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Printed
at
Amsterdam
THe
Occasion
of
this
writing
:
whereas
N.
N.
coming
lately
out
of
England
into
the
Low
countries
,
desired
to
receive
the
Lords
supper
with
us
:
she
was
upon
iust
occasion
wished
,
first
to
procure
a
testimony
of
her
conversation
out
of
England
.
And
while
she
refused
so
to
do
,
it
was
signified
unto
her
,
that
she
could
not
be
admitted
for
a
member
of
the
Church
with
us
.
After
this
also
falling
into
speech
of
mariage
with
one
of
the
separation
,
she
then
began
to
leave
our
assemblie
and
went
unto
the
meeting
of
the
Brownistes
,
pretending
scruple
of
conscience
about
our
use
of
the
Lords
prayer
,
as
also
about
the
truth
of
our
Church
&
ministery
:
and
requested
me
both
by
her self
&
others
to
deale
with
Mr.
Ainsworth
about
these
things
.
Here
upon
partly
through
her
request
,
and
partly
through
other
provocations
,
I
wrote
unto
Mr.
Ainsworth
,
as
followeth
.
The high way of the upright , is to depart from evil : He that keepeth his way , preserveth his soule . Pro. 16.17 .
I
Have
no
reason
,
Mr.
Paget
,
to
hold
that
a
sufficient
provocation
unto
me
,
which
never
was
:
none
have
ever
solicited
me
to
controvert
with
you
,
but
now
your self
.
By
our
general
doctrine
of
separation
,
you
may
freely
(
I
confesse
)
take
occasion
to
deale
,
if
you
can
disprove
it
:
but
our
doctrine
&
proofs
are
in
publick
:
so
you
might
have
had
reasons
from
thence
,
to
reply
upon
as
you
saw
good
,
you
needed
not
have
called
upon
me
for
moe
.
My
particulier
mentioning
of
your
Church
and
you
,
was
necessarie
:
being
pleaded
for
by
him
that
is
now
falling
from
us
.
If
you
think
you
have
cause
to
be
moved
herewith
,
you
cannot
but
think
there
was
like
cause
offred
us
by
you
:
whiles
you
debarr
aged
M
r.
P.
from
the
Lords
supper
,
(
the
greatest
censure
that
you
can
lay
upon
him
,
)
because
he
,
being
no
member
of
your
particular
congregation
but
of
the
church
of
England
,
cometh
sometime
to
hear
Gods
word
in
our
church
.
Yea
more
,
whiles
you
keep
that
Religious
yong
man
I.
S.
from
your
communion
,
as
is
sayd
,
because
he
holdeth
it
in
his
judgement
that
he
may
hear
us
:
though
he
told
you
he
had
never
doen
it
,
neyther
purposed
to
doe
it
:
yet
for
not
promising
absolutely
not
to
doe
it
,
he
is
sayd
to
be
repelled
.
I
suppose
a
man
shal
scarcely
finde
such
measure
at
the
hands
of
any
Bishop
,
minister
or
court
in
England
.
Wheras
you
take
it
I
have
doen
you
no
good
,
but
much
evil
and
wrong
:
I
have
learned
to
bear
such
imputations
with
comfort
,
because
they
are
unjust
.
It
is
the
best
good
,
if
men
would
so
accept
it
,
to
have
their
aberrations
manifested
.
Your
church
continueth
one
with
the
church
of
England
:
for
proof
,
(
besides
the
publick
doctrine
among
you
,
which
proclaimeth
us
for
schismatiks
,
&
the
dayly
profession
which
your
members
make
)
,
I
report
me
to
that
charitable
libell
which
C.
Lawn
,
I.
Fowler
&
others
,
with
their
penman
,
have
printed
amongst
you
.
There
,
in
the
title
,
they
professe
to
be
returned
into
Now
they
suck
the
brests
of
your
church
,
and
in
the
bosome
therof
they
most
of
them
rest
,
and
some
of
them
have
stood
in
election
to
●eare
office
among
you
:
so
there
wil
be
found
an
unitie
between
the
Daughter
and
Mother
.
And
if
we
may
blame
men
for
returning
to
the
one
,
(
as
our
publick
writings
yet
unanswered
doe
prove
:
)
then
for
the
other
,
I
assure
my self
they
wil
not
be
found
innocent
.
And
we
in
reproving
the
man
who
falling
back
unto
you
,
professed
to
doe
the
like
in
the
assemblies
of
England
if
he
were
there
:
have
doen
no
wrong
to
you
or
them
.
Wheras
you
desire
me
,
according
to
my
offer
(
as
you
say
)
to
set
down
in
writing
my
reasons
,
&c.
I
answer
,
such
offer
I
made
you
none
,
that
I
would
set
downe
my
reasons
eyther
in
word
or
writing
.
It
is
you
that
call
me
into
this
feild
,
and
in
reason
you
should
therfore
give
the
first
onsett
.
You
had
your
choise
to
doe
it
by
word
or
writing
,
I
being
ready
to
defend
by
eyther
.
Now
you
choose
writing
;
I
accept
it
:
if
you
had
set
down
your
reasons
,
I
would
have
given
you
an
aswer
unto
them
.
But
when
we
have
published
so
many
reasons
,
in
that
one
book
of
our
Apologie
(
besides
others
)
yet
unanswered
:
it
is
strange
that
you
call
for
more
.
You
need
not
want
matter
to
work
upon
,
out
of
that
litle
book
:
and
our
other
imployments
,
litle
need
to
be
called
away
,
to
write
againe
reasons
unto
particular
persons
,
when
we
have
set
forth
so
many
in
publick
.
Yet
now
to
satisfie
your
desire
,
I
set
you
downe
this
.
That
separation
which
is
onely
from
syn
,
and
communion
therewith
,
is
of
God
,
&
is
al
good
mens
dutie
:
But
our
separation
is
onely
from
syn
,
and
communion
with
syn
:
wherin
we
were
intangled
in
your
mother
church
:
Therfore
our
separation
is
of
God
,
&c.
The
first
proposition
is
proved
by
the
ten
Commandements
,
which
forbid
all
syn
,
Exod
20.
and
by
the
Apostles
doctrine
,
which
forbiddeth
all
communion
with
syn
:
Eph.
5.11
.
2.
Cor.
6.14.15.16
.
The
second
is
proved
thus
.
The
things
which
we
have
separated
from
,
are
An
humane
Leitourgie
,
translated
out
of
the
Popes
masse-book
,
a
read
and
dead
service
which
we
were
constreyned
to
offer
unto
God
,
in
sted
of
his
spiritual
worship
:
wherin
also
we
were
bound
to
observe
many
other
Romish
traditions
:
to
keep
holy
dayes
which
God
never
sanctified
:
to
have
the
signe
of
the
crosse
,
gossips
,
&c.
with
Baptisme
:
to
kneel
before
bread
and
wine
:
to
hear
vaine
,
lying
and
apocryphal
Iewish
fables
,
read
in
the
church
in
stead
of
Gods
word
:
with
many
other
particular
impieties
.
Against
which
Leitourgie
,
we
have
set
downe
many
reasons
in
our
and
proofes
of
the
severall
branches
therof
,
by
scripture
.
The
matter
of
that
church
;
which
was
not
taken
of
Saincts
onely
,
(
which
every
Christian
Church
ought
to
be
,
as
is
proved
in
our
p.
44.
posit
3.
&
confirmed
by
reasons
from
the
scriptures
,
)
but
was
first
gathered
and
still
continueth
of
a
mixed
multitude
and
their
seed
:
wherof
the
most
part
was
Popish
,
profane
and
wicked
:
who
with
the
rest
,
were
by
humane
lawes
forced
to
be
members
of
that
church
:
as
the
publick
Acts
and
moniments
shew
:
and
is
further
proved
and
manifested
to
be
synfull
,
in
The
form
and
order
of
that
church
,
which
is
not
the
order
set
of
God
,
(
as
we
shew
in
our
Apolog.
pag.
60.
Posit
.
8.
and
the
reasons
annexed
to
the
first
branch
therof
,
)
but
the
order
left
by
the
Pope
,
in
parishes
,
dioceses
,
provinces
,
and
all
conjoyned
in
a
national
church
,
with
courts
and
governours
according
.
Disproved
in
The
ministerie
of
that
church
,
both
superiour
or
governing
,
with
their
courts
and
canons
:
and
inferiour
or
servile
:
which
is
not
the
ministerie
appointed
by
Christ
in
Rom.
12.
1.
Cor.
12.
Eph.
4.
but
a
strange
hierarchie
and
ministerie
derived
from
Rome
.
Against
which
we
have
produced
many
scriptures
and
reasons
yet
unanswered
,
in
our
From
these
and
the
like
evils
in
that
church
,
have
we
separated
:
not
from
any
trueth
or
good
thing
that
is
in
the
same
.
With
these
synns
we
were
defiled
,
and
could
not
but
be
defiled
when
we
walked
with
that
Church
.
Whereupon
the
conclusion
followeth
,
that
our
separation
was
necessarie
,
is
of
God
,
and
the
dutie
of
every
one
that
would
obey
God
.
These
things
,
Mr.
Paget
,
have
been
long
since
by
us
published
,
and
by
none
hitherto
disproved
:
I
allege
them
now
as
my
proofs
unto
you
to
warrant
our
separation
,
and
do
exspect
your
answer
to
the
particular
reasons
in
the
places
cited
,
if
you
think
good
to
controvert
the
cause
with
me
,
and
would
have
me
to
reply
upon
you
.
It
is
needlesse
to
set
down
any
other
,
or
moe
,
til
those
be
refuted
.
Now
to
your
particulars
You
require
my
reasons
,
against
the
use
of
the
Lords
prayer
among
you
.
I
answer
,
I
have
not
layd
this
as
a
cause
of
refusing
communion
with
you
:
so
you
have
no
reason
to
require
this
of
me
.
We
hold
it
good
and
holy
,
to
use
a
right
any
of
the
Lords
prayers
,
or
any
words
of
scripture
,
or
those
or
any
of
those
petitions
taught
us
in
Mat.
6.
or
Luke
11.
in
the
words
of
eyther
Evangelist
,
or
other
words
,
as
the
Spirit
of
God
(
which
helpeth
us
to
pray
,
Rom.
8.
)
leadeth
us
to
any
of
them
.
If
thus
you
doe
,
I
blame
you
not
.
But
if
after
prayer
by
the
Spirit
,
you
read
that
part
of
scripture
for
a
prayer
,
or
say
it
over
by
rote
,
as
is
the
fashion
of
many
:
that
I
approve
not
,
it
being
neyther
the
intendement
of
Christ
,
nor
practise
of
his
Apostles
,
that
I
can
finde
:
&
I
desire
your
proofs
from
Gods
word
for
so
using
it
.
What
our
reasons
are
against
that
abuse
,
are
to
be
seen
in
our
in
Posit
.
9.
thither
I
referr
you
.
The
chiefest
thing
that
I
mislike
in
you
about
prayer
,
is
:
that
wheras
in
December
last
,
Mr.
H.
your
fellow
minister
taught
you
and
your
Church
the
trueth
openly
,
and
condemned
praying
on
books
,
as
is
reported
:
you
received
not
the
trueth
,
but
opposed
it
,
and
doe
yet
oppose
it
unto
some
among
you
,
that
are
troubled
therabout
.
It
had
been
your
own
dutie
to
have
taught
the
people
how
to
serve
God
aright
:
but
to
resist
the
trueth
when
God
offreth
it
by
your
own
brethren
,
is
an
heavy
syn
.
The
discussing
herof
,
will
fall
out
upon
your
answer
given
to
the
reasons
which
before
I
referred
you
unto
,
in
our
Apologie
,
concerning
prayer
.
About
the
lawfulnes
of
your
ministerie
,
that
which
I
spake
(
as
occasion
then
called
me
)
was
by
way
of
inquirie
:
asking
the
man
who
is
now
declining
unto
you
,
whether
you
doe
administer
here
,
by
vertue
of
that
calling
which
you
had
of
the
Bishops
of
England
or
have
renounced
it
.
And
seing
he
could
not
tell
,
I
pray
your self
to
say
,
whether
you
stil
have
or
approve
of
that
ministerie
which
the
Bishop
gave
you
,
and
the
oath
or
promise
which
you
made
to
him
,
and
do
now
administer
wholly
or
in
part
by
vertue
therof
:
and
upon
your
answer
,
I
wil
shew
you
in
my
next
,
what
I
mislike
in
your
ministerie
,
and
upon
what
ground
.
Secondly
,
the
man
supposing
you
had
a
new
ordination
here
by
the
Eldership
of
an
other
Church
:
we
asked
him
warrant
for
it
from
God
,
which
he
could
not
shew
.
If
therfore
it
be
so
with
you
,
I
desire
your
defense
therof
by
the
book
of
God
:
for
I
am
yet
ignorant
,
what
authoritie
the
Eldership
of
one
Church
hath
to
make
or
ordeyn
ministers
in
another
:
now
that
Apostels
and
all
extraordinarie
functions
are
ceased
.
For
your
agreement
with
England
,
I
have
before
shewed
from
the
work
printed
among
your selves
,
that
the
bosome
of
your
church
&
of
the
Church
of
England
is
one
:
so
the
reasons
before
noted
,
which
warrant
our
separation
from
England
are
a
sufficient
ground
to
keep
us
from
you
,
til
you
bring
a
difference
,
and
shew
how
you
separate
also
.
For
the
Temple
wherin
you
worship
,
which
is
as
I
take
it
,
the
Nunnes
chappel
,
built
for
the
worship
of
their
breaden
God
and
other
idols
:
my
reasons
against
your
use
of
it
,
I
referr
you
to
see
in
our
p.
75.
Pos
12.
and
the
grounds
from
scriptures
there
alleaged
.
Other
things
there
are
,
wherin
you
know
we
differ
from
you
:
as
your
keeping
of
holy
dayes
besides
the
Lords
dayes
,
and
yet
not
half
the
holy
dayes
of
the
Church
of
England
.
Mariage
a
civil
dutie
,
is
performed
by
your
ministerie
in
your
Church
.
Your
Eldership
sitteth
and
judgeth
matters
apart
from
the
congregation
:
and
this
your
court
I
suppose
wil
finde
no
better
allowance
by
the
church
or
courts
of
England
then
doth
our
church
,
which
you
count
schismatical
.
Of
these
things
you
may
see
your selves
reproved
and
convicted
in
our
Finally
,
you
shape
your
Church
according
to
the
time
and
place
wherin
you
live
.
In
England
your
people
use
the
communion
Book
,
keep
such
holy
dayes
,
have
such
ceremonies
,
officers
,
courts
,
&c.
as
the
law
there
commandeth
:
here
you
are
of
an
other
seeming
forme
,
and
use
not
the
things
which
your
mother
church
requireth
.
Now
I
hold
,
that
the
constitution
,
worship
,
ministerie
,
goverment
,
holy
dayes
of
the
Church
should
be
uniforme
,
and
not
variable
in
every
coast
.
But
to
the
things
by
you
propounded
,
I
have
given
answer
,
and
directed
you
to
our
reasons
,
which
you
may
reply
upon
if
you
see
cause
.
And
if
so
you
doe
:
as
my
leisure
serveth
me
,
(
who
am
for
the
present
,
imployed
in
other
affaires
,
which
I
have
undertaken
with
Gods
help
to
performe
with
my
most
convenient
speed
,
)
I
wil
through
Christes
assistance
mainteyn
them
against
you
.
God
guide
you
into
the
way
of
trueth
and
peace
.
such
measure
scarcely
to
be
found
at
the
hands
of
any
Bp.
minister
or
court
in
England
,
having
learned
to
beare
with
comfort
such
imputations
of
wrong
best
good
of
manifesting
our
aberrations
report
your self
to
the
charitable
libel
which
C.
La
,
I.
Fowler
and
others
with
their
penman
have
printed
,
&c.
of
returning
into
the
bosome
of
the
church
of
England
their
true
Mother
Io.
de
title
of
their
Booke
is
doubly
encreased
by
the
publisher
:
if
you
would
set
downe
your
reasons
,
&c.
not
be
wanting
to
do
any
good
you
could
unto
me
:
in
all
Christian
duetie
if
you
wil
take
upon
you
to
prove
,
&c.
If
you
please
to
set
downe
in
writing
any
arguments
,
&c.
upon
your
large
offer
I
am
mooved
to
desire
,
&c.
Having
receaved
your
reasons
I
will
endevour
by
my
answer
,
&c.
strange
,
that
when
you
have
published
so
many
reasons
in
that
one
book
of
your
Apologie
(
besides
others
)
yet
unanswered
,
we
should
call
for
more
,
&c.
separation
is
onely
from
sin
Iohn
de
Cluse
about
what
poynt
or
poynts
I
will
:
your
separation
is
not
onely
from
evill
:
Christian
discretion
confusion
of
judgement
looking
at
them
onely
with
the
left
eye
:
ill-advisednes
in
throwing
away
all
at
a
venture
for
some
destroying
the
vnity
of
the
Spirit
:
debarring
men
from
their
Christian
liberty
:
denying
that
indeed
,
which
in
word
is
professed
by
you
:
as
if
one
should
deeme
their
frend
a
very
honest
man
,
but
yet
would
neither
trust
him
,
nor
have
otherwise
to
deale
with
him
for
a
farthing
.
you
will
not
be
wanting
to
defend
any
poynt
of
truth
which
God
hath
given
you
to
see
and
witnesse
,
&c.
you
wink
and
will
not
see
it
,
you
are
mute
&
will
not
defend
it
,
but
wind
away
to
other
things
,
&c.
Second
Manuduction
for
Robinson
:
by
the
vnreasonablenes
of
the
separation
:
A
treatise
if
after
prayer
by
the
Spirit
,
you
reade
that
part
of
Scripture
for
a
prayer
or
say
it
over
by
rote
,
as
is
the
fashion
of
many
:
that
you
approve
not
,
&c.
by
rote
H.
Barow
What
can
be
more
grosse
,
Popish
,
Idolatrous
,
superstitious
then
this
?
the
vse
of
the
Lords
Prayer
as
a
prayer
saying
it
by
rote
The
cheefest
thing
that
I
mislike
about
prayer
in
you
is
:
that
whereas
in
December
last
,
M
r.
H.
your
fellow
minister
taught
you
and
your
Church
the
truth
openly
and
condemned
praying
on
books
:
as
is
reported
;
you
receyved
not
the
truth
but
opposed
it
,
&c.
It
had
bene
your
owne
duety
to
have
taught
the
people
But
to
resist
the
truth
when
God
offreth
it
by
your
owne
brethren
is
an
heavy
sin
it
is
a
snare
for
a
man
to
devoure
that
which
is
holy
:
and
after
the
vowes
to
make
inquirie
.
Prov.
20.25
.
you
are
yet
ignorant
what
authority
the
Eldership
of
one
Church
hath
to
make
or
ordeyne
ministers
in
another
:
now
that
Apostles
&
all
extraordinary
functions
are
ceassed
.
speak
evill
of
the
things
which
they
do
not
vnderstand
.
litle
sisters
that
have
no
breasts
,
the
Nunnes
Chappell
built
for
the
worship
of
their
breaden
God
and
other
Idolles
:
because
the
reteyning
thereof
in
such
vse
is
a
breach
of
the
second
commandement
.
Exod.
20.4.5.6
.
with
Deut.
12.2.3
.
Mercurie
,
Venus
,
Phebe
,
Iupiter
,
Apollo
,
Fortuna
,
2
Cor.
Land
of
Canaan
nations
which
Israel
should
possess
that
place
Levit.
17.3.4
because
so
long
as
they
are
continued
,
Antichrist
with
his
abhominations
is
not
wholy
banished
out
of
the
land
:
as
the
Lord
hath
appoynted
and
wil
effect
in
his
time
.
Rev.
17.16
.
&
18.11.12.13
.
&c.
and
2
Thes.
2.8
.
with
2.
Kin.
10.26.27.28
.
because
the
consecrating
of
them
peculiarly
to
the
worship
of
God
,
now
in
the
time
of
the
Gospell
,
hath
no
warrant
in
the
word
of
God
.
because
the
godly
Princes
are
commended
in
the
scriptures
for
being
carefull
to
abolish
false
worship
and
the
monuments
thereof
.
2.
Chro.
17.6
.
2
Kin.
18.4
.
and
23.12.13.14.15
.
Because
this
being
done
,
the
people
are
more
easily
perswaded
and
drawne
to
the
true
worship
of
God
in
Spirit
and
truth
:
whereas
otherwise
they
are
still
nourished
in
superstition
,
and
have
meanes
to
be
entised
dayly
to
more
corruption
.
Gen.
35.2.3.4
.
2
Kin.
18.4
.
2
Chron.
34.
Chap.
Act.
17.23
.
and
19.26.27
.
Levit.
13.
and
14.
Chap.
with
Iude
,
23.
Iosh.
24.23
.
Iudg.
17.4
.
Zeph.
1.5
.
with
Deut.
27.15
.
Levitic.
13.
and
14.
Levit.
11.32.33
.
and
6.28
Molech
,
Chemosh
,
Ashtaroth
,
Baal
,
&c.
Because
the
Lord
hath
promised
a
blessing
to
them
which
do
reiect
&
abolish
them
,
and
threatned
a
curse
to
the
contrary
:
And
so
also
hath
performed
indeed
,
Esa.
30.22.23
,
&c.
Exod
20,5.6
.
2
Chron.
17
Chap.
and
31
20.21
.
with
2
Chron.
21.13.14
,
&
24
.
17-25
.
&
28.
Chap.
a
new
establisht
Hierarchy
2.
Kin.
18.4
Phil.
4.18
put
difference
betweene
the
ordinary
publique
worship
of
the
Church
in
such
places
,
and
the
occasionall
receyving
of
almes
therein
by
the
poore
:
between
the
benevolence
of
a
Church
to
the
ministers
or
Saincts
of
Christe
(
which
is
the
sacrifice
spoken
of
Phil.
4.18
.
)
&
the
releef
of
a
city
given
to
the
poore
that
dwell
among
them
,
be
they
of
any
Religion
whatsoever
,
one
or
other
.
between
the
solemn
appoynted
worship
of
God
by
the
Church
so
assembled
togather
,
and
the
private
dueties
of
thankfulnes
,
of
salutation
,
or
the
like
.
doth
he
think
we
hold
it
not
lawfull
to
walk
vp
&
downe
in
the
Idol
temples
,
as
they
vse
in
Pawles
at
London
,
&c.
H.
Barow
Mr.
Iohnsons
Mr.
White
it
should
not
trouble
himself
and
for
others
he
would
therein
perswade
them
the
best
he
could
.
changing
and
rechanging
his
faith
and
profession
as
if
he
thought
he
might
dally
with
Religion
at
his
pleasure
:
Mr.
Robinson
they
are
by
lawfull
authority
to
be
demolished
and
overthrown
:
&
in
the
meane
while
as
execrable
things
to
be
avoyded
by
them
which
have
none
authority
to
deface
or
demolish
them
:
Idolles
,
vncleane
things
not
to
be
touched
:
the
mark
of
the
beast
not
to
be
receyved
:
&
a
Babylon
to
be
gone
out
of
,
&c.
Mr.
Br.
High-way
of
the
vpright
man
keep
your
way
The
cheefest
thing
that
I
mislike
in
you
about
this
matter
,
Iohnson
&
M
r.
Robinson
your
fellow
ministers
have
openly
witnessed
the
truth
you
do
not
receive
the
same
,
but
oppose
it
still
.
It
had
bene
your
duety
to
have
layd
aside
this
errour
of
your self
,
but
to
resist
the
truth
when
God
offreth
it
by
your
owne
brethren
,
is
an
heavy
sin
.
Other
things
there
are
where
in
we
know
you
differ
from
vs
:
as
our
keeping
of
holy
dayes
besides
the
Lords
dayes
,
&c.
Mariage
a
civil
duety
performed
by
our
ministery
in
our
Church
:
Our
Eldership
sitting
and
iudging
matters
apart
from
the
congregations
,
&c.
for
keeping
of
holy
dayes
For
Mariages
our
Eldership
sitting
and
judging
matters
,
&c.
you
suppose
that
this
our
court
shall
finde
no
better
allowance
by
the
Church
or
Courts
of
England
then
doth
your
Church
which
we
counte
schismaticall
.
may
be
admitted
,
and
that
it
is
as
silver
,
good
of
these
things
we
may
see
our selves
reproved
and
convicted
in
your
Apology
aforesayd
.
we
shape
our
Church
according
to
the
time
and
place
wherein
we
live
,
&c.
I
Like
well
of
your
counsel
(
Mr.
Paget
)
in
the
conclusion
of
your
writing
,
that
we
should
so
menage
our
causes
,
as
may
most
tend
to
the
edification
of
Gods
Church
,
with
his
praise
and
our
peace
therin
:
and
through
his
grace
(
which
I
humbly
crave
,
)
I
shall
indedevour
my self
hereunto
.
One
meanes
to
further
this
,
I
take
to
be
the
abridging
and
if
it
may
be
,
the
quite
cutting
off
of
all
lesse
needfull
matters
,
and
holding
to
the
mayn
differences
:
an
other
,
that
we
discusse
things
by
the
word
of
God
,
not
of
man
.
So
first
to
end
the
strife
about
the
provocation
to
this
controversie
:
for
as
much
as
sundry
works
are
published
on
your
side
and
ours
,
I
held
them
sufficient
to
shew
vnto
judicious
Readers
,
that
would
examine
the
scriptures
and
reasons
brought
on
eyther
part
,
where
the
trueth
lyeth
,
and
purposed
therfore
to
write
no
more
this
way
,
vnlesse
further
and
more
probable
obiections
were
publickly
brought
against
vs
.
And
I
turned
the
course
of
my
studies
an
other
way
,
as
is
openly
to
be
seen
.
Neyther
would
I
take
occasion
to
meddle
,
though
provoked
by
you
and
yours
,
more
then
by
any
other
:
as
I
shewed
you
in
part
,
by
instances
of
some
that
could
not
be
admitted
to
the
Lords
supper
with
you
,
for
that
they
heard
the
doctrine
of
our
Church
,
or
thought
it
lawfull
onely
(
as
was
sayd
,
)
though
they
never
did
it
.
This
I
yet
think
to
be
more
severity
on
your
part
against
vs
,
then
any
Bishop
in
England
would
shew
:
how
justly
you
may
doe
it
,
remaineth
to
be
judged
,
when
the
differences
between
vs
are
discussed
.
And
as
for
the
provocation
of
our
people
,
wheron
you
insist
:
I
know
it
not
:
the
man
whom
you
named
,
denyed
it
to
me
before
witnesses
,
and
sayd
:
some
of
yours
were
the
beginners
of
it
,
as
he
could
prove
.
But
now
that
you
have
taken
such
an
occasion
,
and
we
are
entred
into
these
lists
,
let
vs
proceed
.
For
the
order
of
our
processe
,
wheras
you
beginning
with
me
,
would
yet
vrge
me
to
set
down
my
reasons
,
when
as
you
saw
them
in
print
:
I
leav
it
vnto
judgment
,
how
meet
this
was
.
As
you
knew
that
the
chief
Author
of
our
Apologie
,
had
revoked
some
doctrines
and
reasons
therin
:
so
you
might
have
knowen
that
I
and
others
,
interessed
in
that
book
,
held
to
the
things
therin
published
.
My
large
offer
to
yeild
to
any
kinde
of
conference
with
you
,
at
your
request
;
was
not
intended
,
neyther
should
be
streyned
to
any
other
then
an
orderly
course
.
Yet
I
set
you
downe
a
mayn
ground
,
as
you
desired
,
and
that
I
am
content
to
follow
.
But
you
except
against
my
argument
and
reasons
confirming
it
in
our
Apologie
,
that
those
reasons
are
directed
against
the
Church
of
England
and
the
ministerie
therof
:
the
reasons
that
you
desired
of
me
,
were
such
as
I
had
for
our
separation
from
your
particular
Church
,
and
the
ministerie
therof
.
To
which
I
answer
:
In
that
they
are
directed
against
the
Church
of
England
they
are
also
against
yours
:
for
you
were
members
of
that
Church
,
and
guiltie
of
the
synns
reproved
in
my
argument
,
as
we
our selves
also
were
,
whiles
we
continued
among
them
.
Now
the
removing
of
your
dwelling
into
an
other
land
,
removeth
not
your
synns
from
you
,
nor
you
from
them
:
it
is
your
repentance
onely
,
and
faith
in
Christ
,
that
can
purge
away
your
synns
,
Luke
13.3.5
.
Mar.
1.15
.
Papists
that
dwell
here
,
in
England
or
other
where
,
belong
to
the
Church
of
Rome
,
til
they
break
off
themselves
by
repentance
.
Neyther
doth
the
absteyning
from
the
practise
clear
the
synner
:
for
the
guilt
of
Cains
murder
,
cleaved
vnto
him
all
his
dayes
,
because
he
was
not
cleansed
by
repentance
and
faith
;
although
he
never
killed
man
more
,
after
Abel
.
So
though
you
here
practise
not
the
idolatries
doen
in
England
yet
in
that
you
have
practised
them
,
and
not
repented
,
your
guiltines
is
vpon
you
.
How
much
more
then
doe
your
synns
remaine
,
which
oppose
and
speak
evill
of
vs
,
privately
,
publickly
and
in
print
,
for
departing
from
the
evils
,
wherein
we
sometimes
walked
among
them
.
Moreover
I
manifested
your
vnion
with
the
Church
of
England
by
the
very
title
of
that
book
published
by
your
own
proselytes
,
which
sayth
,
they
are
returned
into
the
bosome
of
the
Church
of
England
their
true
Mother
.
These
words
,
with
some
other
in
the
title
,
you
disclaime
,
as
being
foisted
in
by
some
falsifier
.
Be
it
so
,
though
I
knew
not
of
it
:
yet
the
thing
it self
you
disclaime
not
:
so
it
may
be
true
,
though
they
wrote
not
those
words
.
And
Chr.
Lawn
,
the
first
pretended
Author
of
that
book
,
is
knowen
to
live
in
the
bosome
of
that
Church
,
according
to
the
title
.
And
what
will
you
answer
to
other
words
conteined
in
the
pamphlet
:
as
in
Pag.
1.
Where
they
say
,
they
sought
to
make
a
publick
renunciation
of
their
vnchristian
separation
,
which
with
vs
they
had
vndertaken
from
all
the
Churches
of
Christ
.
Meant
they
not
the
Church
of
England
here
for
one
?
Let
the
3
Page
testifie
,
where
they
say
.
These
things
being
proved
,
their
separation
from
England
would
herevpon
appeare
to
be
vnlawfull
.
Let
the
7.
p.
speak
,
where
one
of
the
causes
of
their
excommunication
,
is
for
charging
vs
to
be
Schismaticks
for
our
separation
from
the
Church
of
England
.
And
in
their
answer
to
this
article
,
p.
8
,
they
deny
it
not
,
but
refer
to
their
proofs
in
the
copie
of
their
charge
.
Finally
,
let
vs
see
what
they
say
in
pag.
2.
We
did
openly
renounce
our
covenant
and
profession
of
separation
,
which
at
our
first
entrance
among
them
,
we
had
made
with
them
:
we
renounced
it
as
being
a
most
abominable
and
profane
thing
.
Will
you
say
that
all
these
words
were
also
foisted
in
by
some
falsifier
?
If
not
,
why
seek
you
now
to
turn
away
the
discussing
of
the
reasons
of
our
separation
from
that
Church
of
England
,
especially
considering
what
profession
we
make
in
the
preface
to
the
Confession
of
our
faith
,
(
printed
with
our
Apologie
)
of
our
agreeing
with
other
Christian
reformed
Churches
round
about
vs
,
(
some
of
which
we
there
name
,
)
&
of
our
separation
onely
from
the
Antichristian
Church
of
England
for
the
causes
there
manifested
.
The
covenant
and
profession
of
separation
which
they
made
with
vs
at
their
first
entrance
,
was
from
the
Church
of
England
whereof
we
had
been
;
not
from
any
of
the
Reformed
churches
whereof
we
had
not
been
.
Wherfore
they
returning
vnto
you
,
with
this
renunciation
of
their
covenant
:
who
would
not
now
expect
at
your
hands
,
a
justification
of
the
Church
of
England
?
But
you
desired
reasons
for
our
separation
from
your
particular
Church
.
Wheras
we
rather
might
desire
the
reasons
of
your
separation
from
our
particular
Church
.
For
,
besides
that
some
of
your
members
,
were
first
members
of
vs
:
our
Church
is
before
yours
,
being
through
Gods
mercie
,
seated
and
stablished
here
first
:
and
you
coming
after
gathered
a
people
,
and
erected
a
ministerie
in
this
Citie
by
vs
;
never
communicating
your
purpose
or
procedings
with
vs
;
nor
demanding
of
vs
the
reasons
of
our
separation
;
nor
shewing
wherein
you
agreed
with
vs
,
or
dissented
from
vs
.
