
and
remain
for
euer
,
according
to
the
scripture
:
and
he
that
liueth
obediently
in
this
seruice
of
the
loue
,
is
alreadie
ouer
head
and
eares
in
the
ioyes
of
heauen
.
H.N.
his
heauen
,
that
is
builded
here
vpon
earth
,
hath
beene
ouerthrowne
before
in
the
confutation
of
his
title
.
I
meane
not
therefore
to
haue
any
other
dealing
against
it
,
before
I
shall
be
fully
certified
,
that
eyther
it
is
builded
higher
:
or
else
,
that
the
foundation
is
made
surer
:
onely
this
I
desire
,
that
the
eyes
of
this
family
may
be
opened
,
so
to
see
the
true
happinesse
laid
vp
in
heauen
,
for
the
faithfull
:
as
that
they
may
growe
into
a
true
detestation
of
all
those
,
who
teach
no
other
ioyes
to
be
there
,
then
such
that
are
felt
and
perceyued
in
this
life
.
A
confutation
of
H.N.
his
estate
of
perfection
.
THat
which
in
this
doctrine
of
H.N.
is
all
in
all
,
according
to
the
trueth
of
God
his
worde
,
is
not
at
all
to
be
founde
among
men
:
I
meane
his
estate
of
perfection
:
which
with
him
is
Christ
,
the
holy
Ghost
,
the
resurrection
,
and
the
euerlasting
life
,
and
what
is
it
not
?
Now
he
imagineth
that
his
illuminate
men
haue
profited
so
well
in
godlinesse
,
that
they
sinne
no
more
.
A
doctrine
,
which
the
whole
course
of
the
Scripture
doth
vtterly
ouerthrow
.
For
the
scope
and
drift
of
the
worde
of
God
,
is
,
to
leaue
all
flesh
indebted
vnto
the
goodnesse
of
God
,
that
he
who
will
glorie
,
may
glorie
in
the
Lorde
.
And
therefore
it
doeth
in
many
places
teach
and
declare
,
that
sinne
and
imperfection
is
in
all
men
.
Iam.
3.2
.
In
manie
thinges
(
sayeth
the
Apostle
Saint
Iames
)
we
offende
all
.
The
Apostle
doth
not
exempt
anie
man
,
no
not
himselfe
,
from
sinne
and
offence
against
God
in
this
his
doctrine
.
Whervnto
accordeth
that
saying
of
Saint
Iohn
:
1.
Iohn
.
1.8
.
If
we
say
that
we
haue
no
sinne
,
wee
deceiue
our selues
,
and
the
trueth
is
not
in
vs
.
When
the
Apostles
,
and
pillers
of
the
Church
of
GOD
,
acknowledge
themselues
to
bee
sinners
:
hee
cannot
bee
guided
with
that
spirite
,
which
did
speake
in
them
:
who
shall
denie
him selfe
and
others
to
offende
at
all
.
They
alledge
for
them
,
1.
Iohn
.
3.9
.
that
saying
of
Saint
Iohn
:
Whosoeuer
is
borne
of
God
sinneth
not
:
and
that
likewise
:
He
that
committeth
sinne
,
1.
Iohn
.
3.8
.
is
of
the
Deuill
,
To
the
which
I
answere
,
according
to
that
principle
which
is
begonne
,
and
grounded
vpon
reason
,
which
also
our
vsuall
speach
and
practise
doeth
continue
:
that
the
whole
doeth
beare
the
name
,
after
that
which
is
principall
in
the
thing
.
And
therefore
,
when
men
haue
dealinges
in
diuerse
trades
,
they
alwayes
beare
the
name
after
that
which
is
principall
.
The
Marchaunt
who
hath
a
house
in
the
Countrey
,
and
some
dealinges
in
husbandrie
,
is
notwithstanding
called
a
Marchant
,
and
not
an
husbandman
:
because
it
is
the
chiefe
and
principall
thing
which
he
trauaileth
in
,
and
whereby
his
especiall
maintenaunce
doeth
growe
.
The
wine
which
is
mingled
with
water
,
hath
to
name
wine
,
and
not
water
:
because
wine
is
the
principall
and
chiefe
part
.
And
that
lumpe
which
hath
great
store
of
drosse
,
is
named
notwithstanding
of
that
golde
,
which
is
in
it
,
howe
little
soeuer
the
quantitie
thereof
shall
happen
to
bee
:
because
it
is
principall
in
value
and
accompt
.
So
that
,
whether
we
shall
compare
quantitie
with
quantitie
,
or
qualitie
with
qualitie
,
the
principall
shall
alwayes
beare
away
the
name
.
And
therefore
no
maruaile
,
if
the
Euangelist
shall
say
,
that
he
is
of
the
Deuill
who
committeth
sinne
:
because
here
hee
disputeth
not
of
one
,
or
some
fewe
actions
,
that
breake
out
of
a
man
:
but
of
that
which
is
principall
in
a
man
.
For
hee
draweth
all
men
to
these
two
heades
:
either
to
bee
borne
of
GOD
,
or
of
the
Deuill
.
According
to
this
doctrine
,
doeth
the
Apostle
exhort
vs
,
saying
:
Let
not
sinne
raigne
in
your
mortall
bodies
,
for
if
sinne
bee
principall
,
beare
rule
,
and
reigne
in
anie
,
(
they
giuing
themselues
as
seruauntes
thereunto
)
wee
may
lawfully
say
of
such
with
the
Apostle
,
that
they
are
of
the
Deuill
:
as
contrariwise
,
when
anie
shall
humble
themselues
to
those
dueties
,
which
are
sette
downe
to
vs
in
the
worde
of
GOD
,
so
as
that
course
of
life
shall
bee
chiefe
and
principall
in
them
,
though
in
manie
particular
actions
,
they
shall
be
found
offenders
:
yet
may
they
(
all
this
notwithstanding
)
be
said
to
be
borne
of
GOD
,
and
not
to
sinne
:
because
it
is
not
in
them
as
ruler
and
principall
,
but
as
a
slaue
and
vnderling
:
and
therefore
not
able
to
beare
the
name
:
When
the
contention
is
,
as
nowe
,
for
principalitie
&
rule
.
According
to
this
distinction
,
we
do
finde
in
the
scriptures
graces
denied
vnto
sinners
,
when
sinne
is
in
rule
and
gouernement
:
which
are
not
denied
,
when
it
is
in
subiection
and
seruice
.
In
the
Gospell
after
Saint
Iohn
it
is
thus
written
,
touching
sinne
,
Iohn
.
9.31
.
when
it
is
principal
and
gouerneth
▪
We
know
that
God
heareth
not
sinners
.
And
in
the
Epistle
it
is
plainly
set
downe
concerning
sinne
,
when
yet
it
is
in
vs
,
though
not
ruler
ouer
vs
:
1.
Iohn
.
1.9
.
that
if
wee
acknowledge
our
sinnes
,
he
is
faithfull
&
iust
to
forgiue
vs
our
sinnes
.
We
doe
find
likewise
in
other
places
,
because
of
this
diuersitie
,
diuerse
and
distinct
things
vttered
touching
sinne
.
For
in
the
Epistle
of
Saint
Iohn
,
1.
Iohn
.
3.8
.
1.
Iohn
.
1.8
.
it
is
there
said
,
He
that
committeth
sinne
,
is
of
the
Deuil
.
And
in
the
first
Chapter
of
that
Epistle
,
the
Apostle
affirmeth
plainly
of
himselfe
,
and
of
all
the
seruants
of
God
,
who
liue
here
in
this
world
,
that
if
we
say
we
haue
no
sinne
,
we
do
deceiue
our selues
and
trueth
is
not
in
vs
.
So
diuerse
speaches
vttered
in
the
Scripture
of
sinne
,
must
of
necessitie
force
vs
,
according
as
the
godly
and
learned
of
all
times
haue
done
before
vs
,
thus
to
distinguish
the
same
.
For
the
further
warrant
of
this
doctrine
,
which
giueth
the
name
of
the
whole
,
vnto
that
which
is
not
yet
whole
and
perfect
,
because
of
a
speciall
studie
,
trauaile
,
profiting
therein
,
and
contending
thervnto
:
consider
I
pray
you
of
that
which
is
written
by
the
Apostle
:
Phil.
3.1.2.15
.
who
when
he
had
before
confessed
,
that
he
had
not
attained
vnto
perfection
,
but
did
folow
after
it
,
speaketh
notwithstanding
immediately
after
of
him selfe
,
as
of
one
perfect
:
because
it
was
a
chief
&
principal
studie
&
trauaile
of
his
to
grow
toward
it
.
Let
vs
therefore
as
many
as
be
perfect
,
be
thus
minded
,
and
if
ye
be
otherwise
minded
,
God
shall
reueale
euen
the
same
vnto
you
.
And
in
the
seconde
booke
of
the
Chronicles
,
(
albeit
the
high
places
were
not
taken
away
out
of
Israel
,
2.
Chron.
15.17
wherein
King
Asa
was
an
offender
against
the
law
of
his
God
,
as
also
in
sundrie
other
thinges
,
whereof
mention
is
made
in
the
nexte
Chapter
:
yet
are
these
wordes
vttered
by
the
holy
Ghost
of
him
:
The
heart
of
Asa
was
perfect
all
his
dayes
.
We
doe
reade
also
,
for
further
confirmation
of
this
matter
,
in
the
seconde
of
the
Chronicles
:
that
Amazia
and
Osias
did
vprightly
in
the
sight
of
the
Lorde
:
2.
Chron.
26.4
&
26.2
.
and
yet
for
all
that
Amazia
was
guiltie
of
one
so
great
trespasse
,
as
did
procure
vnto
him
an
heauy
iudgement
from
the
Lorde
,
as
appeareth
in
the
Chapter
going
before
:
And
Osia
in
like
manner
,
2.
Chron.
29.2
.
did
so
offende
in
vsurping
the
Priest
his
office
that
he
did
smite
him
with
the
plague
of
Leprosie
for
the
same
:
Which
punishment
was
not
remooued
from
him
,
vnto
the
day
of
his
death
.
And
doe
we
not
reade
in
like
manner
of
Dauid
and
Hezechias
,
2.
Chron.
32.25.31
.
that
they
did
vprightly
in
the
sight
of
the
Lorde
?
Yet
who
is
ignorant
of
Dauid
his
grieuous
offences
:
eyther
else
of
the
trespasses
of
Hezechias
so
playnely
noted
in
the
seconde
of
the
Chronicles
?
We
then
playnely
perceiue
,
that
the
Scripture
is
well
acquainted
with
the
naming
of
thinges
after
that
which
is
chiefe
and
principall
in
them
:
and
that
in
the
Scripture
they
are
called
righteous
and
perfect
,
who
are
not
freed
from
all
vnrighteousnesse
,
neither
yet
voyde
of
all
imperfection
.
And
this
rule
which
the
holy
Ghost
obserueth
,
will
leade
vs
to
the
right
sense
,
and
meaning
of
all
those
places
,
which
heretofore
haue
bene
alleaged
,
by
the
Pelagians
,
and
are
now
afresh
renewed
by
H.N.
and
his
familie
,
for
this
doctrine
of
perfection
:
a
doctrine
,
whereof
a
man
may
truly
say
,
that
as
there
neuer
hath
bene
any
more
pernicions
,
so
was
there
neuer
any
oftener
reuiued
,
and
more
easely
receiued
:
for
Adam
his
children
would
:
still
be
Gods
,
and
haue
their
happines
and
perfection
in
themselues
.
And
so
fauourable
are
we
to
our selues
,
that
if
our
testimonie
may
bee
taken
,
wee
will
iustifie
that
saying
of
Solomon
:
Prou.
16.
All
the
wayes
of
a
man
are
cleare
in
his
owne
eyes
.
The
places
alleadged
heretofore
by
the
Pelagians
,
for
their
perfection
,
and
nowe
againe
vrged
by
H
N.
and
his
familie
,
their
lawfull
successours
,
be
these
:
Gen.
6.9
.
Gen.
7.1
.
Deut.
18.13
.
Iosu.
24.14
.
Noah
was
a
iust
man
.
Walke
before
mee
and
be
thou
perfect
.
Thou
shalt
bee
perfect
with
the
Lorde
thy
God
.
Feare
the
Lorde
,
and
serue
him
in
perfectnesse
.
And
thou
Solomon
my
Sonne
knowe
thou
the
God
of
thy
father
,
and
serue
him
with
a
perfect
hearte
.
1.
Chron.
29.19
.
2.
Chro.
15.17
.
Geue
vnto
Solomon
my
Sonne
a
perfect
heart
,
to
keepe
thy
commaundements
.
The
heart
of
Asa
was
perfect
al
his
dayes
.
I
beseech
the
Lord
remember
,
that
I
haue
walked
before
thee
in
truth
,
Esai
.
38.3
.
&
with
a
perfect
hart
.
His
heart
was
not
perfect
with
the
Lord
his
god
,
1.
Reg.
11.4
.
as
was
the
heart
of
Dauid
his
father
.
2.
Chro.
2.52
.
He
did
vprightly
in
the
eyes
of
the
Lorde
,
but
not
wth
a
perfect
heart
.
Ye
shall
therefore
be
perfect
,
Mat.
5.48
.
as
your
father
in
heauen
is
perfect
.
Mat.
19.21
.
If
thou
wilt
be
perfect
,
goe
sell
that
thou
hast
.
Whosoeuer
will
bee
a
perfect
Disciple
shal
bee
as
his
Maister
.
Luke
.
6.40
.
Wee
speake
wisedome
among
them
that
are
perfect
.
1.
Cor.
2.6
.
Till
we
all
meete
together
,
vnto
a
perfect
man
,
and
vnto
the
measure
of
the
age
of
the
fulnes
of
Christ
.
Ephe.
4.13
.
Let
vs
therefore
as
many
as
be
perfect
;
Phil.
3.15
.
bee
thus
minded
.
Colos.
1.28
.
That
we
may
present
euery
man
perfect
in
Christ
Iesus
,
Strong
meate
belongeth
to
them
that
are
perfect
.
Heb.
5.14
.
Let
patience
haue
her
perfect
worke
,
that
ye
may
be
perfect
and
lacking
nothing
.
Iames
1.4
.
Iames
3.2
.
1.
Iohn
.
2.5
.
If
any
man
sinne
not
in
worde
,
he
is
a
perfect
man
.
He
that
keepeth
his
worde
,
in
him
is
the
loue
of
God
perfect
in
deed
.
It
is
no
new
thing
in
the
Scriptures
,
to
geue
any
thing
the
name
absolutely
,
&
without
any
caution
or
condition
,
A
termino
ad
quem
tendit
,
(
as
the
philosophers
do
speak
:
)
that
is
,
of
that
thing
wherevnto
it
tendeth
:
because
albeit
it
haue
not
perfectly
atteined
vnto
the
same
,
yet
with
a
speciall
care
,
and
principall
desire
,
which
can
neuer
bee
without
some
profiting
,
it
keepeth
the
right
course
therevnto
.
Solomon
geeueth
him
the
name
of
a
wise
man
absolutely
,
without
any
restraint
,
or
exception
,
who
is
yet
subiect
to
suche
imperfection
therein
,
as
must
necessarily
,
and
will
gladly
for
his
further
profiting
,
admitte
reprehension
:
Geue
admonition
to
the
wise
,
and
he
wil
be
the
wiser
:
Teache
a
righteous
man
and
hee
will
increase
in
learning
.
Prou.
9.9
.
He
geueth
him
the
name
of
a
wise
man
,
without
any
restraint
:
Geue
admonition
to
the
wise
:
and
yet
is
hee
not
absolute
and
perfect
therein
,
but
onely
in
the
way
and
trauayle
therevnto
,
for
admonition
will
make
him
wiser
:
Nowe
to
that
which
is
perfect
and
absolute
already
,
can
nothing
bee
added
.
Solomon
likewise
in
the
Prouerbes
,
sticketh
not
to
call
them
righteous
,
simply
,
and
without
exception
,
who
are
yet
but
in
the
course
and
way
of
righteousnesse
,
aspiring
and
contending
to
profite
and
proceede
in
the
same
:
The
way
of
the
righteous
shineth
as
the
light
,
that
shineth
more
and
more
,
vnto
the
perfect
day
.
Prou.
4.19
As
before
hee
had
the
name
of
a
perfect
,
and
absolute
wise
man
,
who
was
yet
to
profite
,
and
therefore
vnperfect
in
the
thing
:
So
nowe
hee
is
sounde
and
whole
(
as
yee
heare
)
touching
the
name
of
a
righteous
man
,
who
wanteth
a
legge
,
arme
or
some
other
member
of
righteousnesse
it selfe
:
For
hee
is
sayed
to
bee
as
the
light
,
which
shineth
clearer
and
clearer
,
vnto
the
perfect
day
.
If
it
bee
replied
,
that
this
woorde
[
Perfect
,
]
vrged
in
so
many
places
of
the
Scriptures
,
by
the
Pelagians
and
their
lawfull
successours
the
family
of
loue
,
is
not
yet
heard
off
,
ioyned
with
any
kind
of
want
&
imperfection
:
I
aunsweare
,
that
the
Hebrue
worde
,
which
in
the
olde
Testament
,
they
translate
perfect
,
signifieth
soundnesse
,
and
that
simplicitie
,
Esaie.
1.
which
is
opposed
to
frowardnesse
and
wickednesse
:
and
not
that
estate
which
is
altogether
voide
of
al
imperfection
.
And
so
is
it
vsed
in
the
first
Chapter
of
Isaie
,
2.
Chron.
15.
and
in
the
second
of
the
Chronicles
.
The
like
is
to
be
said
of
the
Greeke
word
vsed
in
the
new
testament
,
by
the
which
diuerse
good
writers
signifie
,
the
consecrating
and
sounde
addicting
of
a
man
vnto
religion
,
and
the
feare
of
God
:
in
which
sense
it
is
taken
in
the
Epistle
to
the
Hebrues
.
Heb.
2.
And
that
it
may
stande
with
want
and
imperfection
,
appeareth
playnely
in
the
Epistle
to
the
Philippians
:
when
the
Apostle
hauing
in
plaine
speach
professed
,
that
as
yet
he
had
not
atteined
vnto
perfection
,
immediately
after
hath
these
woordes
of
himselfe
:
Phil.
3.12.15
.
Let
vs
therefore
as
many
as
be
perfect
:
be
thus
minded
.
So
that
the
perfection
of
the
Apostle
,
and
all
Christians
(
for
his
doctrine
is
our
instruction
)
is
in
acknowledging
our
imperfection
,
to
long
for
that
which
is
yet
wanting
,
and
to
endeuour
our selues
vnto
that
,
whiche
is
before
.
Iohn
.
15.2
.
According
to
this
trueth
it
is
saide
of
euerie
true
Christian
,
without
exception
,
that
they
are
to
growe
,
and
to
encrease
in
the
fruites
of
godlinesse
.
Euerie
braunche
that
beareth
fruite
,
(
saieth
our
Sauiour
Christ
)
My
heauenly
Father
doeth
purge
,
that
it
may
bring
foorth
more
fruite
.
Aug.
Wherevnto
agreeth
this
saying
of
Augustine
in
his
seconde
booke
De
peccatorum
meritis
&
remissione
cap.
15.
A
man
may
be
called
perfect
,
and
be
accounted
woorthie
of
that
name
,
not
because
there
is
no
thing
nowe
wherein
he
may
profit
,
but
because
he
hath
greatly
profited
:
as
we
call
him
perfect
in
the
law
,
who
notwithstanding
is
yet
ignorant
of
some
thing
in
the
same
;
As
the
Apostle
calleth
them
perfect
to
whom
he
saith
:
If
ye
bee
otherwise
minded
,
God
shal
open
euen
the
same
vnto
you
.
Hitherto
Augustine
.
Herevppon
it
followeth
necessarily
,
that
this
saying
of
S.
Luke
:
There
is
more
ioy
in
heauen
,
Luke
.
15.
for
one
sinner
that
conuerteth
,
then
for
nientie
and
niene
iust
men
which
neede
no
repentaunce
:
is
to
bee
taken
by
way
of
comparison
:
that
is
,
that
neede
no
repentaunce
,
in
comparison
and
respect
of
the
other
.
In
which
sense
likewise
is
that
taken
,
(
which
they
also
obiect
agaynst
vs
)
out
of
the
prayer
of
Manasses
,
in
the
ende
of
the
second
booke
of
the
Chronicles
:
Thou
O
Lord
that
art
the
God
of
the
iust
,
1.
Cor.
1.17
.
hast
not
appointed
repentance
vnto
the
iust
,
as
to
Abraham
,
Isaac
,
&
Iacob
,
which
haue
not
sinned
against
thee
.
This
forme
and
manner
of
speache
,
Mat.
28.39
.
to
deny
that
in
words
simply
,
which
is
not
denied
in
sense
and
meaning
,
but
in
respect
of
some
other
thing
:
is
sundry
times
vsed
in
the
Scripture
:
as
in
the
first
to
the
Corinthes
,
The
Apostle
affirmeth
,
that
Christ
sent
him
not
to
baptise
,
but
to
preache
.
Yet
was
the
commission
graunted
vnto
the
Apostles
,
not
onely
to
preache
,
but
to
baptize
also
.
And
himselfe
confessed
euen
in
the
next
verse
going
before
,
that
he
had
baptized
the
housholde
of
Stephana
.
It
is
therefore
of
necessitie
to
bee
taken
by
way
of
comparison
,
that
they
stoode
nothing
so
greatly
charged
from
the
Lorde
,
with
baptizing
,
as
with
preaching
.
Which
phrase
of
speaking
is
likewise
vsed
of
the
Prophet
Ieremie
:
Iere.
7.22
.
I
spake
not
vnto
your
Fathers
,
concerning
burnt
offering
and
sacrifice
,
but
this
thing
commaunded
I
them
,
saying
:
Obey
my
voice
:
When
notwithstanding
it
cannot
bee
denied
,
but
that
burnt
offering
and
sacrifice
,
was
expressely
geuen
vnto
that
people
in
commaundement
.
But
hee
meaneth
,
that
the
respect
was
not
alike
,
of
the
outward
offering
of
sacrifices
,
and
of
the
true
spirituall
seruice
of
God
after
his
worde
.
The
aunsweare
of
Pelagius
that
auncient
Heretike
,
and
of
his
successoures
,
who
woulde
haue
the
acknowledging
of
sinne
in
the
seruauntes
of
GOD
,
to
be
a
speache
of
modestie
and
not
of
veritie
:
cannot
stande
with
that
saying
of
Saint
Iohn
,
1.
Epistle
1.
Chapter
verse
eight
.
1.
Iohn
.
1.8
.
For
there
he
chargeth
them
,
who
will
take
no
knowledge
that
they
bee
sinners
,
not
with
want
of
humilitie
,
but
with
falshood
and
vntrueth
:
If
wee
saie
that
wee
haue
noe
sinne
,
wee
deceiue
our selues
and
trueth
is
not
in
vs
:
if
wee
acknowledge
our
sinnes
,
he
is
faithfull
and
iust
to
forgeue
vs
our
sinnes
.
If
we
haue
sinnes
to
be
pardoned
,
then
are
they
in
vs
,
and
ought
in
trueth
to
be
acknowledged
,
and
we
are
deceiued
,
if
we
thinke
that
there
is
no
suche
thing
in
vs
,
which
in
truth
it
●aght
to
be
confessed
.
Their
seconde
shift
is
of
like
force
:
when
they
saie
that
the
Saintes
and
the
seruauntes
of
GOD
,
are
called
sinners
,
in
the
Scriptures
,
not
because
they
be
such
in
their
owne
persons
,
but
onely
because
they
be
of
that
number
of
people
,
which
hath
sinners
in
it
:
in
respect
whereof
,
and
not
otherwise
,
that
name
is
geuen
vnto
them
.
Dan.
9.20
Doe
we
not
reade
in
Daniel
,
that
he
confessed
his
owne
sinne
,
as
well
as
the
sinne
of
the
people
of
Israell
?
And
is
it
not
written
in
like
maner
of
Nehemiah
.
Nehemi.
1.6
.
Chapter
1.6
.
that
hee
confessed
both
himselfe
and
his
Fathers
house
,
to
haue
greeuously
offended
?
It
is
euident
therfore
that
in
themselues
they
were
sinners
,
in
as
muche
as
it
is
sayde
expressely
of
them
that
they
confessed
their
owne
sinnes
,
aswell
as
the
sinnes
of
the
people
.
Whereby
also
that
thirde
shifte
of
Pelagius
:
(
That
good
men
shoulde
be
called
sinners
,
onely
for
the
condition
of
their
nature
,
because
it
is
fraile
:
and
not
for
any
thing
that
is
in
their
will
,
by
inclining
in
any
consent
vnto
euill
)
is
not
onely
shaken
,
but
vtterly
ouerturned
:
for
by
their
confession
it
is
playne
,
not
onely
that
they
had
a
brittle
,
and
vnstayed
nature
,
but
that
they
had
yeelded
in
consent
to
will
,
nay
beyonde
the
will
,
euen
vnto
the
deede
,
and
doing
of
that
,
which
was
displeasaunt
in
the
sight
of
God
.
Some
of
the
disciples
of
H.N.
haue
affirmed
vnto
me
,
that
the
Apostles
after
they
were
Apostles
,
sinned
not
,
thinking
if
that
were
once
granted
,
foorthwith
the
estate
of
perfection
in
their
illuminate
Elders
were
fully
established
:
to
whom
when
I
aunsweared
that
they
as
all
Christians
,
stoode
bounde
to
call
vpon
God
,
all
the
dayes
of
their
liues
,
for
the
forgiuenesse
of
their
sinnes
:
beyng
a
peticion
in
that
prayer
,
which
himselfe
hath
prescribed
to
be
vsed
of
his
Churche
for
euer
:
They
replied
that
it
coulde
not
be
prooued
,
that
euer
they
vsed
that
praier
,
after
once
they
were
Apostles
.
To
contend
with
them
for
the
forme
of
woordes
,
when
the
argument
and
matter
it selfe
is
manifest
,
were
an
vnnecessary
contention
.
This
cannot
be
denied
but
that
Iames
was
an
Apostle
,
neither
can
it
bee
denied
,
Iacob
.
3.2
.
but
that
after
he
was
an
Apostle
he
vttered
this
of
himselfe
,
and
of
al
other
:
In
many
things
we
offende
all
.
Iohn
wrote
his
Epistle
after
he
was
an
Apostle
.
Wherein
he
speaketh
of
himselfe
,
and
of
all
others
,
that
if
wee
shall
saie
:
We
haue
no
sinne
,
we
deceiue
our selues
,
and
truth
is
not
in
vs
.
The
Lorde
geue
them
(
if
it
be
his
will
)
with
true
touch
,
1.
Iohn
.
1.8
.
to
see
that
which
the
scripture
doth
assure
vs
they
haue
,
I
meane
their
sinne
and
offences
against
God
:
least
with
the
proude
Pharisey
,
that
came
before
God
with
an
opinion
of
his
perfection
,
they
heare
when
it
shal
be
to
late
:
Euery
one
that
exalteth
himselfe
shal
be
brought
lowe
.
It
is
written
in
the
Gospel
after
Saint
Luke
,
of
Zacharie
and
his
wife
,
that
they
were
iust
before
God
,
and
walked
in
all
the
commaundements
,
&
ordinances
of
the
Lord
without
reproofe
:
Luke
1.6
.
which
is
obiected
against
vs
:
And
yet
who
is
ignoraunt
,
that
Zachary
was
a
priest
&
therefore
daily
●●…ered
sacrifices
for
his
own
sins
,
Heb.
5.3
.
as
wel
as
for
the
sins
of
the
people
:
with
had
bin
in
vain
,
if
he
had
bin
altogether
without
sin
&
offence
.
Where
they
do
affirm
,
that
because
contraries
cannot
dwel
togither
therfore
sin
cannot
be
in
him
in
whom
there
is
any
religion
&
Christian
conuersation
:
they
do
bewray
great
ignorance
:
for
who
knoweth
not
,
that
the
humors
of
our
bodie
,
be
within
themselues
,
of
a
diuerse
,
nay
of
a
contrarie
nature
&
disposition
and
yet
are
they
so
ordered
and
tempered
within
our
bodies
,
that
one
hath
the
preheminence
and
gouernement
:
and
the
others
doe
reient
and
yeelde
therevnto
:
and
being
so
qualified
,
the
body
hath
a
good
constitution
by
the
same
.
In
like
manner
,
albeit
sinne
in
the
extremitie
thereof
,
that
is
in
the
rule
and
gouernement
of
the
same
,
can
not
bee
in
him
in
whom
righteousnes
ruleth
:
Yet
when
sinne
is
a
seruaunt
,
and
brought
vnder
subiection
,
it
both
is
,
and
may
be
,
in
him
that
greatly
feareth
GOD
:
otherwise
howe
coulde
the
Apostle
haue
saide
,
Rom.
7.22
.
I
delight
in
the
lawe
of
God
,
concerning
the
inner
man
,
but
I
see
another
law
,
in
my
members
,
rebelling
against
the
lawe
of
my
minde
.
And
whereas
simply
in
it selfe
,
sinne
is
a
deadly
poyson
,
to
them
that
feare
God
,
where
the
gouernement
is
taken
away
,
it
being
subdued
:
it
hath
the
place
and
office
of
a
profitable
medicine
.
For
it
helpeth
to
expell
securitie
,
and
contempt
of
God
,
in
that
by
the
sting
thereof
,
we
are
spurred
to
God
warde
,
and
forced
,
vppon
the
consideration
of
our
want
,
to
bee
humbled
vnder
his
grace
,
&
to
haue
daily
dealinges
with
him
,
for
the
vpholding
of
vs
in
the
middest
of
so
many
daungers
,
and
so
greate
experience
of
weakenes
and
infirmitie
.
❧
A
confutation
of
a
detestable
practise
of
H.N.
in
supplanting
the
true
and
grammatical
sence
of
the
woorde
,
by
bringing
in
place
thereof
,
a
bastardly
broode
of
Allegories
.
TO
vphold
the
heresies
of
H.N.
this
is
one
especiall
and
principall
practise
,
that
the
History
and
natiue
sence
of
the
woorde
of
God
,
is
altogeather
neglected
of
him
,
and
in
steede
thereof
is
intertained
,
an
Allegorical
and
bastardly
construction
,
which
thing
vtterly
defaceth
the
certentie
of
the
sacred
scripture
,
&
maketh
no
other
thing
of
it
,
then
a
nose
of
waxe
,
which
wil
receiue
as
many
sundry
figures
,
and
impressions
,
as
shal
please
a
man
to
presse
vpon
it
:
and
beeing
in
it selfe
one
and
the
same
thing
,
will
notwithstanding
beare
formes
and
faces
,
which
within
them selues
are
most
diuers
and
distinct
.
Now
if
the
woorde
be
made
so
vncertayne
,
our
faith
which
is
grounded
therevpon
,
can
not
be
sure
:
And
if
our
fayth
bee
not
sure
,
howesoeuer
it
it
goe
with
vs
,
when
the
weather
is
calme
,
it
can
not
be
auoyded
,
but
wee
shall
sinke
and
suffer
shipwracke
,
when
the
least
storme
of
temptation
shall
beginne
to
blowe
ouer
our
heades
.
And
like
as
wee
haue
no
stay
for
our selues
,
no
more
haue
me
any
good
weapon
,
wherwith
either
to
beare
of
an
aduersary
,
or
to
make
an
assault
against
a
deadly
and
sworne
enimie
.
For
if
the
worde
stande
indifferent
to
such
diuerse
,
and
differing
constructions
,
as
must
of
necessitie
be
admitted
,
if
Allegories
be
allowed
:
and
our selues
receiue
no
helpe
from
the
writing
,
and
letter
,
to
decide
more
with
one
,
then
with
an
other
:
What
will
holde
of
the
assaultes
of
an
heretique
,
beeing
a
subtile
aduersarie
?
or
where
shall
wee
haue
a
weapon
able
to
geue
a
deadly
wound
to
any
Heresie
?
Wheresoeuer
then
Allegories
shal
happen
to
haue
so
good
liking
,
and
so
great
allowance
,
as
H.
N.
doeth
make
them
:
there
can
nothing
be
long
safe
from
our
aduersaries
,
neither
any
thyng
wel
assured
to
our selues
.
And
therefore
the
meaning
of
suche
as
turne
all
into
Allegories
and
borowed
speaches
:
is
no
other
then
to
haue
strength
and
defence
,
to
vpholde
in
religion
and
conuersation
,
whatsoeuer
any
man
his
lust
and
liking
shall
leaue
hym
vnto
.
As
for
the
estate
of
these
men
,
who
in
this
their
Allegorizing
,
are
alwayes
borowing
constructions
and
meaninges
:
theyr
dealinges
are
lyke
to
the
traffique
of
suche
as
goe
all
vppon
trust
:
for
be
theyr
shoppes
neuer
so
well
furnished
of
wares
,
yet
all
is
but
borowed
:
And
albeit
they
beare
the
countenance
of
men
worth
many
thousandes
:
yet
when
their
estate
is
truely
tried
,
they
are
found
worse
then
nothing
:
for
this
long
borowing
,
doeth
bryng
them
in
the
ende
to
playne
begging
.
And
it
is
out
of
question
,
these
shall
finde
it
to
true
(
who
turne
all
their
Scriptures
into
Allegories
,
and
borowed
speaches
)
when
temptation
shall
trie
them
,
they
shall
haue
nothing
to
vpholde
them
:
though
in
countenance
and
shew
,
they
wil
be
taken
nowe
for
the
best
and
richest
among
the
christians
.
Where
it
is
answeared
for
them
,
that
they
receiue
the
woorde
,
heare
,
and
reade
it
,
alleage
,
and
alowe
it
:
true
it
is
,
they
haue
it
,
and
as
they
haue
it
,
Sathan
both
may
and
wyll
very
gladly
spare
it
:
For
it
is
so
disguised
by
Allegories
,
that
the
true
sence
,
(
and
therefore
the
power
and
vertue
that
is
in
it
)
is
plainely
abolished
.
So
that
Satan
his
gayne
groweth
too
bee
greater
thereby
,
in
as
muche
as
the
shadowe
and
shewe
of
liking
,
and
alleaging
the
woorde
,
keepeth
many
simple
soules
from
any
suspition
,
to
receiue
hurt
or
harme
by
imbrasing
of
theyr
doctrine
:
whereas
yf
that
shewe
and
colour
were
wantyng
,
and
Christian
ielousie
had
brought
them
once
to
a
searching
and
examining
of
the
matter
:
suche
horrible
heresies
coulde
neuer
long
hyds
them selues
.
Touching
that
place
&
credite
which
they
geue
vnto
the
word
of
God
:
in
trueth
Esope
his
fables
may
stande
in
as
good
steede
,
as
the
woorde
of
GOD
doeth
with
H.
N.
and
his
familie
.
For
yf
a
man
bee
no
longer
bounde
too
the
signification
and
sence
,
which
the
woordes
being
set
togeather
,
yeeld
of
them selues
:
but
may
be
permitted
without
any
preiudice
of
the
natural
sence
,
to
take
vp
for
his
owne
vse
an
other
meaning
&
construction
:
Esope
his
fables
wil
be
made
to
afforde
as
good
diuinitie
,
as
the
scripture
shal
be
able
to
yeeld
any
.
And
what
blasphemie
then
is
this
,
against
the
maiestie
of
the
woorde
,
to
bee
in
effect
,
no
other
thing
,
then
a
tale
of
Robin
Hoode
:
nay
to
be
in
effect
no
other
thyng
:
then
are
the
woordes
and
Characters
of
Coniurers
,
which
of
them selues
(
yeelde
no
sence
or
signification
to
the
hearer
,
but
haue
all
their
vertue
&
operation
,
from
the
strong
perswasion
and
imagination
of
the
Inchaunter
.
Allegories
,
by
the
iudgement
of
the
godly
and
learned
,
are
not
allowed
to
geue
any
euidence
in
matters
of
doubt
,
neyther
is
theyr
testimony
taken
for
any
proofe
,
when
matters
are
called
into
question
:
because
as
they
doe
speake
darkly
,
so
is
there
great
vncertayntie
in
that
which
they
say
.
And
therfore
saith
Augustin
very
wel
in
his
Epistle
.
Quis
autem
non
impudentissimè
nitatur
,
aliquid
in
Allegoria
positum
,
pro
seipso
interpretari
,
Agust
.
Epist.
48.
nisi
habeat
manifesta
testimonia
,
quorum
lumine
illustrentur
obscura
?
What
impudencie
is
there
in
him
,
that
wil
alleage
an
Allegory
for
him
,
vnlesse
he
haue
other
manifest
testimonies
,
by
the
light
wherof
,
those
darke
thinges
may
be
clered
?
This
was
spoken
by
that
learned
father
against
the
Donatists
,
who
alleaged
an
Allegorical
speach
vsed
in
scripture
,
for
proofe
that
they
onely
were
the
Church
.
Nowe
if
vnto
Allegories
vsed
in
the
scripture
,
it
be
denied
to
speake
as
witnesses
for
the
deciding
of
doubtes
,
because
theyr
speache
is
so
doubtfull
and
obscure
in
it selfe
:
with
what
conscience
can
the
testimony
be
taken
of
H.
N.
his
Allegories
,
to
decide
the
chiefe
pointes
of
religion
withal
,
seeing
they
are
all
hatched
at
home
of
him selfe
,
and
not
one
to
be
founde
in
the
writinges
of
the
holy
Ghost
?
Irenaeus
likewise
in
his
second
booke
Aduersus
haereses
,
and
the
tenth
chapter
,
speaking
to
the
same
purpose
hath
these
woordes
:
Omnis
autem
quaestio
,
non
per
aliud
quod
quaeritur
,
habet
resolutionem
,
nec
ambiguitas
per
aliam
ambiguitatem
soluitur
,
apud
eos
qui
sensum
habent
:
aut
aenigma
per
aliud
magis
aenigma
:
sed
ea
quae
sunt
talia
,
ex
manifestis
,
&
consonantibus
,
&
claris
accipiunt
absolutiones
.
Matters
called
into
question
can
haue
no
resolution
by
other
thinges
,
that
are
likewise
in
question
,
neyther
can
one
obscure
thing
be
cleered
(
among
them
,
that
haue
eyther
iudgement
or
sence
)
by
an
other
that
is
darke
:
but
of
questions
that
be
darke
and
obscure
,
are
wise
men
woont
not
otherwise
to
be
resolued
,
then
by
apparant
and
manifest
proofes
.
It
is
plaine
therefore
by
the
iudgement
of
these
ancient
and
learned
fathers
,
that
Allegories
,
which
are
H.
N.
his
best
witnesses
:
be
as
those
men
who
haue
heretofore
worne
papers
.
For
theyr
testimony
may
not
be
taken
to
decide
matters
of
question
.
And
he
that
bringeth
no
better
matter
then
is
an
Allegorie
,
for
the
deciding
of
a
doubt
,
is
as
he
(
who
because
he
wanteth
better
witnesse
,
)
is
glad
to
call
a
periured
person
to
the
booke
:
I
except
not
in
this
speach
Allegories
,
that
are
read
in
the
scripture
:
vnlesse
they
be
suche
,
as
by
plaine
woordes
either
going
before
,
or
comming
after
,
bee
clearely
opened
,
and
made
manifest
vnto
vs
.
The
dispositions
of
such
,
as
haue
their
sence
by
circumstance
made
certaine
,
and
are
founde
in
the
scripture
(
I
deny
it
not
)
may
bee
taken
:
but
that
is
altogeather
for
the
assurance
that
the
circumstances
doe
make
vnto
vs
,
not
for
any
certaine
that
is
to
bee
had
from
them selues
.
They
must
be
plaine
and
certaine
,
that
shal
induce
a
man
to
geue
credite
vnto
any
matter
,
that
he
is
not
already
resolued
of
.
The
Logitians
therefore
refuse
too
haue
them
among
their
places
,
from
whence
they
deriue
their
proofes
and
probalities
.
I
deny
not
,
but
that
the
Rhethoritians
haue
entertayned
them
,
among
their
figures
to
moue
and
delight
vs
;
when
before
the
trueth
of
that
thing
is
out
of
al
doubt
with
vs
.
The
Familie
therefore
are
greatly
abused
of
H.N.
their
Lorde
and
maister
,
whyle
they
are
enforced
of
him
,
to
take
Allegories
onely
for
theyr
euidence
:
And
yet
are
not
Allegories
so
muche
abused
when
they
be
admitted
for
proofe
,
as
when
they
are
made
to
ouerthrowe
the
naturall
and
historical
sence
of
the
worde
.
For
albeit
the
case
be
to
bee
pitied
,
when
a
man
shall
be
,
forced
for
lacke
of
credible
persons
who
haue
beene
present
,
to
take
a
periured
man
to
decide
a
doubt
:
yet
is
this
more
lamentable
,
when
the
party
periured
shal
be
suffered
,
(
to
the
end
that
he
only
may
be
heard
)
to
stop
the
mouthes
of
men
of
good
credite
,
who
both
could
and
woulde
resolue
vs
of
the
right
.
And
in
trueth
so
the
case
standeth
with
H.
N.
his
Allegories
,
for
they
vtterly
abolishe
the
naturall
sence
of
the
worde
:
and
of
an
historie
when
H.N.
hath
doone
with
it
,
there
is
nothing
left
to
be
heard
or
seene
,
beside
a
naked
Allegorie
.
Ierome
him selfe
,
albeit
he
had
some
times
ouer
great
a
lykyng
of
Allegories
,
yet
was
hee
neuer
so
be
witched
with
them
,
but
that
he
held
this
trueth
in
opinion
,
that
the
literal
&
natiue
sence
of
the
woorde
was
first
to
be
layde
as
a
sure
fundation
,
before
the
roofe
of
any
spiritual
sence
,
or
Allegorical
meanyng
,
might
be
made
therunto
.
Cum
Historiae
habuerint
fundamenta
,
tunc
spiritualis
intelligentiae
culmen
accipiant
:
Hieronymus
.
in
Amos.
Cap.
9.
vt
,
verè
Christus
de
virgine
natus
sit
:
Verè
Lazarum
mortuum
susetarit
,
quamuis
quotidie
de
anima
Virginali
nascatur
sermo
diuinus
,
quotidide
peccato
mortui
,
&
vitiorum
funibus
alligati
,
de
sepulchro
scelerum
suorum
iubentur
exire
.
When
they
shall
haue
the
foundation
of
an
History
,
then
let
them
builde
the
roofe
of
a
spiritual
fence
,
As
for
example
.
It
is
the
trueth
of
a
deede
once
done
,
that
Christ
was
borne
of
a
Virgin
,
and
that
hee
raysed
vp
Lazarus
when
hee
was
dead
:
albeit
a
diuine
word
,
is
dayly
borne
of
a
pure
&
chast
minde
,
&
they
that
are
dead
vnto
sinne
,
and
bound
with
the
cordes
of
theyr
offences
,
are
dayly
commaunded
to
come
out
of
the
graues
of
theyr
sinnes
.
Howe
farre
is
H.
N.
from
this
moderation
?
for
his
Allegories
in
the
weightiest
matters
,
as
in
the
birth
,
death
,
and
resurrection
of
Christ
,
haue
wholy
drunke
vp
,
and
altogeather
drowned
the
histories
:
And
generally
throughout
al
his
writinges
after
once
hee
hath
begunne
with
it
,
hee
neuer
ceasseth
to
pursue
his
Allegory
,
vntyl
hee
haue
seene
it
playe
the
hangman
vnto
the
natural
sence
,
and
history
.
For
the
drift
and
scope
of
all
his
doinges
,
is
to
make
vs
keepe
our
eares
shut
,
against
that
which
the
Lorde
doeth
speake
plainely
vnto
vs
out
of
his
woorde
,
that
we
may
onely
reuerence
these
rydles
,
that
proceede
from
him selfe
.
The
woorde
of
GOD
wil
not
suffer
vs
,
with
H.
N.
to
place
,
and
put
into
possession
Allegories
,
which
be
illegitimate
,
that
the
naturall
sence
and
signification
of
the
woorde
,
which
is
the
lawful
heire
,
might
thereby
bee
dispossessed
and
driuen
out
.
The
practise
of
our
Sauiour
Christ
,
&
of
the
Apostle
Saint
Paule
is
our
president
to
vpholde
the
credite
of
the
natural
sence
,
and
meanyng
of
the
woorde
:
which
Allegories
beeyng
suffered
,
to
haue
so
large
alowance
,
as
H.
N.
doeth
make
them
,
woulde
soone
driue
out
at
the
doores
.
For
the
least
part
of
an
Historie
(
as
a
worde
and
circumstance
of
time
)
the
whole
whereof
H.
N.
his
Allegories
woulde
vnhorse
and
ouerthrow
)
is
with
our
Sauiour
Christ
,
aduaunced
to
the
credite
of
deciding
,
and
determinyng
matters
of
greatest
weight
and
moment
in
religion
.
Nowe
yf
aworde
in
his
proper
signification
,
be
so
much
made
of
with
Christ
,
&
the
Apostles
,
as
that
it
shal
be
of
sufficient
credit
,
to
carry
away
a
matter
of
greatest
weight
:
What
wrong
doeth
H.
N.
offer
the
worlde
,
that
with
Allegories
would
beare
downe
not
the
natiue
sence
onely
of
a
woorde
,
but
of
many
wordes
and
sentences
set
togeather
,
to
maintaine
a
proper
and
naturall
sence
and
signification
?
Our
Sauiour
Christ
,
when
he
will
prooue
him selfe
the
true
Messias
,
to
be
more
then
a
man
,
he
vrgeth
the
naturall
signification
of
the
woorde
[
Lorde
,
]
that
because
Dauid
whose
sonne
he
was
after
the
fleshe
,
calleth
him
Lorde
,
therefore
it
coulde
not
bee
,
but
that
he
was
more
then
a
meere
man
.
Moreouer
in
that
weightie
matter
of
iustification
,
doeth
not
the
Apostle
stande
vpon
the
signification
of
this
worde
[
impute
]
which
is
euer
vsed
when
fauour
and
mercy
preuayleth
,
but
neuer
when
men
are
dealt
withall
according
to
desert
?
And
because
the
Prophet
Dauid
had
ascribed
blessednesse
to
that
man
,
to
whom
the
Lorde
imputeth
not
his
sinnes
,
and
it
was
written
,
likewyse
that
Abraham
his
faith
was
imputed
vnto
him
for
righteousnes
:
hee
is
not
afrayde
to
set
it
downe
as
an
assured
trueth
,
that
our
iustification
commeth
by
mercy
and
fauour
,
and
not
by
merite
and
desert
,
So
that
the
naturall
signification
of
the
woorde
,
doeth
carry
away
iustification
from
works
,
and
geueth
it
by
good
right
vnto
fauour
and
grace
.
Wherin
this
is
also
woorth
the
obseruation
,
because
wee
are
about
the
force
and
credite
of
the
naturall
sence
and
Historie
of
the
woorde
,
that
the
Apostle
layeth
great
weight
vpon
the
circumstance
of
time
,
which
the
Historie
doeth
yeelde
vnto
him
:
insomuche
that
because
righteousnesse
was
imputed
vnto
Abraham
(
as
appeareth
in
Genesis
,
by
that
historie
,
before
he
was
circumcised
)
he
concludeth
that
iustification
standeth
by
fauour
and
mercy
alone
,
and
needeth
not
to
be
vnderpropped
by
woorkes
:
for
that
Abraham
before
circumsicion
(
which
was
with
them
as
is
baptisme
with
vs
,
the
entraunce
into
religion
and
seruice
of
God
,
the
first
beginnyng
to
obey
to
the
woorde
and
wyll
of
GOD
)
was
reckoned
of
God
him selfe
as
a
righteous
man
.
Yf
there
be
suche
weight
in
the
woords
,
and
circumstances
,
which
are
the
least
part
of
the
history
:
then
doeth
H.N.
(
as
was
sayde
before
)
offer
great
wrong
vnto
vs
who
in
his
Allegories
,
drowneth
not
only
circumstances
,
and
the
naturall
signification
of
words
:
but
also
the
proper
sence
of
Histories
,
and
whole
sentences
when
they
are
set
togeather
.
The
Heretiques
in
all
tymes
haue
by
Allegories
vpholden
their
errors
.
And
Allegories
in
al
ages
haue
been
theyr
strongest
instruments
to
woorke
with
all
.
Epiphani
.
contra
haereses
.
Lib.
1
cap.
27.
Epiphanius
maketh
mention
of
a
beastly
sort
of
Heretiques
,
who
by
Allegories
maintayned
the
sinne
of
the
Sodomites
,
not
onely
as
a
thing
that
might
be
suffered
,
but
as
a
duetie
that
must
be
doone
:
most
shamefully
racking
to
the
defence
of
that
shamelesse
opinion
,
these
woordes
of
our
Sauiour
Christe
:
Verily
I
say
vnto
thee
,
Matth.
5.26
.
thou
shalt
not
come
out
thence
tyl
thou
haue
payde
the
vttermost
farthing
.
The
Heretiques
called
Priscillianistae
,
who
taught
that
it
was
lawful
to
lie
and
forsweare
in
causes
of
religion
,
thereby
to
hyde
theyr
religion
and
shameful
life
,
from
the
daunger
of
theyr
aduersaries
:
by
Allegories
did
auoide
whatsoeuer
out
of
the
Scripture
was
brought
agaynst
them
.
These
bee
the
woordes
of
Augustine
touching
those
persons
and
that
matter
:
in
suos
sensus
Allegorizando
vertunt
,
quicquid
in
sanctis
libris
est
,
quod
eorum
euertat
errorem
:
Whatsoeuer
is
founde
in
the
Scripture
,
August
.
de
haeresibus
ad
quod
vult
Deum
.
that
ouerthroweth
theyr
errour
:
by
an
Allegoricall
exposition
they
make
it
to
maintayne
the
same
.
And
the
Anabaptistes
nowe
in
our
dayes
,
with
Allegories
(
as
it
were
with
Rackettes
)
doe
tosse
the
Scriptures
too
and
fro
like
tennes
balles
to
serue
their
turne
withall
.
And
who
knoweth
not
,
that
Allegories
are
the
hookes
,
wherewithall
the
Romishe
Churche
hath
pulled
vp
theyr
Purgatorie
,
and
suche
other
pelfe
of
theirs
?
Hierome
sayth
of
Origen
,
that
by
his
Allegorizing
,
hee
made
his
owne
wit
Sacramentes
of
the
Churche
.
These
bee
his
woordes
,
Hieron
.
in
praefatione
decem
visionum
Esaiae
ad
Amabilem
Episcopum
.
Origines
liberis
Allegoriae
spaciis
euagatur
,
&
ingenium
suum
facit
Ecclesiae
Sacramenta
.
In
as
muche
as
in
an
Allegory
there
is
one
thynge
spoken
,
and
an
other
ment
,
the
Heretiques
of
all
times
,
haue
drawne
the
scriptures
generally
,
without
any
respect
,
into
Allegories
:
that
whatsoeuer
the
woordes
bee
,
they
might
haue
libertie
to
make
a
meaning
therevnto
,
of
,
and
for
themselues
,
and
that
without
any
helpe
at
all
from
the
matter
that
is
in
hande
.
Nowe
the
Allegories
and
figuratiue
speaches
vsed
in
the
Scriptures
,
muste
haue
their
meaning
made
manifest
,
and
beaten
out
,
by
the
circumstance
of
the
places
,
from
whence
they
are
taken
,
and
by
helpe
from
the
matter
which
is
in
hande
:
neyther
may
any
place
in
the
Scripture
be
vrged
,
in
an
Allegoricall
sence
,
vnlesse
the
same
taken
litterally
,
and
in
the
Gramaticall
sence
,
shall
establishe
some
thing
repugnant
,
eyther
to
faith
,
or
Charitie
.
¶
A
plaine
proofe
that
the
darke
and
obscure
forme
of
writing
which
H.
N.
vseth
,
is
an
euident
note
of
the
Spirite
of
errour
and
deceite
.
THe
greate
obscuritie
&
darkenes
of
speache
,
which
H.
N.
vseth
in
al
his
workes
,
bewraieth
his
doctrine
&
spirite
suficiently
,
if
we
had
no
other
matter
to
charge
him
withal
.
For
the
truth
is
simple
and
plaine
.
Ethnickes
could
by
the
light
of
nature
,
sufficiently
see
into
such
things
.
One
of
them
touching
that
matter
saith
thus
.
Veritatis
sermo
est
simplex
,
&
apertus
,
nec
variis
indiget
explicationibus
&
ambagibus
:
sed
iniusta
causa
,
cum
per
se
sit
morbida
,
necessario
indiget
astutis
pharmacis
.
The
truth
(
sayth
he
)
is
simple
and
plaine
,
&
needeth
not
varietie
of
windlaces
,
and
fetchinges
of
matters
about
the
bushe
:
but
an
euill
cause
,
in
that
it
is
sicke
and
diseased
,
hath
neede
to
haue
a
cunning
plaister
conueied
vnto
it
.
An
other
of
them
hath
these
woordes
:
Simplex
sententia
est
communis
ac
omnibus
vsitata
,
nihil
admodum
profundi
,
&
astuté
cogitati
habens
,
aut
etiam
aliud
quid
celans
.
That
phrase
and
forme
of
speaking
hath
simplicitie
in
it
,
which
is
common
,
and
vsed
of
al
,
hauing
in
it
nothing
craftily
deuised
,
neither
cloking
some
other
thing
then
is
professed
.
I
leaue
it
to
the
iudgement
of
euery
indifferent
man
,
whether
H.
N.
his
stile
were
able
to
abide
euen
this
touchestone
geuen
vs
of
the
Ethnicks
to
trie
the
trueth
withal
:
for
what
strange
words
hath
he
deuised
,
from
that
the
scripture
vseth
,
to
expresse
the
same
thing
by
?
And
how
doth
he
after
once
he
hath
begon
a
thing
,
by
continual
winding
in
of
words
,
drawe
a
man
so
far
from
the
place
wher
he
was
,
that
hardly
can
he
get
home
againe
.
Moreouer
how
craftily
doth
he
vse
the
worde
and
name
of
Christ
,
&
for
all
that
meane
no
other
thing
thereby
,
then
that
estate
of
perfection
,
which
himself
hath
deuised
?
so
that
if
heathen
men
,
hauing
no
other
euidence
then
that
whiche
the
light
of
nature
doeth
geue
them
:
might
bee
permitted
to
passe
vpon
him
,
hee
woulde
vndoubtedly
bee
founde
guiltie
euen
by
them
,
of
false
and
corrupt
doctrine
.
In
the
worde
of
God
,
which
is
a
rule
of
all
righteousnesse
vnto
vs
,
the
borowed
speaches
which
bee
most
obscure
,
be
taken
from
matters
vsuall
,
and
commonly
falling
out
in
the
life
&
affaires
of
men
.
For
who
knoweth
not
what
the
Lorde
his
meaning
is
,
when
he
calleth
himselfe
eyther
away
,
a
doore
or
a
vine
?
And
if
al
the
similitudes
,
parables
,
and
borowed
speaches
in
the
Scriptures
bee
examined
they
shal
be
founde
to
haue
bene
drawen
and
deriued
from
such
matters
,
as
the
people
then
were
well
acquainted
withall
.
This
simplicitie
&
plainnesse
of
the
woorde
:
which
is
a
rule
to
al
them
that
are
guided
by
that
spirite
,
which
spake
in
the
same
:
is
very
plainly
proued
out
of
the
Prouerbes
of
Solomon
vnder
the
person
of
wisedome
:
Prou.
8.
Al
the
wordes
of
my
mouth
are
righteous
,
there
is
no
lewdenes
nor
frowardnesse
in
them
:
they
are
al
plaine
to
him
that
wil
vnderstand
,
&
streight
to
him
that
would
finde
knowlege
.
Augustine
ad
volusianum
.
Which
thing
also
is
confirmed
in
the
last
verse
of
the
Prophet
O
sea
:
wherevnto
accordeth
Augustine
,
Diuinitus
visum
est
,
vt
sacra
oracula
simplici
&
perspicuo
exararentur
dictionis
genere
,
ne
praetendere
quisquam
possit
,
nihil
a
se
in
illis
intelligi
.
It
was
thought
good
vnto
almighty
God
,
that
the
Scriptures
shoulde
be
penned
in
a
simple
and
plaine
kinde
of
speache
,
least
any
man
might
pretende
that
hee
coulde
vnderstande
nothing
in
them
.
And
in
the
same
place
hee
speaketh
yet
more
playnely
,
vnto
the
same
ende
,
in
these
woordes
:
Modus
ipse
dicendi
quo
sacra
Scriptura
contexitur
,
ea
quae
aperta
sunt
,
quasi
amicus
Familiaris
sine
fuco
ad
cor
loquitur
indoctorum
atque
doctorum
,
ea
vero
quae
in
mysteriis
occultat
,
nec
ipse
eloquio
superbo
eregit
,
quo
non
audeat
accedere
mens
tardiuscula
,
&
inerudita
,
quasi
paupet
ad
diuitem
:
sed
inuitat
omnes
humili
sermone
,
quos
non
solum
manifesta
pascat
,
sed
etiam
secreta
exerceat
veritate
,
hoc
in
promptis
,
quod
in
reconditis
habens
:
sed
ne
apertè
fastiderentur
,
eadem
rursus
operta
desiderantur
,
desiderata
quodāmomodo
renouantur
,
renouata
suauiter
intimantur
.
Augustine
affirmeth
in
these
woordes
,
that
the
fourme
of
speaking
with
the
Scripture
vseth
,
euen
in
the
parables
and
darkest
places
thereof
,
creepeth
so
lowe
vppon
the
grounde
,
that
not
onely
an
vnlearned
man
,
but
euen
a
dull
heade
may
reache
vnto
it
.
And
touching
the
matter
conteyned
in
those
parables
and
darke
speaches
,
hee
affirmeth
it
to
be
no
other
,
then
that
which
is
in
plaine
wordes
deliuered
,
elsewhere
in
the
Scripture
:
neither
hath
the
holie
Ghost
any
other
meaning
,
in
speaking
that
darkely
and
in
parables
,
which
before
was
deliuered
in
plaine
speache
(
as
hee
saith
)
but
to
keepe
contempt
from
the
woorde
,
which
through
our
corruption
,
continuall
plainnesse
and
familiaritie
casteth
vppon
it
:
and
that
we
might
so
bring
a
newe
and
fresh
desire
and
appetite
vnto
the
same
thing
,
which
in
an
other
forme
commeth
(
as
it
were
)
a
newe
and
freshe
vnto
vs
.
Now
as
for
H
N.
hee
is
farre
from
this
lowe
stile
,
that
creepeth
in
the
most
difficult
matters
vpon
the
grounde
:
for
when
hee
is
the
lowest
&
most
neere
vnto
vs
,
he
is
at
the
least
soaring
in
the
middle
region
of
the
ayre
,
and
verie
often
a
man
shall
not
meete
with
him
,
no
not
if
hee
were
rapte
into
the
thirde
heauen
:
so
mysticall
is
his
meaning
.
Whereby
we
may
easily
see
and
perceiue
,
that
H.N.
is
not
guided
and
conducted
with
that
spirite
,
who
hath
penned
the
Scriptures
:
in
so
playne
and
simple
a
stile
as
inuiteth
euen
the
simplest
sort
to
resort
thither
.
As
H.N.
doth
imitate
ancient
Heretiks
in
Allegories
:
so
doeth
he
likewise
in
his
darke
and
straunge
forme
of
spelaking
.
Marcitae
(
a
kinde
of
Heretikes
,
whom
Augustine
maketh
mencion
of
,
in
his
booke
of
heresies
,
who
affirmed
themselues
to
be
perfect
,
and
wherein
H.
N.
is
a
faithfull
follower
of
them
denied
the
resurrection
of
the
bodie
)
did
with
a
darke
and
straunge
stile
,
so
astonie
the
simple
people
,
that
woondering
at
the
matter
because
it
was
aboue
their
capacitie
:
they
yeelded
vnto
it
as
vnto
an
oracle
lately
come
from
heauen
.
Touching
the
stile
which
the
first
Authour
thereof
one
Marcus
vsed
,
thus
I
finde
it
written
.
Obscurissime
&
quibusdam
verborum
tanquam
mysteriorum
inuolucris
vtens
loquebatur
de
Deo
vt
stuperent
audientes
homines
,
Danaeus
in
Ang
,
de
haere.
potius
quam
intelligerent
Hebreae
quoque
linguae
fuit
peritus
,
itaque
vocabulis
Hebraeis
,
&
Graecis
hominibus
exoticis
deliria
sua
tegebat
.
He
did
speake
darkely
,
and
vsed
such
a
wrapping
kinde
of
woordes
,
that
the
hearers
were
rather
astonied
with
the
strangenes
of
the
words
,
then
edified
with
any
vnderstanding
they
had
of
the
meaning
therof
:
and
his
heresies
and
doating
dreames
,
he
couered
with
Hebrue
&
Greeke
words
among
them
who
were
ignorant
of
of
these
tongues
.
Who
seeth
not
here
the
playne
picture
of
H.
N.
both
in
the
darkenesse
of
his
writing
,
and
in
the
making
of
al
his
misteries
,
w
are
coyned
by
a
certain
foolish
&
doting
deriuation
of
names
from
the
Hebrues
?