If
now
one
of
vs
must
needs
be
counted
separators
from
an
other
:
I
think
indifferent
men
will
judge
,
the
separation
must
lye
vpon
your selves
.
ending
the
strife
about
the
provocation
to
this
controversie
,
held
sufficient
to
shew
vnto
judicious
Readers
where
the
truth
lay
,
&
therfore
purposed
to
write
no
more
this
way
,
vnlesse
more
probable
obiections
were
brought
against
you
:
turning
the
course
of
your
studies
an
other
way
:
openly
be
seen
to
abridge
you
knew
not
of
it
whether
we
deny
that
we
continue
in
the
bosome
of
the
Church
of
England
.
why
do
I
now
seek
to
turne
away
the
discussing
of
the
reasons
of
your
separation
from
the
Church
of
England
?
who
would
not
now
expect
at
my
hands
a
justification
of
the
Church
of
England
?
a
notioribus
ad
minus
nota
considering
what
profession
you
make
in
the
preface
to
the
confession
of
your
faith
(
printed
with
your
Apologie
)
of
your
agreeing
with
other
Christian
reformed
Churches
round
about
vs
(
some
of
which
you
there
name
)
and
of
your
separation
onely
from
the
Antichristian
Church
of
England
,
&c.
without
declining
and
apostasy
from
the
truth
which
you
have
receyved
.
Love
the
truth
and
peace
you
rather
might
have
desired
the
reasons
of
our
separation
from
your
particular
church
,
for
besides
that
some
of
our
members
were
first
members
of
you
,
your
Church
is
before
ours
,
&c.
&
we
coming
after
,
gathered
.
a
prople
and
erected
a
ministery
in
this
citie
by
you
never
communicating
our
purpose
or
proceedings
with
you
,
nor
demanding
of
you
reasons
of
,
&c
If
now
one
of
vs
,
must
needs
be
counted
separatours
from
an
other
,
you
think
,
indifferent
men
will
judge
,
the
separation
must
ly
vpon
vs
.
NOw
therfore
I
come
to
my
argument
which
was
this
.
That
separation
which
is
onely
from
syn
and
communion
therwith
,
is
of
God
,
and
is
all
good
mens
dutie
.
But
our
separation
onely
from
syn
and
communion
with
syn
,
wherwith
we
were
intangled
in
your
mother
Church
.
Therfore
our
separation
is
of
God
,
&c.
The
first
proposition
confirmed
by
Exod.
20.
Eph.
5.11
.
2
Cor.
6.14.15.16
.
You
except
not
against
.
The
second
I
proved
by
shewing
the
four
chief
heads
of
synns
,
for
and
from
which
we
separated
:
and
referred
you
to
the
scriptures
&
reasons
in
our
publick
writings
,
for
further
manifestation
.
You
answer
First
suppose
we
did
justly
in
separating
from
these
four
things
,
yet
is
not
our
minor
proved
.
Your
reason
is
1.
We
separate
from
the
Dutch
and
French
Churches
.
2.
We
separate
also
from
your
congregation
:
&
this
separation
(
you
say
)
is
not
onely
from
syn
,
&
therfore
not
of
God
,
&c.
Herevpon
you
labour
to
binde
me
by
the
coards
of
mine
own
syllogisme
(
as
you
speak
)
to
prove
my
Minor
:
and
you
vrge
my
promise
,
and
presse
me
,
If
I
wil
deale
&c.
as
if
you
thought
the
very
naming
of
these
Churches
would
make
me
afrayd
.
But
the
Lord
is
with
vs
,
and
we
will
not
fear
what
man
can
doe
vnto
vs
.
First
,
consider
I
pray
you
,
how
soundly
and
directly
yourself
do
answer
vnto
those
4.
heads
of
transgression
,
which
I
named
:
when
you
neyther
ingenuously
grant
them
,
nor
take
vpon
you
to
convince
them
,
but
put
a
supposition
onely
:
that
if
any
inconvenience
folow
,
you
may
hereafter
turne
the
tenour
of
your
speech
,
and
say
we
did
vnjustly
in
separating
.
Thus
you
will
walk
at
large
,
and
I
must
be
bound
in
coards
:
I
must
prove
directly
,
you
may
answer
indirectly
.
It
was
exspected
not
onely
by
me
,
but
by
some
even
of
your
owne
flock
,
that
you
would
try
your
strength
to
prove
vs
schismatiks
from
the
church
of
England
;
but
loe
,
how
you
withdraw
at
the
first
.
Wel
,
seing
you
say
no
more
,
we
will
take
your
supposition
for
a
certaine
trueth
:
and
let
him
that
readeth
,
judge
in
discretion
,
whether
of
vs
dealeth
more
soundly
and
directly
.
Secondly
,
to
insnare
our
separation
in
syn
,
you
bring
no
one
word
of
the
Law
of
God
,
wherby
syn
is
to
be
knowen
;
but
allege
the
congregations
of
men
.
Which
may
,
I
grant
,
be
a
stombling
block
to
the
weak
:
but
cannot
perswade
any
wise
conscience
.
It
hath
been
the
Papists
common
practise
,
when
scriptures
faile
them
,
to
dazel
mens
eyes
with
names
of
Church
,
councils
,
fathers
,
&c.
But
I
would
not
have
you
to
learn
their
wayes
.
To
the
Law
and
to
the
Testimonie
,
sayth
the
Lord
:
if
they
speak
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
,
Esai
.
8.20
.
Thirdly
,
you
have
no
more
reason
,
(
if
so
much
)
to
say
that
we
have
separated
from
the
Dutch
Churches
,
then
that
they
have
separated
from
vs
.
For
we
being
called
of
God
,
whiles
we
dwelt
in
England
entred
into
covenant
there
,
and
became
his
Church
and
people
:
and
so
had
equal
right
in
Christ
,
his
Gospel
and
ordinances
,
with
all
other
Churches
in
the
world
.
For
came
the
word
of
God
to
Dutch
men
onely
came
it
not
to
the
English
also
?
We
being
thus
established
in
Christ
,
acknowledged
the
reformed
Churches
,
(
vpon
the
sight
of
their
Confessions
,
)
to
be
true
Churches
,
&
our
brethren
in
the
Lord
:
&
to
their
Vniversities
we
dedicate
the
Confession
of
our
faith
.
And
how
doe
they
accept
of
vs
?
To
let
passe
other
things
which
I
could
mention
,
behold
what
your
Disciples
have
published
in
their
foresayd
libell
,
pag.
21.
thus
.
The
testimonie
of
the
Dutch
Church
concerning
the
Brownists
.
When
as
they
sent
their
messengers
with
some
questions
vnto
the
Dutch
Eldership
,
they
received
this
answer
from
them
:
That
they
did
not
acknowledge
their
assemblie
,
to
be
an
ecclesiastical
assemblie
,
or
a
lawfull
Church
.
And
when
Mr.
Iohnson
and
others
of
them
,
were
instant
to
hear
reasons
of
this
answer
from
them
:
it
was
further
answered
:
They
would
doe
it
,
if
they
saw
it
needfull
,
or
if
they
found
any
thing
that
was
worthy
of
answer
.
Now
let
these
things
testifie
before
any
equal
judges
,
whether
the
separation
be
most
on
vs
,
or
on
them
.
Fourthly
,
the
instance
of
that
one
man
that
came
vnto
vs
from
the
French
Church
,
convinceth
vs
no
more
of
synfull
separation
;
then
the
Dutch
Churches
receiving
sundry
of
such
as
had
been
our
members
,
convinceth
them
.
Fiftly
,
the
cause
why
Mr.
Cluse
left
the
French
Church
,
being
their
synns
in
their
publik
worship
of
God
,
&
administration
to
the
church
;
as
praying
out
of
humane
prescribed
Leitourgies
,
and
preaching
from
humane
apocryphal
Catechismes
:
Baptising
such
as
are
not
in
the
covenant
of
Christ
,
and
the
like
;
which
are
condemned
by
Exod.
20.4.5
.
Deut.
12.32
.
Esa.
29.13
Mat.
15.9
.
Gen.
17.
It
followeth
necessarily
vpon
my
former
mayn
argument
(
which
you
have
not
yet
infringed
)
that
he
left
them
lawfully
:
and
so
as
yet
,
you
have
proved
no
syn
in
our
separation
.
Sixtly
,
there
is
in
him
and
vs
no
other
blame
to
be
found
then
in
yow
and
yours
:
who
professing
(
in
your
last
writing
)
to
separate
from
knowen
evils
:
have
gathered
here
an
other
Church
,
and
doe
receive
such
as
separate
from
some
evils
in
the
Church
of
England
.
And
why
then
condemne
you
vs
,
for
receiving
him
that
separated
from
knowen
evils
in
the
French
Church
?
Your
second
exception
is
that
we
separate
also
from
your
congregation
,
and
censure
those
of
our
people
that
come
vnto
you
.
I
answer
:
first
it
is
you
that
have
made
the
separation
,
by
gathering
a
new
Church
apart
from
vs
,
who
were
here
a
Church
before
you
,
as
while
are
I
shewed
.
Secondly
,
we
have
just
cause
to
censure
such
of
ours
as
come
vnto
you
,
both
for
their
schisme
,
in
leaving
the
true
Church
wherof
they
were
:
and
for
their
falling
back
into
great
evils
,
as
the
renouncing
of
their
holy
covenant
and
profession
of
separation
which
at
their
first
entrance
amongst
vs
they
made
with
vs
:
they
renounce
it
as
as
the
Libellers
amongst
you
(
which
somtime
in
profession
were
of
vs
)
have
printed
in
their
infamous
book
aforesayd
,
p.
2.
&
7.
Vnlesse
therfore
you
can
disprove
our
Church
,
and
separation
from
the
synns
in
the
Church
of
England
the
censuring
of
them
is
just
.
Your
3.
exception
is
,
that
we
separate
also
from
the
private
communion
of
the
Godly
in
England
.
To
convince
vs
of
syn
herein
,
you
bring
no
one
word
of
God
,
but
would
presse
vs
with
the
writings
of
men
.
How
vnworthy
this
is
,
of
a
man
professing
to
teach
religion
,
let
the
godly
judge
.
In
sted
of
proving
this
to
be
syn
vpon
vs
,
you
would
vrge
me
to
answer
that
book
written
for
private
communion
:
thus
you
indevour
to
set
vs
at
variance
amongst
our selves
,
whiles
you
may
look
on
for
advantage
.
And
why
I
pray
you
,
might
not
I
as
well
vrge
you
to
answer
the
things
written
in
that
book
against
publick
communion
,
which
you
mainteine
?
or
to
answer
D.
Bilsons
book
of
perpetuall
governement
,
bent
directly
against
your
presbyteries
and
Church
governement
,
which
hath
been
many
moe
yeres
in
publick
then
this
which
you
mention
to
me
.
Or
M
r.
Hookers
8.
books
of
ecclesiastical
politie
,
written
to
overthrow
yours
?
Those
last
books
haue
turned
many
from
your
side
to
the
Prelate
:
and
where
there
is
one
of
vs
,
there
are
a
1000.
of
you
and
moe
,
to
make
answer
.
As
for
me
,
if
I
would
answer
it
,
you
and
others
take
a
course
to
hinder
me
,
by
such
private
controversies
as
you
begin
and
prosequute
with
me
.
And
having
in
hand
another
necessary
work
(
as
is
partly
knowen
in
publick
)
besides
my
private
writings
to
you
and
sundry
others
,
you
yet
would
lode
me
with
more
:
shewing
your self
like
an
hard
task-Maister
,
to
lay
so
much
work
on
me
,
and
doe
so
litle
your self
.
But
what
need
you
vrge
this
,
seing
it
is
not
to
the
matter
in
hand
.
For
your
former
writings
to
me
,
were
about
Church
communion
▪
mine
argument
is
also
concerning
the
same
.
Now
to
ease
your self
,
you
come
in
with
private
communion
:
which
the
Author
of
the
book
you
mention
,
plainly
distinguisheth
from
Church
communion
:
which
he
disproveth
evidently
in
the
same
book
,
as
you
may
see
.
And
whereas
you
say
I
have
affirmed
,
if
private
communion
be
granted
,
publick
wil
also
folow
:
you
are
mistaken
if
you
apply
it
to
the
Church
of
England
:
This
I
hold
,
that
publick
communion
of
such
persons
with
vs
will
folow
:
but
not
our
publick
communion
with
their
Church
where
so
many
grosse
evils
are
practised
.
You
insult
therfore
in
vaine
,
as
if
this
(
if
it
were
granted
)
would
rase
the
principles
of
our
separation
,
and
as
if
I
therfore
refused
to
deale
therwith
.
It
is
not
possible
that
our
principles
of
separation
,
which
is
from
syn
onely
,
and
communion
therwith
,
as
I
have
shewed
you
,
should
ever
be
shaken
,
so
long
as
Gods
word
endureth
.
Now
though
I
need
say
no
more
of
this
matter
,
seing
you
have
sayd
nothing
from
the
scriptures
against
vs
:
yet
I
wil
shew
you
what
I
judge
of
this
doctrine
.
All
private
communion
with
the
godly
in
England
I
deny
not
:
such
as
are
come
to
that
measure
of
grace
,
as
that
they
are
worthy
in
Christ
,
to
be
received
into
the
true
visible
Church
,
in
that
estate
:
with
them
I
hold
it
lawful
to
have
private
communion
,
even
before
they
be
joyned
to
the
Church
.
But
such
as
for
their
Antichristian
estate
and
walking
,
are
by
the
rules
of
Gods
word
,
debarred
from
admission
into
the
Church
of
Christ
til
they
repent
&
leave
their
syn
:
with
them
I
hold
it
not
lawfull
to
have
private
communion
,
though
some
good
things
appeare
to
be
in
them
,
which
I
wil
labour
to
cherish
.
And
this
is
that
which
I
intend
in
my
answer
to
M.
Bernard
,
in
that
place
of
my
Book
which
you
cite
,
and
I
never
held
otherwise
.
If
you
can
prove
syn
in
this
doctrine
,
I
wil
hear
you
,
speaking
from
the
word
of
God
:
other
authoritie
I
refuse
to
be
pressed
with
.
And
when
you
have
proved
vs
to
syn
herein
,
(
if
ever
you
be
able
:
)
then
are
you
to
begin
a
new
with
your
Church
estate
,
which
will
not
at
all
be
justified
hereby
.
that
you
separated
from
sin
onely
,
first
,
you
pray
me
to
consider
how
soundly
&
directly
I
answer
vnto
those
4.
heads
of
transgression
,
which
you
named
:
when
I
neither
ingenuously
grant
them
,
nor
take
vpon
me
to
convince
them
,
&c.
separating
from
sin
onely
that
I
will
walk
at
liberty
and
you
must
be
bound
in
cords
:
you
must
prove
directly
,
&
I
may
answer
indirectly
.
what
poynt
or
poynts
I
would
?
with
draw
at
the
first
entring
into
lists
to
ensnare
your
separation
in
sin
,
I
bring
no
one
word
of
the
Law
of
God
,
whereby
sin
is
to
be
knowne
,
but
alledge
the
congregations
of
men
.
That
this
may
be
a
stumbling
block
to
the
weak
,
&c.
a
common
practise
of
the
Papists
to
dazel
mens
eyes
,
&c.
To
the
law
and
to
the
testimony
,
&c.
Sylvester
,
Helmoldus
,
Geroldus
&
Vnwannus
,
the
harpers
of
mount
Sion
to
the
law
and
to
the
testimony
,
translation
of
the
Psalmes
it
may
also
be
observed
,
how
in
this
word
ISRAEL
are
conteyned
the
first
letters
of
the
names
of
and
of
his
wife
;
of
his
wife
:
of
and
of
both
his
Wives
Stephen
,
Philip
,
Prochorns
,
Nicanor
,
Timon
,
Parmenas
,
and
Nicolas
,
Abraham
,
Isaak
what
is
the
chaffe
to
the
wheate
,
saith
the
Lord
?
hay
and
stubble
Gold
,
Silver
and
precious
stones
to
the
law
and
to
the
testimony
Should
not
a
people
enquire
at
their
God
,
should
they
go
from
the
living
to
the
dead
?
Baalah
.
Sibylla
Mr.
Ainsworth
Mr.
Iohnson
Mr.
Iunius
What
will
not
men
do
for
help
in
time
of
need
?
H.
Barow
fetch
the
ornaments
of
their
stile
and
of
their
bookes
from
profane
Writers
exemplify
and
illustrate
have
no
more
reason
(
if
so
much
to
say
that
you
have
separated
from
the
Dutch
Churches
,
then
that
they
have
separated
from
you
,
&c.
the
Dutch
Churches
have
separated
from
them
as
well
as
they
have
separated
from
the
Dutch.
the
word
of
God
came
not
to
Dutch
men
onely
,
all
that
wil
be
saved
are
bound
by
Gods
Commandement
,
with
speed
to
come
forth
of
their
Antichristian
estate
in
the
Church
of
England
,
&c.
they
would
do
it
,
if
they
saw
it
needfull
,
or
if
they
found
any
thing
that
was
worthy
of
answer
.
they
could
not
get
a
plaine
or
direct
answer
from
you
?
experience
the
mistresse
of
fooles
the
instance
of
that
one
man
that
came
vnto
you
from
the
French
Church
,
convinceth
you
no
more
of
sinfull
Separation
;
then
the
Dutch
Churches
receyving
sundry
of
such
as
had
bene
your
members
convinceth
them
.
humane
leitourgies
,
Cathechisme
,
&
baptising
such
as
are
not
in
the
covenant
of
Christe
,
&c.
according
to
your
maine
argument
he
left
them
lawfully
,
&c.
La
vigne
from
sin
onely
that
there
is
in
him
&
you
,
no
other
blame
to
be
found
then
in
me
and
ours
,
who
professe
to
separate
from
knowne
evilles
,
&c.
it
is
we
that
have
made
the
separation
by
gathering
a
new
Church
apart
from
you
,
who
were
here
a
Church
before
vs
.
just
cause
to
censure
such
of
yours
as
come
vnto
vs
both
for
their
schisme
for
their
falling
into
great
evilles
,
as
the
renouncing
of
their
holy
covenant
and
profession
of
separation
,
&c.
to
convince
you
of
sin
,
I
bring
no
one
word
of
God
,
but
would
presse
you
with
the
writings
of
men
,
&c.
Mr.
Robinson
H.
Barow
,
and
Mr.
Iohnson
,
M
r.
Robinsons
Iustification
of
separation
setting
of
you
at
variance
vrging
of
me
to
answer
D.
Bilsons
and
M
r.
Hookers
M
r.
Iohnson
Mr.
Robinson
there
be
for
on
of
you
,
a
1000.
of
vs
&
moe
,
to
make
answer
,
&c.
one
shall
chase
a
thousand
,
and
two
put
ten
thousand
to
flight
:
vnreasonablenes
of
your
separation
writings
to
you
were
about
Church
communion
,
and
your
argument
also
concerne
the
same
,
it
is
not
possible
that
the
principles
of
your
separation
which
is
from
sin
onely
and
communion
therewith
should
ever
be
shaken
,
so
long
as
Gods
word
endureth
,
That
which
I
have
written
,
I
have
written
.
such
as
are
come
to
that
measure
of
grace
,
as
that
they
are
worthy
in
Christe
,
to
be
receyved
into
the
true
visible
Church
:
labour
to
cherish
the
good
things
that
appeare
to
be
in
them
:
THE
mayn
argument
for
our
Separation
being
thus
established
:
I
now
come
to
the
particulars
.
For
the
vse
or
abuse
of
the
Lords
prayer
(
so
called
)
first
I
mentioned
the
reading
of
that
part
of
scripture
for
a
prayer
:
and
with
this
you
meddle
not
.
Secondly
I
misliked
the
saying
it
over
by
rote
,
as
is
the
fashion
of
many
.
To
this
you
say
,
if
I
mean
without
vnderstanding
and
feeling
,
you
condemne
that
also
.
I
answer
,
I
meane
not
that
onely
:
for
men
may
also
read
it
,
yea
may
read
humane
leitourgies
with
vnderstanding
and
feeling
,
and
yet
offend
in
so
praying
:
other
things
are
requisite
to
true
prayer
besides
vnderstanding
and
feeling
.
I
mean
therfore
by
rote
,
after
the
common
manner
,
without
book
:
when
men
having
committed
it
to
memorie
,
say
it
over
for
their
prayer
,
after
they
have
prayed
by
the
spirit
;
as
God
inabled
them
.
Thirdly
I
granted
a
lawfull
and
holy
use
of
that
or
any
other
part
of
scripture
in
our
prayers
,
as
the
Spirit
of
God
leadeth
us
to
any
of
them
.
You
say
,
your
manner
is
ordinarily
before
or
after
every
Sermon
,
to
conclude
your
prayers
with
the
Lords
prayer
:
after
you
have
prayed
by
the
help
of
the
Spirit
,
you
persuade
your selves
that
you
also
conclude
by
the
help
of
the
same
Spirit
.
This
your
practise
and
perswasion
I
approve
not
:
being
perswaded
that
our
Lord
intended
not
such
an
vse
of
that
scripture
.
My
reasons
I
will
shew
,
when
you
have
given
answer
to
those
things
set
downe
in
our
Apologie
,
as
you
promise
.
For
Mr.
H.
his
doctrine
among
you
,
that
it
should
be
and
his
meaning
to
be
against
those
onely
that
contented
themselves
with
a
set
forme
,
and
vsed
no
other
in
private
,
&c.
I
can
goe
no
further
then
by
report
:
others
that
heard
him
,
say
otherwise
then
you
doe
.
I
hear
also
that
he
continueth
like
doctrine
still
where
he
teacheth
,
and
privatly
disswadeth
from
reading
prayers
in
praying
to
God
:
and
other
reasons
(
which
I
spare
now
to
mention
)
move
me
to
think
otherwise
then
you
write
of
him
.
And
in
speech
with
my self
,
about
the
same
time
,
before
two
that
came
with
him
,
he
signified
his
dislike
of
reading
prayers
,
without
any
such
limitation
as
you
allege
.
But
if
he
taught
as
I
heard
it
related
,
it
was
but
the
trueth
:
from
which
your
contrary
judgement
swarveth
.
Which
in
one
of
the
proofs
of
my
former
argument
,
if
you
had
fallen
into
it
,
would
have
come
to
the
trial
.
maine
argument
is
established
Lords
prayer
you
mentioned
the
reading
of
that
part
of
scripture
for
a
prayer
:
with
this
I
meddle
not
reading
that
prayer
saying
by
rote
not
onely
without
vnderstanding
and
feeling
,
but
of
saying
it
after
the
common
maner
,
without
booke
,
&c.
men
may
also
reade
it
,
yea
and
other
humane
leitourgies
with
vnderstanding
and
feeling
,
and
yet
offend
in
so
praying
:
other
things
are
requisite
to
true
prayer
besides
vnderstanding
and
feeling
.
a
lawfull
and
holy
vse
of
that
or
of
any
other
part
of
scripture
in
our
prayers
,
as
the
spirit
of
God
leadeth
vs
vnto
any
of
them
:
as
the
spirit
of
God
leadeth
vs
vnto
it
.
pray
with
the
Spirit
to
sing
with
the
Spirit
a
worship
to
be
communicated
with
all
:
Because
Christes
doctrine
there
is
,
to
teach
vs
to
pray
after
this
maner
:
Math.
6.9
.
&
is
not
,
for
our
prayer
,
to
reade
or
say
ever
those
wordes
by
rote
,
&c.
Lords
prayer
after
what
maner
patterne
and
forme
Because
both
Mathew
and
Luke
recording
that
forme
of
prayer
given
by
Christ
,
they
have
not
the
same
words
,
nor
the
same
number
of
words
every
where
,
&c.
Because
all
the
circumstances
in
both
the
Evangelists
do
lead
vs
thus
to
vnderstand
it
.
As
namely
,
that
Christ
there
sheweth
the
right
maner
how
to
vse
prayer
,
like
as
he
doth
for
the
right
vse
of
almes
&
fasting
:
how
to
avoyd
ambition
,
hypocrisie
,
babling
,
and
the
like
therein
:
how
also
to
come
to
God
in
prayer
,
as
Children
do
to
their
parents
,
asking
bread
,
an
egge
,
fish
,
or
the
like
:
that
is
,
making
requests
vnto
God
according
to
our
particular
wants
,
in
faith
,
hope
,
love
,
&c.
Math.
6
.
1-18
.
Luk.
11
.
1-13
.
Because
the
Apostles
(
who
both
knew
and
carefully
followed
the
true
meaning
of
Christ
herein
)
did
neither
bynd
themselves
to
these
words
,
but
prayed
still
as
they
had
severall
occasions
,
according
to
this
rule
Rom.
1.7
.
1
Cor.
1.3
.
2
Cor.
1.2
.
Gal.
1.3
.
Eph.
1.2
.
Phil.
1.2
.
Col.
1.2
.
1
Thes.
1.1
.
2
Thes.
1.2
.
Rom.
16.23
.
1
Cor.
16.23
.
Phil.
4.23
.
1
Thes.
5.28
.
2
Thes.
3.18
.
Els
also
how
saith
the
Apostle
(
speaking
of
prayer
in
a
strange
tongue
)
when
thou
blessest
,
how
shall
he
that
occupieth
the
place
of
the
vnlearned
say
Amen
,
at
thy
giving
of
thankes
seing
he
knoweth
not
what
thou
speakest
?
For
if
they
say
over
the
words
of
this
forme
of
prayer
,
might
not
some
have
answered
:
yes
we
know
what
he
saith
,
it
is
the
Pater
noster
,
the
Lords
prayer
which
we
know
aforehand
,
and
therfore
we
can
say
Amen
vnto
it
,
though
it
be
spoken
in
a
strange
tongue
.
H.
Barow
it
doth
not
edify
the
whole
congregation
,
so
that
they
may
all
minde
one
thing
,
or
say
Amen
.
If
Christ
have
commanded
to
vse
those
words
in
that
number
and
order
,
then
all
such
do
sin
as
pray
at
any
time
and
vse
not
those
words
,
for
he
saith
,
when
ye
pray
,
say
,
&c.
And
the
words
shew
that
this
commandement
is
to
be
observed
at
all
times
:
And
then
the
Apostles
sinned
which
prayed
and
vsed
not
these
words
.
Mat.
on
this
maner
Peace
be
to
this
house
The
Lord
be
praysed
hótan
,
when
when
ye
pray
,
vse
these
phrases
and
these
very
words
for
your
prayers
:
for
the
most
part
Because
that
forme
of
prayer
doth
plainely
and
fully
direct
&
restraine
our
ignorant
and
inordinate
desires
,
vnto
certaine
heads
:
in
which
whatsoever
is
needfull
and
lawfull
to
ask
,
&c.
Mr.
Smith
:
The
prayer
when
you
shoote
arrowes
they
are
as
broken
:
or
like
vnto
strawes
:
The
heads
themselves
are
so
generall
as
no
man
can
well
for
himself
or
others
vse
them
aright
without
some
speciall
relation
or
application
to
his
or
their
particular
estate
or
occasions
:
Mat.
6.10
Neither
can
any
mans
or
Churches
case
and
vnderstanding
reach
vnto
all
things
needful
for
all
occasions
,
times
and
persons
,
as
those
heads
do
comprehend
,
peace
be
vnto
you
:
The
Lord
be
with
you
:
The
Lord
blesse
thee
:
Els
why
should
not
the
ministers
be
as
well
bound
at
the
end
of
their
Sermons
,
and
all
Magistrates
and
people
at
their
instructions
&
exhortations
given
vnto
others
,
to
say
over
the
ten
Commandements
,
because
they
do
fully
and
shortly
comprise
all
dueties
.
Seing
it
is
a
most
perfect
forme
of
prayer
,
wherein
is
no
want
or
superfluity
,
if
it
were
Christes
meaning
to
enjoyne
the
saying
over
of
those
words
for
our
prayer
to
God
,
then
ought
we
to
vse
these
onely
and
no
other
.
Because
it
should
be
but
babling
or
presumption
to
joyne
or
put
other
prayers
in
stead
of
that
which
is
so
absolute
and
sufficient
.
For
the
Lord
will
be
worshipped
with
the
best
we
have
,
and
he
is
accursed
that
having
a
male
for
sacrifice
,
doth
offer
a
corrupt
thing
to
the
Lord
.
torne
,
lame
and
sick
,
&c.
without
superfluity
no
want
you
can
go
no
further
then
report
,
&c.
you
heare
also
that
he
continueth
like
doctrine
still
where
he
teacheth
,
&c.
I
was
a
publique
minister
in
one
of
their
Parishes
in
England
I
did
by
their
ordinary
calling
there
administer
by
an
other
leitourgie
then
Christs
Testament
,
even
by
their
book
of
common
prayer
,
imposed
vpon
all
the
Parishes
.
Mr.
Ainsworth
he
signifyed
his
dislike
of
reading
prayers
without
any
such
limitation
,
this
is
the
cheefest
thing
that
you
mislike
in
me
about
prayer
:
the
cheefest
thing
that
you
mislike
in
me
cheef
matter
of
dislike
TOuching
the
second
matter
of
your
ministerie
:
as
I
have
not
condemned
that
which
is
lawful
:
so
neyther
is
it
folly
or
syn
,
to
inquire
further
of
particulars
,
in
things
knowen
to
be
vnlawful
.
I
condemne
the
Romish
ministerie
,
&
I
hope
you
do
so
to
:
yet
of
some
things
about
their
calling
and
orders
,
I
supppose
we
may
without
folly
inquire
.
Moreover
I
think
you
are
not
ignorant
,
that
questions
may
be
asked
,
not
onely
to
informe
our selves
,
but
to
convince
others
by
their
own
answers
:
which
also
was
my
purpose
in
my
foresayd
inquirie
.
For
could
the
man
have
answered
on
your
behalf
,
he
had
then
heard
further
:
and
in
that
he
could
not
,
he
shewed
his
own
folly
and
syn
,
in
leaving
the
trueth
,
and
going
to
joyn
himself
he
knew
not
to
what
.
Wheras
you
professe
that
you
have
not
renounced
the
calling
which
you
had
in
England
,
you
therein
bewray
the
vnlawfulnes
of
your
present
estate
:
for
having
been
a
publick
minister
there
in
one
of
their
parishes
,
you
did
by
the
ordinarie
calling
there
,
administer
by
an
other
leitourgie
then
Christs
Testament
,
even
by
their
book
of
common
prayer
imposed
on
all
the
parishes
.
Which
being
forbidden
by
the
2.
Commandement
,
and
largely
disproved
in
some
of
the
reasons
wherto
I
referred
you
in
my
former
argument
,
which
you
have
let
passe
:
you
ought
to
repent
of
that
,
as
of
other
synns
wherin
there
you
walked
.
God
alloweth
not
such
to
declare
his
statutes
,
as
continew
in
their
idolatrie
:
no
man
can
serve
two
maisters
:
the
Temple
of
God
,
hath
no
agrement
with
idols
:
nor
Gods
true
spiritual
worship
,
with
humane
idolatrous
leitourgies
.
That
you
had
no
calling
to
the
work
of
your
ministerie
by
the
Bisshops
in
England
is
not
easy
for
me
to
beleeve
.
It
is
knowen
,
that
the
publick
ministers
of
the
word
and
Sacraments
there
,
are
not
admitted
to
their
places
,
vnlesse
they
have
the
Bisshops
license
vpon
his
ordination
.
If
you
had
it
not
,
I
suppose
the
Church
of
England
,
which
you
account
to
be
Christs
,
will
esteem
of
you
as
a
creeper
into
the
office
you
executed
:
whereof
you
would
entwite
me
.
condemne
the
Romish
ministery
,
and
yet
of
some
things
about
their
calling
and
orders
,
you
suppose
we
may
lawfully
enquire
.
questions
may
be
asked
not
onely
to
informe
our selves
,
but
to
convince
others
by
their
owne
answers
,
which
also
was
your
purpose
,
&c.
having
bene
a
publique
minister
in
one
of
their
Parishes
in
England
,
I
did
by
the
ordinary
calling
there
,
administer
by
an
other
leitourgie
then
Christs
Testament
,
even
by
their
book
of
common
prayer
,
imposed
on
all
the
Parishes
,
I
ought
to
repent
of
that
,
as
of
other
sins
wherein
there
I
walked
.
God
alloweth
not
such
to
declare
his
statutes
,
&c.
let
passe
the
reasons
wherevnto
you
referred
me
in
your
former
argument
,
disprooving
the
administration
by
that
leitourgie
,
&c.
fly
in
the
middes
of
Heaven
,
stand
in
the
Sun
Communion
of
sainctes
make
speed
to
separate
,
make
hast
to
renounce
all
your
ministers
:
Mr.
Robinson
Iohn
Decluse
Mr.
Ainsworth
the
separation
which
is
onely
from
sin
and
communion
therewith
is
of
God
and
all
good
mens
duety
:
Exo.
20.
Eph.
5.11
.
2
Cor.
6.14.15.16
.
H.
Barow
the
knowne
and
suffered
sin
of
any
one
member
is
contagious
vnto
all
such
as
communicate
with
him
in
that
estate
&
maketh
them
all
which
communicate
in
prayers
and
Sacraments
with
such
an
obstinate
offendour
,
as
guilty
in
Gods
sight
,
as
he
himself
is
.
M
r.
Calvine
smoaky
errours
of
Mr.
Calvine
and
his
disciples
,
blasphemous
hellish
doctrine
,
which
take
away
at
once
the
whole
Testament
of
Christe
and
word
of
God
,
or
tolerate
the
open
breach
of
them
:
which
take
away
all
Christian
liberty
,
duty
and
communion
.
the
knowne
and
suffred
sin
of
any
one
member
Mr.
Iohnson
wandring
starres
whores
forehead
would
not
be
ashamed
Mr.
Iohnson
a
sinfull
vsurpation
of
all
the
holy
things
of
God
vsed
among
you
:
heavy
estate
M
r.