The
Libertines
likewise
,
had
a
picked
kinde
of
speache
,
which
one
thing
,
that
worthie
instrument
in
Christ
his
Church
Master
Caluine
did
so
mislike
of
,
(
as
being
an
infallible
note
of
iugling
,
and
craftie
conueying
)
that
hee
willeth
al
men
to
cut
them
of
here
at
the
first
,
&
eyther
to
haue
them
leaue
their
pedlars
Frenche
speaking
playnely
,
and
simply
as
the
Scripture
doeth
:
or
else
to
let
them
talke
vnto
themselues
as
men
not
meete
to
haue
any
audience
,
among
those
schollers
,
who
haue
bene
trayned
vp
,
in
the
playne
and
simple
teaching
of
the
Scriptures
FINIS
A
Confutation
of
the
doctrine
of
Dauid
George
,
and
H.
N.
the
father
of
the
Familie
of
loue
,
By
M.
Martyn
Micronius
Minister
of
the
woorde
in
the
Dutche
Churche
at
London
,
vnder
Edward
the
vi
.
of
blessed
memory
,
King
of
England
,
taken
out
of
his
booke
concerning
holy
assemblies
,
whiche
hee
wrote
in
Latine
a
litle
before
his
death
,
at
Nord
in
East
Freeslande
,
which
also
afterwards
M.
Nicholas
Carinaeus
set
foorth
publiquely
in
printe
,
certaine
thinges
being
added
vnto
it
,
translated
woorde
for
woorde
into
Englishe
.
IT
is
not
fayth
but
a
certaine
faithlesse
and
arrogant
falling
awaye
from
GOD
,
and
a
meere
deceipt
of
the
Deuil
,
to
faine
that
Idolatrie
,
superstition
and
outwarde
vices
are
free
and
pure
vnto
them
,
which
vnder
the
pretence
of
a
certaine
fayth
and
inwarde
puritie
,
boast
that
they
knowe
no
sinne
in
the
heart
.
Into
which
gulfe
of
execrable
errour
,
are
fallen
,
not
onely
those
which
are
commonly
called
Libertines
,
and
those
that
follow
Dauid
George
who
reiecting
Iesus
Christ
,
foolishly
fained
vnto
him selfe
a
certaine
immortalitie
in
this
earth
,
which
he
hoped
to
purchase
with
the
sword
for
those
that
were
his
but
in
vaine
they
beeing
already
dead
&
buried
:
but
also
those
euyll
Chickens
,
which
are
hatched
of
that
euyll
egge
,
who
this
daye
deceiue
the
worlde
vnder
the
amiable
title
of
a
certaine
peace
,
gloriyng
that
they
haue
founde
the
house
and
region
of
loue
,
in
which
all
differences
of
good
&
euil
being
taken
away
,
al
things
besides
loue
are
free
.
Out
of
which
house
of
peace
,
they
feine
it
lawfull
for
theirs
to
goe
into
the
regions
of
the
worlde
,
and
as
they
say
safely
to
goe
through
them
:
which
is
,
that
they
may
colourably
and
dissemblingly
applie
themselues
to
the
manners
,
wordes
,
and
deedes
of
al
other
men
,
which
yet
belong
not
to
that
house
of
peace
.
Heereof
it
commeth
that
they
mocke
in
their
minds
and
contemne
all
separation
from
the
impure
sacrifices
and
ceremonies
of
the
Romish
Churche
,
and
so
consequently
all
waightie
profession
of
any
religion
:
and
outwardly
ioyne
them selues
to
all
religious
and
wicked
factes
,
vnlesse
they
bee
witheld
from
thence
,
through
the
feare
of
daunger
,
or
some
hope
of
commoditie
.
But
howe
execrable
this
errour
is
to
the
Churche
of
GOD
,
howe
pernicious
to
the
common
wealth
and
priuate
families
,
and
howe
farre
from
the
spirite
of
GOD
:
forasmuche
as
thereby
the
Lorde
Iesus
is
bereft
of
all
his
kingly
,
Priestly
and
Propheticall
dignitie
,
all
godlinesse
is
ouer
throwen
,
a
windowe
is
opened
to
all
sinnes
and
wickednesse
,
to
fraude
:
deceipt
,
lying
,
fornication
,
theft
,
idolatrie
and
couetousnesse
:
and
after
this
life
the
hope
of
eternall
life
in
immortall
fleshe
,
and
the
feare
of
hel
fire
are
taken
from
the
mindes
of
men
:
euery
one
hauing
but
a
sparke
of
godlinesse
,
and
of
the
knowledge
of
Christ
doeth
easily
perceiue
:
so
that
there
needeth
not
heere
manye
woordes
for
the
confutation
thereof
.
This
one
thing
is
briefly
to
be
added
,
that
it
may
not
seme
woonderfull
to
any
,
yf
many
in
our
age
doe
fall
into
this
so
grosse
an
errour
.
For
in
suche
disagreementes
of
true
religion
,
men
knowyng
the
Idolatrie
of
the
papacie
(
the
whiche
can
bee
vnknowen
to
none
but
too
the
dullest
kinde
of
men
)
and
beeing
terrified
from
the
profession
of
true
religion
through
the
feare
of
persecutions
&
troubles
,
or
of
pride
,
plucking
away
the
shoulders
from
vnder
the
yooke
of
Christe
,
doe
moste
easily
fall
into
that
moste
detestable
errour
,
which
is
beautified
with
the
Title
of
sweete
peace
and
concorde
,
&
is
verie
plausible
through
the
large
promise
of
lyberty
.
God
also
is
iust
with
punisheth
this
intollerable
vnthankefulnes
of
the
worlde
agaynst
Christ
and
his
word
,
2.
Thes.
2.10.11.12
.
with
such
grosse
errours
,
according
to
that
prophecie
of
the
Apostle
:
Because
they
receiued
not
the
loue
of
the
trueth
,
that
they
might
be
saued
:
Therfore
god
wil
send
them
strong
delusion
,
that
they
may
beleeue
lies
▪
that
al
they
might
bee
damned
,
which
haue
not
beleued
the
truth
but
haue
had
pleasure
in
vnrighteousnesse
.
But
if
any
shal
more
diligently
examine
the
Apostolical
prophecies
w
are
written
in
the
2.
Tim.
3.
&
2
Pet.
2.
&
3.
Chapter
:
and
in
the
epistle
of
Iude
concerning
the
last
times
,
shal
then
be
sufficiently
armed
against
that
diuelishe
peace
.
We
are
also
admonished
in
the
Scriptures
,
that
true
peace
is
enclosed
in
certayne
limites
:
least
we
shoulde
be
deceiued
with
some
vaine
shadowe
of
peace
.
For
true
peace
is
ioyned
with
an
vnspeakable
knot
to
faith
and
charitie
:
It
consisteth
also
in
a
good
thing
,
and
that
also
according
to
Christ
:
as
it
is
manifest
by
these
words
of
the
Apostle
:
Nowe
abideth
faith
,
hope
and
charitie
,
these
three
.
Again
,
Let
euery
one
of
vs
please
his
neighbour
in
that
which
is
good
or
in
a
good
thing
to
edification
.
1.
Co●.
13.
d
13
Rom.
15.
a.
2.
Rom.
15.
b.
5.6
.
Also
,
The
God
of
pacience
and
consolation
,
giue
you
that
yee
bee
lyke
minded
one
towardes
another
,
according
to
Iesus
Christe
,
that
yee
with
one
minde
and
one
mouth
may
prayse
God
,
euen
the
father
of
our
Lord
Iesus
Christe
.
Away
therfore
with
this
newe
&
cursed
peace
,
togeather
with
the
house
&
the
founder
therof
which
passeth
neither
for
faith
nor
hope
,
and
is
occupied
in
euil
thinges
and
forbidden
of
GOD
,
and
shutteth
out
Iesus
Christe
.
Exod.
32.
e.
22.
1.
Sam.
13.6.9
.
c.
13.
Gal.
2.
c.
14.
For
yf
the
studie
of
peace
excused
not
Aaron
for
makyng
a
Calfe
:
nor
Saule
for
sacrificing
:
nor
Peter
for
dissembling
:
neither
shall
these
truely
escape
vnpunished
of
the
Lorde
,
who
vnder
the
title
of
peace
ouerthrowe
all
honestie
and
religion
,
especially
seeing
that
the
Prophetes
in
olde
time
haue
vehemently
cryed
against
all
promise
of
false
peace
.
Esay
also
crieth
,
Iere.
8.
d.
11.
et
.
23
d.
17.
Ezech.
13.6.10
Iosu.
5.
c.
20.
Woe
to
them
which
call
euill
good
,
and
good
euill
:
which
put
darknesse
for
light
,
and
light
,
for
darkenesse
:
who
put
sowre
for
sweete
,
and
sweete
for
sowre
.
This
same
people
of
peace
,
as
they
wil
be
called
,
cannot
free
it selfe
from
this
faulte
,
whiles
that
it
leaueth
those
thinges
free
to
them
of
their
owne
profession
,
which
GOD
in
his
woorde
hath
seuerely
punished
and
moste
greeuously
condempned
.
Hitherto
therefore
we
hope
,
it
hath
beene
sufficiently
shewed
of
vs
,
howe
greatly
wee
ought
to
take
heede
of
them
all
,
who
to
the
godly
that
are
inlightened
with
the
true
knowledge
of
the
Gospell
,
wyl
haue
that
departing
from
the
impure
congregations
and
superstitions
of
the
Romishe
Churche
to
be
vnlawfull
(
⁂
)
A
Confutation
of
the
Doctrine
of
Dauid
George
and
H.
N.
the
Father
of
the
Familie
of
Loue
,
By
M.
Nicholas
Charinaeus
,
who
died
heere
at
London
Minister
of
the
woorde
in
the
Dutch
Churche
about
the
beginning
of
September
,
in
the
yeere
1563.
DAVID
George
,
of
whom
mencion
is
made
before
,
added
to
the
foresayde
argumentes
of
the
aduersaries
,
agaynst
the
obseruation
of
the
Ecclesiasticall
congregations
,
that
the
vse
of
all
rytes
and
ceremonies
instituted
of
Christe
,
was
simply
taken
away
by
him
:
because
that
hee
(
as
he
thought
)
executing
the
office
of
the
holy
Ghost
,
should
lead
al
men
into
all
trueth
,
and
shoulde
bryng
foorth
that
which
was
perfect
,
and
therfore
shoulde
abolishe
that
which
was
but
in
part
.
And
seeyng
that
hee
fained
that
his
doctrine
is
moste
perfect
,
more
excellent
and
farre
surpassing
the
doctrine
of
Christ
,
as
which
must
be
constrained
to
geue
place
vnto
him
:
whatsoeuer
the
scripture
witnesseth
of
mans
perfection
in
the
commyng
of
Christ
,
al
that
hee
so
impudently
draweth
vnto
hym selfe
and
to
his
doctrine
,
that
he
promiseth
vnto
him self
&
to
his
disciples
,
the
ful
dominion
of
the
whole
world
&
immortalitie
,
also
perfect
righteousnes
,
yea
&
that
in
this
flesh
,
vnderstanding
by
the
name
of
perfect
righteousnes
,
that
same
inward
affection
of
the
minde
,
altogeather
free
from
all
sence
of
sinne
.
But
a
certaine
chiefe
builder
of
the
house
and
Citie
of
peace
,
and
a
framer
of
that
same
glasse
of
righteousnesse
,
perceiuing
that
yet
that
same
full
libertie
was
not
permitted
vnto
men
by
Dauid
George
,
as
he
that
yet
bounde
them
vnto
his
person
,
boasteth
that
hee
hath
found
out
a
more
perfect
doctrine
then
that
was
of
Dauids
:
To
wit
,
that
whosoeuer
dwelleth
in
the
house
of
Loue
,
not
onely
is
free
from
all
religion
of
Christ
,
but
also
altogeather
from
all
outward
religion
and
from
all
holy
ceremonies
.
Nowe
he
calleth
loue
that
same
affection
of
the
minde
,
by
which
a
man
neyther
feeleth
in
hym selfe
nor
in
any
other
,
any
euyll
or
sinne
,
but
all
thinges
what
soeuer
they
bee
,
hee
interpreteth
them
to
bee
good
.
Now
because
the
neere
kindred
of
the
opinions
of
both
these
Antichristes
,
doe
not
onely
bryng
to
nothyng
the
religious
obseruation
of
Ecclesiastical
congregations
,
which
come
togeather
in
the
name
of
Christ
,
but
also
taketh
out
of
the
mindes
of
men
,
the
hope
of
the
life
to
come
in
Christe
Iesus
,
and
doeth
open
windowes
&
doores
to
al
iniquities
,
I
am
constrayned
to
confute
it
in
this
place
and
that
in
fewe
woordes
.
First
of
all
I
require
of
both
of
them
,
that
they
woulde
playnely
prooue
by
manyfest
testimonies
out
of
the
holy
Scripture
,
that
the
doctrine
of
the
Gospel
of
Iesus
Christ
,
must
once
bee
abolished
out
of
the
Churche
,
and
a nother
more
perfect
succeede
in
the
place
thereof
:
and
if
it
ought
too
bee
abolished
,
that
it
is
theirs
that
ought
to
succeed
it
,
&
to
continue
for
euer
.
Besides
that
let
them
perfourme
those
thinges
in
deede
which
the
holy
Scripture
testifieth
shoulde
be
perfourmed
of
our
Lorde
Iesus
Christe
in
his
comming
to
iudgement
.
And
forasmuch
as
they
cannot
bryng
one
title
to
prooue
those
things
vnlesse
it
be
amongst
men
starke
mad
,
and
deceiued
with
the
enchauntment
of
false
libertie
(
For
none
can
lay
anye
other
fundation
then
that
is
laide
,
which
is
Iesus
Christ
)
and
these
things
not
being
proued
all
their
dreames
must
fall
:
it
followeth
then
that
the
doctrine
of
Christ
muste
bee
holden
as
perfect
,
&
that
it
is
a
meere
blasphemie
and
deceipt
of
the
deuill
,
whatsoeuer
they
vnaduisedly
or
vainely
boast
,
of
a
greater
perfection
of
their
doctrine
then
the
doctrine
of
Christ
,
&
whatsoeuer
they
promise
of
the
libertie
of
Ecclesiasticall
congregations
.
Now
in
that
they
obiect
,
that
the
holy
Ghost
was
promised
,
Iohn
.
14.6.16.17
.
d.
26.
et
.
15
d.
26.
Act.
2.
a.
4.
et
.
5.
f
32
et
.
8.
c.
17.
et
.
4.
c.
17.
et
.
10.
44.
et
.
11.6
15.
which
should
lead
them
into
al
trueth
:
it
helpeth
them
nothing
at
all
,
for
the
scripture
which
testifieth
the
holy
ghost
to
be
promised
,
the
same
also
testifieth
,
that
the
promise
is
fulfilled
in
the
disciples
of
christ
.
If
one
part
of
the
scripture
is
to
be
beleued
,
it
is
meete
that
the
other
also
be
receiued
.
That
therfore
which
was
perfourmed
of
Christ
Iesus
in
the
disciples
1500
,
yeeres
agoe
and
more
,
they
vaynely
dreame
to
be
differred
vnto
their
time
.
The
Apostles
were
led
by
the
holy
Ghost
into
all
truth
,
asmuche
as
was
necessarie
for
mans
saluation
:
and
the
same
spirite
doeth
yet
seale
&
confirme
the
same
trueth
in
the
hartes
of
the
faithfull
.
And
the
same
scripture
also
testifieth
that
the
holy
Ghost
wyl
deliuer
nothyng
differing
from
the
mind
and
doctrine
of
Christe
,
but
altogeather
the
same
.
Soo
Christ
said
to
his
disciples
:
Rom.
8.
c.
16.
2.
Cor.
1.
d.
22.
et
.
5
a.
5.
Gal
4.
a.
6
1.
Thes.
4.6.8
.
1.
Pet.
1.6
11
That
Spirite
of
trueth
which
proceedeth
from
the
father
,
that
beareth
witnesse
of
me
.
And
agayn
,
It
shal
teach
you
al
things
which
I
haue
tolde
you
.
Also
,
He
shall
glorifie
me
,
for
hee
shall
receiue
of
mine
and
shewe
it
vnto
you
.
So
the
Apostle
Peter
calleth
the
holy
Ghoste
whiche
GOD
hath
geuen
the
witnesse
of
Christ
.
Iohn
.
5.
d.
26
et
4.
d.
16.
et
.
16.6.14
.
And
Paule
agreeing
in
the
same
saith
:
None
speaking
by
the
spirite
of
GOD
calleth
Iesus
Execrable
.
And
no
man
can
say
that
Iesus
is
the
Lorde
,
but
by
the
holy
Ghost
.
As
though
he
should
say
,
here
by
a
man
may
knowe
,
Act
7
f.
32.
1.
Cor.
12.
●3
.
whether
any
be
led
by
the
spirite
of
God
or
no
,
to
wit
,
yf
hee
loue
Christ
and
his
doctrine
and
studie
to
promote
it
.
In
vayne
therefore
vnder
the
pretence
of
the
holy
ghost
,
is
any
other
doctrine
then
of
the
Lord
Iesus
Christ
hoped
for
,
seeing
that
it
is
the
office
of
the
holy
Ghost
to
beare
witnesse
of
Christ
,
to
glorifie
him
,
to
teache
his
woordes
,
and
to
declare
those
thinges
which
he
hath
receiued
of
him
.
But
if
the
aduersaries
wil
yet
further
saie
,
that
there
is
mention
made
in
the
Scripture
of
an
imperfect
and
perfect
doctrine
,
and
an
imperfect
one
to
be
deliuered
to
the
Apostles
,
which
at
the
length
shoulde
giue
place
to
a
more
perfect
:
according
to
that
:
1.
Cor.
13.
c.
9.10
.
d.
12.
For
we
know
in
part
&
we
prophesy
in
part
:
but
when
that
which
is
perfect
is
come
,
then
that
which
is
in
part
shal
be
abolished
.
Also
:
Nowe
we
see
through
a
glasse
darkly
.
&c.
We
answere
that
the
Apostle
conferreth
not
the
doctrine
or
Apostolicall
knowledge
,
Heb.
1.
a.
2.
1.
Iohn
2.
c.
18.
1.
Pet.
1.
d
20.
1.
Cor.
10.
c.
11.
with
any
other
which
euer
shoulde
bee
reuealed
in
this
worlde
:
(
For
in
these
last
dayes
God
hath
spoken
vnto
vs
by
his
sonne
:
that
not
without
cause
the
time
of
Christ
might
be
called
the
last
houre
,
the
vttermost
and
very
last
time
,
the
ende
of
the
world
:
to
wit
,
because
that
by
him
the
last
declaration
of
the
wil
of
God
shoulde
be
made
)
but
hee
respecteth
the
worlde
to
come
after
the
resurrection
,
1.
Cor.
13.
c.
9.10
.
in
heauen
,
where
mortalitie
being
put
of
,
that
which
is
in
part
shal
be
abolished
.
And
in
the
same
place
the
scripture
speaking
of
that
perfection
of
man
,
calleth
vs
backe
to
the
comming
of
Iesus
Christ
vnto
vs
from
heauen
.
So
the
Euangelist
Iohn
:
When
Christ
(
sayth
he
)
shall
appeare
,
1.
Iohn
.
3.2
.
we
shall
be
like
vnto
him
:
for
because
wee
shall
see
him
as
he
is
.
And
Paule
to
the
Philippians
vseth
these
words
:
Phil.
3.
d.
21.
We
looke
for
from
heauen
the
Sauiour
euen
our
Lord
Iesus
Christ
,
who
shal
chaunge
our
vile
bodies
,
that
they
may
be
fashioned
like
vnto
his
glorious
bodie
.
Colos.
3.
a.
4.
1.
Cho.
15.
c.
1.
Thes.
4.
d.
16.17.18
.
Also
to
the
Coloss.
When
Christ
which
is
our
life
shall
appeare
,
then
shal
you
also
appeare
with
him
in
glorie
.
And
in
the
Epistle
to
the
Corinthians
disputing
of
the
glorie
of
the
faithfull
,
he
willeth
them
to
looke
vnto
the
comming
of
Christ
.
And
least
that
any
shoulde
thinke
that
the
apostle
spake
of
any
other
time
then
of
the
last
resurrection
,
they
write
that
they
also
shall
come
to
the
perfect
knowledge
&
sight
of
God
.
Then
saith
the
Apostle
,
I
shall
see
face
to
face
,
1.
Cor.
13.
c.
9.10.8.12
.
Phil.
3.
d.
21.
1.
Iohn
.
3.
a.
2.
now
I
know
in
part
,
but
then
I
shal
know
euen
as
I
am
knowen
.
Also
,
he
shall
change
our
bodies
.
We
shal
see
him
as
he
is
,
&c.
But
if
the
Apostles
had
respected
that
time
,
which
our
aduersaries
will
haue
,
they
had
bereft
themselues
of
perfect
knowledge
.
Our
aduersaries
therefore
are
deceiued
,
who
after
the
manner
of
impacient
men
,
wil
haue
that
time
of
perfection
,
to
come
before
the
season
,
and
woulde
drawe
it
vnto
this
worlde
.
But
this
perfection
of
knowledge
which
Paul
speaketh
of
,
differeth
not
by
nature
and
of
it selfe
from
that
vnperfect
doctrine
and
knowledge
,
but
onely
it
differeth
in
manner
,
as
well
in
enioying
,
as
also
in
vnderstanding
it
.
For
now
we
haue
neede
of
sundrie
helpes
,
to
atteine
to
the
knowledge
of
God
,
and
to
this
knowledge
,
may
alwayes
in
this
life
some
thing
be
added
:
but
in
the
life
to
come
,
the
same
knowlege
which
here
is
had
of
him
out
of
his
worde
,
shal
not
bee
changed
into
any
other
,
but
shal
be
made
perfect
by
a
newe
meanes
,
and
shall
bee
had
,
by
the
onely
beholding
of
God
.
Onely
therefore
the
meanes
of
obtayning
this
knowledge
shal
be
diuers
and
the
reuealing
more
full
:
Because
God
shal
be
all
in
all
.
And
that
which
the
Apostle
writeth
to
the
Hebrues
:
Therefore
leauing
the
doctrine
of
the
beginning
of
Christ
,
1.
Cor.
15.
p.
28.
Heb.
6.
a.
1.2
.
let
vs
be
led
forwarde
vnto
perfection
,
not
laying
agayne
the
foundation
of
repentaunce
from
dead
workes
,
and
of
faith
toward
God
of
the
doctrine
of
baptisme
,
&
in
laying
on
of
hands
,
&
of
the
resurrection
from
the
dead
,
&
of
eternal
iudgement
.
He
declareth
not
that
there
shal
at
length
come
a
time
in
this
worlde
,
in
which
there
shal
be
reuealed
a
more
perfect
doctrine
then
that
of
Christ
&
the
Apostles
:
But
he
calleth
the
doctrine
of
the
generall
mystery
of
the
priesthood
of
Christ
,
a
certayne
perfect
doctrine
,
in
comparison
to
the
first
principles
of
the
Catechisme
.
As
are
the
profession
of
amendement
of
life
:
of
faith
in
God
:
the
doctrine
of
baptisme
and
the
laying
on
of
hands
:
the
article
of
the
resurrection
of
the
dead
:
&
of
the
iudgement
to
come
:
which
are
as
it
were
the
chiefe
principles
of
religion
,
which
generally
ought
to
be
knowen
and
vnderstood
euen
of
children
:
when
as
al
do
not
so
perceiue
the
excellencie
of
the
priesthood
of
Christ
.
Therefore
not
vnfitly
is
it
here
called
perfection
of
Paule
,
which
perfection
hee
leaueth
not
at
all
to
bee
declared
afterwardes
,
muche
lesse
too
Dauid
George
or
any
others
:
but
hee
promiseth
that
hee
wil
doe
it
,
Heb.
6.
a.
3.
Heb.
6.
a.
3.
which
he
most
happily
performeth
in
the
Chapters
following
vnto
the
eleuenth
.
Now
we
haue
proued
that
the
doctrine
of
Christ
is
to
remaine
in
the
Church
of
God
continually
,
as
a
doctrine
which
is
most
perfect
,
notwithstanding
that
which
belongeth
to
the
manner
of
reuealing
and
perfection
of
the
same
in
the
faithfull
to
be
wrought
in
heauen
,
where
Christ
our
lord
shal
make
al
his
enimies
subiect
vnto
him
:
and
further
more
,
that
to
be
more
vain
then
vanitie
it self
,
with
our
aduersaries
boast
of
the
absolute
perfection
of
theyr
doctrine
.
But
if
further
they
will
yet
continue
to
dispute
,
that
a
more
perfect
doctrine
then
that
of
Christe
,
is
to
bee
looked
for
,
then
I
woulde
haue
them
by
euident
tokens
to
prooue
vnto
me
,
that
their
doctrine
is
it
,
Deut.
18
.
21.2●
.
neyther
any
other
againe
to
be
looked
for
.
For
Dauid
George
hath
boasted
that
his
was
the
most
perfect
doctrine
,
&
now
that
preacher
of
the
house
of
loue
succeeding
him
,
reiecting
that
of
Dauid
,
attributeth
the
same
to
his
doctrine
:
and
agayne
another
may
also
conceiue
to
him selfe
the
like
dreame
.
Therefore
wee
desire
that
they
woulde
with
as
plaine
argumentes
prooue
their
doctrine
too
bee
the
moste
perfect
,
as
Christ
our
Lorde
hath
approued
his
.
If
neuerthelesse
they
will
still
pretende
that
perfection
,
which
wee
looke
for
at
the
comming
of
Christ
,
then
wee
desire
,
that
they
woulde
in
very
deede
performe
al
those
things
,
which
with
vndoubted
faith
we
looke
for
of
Christ
Iesus
,
at
his
comming
:
To
wit
,
that
their
bodies
may
bee
glorious
like
the
body
of
Christ
:
spiritual
,
celestial
,
not
any
longer
subiect
to
the
miseries
of
hunger
,
thirst
,
wearines
,
sicknes
,
age
,
and
death
.
That
their
women
may
beare
and
bring
forth
their
children
without
griefe
of
wombe
,
that
all
vngodlines
being
taken
away
onely
righteousnes
may
raigne
,
that
without
the
helpe
of
bookes
,
admonitions
,
and
such
like
things
,
which
are
dayly
vsed
,
they
may
obteine
the
full
knowledge
of
heauenly
thinges
:
and
finally
that
they
woulde
restore
all
thinges
lost
in
Adam
.
But
as
long
as
they
performe
not
these
&
suche
like
thinges
,
as
assuredly
they
cannot
,
it
plainly
appeareth
,
that
it
is
a
mere
beewitching
of
the
minde
,
or
rather
an
extreme
madnes
,
to
beleeue
such
spirites
.
FINIS
:
T.
D
The
iudgement
of
an
other
godly
learned
man
touching
the
same
matter
.
MY
very
deere
&
good
freende
,
I
cannot
answere
you
so
fully
as
I
would
in
the
matter
you
demanded
of
me
,
touching
mine
opinion
of
that
sort
of
men
that
name
themselues
the
Family
of
loue
:
my
tyme
is
abridged
,
and
my
businesses
are
many
,
&
yet
I
must
say
somthing
because
you
did
so
friendly
request
it
.
How
much
I
may
know
of
the
opinions
of
that
sect
,
some
can
witnes
with
me
,
that
haue
been
acquainted
with
my
conference
had
with
some
of
them
and
with
the
reading
of
a
good
part
of
their
writings
:
But
how
much
soeuer
it
bee
,
this
may
suffise
to
iustifie
me
before
the
godly
&
men
of
vnderstanding
for
my
dislyke
of
them
&
their
heresie
:
that
they
diguyse
themselues
with
a
counterfait
tytle
,
making
profession
of
one
thing
in
woord
,
&
another
thing
in
trueth
&
deede
.
They
terme
them selues
the
family
of
loue
,
but
their
meaning
is
that
they
bee
more
than
the
Familie
euen
the
loue
it self
:
for
though
they
agre
not
alwayes
&
in
al
places
with
themselues
,
&
sometyme
they
take
this
word
loue
,
as
is
standeth
,
for
loue
in
deed
,
yet
in
other
places
they
take
it
after
the
woordes
of
Iohn
,
where
he
saith
:
God
is
loue
,
so
making
themselues
,
not
the
householde
of
God
,
but
god
himselfe
.
This
they
vouch
in
many
places
of
their
writings
,
in
saying
that
they
are
deified
,
that
is
made
and
become
gods
,
&
God
is
hominified
,
that
is
made
man
:
not
meaning
of
the
incarnacion
of
Christ
,
but
as
they
expresse
in
another
place
saying
,
that
Adam
was
al
that
God
was
,
&
God
al
that
Adam
was
:
which
woords
besides
that
they
contayne
blasphemy
in
them selues
,
so
are
they
made
couers
to
abuse
the
simple
:
&
yet
for
al
that
,
this
may
not
bee
their
name
whereby
they
wil
be
called
,
that
is
they
wil
not
be
called
gods
nor
goddified
,
nor
loue
,
but
only
the
Family
of
loue
.
Thinking
by
this
meanes
sooner
to
allure
the
simple
,
whereas
otherwise
if
they
should
in
title
themselues
Gods
,
&
desire
to
be
so
called
,
they
would
cause
al
the
worlde
to
abhorre
and
detest
them
,
as
they
iustly
deserue
.
This
name
is
but
a
new
coate
shapen
of
some
bodging
workman
,
that
knew
not
how
to
take
the
true
measure
of
their
bodie
:
their
olde
coate
becommeth
them
better
.
They
are
in
truth
the
Libertines
,
those
ancient
loose
lyuers
,
for
they
lyue
as
they
lyst
,
no
law
of
God
or
man
to
controll
them
,
as
men
vnder
no
law
,
for
they
are
men
in
deede
,
as
they
professe
(
beleeue
them
if
you
wil
)
that
cannot
sinne
.
And
therfore
of
the
law
they
make
none
account
,
the
Gospel
serueth
them
to
as
little
purpose
,
they
take
scorne
to
aske
forgiuenes
of
sinnes
at
Gods
hands
,
yea
they
say
,
that
whosoeuer
prayeth
as
Christ
hath
taught
vs
,
argueth
himselfe
of
imperfection
.
Christ
gaue
that
precept
to
his
disciples
,
when
they
wer
yonglinges
before
they
had
receiued
the
holy
Ghost
:
&
after
those
abundant
graces
receiued
and
as
they
expounde
it
,
after
that
they
were
deified
,
it
is
not
to
be
found
they
euer
prayed
.
And
as
their
opinion
is
for
prayer
,
so
is
the
practise
of
their
lyfe
,
they
hold
they
may
doe
all
things
yea
the
grossest
sinnes
that
wee
make
account
of
,
and
yet
in
doing
&
committing
them
they
cannot
sinne
.
How
we
may
accoumpt
of
them
S.
Iohn
telleth
vs
,
He
that
saith
he
hath
no
sinne
,
is
a
lyer
,
if
they
went
no
further
,
they
were
lyers
,
but
he
that
saith
hee
cannot
sinne
what
rekoning
shal
we
make
of
him
?
This
is
their
loue
and
their
louely
sect
.
And
while
they
stand
thus
affected
for
the
second
table
,
is
there
any
meruaile
that
they
stand
as
euilly
minded
in
the
first
?
They
cary
lyke
minds
towards
al
religions
whatsoeuer
,
the
Turk
,
the
Iewe
,
the
Barbarian
,
the
Papist
,
the
Arrian
,
the
Pelagian
,
as
wel
welcome
to
them
as
the
professors
of
the
trueth
of
God
:
they
say
we
haue
marred
al
with
making
these
differences
:
were
it
not
for
these
diuersities
of
names
whereby
we
maintaine
dissentions
,
their
familie
would
be
spred
ouer
the
face
of
the
whole
earth
.
And
surely
I
beleeue
it
,
for
if
all
men
could
be
perswaded
that
sinne
were
no
sinne
,
if
the
iudgements
of
God
were
remoued
from
their
eyes
&
hearts
,
if
they
coulde
so
basely
esteeme
of
Christ
and
saluation
wrought
by
him
,
as
these
men
doe
,
if
they
could
be
perswaded
,
that
there
were
no
neede
of
inuocation
and
exercise
of
godlynes
,
I
doubt
not
but
the
whole
worlde
woulde
quickly
become
a
louely
familie
.
I
coulde
neuer
yet
heare
of
any
man
that
there
was
any
exercise
of
religion
amongst
these
people
:
I
coulde
neuer
heare
of
any
due
preaching
of
the
worde
,
or
receiuing
of
the
Sacraments
:
how
they
spende
their
tymes
in
their
priuate
assemblies
,
it
would
be
knowen
.
But
this
I
am
sure
that
put
licentiousnes
of
sinne
a
part
,
there
is
nothing
taught
or
donne
in
their
conuenticles
,
that
might
offend
the
horriblest
Heretike
that
euer
was
.
Wherin
they
take
a
course
fit
for
themselues
&
meete
for
their
purpose
,
a
man
may
bee
a
scholler
amongest
them
xx
.
yeres
before
hee
shall
vnderstand
one
principle
of
Religion
:
nay
they
will
not
drawe
their
doctrine
into
principles
:
saue
only
this
that
is
their
first
and
principall
grounde
,
that
who
so
wil
be
a
follower
of
them
must
become
a
God
,
and
he
must
loue
.
I
might
here
enter
into
a
ripping
vp
of
their
writings
,
&
of
the
manner
they
vse
in
teaching
,
which
is
cleane
contrary
to
the
way
that
God
hath
taken
to
teach
his
seruantes
&
children
,
being
as
darksome
&
voide
of
clearnes
of
understanding
,
as
their
profession
it self
is
:
Whereas
the
doctrine
of
christ
is
lightsome
,
&
so
lightsom
that
it
geueth
light
&
understanding
euen
to
the
simple
.
But
I
must
of
necessitie
forbeare
to
enter
into
this
discourse
,
because
my
leasure
is
so
smal
,
I
must
for
go
to
speake
of
this
thirde
prophet
of
the
worlde
,
sent
to
preach
foorth
the
newe
Gospel
of
the
newe
Kingdome
.
Moses
was
one
,
and
Christ
the
seconde
,
so
confessed
also
the
Turkes
,
but
the
thirde
to
them
was
Mahomet
,
and
the
thirde
to
these
is
H.
N.
The
first
prophet
that
euer
came
into
the
worlde
that
had
no
name
,
whether
of
these
two
last
Prophets
is
the
better
I
cannot
stand
now
to
discusse
,
only
I
wil
say
this
shortly
and
in
few
wordes
,
that
by
many
good
coniecturall
and
probable
reasons
I
could
prooue
that
Mahomet
is
the
better
:
But
I
wil
let
them
go
both
:
for
this
present
,
it
may
be
god
wil
giue
me
some
tyme
,
when
I
may
with
more
leasure
set
downe
to
you
what
I
finde
in
their
writinges
and
what
thereafter
I
iudge
of
them
.
In
the
meane
season
I
pray
to
god
,
to
open
their
eyes
,
that
they
may
see
their
errour
,
and
to
keepe
all
other
from
going
a
stray
after
them
,
so
forsaking
their
L.
and
Sauiour
.
To
this
true
&
euerlasting
God
who
carefully
watcheth
and
in
great
mercies
ouer
his
children
,
I
leaue
you
,
whose
holy
spirit
be
alwayes
with
vs
,
to
leade
vs
and
keepe
vs
in
al
trueth
.
From
the
Court
at
Whitehall
the
26.
of
Iune
1579.
Your
poore
friende
alwayes
assured
L.
T.
Errata
.
Fol.
2.
pag.
lin.
9.
for
iuddgement
,
reade
iudgement
.
Ibidem
.
for
,
past
,
the.
reade
past
.
The.
Follio
9.
page
2.
line
13.
for
,
blasphemies
.
The.
reade
blasphemies
,
the.
Fol.
10.
pag.
1.
li.
18.
for
,
that
are
no
,
read
that
are
not
.
Ibidem
lin.
20.
for
recompenc
read
recompence
.
Fo.
11.
pa.
2.
li.
15.
leaue
out
&
.
Ibidem
lin
13.
for
the
,
read
that
Fo.
17.
pa.
2.
marg.
li.
2.
for
head
,
read
sede
.
Fo.
18.
pa
1.
li.
17
for
he
,
read
the
,
Fo.
20
pa.
1.
li.
25.
leaue
out
finde
,
in
the
same
line
for
,
shall
them
,
read
shall
finde
them
,
fo.
21.
p.
1.
l.
5.
for
work
read
word
.
fo.
25.
1.
l.
6.
for
ei-that
they
may
receiued
,
read
either
that
they
may
be
receiued
.
Fo.
26.
pa.
2.
lin.
9.
for
following
.
How
,
read
fallowing
,
how
.
Fo.
27.
pa.
1.
li.
17.
sauing
for
saying
.
Ibi.
pa.
2.
li.
29.
for
it
is
our
,
read
it
is
in
our
.
Fo.
28.
pa.
1.
li.
19.
for
that
wil
,
read
they
will
.
Fo.
32.
p.
1.
li.
31.
for
haue
receiued
read
haue
so
receiued
.
Fo.
33.
p.
2.
li.
30
,
for
with
read
which
.
Fo.
38.
pa.
1.
li.
4.
holinesse
for
holie
ones
.
Ibi.
li.
30.
now
did
,
for
who
did
.
Fo.
43.
pa.
2.
li.
1.
leaue
out
are
woful
in
hart
.
Fo.
48.
p.
1.
l.
3.
of
true
for
of
the
true
.
F.
63
pa.
2.
l.
32.
they
that
for
that
they
.
Fo
68.
pa.
2.
l.
35.
arrested
for
wrested
.
Fo.
70.
p.
1.
l.
2.
leane
out
which
.
Fo.
pa.
1.
l.
35.
ommitted
for
committed
.
Ibi.
p.
2.
l.
1.
walking
vnto
the
word
,
for
walking
in
obedience
vnto
the
word
.
Ibi.
p.
1.
the
last
line
I
in
deed
for
Indeede
.
Fo.
72.
pa.
1.
li.
6.
body
be
)
for
body
)
because
.
Fo.
75.
p.
1
li.
33.
as
that
for
that
as
.
Fo.
81.
pa.
1.
li.
20
me
for
we
.
Fo.
82.
p.
2.
li.
32.
dispositions
for
depositions
.
fo.
83.
pa.
1.
li.
35.
quotidide
,
for
quotidie
.
fo
87.
pa.
1.
li.
21.
spelaking
▪
for
speaking
.
A
Sermon
preached
at
Paules
Crosse
the
Fryday
before
Easter
,
commonly
called
good
Fryday
,
in
the
yeere
of
our
Lorde
.
1576.
By
Iohn
Knewstub
.
IT
is
thus
written
(
right
Honourable
and
well
beloued
in
our
Sauiour
Christ
)
by
the
Apostle
Saint
Paule
,
in
the
seconde
Chapiter
of
his
Epistle
vnto
Titus
.
11
The
grace
of
God
,
that
bringeth
saluation
vnto
all
men
,
hath
appeared
,
12
And
teacheth
vs
,
that
we
should
denie
vngodlines
,
and
worldly
lustes
,
and
that
we
should
liue
soberly
,
and
righteously
,
and
godly
,
in
this
present
worlde
.
13
Looking
for
the
blessed
hope
,
and
appearinge
of
the
glory
of
the
mightie
GOD
,
and
of
our
Sauiour
Iesus
Christe
,
14
Who
gaue
him selfe
for
vs
,
that
he
might
redeeme
vs
from
all
iniquities
,
and
purge
vs
to
be
a
peculiar
people
vnto
himselfe
,
zealous
of
all
good
workes
.
15
These
things
speake
,
and
exhorte
,
and
rebuke
with
all
authoritie
.
This
text
doeth
deuide
it selfe
into
foure
principall
partes
,
The
firste
parte
commendeth
a
Teacher
vnto
vs
,
in
these
wordes
:
The
grace
of
God
that
bringeth
Saluation
,
hath
appeared
and
teacheth
vs
.
The
seconde
,
declareth
what
it
is
that
hee
teacheth
vs
,
to
wit
,
To
denye
vngodlinesse
and
worldly
lustes
,
and
to
liue
soberly
,
and
righteously
,
&
godly
in
this
present
worlde
,
wayting
for
the
glorious
appearing
of
Iesus
Christe
.
The
thirde
,
noteth
what
cost
and
charges
the
Sonne
of
GOD
Christe
Iesus
our
Lorde
and
Sauiour
was
at
,
to
haue
vs
good
Scholers
,
and
to
profite
well
in
this
doctrine
,
and
is
contained
in
these
words
.
Who
gaue
himself
for
vs
,
that
hee
might
redeeme
vs
from
al
iniquitie
,
and
purge
vs
to
bee
a
peculiar
people
vnto
him selfe
,
zealous
of
good
woorks
.
The
fourth
and
last
parte
,
describeth
the
order
of
this
Shoole
,
and
the
manner
of
teaching
and
training
vp
of
Scholers
,
in
these
wordes
:
These
thinges
speake
exhort
,
and
rebuke
with
all
authoritie
.
Concerning
this
Teacher
(
to
resolue
you
in
fewe
wordes
.
)
It
is
the
Gospell
of
GOD
,
whiche
is
the
power
of
GOD
vnto
saluation
,
for
so
many
as
shall
beleeue
it
:
And
therefore
may
well
bee
called
the
grace
of
GOD
that
bringeth
saluation
.
The
comparing
of
this
verse
,
with
the
nexte
before
,
wil
let
you
plainely
see
,
that
it
can
not
otherwise
bee
ment
,
then
of
the
woorde
of
saluation
,
the
Gospell
of
Iesus
Christe
:
Which
for
iust
causes
,
is
commended
vnto
vs
vnder
this
glorious
title
of
the
grace
of
GOD
that
bringeth
saluation
.
It
is
the
Gospell
then
,
that
teacheth
vs
to
deny
vngodlynesse
,
neither
doeth
it
onely
tell
vs
barely
and
nakedly
what
is
to
be
doone
,
But
with
sweete
promises
allureth
,
and
with
great
perswasion
and
most
louing
councell
and
aduise
,
doeth
exhorte
and
prouoke
vs
therevnto
,
crauing
,
beseeching
,
and
intreating
vs
to
yeelde
and
consent
:
not
leauing
out
any
thing
,
that
is
likely
to
further
the
matter
that
is
in
hand
.
The
nature
of
man
beeing
(
as
it
is
)
destrous
of
knowledge
,
howe
can
hee
but
bee
welcome
vnto
vs
,
that
professeth
to
teache
.
If
there
were
no
more
but
the
name
of
a
Teacher
,
it
were
inough
to
driue
vs
to
some
consideration
for
the
good
intertainment
of
him
,
Albeit
we
had
neuer
seene
nor
hearde
the
manne
before
.
But
when
these
Teachers
bring
giftes
with
them
,
the
better
to
perswade
,
and
when
those
become
Teachers
and
perswaders
,
to
whome
for
all
our
welfare
and
happy
estate
,
wee
are
wholly
beholden
,
may
there
aduise
possibly
(
thinke
you
)
bee
neglected
,
and
not
esteemed
of
any
,
who
hath
but
the
least
sparke
of
humanitie
or
good
disposition
in
him
?
And
beholde
the
grace
of
GOD
that
bringeth
with
it
our
saluation
,
teacheth
and
intreateth
vs
,
to
deny
vngodlynesse
,
and
worldly
lustes
:
and
to
liue
soberly
,
righteously
,
and
godly
in
this
present
worlde
.
If
you
like
Teachers
,
that
perswade
and
enter
into
the
heartes
of
men
by
giftes
,
you
can
not
mislike
him
I
am
wel
assured
,
that
bringeth
no
lesse
gift
then
your
saluation
.
If
giftes
doe
commende
,
I
thinke
he
is
sufficiently
commended
vnto
vs
,
and
most
true
it
is
,
that
giftes
and
benefites
,
canne
not
but
commende
their
Maisters
that
bring
them
.
Salomon
sayth
,
Prou.
21.14
That
a
gift
laid
secretly
and
closely
in
the
bosome
of
him
that
is
offended
with
vs
,
is
able
to
asswage
anger
when
it
is
growen
so
stronge
,
that
it
may
bee
saide
to
haue
sinewes
and
bones
.
Prou.
17.8
.
Hee
sayth
more
and
besides
this
,
That
a
rewarde
is
as
a
precious
stone
,
it
prospereth
and
preuaileth
,
whethersoeeuer
it
turneth
.
Rewardes
and
giftes
receiued
,
holde
a
man
as
captiue
and
Prisoner
vnto
the
giuer
,
so
that
hee
is
scarce
his
owne
manne
,
but
seeth
with
an
other
mans
eyes
,
and
dealeth
with
an
other
mannes
handes
,
for
he
who
commeth
commended
vnto
vs
by
some
rewarde
and
gifte
,
is
able
,
as
it
were
by
some
inchantment
,
to
set
what
coulour
he
will
vppon
his
matter
,
and
that
so
cunningly
,
as
the
wisest
man
that
is
of
vs
all
,
shall
not
bewray
it
.
Deut.
16.16
.
For
doe
we
not
reade
in
Deuteronomie
,
That
rewardes
blinde
the
eyes
of
the
wise
,
and
peruerte
the
woordes
of
the
iust
.
And
this
is
the
cause
,
why
in
that
same
place
,
the
Iudges
are
forbidden
to
take
rewards
,
for
such
is
the
corruption
of
man
,
that
he
will
not
stick
to
perswade
his
euill
cause
,
by
those
meanes
,
if
hee
shall
vnderstande
that
the
Iudge
lyeth
any
whitte
open
on
that
parte
.
But
this
infirmitie
of
man
,
who
oftentimes
furthereth
his
euill
cause
by
giftes
,
may
not
so
preiudice
the
holie
Ghoste
,
who
is
without
all
suspecion
to
commende
euill
causes
vnto
vs
,
but
that
it
shall
be
alwaies
lawfull
for
him
to
vse
what
way
of
perswasion
as
shall
best
like
him
:
yea
to
enter
vppon
vs
euen
by
giftes
,
and
to
cause
the
grace
of
God
bringing
with
it
our
saluation
,
to
intreate
vs
to
deny
vngodlines
,
and
worldly
lustes
:
to
see
if
that
which
is
so
pearcing
of
it selfe
,
be
able
to
touch
vs
:
that
which
perswadeth
so
greatly
,
be
of
force
to
preuaile
with
vs
:
that
which
often
times
speedeth
in
euil
matters
:
may
finde
fauour
with
vs
to
promote
the
best
things
.
For
what
hath
he
not
obtayned
among
men
,
that
by
giftes
hath
continued
to
perswade
.
and
among
gifts
,
there
is
some
diuersitie
,
some
be
more
able
to
moue
vs
,
then
others
are
:
some
perswade
more
effectually
then
others
doe
:
For
those
benefites
,
haue
alwaies
beene
regarded
aboue
the
rest
,
that
haue
drawen
vs
out
of
some
great
daunger
,
or
haue
comforted
vs
in
some
great
extremitie
.
the
memorye
of
such
,
is
wont
to
be
of
greatest
continuance
,
&
of
moste
thankful
remembrance
with
vs
.
When
Dauid
would
perswade
Bethsabe
his
wife
,
that
Salomon
should
be
king
after
him
,
and
put
her
out
of
all
doubt
,
that
shee
neede
neuer
to
feare
the
matter
any
longer
,
hee
pledgeth
for
the
assuraunce
of
his
woorde
,
his
thankefulnesse
vnto
God
,
for
suche
benefites
,
as
coulde
not
but
binde
his
obedience
:
That
is
,
his
often
deliueraunce
out
of
trouble
.
As
the
Lorde
liueth
(
sayeth
Dauid
)
who
hath
brought
my
soule
out
of
aduersitie
,
1.
Reg.
1
.
2●
Salomon
thy
sonne
shall
reigne
after
me
.
The
benefites
are
not
lightly
regarded
,
that
are
receiued
in
aduersitie
:
For
the
present
sense
and
feeling
of
the
misery
,
doeth
greatly
enhaunce
the
price
thereof
:
And
therefore
Dauid
tooke
away
all
occasion
of
doubting
,
when
he
pawneth
for
assuraunce
of
his
woorde
,
so
great
a
matter
,
as
was
his
thankefulnesse
for
deliueraunce
out
of
aduersitie
:
For
it
coulde
not
be
,
that
hee
shoulde
forget
to
redeeme
so
great
a
gage
.
And
in
this
highest
degree
of
giftes
,
commeth
this
benefite
commended
vnto
vs
,
for
it
is
the
grace
of
GOD
that
bringeth
saluation
:
And
bringing
of
saluation
,
prooueth
our
estate
to
haue
beene
damnable
before
.
It
is
not
only
misery
then
,
that
wee
were
plunged
in
before
this
benefite
came
,
but
a
miserie
of
miseries
:
for
wee
were
holden
vnder
the
thraldome
of
death
and
damnation
.
Suche
a
benefite
deserueth
thankeful
remembraunce
,
it
speedeth
,
where
any
perswasion
will
preuayle
:
Suche
a
gift
,
a
man
woulde
thinke
,
shoulde
finde
fauour
,
and
prosper
whither
so
euer
it
turneth
.
Hauing
succeeded
so
great
and
greeuous
a
miserie
:
how
can
it
,
but
haue
the
taste
of
most
bountifull
and
sweete
mercy
?
We
may
learne
by
this
that
hath
beene
saide
,
what
the
cause
is
,
why
the
holy
Ghost
saith
not
simply
.
The
Gospel
teacheth
and
exhorteth
vs
:
but
saith
the
grace
of
GOD
,
which
bringeth
saluation
,
teacheth
and
exhorteth
vs
:
for
it
is
the
Gospell
that
hee
meaneth
,
and
yet
he
calleth
it
the
grace
of
GOD
that
bringeth
saluation
:
to
make
vs
more
mindefull
of
the
matter
.
This
maner
of
perswading
by
giftes
and
benefites
,
vsed
of
the
holy
Ghoste
:
may
learne
vs
a
profitable
lesson
,
howe
to
withstande
temptations
vnto
sinne
what
so
euer
:
to
wit
,
by
keeping
freshe
in
memory
,
the
seuerall
benefites
of
GOD
towardes
vs
,
making
them
as
Bulwarks
,
against
our
sinfull
assaultes
,
so
that
when
they
allure
vs
,
we
may
thus
aunsweare
them
,
the
GOD
,
who
hath
redeemed
my
soule
from
all
aduersitie
,
doeth
forbid
it
mee
:
The
grace
of
GOD
to
whome
I
owe
my
saluation
,
doeth
deny
it
vnto
mee
:
the
goodnesse
of
that
GOD
,
of
whome
I
haue
receiued
life
,
health
,
honour
,
wealth
,
delieraunce
out
of
these
and
these
troubles
,
preseruation
from
the
murtherer
,
euill
tongue
,
and
slaunderer
,
doeth
desire
mee
,
that
for
all
the
good
wil
that
euer
hee
hath
borne
mee
,
I
woulde
not
consent
vnto
it
.
If
any
Prince
shoulde
by
speciall
pardon
,
deliuer
a
Subiecte
from
death
,
that
by
Lawe
and
Iustice
had
deserued
it
,
and
after
aduaunce
him
to
some
place
of
honour
in
the
Lande
:
harde
and
vnthankfull
were
his
heart
,
if
those
sutes
especially
of
the
Prince
,
whiche
broughte
with
them
the
remembraunce
of
this
mercie
for
their
better
entertainment
,
shoulde
nothing
bee
regarded
:
and
in
very
deede
,
the
benefits
receiued
from
our
GOD
,
shoulde
be
notes
of
remembrance
vnto
vs
,
for
his
seuerall
sutes
againste
sinne
,
and
shoulde
bee
alwaies
at
the
Elbowe
iogging
of
vs
,
to
remember
him
,
when
sinne
woulde
pull
vs
from
him
,
And
with
these
or
suche
like
speeches
to
sounde
in
our
eares
:
that
Lorde
that
tooke
thee
off
the
Ladder
,
when
the
sentence
of
euerlastinge
death
had
passed
against
thee
,
biddeth
thee
nowe
remember
him
:
that
GOD
who
hath
picked
thee
out
of
so
greate
a
multitude
,
that
continewe
in
their
infidelitie
,
hardnesse
of
hearte
and
obstinacie
,
and
blessed
thee
with
speaciall
knowledge
,
comforte
and
confidence
in
him
,
nowe
willeth
thee
not
to
forgette
him
.
It
shall
bee
profitable
for
vs
,
to
beeholde
this
in
practise
,
whiche
nowe
in
doctrine
can
not
but
delight
vs
.
Ioseph
,
warring
with
the
wicked
attemptes
of
his
Mistresse
,
who
woulde
haue
intised
him
to
committe
wickednesse
with
her
,
beareth
off
all
her
wicked
assaultes
,
with
this
armoure
.
For
the
verie
remembraunce
of
his
Maisters
good
will
,
and
benefites
towardes
him
,
brideleth
him
so
,
that
hee
dare
not
consent
vnto
her
shamefull
demaunde
,
Gen.
39.8
.
euen
in
respecte
of
the
iniurie
,
that
hee
shoulde
doe
vnto
a
Maister
,
so
good
and
well
deseruing
at
his
handes
.
Beholde
(
sayeth
Ioseph
vnto
her
)
my
Maister
knoweth
not
what
hee
hath
in
the
house
with
mee
,
but
hath
committed
all
that
hee
hath
into
my
hande
,
there
is
no
man
in
this
house
greater
then
I
,
neither
hath
hee
kepte
anie
thing
from
mee
,
but
onely
thee
,
because
thou
art
his
wife
.
How
then
can
I
doe
this
greate
wickednesse
?
The
benefites
of
his
maister
towardes
him
,
seeme
so
great
a
matter
in
his
eyes
,
that
hee
woulde
learne
of
that
impudent
and
shamelesse
woman
,
if
impudencie
it selfe
coulde
happely
finde
out
any
colour
of
reason
or
excuse
,
for
so
greate
and
grieuous
an
offence
:
Howe
then
(
sayth
Ioseph
,
after
hee
had
recited
the
great
kindnesse
of
his
maister
)
can
I
possibly
doe
so
greate
wickednesse
?
not
thinking
otherwise
,
but
that
shamelessenes
it selfe
,
woulde
blushe
at
such
vnkindnesse
,
and
vnthankfulnesse
,
as
that
was
,
and
with
shame
inough
begin
to
giue
ouer
,
as
one
who
had
nothing
more
nowe
to
aunsweare
,
in
so
foule
a
matter
.
There
is
no
man
so
base
,
but
in
respecte
of
some
benefite
receiued
from
GOD
,
hee
speaketh
that
sometimes
in
his
heart
,
which
Ioseph
vttereth
in
woorde
:
to
witte
there
is
no
man
greater
then
I
:
but
there
are
fewe
that
inferre
therevppon
,
as
Iosephe
did
,
howe
then
can
I
doe
such
wickednesse
against
him
,
that
hath
made
me
the
greatest
.
It
were
a
godly
aduauntage
had
of
Pride
,
to
make
this
gaine
of
our
mounting
and
aspiring
thoughts
,
which
would
perswade
vs
,
that
we
be
the
greatest
:
and
thus
to
replie
vpon
them
:
If
I
be
such
a
one
,
howe
then
can
I
lie
sleeping
in
securitie
,
ignorance
of
God
,
and
his
woorde
,
malice
,
and
vnmercifulnesse
:
being
sworne
enemies
to
his
Kingdome
,
that
hath
thus
aduaunced
me
?
You
see
by
this
that
hath
been
said
,
what
is
the
vse
of
God
his
benefites
,
euen
to
be
the
bane
of
vngodlinesse
,
and
to
smite
thorowe
this
olde
man
of
ours
,
this
corrupt
nature
:
directing
the
Speare
of
God
his
grace
,
euen
to
the
heart
roote
of
Sinne
,
when
it
stirreth
within
vs
:
So
that
sinne
shall
no
sooner
put
out
the
heade
,
but
we
(
calling
to
minde
some
one
,
or
other
,
speciall
benefite
of
GOD
)
shall
bee
redie
with
that
same
weapon
of
his
grace
,
to
runne
vpon
it
,
and
wound
it
at
the
heart
.
Therefore
we
see
what
necessitie
lieth
vppon
vs
,
(
except
we
will
exceede
in
all
vnthankfulnesse
)
to
yeeld
our selues
obedient
scholers
vnto
this
Teacher
:
euen
the
grace
of
God
,
which
bringeth
saluation
.
Hauing
spoken
thus
much
of
the
Schoolemaister
,
order
requireth
to
tell
you
what
the
lesson
is
,
which
this
good
Scholemaister
,
would
so
gladly
learne
vs
,
and
that
is
this
:
To
denie
vngodlinesse
and
worldly
lustes
,
and
to
liue
soberly
,
iustly
,
and
godly
,
in
this
present
worlde
.
Let
vs
see
what
this
great
grace
requireth
of
vs
,
euen
deniall
of
vngodlinesse
,
and
worldly
lustes
.
Thus
doeth
the
spirite
of
God
beginne
with
vs
,
for
wee
are
so
wretched
and
wicked
matter
,
that
we
must
be
weeded
ere
anie
thing
may
safely
be
sowen
or
planted
in
vs
.
This
monsterous
contagion
and
Leprosie
are
wee
admonished
of
,
in
the
order
of
teaching
,
vsed
by
the
holie
Ghost
,
generally
throughout
the
scripture
.
In
the
morrall
law
,
almost
all
precepts
were
negatiue
:
Thou
shalt
do
no
murder
:
Thou
shalt
not
commit
adulterie
:
Thou
shalt
not
steale
.
&c.
to
declare
that
the
chief
goodnesse
of
a
Christian
,
is
to
haue
conquered
most
euill
in
himselfe
:
and
that
man
to
be
the
best
,
that
hath
drained
his
corruption
most
:
I
meane
,
that
hath
driuen
most
corruption
,
out
of
himselfe
,
and
holden
his
affections
in
most
subiection
and
obedience
.
Dauid
demaunding
howe
hee
may
doe
good
of
a
young
man
,
setteth
out
his
meaning
in
these
woordes
:
Psalm.
119
Wherewith
shall
a
young
man
cleanse
his
wayes
?
Iob
after
he
hath
greatly
commended
wisedome
,
not
finding
anie
thing
of
sufficient
value
to
esteeme
it
by
,
nor
any
creature
that
can
point
out
the
place
vnto
him
,
and
say
,
here
is
the
breede
of
it
:
in
fewe
woordes
closeth
vp
the
matter
,
and
saith
:
to
depart
from
euill
is
vnderstanding
:
Iob.
28
So
that
a
man
,
who
doeth
not
weede
euill
out
of
him
,
can
nouer
looke
for
anie
good
of
that
he
hath
sowne
.
But
let
vs
come
vnto
the
particulars
:
we
must
denie
vngodlinesse
.
What
vngodlinesse
is
,
I
cannot
better
tell
you
,
then
by
opening
who
be
vngodly
men
,
as
they
are
described
at
large
in
the
21.
of
Iob.
They
say
vnto
God
depart
from
vs
,
Iob.
21
for
wee
desire
not
the
knowledge
of
thy
wayes
,
who
is
the
Almightie
that
we
should
serue
him
?
and
what
profite
shall
we
haue
,
if
wee
pray
vnto
him
?
The
first
note
of
them
is
,
they
say
vnto
the
Lorde
depart
from
vs
.
Not
,
that
they
are
growne
to
such
wickednes
,
as
that
this
should
be
the
speech
of
the
tongue
,
but
the
affection
of
the
heart
:
neither
yet
that
simplie
they
would
haue
God
go
from
them
,
but
that
they
would
meete
him
,
and
be
acquainted
with
him
,
without
his
worde
:
For
they
say
,
We
desire
not
the
knowledge
of
thy
wayes
.
That
this
is
the
true
meaning
,
that
they
do
not
otherwise
put
the
Lord
from
them
,
but
because
they
would
not
deale
with
him
in
his
word
:
is
apparant
in
the
next
Chapter
:
where
Elephas
reputing
Iob
among
the
vngodly
,
and
willing
him
to
acquaint
himselfe
with
God
:
vseth
these
woordes
:
Iob.
22
Receiue
the
Lawe
at
his
mouth
,
and
lay
vp
his
woordes
in
thy
heart
.
The
Lorde
may
not
bee
deuided
from
his
Lawe
for
that
is
to
transforme
him
,
and
to
sunder
him
from
himselfe
,
his
wisedome
being
a
part
of
himselfe
,
and
to
make
an
Idoll
of
him
.
Yet
is
nothing
so
common
,
as
to
do
those
dueties
of
seruice
which
perteine
vnto
him
,
or
vnto
our
brethren
,
without
consulting
or
conferring
with
the
worde
.
For
to
let
the
Papistes
alone
,
who
doe
transubstanciate
the
worde
,
both
into
a
forraine
tongue
,
and
also
into
a
straunge
sense
:
Howe
manie
be
there
among
vs
,
that
goe
into
great
matters
at
aduenture
(
as
they
say
)
euen
led
by
the
common
&
ordinarie
course
of
custome
,
because
they
haue
been
so
accustomed
,
Prou.
2●
.
18
.
notwithstanding
that
Salomon
doeth
teach
vs
,
not
to
let
thoughtes
tarie
in
the
heart
,
but
such
as
haue
beene
placed
there
,
by
councell
and
authoritie
from
the
worde
:
and
so
doeth
he
thinke
also
of
warre
,
and
chargeth
vs
,
that
we
should
not
enterprise
it
,
but
by
counsell
from
the
worde
?
Which
both
of
them
,
might
seeme
of
duetie
to
pleade
priuiledge
,
and
to
claime
pardon
in
regarde
of
the
sodaine
comming
,
and
vnaduised
bursting
out
of
them
.