Iohnson
walk
in
white
God
alloweth
not
such
to
declare
his
statutes
,
&c.
no
man
can
serve
two
Maisters
:
that
the
temple
of
God
hath
no
agreement
with
Idolls
,
&c.
man
can
serve
two
Maisters
Idol
shepheards
FOr
your
calling
here
,
if
there
were
that
errour
onely
in
your
ordination
which
I
intend
,
and
no
other
fault
to
be
found
with
you
,
in
respect
of
your
former
estate
in
England
before
mentioned
,
or
otherwise
:
I
grant
that
therfore
it
is
not
vnlawfull
for
any
to
hear
you
,
yet
ought
this
errour
,
as
all
other
to
be
acknowledged
&
forsaken
:
and
they
are
to
be
blamed
,
which
leave
the
church
and
ministery
erected
according
to
God
,
to
goe
vnto
corruptions
.
Wheras
to
help
mine
ignorance
,
you
propound
reasons
from
the
book
of
God
:
had
they
been
to
the
point
in
controversie
,
I
would
have
thanked
you
for
so
doing
:
and
the
rather
because
in
the
former
things
,
you
pressed
me
with
the
names
of
churches
.
But
your
reasons
doe
not
satisfie
the
question
,
which
was
about
of
the
Eldership
of
one
Church
,
to
make
or
ordeine
ministers
in
another
.
As
for
mutuall
advise
,
counsell
,
help
and
the
like
:
I
account
them
good
and
lawfull
.
To
your
1.
reason
therfore
I
answer
,
the
help
of
other
churches
may
be
sought
for
and
vsed
,
if
there
be
need
,
for
counsel
,
instruction
,
exhortation
,
in
all
holy
dueties
.
But
not
to
doe
those
actions
which
are
peculiar
for
every
Church
to
doe
in
it self
:
neither
doe
any
of
the
scriptures
which
you
cite
prove
otherweise
.
Moses
and
the
Apostles
had
extraordinarie
callings
of
God
,
to
doe
things
which
ordinarie
Ministers
may
not
doe
.
If
Churches
at
their
first
gathering
,
want
knowledge
to
do
their
dutie
:
let
neighbour
Churches
direct
them
by
the
law
of
God
,
how
to
doe
it
:
but
not
vsurp
their
power
.
Elders
were
to
be
ordeyned
in
every
Citie
,
if
any
were
found
fit
for
the
charge
,
Tit.
1.5.6
.
otherwise
it
were
better
to
stay
the
work
,
(
as
the
Apostle
stayed
and
did
it
not
himself
,
)
then
to
have
it
doen
amysse
.
So
if
the
Church
be
vnfit
to
doe
the
works
therof
,
they
should
stay
til
they
be
better
informed
:
and
not
put
it
over
to
others
,
whom
God
hath
not
appointed
therto
.
The
Churches
in
the
villages
of
may
not
be
vrged
for
our
patterne
,
vnlesse
they
cannot
erre
in
their
practise
:
but
the
Churches
in
Gods
book
,
obeying
him
,
are
to
be
our
example
The
same
things
I
answer
to
your
second
reason
.
To
your
third
:
It
appeareth
not
by
Rom.
16.1
.
that
Phaebe
the
Diaconcsse
of
the
Church
at
Cenchrea
,
should
execute
her
office
in
the
Church
at
Rome
:
it
followeth
not
because
she
had
busines
there
,
and
needed
their
assistance
,
that
therfore
she
went
to
doe
the
work
of
her
ministerie
there
.
Neyther
because
the
Church
at
Corinth
sent
messengers
to
cary
their
liberalitie
to
Ierusalem
.
1
Cor
16.3
.
doth
it
follow
that
their
ordinary
Deacons
were
their
messengers
:
much
lesse
that
they
should
doe
their
Deacons
office
in
Ierusalem
,
to
gather
and
distribute
the
benevolence
.
Who
would
not
rather
think
that
they
delivered
their
gift
to
the
Church
or
Officers
,
and
left
them
to
dispose
of
it
?
And
the
same
answer
serveth
vnto
2
Cor.
8.19.22.24
.
which
you
alledge
:
it
proveth
not
those
messengers
were
Deacons
of
one
Church
,
and
did
the
Deacons
office
in
an
other
.
To
your
4.
I
grant
that
the
Prophets
of
one
Church
,
may
prophesie
in
an
other
,
Act.
13.15
and
may
apply
their
doctrines
,
exhortations
&
prayers
,
to
any
actions
of
the
Churches
where
they
speak
:
but
this
onely
by
way
of
doctrine
,
&c.
not
to
do
the
work
which
belongeth
to
the
Church
.
It
is
holden
by
the
Hebrewes
,
and
I
think
rightly
,
that
any
wise
man
might
see
the
plague
of
leprosie
,
and
advise
the
Preist
to
pronounce
it
vnclean
or
clean
,
or
to
shut
vp
:
yet
none
but
the
Preist
himself
,
might
pronounce
it
vnclean
or
clean
,
Lev.
13.3.4
.
Deut.
24.8
.
To
your
5.
I
confesse
,
and
it
is
our
practise
,
that
the
members
of
one
Church
,
may
receive
the
Lords
supper
in
another
,
coming
thither
occasionally
,
yet
will
it
not
herevpon
follow
,
that
the
ministers
of
one
church
should
administer
the
Sacraments
,
or
ordeine
ministers
by
vertue
of
their
office
,
in
another
Church
.
My
reasons
are
:
The
Ministers
have
a
peculiar
relation
to
their
particular
flocks
onely
,
Act.
20.28
.
Heb.
13.17
.
1
Pet.
5.1.2
.
Apostles
,
and
all
vniversall
Ministers
,
are
now
ceassed
.
As
an
husband
is
no
husband
but
to
his
own
wife
:
a
Father
,
to
none
but
his
own
children
,
&c.
so
a
sheepherd
or
minister
,
to
none
but
his
own
flock
.
But
for
the
seales
of
the
covenant
the
case
is
otherwise
.
For
a
baptised
person
is
baptised
not
to
that
particular
Church
onely
,
but
to
all
churches
:
and
in
every
particular
Church
where
he
cometh
,
he
hath
all
the
Privileges
of
a
baptised
person
,
in
respect
of
his
Baptisme
,
and
is
so
to
be
estemed
of
by
them
.
Now
all
circumcised
persons
,
had
right
therby
to
eat
the
Passover
in
any
societie
,
in
the
place
which
God
should
choose
to
put
his
name
there
:
so
all
baptised
persons
have
right
to
the
Lords
supper
,
in
every
true
church
where
God
hath
set
his
name
.
But
the
rulers
of
particular
synagogues
had
not
the
same
authoritie
in
all
synagogues
,
nor
pastors
now
in
all
,
flocks
.
So
when
a
Christian
cometh
to
a
flock
where
their
Pastor
feedeth
them
,
he
joyneth
himself
to
them
for
that
time
and
action
,
&
is
fed
with
them
as
one
of
Christs
sheep
.
Shew
you
the
like
warrant
for
Elderships
to
doe
the
works
peculiar
to
their
office
,
in
other
Elderships
or
Churches
:
shew
that
any
eldership
may
ordeine
ministers
in
their
consistories
,
&
send
them
as
ministers
to
other
churches
:
(
though
those
churches
,
vpon
trial
of
their
gifts
,
be
content
to
accept
them
for
their
ministers
,
)
as
I
have
heard
the
practise
is
of
some
consistories
,
vnto
the
Dorpes
or
Villages
of
Netherland
,
whose
example
you
alleged
.
To
your
6
I
answer
,
that
the
Ministers
now
,
being
over
particular
churches
onely
,
which
in
respect
of
their
particular
covenants
are
distinct
bodies
,
as
you
acknowledge
:
herein
lyeth
the
restreynt
of
their
ministerie
,
by
the
speciall
ordinance
of
God
,
Act.
20.28
.
No
man
may
take
the
honour
of
ministration
of
holy
things
,
but
he
that
is
called
of
God
as
Aaron
:
but
God
hath
given
them
no
office
to
administer
in
other
churches
.
And
if
th'
Apostles
,
who
had
a
large
ministerie
over
all
,
yet
would
not
boast
of
things
without
their
measure
,
in
an
other
mans
line
:
much
lesse
may
the
ministers
of
particular
churches
.
Although
in
the
general
bond
of
Christianitie
,
they
may
afford
any
help
,
not
passing
the
bounds
of
their
calling
,
as
before
I
granted
.
But
the
ordination
or
making
of
ministers
,
is
a
work
of
power
or
authoritie
,
Mat.
28.18.19
.
Heb.
5.1.4
.
which
power
is
not
given
to
one
Church
or
minister
over
an
other
:
and
therfore
cannot
,
by
vertue
of
the
common
faith
,
be
by
them
performed
.
And
wheras
you
intimate
,
as
if
your
Church
intreated
the
ministers
of
an
other
church
,
to
performe
it
in
their
name
,
&c.
I
have
cause
to
doubt
that
the
thing
was
not
so
caried
:
both
for
that
I
have
not
heard
that
the
ministers
of
the
other
church
,
(
being
also
of
an
other
language
,
)
ever
came
into
your
publick
congregation
,
(
according
to
the
lawes
in
your
first
reason
alleged
,
Exod.
29.4
.
Levit.
8.3.4
.
)
to
make
publick
prayers
,
and
to
give
exhortations
to
your
Officers
and
people
touching
their
mutual
duties
,
and
so
to
ordeyn
your
ministers
:
as
also
because
it
is
not
their
manner
to
ordeyn
ministers
publickly
in
their
own
churches
,
it
being
by
their
canons
,
to
be
doen
in
the
classical
assemblies
or
consistories
.
I
have
heard
it
also
testified
by
some
that
have
been
long
members
both
of
the
Dutch
and
French
:
that
they
never
did
see
the
ordination
of
the
ministers
,
though
sundry
were
taken
into
office
in
their
time
.
Finally
,
in
this
your
plea
,
how
doe
you
disable
your
own
church
,
and
the
3.
other
Elders
that
with
you
were
authorized
to
feed
your
flock
:
as
if
there
were
not
one
amongst
you
,
which
could
performe
this
work
of
ordination
,
or
shew
the
minister
and
people
their
mutuall
duties
.
it
is
not
vnlawfull
for
any
to
heare
me
,
this
errour
as
all
other
ought
to
be
acknowledged
and
forsaken
,
Mr.
Ainsworth
it
is
not
vnlawfull
for
any
to
heare
me
?
the
work
of
ordination
did
consist
principally
in
such
publique
prayers
and
exhortations
as
that
many
Churches
did
want
fit
and
able
persons
to
performe
the
same
.
that
Elders
were
to
be
ordeyned
in
every
citie
,
if
any
were
found
fit
for
the
charge
,
Tit.
1.5.6
.
otherwise
it
were
better
to
stay
the
work
,
So
if
the
Church
be
vnfit
to
do
the
works
thereof
,
they
should
stay
till
they
be
better
informed
,
&c.
Heb.
3.2
.
and
Esa.
5.3.4
.
the
wisedome
and
faithfulnes
of
Christ
in
his
Fathers
house
would
not
stand
with
so
straite
an
order
as
you
plead
for
.
what
could
I
have
done
more
vnto
my
vineyard
that
I
have
not
done
vnto
it
?
Either
ordination
is
not
simply
necessary
:
or
els
,
&c.
answer
the
same
things
help
the
Lord
against
the
mighty
,
the
Deacons
and
widowes
of
one
church
which
are
to
performe
service
vnto
an
other
when
need
requires
,
&c.
she
went
to
do
the
work
of
her
ministerie
at
Rome
,
given
hospitalitie
vnto
many
their
ordinary
Deacons
Onesiphorus
&
2.
Cor.
8.19.22.24
by
way
of
doctrine
,
&c.
not
to
do
the
work
the
outward
signe
being
omitted
outward
signe
onely
you
would
not
contend
.
Paul
and
Barnabas
It
is
holden
by
the
Hebrewes
and
you
think
rightly
,
that
any
wise
man
might
see
the
plague
of
Leprosie
&
advise
the
Priest
to
pronounce
it
vnclean
or
clean
,
or
to
shut
it
vp
▪
leschon
mikra
lechod
,
leschon
Thalmud
lechod
Ebrewes
of
Ebrues
any
wise
the
advising
of
the
Priest
to
pronounce
cleane
or
vncleane
or
to
shut
vp
any
.
Rabbi
Ismael
R.
Akiba
R.
Iehudah
Rabbi
Meir
Rabbi
Iuda
R.
Schimeon
R.
Iose
yet
none
but
the
Priest
himself
might
pronounce
it
vnclean
or
clean
,
Lev.
13.3.4
.
Deut.
24.8
.
The
ministers
have
a
peculiar
relation
to
their
particular
flocks
onely
,
Act.
20.28
.
Heb.
13.13
17.
1
Pet.
5.1
2.
Apostles
and
all
vniversall
ministers
are
ceassed
.
a
husband
and
a
father
all
circumcised
persons
,
had
right
thereby
to
eat
the
passeover
in
any
societie
,
in
the
place
which
God
should
choose
to
put
his
name
there
:
so
all
baptised
persons
have
right
to
the
Lords
supper
,
in
every
true
church
where
God
hath
set
his
name
.
in
any
societie
according
to
the
divisions
of
the
families
of
the
Children
of
the
people
:
But
the
rulers
of
particular
synagogues
,
had
not
the
same
authoritie
in
all
synagogues
,
nor
pastors
now
in
all
flockes
,
&c.
that
any
eldership
may
ordeine
ministers
in
their
consistories
&
send
them
as
ministers
to
other
churches
,
&c.
Rev.
ch.
with
Act.
with
Act.
The
taking
heed
vnto
their
flocks
taking
heed
2
Cor.
10.13.16
may
not
boast
of
things
without
their
measure
,
&c.
of
other
mens
labours
,
and
of
the
things
that
are
prepared
already
:
ordination
is
a
work
of
power
or
authoritie
,
not
given
to
one
Church
or
minister
over
an
other
and
therfore
cannot
by
vertue
of
the
common
faith
,
be
by
them
performed
.
to
be
performed
in
the
name
of
the
Church
that
desireth
help
.
Thorath
Cohanim
Lebanah
adamdemeth
sin
vnrepented
have
cause
to
doubt
that
the
thing
was
not
so
caryed
:
both
for
that
you
have
not
heard
that
the
ministers
of
the
other
Church
,
(
being
also
of
an
other
language
)
ever
came
into
our
publique
congregation
,
(
according
to
the
lawes
in
your
first
reason
alleged
Exod.
29.4
.
Lev.
8.3.4
)
to
make
publique
prayers
and
to
give
exhortations
,
&c.
as
also
because
it
is
not
their
maner
to
ordeyn
ministers
publiquely
in
their
owne
Churches
,
it
being
by
their
canons
to
be
doen
in
the
Classicall
assemblies
or
consistories
.
opentlijcke
bevestinghe
voor
der
Ghemeynte
/
an
open
or
publique
confirmation
of
him
before
the
Congregation
:
naer
het
Formulier
daer
van
zijnde
inde
Kercken
onder
t'Crupce
/
het
zy
in
de
Kercke
opentlijck
ofte
nae
dat
het
gheleghen
is
inden
Kercken
Raet
ofte
Classe
/
doch
altijdt
met
openbaere
ghebeden
/
either
in
the
Church
openly
,
or
according
as
conveniency
is
,
in
the
Consistory
or
Classis
,
but
alwayes
with
publique
prayer
.
naer
her
Formulier
daer
van
zijnde
/
Love
the
truth
,
&c.
Zach.
8.19
.
House
of
truth
House
of
falshood
and
forgerie
have
heard
it
also
testifyed
,
by
some
that
have
bene
long
members
both
of
the
Dutch
and
French
:
that
they
never
did
see
the
ordination
of
the
ministers
,
though
sundry
were
taken
into
office
in
their
times
.
Monsieur
Goulart
,
Morois
,
Bassecourt
,
how
do
you
disable
your
owne
church
,
&
the
the
3
other
Elders
that
with
you
were
authorized
to
feed
your
flock
,
as
if
there
were
not
〈◊〉
amongst
you
,
which
could
performe
this
work
of
ordination
,
or
shew
the
minister
and
people
their
mutual
dueties
?
authorized
with
me
Iohn
Decluse
Every
man
that
exalteth
himself
,
shal
be
brought
low
.
FOr
your
agreement
with
the
Church
of
England
I
have
shewed
it
to
be
more
then
you
would
pretend
.
Your
members
with
you
,
disclaime
separation
from
it
:
some
of
them
have
publickly
renounced
as
most
abominable
,
the
covenant
which
we
have
made
,
in
separating
from
the
synns
of
that
Church
,
shewed
in
my
former
argument
.
As
for
your
covenant
which
you
mention
,
to
separate
from
knowen
evils
,
and
to
serve
the
Lord
in
the
Gospel
of
his
Son
,
so
far
as
is
revealed
vnto
you
:
they
are
but
generals
,
such
as
Arians
,
Anabaptists
Papists
,
(
and
who
not
that
professe
Christ
?
)
will
make
also
:
that
there
can
be
no
discerning
,
much
lesse
approbation
of
your
Church
hereby
.
We
have
in
our
Confession
and
Apologie
,
shewed
the
particular
evils
which
we
separate
from
,
and
order
in
the
Gospel
of
Christ
which
we
submit
vnto
:
till
you
do
the
like
,
we
have
no
reason
to
approve
of
your
Church
:
especially
knowing
your
opposition
against
vs
,
for
the
trueth
which
we
professe
.
Neyther
separate
you
from
all
knowen
evils
:
for
you
have
not
repented
of
,
and
separated
from
the
false
worship
by
humane
leitourgies
,
or
communion
with
the
vnlawfull
ministerie
and
Church
estate
of
the
Parishes
and
Dioceses
in
England
,
though
they
have
so
many
yeares
been
convinced
to
be
evil
,
before
your
eyes
.
Yea
you
,
in
this
your
plea
,
disclaime
not
the
authoritie
and
governement
of
the
prelates
as
synfull
simply
,
but
in
comparison
,
as
doe
the
Dutch
and
French
churches
as
if
the
arme
of
flesh
could
not
fayl
you
,
or
be
faultie
in
approving
that
which
is
to
be
condemned
.
Yet
is
your
comparison
vnfitt
:
for
you
were
in
your
persons
,
members
of
that
church
,
&
vnder
the
prelates
rule
,
from
which
your
abiding
for
the
present
in
an
other
land
,
freeth
you
not
:
seing
all
our
synns
remayn
vpon
vs
,
and
we
are
tyed
in
their
coards
,
til
we
break
them
off
by
repentance
and
faith
in
Christ
,
vnto
forgivenes
,
as
I
shewed
before
.
they
are
but
generalls
such
as
Arians
,
Anabaptists
,
(
&
who
not
that
profess
Christ
?
)
will
make
also
by
communion
with
open
wicked
reteyned
among
them
all
are
defiled
:
but
not
from
the
Churches
of
Christe
for
evilles
among
them
▪
onely
with
the
left
eye
disclayming
but
in
comparison
,
as
do
the
Dutch
and
French
Churches
:
as
if
the
arme
of
flesh
could
not
fayle
me
,
or
be
faultie
in
approving
that
which
is
to
be
condemned
:
we
were
in
our
persons
,
members
of
that
Church
and
vnder
the
Prelates
rule
,
our
abiding
for
the
present
in
an
other
land
,
freeth
vs
not
seing
all
our
synns
remayn
vpon
vs
,
and
we
are
tyed
in
their
cords
,
till
we
break
them
off
by
repentance
and
faith
,
&c.
The
remooving
of
our
dwelling
into
an
other
land
,
remooveth
not
your
sins
from
you
,
nor
you
from
them
:
it
is
your
repentance
onely
and
faith
in
Christe
,
that
can
purge
away
your
sins
,
Luk
13.3.5
.
Mark
.
1.15
Papists
that
dwell
here
,
in
England
or
other
where
belong
to
the
church
of
Rome
,
till
they
break
off
themselves
by
repentance
.
Neither
doth
the
absteyning
from
the
practise
cleare
the
sinner
:
for
the
guilt
of
Cayns
Murder
,
cleaved
vnto
him
all
his
dayes
,
because
he
was
not
cleansed
by
repentance
and
faith
,
although
he
never
killed
man
more
,
after
Abel
.
So
though
you
here
practise
not
the
idolatries
doen
in
England
,
yet
in
that
you
have
practised
them
&
not
repented
,
your
guiltines
is
vpon
you
,
&c.
Act.
20.21
,
and
26.18
.
Luk.
13.5
.
Mark
.
1.15
.
true
Churches
&
your
brethren
in
Christe
,
Iohn
Decluse
because
they
suffred
the
party
innocent
to
reteyne
the
offendant
that
had
committed
adultery
&
to
live
still
togather
:
some
of
you
are
still
perswaded
And
that
your
gravest
and
best
conscienced
preachers
think
not
themselves
in
this
case
without
blame
,
let
them
examine
their
corrupt
consciences
,
how
many
of
their
cheef
hearers
and
devout
proselytes
they
know
both
men
and
women
,
that
know
such
crimes
ech
by
others
,
and
yet
for
filthy
lucre
or
fleshly
respects
continue
together
.
if
they
which
hold
otherwise
in
judgement
,
shal
yet
let
the
true
practise
of
the
Gospell
goe
:
posterity
after
them
,
being
brought
into
bondage
,
may
justly
blame
and
curse
them
,
that
would
not
stand
for
the
right
,
notwithstanding
your
differences
of
judgement
,
you
would
continue
together
,
if
your
former
practise
might
be
reteyned
:
difference
of
judgements
you
desire
of
him
,
that
you
might
have
a
praceable
parting
:
and
to
be
two
distinct
congregations
,
ech
practising
as
they
were
perswaded
,
yet
nourishing
brotherly
love
and
vnitie
.
FOr
the
Nunnes
Chappel
,
(
the
place
where
you
assemble
,
)
you
need
serch
no
records
:
I
hope
you
think
Christ
instituted
no
such
Nunnes
,
Nunries
,
or
Chappels
for
them
:
but
that
they
belong
to
Satans
synagogue
,
in
what
yeare
soever
they
were
founded
.
And
they
being
grosse
idolaters
,
their
chapel
was
an
Idolie
:
(
as
the
Apostle
nameth
it
,
)
or
Idol
house
.
And
though
themselves
sayd
no
masse
,
yet
were
they
pertakers
of
the
masse
sayd
by
their
Preists
,
and
as
is
likely
,
within
their
own
Cloyster
,
as
was
the
custome
in
other
Cloysters
:
and
if
not
for
that
,
yet
for
other
false
Gods
it
was
erected
.
To
our
first
reason
against
the
reteyning
of
them
to
be
places
wherein
we
should
worship
God
,
from
Exod.
20.4
5.6
.
with
Deut.
12.3
.
You
answer
six
things
.
1.
That
the
commandement
in
Deut.
12.
was
a
temporarie
ordinance
,
part
of
Moses
politie
now
abrogate
,
&c.
To
prove
this
,
you
instance
an
other
like
law
in
Deut.
13.
for
destroying
an
apostate
citie
,
with
all
the
spoiles
thereof
,
&c.
not
now
in
force
.
I
answer
,
from
our
Saviours
testimonie
,
that
he
came
not
to
destroy
the
Law
,
but
to
fulfyl
it
,
Mat.
5.17
.
so
that
such
judicials
as
apperteyned
to
the
moral
law
written
on
the
Tables
,
and
are
of
common
equitie
to
all
nations
,
are
not
by
Christ
abrogated
,
touching
the
substance
of
them
.
Such
is
this
law
,
perteyning
to
the
2.
Commandement
,
and
it
is
of
common
equitie
to
all
nations
for
to
shun
idolatrie
:
therfore
it
is
not
abrogated
by
Christ
.
And
I
adde
,
touching
the
substance
of
them
:
because
you
insist
vpon
such
manner
and
meanes
as
were
then
vsed
.
For
there
might
be
some
manner
and
meanes
then
vsed
,
which
I
say
not
that
Magistrates
are
now
bound
vnto
:
as
that
all
such
malefactors
as
were
then
to
be
stoned
,
must
be
stoned
now
,
and
may
dye
no
other
death
.
There
were
lawes
in
Israel
,
to
cut
off
murderers
,
adulterers
,
and
other
flagitious
:
yet
some
things
perteyning
to
murder
and
adulterie
,
were
peculiar
to
that
land
and
people
,
as
cities
of
refuge
,
Num.
35.
the
expiation
of
murder
when
the
Author
was
not
knowen
,
Deut.
21.
And
so
for
the
manner
of
punishing
adulterie
,
by
stoning
,
Ioh.
8.5
.
by
burning
,
Lev.
21
9.
or
other
wayes
.
Now
I
suppose
you
hold
,
that
murderers
and
adulterers
are
by
vertue
of
Gods
law
at
this
day
to
dye
:
&
yet
you
wil
not
affirme
that
they
must
dye
onely
after
that
manner
that
was
in
Israel
.
Even
so
doe
I
hold
touching
Idolaters
and
Idol-temples
.
To
your
instance
from
Deut.
13
I
answer
,
that
it
followeth
not
if
an
other
law
be
all
or
any
part
of
it
abrogated
,
therfore
this
also
in
Deut.
12.
is
so
likeweise
:
as
the
law
for
a
murderer
to
dye
,
is
not
now
abolished
because
of
that
law
in
Deut.
21.
Secondly
,
you
shew
no
reason
why
that
law
in
Deut.
13.
should
not
now
stand
in
force
:
the
inconvenience
which
you
object
of
thousand
thousands
of
people
at
this
day
,
vnder
that
iudgement
,
is
but
a
supposition
.
I
presume
rather
on
the
contrary
,
that
you
cannot
name
one
citie
at
this
day
in
the
world
,
lyable
to
that
iudgement
:
but
that
manifest
difference
may
be
put
in
sundry
things
,
from
the
plaine
words
of
the
law
,
&
the
common
exposition
of
the
Hebrewes
concerning
the
same
.
Thirdly
,
if
any
ceasing
of
that
law
be
at
this
day
urged
,
it
cannot
in
equitie
be
for
the
idolaters
them selves
,
or
any
instruments
of
their
idolatrie
,
but
onely
for
their
civil
goods
,
wherof
there
is
no
question
between
you
and
me
.
And
for
particular
idolaters
which
were
to
dye
,
as
their
goods
were
not
unlawfull
:
so
the
Hebrewes
hold
,
that
if
any
of
those
cautions
fayled
which
Moses
expresseth
in
Deut.
13.
The
persons
that
synned
,
were
to
be
stoned
as
particular
persons
,
and
&
so
were
not
destroyed
with
them
.
Fourthly
,
if
then
judicial
law
against
idols
&
idolaters
be
abrogated
;
then
also
against
blasphemers
,
murderers
,
&c.
Which
is
the
opinion
of
the
Anabaptists
,
who
would
take
the
sword
from
the
Christian
Magistrate
,
upon
the
erroneous
opinion
that
the
judicials
of
Moses
are
at
an
end
.
They
have
all
a
like
authoritie
;
&
the
abolishing
of
one
that
is
of
perpetual
equitie
,
overthroweth
all
.
But
th'
Apostle
telleth
us
that
the
Magistrate
hath
the
sword
,
&
is
Gods
Minister
:
therfore
he
is
to
use
his
sword
according
to
the
will
of
God
;
&
that
will
is
not
to
be
found
,
but
in
the
iudgments
given
by
Moses
.
How
should
the
Magistrate
punish
malefactors
lawfully
,
vnlesse
he
doe
it
of
faith
?
for
whatsoever
is
not
of
faith
is
syn
.
And
how
should
he
do
it
of
faith
,
vnlesse
he
haue
the
word
of
God
authorizing
him
?
And
where
is
the
word
that
authorizeth
him
to
kil
murderers
,
adulterers
,
buggerers
,
blasphemers
&c.
but
in
the
Iudicials
of
Moses
?
It
is
also
the
doctrine
of
the
Church
of
England
that
the
Christian
Prince
hath
the
charge
of
both
Tables
of
the
Law
,
committed
to
him
of
God
;
&
for
his
power
to
abolish
poperie
,
it
is
by
them
alleged
how
God
by
his
Prophets
often
&
earnestly
commanded
the
Kings
to
cut
down
the
groves
,
&c.
yet
you
wil
not
admit
of
the
same
reason
now
brought
by
us
;
but
put
it
off
as
a
temporary
precept
,
and
abrogated
by
Christ
.
built
for
the
breaden
God
and
other
Idolles
if
not
for
that
,
yet
for
other
false
Gods
,
&c.
if
not
for
that
need
serch
no
records
that
Christ
instituted
no
such
Nunnes
,
Nunries
or
Chappelles
for
them
,
Deut.
12.
a
temporary
ordinance
,
&c.
Christ
came
not
destroy
the
law
but
to
fullfill
it
,
Mat.
5.17
.
so
that
such
iudicialles
as
apperteyned
to
the
morall
law
written
on
the
Tables
and
are
of
common
equity
to
all
nations
are
not
by
Christe
abrogated
touching
the
substance
of
them
.
Such
is
this
law
perteyning
to
the
2.
Commandement
,
and
it
is
of
common
equitie
vnto
all
nations
to
shun
idolatrie
:
therfore
it
is
not
abrogated
by
Christe
common
equitie
touching
the
substance
of
them
maner
and
meanes
Numb
.
35.
Deut.
21.
Ioh.
8.
Lev.
21.9
Deut.
12.
Numb.
35.
maner
and
meanes
Mat.
5.20
.
with
38.
Deut.
13.
that
it
followeth
not
,
if
an
other
law
be
all
or
any
part
of
it
abrogated
,
therfore
this
also
in
Deut.
12
,
&c.
for
example
:
As
God
,
&c.
Deut.
12.
and
13.
meanes
and
maner
the
inconvenience
which
I
obiect
of
thousand
thousands
of
people
at
this
day
,
vnder
that
iudgement
;
is
but
a
supposition
:
presume
rather
on
the
contrary
,
that
I
cannot
name
one
citie
this
day
in
the
world
,
lyable
to
that
iudgement
,
&c.
the
goods
avoyded
as
execrable
things
if
any
ceassing
of
that
law
be
at
this
day
vrged
,
it
cannot
in
equity
be
for
the
Idolaters
themselves
,
or
any
instruments
of
their
Idolatry
,
but
onely
for
their
civill
goods
,
&c.
the
goods
of
particular
Idolaters
which
were
to
dy
,
were
not
vnlawfull
:
Deut.
13.17
Hebrewes
holding
that
if
any
of
those
cautions
fayled
R.
Solomon
two
or
more
then
two
men
and
not
women
men
and
not
Children
of
the
same
citie
and
of
the
same
tribe
:
an
hundred
or
vpward
a
hundred
R.
Iosias
R
Moses
mikkotsi
if
the
iudiciall
law
against
Idols
and
Idolaters
be
abrogated
:
then
also
against
blasphemers
,
murderers
,
&c.
which
is
the
opinion
of
the
Anabaptists
,
who
would
take
the
sword
from
the
Christian
Magistrates
,
&c.
the
will
of
God
,
is
not
to
be
found
,
but
in
the
judgements
given
by
Moses
:
where
is
the
word
that
authorizeth
the
Magistrate
to
kill
murdrers
,
adulterers
,
buggerers
,
blasphemers
,
&c
▪
but
in
the
iudicialles
of
Moses
?
Rom.
13
the
doctrine
of
the
Church
of
England
.
charge
of
both
tables
abolishing
of
popery
YOur
2.
exception
is
that
God
commands
to
abolish
their
names
also
,
Deut.
12.3
.
But
we
finde
Idolatrous
names
reteyned
vpon
sundry
persons
:
Rom.
16.
Phil.
2.
T
it
3
,
&c.
I
answer
:
First
then
it
seemeth
you
hold
,
that
Magistrates
are
neyther
bound
to
abolish
idols
,
nor
the
names
of
false
Gods
out
of
their
dominion
:
seing
the
law
in
Deut.
12.
which
commandeth
to
destroy
such
,
is
in
your
judgement
abrogated
.
Wherin
you
come
short
of
the
Zele
which
is
sayd
to
have
been
in
the
first
that
he
abhorring
the
memorial
of
the
vaine
gentile
Gods
,
decreed
that
the
dayes
of
the
week
which
had
afore
the
names
and
titles
of
the
Sun
,
Moon
,
Mars
,
Mercurie
,
&c.
should
be
called
the
first
,
second
,
third
,
fourth
ferie
(
or
day
of
the
week
)
in
semblable
maner
as
the
Iewes
(
from
Gods
warrant
Gen.
1.
)
counted
their
dayes
from
the
Sabbath
day
.
Contrary
vnto
you
,
I
hold
that
law
in
Deut.
12.
moral
and
perpetual
,
both
for
false
Gods
,
and
for
their
Name
.
For
as
the
Church
of
old
,
changed
the
idolatrous
names
of
so
God
promised
to
take
away
the
names
of
Baalim
out
of
his
peoples
mouth
,
that
they
should
be
no
more
remembred
by
their
name
.
It
is
also
prophesied
of
Christ
(
in
Psal.
16.4
.
)
that
he
should
not
take
vp
the
names
of
such
,
into
his
lips
.
Moreover
,
all
vncleannes
should
not
once
be
named
among
the
saincts
:
and
if
not
bodily
vncleannes
,
neyther
spiritual
,
which
is
idolatrie
.
Secondly
,
for
the
meaning
of
that
law
in
Deut
12.3
.
I
vnderstand
it
not
to
forbid
absolutely
all
naming
of
false
gods
;
seing
Moses
and
the
Prophets
doe
vsually
and
lawfully
name
&
other
idols
:
but
such
naming
,
or
reteyning
of
their
names
,
as
tendeth
any
way
to
the
vpholding
of
their
superstition
.
Even
as
on
the
contrary
,
by
the
putting
of
the
true
Gods
name
in
any
place
,
Deut.
12.5
.
is
meant
the
placing
of
his
Religion
and
ordinances
.
And
as
Rabshakeh
honoured
not
the
true
God
,
when
he
called
him
by
his
name
Iehovah
:
so
neyther
did
the
Prophets
honour
idols
,
or
syn
against
the
Law
in
Deut.
12
3.
when
they
mentioned
their
names
which
were
set
vpon
temples
,
and
persons
of
men
.
So
then
for
your
allegation
of
names
mentioned
by
the
Apostle
;
First
how
prove
you
that
those
names
,
were
at
first
given
them
in
any
respect
of
honour
to
the
idols
of
the
heathens
?
If
you
say
,
the
notation
of
their
names
sheweth
it
:
that
say
I
is
insufficient
.
For
why
may
not
Hermes
in
Rom.
16.14
.
have
his
name
of
Hermes
Trismegistus
the
Philosopher
,
as
wel
as
of
Hermes
the
God
Mercurie
?
Or
,
without
respect
of
eyther
of
them
,
of
the
notation
of
the
name
,
an
Interpreter
?
Why
should
Phaebe
in
Rom.
16.1
.
have
reference
to
the
heathen
Goddesse
,
rather
then
to
the
Moon
,
or
to
the
signification
of
the
word
,
which
is
Chast
,
or
Pure
;
and
which
might
in
that
respect
,
be
a
common
name
to
many
women
?
We
finde
that
was
the
name
of
an
Idol
:
and
in
Beel-zebub
it
is
the
name
of
a
false
God
,
2.
King
.
1.2
.
But
when
David
named
his
Son
wil
you
say
he
had
reference
to
any
idol
:
or
rather
simply
to
the
common
vse
and
signification
of
that
word
?
So
for
our
times
,
you
will
not
I
hope
deney
but
the
Papists
syn
against
Exod.
20.
and
Deut.
12.
whiles
they
make
and
mainteine
images
of
S.
Peter
,
S.
Paul
,
S.
Iames
,
&c.
and
erect
temples
to
their
honour
,
and
name
them
S.
Peters
Church
,
and
the
like
.
Yet
when
men
give
their
Children
civil
names
,
of
Peter
,
Iames
,
&c.
must
they
needs
herein
communicate
with
the
Papists
idolatrie
?
Or
when
a
man
is
named
George
,
must
this
name
respect
S.
George
the
old
idol
of
England
and
if
we
lived
vnder
Moses
politie
,
would
you
say
men
synned
against
Deut.
12.3
.
in
giving
such
names
:
yea
that
whosoever
calleth
them
by
those
names
which
their
parents
gave
them
,
did
break
that
law
in
Deut.
12
?
Wherfore
it
is
yet
for
you
to
prove
,
that
Paul
in
mentioning
Phaebe
,
Hermes
,
and
others
by
their
common
knowen
names
,
did
contrary
to
that
commandement
in
Deut.
12.3
.
if
it
stand
in
force
at
this
day
.
Againe
,
the
offices
and
names
of
Pope
,
Abbot
,
Monck
,
Frier
,
&c.
are
Antichristian
,
and
to
be
banished
out
of
Christs
Church
,
(
as
the
name
of
the
Chemarims
,
)
so
that
none
of
his
ministers
may
in
respect
of
their
offices
,
be
named
a
Pope
or
an
Abbot
,
a
monck
or
a
frier
:
I
hope
you
wil
not
deny
this
.
How
be
it
,
such
ministers
as
have
their
civil
names
Pope
,
or
Monck
,
or
Abbot
or
Frier
;
may
lawfully
reteine
and
be
called
by
those
names
:
yea
though
we
were
vnder
Moses
law
,
which
you
think
is
abrogated
.
But
were
it
certaine
,
and
so
granted
that
those
in
Rom.
16
,
&c.
had
their
denomination
of
heathen
Gods
:
it
followeth
not
,
that
the
law
in
Deut.
12.3
.
forbiddeth
to
mention
them
by
their
names
:
for
Daniel
was
named
Belteshazzar
,
according
to
the
name
of
Nebuchadnezars
God
:
yet
the
Prophet
mentioneth
this
his
own
name
,
and
the
names
of
which
were
likeweise
idolatrous
.
So
he
speaketh
to
Nebuchadnezar
,
and
to
Belshazzar
(
named
of
their
Gods
Nebo
and
Bel
,
)
and
calleth
them
by
those
names
,
Dan.
2.28
.
&
3,16
&
5.18.22
.
Now
Daniel
who
was
so
godly
,
as
he
would
not
break
the
ceremonial
law
of
Moses
in
meat
and
drink
,
Dan.
1.8
.
would
not
have
mentioned
those
idolatrous
names
,
if
that
had
been
the
meaning
of
the
law
in
Deut.
12.3
.
which
you
would
enforce
.
So
this
your
2.
reason
doth
not
yet
prove
that
law
to
be
abrogated
.
Mercury
,
Venus
,
Phaebe
,
Iupiter
,
Apollo
,
Fortuna
,
&c.
then
it
seemeth
I
hold
,
that
Magistrates
are
neither
bound
to
abolish
Idols
,
nor
the
names
of
false
gods
out
of
their
dominions
,
&c.
Deut.
12.
Polydore
Virgil
Pope
Sylvester
I
come
short
of
the
zeale
which
,
&c.
the
popes
parasite
Hos.
2.17
.
to
take
away
the
names
of
Baalim
,
&c.
to
be
forgotten
Numb
32.38
Eph.
5.3
all
naming
of
false
Gods
is
not
absolutely
forbidden
such
naming
or
reteyning
of
their
names
,
as
tendeth
any
way
to
the
vpholding
of
their
superstition
,
How
I
prove
that
those
names
,
were
at
first
given
them
in
any
respect
of
honour
to
the
Idols
of
the
heathens
?
Deut.
12
3
Hermes
in
Rom.
16.14
Hermes
Trismegistus
a
Lord
Phaebe
,
Rom.
16.1
Mercurie
,
Iupiter
,
Venus
,
Diana
:
we
finde
that
Bell
or
Beell
was
the
name
of
an
Idol
,
and
in
Beelzebub
it
is
the
name
of
a
false
God
,
2.
Kin.
1.2
.
But
when
David
named
his
sonne
Beel-jada
,
will
you
say
he
had
reference
to
any
Idol
:
or
rather
simply
to
the
common
vse
and
signification
of
that
word
?
Beel
iada
1.
Chron.
3.8
2.
Kin.
1.2
Dagon
,
Ashtaroth
,
Molech
,
Nebo
,
Chemosh
Nebo
and
Baalmeon
when
men
give
their
Children
civill
names
of
Peter
,
Iames
,
&c
,
must
they
needs
herein
communicate
with
the
Papists
Idolatrie
?
civil
names
Peter
,
Iames
,
Iohn
Saturne
,
Iupiter
,
Neptune
,
Hercules
,
Isis
it
is
yet
for
me
to
prove
,
that
Paul
in
mentioning
Phaebe
,
Hermes
and
others
by
their
common
knowne
names
did
contrary
to
that
commandement
in
Deut.
12.3
.
if
it
stand
in
force
at
this
day
.
the
reteyning
and
not
abolishing
Deut.
12.3
Mercurie
,
Venus
,
Iupiter
,
Phebe
,
the
Antichristian
names
of
Pope
,
Abbot
,
Monke
,
frier
,
&c.
though
vnlawfull
to
be
given
vnto
men
in
respect
of
their
office
,
yet
ministers
might
reteyne
them
as
civill
names
,
though
they
lived
vnder
Moses
law
,
&c.
Deut.
12.
Hermes
,
Phebe
Fortunatus
Baal-zebub
,
Baal-peor
,
Bel
,
Nebo
the
law
in
Deut.
12.3
.
forbiddeth
not
to
mention
heathen
Gods
:
YOur
3.
exception
is
that
the
commandement
in
Deut.
12.
is
not
vniversal
for
the
place
;
but
expressely
determined
and
restrayned
to
the
land
of
Canaan
,
to
the
idols
of
those
nations
which
Israel
should
possesse
;
from
that
place
they
were
to
be
cut
of
Deut.
12.1.2.3
even
as
God
would
have
greater
severitie
against
the
Canaanites
,
then
other
idolaters
,
Deut.
20
.
10.-15.16.17
.
Ios.
9.6.7
.
&c.
I
answer
,
this
your
restraint
to
the
idols
of
Canaan
onely
,
as
if
God
would
not
have
other
idols
destroyed
also
,
is
not
according
to
the
intent
of
the
law
:
for
be
mentioneth
that
place
,
because
they
were
to
possess
it
:
not
intending
that
if
they
had
possession
of
an
other
place
,
they
should
have
let
the
idols
remayne
,
According
to
which
equitie
,
Magistrates
now
should
destroy
idols
in
their
own
dominions
,
and
not
thrust
themselves
into
other
peoples
possessions
to
doe
the
like
.
And
that
this
is
the
meaning
,
I
manifest
,
first
by
an
other
like
law
in
Lev.
18.3
.
where
they
were
forbidden
to
doe
after
the
manner
of
Egypt
wherein
they
dwelt
,
and
of
Canaan
whither
they
should
come
:
these
lands
are
mentioned
by
occasion
of
Israels
dwelling
in
them
:
not
that
God
permitted
them
to
folow
the
customes
of
other
heathens
,
but
vnder
these
two
,
implied
all
.
Secondly
,
I
shew
it
by
other
like
words
in
that
very
law
,
Deut.
12.
as
when
he
sayth
in
v.
2.
all
the
places
wherin
the
which
ye
shall
possess
served
their
Gods
:
here
the
limitation
is
as
wel
in
respect
of
the
as
of
the
But
that
God
respected
not
the
places
of
those
heathens
onely
,
appeareth
by
the
execution
of
this
law
:
when
not
onely
the
places
wherin
the
Canaanites
worshiped
false
Gods
,
but
also
the
places
wherein
the
Israelites
falsly
worshiped
the
true
God
,
were
destroyed
:
as
Ieroboams
temples
&
Altars
,
&
other
like
,
2
Kin.
23,15.19
.
Thirdly
because
not
the
idols
of
Canaan
onely
,
but
of
all
other
nations
,
are
Devils
,
Deut.
32.17
.
1
Cor.
10.20
.
and
therfore
alike
abhorred
of
God
,
and
to
be
destroyed
as
abominable
to
men
.
Fourthly
,
because
long
after
the
destruction
of
the
idols
of
Canaan
,
God
teacheth
his
people
the
like
detestation
and
destruction
of
all
Idols
in
general
,
Esa.
30.22
.
Ier.
10.11
.
and
51.17.18
.
Zach.
13.2
.
Ezek.
30.13
.
Fiftly
,
the
Prophet
speaking
of
the
Egyptians
,
sayth
not
onely
that
God
would
break
their
images
,
but
that
he
would
also
burne
the
with
fyre
,
Ier.
43,13
.
wherfore
the
law
extendeth
not
to
the
Idolies
of
Canaan
onely
,
as
you
suppose
.
As
for
Gods
greater
severitie
against
the
Canaanites
and
other
peoples
:
there
was
cause
of
difference
,
in
respect
of
the
persons
:
these
being
come
to
the
fulnes
of
their
iniquitie
above
other
nations
;
and
being
Children
of
the
curse
,
more
then
other
.
But
between
idols
and
idols
,
Divils
and
Divils
,
there
is
no
such
difference
,
that
God
should
root
out
some
,
&
favour
othersome
:
no
not
the
idols
of
his
own
people
,
as
before
is
shewed
;
and
so
not
the
idols
of
Antichrist
,
which
are
devils
also
.
And
the
example
of
Egypt
confirmeth
this
:
for
God
sayd
.
Thou
shalt
not
abhorre
an
Egyptian
;
yet
the
idols
and
Temples
of
Egypt
he
would
have
burnt
with
fyre
,
Ier.
43.13
.
for
destroying
idolatrous
places
Idolatrous
places
Commandement
in
Deut.
12.
as
if
God
would
not
have
other
Idoles
destroyed
The
commandement
in
Deut.
12.
is
restreyned
to
the
destruction
off
the
Idolles
of
those
nations
,
The
commandement
for
destroying
Idolatrous
places
is
restreyned
to
the
Idolles
of
those
nations
,
&c.
by
an
other
like
law
in
Levit.
18.3
.
where
they
were
forbidden
to
do
after
the
maner
of
Egypt
wherein
they
dwelt
,
&
of
Canaan
whither
they
should
come
,
&c.
in
Lev.
18.3
the
place
a
doing
after
their
maner
other
like
words
in
that
very
law
,
Deut.
all
the
places
wherein
the
Nations
which
ye
shall
possess
,
&c.
and
the
execution
of
this
law
in
destroying
the
places
of
Idolatrous
Israelites
,
as
Ieroboams
temples
,
&c.
the
limitation
is
as
wel
in
respect
of
the
as
of
the
Land
of
Canaan
because
not
the
idols
of
Canaan
onely
,
but
of
all
other
nations
are
Divilles
,
Deut.
32.17
.
1
Cor.
10.20
.
and
therfore
alike
abhorred
of
God
and
to
be
destroyed
as
abhominable
to
men
.
alike
abhorred
his
Land
Mary
Magdalene
departers
from
the
faith
,
no
true
Christians
,
holding
fundamentall
errours
,
teaching
the
doctrines
of
Devilles
:
that
Church
forbiddeth
mariage
,
&c.
vnto
fellowes
of
colledges
,
prentises
,
and
to
all
men
and
women
in
Lent
,
Advent
,
Rogation
week
,
&c.
because
long
after
the
destruction
of
the
Idoles
of
Canaan
,
God
teacheth
his
people
the
like
detestation
and
destruction
of
all
Idols
in
generall
,
Esa.
30.22
.
Ier.
10.11
.
&
51.17.18
.
Zach.
13.2
.
Ezek.
30.13
.
the
Prophet
speaking
of
Egyptians
,
sayth
not
onely
that
God
would
break
their
images
,
but
that
he
also
would
burne
the
with
fyre
,
Ier
43.13
.
wherfore
the
law
extendeth
not
to
the
Idolies
of
Canaan
onely
,
&c.
Kings
howse
,
and
all
the
howses
fullnes
of
their
sin
Children
of
the
curse
more
then
other
.
YOur
4.
exception
is
seing
meats
sacrificed
to
Idols
were
as
much
polluted
as
the
places
of
their
worship
,
and
yet
may
now
be
reteined
for
our
necessarie
vse
,
Psal.
24.1
.
with
1.
Cor.
10.25
.
—
27.
why
not
the
temples
also
,
contrary
to
the
ceremonie
of
old
?
I
answer
:
The
reason
is
because
the
absteyning
from
meats
offred
to
idols
,
was
a
shadow
among
other
shadowes
,
but
the
commandement
to
destroy
idolies
,
was
not
a
ceremonie
or
shadow
to
be
abrogated
by
Christ
,
as
before
is
shewed
:
but
a
moral
precept
and
perpetual
:
and
we
are
now
plainly
permitted
to
eat
such
sacrificed
meat
,
1
Cor.
10.
and
as
plainly
commanded
still
to
keep
our selves
from
idols
,
1.
Ioh.
5,21
.
And
such
are
Antichrists
temples
,
being
consecrated
by
many
popish
inchantments
,
vnto
the
honour
of
creatures
;
to
be
kept
through
the
interceding
merits
of
all
saints
and
by
infusion
of
grace
,
to
be
purified
from
all
pollution
:
and
to
be
no
other
then
the
howse
of
God
,
and
the
gate
of
heaven
,
&c.
Now
how
these
abominable
places
,
should
be
by
the
blood
of
Christ
,
or
by
the
word
&
prayer
sanctified
to
be
places
for
Gods
people
to
worship
him
in
;
appeareth
not
by
Psal.
24.
compared
with
1
Cor.
10.
but
rather
the
contrary
.
For
those
meats
offred
to
idols
,
which
might
be
eaten
sold
in
the
shambles
,
or
at
an
infidels
private
table
,
might
not
be
eaten
in
the
idols
temple
:
although
such
as
did
eat
them
there
,
knew
that
the
idol
was
nothing
,
and
thought
it
therfore
in
their
Christian
tibertie
to
sit
at
table
there
,
1.
Cor.
8.4.10
.
and
10.19
.
—
22.
Neyther
am
I
of
your
minde
,
that
the
meats
offred
to
idols
,
are
as
much
polluted
as
the
idol
or
idol
temple
:
for
(
if
we
may
by
the
Apostles
example
,
compare
things
with
Israel
after
the
flesh
,
)
as
the
temple
of
God
,
was
greater
then
the
gold
thereof
,
and
the
Altar
greater
then
the
gift
offred
theron
,
being
sanctified
(
as
our
saviour
witnesseth
,
)
by
the
temple
and
Altar
:
then
by
like
reason
,
these
idol-temples
and
altars
in
them
,
were
worse
then
all
the
offrings
,
and
did
pollute
the
sacrifices
,
and
not
the
sacrifices
them
.
Moreover
,
in
Deut.
12.
which
is
the
scripture
in
hand
,
you
finde
no
such
commandement
to
destroy
meats
or
other
things
offred
to
idols
,
as
there
is
for
the
idols
and
idolies
themselves
:
so
where
the
law
is
silent
,
you
should
not
speak
.
Finally
,
though
it
was
lawfull
to
eat
Gods
good
creatures
which
the
gentiles
had
sacrificed
to
idols
;
yet
was
it
not
lawfull
(
by
1.
Cor.
10.
)
to
vse
things
for
that
wherevnto
idolaters
had
in
speciall
manner
consecrated
them
:
but
you
vse
these
Idoleies
,
for
that
whervnto
idolaters
consecrated
them
:
viz.
for
prayer
,
and
for
the
words
&
Sacraments
.
Col.
2.21
Touch
not
,
handle
not
Tast
not
Touch
not
Tast
not
Touch
not
Heb.
9.10
carnall
rites
we
are
still
commanded
to
keep
our selves
from
Idols
1.
Ioh.
5.21
.
being
consecrated
by
many
popish
inchantments
,
vnto
the
honour
of
creatures
,
&c.
very
Idols
all
manner
work
,
labour
,
industry
of
body
or
minde
to
help
forward
threescore
cubites
high
and
six
cubites
broad
Ananias
,
Azarias
and
Mishael
a
hote
oven
Mr.
Ainsworth
Idolles
,
devote
vnto
destruction
Arrow
against
Idolatry
it
doth
not
appeare
by
ps.
24.
compared
with
1.
Cor.
10.
how
these
abhominable
places
should
be
by
the
blood
of
Christe
,
and
by
the
word
and
prayer
sanctifyed
,
&c.
the
king
of
Glory
the
everlasting
dores
the
opening
of
the
dores
might
not
be
eaten
in
the
Idols-temple
:
Mat.
23.17.19
Deut.
12.
which
is
the
scripture
in
hand
,
you
finde
no
such
Commandement
to
destroy
meates
or
other
things
offred
to
Idols
,
&c.
Charets
of
the
Sunne
part
of
their
Religion
and
Idolatries
:
holy
and
religious
holy
and
religious
it
was
not
lawfull
(
by
1
Cor.
10.
)
to
vse
things
for
that
wherevnto
Idolaters
had
in
speciall
manner
consecrated
them
,
&c.
To
your
5.
exception
,
about
the
burning
of
the
remnants
of
the
sacrifices
,
&c.
We
doe
all
agree
that
those
things
with
the
ordinances
about
them
,
were
shadowes
,
and
are
abolished
by
Christ
:
and
therfore
no
consequence
can
be
gathered
for
the
like
outward
practise
now
,
but
onely
for
the
spiritual
equitie
.
The
abolishing
of
holy
things
after
the
religious
vse
:
the
abolishing
of
Idolatrous
places
after
the
vncleane
vse
,
YOur
last
exception
is
that
God
of
old
appointed
one
onely
place
for
sacrifice
,
Deut.
12.5.6
.
Lev.
17.3.4
.
therfore
those
high
places
being
for
sacrifice
,
were
to
be
destroyed
,
&c.
but
now
difference
of
place
is
taken
away
,
Ioh.
4.21
.
I
answer
:
First
the
law
speaketh
of
wherein
the
nations
their
Gods
:
so
that
though
they
were
not
for
sacrifice
,
but
for
prayer
,
or
other
like
vse
,
they
were
to
be
pulled
downe
.
Secondly
though
there
was
to
be
but
one
place
for
sacrificing
,
yet
foloweth
it
not
that
that
was
the
cause
(
at
least
the
onely
cause
)
why
heathenish
idols
and
idoleies
should
be
destroyed
:
but
for
that
they
were
divils
,
and
divils
howses
,
and
a
part
of
their
religion
which
God
abhorreth
,
and
men
should
detest
,
therfore
were
they
to
be
demolished
,
as
Moses
sheweth
in
Deut.
7.25.26
.
and
Exod.
23.24
.
And
this
appeareth
by
Iakobs
practise
,
who
abolished
idols
and
moniments
of
them
,
before
any
one
place
was
chosen
:
and
so
did
Moses
destroy
the
idols
in
the
wildernes
,
before
the
Tabernacle
was
made
.
In
other
lands
also
,
as
in
Egypt
,
Moab
,
Babylon
,
&c.
where
no
one
place
was
chosen
for
sacrifice
:
yet
God
would
destroy
the
Idols
and
idol
temples
,
for
detestation
of
them
.
Thirdly
,
If
we
look
vpon
the
thing
figured
by
that
one
place
,
it
will
lead
vs
from
these
idol
temples
now
,
rather
then
to
them
.
For
principally
the
Temple
of
old
,
figured
Christ
:
secondarily
the
Church
of
Christians
.
In
both
respects
we
should
avoyd
to
worship
God
vnder
the
shadow
of
the
idols
of
Antichrist
:
for
the
Apostle
sayth
,
what
concord
hath
Christ
with
Belial
?
and
(
of
the
Church
he
sayth
)
what
agreement
hath
the
temple
of
God
,
with
idols
?
So
the
type
of
one
place
,
helpeth
you
nothing
.
No
more
will
the
taking
away
of
the
difference
of
place
;
which
you
last
insist
vpon
.
For
our
saviours
words
(
in
Ioh.
4
)
ought
in
reason
to
be
expounded
according
to
his
Fathers
law
,
not
against
it
,
even
by
his
own
doctrine
,
Mat.
5.17
.
So
that
when
idols
and
idolies
are
destroyed
as
God
commanded
,
and
the
typicall
sanctitie
of
Ierusalem
is
ended
:
then
are
all
places
free
to
worship
God
in
,
in
spirit
and
trueth
.
And
seing
Christ
,
to
bring
in
the
true
spiritual
worship
,
would
not
onely
end
,
but
even
destroy
the
citie
&
the
Sanctuarie
,
which
once
were
holy
:
how
can
we
think
,
that
he
would
have
the
idolie
of
the
Samaritans
stand
vnderstroyed
:
or
the
abhominations
that
his
enemie
Antichrist
should
afterwards
erect
?
And
the
text
it self
,
if
it
be
considered
,
teacheth
not
otherweise
.
For
first
,
it
sheweth
that
God
shal
be
worshiped
,
neyther
in
the
mount
of
Samaria
(
where
they
committed
idolatrie
)
nor
in
Ierusalem
,
(
where
the
typicall
worship
had
bene
for
a
time
.
)
Whervpon
it
followeth
,
that
Antichrist
having
erected
temples
for
idols
,
in
imitation
of
Ierusalems
temple
purposely
in
the
parts
and
Shape
,
as
the
Papists
acknowledge
:
and
conjured
them
with
moe
Pope-holy
rites
,
and
for
moe
irreligious
vses
,
then
there
were
holy
rites
and
vses
of
Solomons
temple
,
as
is
to
be
seen
in
the
Pontifical
:
we
are
rather
to
conclude
,
that
God
is
not
to
be
worshiped
in
them
.
Secondly
,
Christ
there
teacheth
all
men
to
worship
God
in
spirit
and
trueth
:
which
are
opposed
both
to
the
figurative
worship
of
the
Iewes
,
and
false
worship
of
the
gentiles
but
Antichrists
temples
are
a
part
of
the
false
worship
which
he
hath
forged
as
the
gentiles
did
of
old
(
as
shal
anone
be
more
fully
manifested
:
)
therfore
Christ
by
those
words
,
rather
calleth
vs
from
them
then
vnto
them
,
by
his
doctrine
in
Ioh.
4.
Thirdly
,
we
cannot
in
reason
think
,
that
there
should
be
more
indifferencie
of
place
now
,
then
there
is
indifferencie
of
other
things
,
seing
th'
Apostle
sayth
vnto
the
pure
all
things
are
pure
:
whervpon
you
may
as
wel
conclude
a
lawfull
vse
of
popish
garments
,
images
,
and
other
things
of
his
religion
,
as
of
his
idol
places
.
And
so
the
minister
may
weare
a
cope
,
miter
,
surplice
,
&c.
in
his
ministration
(
which
the
Pope
appointed
in
imitation
of
the
Levitical
preistly
garments
)
as
wel
as
minister
in
a
popish
sanctuarie
;
and
all
other
his
abominable
rites
,
may
be
reteined
of
vs
Christians
in
our
Churches
,
by
as
good
reason
as
the
temples
of
his
ahomination
.
Which
is
as
contrary
to
Christs
intendement
in
Ioh.
4.
as
darknes
is
to
light
.
And
thus
Deut.
12.2.3
.
compared
with
Exod.
20.4.5
6.
is
of
force
to
throw
downe
idols
and
idol
temples
,
notwithstanding
all
that
you
have
sayd
to
vphold
them
.
And
according
to
your
manner
of
pleading
for
idolies
,
the
Corinthians
,
(
whom
Paul
convinced
of
syn
for
eating
in
the
idolie
,
by
an
argument
of
Israels
practise
)
might
also
have
pleaded
,
that
those
things
concerned
Israel
which
were
a
special
people
separated
from
all
other
,
and
they
were
bound
to
eat
of
the
sacrifices
before
Gods
sanctuarie
onely
,
one
peculiar
place
:
but
now
,
the
earth
is
the
Lords
and
the
plentie
therof
,
all
places
are
alike
,
all
idols
are
nothing
,
&
were
by
them
so
knowen
&
estemed
.
And
even
as
you
plead
against
Deut.
12.
which
is
an
explanation
of
the
2.
Commandement
:
so
some
Papists
have
also
pleaded
against
the
2.
commandement
it self
,
that
it
was
a
and
that
now
vnder
the
new
Testament
images
are
lawfull
.
there
is
not
the
like
reason
to
abolish
the
buildings
abused
vnto
Idolatry
now
,
as
the
high
places
of
old
,
because
God
having
then
appoynted
one
onely
place
for
sacrifice
,
Deut.
12.5.6
,
&c.
Lev.
17.3.4
.
Those
high
places
being
for
sacrifice
were
to
be
destroyed
,
though
no
Idolatry
had
bene
committed
in
them
;
but
being
polluted
with
the
service
of
Idols
,
there
was
then
double
cause
of
their
destruction
,
which
is
not
now
in
these
,
while
difference
of
place
is
taken
away
,
Ioh.
4.21
.
the
law
speaketh
of
places
wherein
the
nations
their
Gods
:
so
that
though
they
were
not
for
sacrifice
,
but
for
prayer
,
or
other
like
vse
,
they
were
to
be
pulled
downe
.
though
there
was
to
be
but
one
place
for
sacrificing
,
yet
foloweth
it
not
that
that
was
the
cause
,
(
at
least
the
onely
cause
)
why
heathnish
idols
and
idoleies
should
be
destroyed
,
but
for
that
they
were
divils
and
divils
bouses
,
&c.
onely
cause
devils
houses
Exod.
23.24
.
Deut.
7.25.26
the
place
in
other
lands
also
as
Egypt
,
Moab
,
Babylon
,
&c.
where
no
one
place
was
chosen
for
sacrifice
:
Ier.
43.12.13
,
and
Ezek.
30.13
.
Chemosh
,
Bel
,
Merodach
if
we
look
vpon
the
thing
figured
by
that
one
place
,
it
will
lead
vs
from
these
Idol-temples
now
,
rather
then
to
them
,
&c.
the
difference
of
place
which
is
now
taken
away
Seing
Christ
,
to
bring
in
the
true
spirituall
worship
,
would
not
onely
end
,
but
even
destroy
the
citie
and
the
sanctuarie
,
how
can
we
think
,
that
he
would
have
the
idolie
of
the
Samaritans
stand
vndestroyed
;
or
the
abominations
that
his
enimie
Antichrist
should
afterwards
erect
?
abomination
of
desolation
Ioh.
4.21
First
,
it
sheweth
that
God
shal
be
worshiped
,
neither
in
the
mount
of
Samaria
(
where
they
committed
Idolatry
)
nor
in
Ierusalem
,
(
where
the
typical
worship
had
bene
for
a
time
.
)
wherevpon
it
followeth
,
that
Antichrist
having
erected
temples
for
Idols
,
in
imitation
of
Ierusalems
temple
purposely
in
the
parts
and
shape
as
the
Papists
acknowledge
,
&c.
we
are
rather
to
conclude
that
God
is
not
to
be
worshiped
in
them
.
Ioh.
4.23.24
Christ
there
teacheth
all
men
to
worship
God
in
spirit
&
truth
:
which
are
opposed
both
to
figurative
worship
and
false
worship
,
&c.
Ioh.
4
we
cannot
in
reason
think
,
that
there
should
be
more
indifferencie
of
place
now
,
then
there
is
of
other
things
,
&c.
Tit.
1.15
according
to
my
manner
of
pleading
for
Idolies
,
the
Corinthians
(
whom
Paul
convinced
of
sin
for
eating
in
the
idolie
,
by
an
argument
of
Israels
practise
)
might
also
have
pleaded
,
that
those
things
concerned
Israel
which
were
a
special
people
,
&c.
1
Cor.
10.7.21
a
temporall
precept
even
as
you
hold
and
plead
for
the
abrogating
of
the
sacrifices
and
ceremonies
of
the
law
:
so
some
Papists
have
also
pleaded
against
the
second
commandement
itself
,
that
it
was
a
temporall
precept
:
OVr
2.
reason
against
them
is
,
Because
so
long
as
they
are
continued
,
Antichrist
with
his
abominations
is
not
wholly
abolished
,
as
the
Lord
hath
appointed
,
and
will
effect
in
his
time
,
Rev.
17.16
.
and
18.11.12.13
.
2.
Thess.
2.8
.
2
King
.
10.26.27.28
.
This
argument
you
deny
:
and
say
,
The
3.
first
allegations
shew
that
Antichrist
shal
be
consumed
:
but
they
shew
not
that
our
Temples
are
any
of
his
abomination
The
4.
allegation
is
taken
(
you
say
)
from
the
policie
of
Moses
,
that
is
now
abrogate
.
I
answer
;
if
we
had
brought
this
reason
against
the
Mass
,
or
any
other
of
Antichrists
synns
,
you
might
even
as
wel
have
denyed
our
argument
,
and
be
a
pleader
for
all
poperie
:
seing
the
Masse
it self
is
not
named
in
any
of
those
places
,
more
then
his
temples
.
But
if
they
shew
that
he
(
with
his
abominations
)
is
to
be
abolished
,
as
you
deny
not
:
it
will
soon
appeare
that
your
temples
are
a
part
of
them
.
First
therfore
,
the
text
mentioneth
the
merchandize
of
the
whore
,
which
no
man
should
buy
:
naming
Here
I
hope
you
vnderstand
not
these
things
of
merchandise
properly
,
but
(
as
is
throughout
the
Revelation
)
to
be
an
allusion
to
the
Prophets
,
and
in
this
place
to
the
merchandise
of
For
you
that
are
so
large
for
the
popes
idols
and
idoleies
,
if
there
may
be
any
necessary
vse
of
them
;
it
is
not
to
be
thought
that
you
wil
be
so
strayt
as
to
forbid
men
to
buy
these
civil
wares
of
Papists
,
or
merchants
now
to
trade
with
Spaine
or
Italie
.
Secondly
then
,
to
prove
that
your
temples
are
Antichrists
Merchandise
,
and
none
of
the
meanest
:
I
wil
bring
you
into
the
Popes
owne
ware
house
,
his
Romane
Pontifical
,
and
other
shops
of
his
,
where
you
may
see
it
with
your
eyes
.
And
first
by
the
decree
of
Pope
it
is
not
lawfull
for
any
man
to
build
a
Church
or
temple
,
without
Commandement
or
leave
of
the
Pope
and
Apostolik
See
.
Then
,
vnto
the
place
where
a
temple
is
to
be
built
,
&
where
a
crosse
is
set
to
hallow
it
,
cometh
a
Bisshop
with
his
Miter
,
and
sprinkleth
the
place
with
holy
water
,
and
prayeth
God
to
visit
that
place
,
through
the
interceding
merits
of
the
Virgin
Marie
,
and
S
t.
N.
(
naming
the
hee
saint
or
shee
saint
vnto
whose
honour
and
name
the
Church
shal
be
founded
)
and
all
other
saints
:
and
by
infusion
of
his
grace
,
to
purifie
it
from
all
pollution
,
&c.