Nowe
when
it
commeth
to
passe
,
that
we
are
particularly
pressed
by
the
worde
,
to
let
goe
anie
pleasure
or
profite
,
that
we
haue
long
inioyed
,
who
seeth
not
then
,
howe
with
full
mouth
we
crie
,
depart
from
vs
,
wee
will
none
of
thy
wayes
?
Then
you
see
there
is
no
remedie
,
but
we
must
holde
the
Lorde
fast
to
vs
in
his
woorde
,
for
it
hath
beene
alwayes
the
commendation
of
the
godly
,
to
haue
walked
with
God
.
We
are
not
saide
to
walke
with
God
according
to
his
infinit
Maiestie
,
and
essence
,
neither
yet
in
that
sense
are
we
sayde
to
depart
from
him
,
for
his
diuine
being
,
doth
not
shewe
it selfe
vnto
creatures
,
neither
is
he
visible
vnto
vs
,
but
he
hath
drawne
nie
vnto
vs
in
his
worde
,
and
wee
must
walke
with
him
by
that
.
For
how
shall
we
feare
that
corruption
,
that
is
so
naturally
ingraffed
in
vs
,
if
his
presence
doe
not
fray
vs
from
it
?
And
what
Christian
,
who
anie
whit
hath
knowne
his
owne
infection
,
dare
but
once
dreame
,
that
his
presence
by
his
word
,
should
not
be
greatly
needfull
,
to
awake
him
often
,
and
to
rouse
him
out
of
the
sleepe
of
sinne
,
while
he
vnderstandeth
by
the
word
euer
&
anon
:
that
the
Lord
goeth
quite
contrary
to
him
,
and
is
departed
altogether
from
him
.
We
are
therefore
to
question
with
the
word
of
God
:
how
fareth
it
with
me
in
this
deed
?
am
I
gone
from
my
God
?
haue
I
in
displeasure
taken
my
leaue
of
my
Lord
?
haue
I
driuen
my
Sauiour
farre
out
of
my
sight
?
Can
it
be
well
with
me
,
while
my
God
turneth
his
backe
on
me
?
But
when
men
liue
without
remorse
of
conscience
,
while
they
cannot
abide
once
to
looke
vppon
themselues
,
in
the
glasse
of
God
his
word
,
while
it
is
death
for
them
,
once
to
examine
their
doinges
,
doe
they
not
say
depart
from
vs
,
we
will
none
of
thy
wayes
?
When
Ieremie
the
Prophet
in
his
8.
Chapter
,
woulde
note
out
the
desperate
state
of
the
people
in
his
time
,
hee
setteth
no
other
marke
vppon
them
but
this
:
Ierem.
8.
There
is
no
man
that
saith
what
haue
I
done
:
but
euerie
one
turneth
to
their
rase
,
as
the
horse
rusheth
to
the
battaile
.
Then
there
is
no
way
,
vnlesse
we
would
ioyne
with
this
desperate
people
,
but
that
we
must
still
holde
God
before
vs
in
the
light
of
his
worde
,
and
often
come
into
his
presence
,
while
wee
take
at
sundrie
times
the
accountes
of
our
doinges
by
the
worde
:
accounting
not
onely
with
the
worde
of
God
,
for
the
generall
duties
of
Christianitie
,
Esai
.
30.1.2
.
but
also
for
the
seuerall
dueties
,
that
our
particular
calling
and
place
doth
bind
vs
vnto
.
We
must
needes
conclude
then
,
that
vngodlinesse
reacheth
further
then
to
Turkes
,
Atheists
,
and
Papistes
,
who
set
the
Lorde
cleane
beside
his
woorde
,
euen
to
those
which
without
remorse
runne
on
,
without
any
presenting
of
them selues
and
their
deedes
,
before
the
presence
of
his
worde
,
which
the
Lord
seeth
to
be
so
necessarie
,
as
that
we
can
not
want
it
,
being
otherwise
as
vntowarde
scholers
,
that
will
do
nothing
,
when
their
maister
his
eye
is
not
vpon
them
.
Therefore
let
vs
all
in
the
feare
of
God
pray
that
we
may
haue
loue
vnto
the
worde
,
and
liking
to
be
in
the
sight
of
our
God
,
which
is
,
when
wee
haue
our
lust
and
longing
,
to
be
vnder
the
gouernment
of
the
Gospel
.
This
is
it
,
that
Salomon
spendeth
so
muche
time
about
,
in
the
Prouerbes
:
vrging
still
,
that
Wisedome
must
delight
vs
,
and
finde
some
louing
entertainment
with
vs
:
and
that
we
neuer
so
please
our selues
in
our
towardnes
,
as
to
imagine
,
we
coulde
long
want
this
necessary
helpe
of
his
presence
.
Prou.
2
Vnto
this
familiar
conuersation
with
GOD
,
in
his
word
,
he
promiseth
al
blessigs
,
and
deliuerances
from
the
greatest
daungers
.
We
must
deny
this
vngodlynesse
,
that
speaketh
these
wordes
vnto
the
Lorde
:
Depart
from
vs
,
for
wee
desyre
not
the
knowledge
of
thy
wayes
.
What
wickednesse
were
it
,
either
with
the
Papaist
,
to
set
a
visour
vppon
the
Lorde
his
face
,
and
to
make
him
looke
as
we
list
:
either
els
with
the
secure
and
carelesse
Christian
,
to
let
him
looke
as
he
liketh
,
so
we
neede
not
to
looke
vpon
him
?
The
Lorde
hath
planted
the
ministerie
of
the
woorde
in
his
Church
,
not
onely
to
teach
bs
barely
,
but
also
to
comfort
vs
in
our
iourney
,
and
to
quicken
vs
in
our
dueties
,
yea
,
and
to
feare
vs
also
from
sinne
.
Who
is
the
Almightie
that
we
shoulde
serue
him
?
This
is
a
seconde
note
of
vngodlinesse
,
an
vsuall
speeche
of
vngodly
hartes
,
howesoeuer
the
tongue
be
cleare
of
it
.
For
in
deede
they
haue
no
inward
acquaintance
with
him
,
neither
doe
they
in
trueth
see
any
such
desertes
towardes
them
,
why
they
shoulde
be
seruantes
vnto
him
.
The
benefites
they
haue
,
they
see
them
common
with
other
,
but
as
for
any
special
regarde
had
of
them
,
they
doe
not
vnderstande
of
it
,
and
while
they
see
nothing
in
God
towarde
them
,
but
that
is
general
vnto
all
,
they
ascribe
nothing
vnto
him
,
but
a
general
kinde
of
goodnesse
,
which
they
take
to
be
indifferently
cast
downe
among
men
:
to
be
taken
vp
of
so
many
as
wil.
Besides
this
,
they
neuer
acquaint
them
with
the
sight
of
their
sinnes
,
&
the
desert
therof
,
which
should
leade
them
into
a
misliking
of
themselues
,
and
let
them
see
other
wages
then
benefites
,
to
bee
by
all
equitie
and
right
due
vnto
them
.
Thus
it
falleth
out
,
that
they
would
haue
him
shew
,
wherein
he
hath
so
bound
them
,
as
he
might
demaund
so
great
things
of
them
:
as
if
they
should
call
for
a
reckoning
,
to
see
what
is
come
in
,
seeing
the
charges
arise
so
great
,
and
the
dueties
layde
vpon
them
,
so
manie
and
diuerse
.
Thus
while
the
vngodly
receiue
benefits
,
but
not
as
tokens
of
fatherly
affection
,
while
in
the
vse
of
the
benefite
,
they
are
no
whit
confirmed
in
the
peculial
care
&
affection
,
which
hee
beareth
his
elect
,
they
cannot
but
say
:
Who
is
the
Almightie
that
we
should
serue
him
?
What
token
haue
wee
of
his
speciall
good
will
,
why
wee
shoulde
in
such
difficult
matters
serue
him
,
and
with
such
daunger
attende
vppon
him
?
For
in
verie
deede
,
hee
that
shall
gette
out
more
then
ordinarie
seruice
,
had
neede
see
more
then
common
good
will
in
him
,
who
shall
exact
it
.
They
enioy
the
benefite
as
other
doe
,
but
so
,
as
they
doe
repose
them
in
it
,
and
returne
no
speciall
thing
into
the
accountes
of
the
benefactour
,
whereby
they
might
knowe
he
maketh
an
other
reckoning
of
them
,
then
of
the
common
sort
:
euen
such
as
a
louing
father
doeth
of
his
owne
sonne
.
Moreouer
,
their
sinnes
are
seldome
or
neuer
in
their
sight
,
I
meane
with
this
consideration
,
that
in
iustice
they
doe
deserue
,
not
onely
the
stopping
of
the
course
of
his
grace
:
but
euen
to
haue
let
in
vppon
them
,
the
floudes
of
his
wrath
.
Which
thing
if
it
were
truely
seene
,
could
not
but
sette
a
great
price
vpon
those
benefites
,
that
come
in
ouer
such
desertes
.
The
minde
of
the
giuer
,
commendeth
not
the
gift
with
them
,
for
they
see
not
so
farre
:
they
ioyne
them
not
as
seales
,
to
his
letters
of
free
grace
,
I
meane
,
to
the
free
graunt
of
his
grace
:
notwithstanding
,
wee
bee
forewarned
of
this
deuiding
of
them
,
and
so
straightly
charged
to
vnite
them
:
Deut.
8.17
,
18.
Beware
least
thou
saye
in
thine
heart
,
my
power
,
and
the
strength
of
mine
owne
hand
prepared
me
this
aboundance
,
but
remember
the
Lorde
thy
God
.
For
it
is
he
which
giueth
the
power
to
gette
substance
,
to
establish
his
couenant
,
which
he
sware
vnto
thy
fathers
,
as
appeareth
this
day
.
Is
it
not
a
great
villanie
,
to
taste
so
liberally
of
his
benefites
,
and
yet
to
perswade
vs
so
sparingly
of
his
good
will
?
to
haue
so
friendly
dealing
with
his
giftes
,
and
so
little
liking
of
him self
,
that
when
we
haue
deuoured
so
manie
benefits
,
we
shoulde
inquire
of
the
Almightie
,
who
he
is
,
that
wee
shoulde
serue
him
,
as
if
yet
we
had
seene
nothing
,
to
binde
our
seruice
vnto
him
?
Can
there
be
more
vnkindenesse
,
then
in
so
manie
benefits
bestowed
,
to
gaine
no
good
will
?
so
manie
benefites
to
be
let
out
,
and
no
good
will
to
come
in
with
them
againe
?
That
wee
may
the
more
clearely
see
into
his
good
will
,
and
free
mercie
through
his
benefits
,
we
must
be
brought
back
now
&
then
vnto
our
sinnes
,
and
the
iust
desertes
thereof
.
For
then
shall
we
recken
them
to
be
benefites
in
deede
,
when
we
see
what
doings
they
haue
succeeded
,
and
beene
ioyned
withall
.
Thus
allayeth
Moses
the
pride
of
the
people
of
Israel
,
and
getteth
GOD
his
due
honour
among
them
in
the
ninth
of
Deut.
Speake
not
thou
in
thy
heart
,
Deut.
9.4
.
(
after
the
Lorde
thy
God
hath
cast
them
out
before
thee
)
saying
,
for
my
righteousnesse
the
Lorde
hath
brought
mee
in
,
remember
and
forgette
not
,
howe
thou
prouokest
the
Lorde
GOD
to
anger
in
the
Wildernesse
,
since
the
day
thou
diddest
depart
out
of
the
lande
of
Egypt
,
vntill
yee
came
vnto
this
place
:
ye
haue
rebelled
against
the
Lord.
He
calleth
to
minde
sundrie
of
their
grieuous
transgressions
,
particularly
reciting
the
time
and
the
place
,
By
these
rules
let
vs
trie
,
who
in
matters
of
any
weight
layd
vpon
them
by
the
Lord
,
are
lyke
to
returne
this
answere
:
Who
is
the
Lord
that
I
should
serue
him
?
Euen
so
manie
as
doe
finde
,
no
sweetnesse
nor
taste
in
him
by
his
benefites
,
as
are
no
more
confirmed
by
his
blessings
,
in
his
fatherly
affection
towardes
them
:
such
as
get
thereby
no
strength
of
fayth
:
such
as
doe
not
holde
themselues
,
the
more
bounde
vnto
him
:
as
are
not
the
more
delighted
in
him
:
as
are
not
the
more
desirous
to
walke
worthie
of
him
:
as
finde
not
their
heart
the
more
ioyfull
in
him
:
as
finde
them
no
better
minded
to
his
lawe
,
to
the
which
hee
hath
set
ouer
his
owne
loue
:
euen
those
I
saye
,
that
dwell
in
the
benefites
,
and
so
they
haue
their
desire
,
they
holde
that
their
heauen
,
and
their
happinesse
:
that
looke
no
further
then
the
benefite
,
that
stay
vpon
it
,
and
inquire
no
further
whether
God
doe
loue
them
,
and
is
become
a
father
vnto
them
,
so
as
they
may
account
vpon
his
benefites
,
as
giftes
from
a
louing
father
:
those
that
thinke
themselues
then
to
vse
his
benefites
best
,
when
God
and
all
goodnesse
is
the
furthest
from
their
minde
:
those
that
can
finde
no
taste
in
these
temporall
blessings
,
vnlesse
the
mention
of
him
who
giueth
the
taste
and
sauour
vnto
them
,
be
indented
and
conditioned
withall
,
to
depart
farre
from
them
,
for
that
time
which
they
haue
to
vse
them
:
those
that
will
neuer
set
their
sinnes
in
sight
,
that
they
may
further
the
account
of
the
benefite
,
and
the
good
will
of
the
benefactour
.
Wee
must
denie
this
vngodlinesse
,
that
yet
demaundeth
,
Who
is
the
Lord
that
we
shoulde
serue
him
?
after
so
long
vse
of
his
benefites
.
Now
would
I
know
,
where
we
might
haue
a
place
for
them
,
that
are
lesse
acquainted
with
him
,
then
they
were
manie
yeares
a
goe
,
who
haue
lesse
comfort
in
his
worde
,
lesse
Religion
,
lesse
obedience
,
lesse
good
conuersation
:
as
for
them
that
take
his
benefits
,
and
with
them
doe
warre
against
him
,
the
place
is
taken
vp
alreadie
in
the
nethermost
pit
,
if
the
Lord
giue
not
great
repentance
:
therfore
brethren
for
Gods
cause
,
let
vs
hasten
our
better
acquaintance
with
him
,
who
by
benefits
,
hath
so
long
time
commended
him selfe
vnto
vs
,
&
let
it
be
our
shame
that
he
should
thus
long
be
a
stranger
vnto
vs
,
that
of
so
long
time
hath
had
so
louing
dealing
with
vs
.
Let
vs
ioy
more
in
his
delightes
,
set
our
hartes
more
vpon
that
he
commaundeth
,
and
commendeth
vnto
vs
:
so
shall
wee
come
out
of
their
rancke
,
which
in
hart
say
:
Who
is
the
Lord
,
that
we
should
serue
him
:
Which
men
by
his
benefites
,
haue
receiued
no
earnest
of
their
saluation
,
no
pledge
of
any
speciall
goodwil
,
no
assurance
of
true
safetie
,
no
delight
in
his
loue
,
no
more
familiaritie
with
him
,
nor
greater
comfort
of
him
:
who
are
no
more
drawen
out
of
the
worlde
,
and
her
delightes
to
folow
him
,
who
hath
in
so
sundry
giftes
,
witnessed
his
good
will
:
called
them
vnto
him
,
&
pledged
these
as
earnestes
,
that
his
owne
glory
abideth
for
them
.
Now
would
I
see
where
we
might
set
them
,
if
not
in
his
ranck
who
haue
so
often
been
fetched
vp
from
the
loue
of
the
world
,
by
so
many
messengers
of
Gods
mercie
,
and
yet
haue
so
litle
ioy
to
be
aboue
,
and
so
hungerly
pursue
the
pleasures
and
profites
here
belowe
,
as
yf
they
had
neuer
(
no
not
in
meditation
)
had
the
sight
of
any
other
delights
.
The
benefites
then
leade
vs
vnto
the
Lorde
,
when
in
them
we
see
him
to
be
our
father
,
and
make
the
more
hast
to
come
to
him
,
hauing
an
eye
to
the
endlesse
life
he
calleth
vs
vnto
:
Comming
more
in
desire
from
these
things
here
belowe
,
and
getting
more
holde
,
and
more
hope
aboue
:
shewing
aswell
in
prosperitie
as
aduersitie
,
that
we
are
not
wedded
in
our
luste
and
desire
,
vnto
worldly
goodes
,
in
wealth
,
by
not
being
letted
by
it
,
to
folowe
the
way
that
God
doeth
set
before
vs
,
nor
yet
to
deale
mercifully
with
our
neighbours
,
and
to
walke
humbly
with
them
:
And
in
affliction
,
by
holding
our selues
well
contented
,
in
so
much
as
we
want
not
him
,
who
is
a
plentifull
portion
,
and
the
best
heritage
.
The
last
note
of
vngodlinesse
is
this
,
they
say
,
what
profite
shall
we
haue
if
we
call
vppon
him
?
These
are
no
speaches
of
the
tongue
,
as
I
haue
saide
before
,
but
the
sence
of
the
hart
.
No
man
so
euill
that
maketh
not
some
reckoning
of
his
prayers
,
howe
some
doe
value
them
,
wee
can
not
be
ignorant
.
The
holy
Ghost
when
he
hath
reproued
the
people
,
for
their
outward
worship
in
sacrifices
,
willeth
them
to
call
vpon
the
Lord
in
the
day
of
trouble
promising
that
he
wil
heare
them
,
&
they
shal
glorifie
him
:
Psalm.
50
making
praier
a
special
worship
of
God
,
&
setting
it
before
the
outward
sacrifices
,
in
the
4.
of
Deu.
it
is
made
the
peprerogatiue
of
the
people
of
God
,
because
there
are
none
in
suche
a
case
as
they
be
,
who
haue
their
Gods
so
nigh
them
,
as
our
GOD
is
nigh
vnto
vs
,
in
all
that
wee
call
vnto
him
for
.
Then
must
it
needes
be
,
that
they
are
in
an
euill
taking
,
that
see
no
fruite
of
their
prayers
:
it
being
the
speciall
blessing
of
the
people
of
God
,
to
haue
him
nigh
in
their
praiers
,
by
graunting
their
petitions
.
But
forasmuch
as
it
is
saide
to
be
the
voyce
and
affection
of
the
hart
,
and
no
man
being
asked
,
will
geue
out
so
slenderly
of
his
praiers
:
Let
vs
come
to
a
further
examination
of
it
.
The
most
sort
of
men
,
haue
no
profite
by
their
prayers
,
because
they
make
not
conscience
to
know
&
do
those
things
,
which
the
Lord
by
his
word
hath
reuealed
,
to
be
pleasing
in
his
sight
:
Whatsoeuer
we
aske
,
(
sayth
S.
Iohn
)
we
receiue
of
him
because
we
keepe
his
commaundementes
:
1.
Iohn
.
3.22
and
doe
those
things
which
are
pleasyng
in
his
sight
.
No
maruaile
them
yf
those
be
farre
from
hauing
their
prayers
heard
of
the
Lorde
,
who
haue
neither
knowledge
nor
liking
of
his
woorde
.
And
a
great
sort
of
others
,
who
in
profession
haue
receiued
his
worde
,
when
they
want
any
thing
,
if
they
see
meanes
how
to
come
by
it
,
either
pray
not
at
all
,
but
forthwith
vse
the
meanes
:
either
els
,
if
they
pray
,
it
is
but
of
fashion
,
as
being
in
their
iudgement
sure
&
safe
already
:
If
they
se
no
likelihoode
to
atteine
it
,
being
without
hope
,
they
let
prayer
fall
.
So
if
any
thing
fall
out
,
where
there
was
the
worke
of
an
ordinarie
meane
,
it
steppeth
betwene
God
and
his
prayse
,
and
darkeneth
the
light
of
prayer
:
If
otherwise
any
thing
come
,
where
prayer
for
want
of
fayth
was
let
downe
that
is
put
ouer
to
miracle
or
fortune
:
therefore
in
hart
&
of
experience
they
cannot
say
,
that
they
are
any
whit
beholding
vnto
theyr
prayers
.
But
wee
learne
in
the
booke
of
GOD
,
that
the
godly
pray
in
matters
moste
harde
to
be
brought
to
passe
,
and
most
vnlikely
in
regard
of
any
vsual
and
ordinarie
meanes
:
and
yet
are
heard
,
and
geue
him
the
praise
.
There
are
named
in
the
107.
Psalme
,
Psalm.
107
diuers
matters
that
seeme
to
be
meere
casual
,
comming
without
al
meanes
,
yet
praied
for
,
graunted
,
&
with
praise
returned
to
the
geuer
:
&
vnder
those
are
al
other
also
vnderstoode
,
that
may
be
thought
to
be
as
casual
.
There
is
mention
made
of
the
Mariners
in
the
Sea
,
tossed
with
tempestes
,
nowe
hoysed
vp
,
now
plunged
downe
,
tyll
theyr
heartes
faile
within
them
:
yet
when
they
pray
vnto
the
Lord
,
they
are
hearde
of
him
,
&
then
do
they
geue
him
thankes
.
Other
casuall
thinges
are
mentioned
,
and
al
comprehended
.
But
in
the
last
verse
the
holy
Ghost
,
maketh
it
only
the
wise
and
godly
mans
worke
,
to
vnderstande
this
,
in
trueth
to
comprehende
it
,
and
by
true
and
inwarde
assuraunce
thereof
to
geue
him
the
praise
for
it
.
The
vngodly
therefore
in
ordinarie
thinges
,
are
hindred
by
the
meanes
:
inextraordinarie
,
they
see
nothing
but
chaunce
:
and
therefore
they
say
,
What
profite
shall
wee
haue
yf
we
pray
?
The
children
of
GOD
,
knowe
that
nothing
is
pure
vnto
them
,
vnlesse
it
be
sanctified
with
prayer
:
1.
Tim.
4
and
therefore
they
resorte
to
him
in
all
their
necessities
by
prayer
.
They
poure
their
griefes
into
his
bosome
,
with
desire
to
obtayne
,
that
they
might
praise
his
mercies
,
and
they
surely
finde
,
if
they
continue
asking
,
either
deliueraunce
,
either
els
a
tollerable
condition
:
which
doeth
assure
them
,
that
it
is
not
in
vaine
to
seeke
the
Lorde
,
and
that
the
ende
wil
be
happy
.
Prayer
for
benefites
,
acknowledgeth
God
to
be
the
geuer
,
and
maketh
prayse
to
be
geuen
in
trueth
:
Not
to
pray
to
GOD
,
is
to
be
an
vtter
enimie
to
his
glory
:
not
to
pray
particularly
,
as
necessitie
requireth
,
is
to
enuie
him
and
his
praise
,
and
the
practise
of
Dauid
(
in
particular
considerations
making
his
prayers
and
Psalmes
)
doeth
reproue
it
.
The
Papistes
take
Gods
grace
to
be
throwen
downe
indifferently
.
And
men
not
experienced
of
his
goodnes
particularly
,
must
needes
thinke
,
that
hee
hath
put
all
thinges
vnto
a
generall
gouernment
,
for
as
for
any
particular
experience
,
of
his
goodwill
towardes
them
,
they
haue
it
not
.
Wee
must
denie
this
vngodlinesse
,
that
groweth
by
prayer
,
into
no
experience
of
GOD
his
goodnesse
.
Doe
we
thinke
that
any
man
,
shall
euer
safely
put
him selfe
ouer
vnto
the
hope
of
the
promises
,
at
the
houre
of
death
:
which
all
his
life
long
,
hee
neuer
tried
to
be
true
before
?
Wee
must
also
deny
worldly
lustes
,
and
not
only
those
,
which
tende
to
hurt
our
neighbour
,
in
body
,
goods
,
or
good
name
:
but
euen
those
that
hold
vs
so
in
this
worlde
,
as
wee
can
get
no
true
taste
in
the
pleasures
of
an
other
:
For
wee
are
holden
captiue
of
worldly
lustes
,
in
one
respect
or
other
:
vntill
we
become
newe
creatures
,
looking
for
that
glory
,
which
shall
appeare
at
the
comming
of
Christe
.
The
next
thing
required
,
is
to
liue
soberly
.
This
sobrietie
,
is
a
gift
that
moderateth
the
minde
in
his
delightes
&
affections
,
and
may
therefore
well
be
tearmed
the
moderatour
of
the
minde
.
It
is
a
gift
,
that
doeth
keepe
the
minde
from
pleasures
altogeather
vnlawful
:
and
in
those
that
bee
lawfull
,
it
keepeth
a
man
from
the
excesse
and
abuse
of
them
.
That
it
is
not
onely
restrained
to
the
filthy
desires
of
the
fleshe
,
may
be
proued
in
the.
12.
to
the
Roma
.
Where
the
Apostle
appointeth
this
gift
and
grace
of
God
,
to
order
euery
man
in
his
calling
,
That
hee
take
not
vppon
him
,
Rom.
12
but
according
to
that
measure
which
GOD
hath
geuen
him
.
For
in
very
deede
,
the
minde
of
man
hath
many
thinges
,
beside
the
filthie
desires
of
the
fleshe
,
to
ouerturne
it
,
wherin
this
gift
of
GOD
hath
good
vse
.
It
was
this
gift
that
Paul
had
,
when
as
he
professed
him selfe
to
haue
learned
,
to
be
riche
,
and
to
be
poore
:
to
haue
ben
instructed
,
to
abounde
,
and
also
to
want
:
to
be
content
withall
estates
,
and
to
holde
him selfe
happy
in
them
,
as
in
a
portion
sent
him
from
the
Lord
.
In
may
be
thought
no
great
gifte
,
for
a
riche
man
to
learne
to
be
riche
,
yet
doeth
the
Apostle
say
,
it
is
a
matter
that
requireth
learning
,
and
doeth
ascribe
it
vnto
Christe
his
worke
within
him
.
It
is
therfore
worth
the
labour
,
to
enter
into
some
farther
consideration
,
what
he
should
meane
in
this
matter
.
The
meaning
he
giueth
in
the
same
place
,
Philip.
4
when
he
saith
:
I
haue
learned
in
what
estate
soeuer
I
am
,
therwith
to
be
content
.
A
lesson
necessarie
for
all
men
.
A
lesson
necessarie
for
riche
men
,
to
learne
them
to
be
riche
,
that
is
,
to
holde
them selues
contented
,
to
remember
they
haue
their
boundes
appointed
them
,
and
there
to
accquaint
their
affections
to
finde
contentation
,
sufficiencie
,
and
a
rich
portion
.
So
shal
they
truely
be
thankeful
to
God
for
it
.
For
in
very
deede
these
hartes
of
ours
must
finde
them
in
their
owne
perswation
richely
prouided
for
,
ere
they
shall
in
trueth
and
vnfaynednesse
be
ioyful
in
the
Lorde
.
Let
vs
then
learne
from
a
contented
minde
to
say
vnto
our
hartes
:
This
is
thy
lot
appointed
thee
of
the
Lord
,
heere
are
thy
boundes
,
this
estate
hath
the
Lorde
distributed
vnto
thee
,
There
is
good
cause
,
not
only
to
be
content
,
but
also
well
appaide
with
it
.
We
must
learne
our
hartes
to
be
content
with
it
,
nay
to
take
it
as
riche
and
liberall
portion
whatsoeuer
it
be
,
and
as
a
barre
to
holde
in
our
affections
from
raunging
into
greedy
desires
.
For
our
affections
are
as
gulfs
,
vnsatiable
,
that
woulde
neuer
rest
with
contentation
in
a-thing
,
but
still
be
enflamed
with
the
desire
of
more
,
which
woulde
still
drawe
and
hale
vs
forwarde
,
and
so
holde
vs
in
continuall
torment
.
The
remedy
whereof
,
the
Lorde
hath
appointed
our
owne
estate
whatsoeuer
to
be
:
that
it
might
appease
our
affections
,
and
settle
them
with
rest
,
peace
and
good
liking
,
as
in
the
seate
which
our
good
God
hath
seene
to
be
conuenient
for
vs
,
and
therefore
set
vs
in
it
,
to
finde
ease
,
quiet
,
comfort
,
and
contentment
therein
.
For
yf
thy
hart
be
not
setled
in
thine
estate
,
with
good
liking
and
contentation
,
as
in
a
good
prouision
:
it
is
vnpossible
,
that
euer
thou
shouldest
become
thankfull
for
it
.
For
to
seeme
to
ioy
without
ioy
,
is
to
play
the
hypocrite
,
and
to
dissemble
with
God
.
We
muste
therefore
take
our selues
to
bee
riche
alredy
,
&
let
goe
this
desire
to
be
riche
,
For
as
Paule
saith
,
They
that
desire
to
be
riche
,
1.
Tim.
6
fall
into
snares
and
noysome
lustes
,
which
drowne
men
in
perdition
and
destruction
,
which
while
some
haue
lusted
after
,
they
haue
erred
from
the
faith
.
We
must
let
goe
the
seeking
greedily
after
that
we
haue
founde
alredy
:
for
there
is
riches
and
sufficient
treasures
in
euery
estate
,
which
muste
be
founde
out
of
vs
,
to
quenche
this
desire
to
be
riche
.
Let
vs
learne
to
be
content
with
our
estate
,
and
to
holde
that
as
a
certaine
rule
,
for
he
that
hath
no
sure
rule
,
shal
be
so
tossed
of
his
affections
,
and
so
carried
hither
and
thither
,
as
hee
shall
neuer
finde
a
time
to
say
,
it
behoueth
me
to
holde
my selfe
heere
within
my
boundes
.
Let
euery
man
therefore
with
S.
Paul
,
learne
to
be
riche
,
&
to
take
vp
good
liking
of
his
condition
and
estate
,
and
take
heede
he
conueye
not
the
title
of
true
thankefulnesse
from
his
God
,
while
the
vnquiet
desire
of
encreasing
his
condition
,
stealeth
all
comfort
,
which
must
be
matter
of
true
thankfulnesse
,
from
his
present
estate
.
But
wee
must
learne
also
with
Paul
to
be
poore
,
as
well
as
to
be
rich
,
for
hee
had
learned
,
and
we
must
learne
in
what
estate
so
euer
we
be
,
therewith
to
be
contented
.
And
this
contentation
of
minde
is
a
medicine
for
couetousnesse
,
as
the
Apostle
testifieth
,
saying
:
Heb.
13
Let
your
conuersation
be
without
couetousnesse
,
be
contente
with
that
you
haue
.
The
riche
man
must
be
learned
to
be
poore
,
euen
to
be
redy
with
contentation
of
hart
to
goe
vnder
a
poore
estate
,
and
to
assure
him selfe
to
finde
finde
the
Lords
blessing
and
comfort
in
it
.