Then
they
say
,
the
stone
which
the
builders
refused
,
that
is
become
the
head
of
the
corner
:
Thou
art
Peter
,
and
vpon
this
Rock
I
wil
build
my
Church
:
Glorie
be
to
the
Father
,
&c.
Then
sprinkling
the
stone
with
holy
water
,
and
graving
the
signe
of
the
crosse
vpon
it
:
he
prayeth
God
to
blesse
that
creature
of
stone
,
that
it
may
be
a
saving
remedie
to
mankinde
:
and
that
whosoever
shal
afford
help
with
a
pure
minde
to
build
vp
that
Church
,
may
have
both
health
of
bodie
,
and
cure
of
soule
.
Then
placing
that
first
stone
on
the
foundation
,
with
crossings
in
the
name
of
the
Father
,
&c.
it
becometh
a
place
destinate
for
prayer
:
and
they
sing
,
How
fearfull
is
this
place
!
surely
this
is
no
other
then
the
house
of
God
,
and
the
gate
of
heaven
,
&c.
When
the
Church
is
builded
,
and
is
to
be
dedicated
the
Archdeacon
is
to
signifie
to
clergie
and
people
,
that
they
fast
before
it
be
consecrated
,
and
so
must
the
Bishop
do
that
consecrateth
it
.
And
the
evening
before
,
the
Bishop
prepareth
the
reliques
which
are
to
be
inclosed
in
the
Altar
,
putting
them
in
a
vessel
,
with
three
graines
of
frankincense
,
and
a
writing
on
parchment
signifying
whose
reliques
are
there
inclosed
,
and
to
whose
honour
and
name
,
the
Church
and
Altar
is
dedicated
,
&c.
In
the
morning
,
they
make
ready
holy
chrisme
,
holy
oile
,
two
pound
of
frankincense
,
a
censer
,
ashes
,
salt
,
wine
,
an
hyssop
sprinkle
,
five
litle
crosses
for
the
Altar
,
two
vessels
of
holy
water
:
and
they
paint
twelve
crosses
on
the
wall
.
The
Bishop
conjureth
the
salt
,
sprinkleth
the
holy
water
,
and
then
they
sing
,
Thou
shalt
sprinkle
me
with
hyssope
,
and
I
shal
be
clean
,
&c.
The
house
of
the
Lord
is
founded
on
the
top
of
the
mountaines
,
and
exalted
above
all
hills
,
and
all
nations
shal
come
vnto
it
,
&c.
The
Bishop
with
his
pastoral
staff
,
smites
the
Church
dore
,
saying
,
Lift
vp
your
gates
ye
Princes
,
and
be
ye
lifted
vp
ye
everlasting
dores
,
and
the
King
of
Glorie
shal
come
in
:
and
a
Deacon
that
is
locked
within
,
sayth
,
Who
is
this
King
of
Glorie
?
The
Bishop
answereth
.
The
Lord
strong
and
mightie
,
the
Lord
mightie
in
warr
.
Then
going
about
the
outside
of
the
Church
,
he
cometh
and
knocketh
the
second
time
,
with
like
words
:
and
so
againe
the
third
time
,
&
then
he
addeth
,
Then
the
dore
is
opened
,
and
he
goeth
in
with
his
clerks
,
(
having
first
made
the
signe
of
the
crosse
to
drive
away
all
phantasmes
)
and
he
sayth
,
Peace
be
to
this
houses
:
the
Deacon
answereth
,
By
thy
coming
in
:
and
all
say
,
Amen
:
and
sing
,
Everlasting
peace
be
to
this
house
,
&c.
Then
ashes
are
sprinkled
on
the
Church
floor
,
&
the
Bishop
with
his
pastoral
staff
,
writeth
on
the
ashes
,
the
Greek
and
Latine
Alphabets
.
He
blesseth
water
with
salt
,
ashes
and
wine
:
conjuring
first
the
salt
,
that
it
may
drive
away
the
Fiend
,
and
may
profit
them
that
take
it
,
to
health
of
soule
and
bodie
:
and
conjureth
,
the
water
,
to
repell
the
Divil
from
the
borders
of
the
just
,
and
that
he
be
not
in
the
shadow
of
that
Church
:
he
prayeth
the
Lord
to
powr
out
the
holy
Ghost
into
that
his
Church
and
Altar
,
that
it
may
profit
to
health
of
Body
&
soule
vnto
them
that
worship
him
:
to
send
an
Angel
from
heaven
,
to
blesse
and
sanctifie
those
ashes
,
that
they
may
be
an
healthful
remedie
to
all
that
implore
his
name
:
and
that
they
which
sprinkle
themselves
with
it
for
redemption
of
synns
,
may
perceive
health
of
bodie
and
protection
of
soule
.
He
blesseth
the
wine
,
and
maketh
a
mixture
of
water
and
wine
and
salt
&
ashes
for
the
consecrating
of
that
Church
and
Altar
:
and
prayeth
God
to
send
the
Holy
Ghost
vpon
that
wine
,
to
profit
the
consecration
of
that
Church
:
to
send
a
showre
of
grace
vpon
that
house
,
to
give
all
good
,
repell
all
evil
,
destroy
the
Devil
:
that
to
the
visiters
of
that
house
,
there
may
be
peace
:
that
he
will
blesse
&
keep
that
Habitation
by
the
sprinkling
of
that
water
mixt
with
salt
,
wine
and
ashes
:
that
he
would
repell
darknes
from
it
,
infuse
light
,
that
it
may
be
Gods
own
house
,
and
the
Fiend
may
have
no
leave
to
do
hurt
therein
.
Then
they
sing
,
this
is
Gods
house
,
firmly
builded
,
well
founded
on
the
firm
rock
:
this
is
no
other
but
the
house
of
God
,
and
gate
of
heaven
.
They
pray
God
to
infuse
his
grace
on
that
house
of
prayer
,
that
the
help
of
his
mercie
may
be
felt
of
all
that
there
call
on
his
name
:
that
his
eyes
may
be
open
to
that
house
day
&
night
:
that
he
would
favourably
admit
every
man
that
comes
to
adore
him
in
that
place
:
that
there
the
Preists
may
offer
sacrifices
of
praise
,
the
people
may
pay
their
vowes
:
that
in
that
house
by
the
grace
of
Gods
spirit
,
the
sick
may
be
healed
,
the
blind
cured
,
Lepers
clensed
,
Divils
cast
out
,
and
the
bonds
of
all
synns
vnloosed
.
Then
call
they
the
saincts
of
God
to
enter
into
the
citie
of
the
Lord
,
for
a
new
Church
is
builded
for
them
,
where
the
people
ought
to
adore
Gods
Majestie
.
Then
the
Bishop
makes
a
short
Sermon
to
the
people
,
of
the
vertue
and
privileges
of
the
dedication
of
the
church
,
of
Tithes
,
and
other
ecclesiastical
fruits
to
be
payd
&c.
and
so
the
founder
and
people
promise
to
fulfyll
the
Bishops
commandements
.
Indulgences
are
granted
to
all
faithfull
Christians
,
for
one
yere
:
and
in
the
yerely
day
of
the
consecration
of
that
Church
,
40.
dayes
indulgence
to
all
that
visit
it
.
They
pray
that
God
would
enter
into
his
house
,
and
that
that
house
which
is
made
solemne
by
that
dedication
,
may
be
made
high
by
his
habitation
.
And
the
Bishop
sayth
,
this
temple
be
hallowed
and
consecrated
,
in
the
name
of
the
Father
,
&
of
the
Son
,
and
of
the
Holy
Ghost
,
to
the
honour
of
God
,
and
of
the
glorious
virgin
Marie
,
and
all
saints
,
and
the
memorie
of
S.
N.
Peace
be
vnto
thee
.
Then
consecrateth
he
all
the
clothes
,
garments
,
&c.
for
that
Church
:
and
prayeth
God
to
illustrate
by
his
habitation
that
Temple
of
his
Majestie
:
to
grant
that
all
which
shal
come
thither
to
pray
,
out
of
whatsoever
tribulation
they
cry
vnto
him
,
may
obteine
the
benefit
of
his
consolation
.
These
temples
,
whose
adorning
consisteth
partly
in
the
very
frame
or
fabrik
,
partly
in
the
images
,
crosses
,
vestments
,
&c.
are
builded
after
the
form
of
Solomons
temple
,
with
three
parts
,
and
the
most
holy
towards
the
east
,
(
differing
therin
from
the
Iewes
temple
,
for
a
popish
mysterie
)
and
are
erected
for
4.
ends
:
for
sacrifice
,
called
therfore
for
prayer
,
and
therfore
called
for
to
keep
the
relicks
of
martyrs
,
called
thervpon
and
for
to
feed
the
people
with
the
word
and
Sacraments
,
called
therfore
Churches
.
And
to
goe
on
pilgrimage
to
these
and
other
like
holy
places
,
is
pious
and
religious
:
and
they
are
worthily
estemed
holy
and
Venerable
,
&
indued
with
a
divine
vertue
.
This
place
,
to
weet
is
holy
:
for
it
is
hallowed
to
this
end
,
that
there
the
Lord
may
hear
mens
prayers
,
&
therfore
it
giveth
holynes
to
them
that
pray
therin
.
Now
let
these
things
speak
,
whether
your
temples
be
not
a
notable
part
of
Antichrists
abominations
:
&
therfore
by
Gods
word
&
spirit
(
according
to
2.
Thes.
2.8
.
)
and
by
the
Magistrates
sword
(
according
to
Rev.
17.16
.
)
to
be
abolished
,
&
dealt
with
as
was
Baals
house
,
which
example
is
of
perpetual
moralitie
for
the
substance
of
it
,
&
not
of
Moses
policie
now
abrogate
,
as
before
I
shewed
.
If
the
Faith
&
ordinances
of
the
gospel
,
be
Christians
merchandise
,
which
we
are
called
to
buy
,
Esai
.
55.1
.
Rev.
3.18
.
then
are
these
popish
ordinance
&
idolatries
,
Antichrists
wares
,
which
no
man
should
buy
,
Rev.
18.11
.
If
Solomons
temple
which
he
builded
for
sacrifice
and
prayer
&
for
God
to
dwel
in
,
was
a
part
of
the
Iewes
religion
,
as
all
the
scripture
witnesseth
:
and
the
destroying
of
it
by
the
heathens
,
was
a
synn
against
the
true
God
and
his
ordinances
,
as
the
79.
Psalme
teacheth
vs
:
if
the
temples
also
of
the
gentiles
were
a
part
of
their
religion
and
idolatrie
;
as
we
may
learne
by
their
own
testimonie
,
calling
their
Temples
by
their
practise
,
as
when
to
be
set
vp
;
and
by
their
profession
,
as
the
Town-clerk
of
Ephesus
boasted
of
their
devotion
to
their
goddesse
in
that
their
citie
was
her
or
Sexton
:
and
finally
by
the
Apostles
doctrine
,
who
as
he
calleth
their
false
Gods
and
images
Idols
,
so
their
temples
he
calleth
Idolies
,
and
blameth
the
Christians
for
eating
idolothytes
in
those
places
:
then
can
it
not
be
denyed
,
but
these
temples
of
yours
,
are
Antichrists
idolies
,
a
part
of
his
religion
or
abomnation
rather
,
to
be
loathed
of
all
good
Christians
,
and
ought
(
by
evidence
of
the
scriptures
fore
alledged
)
to
be
destroyed
.
And
you
that
vse
them
for
two
of
those
4.
ends
for
which
Antichrist
consecrated
them
,
namely
for
places
of
prayer
,
and
of
ministration
of
the
word
&
Sacraments
:
do
so
far
forth
pertake
with
his
abominations
.
And
that
the
Pope
traffiqueth
with
these
temples
,
as
with
his
other
wares
,
even
for
the
maintenance
of
his
Kitchin
also
:
a
Frier
a
Poet
of
his
,
testifyeth
saying
,
Templa
,
Sacerdotes
,
Altaria
,
Sacra
,
Coronae
.
So
that
to
him
it
should
be
sayd
,
as
to
Tyrus
of
old
:
Thou
hast
defiled
thy
Sanctuaries
,
by
the
multitude
of
thine
iniquities
;
by
the
iniquitie
of
thy
traffique
:
therfore
wil
I
bring
forth
a
Fyre
from
the
midst
of
thee
,
and
I
wil
bring
thee
to
ashes
vpon
the
earth
,
in
the
sight
of
all
them
that
behold
thee
.
not
shew
that
I
might
as
well
have
denyed
such
a
reason
against
the
masse
,
seing
the
Masse
it self
is
not
named
in
any
of
those
places
,
more
then
his
temples
.
the
text
,
Rev.
18.11.12
.
mentioneth
the
merchandise
of
the
whore
,
which
no
man
should
buy
;
naming
Gold
,
silver
,
precious
stones
,
&c.
hope
I
vnderstand
not
these
things
of
merchandise
properly
,
&c.
Gold
and
silver
an
allusion
vnto
the
Prophets
through
out
the
revelation
,
and
in
this
place
also
to
the
merchandise
of
Tyre
,
to
bring
me
vnto
the
Popes
owne
Ware-house
,
First
by
the
decree
of
Pope
Nicocolas
,
it
is
not
lawfull
for
any
man
to
build
a
Church
or
Temple
,
without
commandement
or
leave
of
the
Pope
and
Apostolik
sea
:
Hitherto
is
shewed
by
whose
authoritie
Churches
are
to
be
consecrated
,
but
now
by
whose
authoritie
they
are
to
be
built
.
Church
is
to
be
consecrated
without
the
authoritie
of
the
pope
:
The
Bishops
can
do
as
much
as
the
Pope
in
those
things
which
are
of
the
efficacy
of
consecration
.
It
ought
to
be
considered
that
in
the
divine
service
there
is
found
a
variety
of
manifold
rites
:
for
almost
every
Church
hath
their
peculiar
observations
,
&c.
Therfore
let
not
the
minde
of
the
reader
be
moved
:
if
happily
he
read
in
this
work
such
things
,
as
he
doth
not
know
to
be
observed
in
his
owne
Church
:
or
if
he
do
not
finde
,
whatsoever
is
there
observed
.
onely
by
prayer
an
Oratorie
is
not
consecrated
,
neither
hath
a
dowrie
appoynted
,
neither
is
made
principally
that
should
be
celebrated
but
for
prayer
,
&c.
after
the
forme
of
Solomons
temple
,
with
three
parts
and
the
most
holy
towards
the
east
,
differing
therein
from
the
Iewes
temple
for
a
mysterie
,
&c.
ferè
omnes
,
almost
all
holynes
,
mysteries
there
are
divers
senses
given
vnto
the
same
thing
,
and
they
passe
from
one
meaning
to
an
other
:
now
onely
&
not
before
Esai
.
55.1
.
Rev.
3.18
,
these
popish
ordinances
and
Idolatries
are
Antichrists
wares
,
2
Thes.
2.8
made
the
whore
naked
and
desolate
Rev.
17.16
Cicero
,
Antiochus
,
the
Ephesians
,
ps.
79.
for
the
maintenance
of
his
kitchin
the
day
before
the
consecration
of
the
churchyard
,
five
wooden
crosses
are
to
be
set
vp
in
the
churchyard
;
one
higher
then
the
rest
in
the
middest
,
and
other
4.
according
to
the
height
of
a
man
:
one
before
the
middle
crosse
in
the
vtmost
part
of
the
Churchyard
:
an
other
behinde
the
midle
crosse
in
the
vtmost
part
of
the
Churchyard
:
a
third
in
the
vtmost
part
on
the
right
hand
of
the
midle
crosse
:
and
a
fourth
in
the
vtmost
part
on
the
left
hand
:
After
this
before
ech
of
the
5.
crosses
an
other
peece
of
wood
is
to
be
set
,
that
may
receive
3.
candles
on
the
top
of
it
,
ech
of
them
of
3
ounces
weight
or
thereabout
:
then
a
ladder
is
to
be
set
for
the
Bishop
to
climbe
vp
to
the
top
of
the
crosses
:
then
a
vessell
full
of
water
to
be
hallowed
,
and
a
vessel
full
of
salt
.
In
the
morning
the
Bishop
being
dressed
in
the
vestrie
with
his
garments
,
the
albe
,
girdle
,
stole
,
pluvial
of
white
colour
,
single
mitre
and
pastoral
staffe
comes
with
his
ministers
vnto
this
churchyard
which
is
to
be
consecrate
,
where
there
is
a
faldistorie
prepared
for
him
before
the
midle
crosse
,
then
he
makes
a
short
Sermon
touching
the
holines
and
liberty
of
the
churchyard
:
this
being
done
fifteene
candles
are
lighted
and
fastned
,
3
before
ech
crosse
:
then
the
Bishop
coming
before
the
midle
crosse
,
layes
aside
his
mitre
,
and
prayes
that
God
who
is
the
keeper
of
the
soules
and
bodies
of
the
faithfull
would
look
mercifully
vnto
that
duety
of
their
service
,
and
that
he
would
at
their
coming
thither
purge
,
blesse
,
consecrate
and
sanctify
that
churchyard
that
the
humane
bodies
resting
there
after
the
course
of
this
life
,
might
after
the
termes
of
this
life
deserve
to
obtaine
the
ioyes
of
everlasting
life
,
&c.
enioyes
the
same
priviledges
that
the
Church
doth
:
for
after
it
is
blest
,
it
becomes
a
holy
place
:
and
is
reconciled
by
the
Bishop
even
as
the
Church
by
the
sprincling
of
water
solemnely
with
holy
wine
and
ashes
,
&c.
holy
churchyards
to
be
the
abhominations
very
Gillulim
,
the
lothsome
Idols
&
excrements
of
the
Queen
of
Sodom
,
and
the
filthines
of
her
fornication
.
Deut.
12.1.2.3
H.
Barow
Againe
the
Idolatrous
shape
so
cleaveth
to
every
stone
,
as
it
by
no
meanes
can
be
severed
from
them
whiles
there
is
a
stone
left
standing
vpon
a
stone
.
So
that
neither
they
can
be
vsed
to
the
worship
of
God
,
nor
we
have
any
civil
use
of
them
,
seing
they
are
execrable
and
devote
to
destruction
:
so
that
they
that
vse
such
execrable
and
vncleane
things
,
cannot
be
cleane
,
but
must
needes
be
defiled
with
the
filthines
of
these
Idols
.
dealt
with
as
was
Baals
house
,
to
cast
their
carkeises
vpon
the
bodies
of
these
filthy
Idols
,
Iohn
Careless
very
Gillulim
,
the
lothsome
Idols
and
excrements
of
the
Queen
of
Sodom
,
&c.
of
perpetual
morality
for
the
substance
of
it
,
&c.
Peradventure
herevpon
may
be
collected
that
such
baptisme
as
is
delivered
by
an
infidel
,
which
never
had
knowledge
of
God
in
Christ
,
being
afterward
repented
of
and
sorrowed
,
that
their
body
hath
bene
guilty
of
such
profanation
,
&c
,
the
outward
Baptisme
may
in
like
maner
remaine
,
and
not
be
repeted
when
they
ioyne
vnto
the
true
Church
.
This
may
at
no
hand
be
brought
to
passe
,
neither
indeed
doth
it
herehence
follow
:
for
easy
it
is
to
put
difference
betwixt
an
Infidel
which
never
knew
God
in
Christ
:
and
an
Apostata
which
hath
had
knowledg
of
,
and
still
outwardly
(
though
corruptly
)
professeth
God
and
Christ
.
The
one
sort
know
not
what
the
Church
,
worship
and
Sacraments
meane
:
the
other
(
though
corrupted
in
their
knowledge
)
yet
cary
a
shew
of
Church
,
worship
,
Sacraments
,
ministery
;
yea
&
hath
them
though
corrupt
and
adulterate
:
so
there
is
neither
sequele
nor
comparison
betwixt
them
.
Deut.
12.
the
temples
of
the
gentiles
were
a
part
of
their
religion
and
Idolatrie
,
holy
and
religious
houshold
Gods
,
Altars
,
&
Ceremonies
Templa
,
sacerdotes
,
Altaria
,
sacra
,
coronae
.
prayers
,
crosses
,
holy
water
.
the
soules
of
men
Iohn
De
Cluse
Lift
vp
your
gates
ye
Princes
,
and
be
ye
lift
vp
ye
everlasting
dores
and
the
King
of
Glory
shall
come
in
:
Open
,
Open
,
Open
Come
out
of
her
my
people
:
Touch
no
vncleane
thing
;
what
concord
hath
Christ
with
Belial
:
Shut
vp
,
Shut
vp
,
Shut
vp
surely
this
is
no
other
then
the
howse
of
God
,
and
the
gate
of
heaven
,
&c.
surely
there
is
no
other
house
of
God
,
where
a
lawfull
communion
may
be
had
,
but
in
this
our
church
:
there
is
no
other
gate
of
heaven
then
this
,
&c.
All
other
Churches
or
temples
are
Devilles
and
Devilles
houses
,
&c.
Iohn
De
Cluse
maketh
crosses
coniureth
salt
and
water
away
Phantasmes
,
to
drive
away
the
fiend
,
to
repell
the
Divel
,
&c.
learned
&
best
reformed
preachers
the
most
pernitious
deceavers
the
very
light
of
that
Church
is
darknes
,
&
the
very
smoke
of
the
bottomless
pit
:
their
preaching
of
the
Gospel
is
of
all
other
the
most
detestable
and
pernitious
,
even
the
strongest
snare
and
delusion
of
Satan
,
whereby
he
allureth
,
deceaveth
,
and
holdeth
captive
the
miserable
world
in
the
Chaines
of
transgression
,
errour
,
Idolatrie
,
abhomination
and
impenitencie
,
vnto
judgement
.
As
for
the
comfort
receaved
by
their
preaching
yt
having
no
promise
of
blessing
in
the
word
of
God
(
your
Church
&
whole
ministery
being
accursed
)
is
rather
a
fearfull
signe
of
the
effectuall
working
of
their
delusions
,
then
any
reason
whereby
you
may
assure
your selves
or
justify
them
in
their
vngodly
proceedings
,
whom
the
word
of
God
in
all
their
works
condemneth
.
the
coniured
salt
holy
water
Indulgences
are
granted
to
all
faithfull
Christians
,
for
one
yeare
:
and
in
the
yearely
day
of
the
consecration
of
that
Church
,
40.
dayes
indulgence
to
all
that
visit
it
.
Iohn
de
Cluse
there
is
nothing
to
be
expected
from
Christ
,
by
any
member
thereof
,
but
a
powring
out
of
his
aeternal
wrath
vpon
them
.
what
is
there
then
to
be
done
,
even
this
that
every
soule
who
hath
any
care
of
salvation
,
and
of
escaping
the
eternall
flames
of
everlasting
damnation
be
carefull
to
come
out
with
speed
from
Babylon
,
&c.
All
that
will
be
saved
are
bound
by
Gods
Commandement
with
speed
to
come
forth
of
this
Antichristian
estate
,
&c.
Iohn
de
Cluse
OVr
3.
reason
against
them
is
,
Because
the
consecrating
of
any
garments
,
places
,
or
the
like
,
peculiarly
to
the
worship
of
God
now
in
the
time
of
the
Gospel
,
hath
no
warrant
in
the
word
of
God
.
You
grant
this
;
but
yet
deny
that
for
the
errour
of
their
consecration
in
former
time
they
must
therfore
of
necessitie
be
abolished
now
.
Seing
you
grant
this
,
then
it
foloweth
,
they
are
vaine
and
Idolatrous
,
Mat.
15.9
.
Colos.
2.22.23
.
then
are
they
a
part
of
Antichrists
abominations
,
and
by
your
grant
of
our
former
reason
,
are
to
be
consumed
with
him
:
then
are
they
to
be
shunned
of
Christians
,
1.
Ioh.
5.21
.
and
not
to
be
imployed
by
them
,
vnto
that
vse
for
which
Antichrist
consecrated
them
,
but
to
be
abolished
by
the
Magistrate
.
And
by
such
a
pretext
as
you
now
make
,
the
Corinthians
might
have
pleaded
for
their
syn
,
who
did
eat
in
the
Idols
temple
,
that
the
gentiles
error
in
consecrating
it
before
,
could
not
hinder
their
libertie
,
who
knew
that
the
Idol
was
nothing
,
and
the
consecrating
of
the
temple
was
of
no
force
.
Your
answer
also
serveth
as
wel
,
for
wearing
a
Miter
,
a
cope
,
a
cornerd
cap
,
a
Preists
cloke
,
a
surplice
,
&c.
the
errour
in
consecrating
these
,
is
no
more
then
in
the
temples
,
if
it
be
so
much
.
But
in
deed
you
nourish
the
errour
of
their
consecration
,
whiles
you
vse
them
for
that
vnto
which
they
were
consecrate
,
so
occasioning
the
simple
people
,
to
esteme
them
holy
places
still
:
and
you
give
Papists
occasion
to
reproch
,
who
boast
how
their
Religion
builded
all
the
Churches
,
&c.
and
that
your
religion
could
not
without
such
their
Churches
,
provision
and
ordinances
,
ever
have
caried
the
exterior
shew
it
doeth
.
And
so
being
a
means
to
harden
them
in
evil
,
your
practise
is
an
occasion
of
offense
,
contrary
to
the
Commandement
of
God
,
in
1.
Cor.
10.32.33
.
And
if
they
can
get
their
temples
out
of
your
hands
(
as
they
have
doen
in
some
townes
of
these
countries
)
you
shall
plainely
see
that
the
errour
of
their
consecration
continueth
as
a
fretting
Leprosie
vpon
the
walls
of
these
temples
:
and
even
now
whiles
they
are
in
your
hands
,
they
are
visited
and
prayed
in
by
Papists
,
as
holy
consecrated
places
:
yea
even
by
thousands
which
are
not
professed
Papists
,
as
is
to
be
seen
throughout
the
Parishes
of
England
.
So
great
is
the
iniquitie
of
their
inchanted
consecration
,
which
yet
remaineth
.
the
Synagogs
dedicated
to
Idolatry
&
defiled
with
Idols
Idols
which
had
a
worship
given
vnto
them
1.
Cor.
8.
&
10.
chap.
by
such
a
pretext
as
I
make
,
might
have
pleaded
for
their
sin
,
&c.
answer
serveth
as
well
for
wearing
a
miter
,
a
cope
,
&c.
And
that
I
do
indeed
hereby
nourish
the
errour
of
their
consecrating
,
&c.
1
Cor.
10.32.33
OVr
4th
.
reason
you
answer
not
,
but
alter
it
.
We
sayd
,
the
worshiping
of
God
in
the
places
,
&c.
hallowed
by
himself
,
was
a
part
of
his
honour
,
Deut.
12.5.6
.
Lev.
17.3
4
,
&
this
you
grant
.
So
on
the
contrary
,
(
say
we
)
the
worshiping
of
God
now
,
in
the
places
,
&c.
hallowed
by
Antichrist
,
is
a
part
of
popish
devotion
.
You
answer
,
Though
it
be
a
part
of
popish
devotion
,
to
hallow
places
for
Gods
worship
,
&c.
yet
God
requires
not
the
plucking
down
of
them
.
Thus
you
shun
the
edge
of
our
argument
,
who
spake
not
here
of
their
hallowing
,
but
of
the
peoples
in
the
places
hallowed
which
being
popish
devotion
,
&
so
farr
forth
an
honour
vnto
Antichrist
,
it
must
needs
be
syn
.
So
in
altering
the
case
,
you
turne
your
eyes
from
your
own
syn
in
worshiping
,
to
the
popes
syn
in
hallowing
.
The
Apostle
to
convince
the
Corinthians
,
sheweth
that
the
Israelites
by
eating
of
the
sacrifices
were
pertakers
of
the
altar
:
so
they
,
by
eating
of
the
heathenish
sacrifices
,
were
pertakers
of
their
altar
.
The
same
may
be
sayd
of
the
Temple
,
that
the
Israelites
coming
thither
to
pray
communicated
with
Gods
honour
therin
:
so
they
that
goe
to
the
heathens
or
Antichristians
Temples
to
pray
,
communicate
also
with
Antichrists
honour
;
though
men
despise
Antichrists
idols
in
word
now
,
as
the
Corinthians
did
the
heathens
idols
then
.
When
againe
we
compare
things
thus
:
As
the
destroying
of
Gods
Temple
tended
to
his
dishonour
.
Psal.
79.
&
the
building
therof
,
to
the
establishing
of
his
worship
,
Hag.
1.
so
the
rasing
of
Antichrists
Temples
,
would
be
to
his
dishonour
;
&
the
contrary
is
in
vsing
,
building
&
repayring
them
.
To
this
you
give
no
answer
,
but
say
:
It
doth
not
follow
that
God
now
requires
the
plucking
down
of
the
(
temples
)
▪
seing
there
is
a
change
of
the
Law
,
Heb.
7.12
.
Wheras
if
you
considered
the
weight
of
our
reason
,
it
must
needs
folow
:
for
God
would
have
Antichrist
to
be
dishonoured
,
and
not
honoured
or
mainteyned
in
any
part
of
his
cursed
devotion
:
and
such
our
argument
sheweth
the
rasing
or
repayring
of
his
temples
to
be
.
The
scripture
which
you
cite
,
serveth
nothing
for
your
purpose
.
In
Heb.
7.12
.
the
Apostle
speaketh
of
the
preisthood
,
the
Levitical
ministerie
:
which
being
changed
&
abrogate
,
there
must
of
necessitie
be
a
change
also
of
the
Law
:
so
their
ministration
ceaseth
,
&
Christ
our
onely
Preist
,
performeth
the
work
of
our
reconciliation
to
God
.
But
we
speak
of
the
Magistracie
,
whose
office
yet
remaineth
and
is
not
abrogated
by
Christ
,
but
by
his
doctrine
established
in
Rom.
13.
and
elswhere
.
So
that
the
Magistrate
is
the
Minister
of
God
stil
,
(
which
the
legal
Preist
is
not
,
)
and
hath
the
sword
to
cut
of
all
synns
,
wherof
popish
superstition
is
not
the
least
:
&
with
this
sword
and
office
,
Christ
medled
not
:
therfore
you
cannot
in
this
respect
without
errour
say
,
there
is
a
change
of
the
Law
.
But
the
trueth
is
,
seing
the
Magistrate
continueth
,
ther
is
a
continuance
also
of
the
Law
:
for
how
else
shall
he
doe
the
work
of
a
Minister
of
God
,
if
he
have
no
law
of
God
to
direct
him
?
for
the
other
scriptures
in
our
reason
alleged
,
Deut.
12.
2
King
10.
&
14.
&
23.
You
say
they
are
already
answered
:
and
vnto
your
answers
,
I
have
also
replied
before
.
not
answering
but
altering
and
shunning
the
edge
of
your
argument
,
you
spake
not
here
of
hallowing
,
but
of
the
peoples
worshiping
in
the
places
hallowing
:
the
peoples
worshiping
the
places
hallowed
The
worshiping
of
God
in
the
places
,
by
himself
was
a
part
of
his
honour
.
So
on
the
contrary
,
the
worshiping
of
God
now
in
the
places
,
by
Antichrist
,
is
a
part
of
popish
devotion
?
putting
of
religion
in
yet
followes
1
Cor.
10.18
1.
Kin.
10.33
the
Israelites
coming
to
the
temple
to
pray
communicated
with
Gods
honour
therein
,
&c.
compare
things
thus
;
As
the
destroying
of
Gods
temple
tended
to
his
dishonour
ps.
79
,
&c.
so
the
rasing
of
Antichrists
temples
would
be
to
his
dishonour
,
&c.
no
answer
2
Thes
2.
Rev.
13.
and
18.
our
not
honouring
Heb.
7.12
the
Apostle
speaketh
of
the
Priesthood
and
leviticall
ministerie
,
&c.
but
we
speak
of
the
Magistracie
,
whose
office
remaineth
,
&c.
Rom.
13.
Touch
not
,
handle
not
Col.
2
Ioh.
18.36
Christ
medled
not
with
the
sword
and
office
of
the
Magistrate
,
Deut.
12.
2.
Kin.
10
,
&c.
VNto
our
5t.
reason
,
from
the
examples
of
godly
Princes
,
that
abolished
false
worship
&
the
moniments
therof
,
2
Chr.
17.
2
Kin.
18.
&
23.
you
answer
,
that
they
being
vnder
Moses
policie
,
are
commended
for
their
obedience
and
practise
:
but
the
godly
Princes
of
our
times
,
not
being
vnder
the
same
rudiments
,
are
not
bound
to
imitate
them
herein
,
further
then
the
equitie
before
mentioned
doth
require
.
Repl.
And
how
farr
equitie
requireth
,
I
have
before
shewed
in
my
answers
to
your
excepttons
.
But
further
I
pray
you
tell
vs
,
vnder
what
policie
,
touching
Iudicials
Princes
are
at
this
day
.
If
you
say
,
vnder
Christs
:
that
I
deny
,
for
Princes
have
their
authoritie
from
God
,
who
is
the
head
of
Christ
.
If
they
had
it
from
Christ
,
there
could
be
no
lawfull
Magistrates
but
Christians
:
so
Pauls
doctrine
,
to
be
subject
to
Caesar
,
should
be
overthrowen
.
Christ
hath
neyther
given
power
to
Magistrats
,
nor
taken
ought
from
them
;
but
left
them
as
they
were
authorized
of
his
Father
.
Eyther
then
they
are
vnder
Moses
policie
,
(
I
mean
,
so
as
to
execute
the
Iudgements
taught
of
God
by
Moses
)
or
else
they
are
under
none
;
but
may
judge
and
punish
as
they
themselves
think
good
,
killing
such
as
God
by
Moses
law
would
not
have
to
dye
,
and
sparing
such
as
he
appointed
to
death
.
As
for
Christ
,
he
hath
given
them
no
direction
whom
and
how
to
punish
,
otherweise
then
he
gave
with
God
his
Father
at
mount
Sinai
.
And
wheras
first
you
say
,
vnder
Moses
&
after
,
speaking
of
our
Princes
,
that
they
are
not
under
the
same
you
change
the
word
amysse
,
to
restreine
Moses
Policie
vnto
his
Rudiments
.
For
rudiments
,
were
such
legal
ordinances
as
led
vnto
Christ
,
and
are
by
him
abolished
,
as
the
Apostle
sheweth
,
&
under
them
,
neyther
Magistrats
nor
people
are
:
but
Moses
is
more
large
.
And
that
Gods
judgements
against
idolatrie
,
are
not
such
but
of
perpetual
right
,
is
before
manifested
.
For
if
the
Decalogue
given
to
Israel
,
remaineth
still
to
us
Christians
,
then
the
Iudgements
due
to
the
transgressions
of
the
Decalogue
,
remayne
also
:
they
being
alike
vnchangeable
,
and
common
to
all
nations
.
As
for
Iewish
rudiments
,
your
temples
are
a
synful
reviving
of
them
,
after
they
were
dead
by
Christ
.
The
things
appointed
of
God
for
his
figuratiue
worship
,
might
not
be
imitated
by
men
for
any
vse
,
as
the
Law
in
Exod.
30.32.33
.
teacheth
vs
:
and
the
Hebrewes
from
thence
rightly
concluded
,
It
is
vnlawful
for
a
man
to
make
an
house
after
the
patterne
of
the
Temple
.
But
these
your
Temples
,
are
purposely
made
after
the
forme
of
the
Iewes
Temple
,
as
the
cope
is
in
imitation
of
Aarons
Ephod
,
the
Surplice
like
the
preists
linnen
coats
,
&c.
Although
Christ
at
his
death
ended
all
these
rites
.
So
you
in
using
them
as
they
were
built
by
Antichrist
,
for
places
of
diuine
worship
,
are
faultie
for
reuiuing
rudiments
which
God
hath
ceased
:
but
Magistrats
in
demolishing
them
,
should
perform
a
judgement
of
eternal
equitie
,
which
God
hath
commanded
,
Deut.
12.
you
deny
that
Princes
at
this
day
are
vnder
Christ
policie
,
touching
Iudicialles
:
Princes
have
their
authoritie
from
God
,
who
is
the
head
of
Christ
.
If
they
had
it
from
Christ
,
there
could
be
no
lawfull
Magistrates
,
but
Christians
so
Pauls
doctrine
to
be
subiect
to
Caesar
,
should
be
overthrowne
:
Christ
hath
neither
given
power
to
Magistrates
,
nor
taken
ought
from
them
;
but
left
them
as
they
were
authorized
of
his
Father
,
&c.
creations
of
men
Persia
and
Babylon
Mordecai
&
Daniel
Christ
gave
Magistrates
no
direction
whom
and
how
to
punish
,
otherwise
then
he
gave
with
God
his
Father
at
Mount
Sinai
.
our
Temples
are
a
synfull
reviving
of
Iewish
rudiments
,
after
they
were
dead
by
Christ
:
the
things
appoynted
of
God
for
his
figurative
worship
,
might
not
be
imitated
by
men
for
any
vse
,
as
the
law
in
Exod
30.32.33
.
teacheth
vs
.
a
synfull
reviviving
of
Iewish
rudiments
for
any
vse
Moses
ben
Amran
Moses
ben
Maimon
the
Hebrewes
from
thence
rightly
concluded
,
It
is
vnlawfull
for
a
man
to
make
an
house
after
the
patterne
of
the
temple
.
R.
Solomon
shal
be
an
holy
oynting
oyle
vnto
me
:
throughout
your
generations
twelve
logo
continue
vnto
the
world
to
come
,
throughout
your
generations
house
elect
staffe
,
scrip
or
shooes
on
their
feete
,
or
dust
on
their
feete
,
&c.
R.
Saadias
Aben
Ezra
of
Dan
Aben
Ezra
Bezaleel
and
Aholiab
these
our
Temples
are
purposely
made
after
the
forme
of
the
Iewes
Temple
,
&c.
OVr
6t.
reason
hath
2.
branches
,
That
by
the
destruction
of
Idolies
,
men
are
more
easily
drawen
to
Gods
true
worship
,
&c.
By
reteining
them
,
they
are
nourished
in
superstition
,
&c.
Gen.
35.
2.
King
.
18.
2.
Chron.
34.
Act.
17.
&
19.
Lev.
13.
&
14.
with
Iude
23.
You
answer
;
That
which
belonged
to
the
temporary
dispensation
under
Moses
being
set
apart
;
the
generall
equitie
of
these
scriptures
leads
us
no
further
,
then
to
abolish
such
moniments
of
superstition
and
corruption
as
have
no
necessary
use
.
Repl.
To
your
exception
about
Moses
temporarie
dispensation
,
I
have
spoken
before
.
This
which
you
now
adde
,
of
no
necessarie
vse
,
may
in
some
sense
be
granted
:
for
in
deed
Christians
haue
no
necessary
vse
of
Antichrists
idols
or
idol
Temples
,
let
them
therfore
perish
with
him
;
as
they
shal
,
in
the
time
of
their
visitation
.
But
if
by
you
mean
in
respect
of
humane
pleasure
or
profit
,
as
the
Lutherans
may
think
they
have
a
necessary
vse
of
popish
images
(
which
they
keep
in
their
Churches
)
either
to
adorne
their
Temples
,
(
which
may
also
be
pleaded
for
by
Psal.
24.1
.
1.
Cor.
10
26.
seing
we
may
vse
of
the
plenty
of
the
earth
euen
for
ornament
also
)
or
to
remember
the
saints
deceased
,
though
they
worship
them
not
:
or
,
as
others
think
they
haue
a
necessary
vse
of
idol
Temples
,
because
they
would
spare
their
purses
,
and
be
at
no
charge
to
build
other
convenient
places
to
worship
God
in
:
this
I
iudge
to
be
but
a
carnal
reason
,
and
that
it
savoureth
not
of
Gods
spirit
,
which
throughout
the
Scriptures
condemneth
Idols
and
Idoleies
,
in
respect
of
their
abomination
before
God
,
and
snare
that
they
are
vnto
men
.
And
if
this
your
exception
should
take
place
,
we
should
haue
very
few
idols
destroyed
.
For
they
that
are
popishly
affected
,
wil
finde
some
necessarie
vse
for
euery
idol
,
to
mainteine
their
superstition
.
The
gentrie
may
weare
the
popes
hallowed
golden
crucifixes
and
other
sacred
Iewels
for
broches
on
their
hatts
,
&
tablets
about
their
necks
,
and
his
beads
,
for
ornaments
about
their
hands
.
The
images
of
their
Ladie
,
and
other
gods
&
goddesses
,
they
may
vse
to
bewtify
their
houses
,
yea
to
adorne
the
wals
and
corners
of
their
Churches
,
as
they
stil
continew
in
the
Church
windowes
.
The
altar
may
be
vsed
for
a
communion
table
,
the
hallowed
font
,
for
a
vessel
to
baptise
in
,
as
is
vsual
in
Engl.
though
these
reformed
Churches
haue
doen
it
away
.
The
Bishops
think
they
haue
as
necessary
vse
of
their
copes
&
other
hallowed
vestiments
,
as
you
of
your
Temples
,
which
many
of
them
by
reason
of
their
bignes
and
forme
,
are
fitter
a
great
deale
to
sing
a
masse
in
,
then
to
preach
the
gospel
.
So
it
wil
come
to
passe
,
that
all
the
popes
abominations
shal
be
reteined
for
some
vse
or
other
,
and
idolatrie
nourished
to
the
dishonour
of
God
.
If
we
should
expound
all
the
other
commandments
,
as
you
interpret
this
concerning
idolatrie
:
God
might
iustly
condemne
us
as
corrupters
of
his
Law
,
and
seducers
of
the
people
.
But
let
us
weigh
your
perticular
exceptions
.
in
deed
Christians
have
no
necessary
vse
of
Antichrists
Idols
or
Idol-temples
:
no
necessary
vse
necessary
vses
let
them
therfore
perish
with
him
.
How
shall
I
curse
,
where
God
hath
not
cursed
?
abundance
of
the
blessing
of
the
Gospell
of
Christ
,
though
they
curse
,
yet
thou
wilt
blesse
.
as
they
shall
,
in
the
time
of
their
visitation
.
if
by
I
meane
in
respect
of
humane
pleasure
or
proffit
:
as
the
Lutheranes
may
thinke
they
have
a
necessary
vse
of
images
,
which
they
keep
in
their
Churches
,
&c.
this
you
judge
to
be
but
a
carnall
reason
and
not
to
savour
of
Gods
spirit
,
&c.
necessary
vse
Exo.
34.12.13.14.15
.
Deut.
7.25.26
.
Ezek
23.14.16
,
&c
the
spirit
of
God
condemneth
idols
and
idoleies
,
in
respect
of
their
abomination
before
God
and
snare
that
they
are
vnto
men
.
an
abhomination
a
snare
a
snare
what
knowest
thou
,
ô
wife
,
whether
thou
shalt
save
thine
husband
?
or
what
knowest
thou
,
ô
man
,
whether
thou
shalt
save
thy
wife
?
a
snare
Deut
,
7.25.26
the
snare
and
abomination
Ezek.
23.14.16
a
snare
and
a
ruine
if
this
my
exception
should
take
place
,
we
should
have
very
few
idols
destroyed
,
for
they
that
are
Popishly
affected
,
will
finde
some
necessary
vse
for
every
Idol
,
to
mainteine
their
superstition
.
The
gentrie
may
weare
the
popes
hallowed
golden
crucifixes
,
and
other
sacred
Iewels
,
for
broches
in
their
hatts
,
&c.
Ps.
24.1
.
1.
Cor.
10.26
.
Zuyder
Kerck
sub
dio
AGainst
the
example
of
Iakobs
practise
in
Gen.
35.2
.
(
which
was
before
Moses
policie
)
you
obiect
,
how
many
private
houses
should
then
be
rased
:
seing
they
have
been
polluted
with
idolatrie
,
and
been
nurseries
of
superstition
,
as
well
as
their
publik
high
places
,
Ios.
24.23
.
Iudg.
17.4
.
Zeph.
1.5
.
with
Deut.
27.15
.
I
answer
;
first
you
change
the
state
of
the
question
,
which
is
of
Idols
and
idolies
:
and
not
of
houses
or
other
things
polluted
with
idolatrie
.
Secondly
,
there
is
no
law
of
God
to
destroy
such
civil-houses
,
as
there
is
to
destroy
idolies
:
(
and
where
there
is
no
Law
,
there
is
no
transgression
:
)
but
on
the
contrary
,
God
gave
Israel
the
Canaanites
Cities
and
howses
to
dwell
in
,
when
he
commanded
their
idolies
to
be
demolished
.
Thirdly
,
you
have
no
reason
to
compare
civil
houses
polluted
with
idolatrie
,
with
idols
or
idolies
:
seing
even
Gods
own
house
was
polluted
with
idolatrie
,
&
yet
was
not
counted
an
idolie
,
or
destroyed
,
but
cleansed
:
neyther
can
it
without
impietie
,
be
matched
with
the
high
places
of
idols
,
or
counted
a
nurserie
of
superstition
,
as
wel
as
they
.
Neither
are
any
civil
dwelling
houses
,
though
idols
have
been
worshiped
in
them
,
such
moniments
of
idolatrie
,
or
nurseries
of
superstition
,
as
the
temples
of
heathens
or
of
Antichristians
;
which
are
merely
and
properly
idolies
yea
very
idols
,
as
before
I
have
manifested
from
the
Pontifical
.
And
this
we
may
learne
of
the
heathen
who
complained
how
by
the
Apostles
preaching
,
the
temple
of
the
great
goddesse
should
be
despised
,
and
her
Maiestie
should
be
destroyed
:
which
he
would
never
have
spoken
of
the
dwelling
houses
of
Ephesus
,
though
her
worshipers
kept
in
them
.
The
Papists
also
wil
tell
you
,
that
the
very
of
their
Churches
dedicated
vnto
God
,
doe
as
doe
the
Altars
,
crosses
,
images
,
&c.
which
That
God
is
after
a
peculiar
manner
in
the
temple
,
and
heareth
mens
prayers
sooner
there
,
by
promise
.
That
the
temple
is
dedicated
to
sacred
actions
,
and
is
not
a
profane
house
but
an
holy
:
and
to
signify
that
,
it
is
anoynted
with
oile
.
That
the
Divil
is
cast
out
of
it
and
not
suffred
there
to
dwell
,
therfore
the
dore
is
knocked
on
,
and
the
Divill
is
bidden
goe
away
.
So
that
there
is
no
comparison
between
these
consecrate
places
,
and
the
common
houses
of
men
:
and
let
our
very
enemies
be
the
judges
.
Fourthly
,
the
Hebrew
doctors
who
are
most
precise
in
condemning
outward
moniments
of
idolatrie
,
and
hold
even
a
ceremoniall
pollution
by
the
very
touching
of
an
idol
;
yet
say
of
such
civil
houses
wherin
Idols
are
set
vp
,
that
when
the
And
these
things
serve
for
answer
to
the
scriptures
by
you
cited
;
and
to
the
houses
of
the
Muscovites
and
Papists
,
and
the
houses
wherin
we
our selves
meet
,
which
you
obiect
vnto
vs
,
and
doe
vntruly
call
one
of
them
,
the
change
the
state
of
the
question
which
is
of
Idols
and
Idolies
,
&
not
of
houses
or
other
things
polluted
with
Idolatrie
.
of
Idols
of
Idolies
,
and
not
of
houses
or
other
things
polluted
with
Idolatrie
:
1.
Cor.
8.10
the
house
of
Idols
houses
of
Idols
,
and
houses
of
Gods
.
there
is
no
law
of
God
to
destroy
such
civill
houses
,
as
there
is
to
destroy
idolies
,
&c.
Deut.
6.10.11
no
reason
to
compare
civill
houses
polluted
with
Idolatry
,
with
Idols
or
Idolies
:
seing
even
Gods
owne
house
was
polluted
with
idolatrie
,
and
yet
was
not
counted
an
Idolie
,
or
destroyed
,
&c.
2.
Kin.
23.
It
was
not
counted
an
Idolie
:
Denne
of
Theeves
it
cannot
without
impietie
be
matched
with
the
high
places
,
or
counted
a
nursery
of
superstition
as
well
as
they
.
civil
dwelling
houses
merely
Idolies
a
meeting
in
the
court
thereof
every
munday
for
judgements
by
the
King
and
the
flamine
:
civil
judgements
very
Idols
he
would
never
have
spoken
of
the
dwelling
houses
in
Ephesus
concerning
civil
houses
when
the
Idol
is
taken
out
,
the
house
is
lawfull
:
which
say
they
are
Iewes
and
are
not
,
but
are
the
Synagogue
of
Satan
:
They
would
be
doctours
of
the
law
and
yet
vnderstand
not
what
they
speak
:
They
are
Doters
about
questions
:
puft
vp
and
know
nothing
:
Separate
thy self
from
such
they
are
most
precise
in
condemning
outward
moniments
of
Idolatry
&c.
would
not
go
into
the
common
hall
lest
they
should
be
defiled
:
the
body
of
the
Idolatrous
oke
or
other
tree
,
being
lawful
for
vse
but
onely
the
Boughes
,
branches
&
fruites
vnlawful
:
civil
houses
AGainst
the
example
of
the
brazen
serpent
destroyed
,
2.
King
.
18.4
You
say
,
it
was
of
no
necessary
vse
,
and
therfore
might
well
be
destroyed
.
I
answer
,
there
was
as
necessary
vse
of
it
stil
,
as
there
had
been
before
:
and
therfore
in
that
respect
,
no
more
cause
to
destroy
it
now
,
then
in
former
times
.
Yea
it
being
a
moniment
of
Gods
ancient
mercie
to
his
Church
,
and
a
figure
of
future
grace
:
they
might
have
pretended
a
much
more
necessary
and
profitable
vse
to
reserve
it
,
then
you
can
for
reserving
the
idolies
of
the
Pope
.
But
the
scripture
it self
sheweth
an
other
cause
then
you
allege
,
namely
for
that
the
Israelits
did
burne
incense
vnto
it
,
and
not
for
that
there
was
no
necessary
vse
therof
.
And
the
same
cause
(
besides
other
)
lyeth
against
your
idol
temples
:
for
to
this
day
,
many
people
burne
incense
vnto
them
,
esteming
and
using
them
as
sanctified
places
for
the
incense
of
their
prayers
,
and
other
religious
works
.
If
you
require
a
proof
,
you
may
see
it
in
this
citie
,
if
not
at
other
times
,
at
least
on
Sacraments
day
,
so
called
:
when
above
other
dayes
,
the
papists
visit
their
ancient
Temple
solemnly
,
some
of
them
barefooted
:
&
if
the
dores
be
shut
that
they
cannot
goe
in
,
yet
they
doe
their
devotion
in
procession
about
the
idolie
.
And
wherfore
may
we
think
,
have
the
a
key
of
your
chappel
(
as
is
reported
)
but
for
to
doe
honour
to
their
it
is
for
no
devotion
to
your
worship
therin
,
you
may
be
sure
,
but
rather
that
they
may
continue
(
or
worshipers
)
of
their
former
gods
,
as
the
Ephesians
were
of
their
Diana
.
If
you
plead
,
that
these
burne
not
incense
to
the
Temples
,
but
to
God
in
them
:
the
same
I
answer
for
the
Israelits
,
that
they
also
burnt
incense
to
God
,
before
the
brasen
serpent
,
for
they
were
not
so
sottish
as
to
worship
a
peece
of
Brasse
.
But
the
scripture
vseth
to
call
the
worshiping
of
God
,
by
or
before
an
idol
,
the
worshiping
of
the
idol
it self
:
as
in
Act.
7.41
.
they
are
sayd
to
offer
sacrifice
vnto
the
idol
,
wheras
in
Exod.
32.
it
appeareth
they
sacrificed
to
the
Lord
,
the
God
that
had
brought
them
out
of
Egypt
.
So
they
that
worshiped
in
the
idolatrous
groves
,
are
sayd
to
and
sundry
the
like
there
was
as
necessary
vse
of
it
still
,
as
there
had
bene
before
,
&c.
it
being
a
moniment
of
Gods
ancient
mercy
and
figure
of
future
grace
,
they
might
have
pretended
a
much
more
necessary
vse
,
&c.
Ioh.
3.14
the
scripture
it self
alledgeth
an
other
cause
,
namely
for
that
the
Israelites
burned
incense
vnto
it
,
&c.
Hammer
of
the
world
the
same
cause
lyeth
against
our
Idol-temples
:
for
to
this
day
many
people
burne
incense
vnto
them
:
in
this
city
if
not
at
other
times
,
at
least
on
Sacraments
day
,
so
called
,
we
may
see
the
papists
visit
their
ancient
temple
solemnely
;
some
of
them
barefooted
,
&c.
wherfore
the
Nunnes
have
a
key
of
our
Chappel
(
as
is
reported
)
but
for
to
do
honour
to
their
Dianaes
shrine
,
&c.
burning
incense
not
to
the
temples
but
to
God
in
them
:
answer
the
same
thing
for
the
Israelites
,
that
they
also
burnt
incense
to
God
,
before
the
brazen
serpent
,
for
they
were
not
so
sottish
as
to
worship
a
peece
of
brasse
:
the
scripture
call
the
worshiping
of
God
by
an
Idol
,
the
worshiping
of
the
Idol
itself
,
Exo.
32
with
Act.
7.41
to
serve
the
groves
AGainst
the
example
of
in
2.
Chron.
34.
you
say
,
those
things
were
also
of
no
necessary
vse
.
I
answer
,
you
fall
againe
into
your
former
fallacie
,
putting
that
for
the
cause
which
was
not
.
And
besides
the
reasons
which
I
fore-alledged
,
the
text
itself
sheweth
otherweise
,
for
he
made
dust
of
them
.
Could
not
the
things
have
been
put
to
some
necessarie
vse
:
and
where
they
therfore
turned
to
dust
and
powder
?
The
godly
zele
of
the
King
,
compared
with
Gods
law
,
perswadeth
that
his
own
profit
or
necessary
vse
,
was
not
the
thing
that
he
respected
.
And
what
if
the
high
places
were
not
houses
meet
to
be
converted
into
synagogues
;
yet
might
they
have
served
for
other
vses
:
and
the
houses
of
Dagon
and
Baal
,
and
the
temples
which
Israel
builded
when
they
forgot
their
maker
,
were
as
fit
for
synagogues
as
Antichrists
temples
now
.
And
if
you
will
regard
later
examples
:
you
may
see
many
idol
houses
and
moniments
destroyed
by
Christian
Princes
,
and
by
Bishops
having
leave
from
such
:
and
this
not
because
they
could
not
have
put
them
to
necessary
vses
,
but
for
zele
and
detestation
of
idolatrie
.
As
Constantine
the
Emperour
rased
down
Venus
temple
,
with
all
statues
and
moniments
of
it
:
&
the
Python
in
Cilicia
,
with
his
temple
.
Theodosius
commanded
the
temples
of
idols
to
be
overthrowen
.
Gaudentius
&
Iovius
ruinated
such
places
in
the
reigne
of
Honorius
.
Carolus
Magnus
,
when
he
had
conquered
Saxonie
,
did
the
like
to
the
idolies
of
Maydenburgh
and
Mars
mount
.
Marcus
Bishop
of
Arethusa
,
performed
the
like
service
in
Constantines
dayes
,
and
Bishop
Porphyrie
shewed
like
zele
at
Gaza
,
and
Bishop
Abdas
did
the
like
among
the
Persians
,
vpon
their
Temples
consecrated
to
the
Fyre
.
Iohn
Chrysostome
sent
men
to
doe
the
like
work
in
Phaenicia
.
Bishop
Geroldus
burned
to
ashes
,
a
grove
which
the
Sclavi
had
in
sacred
reverence
.
Wigbertus
Bishop
of
Mersburgh
did
likeweise
,
and
Vnwannus
of
Hamburgh
,
cut
down
all
the
idolatrous
groves
in
his
diocese
.
In
Lituania
,
the
Temples
and
Altars
of
idols
were
demolished
:
and
in
sundry
other
places
,
as
Historiographers
doe
record
.
And
now
of
late
the
Christians
in
France
(
as
at
Rochel
)
ruinated
the
popish
Temples
there
:
all
which
doe
bear
witnes
to
the
true
meaning
of
Gods
law
,
written
in
their
harts
,
otherwise
then
in
yours
,
who
plead
to
have
such
places
continued
for
to
worship
God
in
upon
a
pretense
of
necessary
vse
.
THe
reasons
which
you
fore
alledged
made
dust
Dagon
,
Baal
if
,
I
will
regard
later
examples
,
I
may
see
many
Idol
houses
and
moniments
destroyed
by
Christian
Princes
,
and
by
Bishops
having
leave
from
such
,
&c.
Mr.
Spr.
all
the
pure
Reformed
Churches
in
the
world
,
&
of
al
the
godly
learned
&
most
excellent
lights
in
the
same
,
as
Bucer
,
Martyr
,
Fagius
,
Alasto
,
Knoxe
,
Calvin
,
Beza
,
Bullinger
,
Gualter
,
Symler
,
Zanchius
,
Iunius
,
Rollocus
,
&c.
though
be
come
against
you
with
horsmen
and
Charets
,
yet
you
wil
remember
the
name
of
the
Lord
,
by
whose
word
alone
all
doctrines
must
be
tried
,
&c.
Servants
on
horses
and
Princes
walking
as
Servants
on
the
ground
:
Geroldus
,
Wigbertus
,
Vnwannus
we
discusse
things
by
the
word
of
God
,
not
of
man
:
Constantine
the
great
,
Theodosius
,
Gaudentius
,
Iovius
,
Carolus
magnus
or
Charles
the
great
Geroldus
,
Wigbertus
,
Vnwannus
Constantine
the
Emperour
rased
down
Venus
Temple
,
with
all
statues
and
moniments
of
it
:
the
Python
in
Cilicia
with
his
temple
.
Theodosius
commanded
the
temples
of
Idols
to
be
overthrowne
:
Iohn
Baptists
Deut.
12.
Gaudentius
and
Iovius
ruinated
such
places
in
the
reigne
of
Honorius
.
even
as
sacrilegious
and
impious
persons
themselves
are
changed
or
converted
vnto
true
religion
:
Carolus
magnus
when
he
had
conquered
Saxonie
,
did
the
like
to
the
Idolies
of
Maydenburgh
and
Mars
mount
.
Carolus
magnus
S.
Mary
St.
Stephen
Marcus
Bishop
of
Arethusa
performed
the
like
service
in
Constantines
dayes
.
Bishop
Porphyrie
that
shewed
the
like
zele
at
Gaza
.
Bishop
Abdas
that
did
the
like
among
the
Persians
,
vpon
their
temples
consecrated
to
the
fire
.
Iohn
Chrysostome
sent
men
to
do
the
like
worke
in
Phaenicia
.
monkes
inflamed
with
divine
zele
Bishop
Geroldus
burned
to
ashes
,
a
grove
which
the
Sclavi
had
in
sacred
reverence
.
Baltique
sea
is
so
called
because
by
a
long
tract
it
is
stretched
out
in
manner
of
a
girdle
or
belt
through
the
Scythian
regions
even
vnto
Graecia
,
it
had
the
Philistians
at
one
end
,
and
the
Ammonites
on
the
other
,
that
vexed
them
:
the
cheefe
city
of
Cilicia
in
Syria
from
thence
they
went
by
shipping
into
farr
countreyes
,
Africa
,
India
,
Ophir
,
&c.
1.
Kin.
22.48
.
&
10.22
.
1.
Kin.
22.
Ezion
geber
God
would
let
the
reader
see
how
you
are
given
over
to
blindnes
of
heart
,
in
iudging
spirituall
things
:
by
that
blindnes
which
is
in
you
in
discerning
carnall
things
,
and
which
are
set
before
all
mens
eyes
.
Christian
Princes
&
of
Bishops
having
leave
from
such
:
St.
Iohn
Baptist
Iohn
Ains
Wighertas
Bishop
of
Mersburgh
did
likewise
:
St.
Roman
Vnwannus
of
Hāburgh
cut
downe
all
the
idolatrous
groves
in
his
diocesse
.
Benedict
the
S.
Vitus
ex
lucis
fecit
ecclesias
renovari
Deut.
12.
in
Lituania
,
the
temples
&
Altars
of
Idols
were
demolished
.
Andreas
vassil●
all
these
beare
witnesse
to
the
true
meaning
of
Gods
law
written
in
their
hearts
other
wise
then
in
ours
,
&c.
And
now
of
late
the
Christians
in
France
as
at
ruinated
the
popish
temples
there
Monsieur
Loumeau
Convent
of
the
Augustines
VNto
the
Scriptures
Act
17
&
19.
by
vs
alledged
:
you
say
as
before
,
that
those
things
were
of
no
necessary
vse
.
Wherto
I
answer
,
that
as
ther
is
no
necessary
vse
of
this
your
reason
,
so
were
it
stronger
then
it
is
,
yet
would
it
not
break
the
force
of
our
argument
,
which
is
in
regard
that
they
are
nourishments
of
superstition
,
and
therfore
to
be
abolished
.
For
wil
you
for
your
own
proffit
and
vse
,
nourish
superstition
and
Idolatrie
?
Have
you
no
otherweise
learned
the
Law
of
God
?
How
vnlike
are
you
herein
to
who
having
at
the
Commandement
of
pulled
down
a
temple
of
Idols
,
and
being
after
accused
by
the
to
Iulian
for
a
traytor
:
he
was
miserably
tortured
,
to
inforce
him
eyther
to
build
the
temple
againe
,
or
to
pay
for
the
building
:
which
he
refusing
,
they
promised
to
forgive
him
half
.
After
that
,
denying
but
a
small
summ
,
he
sayd
,
It
is
great
wickednes
to
give
a
half
peny
in
case
of
impietie
,
as
if
a
man
should
bestow
the
whole
.
He
for
this
is
registred
with
honour
in
your
own
book
of
Martyrs
.
How
much
better
then
you
,
did
the
Emperour
who
when
had
shut
vp
certaine
Idol
temples
,
but
destroyed
them
not
:
and
after
,
opened
and
restored
them
:
&
others
after
him
,
shut
them
vp
:
and
others
againe
opened
them
:
coming
to
the
crown
destroyed
them
vtterly
,
that
no
footsteps
of
the
ancient
errour
might
appeare
to
posteritie
.
And
had
you
minded
the
scripture
which
we
cite
,
you
might
see
how
th'
Apostle
calleth
them
their
Act.
17.23
.
which
word
being
vsed
by
him
elswhere
in
his
Prophesie
of
the
Pope
should
teach
vs
to
abhorre
his
temples
,
Altars
,
images
,
&c.
which
are
his
in
like
manner
,
&
not
onely
vnnecessary
,
but
hurtfull
to
the
world
.
And
could
not
the
Christians
which
burned
their
books
of
curious
arts
,
whose
price
was
50000.
peices
of
Silver
,
have
put
them
to
some
other
necessary
vse
then
for
the
fyre
?
Although
there
were
many
evil
things
in
them
,
yet
doe
you
not
think
there
were
some
good
things
also
?
wherof
(
when
the
other
were
put
out
)
much
profit
,
and
some
good
vse
might
have
been
made
.
Our
generation
is
wiser
,
that
can
refine
the
Popes
Mass
book
,
and
make
therof
a
Communion
book
,
not
for
civil
vse
onely
,
but
for
the
highest
spiritual
vse
,
to
worship
God
therby
:
and
so
having
som
what
purged
his
temples
,
they
put
them
to
two
of
the
4.
religious
vses
which
Antichrist
made
them
for
:
so
greatly
doe
they
esteme
of
his
Devotions
.
necessary
vse
whether
we
will
for
our
owne
proffit
and
vse
,
nourish
superstition
and
Idolatry
;
whether
we
have
no
otherwise
learned
the
law
of
God
,
&c.
how
shall
he
not
with
him
give
vs
all
things
also
:
all
things
are
ours
necessary
vse
An
Israelite
that
is
a
courtier
and
hath
necessitie
of
sitting
before
the
Kings
of
the
gentiles
;
if
it
be
a
dishonour
vnto
him
that
he
is
not
like
vnto
them
:
behold
,
it
is
then
lawfull
for
him
to
put
on
their
apparell
,
and
to
be
shaved
according
to
the
maner
that
they
vse
.
lawfull
to
pray
and
preach
in
Idol-temples
,
as
there
might
be
occasion
,
if
they
were
made
prisons
and
you
committed
thither
:
Deut.
12.2
Marcus
Bishop
of
Arethusa
how
vnlike
How
vnlike
how
vnlike
you
trust
,
that
God
will
one
day
rayse
vp
an
other
Iohn
fox
to
gather
and
compile
the
Acts
&
monuments
of
his
later
martyrs
,
for
the
vew
of
posterity
,
&c.
D.
Perne
vtterly
destroyed
Iovius
and
Gaudentius
the
Apostle
calleth
them
their
devotions
(
Sebasmata
)
Act.
17.23
.
which
word
being
elswhere
vsed
by
him
in
his
Prophesie
of
the
Pope
should
teach
vs
to
abhorre
his
temples
,
&c.
2.
Thes.
2.4
could
not
the
Christians
which
burned
their
books
of
curious
arts
,
whose
price
was
50000.
pieces
of
silver
,
have
put
them
to
some
other
necessary
vse
then
for
the
fire
?
Although
there
were
many
evill
things
in
them
,
yet
do
you
not
think
,
that
there
were
some
good
things
also
?
whereof
(
when
the
other
were
put
out
)
much
proffit
,
and
some
good
vse
might
have
bene
made
,
&c.
some
good
things
Act.
19.19
the
reading
of
Idolatrous
bookes
BVt
you
find
(
you
say
)
an
idolatrous
place
converted
vnto
the
service
of
God
,
Act.
19.9.10
.
the
schoole
of
being
as
the
rest
of
the
hethenish
schooles
,
the
nurseries
of
superstition
,
&c.
Wherto
I
answer
:
First
you
barely
affirme
and
prove
not
that
it
was
an
hethenish
schoole
:
for
there
might
be
a
Iewes
schoole
in
Ephesus
,
as
well
as
there
was
a
Iewes
synagogue
:
and
by
the
Hebrewes
canons
,
they
were
bound
to
have
schooles
in
every
citie
and
in
every
countrie
,
as
wel
as
synagogues
.
Neyther
doth
the
Schoolmaisters
Greek
name
hinder
,
but
he
might
be
a
Iew
:
for
in
Rom.
16.
Iewes
had
names
both
Greek
and
Latine
:
yea
is
a
name
mentioned
of
the
Hebrew
doctors
,
as
is
the
Greek
name
Schoole
also
.
And
might
favour
the
trueth
,
(
as
did
rulers
of
the
synagogue
)
when
others
blasphemed
it
.
Secondly
,
if
it
were
an
hethenish
schoole
as
you
say
,
yet
I
deny
that
it
was
an
Idolie
,
or
place
devote
to
destruction
by
the
law
in
Deut.
12.
or
any
other
.