He
must
in
his
riches
take
out
this
lesson
,
and
schoole
himselfe
herein
,
and
by
exercise
and
meditation
acquaint
his
mynde
to
the
liking
of
a
lower
estate
,
if
the
Lord
should
so
see
it
good
:
hopyng
to
fynde
the
Lorde
very
good
to
him
in
the
same
.
Beholde
a
meditation
in
riches
,
and
a
lesson
that
is
of
all
men
to
be
studied
,
and
not
that
onely
,
but
learned
also
,
and
taken
out
:
that
if
their
estate
shoulde
yet
be
poorer
,
they
shoulde
perswade
them selues
to
finde
the
Lorde
good
vnto
them
,
in
that
their
condition
,
and
therefore
before
to
make
their
reckoning
of
a
poorer
estate
,
by
muche
meditation
of
it
,
and
yet
a
riche
blessing
in
that
notwithstandyng
,
euen
a
quiet
and
contented
minde
.
And
this
would
further
the
account
of
our
present
estate
,
when
wee
shoulde
assure
our selues
,
of
a
verye
good
portion
and
plentifull
,
yf
our
estate
were
yet
lower
.
Neither
ought
wee
so
to
learne
it
,
as
a
lesson
not
likely
to
come
to
practice
:
but
as
one
whose
practice
were
not
like
to
be
deferred
.
This
lesson
hath
in
it
,
a
very
necessarie
vse
to
trie
vs
by
.
For
whatsoeuer
he
be
,
that
cannot
beare
a
lowe
estate
layde
vppon
him
by
the
Lorde
:
yf
hee
haue
an
higher
,
he
will
abuse
that
in
like
maner
.
For
he
that
is
ashamed
of
pouertie
,
wyll
be
proud
of
wealth
.
He
that
is
vnpatient
when
hee
is
humbled
:
wil
be
insolent
:
when
hee
is
exalted
.
For
what
can
binde
him
to
true
duetie
,
yf
it
be
not
conscience
vnto
GOD
?
whiche
yf
he
dare
dispence
withall
in
pouertie
,
he
will
not
greatly
regarde
in
aboundaunce
.
Thus
wee
see
for
a
man
to
learne
to
be
riche
,
it
is
expedient
hee
learne
to
be
poore
.
For
a
man
to
learne
to
be
honorable
,
it
is
required
he
learne
with
patience
and
contentation
,
to
goe
vnder
an
estate
without
honour
.
This
sobrietie
then
,
that
keepeth
the
minde
from
beeyng
ouercharged
,
and
drunken
with
the
desire
of
a
better
estate
:
is
principally
&
cheefely
required
in
a
Christian
,
yet
reacheth
it
further
,
and
conteineth
within
it
those
,
who
albeit
they
bee
not
greatly
seekyng
after
an
other
or
better
estate
,
yet
bee
they
to
muche
wrapped
and
intangled
,
in
the
cares
&
delightes
of
that
they
alredie
haue
.
This
doeth
the
Apostle
note
vnto
vs
:
1.
Cor.
7.29
30.31
.
in
the
first
to
the
Cor.
This
I
say
brethren
,
because
the
time
is
shorte
hereafter
,
that
both
they
whiche
haue
wiues
,
be
as
though
they
haue
none
:
&
they
that
weepe
,
as
though
they
wept
not
:
and
they
that
reioyse
,
as
though
they
reioyced
not
:
and
they
that
buie
,
as
though
they
possessed
not
:
And
they
that
vse
this
world
,
as
though
they
vsed
it
not
:
for
the
fashion
of
the
worlde
goeth
away
.
And
he
doeth
not
onely
open
the
disease
,
but
also
giue
vs
the
remedie
of
it
:
the
consideration
of
the
shortnesse
of
this
life
,
and
the
speedie
passage
thereof
.
Which
he
woulde
haue
to
season
our
ioy
,
to
season
our
delights
,
euen
our
bying
and
selling
.
As
yf
he
shoulde
say
,
there
were
in
no
place
right
ioy
,
right
griefe
,
true
bying
,
true
selling
,
where
the
consideration
of
the
shortnesse
of
this
life
,
&
the
hope
of
that
other
did
not
step
in
,
to
moderate
the
ioy
,
the
griefe
,
the
bying
&
selling
,
the
cares
that
doe
accompany
a
married
estate
.
Howe
needefull
it
is
that
wee
shoulde
(
euen
in
lawfull
thinges
)
haue
our
affections
temperate
:
The
parable
in
the
14.
of
Luke
doeth
apparantlie
declare
.
Luke
.
14.
Where
they
that
are
bid
to
the
Supper
make
their
excuses
,
only
by
those
thinges
that
of
them selues
are
lawefull
and
permitted
.
For
it
is
lawfull
to
bye
a
farme
,
it
is
lawfull
to
prooue
Oxen
,
it
is
lawful
to
marry
&
to
be
married
.
Yet
is
it
saide
that
rather
the
basest
of
the
people
,
shal
be
compelled
to
enter
in
,
then
that
these
(
who
haue
ben
bid
and
are
hindred
by
these
thinges
)
(
though
in
them selues
not
vnlawful
)
shoulde
taste
of
the
supper
.
Wee
see
then
how
needeful
this
sobrietie
is
,
that
keepeth
vs
from
surfettyng
with
these
transitorie
thinges
.
The
very
Ethnickes
haue
founde
and
taught
that
there
is
a
blessing
,
which
a
good
man
may
finde
in
euery
estate
.
Scaenica
hath
these
woordes
:
Scaenica
de
tranquilitate
vitae
.
Assuescendum
itaque
conditioni
suae
,
nihil
tam
acerbum
,
in
quo
non
equus
animus
solatium
inueniet
.
If
Heathen
men
founde
ioy
in
euery
estate
.
by
custome
and
continuance
,
shall
wee
finde
none
,
who
haue
the
promise
,
of
our
God
,
for
speciall
blessinges
and
assistaunce
,
Let
vs
answere
our
affections
,
which
will
not
heere
of
our
abasing
:
as
Dauid
did
Michal
,
the
daughter
of
Saul
:
2.
Sam.
6
2.
Sam.
6.
Who
scornefully
checking
him
that
he
had
so
abased
himself
,
in
bringing
home
the
arke
of
the
the
Lorde
,
and
that
before
the
maides
of
his
seruauntes
,
receiued
this
answeare
from
him
:
it
was
before
the
Lord
who
chose
me
rather
then
thy
father
,
and
all
his
house
:
and
commaunded
me
to
be
ruler
ouer
al
the
people
of
the
Lord
:
and
therefore
I
will
yet
be
more
vile
then
this
,
and
wil
be
lowe
in
my
owne
sight
:
and
of
the
very
same
maide
seruantes
which
thou
hast
spoken
of
,
shal
I
be
had
in
honour
.
Let
vs
I
say
answeare
our
affections
,
and
say
,
it
is
before
him
,
and
for
him
,
of
whom
we
holde
all
:
let
vs
say
,
wee
are
yet
redy
to
be
more
vile
and
lowly
,
if
neede
require
,
&
our
God
see
it
so
good
:
for
we
must
cheine
vp
our
affections
,
with
consideration
that
our
bondes
are
limitted
vnto
as
,
and
that
we
are
redy
to
be
abased
,
yf
suche
a
condition
shoulde
be
layde
vpon
vs
,
from
the
Lord
.
Let
vs
learne
in
the
feare
of
God
,
to
take
vp
our
affections
,
from
pursuing
these
delightes
,
remembryng
that
the
Lord
hath
pledged
him selfe
for
assurance
of
a
sufficient
prouision
:
Let
your
conuersation
be
without
couetousnesse
,
for
it
is
said
:
I
wil
not
leaue
thee
,
Heb.
13
nor
forsake
thee
.
If
we
had
but
the
woorde
of
some
wealthie
man
,
to
assure
vnto
vs
a
sufficiencie
,
howe
woulde
it
comfort
our
hartes
,
and
lessen
our
labours
and
cares
?
Beholde
the
woordes
of
the
highest
for
hym
that
is
content
with
that
he
hath
:
yf
this
will
not
mooue
vs
,
let
vs
remember
that
in
the
eight
of
Luke
:
Luke
.
8
there
is
mention
made
of
a
cursed
kinde
of
grounde
,
that
receiued
the
precious
seede
of
Gods
woorde
into
it
:
but
either
riches
,
cares
,
or
voluptuous
life
,
doth
so
choake
it
as
there
commeth
no
fruite
of
it
.
And
if
this
will
not
preuayle
with
vs
,
let
vs
call
to
minde
the
watchwoorde
that
is
giuen
vs
by
our
Sauiour
Christe
in
the
21.
of
Luke
:
Luke
.
21
Take
heede
,
least
at
any
time
your
hartes
be
oppressed
with
surfetting
and
drunkennesse
:
and
cares
of
this
life
.
Nowe
if
there
happen
to
be
any
,
who
beeing
weery
with
the
burden
of
their
weakenesse
,
in
this
part
,
shal
be
come
earnest
suters
vnto
the
Lorde
,
to
preuaile
against
their
corruption
in
this
behalfe
:
let
them
assure
them selues
that
the
vnfaigned
petition
and
prayer
of
a
man
,
leaden
with
the
burden
of
his
want
,
beeyng
continued
:
cannot
returne
emptie
from
that
GOD
,
who
by
name
calleth
out
such
,
to
come
vnto
him
,
with
promyse
that
he
will
heare
them
.
Therefore
to
conclude
this
matter
of
sobrietie
,
let
our
lot
giuen
vs
of
the
Lord
,
be
our
limitte
,
let
a
lower
estate
be
well
digested
by
meditation
:
let
God
his
assurance
be
sufficient
,
let
his
threatninges
feare
vs
:
let
his
promyse
(
yf
wee
be
weery
)
incourage
vs
.
To
liue
righteously
,
is
so
to
order
our
life
,
as
euery
man
may
haue
his
owne
at
our
handes
:
for
iustice
is
a
vertue
that
geueth
to
euery
man
his
due
.
The
Lorde
to
maintaine
brotherly
loue
among
his
,
hath
made
one
the
store-house
of
necessaries
,
for
another
:
So
is
the
welfare
of
euery
man
layde
out
of
himselfe
,
that
loue
may
by
suche
meanes
,
rather
be
maintained
.
He
that
is
in
the
place
of
iustice
and
iudgement
,
is
to
remember
,
that
he
geue
to
euery
man
his
owne
:
For
the
fatherlesse
,
in
his
good
cause
,
hath
the
right
of
a
father
in
him
:
The
Widowe
,
of
an
husbande
:
the
blinde
and
ignorant
man
,
that
cannot
discerne
where
the
helpe
of
his
cause
lieth
,
hath
the
right
and
title
of
an
eie
in
him
:
the
oppressed
of
a
Patron
.
Thus
doeth
Iob
cleare
him selfe
,
Iob.
29.
in
the
29.
of
Iob.
I
deliuered
the
poore
that
cried
,
and
the
fatherlesse
,
and
him
that
had
none
to
helpe
him
,
the
blessing
of
him
that
was
redy
to
perish
,
came
vpon
me
,
and
I
caused
the
widowes
heart
to
reioyse
,
I
was
the
eye
to
the
blinde
,
&
feete
to
the
lame
,
I
was
a
father
to
the
poore
,
and
when
I
knew
not
the
cause
,
I
sought
it
out
diligently
:
I
brake
the
iawes
of
the
vnrighteous
man
,
and
pluckt
the
pray
out
of
his
teeth
.
Thus
did
Iob
discharge
him
,
of
the
defence
he
did
owe
vnto
them
:
lending
his
eie
vnto
the
blinde
,
to
spie
out
the
right
of
his
cause
:
and
his
hande
to
the
oppressed
,
to
plucke
the
pray
out
of
the
vnrighteous
mans
teeth
.
More
and
besides
this
,
the
whole
land
hath
title
,
to
a
defence
and
safetie
by
them
from
sinn
.
For
sinne
and
wickednes
vnpunished
,
maketh
the
lande
giltie
of
blood
,
and
bringeth
the
wrath
of
God
vppon
it
.
Deut.
21.
Which
wee
haue
notably
prooued
vnto
vs
,
in
the
21.
of
Deut.
A
man
is
founde
dead
,
it
is
not
knowne
who
slue
him
,
the
Elders
and
Iudges
muste
come
forth
,
and
measure
to
the
cities
,
that
are
round
about
him
that
is
slaine
,
the
Elders
of
the
Citie
next
vnto
the
slayne
man
,
muste
take
a
Heifer
out
of
the
droue
,
and
bring
it
vnto
a
stony
valley
,
and
strike
of
the
Heyfers
necke
:
and
washe
theyr
handes
ouer
the
Heifer
that
is
beheaded
,
and
testifie
,
and
say
:
Our
hands
haue
not
shedde
this
blood
,
neither
haue
our
eies
seene
it
:
O
Lorde
be
mercifull
vnto
thy
people
Israel
,
and
lay
no
innocent
blood
to
the
charge
of
thy
people
Israel
,
&
so
the
blood
shal
be
forgeuen
them
:
so
shal
yee
take
away
the
crie
of
innocent
blood
.
This
care
and
prayer
was
there
,
to
vnburden
the
lande
of
blood
:
euen
when
the
malefactour
coulde
not
be
founde
,
and
this
confessing
of
a
kinde
of
guiltinesse
,
in
the
Elders
and
Iudges
,
next
vnto
that
Citie
:
for
that
(
if
iustice
had
beene
straightly
looked
vnto
by
them
)
it
is
credible
,
the
malefactour
durst
not
haue
approched
so
neare
.
Thus
woulde
the
Lorde
teache
vs
,
that
wickednesse
vnpunished
,
crieth
out
against
the
land
wherein
it
is
committed
.
Nowe
seeing
by
the
expresse
commaundement
of
GOD
,
there
was
suche
care
taken
to
purge
the
lande
of
murder
,
or
manslaughter
,
when
the
aucthour
thereof
was
vnknowen
:
And
that
not
otherwyse
,
then
by
sacrifice
,
prayer
,
and
solempne
protestation
before
the
Lorde
,
of
their
innocencie
,
either
for
doeyng
it
,
or
seeing
it
doone
,
they
were
discharged
of
the
daunger
thereof
:
What
conscience
and
care
ought
yee
,
and
all
other
that
sit
in
iudgement
,
to
haue
,
that
you
make
not
your selues
,
&
this
lande
guiltie
of
the
blood
,
by
winkyng
at
sinne
and
wickednesse
:
especially
,
by
letting
the
murtherer
that
is
manifest
escape
you
?
And
if
the
whole
lande
,
(
where
wickednesse
committed
against
the
seconde
Table
,
is
winked
at
)
be
founde
guiltie
of
blood
:
we
stande
in
greater
danger
of
that
iniquity
that
directly
concerneth
the
glory
of
GOD
:
I
meane
the
offences
doone
against
religion
,
and
the
true
woorshyppe
of
God
.
And
the
whole
lande
,
is
to
looke
for
defence
agaynst
so
great
daunger
,
at
the
Magistrate
his
hand
.
And
because
it
is
a
dutie
they
owe
vnto
vs
,
it
standeth
them
vppon
to
seeke
the
peace
of
their
owne
conscience
,
in
that
callyng
:
which
cannot
be
otherwise
compassed
,
then
in
the
true
discharge
of
that
:
which
is
det
and
due
on
their
behalfe
.
That
which
is
recorded
in
the
22.
of
Iosua
,
doeth
notably
direct
Magistrates
,
with
what
care
and
vigilancie
,
Ios.
22.
they
are
too
deale
against
corruption
,
in
the
worshyp
of
GOD
.
It
is
worth
the
noting
to
obserue
,
howe
they
were
afraide
of
the
Alatr
erected
by
Iordan
:
insomuche
that
they
geathered
them
togeather
,
to
goe
vppe
to
warre
against
their
brethren
,
so
soone
as
they
heard
,
that
an
Altar
was
builded
in
that
place
:
Albeit
their
brethren
hadde
no
yll
meaning
in
that
matter
.
Naye
as
afterwarde
they
doe
professe
,
their
meaning
therein
was
verie
good
,
and
godly
:
but
conscience
of
duetie
,
and
experience
of
plagues
,
where
such
offences
as
there
they
feared
,
had
escaped
without
punishment
:
made
them
iealous
ouer
euerie
occasion
,
and
afrayed
of
euery
light
suspition
:
as
appeareth
by
the
speach
,
which
they
had
to
their
brethren
:
Ios.
22.17
Haue
we
to
litle
(
say
they
)
for
the
wickednes
of
Peor
,
whereof
we
are
not
cleansed
vnto
this
day
:
ye
are
turned
this
day
from
the
Lord
:
and
euen
to
morow
he
wil
be
wrath
,
with
al
the
congregation
of
Israel
.
Did
not
Achan
trespasse
greatly
,
in
the
execrable
thing
,
and
wrath
fell
on
all
the
congregation
of
Israell
,
and
this
man
alone
perished
not
in
his
wickednesse
.
The
Lorde
put
it
into
the
mindes
of
our
Magistrates
,
in
lyke
maner
:
that
whensoeuer
they
shall
heare
of
an
aultar
erected
,
in
anie
secrete
corner
of
this
lande
,
and
false
worship
vsed
,
they
make
no
delay
,
vntill
they
haue
seene
the
offence
punished
.
We
see
then
,
what
cause
Magistrates
haue
to
watche
ouer
euill
,
and
what
occasion
we
haue
to
commend
them
to
God
,
by
feruent
prayer
,
that
they
may
sincerely
serue
the
Lorde
,
in
so
great
a
calling
,
least
the
whole
lande
shoulde
bee
arraigned
,
before
the
iudgement
seate
of
the
highest
,
and
all
founde
guiltie
of
much
blood
,
outrage
,
and
Idolatrie
,
which
hath
long
layde
vppon
the
lande
vnpunished
,
which
plague
,
the
Lord
in
mercie
keepe
farre
from
vs
.
Iustice
and
iudgement
,
they
are
the
strong
holdes
,
and
fenced
places
of
this
lande
,
they
are
the
keyes
of
our
Countrey
,
they
keepe
vs
better
then
all
the
Blockhouses
,
or
places
of
defence
wheresoeuer
:
they
are
better
able
to
encounter
with
our
enemies
,
then
anie
garrison
of
men
,
how
well
practised
soeuer
they
may
be
.
But
contrariwise
,
the
neglect
of
iustice
,
is
worse
then
rebellion
:
it
pulleth
Princes
out
of
their
thrones
,
maketh
the
lande
cast
out
her
inhabitantes
,
ioyneth
with
forraine
power
,
openeth
the
gates
of
al
our
castles
and
holdes
,
taketh
the
weapon
from
the
warriour
,
taketh
the
heart
from
the
valiant
souldier
,
wisedome
and
forecast
from
the
wise
Councellour
,
poysoneth
all
our
munition
.
And
in
the
5.
of
Esai
,
Esaie
.
5
the
Lorde
vnder
the
similitude
of
a
vine
,
doeth
most
liuelie
declare
,
howe
he
will
deale
with
his
people
,
when
iudgement
and
righteousnesse
,
can
not
be
founde
among
them
.
He
will
breake
downe
the
wall
thereof
,
and
it
shal
be
troden
downe
,
he
will
take
away
the
hedge
,
and
it
shal
be
eaten
vp
.
It
is
our
parte
therefore
to
pray
for
our
Magistrates
,
and
those
that
be
in
place
of
iustice
,
that
they
may
looke
to
the
cause
of
the
widowe
,
fatherlesse
,
and
oppressed
,
that
they
may
purge
the
lande
of
blood
,
by
taking
punishment
vpon
malefactors
:
that
they
may
haue
courage
,
and
the
feare
of
God
,
that
they
may
hate
couetousnes
,
so
that
our
Prince
may
sit
sure
among
vs
,
our
holdes
strongly
fortified
,
our
headges
stil
vpholden
that
wee
may
long
inioy
peace
,
to
the
better
honouring
of
our
God
.
And
their
owne
safetie
doeth
require
great
care
in
this
behalfe
.
Iere.
22
Shalt
thou
reigne
(
saith
the
Prophet
to
Iehoikim
)
because
thou
closest
thy selfe
in
Cedar
?
Did
not
thy
father
eate
,
drinke
,
and
prosper
,
when
he
executed
iustice
and
iudgement
,
when
he
iudged
the
cause
of
the
poore
he
prospered
,
was
not
this
because
he
knewe
me
(
saith
thy
Lord
)
?
but
thine
eyes
,
and
thy
heart
,
are
only
for
the
couetousnesse
,
and
for
oppression
:
therefore
thus
saith
the
Lord
of
Iehoikim
,
he
shall
be
buried
as
an
Asse
is
buried
.
The
Lawyer
hee
must
deale
iustly
,
and
giue
euery
man
his
owne
:
for
he
is
the
liuing
lande
marke
,
that
limiteth
men
their
inheritance
,
that
pointeth
out
their
right
and
title
,
howe
farre
it
goeth
,
and
so
breaketh
controuersie
,
and
telleth
euery
one
in
his
doubtfull
cause
,
where
his
clayme
and
title
lieth
,
what
lawe
and
equitie
will
beare
him
in
,
and
where
it
wil
forsake
him
.
He
(
I
say
)
is
a
liuing
lande
marke
,
that
by
true
opening
of
the
lawes
,
boundeth
euerie
man
,
within
the
compasse
of
his
owne
title
.
And
because
of
that
,
doeth
highly
deserue
of
the
common
wealth
,
as
a
most
necessarie
,
and
profitable
member
thereof
.
Such
men
are
the
common
treasure
house
of
the
Land
,
where
vnto
the
euidences
of
euerie
man
are
committed
:
And
they
put
in
trust
withall
,
to
reserue
for
euery
manne
his
title
:
that
when
hee
is
incombred
for
his
right
,
they
shoulde
out
of
that
Treasure
house
,
of
the
lawe
,
bring
good
euidence
for
him
,
and
so
forthwith
,
cleare
his
innocencie
.
The
lawe
is
the
house
of
euery
man
,
where
being
tossed
with
many
stormes
abroad
,
he
findeth
a
place
to
hide
his
heade
in
,
and
beyng
in
safetie
,
doth
boldely
contemne
both
winde
and
weather
,
quietly
take
his
rest
.
For
being
tossed
with
iniuries
,
either
in
bodie
,
goods
,
or
name
,
we
haue
no
house
of
refuge
,
and
rest
,
beside
the
lawe
:
no
sanctuarie
in
our
vniust
vexation
,
besides
that
.
The
place
which
they
serue
God
in
,
who
are
ministers
of
the
law
,
is
verie
high
and
honorable
:
the
good
they
may
doe
,
verie
much
,
if
God
geue
them
conscience
and
care
of
it
.
The
hurt
in
like
manner
,
is
exceeding
great
,
where
the
feare
of
God
doeth
not
rule
.
For
is
it
not
a
merueilous
mischiefe
to
remoue
the
land
marke
of
any
man
?
it
is
that
sinne
,
that
had
a
solemne
curse
,
called
for
against
it
,
by
the
ministery
,
of
the
Leuites
,
wherevnto
all
the
people
were
commaunded
to
say
.
Deut.
27.
Amen
:
And
what
diuersitie
or
difference
is
there
betweene
him
,
that
setteth
in
the
land
marke
,
and
so
boundeth
a
man
shorter
:
and
him
,
that
either
by
wresting
of
the
lawe
,
or
hiding
the
true
meaning
of
it
,
is
an
occasion
of
cutting
short
,
or
empayring
the
true
Title
of
anie
man
?
Euerie
man
will
graunt
,
that
if
a
man
of
no
conscience
,
had
the
custodie
of
all
the
Euidences
of
this
lande
,
hee
might
doe
muche
mischiefe
,
by
canceling
,
crossing
,
interliuing
,
putting
in
and
out
,
at
his
pleasure
,
hiding
,
or
shewing
,
renting
,
or
reseruing
,
as
him
lusteth
.
And
is
not
this
performed
,
while
the
lawe
is
made
to
speake
that
,
they
knewe
in
trueth
,
it
did
neuer
meane
:
and
to
burie
that
in
scilence
,
which
it
was
appointed
to
giue
testimonie
and
witnesse
vnto
?
and
if
all
this
were
nothing
,
what
can
be
so
miserable
,
as
when
a
man
hath
bene
all
the
day
abroade
,
in
the
stormes
,
and
tempests
,
at
night
when
he
commeth
home
,
hee
shall
finde
his
house
in
that
case
,
that
it
can
neither
holde
out
winde
nor
rayne
?
And
doe
not
manie
who
,
are
forced
by
reason
of
Stormes
and
Tempestes
abroade
,
to
take
them
to
this
their
house
and
harborowe
I
meane
the
lawe
:
finde
the
tempest
often
as
grieuous
there
,
as
before
they
did
in
the
playne
?
woulde
to
God
there
were
none
turned
out
of
their
owne
doores
in
the
middest
of
the
storme
,
without
any
hope
at
all
of
harborow
from
thence
?
or
if
a
man
that
had
bene
dogged
,
to
his
own
doores
,
by
theeues
,
and
hauing
gotten
his
house
vpon
his
heade
,
beginneth
to
breath
himselfe
,
and
reioyce
,
for
his
good
escape
,
thinking
all
to
be
safe
,
and
suspecting
no
harme
:
who
coulde
sufficiently
bewayle
him
,
if
in
the
middest
of
his
Triumph
,
they
bee
founde
in
his
owne
house
,
that
fall
vpon
him
,
and
murther
him
?
And
is
not
the
lawe
,
the
house
of
the
troubled
,
and
vexed
man
?
Yea
,
Westminster
Hall
is
the
poore
mans
house
.
And
therefore
doeth
hee
pay
,
taxe
,
and
subsidies
,
that
it
might
bee
an
house
of
defence
vnto
him
,
able
to
keepe
out
winde
and
weather
,
how
tempestious
soeuer
.
If
a
man
that
is
oppressed
,
and
wronged
abroade
,
in
any
parte
of
this
lande
,
shall
bring
his
matter
vnto
hearing
at
Westminster
Hall
,
looke
that
yee
bee
good
vnto
him
in
his
owne
house
,
let
him
take
no
harme
at
home
:
His
griefe
is
greate
enough
abroade
.
It
hath
alwayes
,
euen
by
the
lawes
of
man
,
beene
counted
an
haynous
offence
,
to
vexe
and
annoy
a
man
in
his
owne
house
.
What
ye
think
of
the
matter
,
I
cannot
tell
,
this
I
am
assured
of
,
it
is
his
due
,
to
be
well
dealt
withall
there
,
and
ye
are
to
aunswere
the
Lorde
,
not
only
for
deniyng
,
but
also
for
delaing
and
deferring
of
iudgement
.
For
why
?
the
man
hath
right
and
title
,
in
his
good
cause
,
vnto
as
speedie
a
dispatch
at
your
handes
,
as
possibly
may
had
.
And
therfore
Iob
professed
,
that
he
had
not
weried
the
eies
of
the
widow
,
Iob.
31.16
:
with
wayting
long
for
helpe
,
before
it
came
.
It
is
a
true
saing
of
that
Heathen
man
.
Bis
dat
,
qui
cito
dat
,
He
doubleth
his
gift
,
that
geueth
it
speedily
.
It
was
a
griefe
to
Iethro
,
Moses
his
father
in
lawe
,
to
see
the
people
stande
from
morning
to
euening
about
Moses
,
waiting
for
their
dispatch
.
How
would
,
he
haue
taken
it
,
if
he
had
seene
men
,
(
which
commonly
hapneth
here
among
vs
)
to
wayte
from
tearme
to
tearme
,
nay
from
yeere
to
yeere
?
Wee
are
all
of
vs
seuerally
,
to
deale
righteously
with
our
brethren
,
in
all
our
conuersation
with
them
,
and
thereby
declare
,
the
loue
wee
beare
them
.
And
the
Lorde
hath
appointed
vs
to
shewe
this
loue
,
not
only
vnto
them
,
but
vnto
the
thinges
that
be
deare
vnto
them
,
as
goodes
,
and
good
name
:
euen
vnto
these
,
hath
the
Lorde
bounde
vs
,
aswel
as
vnto
there
persons
.
For
wee
must
thus
intermedle
one
with
another
:
and
finde
succour
one
from
an
other
.
And
their
name
and
goodes
by
his
appointment
,
goe
thorowe
our
handes
and
charge
,
aswell
as
his
person
,
and
muste
finde
succour
there
.
This
is
the
charge
from
our
GOD
:
that
when
anie
thing
of
theirs
passeth
thorow
our
handes
,
it
finde
that
affection
towardes
it
,
which
may
geue
testimony
of
our
brotherly
goodwill
to
them
,
and
witnesse
our
obedience
vnto
GOD
.
And
the
same
GOD
that
forbiddeth
the
murder
of
his
body
,
forbiddeth
also
the
stealth
of
his
goodes
.
And
the
same
GOD
,
that
hath
bound
ouer
our
loue
,
and
good
affection
to
his
bodie
:
hath
in
like
maner
doone
it
towardes
his
goodes
.
Hardly
shall
any
man
be
perswaded
,
that
he
is
louing
vnto
him
,
who
is
empairing
him
,
in
any
thing
,
that
is
deare
and
precious
vnto
him
,
alwayes
gayning
by
his
losse
.
The
poore
man
,
whose
monie
must
passe
through
the
handes
of
the
Merchaunt
,
the
Farmer
,
the
Draper
,
&c.
by
that
time
,
that
euery
one
ouerselling
his
commodities
,
hath
gotten
a
fleese
,
bringeth
the
sweate
of
his
browes
(
that
is
his
bloud
)
which
he
hath
plentifully
powred
out
,
and
made
no
spare
of
it
,
thorow
out
the
whole
yeare
,
into
a
narrowe
rowme
:
Neither
can
he
giue
a
true
report
of
anie
loue
hee
found
at
their
handes
,
more
then
one
might
find
at
the
hand
of
a
Turke
,
or
Infidell
.
In
the
25.
of
Leuiticus
,
Leuit.
2●
.
the
people
of
God
are
charged
,
not
to
oppresse
one
another
,
in
buying
and
selling
,
but
as
the
yeare
of
Iubile
was
nigh
,
or
farre
off
,
so
to
sell
dearer
,
or
better
cheape
.
Wherein
the
seller
was
bound
,
to
regard
the
profite
of
him
that
bought
,
for
longer
then
the
yeare
of
Iubile
,
he
could
not
possesse
it
:
At
which
time
,
by
the
lawe
of
God
,
it
must
returne
to
the
owner
againe
.
The
yeare
of
Iubile
is
abolished
,
but
the
lawe
of
conscience
(
being
the
equitie
of
that
lawe
)
remaineth
,
that
a
man
should
regarde
,
not
himselfe
onely
,
but
also
the
state
of
another
.
Whereby
it
is
apparant
,
it
was
not
lawfull
for
a
man
,
to
take
whatsoeuer
he
could
get
,
without
regarde
,
what
a
bargaine
his
neighbour
was
like
to
haue
at
his
handes
.
We
are
exhorted
by
the
Apostle
,
to
make
conscience
of
such
matters
,
1.
Thes.
4.
in
the
first
to
the
Thessal
.
4.
Let
no
man
oppresse
or
defraude
his
brother
,
in
any
thing
,
for
euen
the
Lord
is
a
reuenger
of
such
things
.
1.
Cor.
6.9
.
Knowe
you
not
(
sayth
Saint
Paule
)
that
the
vnrighteous
shall
not
inherit
the
kingdome
of
God
?
And
what
right
hath
any
man
to
another
mans
mony
,
not
giuing
him
the
value
or
worth
of
it
in
wares
or
marchandise
?
Be
not
deceiued
(
saieth
the
holy
ghost
in
the
same
place
.
)
Neither
theeues
,
couetous
persons
,
nor
extorcioners
,
shall
inherite
the
kingdome
of
God
.
The
want
of
equitie
and
conscience
in
this
behalfe
,
is
notably
taxed
by
Solomon
,
Prouerb
.
20.
It
is
naught
,
it
is
naught
,
sayeth
the
buier
,
but
when
hee
is
gone
apart
,
he
boasteth
.
It
toucheth
this
naturall
corruption
,
where
euerie
man
would
haue
regard
onely
of
him selfe
,
euen
without
anie
respect
of
another
,
when
not
onely
his
owne
thoughtes
,
but
euen
his
owne
woordes
,
do
oftentimes
condemne
his
dealing
,
both
of
iniurie
and
dissimulation
.
Our
careful
walking
in
the
waies
of
righteousnesse
,
haue
plentifull
promises
of
blessing
from
the
Lord
:
so
that
if
his
worde
be
of
any
credite
with
vs
,
we
may
be
well
assured
,
that
by
such
dealings
our
gaines
will
grow
,
to
be
the
greatest
.
Prou.
20.7
.
He
that
walketh
in
his
integritie
(
sayth
Salomon
)
is
iust
,
and
blessed
shall
his
children
be
after
him
.
He
that
followeth
after
righteousnesse
,
Prou.
21.21
.
and
mercie
,
shal
finde
life
,
Prou.
28.20
.
righteousnesse
and
glorie
.
A
faythfull
man
shall
abound
in
blessing
,
but
he
that
maketh
hast
to
be
riche
,
shall
not
be
innocent
.
Men
who
being
greedie
of
gaine
,
had
sodainly
attained
vnto
wealth
,
were
the
most
infamous
of
all
other
men
,
euen
among
the
heathen
,
so
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
grew
with
them
to
be
a
name
of
greatest
reproch
.
A
verlet
is
not
more
odious
with
vs
,
than
he
was
with
them
.
The
order
that
here
is
obserued
,
may
in
no
wise
be
neglected
:
for
sobrietie
is
set
before
righteousnesse
in
this
place
:
We
must
liue
soberly
and
righteously
(
sayth
the
Apostle
.
)
Without
sobrietie
and
temperance
,
righteous
&
iust
dealing
cannot
be
holden
vp
,
&
mainteined
:
for
if
a
man
haue
not
learned
to
be
rich
,
&
to
be
poore
,
he
shall
neuer
hold
out
the
course
of
iustice
&
righteous
dealing
:
when
it
lieth
vpon
the
losse
of
fauour
,
estimation
,
credite
,
wealth
,
or
countenance
,
to
proceed
in
iustice
and
righteousnesse
.
He
shal
neuer
buie
and
sel
with
conscience
,
that
hath
not
accounted
with
himselfe
to
carie
a
lowe
saile
,
&
lower
then
he
hath
done
,
(
if
God
see
it
so
good
.
)
We
should
haue
more
iustice
,
if
we
had
more
sobernes
in
the
land
:
for
if
whatsoeuer
come
,
the
old
estate
must
be
holden
,
iustice
and
righteous
dealing
must
somtime
be
stretched
.
It
is
this
temperance
&
sobrietie
,
that
strengtheneth
righteous
dealing
and
iustice
.
For
if
we
could
be
content
to
be
humbled
in
the
worlde
,
if
God
could
not
otherwise
be
serued
,
or
a
good
conscience
mainteyned
:
we
should
haue
more
power
to
do
iustice
,
and
to
liue
vprightly
in
our
calling
whatsoeuer
.
But
while
men
are
so
drowned
in
profites
,
pleasures
,
and
honours
in
the
worlde
,
they
are
neuer
put
to
any
strait
,
but
iustice
is
stretched
,
that
the
olde
compasse
may
be
kept
,
and
their
estate
vpholden
.
Let
vs
imbrace
this
temperance
and
sobernesse
,
so
shall
we
holde
fast
this
reine
of
iustice
and
vpright
dealing
in
our
places
and
callings
.
Many
good
lawes
we
haue
made
,
to
cause
vs
liue
iustly
one
with
another
,
but
litle
fruit
of
them
:
for
why
?
the
roote
is
not
touched
.
We
haue
taken
so
large
a
measure
of
port
and
countenance
,
being
voyde
of
this
temperance
,
that
the
cloth
must
needs
be
cut
out
therafter
.
The
sobrietie
that
pleased
our
fathers
in
attire
,
in
faire
,
in
port
,
in
countenan e
,
will
not
suffice
vs
,
we
haue
taken
a
larger
measure
,
and
therfore
must
we
not
stretch
out
the
cloth
?
they
haue
left
vs
accordingly
.
Must
not
our
rentes
be
raysed
,
our
reuenues
increased
,
the
prises
of
our
wares
augmented
,
our
paines
dearer
,
our
giftes
greater
,
our
pleasuring
of
men
better
considered
,
our
paines
more
rewarded
,
our
liberalitie
to
the
pore
,
or
to
any
good
purpose
lessened
,
our
compassion
abated
,
and
so
our
fathers
good
report
decaied
?
Let
euery
man
tast
more
of
temperance
,
so
shall
he
be
able
to
afoord
a
better
peniworth
of
righteous
and
vpright
dealing
in
his
calling
whatsoeuer
.
For
sure
,
while
the
measure
is
so
infinitely
inlarged
,
the
cloth
must
needes
be
set
vppon
the
Tainters
,
and
excessiuely
stretched
.
It
shall
bee
in
vaine
to
make
lawes
agaynst
iniurious
and
vnrighteous
practises
,
if
before
,
this
great
excesse
and
intemperancie
,
that
ruleth
in
all
estates
,
bee
not
repressed
.
For
if
that
in
no
case
may
bee
abated
,
howe
can
it
bee
but
that
the
olde
ordinarie
dealinges
in
righteousnesse
and
equitie
,
must
bee
racked
?
The
great
want
of
sobrietie
that
is
euery
where
,
speaketh
that
there
is
much
vnrighteousnesse
in
this
land
,
and
so
consequently
doeth
plainly
and
euidently
foretell
vs
,
that
the
righteous
God
hath
a
quarell
with
the
inhabitants
of
this
our
Countrey
,
for
the
vnrighteousnesse
therof
,
which
increaseth
in
euerie
kingdome
as
moderation
and
sobrietie
abateth
.
Now
how
sobrietie
decayeth
,
and
intemperancie
is
dayly
augmented
,
euen
he
that
is
most
guiltie
herein
,
wil
not
seeme
to
denie
it
.
Wherby
it
is
euident
,
that
this
land
shall
not
be
able
anie
long
time
,
to
beare
the
vnrighteousnesse
therof
.
For
this
great
intemperancie
telleth
vs
,
that
the
burthen
of
vnrighteousnesse
which
it
beareth
,
is
growne
to
such
greatnesse
,
as
cannot
long
be
susteyned
,
if
our
reformation
herein
be
not
speedily
attempted
and
taken
in
hande
:
which
the
Lorde
in
mercie
graunt
,
may
be
throughly
thought
vpon
by
you
,
who
haue
especiall
helpe
in
your
handes
to
performe
it
.
To
liue
righteously
is
the
request
of
our
God
:
The
grace
of
God
that
bringeth
saluation
hath
appeared
,
&
teacheth
vs
to
liue
iustly
.
His
graces
offer
themselues
to
take
vp
their
consideration
,
in
our
righteous
conuersation
,
they
craue
that
our
vpright
dealing
may
speake
,
in
what
regarde
we
haue
them
,
howe
wee
thinke
our selues
beholden
vnto
them
,
they
haue
set
ouer
the
pleasuring
of
them
,
to
vpright
liuing
,
there
they
woulde
haue
it
seene
,
howe
they
are
valued
,
prised
,
and
esteemed
.
Let
vs
then
beholde
a
Christian
Meditation
,
for
men
of
all
callings
and
trades
,
when
they
deale
in
the
woorke
of
their
callings
,
to
mooue
them
to
equitie
,
conscience
,
and
regarde
of
those
with
whome
they
deale
:
Beholde
,
my
GOD
calleth
mee
to
witnesse
to
the
worlde
,
my
thankefulnesse
for
his
benefites
,
he
calleth
me
nowe
forth
,
to
value
his
deseruings
,
nowe
am
I
called
to
set
my
price
vpon
his
mercies
,
and
to
leaue
a
recorde
behind
me
,
howe
highly
or
basely
I
esteme
of
his
goodnes
:
for
the
recompence
of
his
kindnesse
hath
he
turned
and
set
ouer
,
to
be
answered
in
obedience
,
and
vpright
dealing
one
with
another
:
The
grace
of
God
that
bringeth
saluation
hath
appeared
,
&
biddeth
vs
liue
righteously
.
Now
am
I
to
signifie
vnto
the
world
,
howe
I
think
my self
indebted
vnto
God
,
for
the
benefite
of
redemption
,
for
the
benefite
of
his
worde
,
for
honour
,
health
,
for
children
,
for
friends
,
peace
,
welth
▪
these
are
now
crauing
some
consideration
.
Were
it
not
great
crueltie
,
that
crauing
so
little
,
they
should
neuerthelesse
be
repelled
?
bringing
all
things
,
their
consideration
shoulde
be
nothing
?
Now
therefore
will
I
consider
of
my
God
for
this
blessing
,
now
will
I
answere
in
dutifull
remembrance
,
for
that
benefit
.
And
so
draw
forth
his
special
mercies
,
to
haue
them
seuerally
considered
,
in
our
vpright
life
and
iust
dealing
with
men
.
Not
with
the
Papistes
,
to
seeme
to
requite
him
by
merite
:
but
with
the
godly
Christian
,
to
shew
him selfe
not
vnmindefull
of
them
,
in
humble
obedience
to
his
will
.
Saying
after
our
best
obedience
,
with
Dauid
in
the
building
of
the
Temple
,
Who
am
I
,
1.
Chro.
29.
and
what
is
my
people
,
that
we
should
bee
able
to
offer
willingly
after
this
sort
?
for
all
thinges
come
of
thee
and
of
thine
owne
hande
,
haue
we
giuen
thee
all
this
aboundance
.
That
we
haue
prepared
to
build
thee
an
house
,
is
of
thy
hand
,
and
all
is
thine
.
This
meditation
will
in
like
manner
meete
with
our
crooked
and
disordered
affections
,
in
our
dealinges
,
which
are
voyde
of
all
consideration
of
iustice
,
and
mercie
.
While
that
we
shall
in
this
manner
vrge
and
presse
them
:
doest
thou
thus
answeare
thy
redemption
?
is
here
the
price
of
thy
sanctification
?
dost
thou
thus
requite
thy
preseruation
?
is
this
the
thankfulnesse
for
thy
health
?
&
al
thou
maiest
find
in
thy
hart
to
afford
God
for
thy
welth
.
It
followeth
,
we
must
liue
godly
,
this
necessarily
is
ioyned
to
righteousnesse
.
For
it
were
but
a
vaine
thing
to
be
precise
in
geuing
man
his
right
,
&
then
to
withholde
the
Lord
his
,
thorowe
impietie
.
Iob.
22.
Wee
must
communicate
with
him
,
as
I
tolde
you
before
in
his
worde
:
Receiue
the
lawe
of
his
mouth
,
and
lay
vp
his
wordes
in
thy
heart
,
Dauid
hauing
declared
before
howe
the
heauens
doe
declare
the
glorie
of
God
,
and
howe
the
creatures
doe
leade
vs
vnto
some
knowledge
of
him
immediately
as
one
rauished
with
the
maiestie
and
excellencie
of
that
knowledge
of
God
,
which
we
haue
by
the
worde
,
and
as
one
who
taketh
that
other
kinde
of
teaching
,
to
be
nothing
in
respect
of
this
:
affirmeth
that
the
lawe
of
the
Lorde
conuerteth
the
soule
,
that
it
giueth
wisedome
to
the
simple
,
giueth
light
to
the
eyes
,
and
bringeth
ioy
to
the
heart
:
making
these
to
be
the
special
prerogatiues
,
of
the
worde
of
GOD
,
which
neither
by
the
creatures
,
nor
yet
by
anie
other
outward
meanes
,
may
be
atteined
vnto
,
It
behoueth
vs
therefore
,
to
haue
often
vse
of
the
woorde
of
GOD
,
not
onely
to
take
our
knowledge
from
thence
howe
to
serue
him
:
but
also
to
seeke
for
incouragement
and
quickening
therevnto
from
it
.
For
the
woorde
of
God
quickeneth
vs
to
our
dueties
,
and
stirreth
vp
the
slownesse
,
that
by
nature
is
in
vs
.
A
notable
example
whereof
we
haue
in
the
2.
of
the
Chronicles
,
2.
Chron.
15.
cap.
15.
Wee
are
likewise
to
rest
vpon
his
goodnesse
,
whereof
hee
hath
made
vs
such
large
promises
in
his
worde
,
to
applie
his
benefites
as
speciall
helpes
to
strengthen
our
fayth
,
in
the
perswasion
of
his
fatherly
affection
towardes
vs
,
and
to
prouoke
our
obedience
the
rather
thereby
,
and
to
bee
often
and
earnest
in
prayer
with
him
,
both
to
haue
our
strength
and
abilitie
to
serue
him
by
that
meanes
increased
:
and
also
to
prouide
that
neither
by
our
subtile
aduersarie
,
nor
yet
by
our
owne
frailtie
,
wee
bee
intrapped
in
the
nette
of
destruction
.
For
albeit
by
his
grace
our
spirite
bee
readie
,
yet
haue
wee
a
weake
fleshe
,
which
is
to
bee
dragged
forward
by
strength
obteyned
thorow
prayer
from
our
GOD
.
These
things
must
wee
bee
giuen
vnto
,
and
neither
by
a
plaine
reiecting
of
them
,
and
erecting
of
our
owne
deuotion
:
neither
yet
by
a
colde
and
carelesse
vse
of
them
,
to
tempt
the
Lorde
,
and
to
vpholde
vs
in
vngodlinesse
,
and
the
fruites
thereof
.
The
Papistes
,
Anabaptists
,
Libertines
,
and
familie
of
Loue
,
are
all
sworne
enemies
vnto
godlinesse
,
for
as
much
as
they
will
haue
the
woorde
altogither
subiect
to
their
spirite
.
For
they
will
haue
it
not
to
speake
,
but
as
their
spirit
shall
indite
,
and
herevpon
they
build
,
that
they
are
the
Church
:
and
therefore
haue
a
promise
of
the
holy
Ghost
,
to
keepe
them
that
they
erre
not
.
Enquire
of
a
Papist
,
from
whence
come
their
vnwritten
verities
,
and
manifolde
traditions
,
they
answere
,
there
were
many
thinges
that
the
Apostles
then
were
not
able
to
beare
,
which
the
holie
spirite
beeing
nowe
come
hath
taught
them
.
The
Anabaptists
,
Libertines
,
and
house
of
Loue
,
vrged
with
the
Scripture
,
will
aske
you
,
what
sayeth
the
Spirite
,
affirming
that
to
bee
but
the
killing
letter
.
Thus
both
of
them
,
howsoeuer
in
other
things
greatly
differing
,
haue
this
common
principle
for
their
foundation
and
beginning
:
that
the
Scriptures
beeing
but
an
ABC
to
Christianitie
,
the
spelling
and
reading
thereof
must
be
drawne
from
their
Spirite
,
as
if
the
Gospel
should
giue
place
to
reuelations
,
and
so
carie
with
it
the
staine
of
imperfection
:
or
as
if
the
Spirite
could
be
diuorced
from
the
written
woorde
,
which
it
was
sent
to
teach
and
confirme
.
As
it
is
written
:
Iohn
.
14.26
.
He
shal
bring
all
thinges
to
your
remembrance
,
which
I
haue
tolde
you
.
What
can
bee
a
more
shamefull
abasing
of
Christ
,
then
to
make
him
but
vsher
,
and
their
Spirite
in
place
aboue
him
,
chiefe
Schoolemaister
?
that
as
the
law
brought
vs
by
the
hande
to
Christe
:
so
Christ
shoulde
bee
our
guide
vnto
reuelation
,
and
resigne
vnto
it
,
as
the
lawe
did
vnto
him
.
They
will
not
denie
the
woorde
,
but
in
trueth
,
they
make
it
a
matter
of
nothing
.
For
they
will
allowe
no
sence
vnto
it
,
but
suche
as
their
Spirite
shall
sette
vppon
it
.
So
that
in
verie
deede
howe
so
euer
they
woulde
bee
thought
to
leade
vs
to
the
woorde
,
they
doe
leade
their
Disciples
,
onely
to
the
dreames
and
deuises
of
their
owne
heade
.
In
the
time
of
the
Law
when
visions
and
reuelations
were
often
and
vsuall
,
yet
were
they
then
subiect
to
the
worde
,
and
to
be
tried
by
it
,
nay
to
be
ouerruled
of
it
.
According
as
we
reade
:
If
there
arise
among
you
a
Prophet
,
Deut.
13.
and
giue
thee
a
signe
or
wonder
,
and
the
signe
or
wonder
which
he
hath
told
thee
come
to
passe
,
saying
:
let
vs
go
after
other
gods
:
thou
shalt
not
hearken
vnto
the
wordes
of
the
Prophet
,
ye
shall
walke
after
the
Lord
your
God
,
and
shal
keepe
his
commandements
,
and
hearken
vnto
his
voice
,
but
that
Prophet
shal
be
slaine
,
because
he
hath
spoken
to
thrust
thee
out
of
the
way
,
wherein
the
Lord
thy
God
commaunded
thee
to
walke
.
If
in
the
times
,
when
visions
and
reuelations
had
their
best
alowance
,
&
the
most
lawful
title
that
euer
they
had
:
all
that
notwithstanding
,
they
were
to
giue
vp
their
account
vnto
the
written
worde
of
God
,
and
from
thence
to
receiue
their
quietus
est
:
Wee
may
not
then
in
these
times
,
receiue
such
wares
,
vnder
the
alone
warrant
of
their
owne
weightes
,
when
faith
must
fight
against
miracles
and
reuelations
,
for
the
woorde
,
which
in
the
infancie
of
the
Church
,
was
helped
by
miracles
vnto
the
worde
.
Howe
can
there
bee
anie
true
godlinesse
among
this
people
,
among
whom
God
is
not
licenced
to
speake
in
his
worde
what
pleaseth
him
,
but
the
worde
strained
by
their
spirite
,
to
speake
after
the
liking
of
miserable
men
?
Great
is
the
vngodlinesse
likewise
of
those
men
,
who
hauing
banished
superstition
and
fantasticall
reuelation
:
yet
for
all
that
,
leaning
vnto
the
holde
of
their
profession
of
the
trueth
,
as
vnto
a
sufficient
fortresse
:
doe
not
submitte
themselues
to
anie
often
and
earnest
vse
of
the
woorde
and
prayer
,
with
conscience
and
care
to
haue
their
wayes
refourmed
by
it
,
and
with
perswasion
of
anie
great
necessitie
that
they
haue
of
it
.
We
can
not
geue
our selues
vnto
these
dueties
,
vnlesse
we
shal
be
in
the
expectation
and
lookinge
after
the
hope
of
an
other
life
.
&
therfore
very
fitly
doth
the
Apostle
ioyne
vnto
these
seuerall
duties
that
wee
haue
hearde
of
,
this
speache
:
Waiting
for
the
blessed
hope
and
glorious
appearing
of
the
mightie
God
our
Sauiour
Iesus
Christe
.
For
it
can
not
come
to
passe
,
we
shoulde
bee
taken
of
from
things
here
belowe
,
vnlesse
we
be
assured
ells
where
.
No
man
wil
let
goe
things
assured
,
for
vncertaine
.
Faith
must
geue
vs
assuraunce
of
greater
glory
from
god
,
ere
we
can
let
goe
the
hould
that
wee
haue
here
.
Therfore
it
is
made
a
speciall
note
of
god
his
children
,
and
necessarily
ioyned
to
his
worshippe
:
to
bee
in
expectation
of
the
latter
daye
,
and
the
glory
therof
.
When
Paul
will
set
out
the
commendation
of
the
Thessalonians
,
and
fame
that
was
geuen
out
of
them
in
all
places
:
he
doth
no
otherwise
commend
them
,
then
that
they
we
are
turned
from
idols
to
serue
the
lyuing
god
,
&
to
waite
for
his
sonne
from
heauen
,
1.
Thes.
1.
which
should
bestowe
vpon
them
this
benefite
,
to
delyuer
them
from
the
wrath
to
come
.
And
in
the
second
to
the
Thessa.
persuading
them
by
that
which
was
in
most
reuerence
&
regard
with
them
,
2.
Thes.
2●
.
and
likest
to
bringe
them
into
the
carnest
consideration
of
his
words
:
he
frameth
his
speach
thus
:
I
beseech
you
brethren
by
the
comming
of
our
Lord
Iesus
Christ
,
&
our
gathering
together
and
vniting
vnto
him
.
So
that
the
loking
the
last
daye
,
semeth
to
hym
to
be
in
great
reuerence
,
regard
and
assured
expectation
amonge
them
:
when
he
maketh
their
reuerence
vnto
that
,
the
matter
and
grounde
of
this
exhortation
.
And
when
he
laboureth
to
lift
them
of
the
earth
,
comonly
he
reareth
them
vp
with
no
other
instrument
than
this
:
the
waitinge
for
the
glory
and
hope
of
an
other
life
.
In
the
3.
to
the
Colossians
he
reasoneth
thus
.
Colos.
3.
When
Christ
which
is
your
life
shall
appeare
.
then
shall
you
appeare
with
him
in
glorie
,
mortifie
therfore
your
earthly
members
,
vncleanes
&
couetousnesse
,
which
is
Idolatrie
.
Phi●
.
3.
And
in
the
thirde
to
the
Philippians
openyng
the
meane
of
their
staie
from
huntinge
after
the
Earth
,
with
the
false
Apostles
,
which
minded
earthly
thinges
:
Hee
saieth
thus
:
But
our
conuersation
is
in
Heauen
,
from
whence
wee
looke
for
a
Sauiour
,
euen
the
Lorde
Iesus
,
who
shall
chaunge
our
vile
body
that
it
may
bee
like
his
glorious
bodye
.
In
the
eleuenth
to
the
Hebrewes
,
Heb.
11.
the
obedience
of
Abraham
in
leauinge
his
owne
Countrey
,
not
knowinge
where
he
should
become
,
is
ascribed
to
this
,
that
hee
waited
for
a
Citie
that
had
a
foundation
,
whose
maker
is
GOD
:
for
all
things
in
the
worlde
are
subiecte
to
corruption
.
The
great
thinges
that
are
spoken
of
Moises
,
in
accountinge
the
rebuke
of
Christe
,
to
bee
of
more
valewe
then
the
treasures
of
Aegypte
,
and
his
not
fearing
the
furie
of
the
Kinge
,
is
onely
imputed
to
this
,
that
hee
was
as
if
he
had
seene
him
that
is
inuisible
.
The
comming
of
the
glory
of
that
great
GOD
,
was
alwayes
before
his
eyes
.
The
greatnesse
of
the
thing
and
the
excellencie
of
it
is
noted
in
these
woordes
:
The
glorye
of
the
greate
God
our
Sauiour
Christe
.
It
is
the
same
glory
,
the
great
GOD
our
Sauiour
Christe
inheriteth
,
that
wee
waite
for
.
It
is
worth
the
wayting
for
,
there
is
cause
why
wee
should
bee
mooued
to
sobrietie
,
hauing
so
greate
thinges
in
expectation
.
Wee
beseeche
you
(
saith
Paule
)
that
ye
would
walke
woorthy
of
GOD
,
1.
Thessa.
2.
who
calleth
you
to
his
owne
kingdome
and
glory
.
The
glory
of
this
worlde
daseleth
our
eyes
,
and
therefore
must
we
be
drawne
vp
by
meditation
of
greater
things
,
before
wee
shall
be
able
to
let
these
be
of
small
reckoning
with
vs
.
The
greatnesse
of
that
glory
once
thorowly
digested
,
would
set
these
in
a
base
and
lowe
place
,
it
would
make
them
vanishe
as
Smoke
from
our
presence
.
The
expectation
of
a
transitorie
kingdome
,
when
it
is
but
once
deuoured
and
digested
by
hope
,
we
see
it
maketh
men
neglect
liues
,
goodes
,
landes
,
friendes
,
children
and
countrie
to
hazard
all
.
The
Merchant
that
is
in
expectation
of
some
great
gaine
,
wee
see
into
what
vnknowen
Countryes
,
into
what
daungers
by
the
Seaes
hee
will
commit
himselfe
.
The
great
regarde
and
care
that
is
had
euery
where
,
to
thinges
heere
belowe
,
the
gredie
following
after
them
,
the
carefull
pursuing
of
pleasures
,
profites
,
and
honours
:
doe
plainely
speake
,
that
the
hope
of
an
other
life
,
is
not
yet
setled
in
the
heartes
of
a
great
number
.
Let
vs
call
to
remembraunce
,
howe
that
this
is
our
day
to
waite
,
it
is
our
time
to
serue
:
when
Christe
whiche
is
our
life
shall
appeare
,
then
shall
wee
bee
glorious
and
appeare
with
him
in
glory
.
There
is
no
pleasure
which
the
Lorde
hath
not
matched
with
some
griefe
and
paine
,
to
take
off
(
if
it
might
)
our
delight
,
and
to
fasten
it
in
surer
thinges
.
If
the
glory
of
God
cannot
preuaile
with
vs
,
if
it
cannot
chaunge
our
taste
,
how
shal
we
looke
for
renewment
?
If
so
great
hyre
as
is
his
owne
glorye
,
cannot
allure
vs
brutish
&
sencelesse
must
our
nature
needes
bee
.
What
a
greater
argument
can
we
haue
of
our
blockishnesse
,
then
that
so
greate
thinges
can
get
no
more
attendance
.
The
trueth
is
,
we
are
not
perswaded
of
the
excellencie
of
them
,
and
therefore
in
all
those
places
alledged
for
the
wayting
of
his
comming
:
there
is
the
benefite
set
foorth
with
it
,
and
the
greatnesse
of
it
,
which
poynteth
at
our
darkenesse
and
vnbeliefe
heerein
,
and
telleth
vs
that
the
glory
of
this
world
,
standeth
as
a
cloude
betweene
it
and
our
sight
.
To
conclude
,
let
vs
inlarge
our
hope
,
and
by
meditation
and
Prayer
,
enter
into
some
consideration
of
the
length
,
breadth
,
and
deapth
of
that
glorye
:
so
shall
we
see
such
a
portion
in
it
,
as
will
comforte
vs
euen
in
our
greatest
afflictions
,
counting
it
a
great
honour
,
that
wee
are
vouchsafed
his
seruice
,
as
the
Apostles
haue
done
.
Nowe
wee
are
to
consider
of
that
,
which
is
the
thirde
thing
in
this
our
diuision
:
to
wit
,
what
was
geuen
to
make
vs
good
schollers
in
this
his
doctrine
,
&
to
become
a
people
zelously
geuen
vnto
good
woorkes
.
The
gift
is
so
great
as
himself
,
for
he
gaue
himselfe
for
vs
.
He
laide
not
downe
his
life
at
the
pleasure
of
his
aduersaries
,
being
otherwise
vnwillinge
,
but
franckly
and
freely
of
his
owne
accord
did
yelde
it
vp
for
vs
.
This
is
that
which
we
esteme
aboue
the
benefite
often
times
:
the
minde
of
the
geuer
.
Great
gifts
are
darkned
,
when
they
come
from
an
vnwillinge
mynde
,
and
leese
their
commendation
:
but
a
willinge
minde
aduaunceth
the
lest
gift
,
that
can
be
.
No
man
taketh
my
life
from
me
,
Iohn
.
10.
(
saith
our
Sauiour
Christ
)
but
I
layd
it
downe
of
my selfe
.
His
willingnesse
also
appeareth
in
this
,
that
he
went
foorth
to
meete
them
,
askinge
of
them
whom
they
sought
,
and
confessing
him
to
be
the
man
.
As
his
aduersaries
did
not
compell
him
by
violence
to
leaue
his
life
,
Iohn
.
18.
no
more
did
good
deseruing
on
our
part
procure
him
thervnto
:
And
therfore
S.
Iohn
doth
herein
note
a
speciall
thinge
that
he
beganne
with
vs
,
1.
Iohn
.
4.10
.
and
prouoked
vs
vnto
loue
,
and
not
wee
hym
.
This
loue
was
voluntary
and
not
forced
.
It
had
likewise
the
preeminence
of
beginnyng
and
prouokinge
:
and
was
neither
borne
nor
begotten
,
of
any
former
benefite
of
ours
to
himward
.
In
this
gift
that
was
geuen
,
we
are
to
remember
,
not
onely
that
moment
of
his
passion
,
wherin
he
passed
imediatly
from
life
to
death
:
but
also
the
whole
course
of
his
life
,
while
he
had
his
aboade
with
vs
here
vpon
earth
.
For
he
serued
vs
with
his
life
,
as
wel
as
with
his
death
:
performing
in
it
all
that
obedience
,
which
the
Lord
requireth
of
man
.
And
this
obedience
vnto
the
lawe
,
could
not
be
vrged
of
duety
vpon
hym
who
was
Lord
of
the
law
,
in
his
owne
name
,
and
for
himselfe
:
but
onely
in
respect
of
vs
,
whose
cause
and
person
hee
was
content
to
sustaine
.
Touching
his
life
,
what
a
rare
argument
and
token
of
good
will
was
this
to
begin
withall
:
that
he
would
be
abased
so
farre
for
vs
,
as
to
lay
downe
the
maiestie
&
glorie
,
wherein
he
was
nothing
inferiour
to
his
father
,
and
to
take
vpon
him
the
estate
and
condition
of
a
poore
and
miserable
seruant
,
to
leaue
the
highest
estate
in
heauen
,
and
to
goe
vnder
the
basest
condition
here
vpon
earth
,
to
chaunge
the
highest
dignitie
,
with
the
basest
condition
,
the
greatest
glorie
with
the
greatest
infamie
:
the
place
that
hath
superioritie
ouer
all
,
with
that
which
is
to
serue
all
?
what
is
the
glorie
of
all
kingdomes
in
the
worlde
,
if
they
were
ioyned
together
,
to
the
glorie
of
Heauen
?
and
yet
howe
impossible
were
it
to
intreate
him
,
who
is
king
of
the
least
Islande
in
the
worlde
,
to
chaunge
his
estate
with
a
seruant
,
to
leaue
the
glory
of
his
kimgdome
,
and
to
imbrace
the
estate
of
the
meanest
subiecte
and
seruant
in
the
lande
.