For
God
never
commanded
that
hethenish
schooles
,
(
wherein
humane
arts
and
Philosophie
were
taught
,
though
idolatrie
with
them
)
should
be
destroyed
,
any
more
then
other
civil
houses
.
And
this
is
called
the
schoole
of
a
man
,
and
not
the
schoole
of
or
any
hethen
God
or
Goddesse
,
as
the
temples
had
their
names
of
such
also
and
his
brethren
,
(
who
strictly
kept
Moses
ordinances
,
refused
not
the
learning
and
tongue
of
the
Chaldeans
,
among
whom
idolatrie
was
taught
,
as
among
other
hethens
Neyther
was
there
any
such
conversion
of
this
schoole
to
the
service
of
God
,
as
you
mention
:
for
Paul
disputed
dayly
in
the
schoole
,
and
turned
it
not
from
a
schoole
to
a
Christian
synagogue
,
but
it
continued
a
schoole
still
.
By
which
(
if
you
apply
it
to
an
Idolie
)
you
may
conclude
that
Idol-temples
may
be
vsed
vnto
the
service
of
God
,
whiles
the
idol-service
is
continued
also
in
them
.
Moreover
it
appeareth
by
the
10.
verse
that
both
Iewes
and
Greeks
heard
Paul
there
disputing
as
they
had
doen
in
the
synagogues
;
but
the
Iewes
hold
it
vnlawfull
to
come
into
an
Idol
temple
,
and
they
were
vnder
Moses
politie
(
as
while
are
you
spake
)
vntill
they
were
converted
to
Christ
.
Finally
in
ages
folowing
,
Christians
who
altogither
refused
communion
with
the
the
hethens
in
their
Idolies
,
and
sacrifices
:
yet
vsed
sometimes
the
hethenish
schooles
:
&
were
by
the
Emperour
forbidden
both
their
schooles
and
their
books
:
of
malice
,
because
he
would
not
have
them
learned
.
As
for
the
Cretian
Prophet
,
or
any
Philosopher
,
Poet
or
Preist
,
teaching
with
humanitie
other
curious
arts
or
idolatie
:
it
proveth
not
that
eyther
Idolies
should
be
let
stand
,
or
that
other
should
be
pulled
downe
:
neyther
doth
the
equitie
of
Gods
law
extend
so
farr
.
For
such
houses
,
(
though
idol
Preists
dwelt
in
them
,
and
taught
their
idolatrie
everyday
)
were
not
nourishments
of
superstition
,
but
onely
they
that
dwelt
in
them
.
Whereas
these
idol-temples
of
Antichrist
,
in
themselves
,
and
in
all
the
parts
&
proportion
of
them
,
are
idolatrous
,
and
causes
of
syn
to
many
.
Even
as
on
the
contrary
,
Gods
temple
in
Israel
was
a
nourishment
of
true
religion
:
but
the
dwelling
houses
of
the
Preists
and
people
,
not
so
.
And
if
Paul
had
holden
it
lawful
to
vse
idol-temples
,
as
you
think
you
may
:
why
took
he
not
occasion
to
goe
into
Dianaes
temple
in
Ephesus
,
as
well
as
into
Tyrannus
schoole
there
?
seing
it
was
lawful
for
Christians
to
goe
into
such
temples
if
they
would
,
as
some
in
Corinth
did
.
It
is
not
found
that
there
or
in
any
other
citie
where
Paul
or
any
other
of
the
Apostles
came
,
they
ever
went
to
preach
in
any
such
place
:
who
yet
took
all
occasions
to
preach
to
the
gentiles
,
whersoever
they
might
lawfully
.
Vnto
the
Iewes
,
Paul
became
a
Iew
:
that
he
might
gaine
them
:
and
vsually
therfore
went
into
their
temples
and
synagogues
,
to
preach
vnto
them
:
vnto
the
gentiles
also
,
which
were
without
law
,
he
became
as
without
law
,
that
he
might
gaine
them
:
yet
we
never
see
him
to
preach
in
any
of
their
temples
or
Idolies
:
though
they
were
so
common
as
it
is
recorded
they
had
as
many
temples
of
Gods
in
Rome
,
as
there
were
sepulchres
of
noble
men
in
the
citie
.
barely
affirme
and
prove
not
that
it
was
an
hethenish
schoole
,
the
schoole
of
Tyrannus
I
affirme
it
was
a
hethenish
schoole
,
It
being
as
the
rest
of
the
hethenish
schooles
,
&c.
the
rest
great
Eagle
by
the
Hebrew
canons
they
were
bound
to
have
schooles
in
every
citie
and
in
every
country
,
as
wel
as
synagogues
.
Hebrew
canons
R.
Iaakob
Arba
Turim
R.
Asher
Neither
doth
the
School-maisters
Greek
name
Tyrannus
hinder
,
but
he
might
be
a
Iew
,
&c.
Act.
19.9
in
Rom.
16.
Iewes
had
names
both
Greek
and
Latine
:
vers.
3.
Turnus
or
Tyrannus
is
a
name
mentioned
of
the
Hebrew
doctours
:
Tyrannus
might
favour
the
trueth
as
well
as
Crispus
and
Sosthenes
rulers
of
the
synagogue
:
Crispus
and
Sosthenes
if
it
were
an
hethenish
schoole
,
yet
you
deny
that
it
was
an
Idolie
,
or
place
devote
to
destruction
by
the
law
in
Deut.
12
,
&c.
the
Law
speaketh
of
all
places
where
in
the
nations
served
their
gods
:
so
that
though
they
were
not
for
sacrifice
,
but
for
prayer
or
other
like
vse
they
were
to
be
pulled
downe
.
the
Schoolemaisters
did
preach
the
Gods
of
the
nations
&
declare
their
names
,
their
genealogies
,
fables
and
other
honourable
ornaments
and
observe
their
feasts
,
&c.
that
the
first
schoole-hyre
of
the
new
scholler
was
consecrated
to
the
name
and
honour
of
Minerva
.
by
Catechizing
touching
Idolles
this
is
called
the
schoole
of
Tyrannus
a
man
&
not
the
schoole
of
Iupiter
,
Apollo
or
any
hethen
God
,
&c.
Iupiter
,
Apollo
Daniel
also
and
his
brethren
(
who
strictly
kept
Moses
ordinances
)
refused
not
the
learning
and
tongue
of
the
Chaldeans
,
among
whom
Idolatrie
was
taught
,
as
among
other
hethens
.
neither
was
there
any
such
conversion
of
this
schoole
to
the
service
of
God
as
I
mention
,
&c.
sits
in
the
Temple
of
God
,
from
morning
to
night
by
the
space
of
two
yeares
so
that
all
they
which
dwelt
in
Asia
heard
the
word
of
the
Lord
Iesus
,
both
Iewes
&
Grecians
.
great
miracles
God
wrought
by
the
hand
of
Paul
millions
of
people
gathered
together
many
commers
and
goers
that
they
had
no
leasure
to
eat
bread
the
schoole
Mr.
must
sit
and
teach
the
children
all
the
whole
day
&
part
of
the
night
,
so
as
he
may
enstruct
&
teach
them
day
and
night
;
that
they
cease
not
at
all
,
except
in
the
evenings
of
the
Sabaths
,
&
in
the
evenings
of
the
good
dayes
,
in
the
end
of
those
dayes
:
that
on
the
sabaths
they
may
not
begin
a
new
lesson
,
but
may
cause
the
children
to
repeat
that
which
they
have
learned
before
,
&c.
That
the
schoole
Mr.
which
lets
the
children
rest
&
goes
forth
or
which
doth
an
other
work
with
them
,
or
which
is
idle
,
is
altogether
accursed
for
doing
the
work
of
the
Lord
negligently
,
&c.
that
Idol-Temples
may
be
vsed
vnto
the
service
of
God
,
whiles
the
Idol-service
is
continued
also
in
them
:
both
Iewes
and
Greeks
heard
Paul
there
disputing
,
&c.
the
Iewes
held
it
vnlawful
to
come
into
an
Idol
Temple
,
&c.
in
ages
following
,
Christians
who
altogither
refused
communion
with
the
hethens
in
their
Idolies
and
sacrifices
;
yet
vsed
sometimes
the
hethenish
schooles
:
and
were
by
Iulian
the
Emperour
forbidden
both
their
schooles
and
bookes
;
of
malice
,
because
he
would
not
have
them
learned
.
a
thorne
to
stop
the
way
of
his
people
and
as
a
hedge
the
first
faith
is
edifyed
vnto
the
divel
from
the
beginnings
of
their
learning
read
the
bookes
of
them
that
be
teachers
of
Idolatry
?
Idolaters
have
made
many
bookes
of
their
service
,
and
of
the
works
and
rites
of
the
same
;
that
the
holy
blessed
God
hath
commanded
vs
,
that
we
should
not
at
all
read
in
those
bookes
.
The
knowledge
of
those
opinions
and
workes
is
a
great
Dore
,
through
which
may
be
drawne
forth
reasons
and
causes
of
the
comandments
;
seing
the
foundation
and
piller
of
the
whole
law
wherevpon
it
resteth
is
to
blot
out
those
opinions
from
the
hearts
of
men
,
&c.
necessary
vse
necessary
vse
as
for
Epimenides
the
Cretian
Prophet
or
any
other
Philosopher
,
Poët
or
Priest
teaching
with
humanitie
other
curious
arts
or
Idolatrie
,
&c.
serued
their
Gods
because
they
nourish
superstition
Bar
schith
,
lemikra
:
Bar
gnasar
lemischneh
:
Bar
teresar
,
leragnanitha
A
childe
of
six
to
the
scripture
:
a
childe
of
ten
,
to
the
Thalmud
:
a
childe
of
twelve
,
to
fasting
:
R.
Saphra
,
in
the
name
of
R.
Iehoshua
the
sonne
of
Hananiah
saith
:
what
is
that
which
is
written
,
Thou
shalt
rehearse
them
to
thy
Children
?
Read
not
,
thou
shalt
rehearse
them
thou
shalt
divide
them
into
three
parts
:
for
ever
shall
a
man
divide
his
yeares
into
three
parts
:
a
third
part
,
to
the
scripture
:
a
third
part
to
the
Gemara
,
a
third
part
,
to
mischneh
:
such
houses
(
though
Idol-Priests
dwelt
in
them
,
and
taught
Idolatry
every
day
)
were
not
nourishments
of
superstition
;
but
onely
they
that
dwelt
in
them
.
Whereas
these
Idol-temples
of
Antichrist
,
in
themselves
,
and
in
all
the
parts
and
proportion
of
them
are
Idolatrous
and
causes
of
sin
to
many
,
&c.
the
dwelling
houses
of
the
Preists
and
people
,
if
Paul
,
had
holden
it
lawfull
to
vse
idol
Temples
as
we
think
we
may
;
why
took
he
not
occasion
to
go
into
Dianaes
temple
in
Ephesus
,
as
wel
as
into
Tyrannus
schoole
there
,
&c.
it
was
lawfull
for
Christians
to
go
into
such
temples
,
if
they
would
,
as
some
in
Corinth
did
:
1.
Cor.
8.10
It
is
not
found
that
there
or
in
any
other
citie
where
Paul
or
any
other
of
the
Apostles
came
,
they
ever
went
to
preach
in
any
such
place
,
&c.
yet
we
never
see
him
to
preach
in
any
of
their
temples
or
idolies
,
&c.
It
is
not
found
they
had
as
many
temples
of
Gods
in
Rome
,
as
there
were
sepulchres
of
noble
men
in
this
citie
,
VNto
our
5.
allegation
,
from
the
leprous
garments
compared
with
the
Apostles
doctrine
,
Iude
v.
23.
warning
us
to
hate
even
the
garment
spotted
of
the
flesh
,
and
consequently
to
hate
the
houses
of
Antichrist
which
are
not
onely
defiled
with
idols
,
but
are
idols
them selves
:
you
say
nothing
hereto
,
but
take
occasion
from
an
other
place
to
speak
againe
of
Gods
indulgence
for
some
things
of
necessary
use
,
wherof
there
is
ynough
sayd
before
,
and
I
shal
leave
it
vnto
iudgement
.
You
here
lay
sore
blame
vpon
me
,
for
that
in
shewing
out
of
the
pontifical
the
popish
manner
of
Ordination
,
I
set
it
down
with
crosses
,
as
it
is
printed
in
that
book
before
.
You
say
,
Wherto
I
answer
,
Howsoever
you
aggravate
this
thing
,
the
most
that
you
can
truly
say
,
is
that
I
seek
to
pull
them
downe
from
religious
vse
after
an
unlawful
manner
,
if
so
it
be
found
:
but
let
us
weigh
your
reasons
.
The
1.
is
,
that
a
Papist
seing
them
,
may
come
to
blesse
an
idol
in
his
hart
,
or
adore
one
of
them
that
he
seeth
.
And
so
(
say
I
)
when
he
seeth
or
heareth
the
name
of
S
t.
Peter
,
or
any
other
S
t
,
or
of
a
crosse
or
crucifix
,
he
may
haply
come
to
blesse
an
idol
in
his
hart
,
and
with
his
mouth
too
:
shal
they
not
therfore
be
spoken
of
,
or
written
?
2.
Therfore
you
say
,
this
divised
kinde
of
instruction
hath
no
warrant
from
God
,
and
so
the
syn
comes
on
the
instructours
head
.
Your
reason
is
,
for
that
God
in
his
word
causeth
not
the
shapes
or
figures
of
idols
to
be
pourtrayed
,
when
he
nameth
Chemosh
,
Moloch
,
&c.
therfore
there
is
no
excuse
left
for
me
herein
.
I
answer
,
neyther
doth
God
in
his
word
,
set
down
any
figure
of
his
Tabernacle
,
Ark
,
Temple
,
or
of
any
man
,
beast
,
or
other
creature
,
or
mapp
of
any
countrie
:
is
it
not
therfore
lawfull
in
private
books
to
pourtray
any
of
these
?
If
it
be
,
then
your
reason
from
a
deuised
kinde
of
instruction
without
warrant
from
God
,
wil
be
litle
worth
in
this
case
.
But
wheras
you
say
,
that
I
neglecting
the
examples
of
all
the
Churches
of
Christ
in
that
which
is
good
,
doe
folow
a
few
in
that
errour
which
I
would
seem
most
to
condemne
:
I
wil
therfore
leave
it
to
the
iudgement
of
the
Churches
of
God
,
and
strive
no
more
.
For
be
it
that
I
have
offended
herein
,
(
as
I
confesse
I
syn
many
other
wayes
,
and
so
may
in
this
though
I
see
it
not
)
yet
is
there
no
help
to
your
cause
therby
at
all
.
For
,
to
iustifie
evil
because
an
other
man
doeth
the
like
,
is
but
a
sorie
plea.
sorer
blame
mountaine
that
is
over
against
Ierusalem
:
in
the
house
of
God
Beelzebub
the
Prince
of
the
devilles
,
Beelzebub
Prince
of
the
Devilles
in
their
bookes
and
writings
the
most
that
I
can
truely
say
,
is
that
you
seek
to
pull
them
downe
from
religious
vse
after
an
vnlawfull
maner
,
&c.
teaching
men
the
evill
of
after
an
vnlawful
maner
vnlawfull
maner
by
seing
or
hearing
the
name
of
a
crosse
or
crucifix
,
the
tabernacle
,
ark
,
temple
,
and
such
like
things
described
in
mappes
,
lawfull
in
private
books
to
pourtray
any
of
,
&c.
proofes
in
publique
:
reasons
set
forth
in
publique
:
leave
it
to
judgement
,
&
strive
no
more
:
may
sin
in
this
matter
though
you
see
it
not
:
The
absteyning
from
the
practise
doth
not
clear
the
Synner
OVr
7.
reason
against
idolies
,
&c.
is
from
the
blessing
promised
to
them
that
abolish
them
,
and
curse
threatned
to
the
contrary
,
&c.
Esai
.
30.22.23
,
&c.
Exod.
20.5.6
.
2
Chron.
17.
c.
and
31.20.21
.
with
2.
Chron.
21.13.14
.
and
24.17
.
—
25.
and
c.
28.
To
this
you
say
as
before
,
that
these
scriptures
are
all
to
be
vnderstood
partly
according
to
the
state
and
condition
of
the
old
testament
;
and
partly
according
to
the
equitie
mentioned
before
with
exception
of
necessary
vse
:
and
therfore
they
reprove
not
the
vse
of
temples
which
you
now
have
.
But
both
these
your
answers
I
have
before
refuted
:
shewing
idolatrie
and
idols
to
be
forbidden
as
wel
in
the
new
Testament
as
in
the
old
,
1
Cor.
10.
1.
Ioh.
5.
Rev.
18.
and
that
the
destruction
of
Idols
and
idolies
is
a
moral
and
perpetual
precept
,
not
figurative
or
temporarie
.
And
your
exception
of
necessarie
vse
,
I
have
disproved
:
shewing
that
for
detestation
of
idols
,
God
commanded
and
his
people
performed
the
demolishing
of
them
,
Exod.
34.
Deut.
7.
Ezek.
23.
Gen.
35.
Both
these
are
confirmed
by
the
first
scripture
in
our
reason
here
alledged
.
For
in
Esai
30.22
,
the
coverings
and
ornaments
of
idols
are
prophesied
to
be
cast
away
with
detestation
:
yet
who
knoweth
not
that
of
them
there
might
be
a
necessarie
vse
to
men
?
wherevpon
a
promise
of
blessing
foloweth
,
v.
23
,
&c.
And
this
prophesie
respecteth
the
dayes
of
the
Gospel
,
and
so
not
the
old
Testament
onely
:
for
the
rivers
of
waters
vpon
every
mountaine
v.
25.
the
increase
of
the
light
of
the
Sun
sevenfold
,
v.
26.
the
promises
that
they
should
weep
no
more
,
v.
19.
nor
want
teachers
v.
20.
these
and
the
like
speeches
shew
the
prophesie
to
perteine
vnto
the
new
Testament
.
So
doth
also
the
continuance
of
it
,
in
Esai
.
31.
where
againe
he
foretelleth
in
v.
7.
the
casting
away
of
their
idols
:
not
because
they
could
not
have
no
necessary
vse
of
them
,
but
because
they
were
their
(
which
was
the
reason
also
,
why
Moses
of
old
abolished
the
Calf
of
Israel
:
)
and
thervpon
God
promiseth
the
ruine
of
their
enemies
,
by
the
example
of
the
Assyrians
v.
8.
&
in
ch.
32.
he
sheweth
by
whom
this
should
be
obteined
,
even
by
the
King
that
should
reigne
in
righteousnes
,
which
is
our
Lord
Iesus
Christ
.
So
your
exceptions
are
but
pretexts
:
and
our
reasons
remaine
in
their
force
for
the
ruinating
of
all
idolies
,
and
so
of
Antichrists
as
bad
as
any
.
1.
Cor.
10.
1.
Ioh.
5.
Rev.
18.
Exo.
34.
Deut.
7.
Ezek.
23.
Gen.
35.
in
Esai
.
30
22.
the
coverings
and
ornaments
of
idols
are
prophesied
to
be
cast
away
with
detestation
:
yet
who
knoweth
not
,
that
of
them
there
might
be
a
necessarie
vse
to
men
,
&c.
casting
away
of
a
stained
garment
,
Esa.
30.25.26
,
&c.
Esay
.
31.7
.
&
Deut.
9.21
.
a
syn
exceptions
are
but
pretexts
,
that
your
reasons
remaine
in
their
force
for
the
ruinating
of
all
idolies
,
&c.
HEre
againe
you
come
,
with
reasons
from
our
owne
practise
:
which
were
it
such
as
you
suppose
,
and
that
we
walked
not
aright
,
yet
helpeth
it
you
nothing
.
For
the
trueth
shal
stand
,
though
all
men
fall
:
and
it
is
Gods
word
,
not
mens
wayes
,
that
must
be
our
rule
in
Religion
.
For
your
1.
and
2.
objections
from
the
houses
,
wherin
we
meet
:
I
have
before
proved
,
they
are
not
,
neyther
ever
were
Idolies
,
nor
by
any
law
of
God
to
be
destroyed
,
though
Iewes
or
any
,
have
worshiped
in
them
.
your
owne
practise
were
it
such
as
I
suppose
,
&c.
yet
it
helpeth
vs
nothing
,
&c.
the
testimony
of
the
aduersary
against
him self
,
doth
help
our
faith
?
such
as
we
suppose
you
have
before
proved
,
that
it
is
not
,
nor
ever
was
an
Idolie
:
civil
houses
(
cheder
.
the
Iewes
Idol-temple
the
bringing
of
Satans
seed
into
the
Church
,
vnto
the
Altar
of
God
,
may
further
be
minded
as
a
high
degree
of
violating
the
second
commandement
,
whereby
all
images
,
idols
and
similitudes
whatsoever
,
of
the
Divel
or
mens
invention
or
forming
are
severely
forbidden
to
be
brought
into
Gods
house
,
or
vsed
in
his
worship
Now
such
images
or
Idols
are
these
wicked
persons
.
For
as
Children
are
the
images
of
their
parents
,
&c.
So
Satans
Children
(
as
wicked
worldlings
be
called
in
the
scripture
,
)
are
his
lively
images
,
having
lost
the
first
image
of
God
wherein
they
were
created
,
&c.
As
it
is
a
syn
,
and
so
esteemed
,
to
have
images
and
representations
of
beasts
,
of
fowles
,
of
fishes
,
&c.
brought
into
the
Church
and
worship
of
God
:
so
would
&
well
might
it
be
esteemed
more
horrible
,
if
in
any
Christian
congregation
,
there
should
be
brought
in
pictures
of
the
Divil
,
or
other
like
hellish
representations
.
Yet
men
wil
not
see
the
horror
of
this
syn
,
that
the
living
images
and
pictures
of
the
serpent
should
be
brought
into
the
Church
and
worship
of
God
,
&c.
Nor
is
there
lesse
impietie
in
Idols
of
an
other
nature
and
esteem
for
when
among
men
one
is
set
vp
as
head
of
the
Church
,
an
other
as
Patriark
,
an
other
as
primate
,
Arch-Bishop
,
Metropolitane
,
&c.
&
these
without
calling
&
appoyntment
from
God
:
these
be
Idol-shepheards
,
not
true
pastours
of
the
flock
,
&c.
Ets
chaijm
transformed
into
an
Idol
an
Idol
King
&
an
Idol
Christe
,
detestable
Idolles
Krias
shema
Keriath
shema
sheliac
tsibbur
schemone
Esre
Iehoshua
ben
Levi
R.
Simon
All
my
bones
shall
say
,
Lord
who
is
like
vnto
thee
.
R.
Levi
R.
Hanina
R.
Phinehas
Keriath
shema
R.
Papa
lifting
vp
his
hands
Thus
shall
ye
bless
them
:
say
vnto
vnto
them
:
put
my
name
vpon
them
:
Cant.
2.9
The
Lord
blesse
thee
jimmach
schemo
Devilles
houses
R.
Moses
bar
Maimon
R.
Baruch
R.
Tam
R.
Ascher
R.
Tam
this
booke
I
write
that
it
may
be
a
holy
book
of
the
law
:
Schagnatnaz
gats
two
sorts
of
idols
there
are
thirteene
covenants
made
concerning
circumcision
Gen.
17.
Bereshith
rabbah
Abraham
our
father
sits
at
the
gate
of
Hell
and
suffers
not
any
that
are
circumcised
to
be
gathered
in
thither
.
Chalde●
paraphrast
every
one
hath
his
sword
vpon
his
thigh
for
the
feare
by
night
,
the
Idol-feasts
This
for
this
:
This
is
changed
for
this
:
This
is
wounded
for
this
.
They
sit
in
darknes
and
in
the
shadow
of
death
,
being
bound
in
miserie
and
yron
:
He
bringeth
them
out
of
darknes
&
the
shadow
of
death
,
and
breaks
their
bands
asunder
:
fooles
by
reason
of
their
transgression
and
because
of
their
iniquities
are
aflicted
:
Then
they
cry
vnto
the
Lord
in
their
trouble
and
he
delivereth
them
out
of
their
distresse
he
sends
his
word
and
healeth
them
,
and
delivereth
them
from
their
graves
:
Let
them
confesse
before
the
Lord
his
loving
kindnes
,
and
his
wonders
vnto
the
Sonnes
of
men
.
Life
for
life
.
Cursed
be
Haman
:
Blessed
be
Mordecai
:
Cursed
be
Zeresh
,
Blessed
be
Ester
:
Cursed
be
all
that
serve
Idolles
Blessed
be
all
Israel
,
&c.
it
is
necessary
to
be
drunken
,
till
they
cannot
discerne
betwixt
Arur
Haman
,
and
Baruch
Mordecai
,
&c.
nezem
zahab
be
—
aph
,
&c.
a
Iewell
of
gold
in
a
swines
snout
:
Prov.
11.22
.
niddui
,
cherem
and
shamatha
wise
man
scherui
lach
,
machol
lach
Thou
art
loosed
:
thou
art
forgiven
:
scherui
lo:
He
is
loosed
:
R.
Abraham
ben
Dior
neziphah
and
niddui
R
Chalaphta
ben
Saul
R.
Moses
mikkotsi
R.
Hanina
R.
Iochanan
R.
Moses
mikkotsi
R.
Iehoshuah
ben
Levi
R.
Ionah
R.
Ieremie
and
R.
Samuel
R.
Iose
this
is
that
which
is
written
,
a
thousand
shall
fall
at
thy
side
.
R.
Ismael
the
son
of
Eleazar
beth
gnam
FOr
your
1.
and
2.
obiections
from
the
houses
wherin
we
meet
:
I
have
before
proved
,
they
are
not
,
neyther
ever
were
Idolies
,
nor
by
any
law
of
God
to
be
destroyed
,
though
Iewes
or
any
,
have
worshiped
in
them
.
Mr.
Iohnson
Mr.
Iohnsons
their
errour
did
eat
out
the
very
constitution
of
the
church
:
departed
from
and
spake
evill
of
,
and
persecuted
the
truth
and
way
of
God
,
wherein
they
had
once
walked
with
you
.
dayly
in
their
publique
doctrines
and
prayers
they
inveighed
against
the
truth
they
formerly
professed
,
wounded
the
consciences
of
the
brethren
&
sought
all
occasions
to
draw
men
from
the
right
way
and
practise
of
the
Gospell
.
What
should
we
doo
,
but
shake
of
the
dust
of
our
feet
against
such
authors
of
errours
and
peace
breakers
?
a
false
constitution
set
vp
in
stead
of
a
true
,
a
very
Idol
Satans
images
,
pictures
of
the
divell
and
hellish
representations
,
the
bodies
and
soules
of
men
are
spirituall
and
living
sacrifices
,
and
the
persons
offred
in
the
Church
by
the
ministery
of
the
Gospell
,
should
be
as
the
holy
flock
,
as
the
flock
of
Ierusalem
in
the
solemne
feast
,
&c.
Mr.
Iohnsons
they
neither
deserve
to
be
layd
on
Gods
Altar
nor
to
be
touched
of
any
true
Israelite
in
such
respect
,
&c.
the
precious
body
and
blood
of
Christ
represented
by
bread
and
wine
at
his
supper
,
is
prostituted
vnto
the
wicked
and
vnworthy
receyvers
in
that
church
,
&c.
that
baptisme
is
there
given
vnto
the
seed
of
the
most
vngodly
,
blasphemers
&
enimies
of
Christ
,
vnto
whom
by
no
right
it
doth
apperteyne
:
That
there
is
a
sacrilegious
profanation
of
the
holy
mysteries
,
&c.
That
the
bringing
of
Satans
seed
into
the
Church
,
vnto
the
aliar
of
God
may
further
be
minded
as
a
high
degree
of
violating
the
second
commandement
,
whereby
all
images
,
idols
or
similitudes
whatsoever
,
of
the
Divils
or
mens
invention
or
forming
,
are
severely
forbidden
to
be
brought
into
Gods
house
,
or
vsed
in
his
worship
,
&c.
That
they
remayning
in
impenitency
,
&c.
have
no
word
or
promise
in
scripture
that
Christ
is
the
Priest
or
sacrificer
of
such
worship
or
worshippers
.
M
r.
Iohnsons
ministerie
executed
by
such
as
have
not
rightly
bene
called
by
the
Church
whereof
they
stand
ministers
,
&c.
prelacie
:
a
new
established
hierarchie
:
a
spirituall
tyrannie
:
M
r.
Iohnson
though
Iewes
or
any
have
worshipped
in
them
.
Mr.
Ber.
the
law
of
God
makes
no
inquiry
,
FOr
your
3.
it
is
an
obiection
of
a
former
adversrie
,
and
heretofore
publickly
answered
.
But
the
answers
,
you
say
,
are
in
sufficient
.
For
,
the
difference
between
the
ordinary
publick
worship
in
such
places
,
&
the
occasional
receiving
of
almes
therin
by
the
poore
,
cannot
(
you
say
)
without
manifest
untrueth
be
affirmed
or
applied
to
the
matter
in
hand
.
Your
reason
is
,
the
distribution
of
this
almes
,
is
not
occasional
,
but
an
ordinary
publik
work
of
mercie
,
&c.
I
answer
;
The
publik
worship
of
the
Church
is
Ecclesiastical
,
the
almes
here
spoken
of
,
is
political
and
civil
:
to
put
no
difference
between
these
,
is
manifest
errour
and
ignorance
;
and
let
all
men
of
knowledge
,
be
judges
.
Againe
,
peoples
of
all
Religions
or
of
no
Religion
,
which
never
goe
thither
for
religious
exercise
,
yet
upon
occasion
of
the
almes
there
given
,
goe
thither
to
receive
it
in
the
winter
,
one
working
day
in
the
week
,
from
the
hands
of
the
Magistrates
deputies
:
to
say
there
is
no
difference
between
these
things
,
argueth
want
of
iudgement
.
To
the
2.
difference
which
we
put
,
between
the
benevolence
of
a
Church
to
the
saincts
,
(
the
sacrifice
spoken
of
Phil.
4.18
.
)
and
the
releef
of
a
citie
,
given
to
all
poor
people
without
respect
of
their
religion
:
you
answer
,
the
benevolence
given
to
the
poore
of
any
Religion
,
is
a
sacrifice
,
&c.
And
this
almes
is
not
the
releef
of
a
citie
,
but
cheifly
of
a
Church
,
collected
publickly
every
Lords
day
,
in
the
congregation
of
the
Saints
,
&c.
Repl.
First
,
for
the
scriptures
which
you
cite
,
they
imply
private
benevolence
also
,
and
not
publik
onely
:
so
upon
this
your
doctrine
,
it
seemeth
that
if
any
of
your
people
should
for
their
necessitie
receive
private
almes
of
papists
or
other
heretiks
,
they
should
not
receive
a
ciuil
benevolence
but
an
Ecclesiastical
,
and
so
have
a
Religious
communion
with
their
sacrifices
.
If
thus
you
think
,
I
pray
you
tell
me
in
your
next
.
Secondly
,
you
say
not
wel
nor
rightly
,
that
this
is
not
the
(
as
we
oppose
Citie
or
political
estate
,
to
Church
or
Ecclesiastical
estate
)
For
1.
the
Magistrats
of
the
citie
,
are
not
necessarily
of
the
Church
,
but
onely
such
as
will
.
2.
This
collection
is
not
by
the
appointment
of
the
Church
(
who
have
an
ecclesiastical
collection
by
their
Deacons
,
)
but
by
the
appointment
of
the
Magistrate
.
3.
They
collect
it
not
from
the
Church
onely
in
their
congregation
,
but
from
all
the
citie
also
,
by
every
street
and
house
,
of
all
the
inhabitants
that
wil
give
:
of
which
not
one
among
many
,
are
members
of
the
Church
.
4.
They
collect
it
not
for
the
Church
,
but
for
the
citie
:
and
so
for
the
poore
of
the
Church
,
not
considered
as
members
of
the
Church
,
but
as
members
of
the
common
wealth
.
5.
The
distributors
appointed
by
the
Magistrates
,
are
not
necessarily
members
,
much
lesse
Deacons
of
the
Church
.
6.
And
they
to
whom
it
is
distributed
,
are
the
poore
of
all
sorts
,
not
in
respect
as
they
are
members
of
any
Church
:
but
as
they
are
poore
and
dwelt
for
a
time
in
the
citie
.
These
things
some
of
them
my self
know
,
the
rest
I
have
heard
of
such
as
are
better
acquainted
with
the
State
,
to
be
certainly
true
.
Now
let
all
that
know
what
politicall
and
ecclesiastical
meaneth
,
judge
between
you
and
vs
,
of
what
nature
this
benevolence
is
.
To
our
3.
difference
,
between
the
solemne
appointed
worship
of
God
by
the
Church
,
&
the
private
duties
of
thankfulnes
,
salutation
,
&c
you
say
,
the
duties
of
godly
thankfulnes
and
blessing
in
the
name
of
the
Lord
are
and
ought
to
be
here
performed
:
and
that
they
are
not
private
duties
but
publik
,
as
is
this
almes
,
&c.
I
answer
:
By
this
your
plea
,
you
would
seem
to
prove
an
ecclesiastical
communion
in
publick
prayer
,
which
the
dutch
Church
of
this
citie
should
have
with
all
the
poore
in
the
towne
;
even
the
most
irreligious
,
profane
and
heretical
.
And
would
you
thus
grace
their
communion
to
disgrace
our
poore
?
But
indeed
,
you
manifestly
turne
away
from
the
matter
in
hand
.
For
you
deny
not
the
difference
which
we
put
,
neyther
in
trueth
can
you
.