What
subiect
,
howe
friendly
soeuer
in
former
times
he
had
beene
to
the
Prince
,
could
after
long
sute
preuaile
thus
much
with
him
?
and
beholde
the
king
of
heauen
and
Lord
of
life
,
doth
force
this
friendship
vpon
his
enemies
.
It
requireth
our
earnest
meditation
of
the
matter
,
to
consider
the
greatnesse
of
the
goodwil
that
lyeth
vnder
it
:
for
it
hath
neuer
before
or
since
been
heard
off
,
that
the
sonne
his
life
,
should
be
the
price
to
purchase
vnto
the
seruant
his
fredom
:
that
the
sonne
should
be
sould
to
serue
,
to
the
end
the
seruant
(
nay
enemie
)
might
be
made
free
.
Wonder
at
this
worke
thou
earth
,
&
be
amased
at
it
ye
heauens
,
for
from
the
beginning
,
if
al
your
regesters
were
searched
,
the
like
shal
not
be
heard
of
at
any
time
to
haue
happened
.
The
gift
had
beene
exceeding
great
,
if
wee
should
haue
had
no
more
at
his
hands
,
then
is
the
seruice
of
his
life
,
lead
in
all
maner
of
obedience
for
our
sake
heere
vpon
Earth
:
but
after
this
obedience
vnto
the
will
of
his
father
in
all
duetie
accomplished
,
he
himselfe
must
passe
thorow
death
,
and
so
become
a
slaine
sacrifice
for
the
sinnes
of
his
seruants
.
Wherin
let
vs
a
litle
beholde
the
weight
of
suche
a
worke
so
shall
wee
make
the
better
account
of
him
,
who
hath
wrought
it
for
vs
.
Let
vs
behold
his
behauiour
,
when
the
time
approched
of
his
appearing
before
the
iudgement
seat
of
the
righteous
God
for
sinners
.
Which
although
it
be
but
the
enterance
into
his
passion
and
suffering
,
wil
notwithstanding
let
vs
haue
some
sight
and
tast
,
wherby
to
discerne
how
hard
a
work
he
had
in
hand
.
When
he
was
to
enter
the
answearing
of
sinne
,
he
went
,
as
appeareth
in
the
Gospel
after
Saint
Mathew
,
into
a
place
called
Gethsemane
,
Mat.
26.36
.
saying
to
his
Disciples
.
Sit
ye
heere
,
while
I
goe
and
pray
yonder
.
While
he
was
on
the
way
,
he
began
to
waxe
heauy
,
sorowfull
,
and
greeuously
troubled
.
In
so
much
that
he
(
complaining
of
his
grief
vnto
Peter
and
the
two
sonnes
of
Zebedeus
whome
he
tooke
with
him
)
saith
vnto
them
:
I
feele
my
heart
heauy
vnto
death
,
tary
ye
heere
and
watch
with
me
.
The
paine
pressed
him
so
sore
,
that
hee
craueth
the
eomfort
of
their
presence
in
that
combat
.
Yee
may
well
consider
that
it
is
no
small
matter
,
which
driueth
the
sonne
of
God
,
to
intreate
his
Disciples
to
watch
with
him
.
But
are
they
able
to
afforde
him
any
helpe
?
In
trueth
they
can
giue
no
helpe
vnto
the
mater
he
hath
in
hand
.
It
is
no
great
thing
that
is
required
,
and
yet
for
al
that
it
cannot
be
obteyned
.
It
is
no
great
matter
to
looke
on
,
though
the
matters
which
be
in
doing
,
were
neuer
so
daungerous
:
and
yet
the
Scripture
doth
tel
vs
,
that
the
chiefe
of
the
Apostles
could
not
hold
vp
their
heads
,
and
helpe
their
maister
at
his
desire
,
while
hee
yet
was
but
in
the
beginning
of
his
conflict
,
with
so
much
as
a
confortable
countenance
,
no
not
after
he
had
complained
of
their
great
vnkindnesse
,
and
expostulating
the
matter
with
them
,
had
vsed
these
wordes
towardes
them
:
What
coulde
ye
not
watch
with
me
one
howre
.
A
wonderfull
matter
,
that
Peter
the
Prince
of
the
Apostles
,
should
bebewray
so
great
weakenesse
,
that
beeing
sundry
times
requested
by
his
Maister
,
could
not
performe
towarde
our
saluation
so
little
a
matter
,
as
is
the
looking
on
.
So
farre
was
hee
from
afording
either
countenannce
or
speach
of
incouragement
,
in
this
cause
.
The
Lorde
had
a
speciall
purpose
in
it
,
and
we
are
therfore
to
drawe
speciall
instruction
from
this
,
that
there
did
neuer
greater
want
appeare
,
neither
mo
infirmities
breake
out
of
the
Apostles
,
then
when
the
worke
of
our
saluation
was
in
hand
.
For
had
they
giuen
but
the
least
helpe
vnto
that
worke
,
howe
should
men
haue
beene
kept
from
matching
them
with
Christ
in
the
matter
of
mediation
?
For
many
be
so
mad
,
that
notwithstanding
the
best
of
them
could
not
helpe
with
a
comfortable
countenaunce
;
when
our
saluation
was
to
bee
procured
:
yet
will
they
haue
the
meanest
of
them
,
at
least
fellowes
with
Christ
at
halfe
of
the
Mediatorship
?
for
they
will
not
be
perswaded
,
but
that
they
must
pray
vnto
them
,
and
so
haue
them
fellowes
with
Christ
in
the
office
of
intercession
.
Howe
hath
the
holie
Ghost
met
with
man
his
infirmitie
heerin
,
and
remoued
all
stumbling
blockes
,
that
wee
might
haue
free
passage
to
that
alone
Mediatour
betweene
God
and
man
,
the
man
Iesus
Christ
?
Who
can
deny
but
that
the
onely
wise
God
did
foresee
,
what
great
folly
and
susperstition
many
would
fall
into
with
the
Apostles
and
Saints
of
GOD
?
and
therefore
would
haue
the
woorke
of
our
saluation
so
cleare
and
voyde
of
any
helpe
from
the
Apostles
,
that
the
chiefe
of
them
could
not
bee
kept
from
sleeping
at
the
beginning
:
neither
from
periurie
and
forswearing
,
after
a
little
farther
proceeding
in
the
same
.
For
so
farre
wer
they
from
healping
our
saluation
forwarde
,
that
beeing
requested
to
watch
and
solace
their
Maister
with
their
sight
in
his
agonie
:
that
they
are
daunted
and
lye
like
deade
menne
.
And
when
they
are
wakened
,
and
reprooued
for
that
they
woulde
not
watche
one
houre
:
by
and
by
they
fall
faste
a
sleepe
againe
,
so
that
no
manner
of
comforte
can
bee
had
from
them
.
And
no
maruell
,
for
the
Almightie
had
determined
,
that
the
combate
should
be
single
,
perfourmed
of
one
alone
,
and
therefore
it
coulde
not
be
,
that
Peter
and
Christe
should
suffer
togither
.
In
deede
there
weare
two
theeues
crucified
with
him
,
but
there
was
no
doubt
(
which
thing
the
learned
doe
well
note
)
that
the
sacrifice
for
sinne
,
should
haue
any
supply
from
their
suffering
.
The
fourme
of
prayer
which
our
Sauiour
Christ
vsed
vnto
God
the
father
,
when
hee
entred
into
this
agonie
,
doth
likewise
tel
vs
what
paine
&
anguish
he
did
sustaine
.
For
sundry
times
he
made
this
peticion
vnto
God
:
O
my
father
,
if
it
be
possible
let
this
cup
passe
from
me
.
Let
vs
ceasse
to
meruel
that
the
Apostles
did
beare
no
part
in
it
,
for
this
his
praier
doth
declare
,
that
Iesus
Christ
had
his
hands
full
of
it
.
Let
vs
not
meruaile
why
the
Apostles
had
no
more
lust
nor
affection
to
deale
in
it
:
for
Iesus
Christe
him selfe
,
if
he
had
followed
the
sence
and
persuasion
of
his
fleshe
,
had
flatly
refused
it
,
fainted
at
the
firste
,
and
neuer
haue
gone
thorowe
with
it
:
O
my
father
if
it
be
possible
let
this
cup
passe
.
How
heauy
a
waight
of
our
sinnes
was
vpon
him
,
not
onely
,
is
bewrayed
by
his
prayer
:
but
also
by
the
droppes
of
blood
that
fell
from
his
face
,
and
by
his
often
passage
,
as
a
man
greatly
distressed
and
in
sore
anguish
:
from
his
Apostles
,
to
the
place
where
he
prayed
,
and
from
thence
,
to
them
againe
.
Somtimes
waking
them
and
seeking
comfort
from
the
sight
of
them
,
and
sometimes
againe
intreating
his
father
for
fauour
.
Neither
doth
hee
this
once
and
away
,
but
sundry
times
doth
he
renewe
it
,
and
make
often
attemptes
to
haue
ease
by
it
.
This
was
the
beginning
of
this
his
conflict
.
Much
anguish
was
in
it
as
you
haue
heard
,
and
little
comforte
comming
from
any
,
yet
the
farther
he
proceedeth
,
the
more
his
paine
increaseth
,
and
the
lesse
comforte
he
feeleth
.
Before
hee
had
the
sight
of
his
Apostles
,
albeit
they
could
not
be
kept
waking
for
his
comfort
,
now
they
all
flee
and
forsake
him
,
saue
Peter
,
who
did
abide
by
it
a
while
,
but
in
the
end
did
forsweare
him
.
His
father
whome
before
hee
did
attempt
to
intreat
,
now
standeth
foorth
taking
the
place
of
iustice
,
&
the
seate
of
iudgement
,
&
summoneth
al
his
seruauntes
to
appeare
and
answeare
for
their
sinnes
:
Then
the
sonne
of
man
Iesus
Christ
commeth
foorth
to
the
barre
,
&
appeareth
in
the
person
of
all
sinners
,
there
standeth
he
to
receiue
sentence
,
&
afterwards
execution
accordingly
,
which
coulde
be
no
slender
punishment
,
for
it
muste
be
a
sufficient
satisfaction
for
the
sinnes
of
all
his
seruauntes
.
It
coulde
be
no
litle
blowe
that
hee
did
beare
,
for
why
it
was
suche
a
one
,
that
the
sinnes
of
all
his
seruantes
did
dye
of
it
.
Howe
coulde
it
be
a
litle
stripe
or
stroke
,
that
was
the
death
of
so
many
sinnes
?
Nay
vniuersaly
of
all
the
sinnes
in
his
seruauntes
?
When
he
went
vnder
it
,
this
speache
of
his
:
[
O
GOD
,
my
God
,
why
hast
thou
forsaken
mee
?
]
did
sufficiently
testifie
what
waight
and
burden
hee
had
of
it
.
Before
he
was
forsaken
of
men
,
and
his
dearest
Disciples
had
leaft
him
:
Now
sinne
hath
set
his
father
against
him
,
and
hee
feeleth
him
an
vtter
enemie
vnto
him
.
For
that
hee
wrestled
not
with
an
ordinarie
and
vsuall
kinde
of
deathe
,
his
words
to
his
father
doe
bewray
.
He
was
to
beare
the
punishment
for
sinne
,
which
muste
touche
him
,
els
howe
should
we
be
perswaded
,
that
the
punishment
was
sufficient
,
and
meete
for
suche
a
matter
.
Beholde
a
true
ballance
,
wherein
to
waie
sinne
,
a
Glasse
that
will
geue
vs
the
true
sight
of
sinne
.
Looke
vppon
this
glasse
ye
,
which
thinke
that
at
your
last
houre
,
ye
shal
be
well
enough
able
to
driue
away
sinne
with
a
sigh
.
Beholde
this
spectacle
,
yee
that
take
sinne
in
young
men
to
be
the
grace
of
those
yeeres
:
and
so
slender
a
matter
in
olde
men
,
that
it
cannot
abide
the
least
breath
,
or
sight
of
one
that
hath
gray
heares
▪
You
see
when
sinne
is
to
be
aunsweared
,
the
Apostles
left
it
,
and
Christe
him selfe
did
sundrie
wayes
declare
,
that
he
had
enough
of
it
.
Wee
may
see
sufficiently
by
this
,
that
they
neuer
felt
the
sting
of
it
,
who
in
their
speaches
and
remedies
appointed
to
redresse
it
,
doe
geue
out
so
slenderly
of
it
.
There
is
one
thing
whereof
we
are
especially
to
be
admonished
,
that
wee
neuer
make
our selues
giltie
of
so
great
vnduetifulnes
against
our
god
,
as
to
cal
his
diuinitie
into
question
,
because
he
was
humbled
vnto
this
anguishe
and
paine
in
our
person
,
and
bewrayed
such
sence
and
feeling
thereof
in
our
nature
.
For
how
doe
we
answeare
the
Lorde
,
if
wee
will
let
him
haue
no
longer
any
honour
from
vs
,
for
that
he
was
so
greatly
humbled
for
v●
?
Hereby
we
may
sufficiently
see
and
discerne
,
what
a
cursed
and
counterfayte
Christe
,
that
is
,
which
H.N.
hath
brought
into
the
worlde
.
For
H.N.
his
Christe
,
was
not
first
God
,
and
then
after
when
he
was
to
suffer
made
man
,
but
first
man
,
and
after
by
his
suffering
,
was
Godded
with
God
.
He
gaue
no
speciall
argumentes
of
good
will
vnto
vs
by
his
passion
and
suffering
:
for
him selfe
had
the
greatest
benefite
by
it
,
insomuche
as
that
he
coulde
not
haue
beene
saued
without
it
.
He
is
not
this
true
Christe
,
who
offered
him selfe
a
sufficient
price
,
for
all
the
sinnes
of
his
seruantes
:
for
he
leaueth
euery
one
to
answeare
for
his
owne
sinne
,
telling
him
that
he
him selfe
and
no
other
is
to
answeare
for
it
.
And
therefore
looke
what
the
sinnes
of
.
H
N.
his
Christe
cost
him
,
the
same
price
muste
they
pay
for
theirs
,
if
they
will
beleeue
him
.
All
the
helpe
that
they
haue
from
him
,
is
that
he
hath
paide
his
money
before
them
,
so
that
nowe
they
shal
not
neede
to
trouble
them selues
,
either
about
the
price
,
to
spende
any
long
time
in
learning
what
is
required
:
neither
yet
about
the
maner
,
to
vnderstande
where
and
howe
it
is
to
be
paide
.
If
anye
doe
maruelle
howe
H.
N.
can
make
away
this
so
plaine
an
historie
,
let
them
vnderstande
,
that
it
is
well
knowen
to
those
,
who
bee
any
thing
acquainted
with
him
,
that
to
sinke
any
historie
,
H.
N.
will
require
no
more
,
then
one
single
shot
of
an
Allegorie
.
The
Lorde
graunt
that
they
which
thus
abolishe
the
true
Christe
,
and
his
office
,
to
set
vp
so
cursed
a
creature
in
his
place
,
may
bee
looked
to
in
time
:
before
they
shal
drawe
others
into
the
same
condemnation
.
Christe
Iesus
gaue
him selfe
for
vs
,
to
purge
vs
,
that
we
might
be
a
peculiar
people
vnto
him selfe
,
zelous
of
good
woorkes
.
Heere
are
all
the
carnall
Gospellers
condemned
,
who
liue
in
hope
,
that
vnder
the
countenaunce
of
their
profession
,
all
libertie
of
life
,
will
well
enough
be
borne
out
:
that
make
Christe
his
death
to
be
nothing
els
,
but
a
bande
vnto
their
lewde
lyfe
.
Heere
may
wee
see
that
the
Lorde
hath
not
laide
downe
his
life
,
to
purchase
no
other
thing
at
our
handes
,
beside
a
profession
of
the
trueth
:
but
that
hee
bought
with
his
blood
a
zelous
addicting
of
our selues
to
christan
conuersation
.
It
is
a
woonder
to
see
howe
the
wicked
will
boast
of
the
benefite
of
Christe
his
blood
,
howe
mightie
it
is
to
merite
,
how
sufficient
to
saue
from
sinne
:
But
for
all
that
will
they
not
geue
ouer
anye
libertie
of
life
,
that
before
they
haue
enioyed
:
whereas
it
was
geuen
to
purchase
a
newe
conuersation
,
aswell
as
a
newe
profession
.
For
hee
gaue
him selfe
for
vs
,
that
wee
might
geue
our selues
vnto
him
,
a
peculiar
people
zelous
of
good
woorkes
.
Let
vs
marke
it
then
my
brethren
,
that
he
gaue
him selfe
for
vs
,
to
haue
the
honour
of
a
Christian
life
from
vs
.
He
left
his
life
for
vs
,
that
our
life
might
be
let
out
to
honour
him
.
He
made
not
so
slender
a
purchase
with
so
great
a
price
,
as
that
if
hee
had
a
good
sigh
,
or
a
good
word
at
our
last
breath
,
that
would
suffice
him
this
life
was
geuen
for
the
purchase
of
a
zelous
geuing
of
our
liues
to
the
works
that
please
him
.
And
therfore
doth
the
Apostle
tell
vs
that
we
are
not
our
owne
men
,
to
frame
our
life
after
our
owne
liking
,
but
are
to
serue
the
Lorde
,
both
with
our
body
and
with
our
spirite
,
because
they
are
the
Lords
,
1.
Cor.
6.20
.
bought
of
him
with
a
price
.
Yf
we
humble
not
our selues
to
a
zelous
folowing
of
good
works
,
we
withhold
the
lords
due
,
for
he
hath
paide
a
great
price
,
to
purchase
a
good
life
at
our
handes
.
Hee
hath
with
no
smal
price
,
but
dearely
bought
of
vs
the
honor
of
a
life
,
led
in
zelous
obedience
vnto
his
word
.
For
we
are
not
barely
to
geue
some
good
words
,
either
els
to
shew
some
good
countenance
toward
religion
and
christian
conuersation
:
but
to
haue
our
conuersation
declare
that
we
are
affected
with
the
same
,
&
become
studious
of
such
an
estate
of
life
.
Suche
men
declare
themselues
to
be
that
peculier
people
,
for
whom
the
Lord
laide
out
his
life
.
As
for
those
who
wa●ke
so
indifferently
betwene
true
religion
&
false
,
that
a
man
can
not
discerne
whether
they
are
more
inclined
vnto
:
As
also
those
that
walke
so
euen
betwen
a
ciuil
life
,
&
a
christianlike
hehauiour
,
that
the
difference
is
not
easilie
discussed
:
they
do
declare
themselues
as
yet
not
to
be
affected
in
desire
,
towards
those
dueties
which
the
Lord
hath
laid
vpon
his
.
Now
where
this
purchase
of
his
hath
taken
place
,
they
are
become
a
peculiar
people
zelous
of
good
workes
.
If
colde
christians
haue
so
litle
comfort
from
the
death
of
Christ
:
what
shal
become
of
them
,
that
are
sworne
enimies
,
either
to
true
religion
,
or
els
to
good
life
,
&
christian
behauiour
?
It
is
said
here
by
the
Apostle
,
that
we
must
be
purged
,
to
become
a
peculiar
people
vnto
our
God
,
zelous
of
good
works
:
which
office
of
purging
,
the
holy
Ghost
perfourmeth
not
by
miracle
,
but
by
meanes
:
wherein
we
haue
great
cause
to
be
thankeful
vnto
God
,
that
whereas
our
foode
was
exceding
grosse
vnder
the
gouernment
of
the
Pope
,
as
hauing
only
for
diet
the
inuentions
of
man
:
Nowe
that
pure
and
fine
foode
of
the
woorde
of
God
,
is
not
only
made
lawfull
vnto
vs
,
but
also
liberally
layde
out
for
vs
.
But
herein
againe
,
we
ar
bothe
to
confesse
and
acknowledge
our
want
,
that
seing
we
are
not
voyde
of
sinne
,
while
we
remayne
in
this
flesh
,
and
therfore
haue
neede
to
be
often
purged
&
clensed
:
our
purgations
(
for
all
this
so
greate
a
change
&
so
good
a
constitution
of
the
minde
vnder
the
Gospell
)
be
nowe
at
this
day
nothing
diuers
from
those
,
that
were
vsed
in
that
that
greate
grossenes
which
we
had
vnder
the
Pope
.
The
Cannon
lawe
I
confesse
might
purge
somewhat
in
those
times
of
ignorance
,
when
because
the
foode
was
so
grosse
,
the
minde
coulde
not
but
be
full
of
great
and
grieuous
humores
:
but
now
the
constitution
of
our
mindes
beyng
altered
,
by
reason
that
the
foode
is
so
cleane
diuers
from
that
it
hath
benne
,
how
can
it
purge
to
any
purpose
?
Let
vs
therfore
euery
one
pray
,
that
seing
by
reason
of
this
good
diet
of
the
Gospell
,
the
state
and
constitution
of
our
minde
is
chaunged
:
in
steede
of
the
Cannon
lawe
,
which
passeth
ouer
many
daungerous
humors
,
and
purgeth
them
neuer
a
whit
,
by
reason
of
the
great
grossnesse
that
is
in
it
:
We
may
haue
rules
&
Canons
out
of
the
worde
of
God
,
which
will
pearce
further
,
&
purge
other
humoures
,
wherof
we
haue
great
store
,
&
those
such
,
as
do
greatly
blemishe
the
Gospell
,
and
causeth
so
greate
slaunder
vnto
our
profession
,
as
hyndreth
many
from
comyng
thervnto
.
Howe
often
doth
the
whole
body
of
this
realme
assemble
togeather
in
that
highe
court
of
parliament
,
to
redresse
those
euils
that
are
amonge
vs
,
ether
in
bodie
goods
,
or
name
:
making
new
statutes
:
and
repelinge
olde
,
accordinge
as
by
that
wisdome
and
experience
which
God
hath
giuen
them
,
they
see
&
perceiue
any
danger
either
present
,
or
shortly
lyke
to
fal
vpon
them
?
But
as
for
the
Church
,
which
Sathan
maliceth
infinitlye
more
,
and
therfore
maketh
many
sorer
assaltes
against
the
same
:
how
slenderly
in
all
such
assembles
is
her
estate
thought
vpon
?
And
what
statutes
are
their
made
,
to
preuent
the
practises
of
Sathan
?
Or
what
old
ones
be
once
repelid
,
how
vnprofitable
or
hurtfull
so
euer
experience
doth
tel
vs
that
they
be
?
The
Lord
touch
them
with
the
care
of
it
,
who
haue
especial
authoritie
to
redresse
it
.
I
haue
already
bene
verie
long
,
and
the
weather
hath
bene
very
tedious
vnto
you
,
a
woorde
therefore
or
two
of
the
last
point
,
and
so
I
make
an
ende
.
The
maner
of
teaching
,
&
trayning
of
schollers
in
Christ
his
schoole
,
is
by
teaching
,
exhorting
,
and
rebuking
these
thinges
,
saieth
the
Apostle
:
Speake
,
exhort
,
and
rebuke
with
all
authoritie
.
We
cannot
conceaue
the
matters
of
saluation
,
by
and
of
our selues
,
they
must
be
taught
vs
,
and
when
wee
yeelde
vnto
them
in
iudgement
,
beeing
perswaded
of
the
truth
thereof
:
it
is
another
labour
then
the
former
,
to
be
rightly
affected
with
them
.
And
therfore
they
must
be
pressed
vpon
our
affections
by
exhorting
,
and
rebuking
,
for
we
are
not
by
and
by
truely
touched
with
our
dutie
,
and
humbled
to
the
obedience
thereof
,
when
once
wee
haue
subscribed
in
our
iudgement
,
to
the
truth
and
equitie
of
the
thing
.
Men
muste
haue
speciall
cunning
and
skill
from
God
,
that
shall
come
within
vs
,
and
make
vs
in
iudgement
and
affection
,
to
yeelde
vnto
duetie
:
howe
shall
they
preach
saith
the
Apostle
,
vnlesse
they
be
sent
?
This
argueth
a
strong
and
a
woonderful
corruption
to
be
within
vs
,
which
hath
so
blinded
our
reason
,
and
hardened
our
affection
,
that
they
must
bee
men
of
speciall
giftes
and
graces
,
that
shal
be
able
to
open
the
eyes
of
our
mind
,
to
conceiue
the
trueth
,
and
to
touche
our
affections
so
,
as
they
shal
be
moued
to
make
conscience
of
the
same
.
We
may
well
discerne
then
howe
vnprofitable
those
ministers
bee
in
their
place
,
who
know
nothing
how
to
exhort
and
rebuke
.
Who
woulde
hyre
into
his
haruest
a
Mower
,
that
coulde
not
set
an
edge
vpon
his
sith
,
when
it
should
happen
to
be
blunted
by
stones
,
or
other
thinges
,
that
were
hid
in
the
grasse
?
And
is
not
teaching
,
exhorting
,
and
rebuking
,
the
edge
of
the
worde
,
which
maketh
it
cut
?
And
be
not
our
heartes
of
themselues
,
if
Sathan
shoulde
cast
in
no
outwarde
occasions
,
a
grounde
that
is
full
of
stones
?
and
what
shoulde
hee
doe
then
in
the
haruest
of
the
Lorde
,
that
cannot
geue
an
edge
to
the
worde
,
by
strengthening
the
trueth
of
the
doctrine
,
if
false
Prophets
and
Teachers
should
cast
in
stones
of
heresie
,
&
erronious
opinions
:
nor
yet
by
waking
and
rowsing
the
affections
of
men
,
by
exhorting
,
and
rebuking
acording
to
sound
doctrine
,
when
Sathan
shall
(
as
he
dayly
doth
)
cast
in
great
and
mightie
stones
of
securitie
,
and
hardnes
of
heart
?
Nowe
the
Scripture
hath
plainely
foretolde
vs
,
that
in
these
latter
Dayes
especially
,
the
Lorde
his
fielde
shal
be
full
of
suche
stones
.
It
is
a
matter
,
that
ought
to
gette
both
feares
and
prayers
from
vs
,
euen
in
the
behalfe
of
the
Lord
,
as
wel
as
in
respect
of
our selues
:
to
see
so
many
vnmeete
men
in
our
countrey
,
carie
sithes
into
the
Lordes
haruest
,
who
when
once
they
meete
with
any
stoppe
,
and
bee
set
but
a
little
beside
their
booke
,
must
bee
forced
to
returne
home
with
their
sithes
vppon
their
shoulders
,
and
let
the
Lordes
medowe
continue
,
vntill
it
shal
be
withered
,
or
eaten
vp
of
the
aduersarie
.
The
Lorde
geue
them
heartes
to
thinke
of
it
:
whose
labour
although
it
were
but
a
little
,
might
doe
greate
good
for
the
reformation
thereof
.
And
as
the
Churche
hath
a
great
plague
of
these
men
,
so
hath
it
of
another
sort
,
who
haue
giftes
,
and
are
well
able
to
teache
,
and
to
exhort
,
but
yet
for
all
that
they
will
not
abide
and
bee
resident
vppon
their
flockes
,
to
discharge
that
duetie
in
their
owne
persons
,
but
carelessely
committe
them
ouer
vnto
others
.
An
offence
that
in
the
greatest
darkenesse
of
Poperie
,
hath
bene
founde
faulte
withall
among
themselues
,
and
taken
to
haue
beene
the
onely
decay
of
their
kingdome
.
And
therefore
a
pitifull
thing
yt
is
,
that
in
this
light
of
the
Gospel
,
it
should
not
be
acknowledged
,
that
there
is
great
sinne
in
suche
thinges
.
Espensaeus
in
Timotheum
.
Espensaeus
a
Popishe
Prelate
,
affirmeth
that
a
famous
Preacher
of
his
time
,
did
oftentimes
thunder
out
agaynst
those
men
,
that
so
carelessely
set
ouer
their
charges
vnto
others
:
telling
them
plainely
,
that
the
Lorde
woulde
serue
them
in
the
world
to
come
,
according
as
they
did
serue
him
here
:
Adibunt
per
Vicarios
paradisum
,
in
persona
,
inferos
.
The
Lord
(
saith
he
)
will
send
such
men
to
heauen
,
by
Vicares
,
and
to
hell
,
in
their
owne
persons
.
He
confesseth
that
the
Preacher
,
did
openly
denounce
such
iudgementes
against
them
:
Solitus
est
palam
illis
polliceri
vicariam
salutem
,
personalem
verò
perniciem
.
Others
shal
go
to
heauen
for
them
(
saith
he
)
for
as
for
themselues
in
their
owne
person
,
they
must
be
of
necessitie
resident
,
vpon
a
personage
of
theirs
in
Hell
,
which
is
called
perdition
.
The
speache
as
he
confesseth
,
is
ouer
pleasant
,
for
so
weightie
&
graue
a
matter
,
as
also
for
so
heauy
and
harde
iudgement
.
God
graunt
that
so
pleasant
speache
,
may
finde
gentle
and
courteous
intertainement
,
with
so
many
as
shal
be
founde
faultie
herein
.
Well
so
great
is
the
corruption
of
oure
nature
,
that
wee
haue
neede
of
diligent
teaching
,
exhorting
and
rebuking
,
if
we
shall
yeelde
any
glorie
vnto
our
god
,
or
good
example
to
our
brethren
.
To
conclude
therfore
,
(
for
I
haue
stoode
long
,
and
am
afraid
,
haue
weried
you
as
wel
as
my selfe
.
)
The
Lord
of
all
Maiestie
&
power
graunt
,
that
as
Christ
Iesus
,
when
he
came
into
the
worlde
,
founde
the
Sheepheards
of
Iurie
carefully
looking
to
their
flockes
:
so
when
he
shal
come
againe
to
iudgement
,
he
may
finde
those
shepheardes
,
who
haue
his
Church
,
and
chosen
people
for
their
flocke
,
so
diligently
watching
and
faithfully
attending
ouer
the
same
:
as
that
by
the
meanes
thereof
,
he
may
haue
great
glorie
from
his
people
,
by
plentifull
fruites
of
godlinesse
,
righteousnesse
,
and
sobrietie
:
and
that
the
Gospel
being
in
all
places
thus
glorified
,
our
consciences
may
bee
truely
conforted
in
Christ
Iesus
,
To
whom
with
the
father
and
the
holy
Ghost
,
one
true
and
euerliuing
God
,
bee
al
honour
,
glory
,
&
dominion
,
both
nowe
&
euer
.
Amen
.
FINIS