And
as
for
any
publi●k
blessing
,
it
is
knowen
that
the
Magistrates
deputies
performe
this
busines
without
any
publik
prayer
or
blessing
,
eyther
before
or
after
.
Neyther
do
they
require
of
all
or
any
of
the
people
any
prayer
or
blessing
publick
or
private
:
neyther
doe
the
people
performe
it
otherweise
then
by
thankfull
obeysance
of
ech
one
that
receiveth
it
:
as
is
vsually
doen
at
other
times
,
and
in
other
places
of
the
citie
,
for
like
favours
.
Vnto
the
question
made
in
that
book
,
about
the
lawfulnes
to
walk
vp
and
down
in
idol-temples
,
as
they
vse
in
Paules
,
&c.
You
answer
:
that
in
idol-temples
where
idolservice
is
stil
ordinarily
performed
,
we
cannot
lawfully
walk
vp
and
down
,
as
men
vse
to
doe
in
Pauls
:
for
woe
is
denounced
to
men
by
whom
scandals
doe
come
.
Repl.
Behold
how
you
who
keep
Idolies
to
worship
God
in
(
as
Antichrist
consecrated
them
to
that
end
,
)
and
have
so
pleaded
before
for
those
nurseries
of
idolatrie
:
can
now
against
others
,
denounce
woe
,
as
causing
scandals
,
even
for
walking
vp
and
down
in
them
.
But
by
this
your
answer
it
seemeth
that
eyther
the
temples
in
Rome
and
Spaine
,
where
ordinarily
Masse
is
sung
,
are
in
your
judgment
no
idol-temples
,
nor
their
service
idolatrie
:
or
else
,
you
think
it
vnlawfull
to
walk
in
those
temples
.
If
thus
you
hold
,
when
you
shall
so
signify
,
you
shall
hear
what
I
wil
further
say
vnto
it
:
and
to
your
question
about
Baals
temple
also
.
the
publique
worship
of
the
Church
is
ecclesiastical
,
the
almes
here
spoken
of
,
is
political
&
civil
,
&c.
political
and
civil
people
of
all
religion
or
of
no
religion
vpon
occasion
of
the
almes
there
given
,
vpon
occasion
of
the
word
preached
occasionall
and
ordinary
occasionally
delivered
offred
by
chance
:
an
example
whereof
is
set
downe
in
Deut.
19.5
.
not
onely
the
benevolence
given
to
the
ministers
or
Saints
of
Christe
,
but
that
also
which
is
given
to
the
poore
of
any
religion
whatsoever
,
one
or
other
,
is
a
service
and
sacrifice
of
sweet
odour
,
&c.
not
onely
this
almes
we
speak
of
is
not
the
releefe
of
a
citie
,
but
cheefely
the
benevolence
of
a
Church
,
&c.
not
well
nor
rightly
the
Magistrates
of
the
citie
are
not
necessarily
of
the
Church
,
but
onely
such
as
will
.
this
collection
is
not
by
the
appointment
of
the
Church
(
who
have
an
other
ecclesiasticall
collection
by
their
deacons
)
but
by
the
appointment
of
the
Magistrate
.
they
collect
it
not
from
the
Church
onely
in
their
congregation
,
but
from
all
the
citie
also
,
by
every
street
and
house
,
not
the
releefe
of
a
citie
but
cheefely
the
benevolence
of
a
Church
,
&c.
they
collect
it
not
for
the
Church
,
but
for
the
citie
:
and
so
for
the
poore
,
&c.
the
distributors
appoynted
by
the
Magistrats
,
are
not
necessarily
members
,
much
lesse
deacons
of
the
Church
.
they
to
whom
it
is
distributed
,
are
the
poore
of
all
sorts
,
not
in
respect
as
they
are
members
of
any
Church
,
but
as
they
are
poore
and
have
dwelt
for
a
time
in
the
citie
.
between
the
solemne
appoynted
worship
of
God
by
the
Church
,
and
the
private
dueties
of
thankfulnes
salutation
,
&c.
this
distinction
also
could
not
truely
be
applyed
vnto
the
matter
in
hand
for
the
dueties
of
godly
thankfulnes
and
blessing
which
are
and
ought
to
be
here
performed
,
are
not
private
dueties
but
publique
even
as
is
this
almes
that
is
alwayes
publiquely
administred
in
the
presence
of
a
great
multitude
assembled
together
.
by
this
plea
,
I
would
seem
to
prove
an
Ecclesiasticall
communion
in
publique
prayer
,
which
the
dutch
Church
of
this
citie
should
have
with
all
the
poore
in
the
towne
,
even
the
most
irreligious
,
profane
and
heretical
,
&c.
to
disgrace
your
poore
manifestly
turne
from
the
matter
in
hand
:
for
I
deny
not
the
difference
which
you
put
,
neither
in
truth
can
.
could
not
be
truely
applyed
to
this
matter
in
hand
?
As
for
any
publique
blessing
,
it
is
knowne
that
the
Magistrates
deputies
performe
this
busines
,
without
any
publick
prayer
or
blessing
,
either
before
or
after
.
neither
do
they
require
of
all
or
any
of
the
people
any
prayer
or
blessing
publique
or
private
.
Neither
do
the
people
performe
it
otherwise
then
by
thankfull
obeysance
of
ech
one
that
receyveth
it
,
&c.
The
blessing
of
the
Lord
be
vpon
you
:
we
blesse
you
in
the
name
of
the
Lord
:
behold
how
I
who
keep
Idolies
to
worship
God
in
,
&c.
can
now
against
others
,
denounce
woe
,
as
causing
scandalles
,
even
for
walking
vp
and
downe
in
them
:
that
I
shall
heare
what
you
will
further
say
vnto
it
when
I
have
signifyed
vnto
you
,
if
thus
I
hold
,
&c.
in
idol-temples
where
idol-service
is
still
ordinarily
performed
we
cannot
lawfully
walk
vp
and
downe
as
men
vse
to
do
in
Pauls
:
whether
you
held
it
lawfull
for
men
so
to
have
walked
vp
and
downe
in
the
house
of
Baal
,
and
there
to
have
receyved
almes
as
your
people
do
in
these
temples
whereof
we
speak
.
merely
and
properly
idolies
,
yea
very
Idols
:
God
allowes
no
vse
at
all
either
civill
or
ecclesiasticall
of
such
Idolatrous
places
:
abominable
sties
Devilles
houses
very
Idols
TO
your
last
observations
,
of
such
as
heretofore
have
written
against
these
idol
temples
,
and
after
that
wavered
,
or
changed
their
mindes
:
First
,
Mr.
Barrow
(
whose
writings
you
mention
)
wavered
not
nor
changed
his
mind
,
but
was
constant
in
this
,
that
Idol
temples
were
to
be
destroyed
:
and
not
to
be
vsed
for
places
of
Gods
worship
:
let
his
writings
be
viewed
.
As
for
others
whom
you
speak
of
:
if
they
have
changed
their
mindes
,
I
leave
you
if
you
please
,
to
demande
the
reasons
of
themselves
.
I
am
to
answer
for
my self
,
according
to
the
grounds
which
I
mainteine
by
the
scriptures
:
which
if
you
cannot
take
away
by
the
word
of
God
;
the
weaknes
of
men
will
litle
availe
you
.
And
for
such
amongst
our selves
as
walk
not
aright
,
we
shall
look
vnto
them
as
there
is
cause
.
If
I
should
take
this
course
with
you
,
to
gather
the
varietie
of
things
written
about
religion
by
men
of
your
side
,
and
the
change
of
their
judgments
afterward
,
&
their
weak
walkings
,
&c
and
put
them
vpon
you
to
answer
:
you
should
have
work
more
then
ynough
.
And
how
justly
you
retort
my
words
vsed
to
you
about
read
prayer
:
and
apply
them
to
this
of
the
Temples
:
let
any
indifferent
persons
judge
.
For
I
mainteine
our
reasons
set
down
in
our
Apologie
&
refute
your
answers
given
vnto
them
:
but
with
that
question
of
read
prayer
,
you
medle
not
:
though
it
came
in
among
the
synns
shewed
in
my
argument
vnto
you
,
about
the
causes
of
our
separation
.
Mr
Iohnsons
Mr.
Robbinsons
you
are
to
answer
for
yourself
,
&c.
Mr.
Iohnson
M
r.
Robinson
And
for
such
amongst
our selves
as
walk
not
right
,
we
shall
look
vnto
them
as
there
is
cause
.
should
take
this
course
with
vs
,
togather
the
varietie
of
things
written
about
religion
by
men
of
our
side
&
the
change
of
their
judgements
afterward
,
and
their
weak
walkings
,
&c.
put
them
vpon
vs
to
answer
:
I
should
have
work
more
then
ynough
.
the
hellish
errors
taught
by
the
transformed
ministers
,
to
make
men
keep
communion
with
Belial
,
worthy
it
is
to
be
observed
how
the
ministers
of
England
are
come
to
contradict
and
depart
from
their
owne
grounds
for
to
mainteyne
their
corrupt
estate
.
men
will
hardly
be
a
known
of
the
manifold
evills
&
gross
corruptions
,
that
prevayl
in
their
assemblies
therfore
you
are
forced
to
produce
their
owne
writers
to
witness
with
you
:
to
complayne
of
the
sins
that
reigne
among
them
.
if
you
will
yet
resist
,
the
world
may
see
,
that
you
are
condemned
by
yourselves
.
Direction
to
some
principall
things
conteyned
Testimonies
of
the
ministers
of
England
against
the
estate
of
that
Church
,
principal
things
the
High
way
of
the
vpright
man
,
TO
the
other
things
which
I
signified
we
misliked
in
you
:
you
answer
in
general
:
that
the
question
betwixt
vs
is
not
about
all
things
wherin
we
differ
,
but
onely
about
those
things
which
we
hold
to
be
just
causes
of
renouncing
your
communion
.
You
say
Our
separation
or
schisme
is
a
double
iniquitie
and
an
errour
of
errors
,
&c.
and
you
would
have
the
axe
of
our
separation
layd
vnto
the
root
of
your
religion
,
&c.
and
you
account
all
other
differences
,
to
be
a
wandring
from
the
question
.
Herevpon
I
answer
,
that
I
am
willing
to
hold
onely
vnto
the
mayn
causes
of
our
separation
,
and
to
let
other
particulars
rest
,
til
this
question
be
ended
.
For
as
you
began
to
write
,
so
I
gave
you
to
choose
,
&
stil
give
you
,
what
things
to
reason
of
:
&
I
mislike
not
your
choise
.
For
as
I
would
not
willingly
abide
in
any
error
,
so
much
lesse
in
an
error
of
errors
:
though
I
am
yet
perswaded
:
it
is
your
great
syn
so
to
call
it
:
but
let
the
word
of
God
be
judge
between
vs
.
Now
for
our
separation
,
I
set
you
down
an
argument
fortified
with
many
scriptures
&
reasons
:
against
which
,
you
have
not
alleged
anyone
word
of
God
:
let
your
former
answer
be
viewed
.
So
mine
errour
of
errours
if
such
it
be
,
must
remaine
with
me
stil
,
for
my
conscience
cannot
be
convinced
but
by
the
word
of
God
.
You
allege
our
renouncing
of
your
communion
:
and
that
eyther
is
not
(
as
before
I
shewed
you
)
or
it
is
as
you
stood
one
with
the
Church
of
England
in
the
synns
thereof
,
wherin
we
with
you
were
all
once
intangled
.
But
God
of
his
grace
hath
given
vs
repentance
vnto
life
,
and
we
have
manifested
the
particulars
:
you
have
not
so
doen
,
therfore
(
for
ought
that
we
know
)
your
synns
remaine
vpon
you
.
Yea
you
disclaime
our
separation
as
a
schisme
,
in
your
pulpit
,
in
private
,
and
in
printed
works
:
how
can
we
now
give
you
the
right
hand
of
fellowship
,
seing
repentance
from
dead
works
,
is
one
of
the
principles
of
the
doctrine
of
Christ
?
And
for
this
your
particular
congregation
,
here
gathered
,
you
cannot
say
we
renounce
it
or
separate
from
it
,
who
were
never
of
it
:
but
if
any
separation
be
,
I
have
before
shewed
it
is
first
vpon
yourselves
.
I
shal
not
need
therfore
at
this
time
to
make
any
reply
vnto
your
particular
answers
vnto
the
differences
propounded
.
Onely
for
the
present
,
I
put
you
in
minde
that
you
have
not
as
yet
alleged
any
one
word
of
God
for
your
festival
dayes
,
mariage
by
the
minister
consistorie
,
or
communion
of
your
members
with
an
other
Church
,
worship
,
ministerie
,
&c.
so
far
differing
from
yours
in
appearance
.
But
when
these
things
shal
come
to
discussing
,
I
hope
you
wil
not
be
so
barren
.
So
for
the
differences
that
you
allege
from
vs
,
touching
mariage
with
the
members
of
the
Dutch
church
,
mariages
and
divorces
without
authoritie
of
the
Magistrate
,
judging
of
ecclesiastical
causes
on
the
Lords
omitting
and
thrusting
out
in
part
sometimes
the
administration
of
the
word
&
Sacraments
,
and
for
the
ministers
set
maintenance
:
in
the
trial
of
them
,
I
shal
by
Gods
grace
manifest
,
that
in
the
most
we
are
wronged
:
and
for
that
which
we
doe
h●ld
in
any
of
them
,
we
wil
confirm
it
by
the
word
of
God
,
and
reasons
from
the
same
,
otherweise
,
we
wil
reforme
it
.
you
set
downe
an
argument
for
your
separation
fortifyed
with
many
scriptures
,
&c.
Heb.
6.1
how
can
we
give
you
the
right
hand
of
fellowship
,
seing
repentance
from
dead
workes
,
is
one
of
the
principles
of
the
doctrine
of
Christ
?
repentance
from
dead
workes
VNto
your
Conclusion
I
willingly
assent
,
and
by
Gods
grace
shal
endeavour
so
to
doe
:
wishing
the
like
in
you
.
And
vpon
this
occasion
I
shal
put
you
in
minde
of
that
which
in
part
appeareth
in
this
your
writing
,
and
more
fully
in
the
disguised
pamphlets
that
come
out
of
your
congregation
:
how
you
take
a
speciall
delyte
and
think
it
for
your
vantage
,
to
vpbrayd
m●ns
differences
,
to
rake
into
particular
mens
synns
and
infirmities
,
yea
though
they
be
repented
of
,
and
to
blazon
them
abroad
to
the
world
,
for
the
discredit
of
the
cause
which
they
professe
,
or
have
professed
.
If
the
arrowes
of
the
Almighty
did
stick
fast
in
you
,
&
you
felt
your
owne
miserie
:
you
would
no
:
write
after
this
manner
.
If
a
Iew
or
Iulian
apostata
should
gather
and
publish
all
the
open
professed
differences
in
Christendom
,
yea
among
them
that
err
from
the
trueth
:
what
would
this
tend
vnto
,
but
to
the
disgrace
of
Christ
;
and
yet
help
Iudaisme
nothing
.
But
if
the
contentions
and
particular
synns
,
I
say
not
of
all
Christendom
,
but
of
England
or
the
Churches
in
Netherland
,
or
the
like
,
which
you
acknowledge
true
Churches
,
were
thus
blazoned
:
what
a
sink
of
yll
savour
would
be
smelt
.
And
are
there
no
personal
synns
amongst
yourselves
may
we
think
:
that
you
take
such
a
course
.
If
God
herein
should
reward
you
according
to
your
works
,
where
should
you
appeare
?
I
counsell
you
therfore
to
take
a
better
course
.
Errour
may
be
refuted
by
the
word
of
God
,
without
any
such
leaven
of
maliciousnes
:
and
the
truth
needeth
no
such
fleshly
meanes
to
mainteine
it
.
If
you
like
not
of
this
counsel
:
you
may
walk
on
in
the
light
of
your
fyre
,
and
in
the
sparks
that
you
have
kindled
:
but
my
soule
shal
not
come
into
your
secret
:
though
I
shal
not
cease
to
wish
your
welfare
,
so
long
and
so
far
as
I
may
.
think
it
for
our
vantage
,
to
vpbrayde
mens
differences
,
&c.
particular
personal
errours
,
which
they
in
their
publique
doctrine
and
dayly
ministerie
sparse
abroad
,
even
as
that
flood
of
bitter
waters
,
&c.
that
there
arise
such
an
innumerable
heap
of
errours
,
so
many
divers
,
variable
,
inconstant
&
contrarie
opinions
amongst
them
,
that
(
as
the
ignorant
Papists
say
)
it
is
impossible
to
finde
two
of
them
in
one
mind
and
judgement
,
yea
in
any
two
Churches
of
the
land
to
heare
the
same
doctrines
because
indeed
they
preach
either
their
owne
dreames
and
phantasies
,
or
els
their
lucuorations
out
of
humane
writings
,
&c.
Thus
hath
God
in
his
just
judgement
devided
the
tongues
and
confounded
the
language
of
these
Babylonish
builders
,
that
they
almost
agree
not
in
or
vpon
any
thing
;
one
preaching
one
thing
,
another
the
quite
contrary
;
one
building
after
this
sort
,
an
other
after
that
:
one
calling
or
this
law
,
this
thing
,
an
other
for
that
.
Thus
is
their
Kingdome
devided
,
their
estate
confused
,
and
their
house
shall
shortly
be
left
vnto
them
a
raking
into
particular
mens
syns
and
infirmities
disguised
pamphlets
that
are
come
out
of
our
congregation
:
If
the
arrowes
of
the
Almighty
did
stick
fast
in
me
,
&
I
felt
mine
owne
misery
:
I
would
not
write
after
this
maner
.
if
a
Iew
or
Iulian
apostata
should
gather
and
publish
all
the
open
professed
differences
in
Christendome
,
yea
among
them
that
erre
from
the
truth
:
what
would
this
tend
vnto
,
but
to
the
disgrace
of
Christ
:
and
yet
help
Iudaism
nothing
,
&c.
Iulian
the
apostata
there
is
not
almost
one
among
them
that
hath
his
wife
chast
,
or
their
bed
private
:
you
could
not
without
apostasy
so
much
as
heare
the
word
of
God
preached
in
any
of
the
Reformed
dutch
and
French
Churches
,
if
they
be
like
vnto
those
in
this
citie
?
the
reforming
preachers
were
the
greatest
deceyvers
of
the
people
,
vnder
shew
of
holynes
:
it
is
a
blessed
work
of
God
that
the
most
dangerous
seducers
should
thus
first
be
discovered
.
And
are
there
no
personal
sins
amongst
yourselves
may
we
think
,
that
you
take
such
a
course
?
If
God
herein
should
reward
you
according
to
your
works
,
where
should
you
appeare
?
&c.
Mr.
Robinson
God
would
be
provoked
to
suffer
vs
to
fall
into
such
personall
sins
and
evilles
from
which
thousands
of
others
have
bene
preserved
,
Mr.
Ainsworth
,
it
was
much
beyond
my
expectation
,
when
as
I
met
with
your
allegations
of
Rabbines
against
me
in
this
controversy
:
Herevpon
I
enquired
after
your
annotations
on
Genesis
and
Exodus
,
which
before
this
time
,
I
had
not
seene
;
&
there
I
saw
them
so
frequently
alledged
,
with
such
pompe
of
glorious
titles
,
and
vnderserved
honour
given
vnto
them
that
I
supposed
both
the
puritie
and
sufficiencie
of
the
holy
scriptures
to
be
much
eclypsed
and
empaired
thereby
.
For
this
cause
I
have
thought
it
expedient
to
note
some
things
concerning
these
authors
,
for
help
of
the
Christian
readers
that
they
may
be
the
better
able
to
discerne
and
judge
of
them
.
All
vse
of
the
Talmud
I
do
not
condemne
:
There
is
some
vse
of
the
Rabbines
for
vnderstanding
and
learning
of
the
holy
tongue
:
And
a
principall
vse
of
them
is
,
thereby
to
refute
the
Jewes
themselves
from
their
owne
writings
;
and
not
them
onely
,
but
all
such
also
as
dote
vpon
their
writings
in
such
maner
as
you
doe
.
And
to
this
end
have
I
alledged
them
against
you
,
which
otherwise
I
would
not
have
done
:
It
was
far
from
my
thoughts
,
when
I
first
vndertooke
this
controversie
with
you
.
Your
maner
of
quoting
them
,
I
cannot
approove
of
:
many
scandalles
and
errours
I
do
observe
in
your
vse
of
them
.
neither
Angel
nor
spirit
Abraham
whose
vertue
was
great
or
strong
saw
them
as
men
:
but
vnto
Lot
whose
strength
was
evil
they
appeared
as
Angels
.
Chaldee
paraphrast
the
Angel
shall
proclaime
it
every
day
from
heaven
vpon
the
mount
of
Horch
,
the
Prince
of
Ierusalem
Prince
of
Sion
Micael
&
Gabriel
lift
vp
his
eyes
,
and
saw
and
behold
10
Angels
like
vnto
Hamans
10
Sonnes
cutting
downe
the
trees
in
the
royal
garden
,
&c.
the
Angel
Gabriel
had
thrust
him
downe
,
&c.
R.
Simai
when
Israel
had
set
then
forth
with
there
came
60
,
millions
of
Angels
,
and
bound
two
crownes
vpon
every
one
of
the
Israelites
,
one
in
respect
of
another
in
respect
of
but
when
they
sinned
in
the
Calfe
,
there
came
downe
an
120
millions
of
destroying
Angels
,
and
broke
them
off
,
as
it
is
sayd
,
The
Children
of
Israel
pluckt
of
their
ornaments
we
will
destroy
this
place
Chaldee
paraphrast
R.
Solomon
Iarchi
the
divels
also
they
are
living
bodies
,
having
an
vnderstanding
soule
;
that
they
have
imagination
,
election
,
will
,
an
vnderstanding
of
their
operations
,
&c.
ps.
19.1
.
The
heavens
declare
the
glory
of
God
:
that
man
is
far
wide
from
the
truth
,
that
thinks
this
to
be
spoken
in
respect
of
that
which
appeares
in
them
:
seing
that
in
the
Hebrew
tongue
,
that
word
of
counting
or
declaring
is
not
attributed
but
vnto
the
thing
that
hath
vnderstanding
,
&c.
No
man
but
a
foole
or
an
adversary
of
the
truth
will
contradict
this
proofe
which
is
taken
from
the
words
of
the
Prophets
.
The
starres
of
the
morning
praised
me
together
,
Iob.
38.7
.
Gen.
1.16
.
Deut.
4.19
.
that
they
must
needes
apprehend
and
know
all
things
which
they
governe
,
&c.
the
heavens
by
their
motions
do
make
sweet
and
pleasant
sounds
,
though
there
be
many
things
that
hinder
vs
from
hearing
those
strong
and
sweet
sounds
,
&c.
R.
Solomon
Rambam
,
R.
Menachem
Rakanat
,
R.
Bechai
Ioshua
and
Caleb
their
shadow
is
departed
from
them
:
when
the
lights
are
eclypsed
it
is
an
evill
signe
for
ever
:
And
whereas
it
is
sayd
,
be
not
afrayd
of
the
signes
of
heaven
,
when
you
do
the
will
of
God
,
ye
have
no
need
to
care
for
the
vengeance
.
that
the
fift
commandement
hath
reference
vnto
the
sphere
of
because
it
teacheth
concerning
peace
and
righteousnes
and
mercy
,
&c.
That
the
sixt
commandement
,
Thou
shalt
not
kil
,
hath
reference
vnto
because
it
teacheth
vs
concerning
the
shedding
of
blood
and
woundes
,
&c.
That
the
seventh
commandement
hath
reference
to
that
teacheth
concerning
the
Bed
,
&c.
Ragnah
or
evill
is
before
you
,
Gen.
15.5
Maasch
thorah
megnorer
el
hatsedek
R.
Samuel
bar
Isaak
Behold
,
the
Cloudes
of
the
morning
there
is
no
ioy
in
them
,
as
it
is
written
,
your
goodnes
is
as
a
morning
Cloud
,
Hos.
6.
R.
Shimeon
ben
Iochai
R.
Isaak
bar
Abidemi
R.
Ieremiah
ben
Eleazar
God
created
the
first
man
with
two
faces
or
persons
,
as
it
is
sayd
Ps.
139.5
,
thou
hast
fashioned
me
behind
and
before
.
male
&
female
R.
Nachman
bar
Chasda
ietser
tob
,
&
ietser
ragh
,
All
these
things
will
God
work
thrise
with
a
man
.
ki
gamal
li
because
he
hath
delivered
my
soule
from
the
Camel
:
R.
Solomon
R.
Iehudah
R.
Nehemiah
R.
Aba
R.A.
Ioseph
Tubal
cain
he
shall
comfort
vs
his
tent
Cham
saw
the
nakednes
of
his
father
:
The
first
man
had
but
two
sonnes
and
one
slew
the
other
for
the
possession
of
the
world
,
but
our
father
hath
three
sonnes
and
yet
he
seeke
to
have
a
fourth
.
I
will
give
vnto
a
place
Abram
&
Noah
with
God
before
me
Then
Haron
dyed
before
the
face
of
Terah
his
Father
,
in
vr
of
the
Chaldees
:
three
hundred
&
eighteene
three
hundred
and
eighteene
Timnath-heres
,
Iudg.
temunath
Heres
This
is
he
that
made
the
Sun
to
stand
still
,
&c.
(
dom
Dom
,
Dom
1.
Chro.
26.8
Elias
Levita
Rabba
bar
Channah
Mr.
Smith
Mr.
Iohnson
Mr.
Smith
Mr.
Iohnson
Mr.
Ainsworth
wo
vnto
the
craw
Chaldee
paraphrast
The
beasts
on
a
thousand
mountaines
,
which
hath
hornes
&
hoofes
Chaldee
paraphrast
Rabbi
Iehoshua
Leviathan
,
R.
Iehuda
R.
Ionathan
Iob.
40.20
.
Wilt
thou
draw
out
Leviathan
with
a
hooke
?
the
weedes
were
wrapt
about
his
head
,
jam
suph
red
Sea
Ion.
1.17
Eliphaz
,
Bildad
&
Zophar
Chaldee
paraphrast
Chaldee
paraphrast
Psal.
1.3
Iewish
forbidden
fables
of
which
there
are
too
many
you
passe
them
over
as
vnproffitable
.
Thargum
Ierusalemy
R.
Solomon
Iarchi
vnproffitable
Iewish
fable
R.
Menachem
S.
Denys
Maimony
&
R.
Menachem
sheliach
tsibbur
Exo.
24,10
fine
linnen
twisted
six
double
thred
eight
double
thred
twelve
times
double
woven
with
28
threds
wonderfull
Numbrer
they
say
some
things
also
you
note
from
them
,
not
as
approving
them
yourself
absolutely
,
but
leaving
them
to
further
consideration
of
the
prudent
.
R.
Menachem
Abraham
cleaved
vnto
the
condition
of
mercie
,
for
that
is
the
south
of
the
world
:
and
therfore
all
Abrahams
iourneyes
were
towards
the
South
:
But
they
except
Moses
,
as
the
scripture
also
doth
,
Numb.
eleven
degrees
of
prophesie
R.
Abraham
aben
Ezra
,
R.
David
Kimchi
,
and
R.
Sol.
Iarchi
Iaakob
is
a
name
that
noteth
infirmitie
,
&c.
the
Church
,
when
speech
is
of
her
infirmitie
,
is
often
called
Iaakob
:
&
when
her
glorie
and
valour
is
signifyed
,
she
is
called
Israel
:
as
throughout
the
scriptures
may
be
observed
:
leave
them
to
further
consideration
of
the
prudent
.
R.
Ismael
,
R.
Akiba
,
R.
Iehuda
R.
Schimean
vehaijnu
R.
Akiba
R.
Akiba
abal
roeh
ani
,
&c.
R.
Iehuda
vehalacah
cachachamim
vehalacah
cerabbi
Iehuda
R.
Iuda
pesulim
lehagned
R.
Iaakob
Arba
Turim
one
of
every
side
,
&
on
every
corner
,
and
every
way
one
.
R.
Iehoschua
ben
levi
Chalde
paraphrast
there
is
no
Messias
for
Israel
.
R.
Thanchom
Esa.
9.
from
the
vttermost
part
of
the
earth
we
have
heard
prayses
,
glory
to
the
just
,
&c.
R.
Samuel
bar
Nachman
&
R.
Ionathan
Let
their
bones
be
broken
that
count
the
times
.
R.
Eliezer
according
to
the
yeares
that
they
had
seene
evill
,
according
to
the
yeares
that
they
wandred
in
the
wildernes
,
R.
Eleazar
ben
Azaria
according
to
the
yeares
of
one
King
,
Esa.
Dor
Dorim
a
generation
and
generations
R.
Dosa
with
Gen.
from
the
yeare
of
the
Lord
R.
Nachman
bar
Isaak
Esa.
54.9
.
R
,
Ichudah
and
R.
Samuel
As
a
bridegroome
is
glad
over
the
bride
,
so
shall
thy
God
reioyce
over
thee
,
Esa.
with
Psal.
R.
Chanina
Lam
.
1.16
Bab.
Thalmud
in
Ioma
Cap.
1.
Fol.
21.
The
want
of
H
,
sheweth
the
want
of
five
things
in
the
second
temple
,
which
had
bene
in
the
first
,
namely
,
1.
The
ark
,
with
the
mercie-seat
and
Cherubims
:
2.
The
fyre
(
from
heaven
)
3.
The
maiestie
or
divine
presence
:
)
4.
The
holy
Ghost
:
5.
And
the
vrim
&
Thummim
.
Eccabda
I
will
be
glorifyed
Thalmud
Ierusalemy
D.
Rai
the
fire
:
the
arke
:
vrim
and
Thummim
:
the
anoynting
oyle
:
the
holy
ghost
:
Talmud
Babylonique
the
anoynting
oyle
the
ark
,
the
mercy
seat
,
the
Cherubims
,
the
fire
,
the
divine
presence
,
and
vrim
&
Thummim
:
David
Kimchi
R.
Solomon
Iarchi
Aben
Ezra
Thalmud
Ierusalemy
R
:
Acha
Babylonian
Thalmud
holy
Ghost
thorah
abschebicthab
thorah
schebeal
peh
R.
Aben
Ezra
the
ioy
of
their
heart
and
the
health
of
their
bones
,
there
is
no
difference
R.
Solomon
Iarchi
ordinances
and
lawes
which
the
Lord
commanded
Moses
to
teach
Israel
Deut.
4.14
.
Chaldee
paraphrast
kisses
of
the
mouth
,
Cant
1.1
.
Thargum
Ierusalemy
white
with
milke
bakian
bahalacah
sweet
spices
a
vertue
&
no
vertue
a
vertue
for
which
they
receyve
a
reward
:
a
vertue
,
then
which
none
is
more
excellent
,
R.
Solomon
when
they
say
that
the
right
hand
is
the
left
,
or
that
the
left
hand
is
the
right
hand
:
and
how
much
more
when
they
say
that
the
right
hand
is
the
right
hand
,
and
that
the
left
hand
is
the
left
hand
?
to
himself
:
not
betrothed
her
,
betrothed
her
to
himself
Moses
hearing
it
of
God
,
did
by
his
spirit
,
write
both
.
Ianus
Bifrons
the
Hebrew
hath
both
readings
,
the
first
in
the
line
,
the
later
in
the
margine
:
Sebastian
Munster
Rob.
Stephanus
R.
Isaak
Bar
Shimeon
the
Greek
hath
both
readings
,
&c.
Arias
Montanus
the
writing
differeth
in
the
eye
,
but
hath
no
difference
in
the
eare
:
so
Moses
hearing
it
of
God
,
did
by
his
spirit
,
write
both
.
lo
,
not
lo
,
not
lo
,
to
himself
in
writing
of
them
one
hath
degenerated
into
the
other
Elias
Levita
in
52
places
of
these
divers
readings
,
is
written
in
the
beginning
of
a
word
,
and
the
Masorites
will
have
it
be
read
And
on
the
contra
in
56.
places
is
written
in
the
beginning
of
a
word
and
they
read
it
Againe
in
70.
places
is
written
in
the
middes
of
a
word
and
they
read
it
&
pronounce
it
as
The
Hebrew
Doctours
(
in
Thalmud
Bab.
in
Nedarim
,
Chap.
4
Fol.
37.
B
)
say
,
The
words
read
and
not
written
,
and
written
and
not
read
,
were
the
tradition
of
Moses
from
(
mount
)
Sinai
:
that
is
,
as
the
Hebrew
Scholion
on
that
place
noteth
,
so
Moses
receyved
in
Sinai
,
&
delivered
to
Israel
.
Halacah
lemoshe
missinai
a
tradition
of
Moses
from
(
mount
)
Sinai
.
Ben
Modar
R.
Iosei
bar
Chanina
write
thee
&
engrave
for
thee
two
tables
of
stone
,
R.
Iochanan
he
spread
the
covering
over
the
tabernacle
,
&c.
R.
Solomon
R.
Tanchuma
R.
Iohanan
R.
Romanus
R.
David
Kimchi
Don
Isaak
Abarbinel
hephsed
,
balbul
R.
Iacob
ben
Chajim
Nedar
.
c.
4
f.
37.
R.
Moses
mikkotsi
R.
Iacob
ben
Chajim
Elias
Levita
tradition
of
Moses
from
mount
Sinai
:
Ruth
,
of
Samuel
,
Kings
,
of
Ieremie
and
Ezekiel
.
Ezekiel
and
Ieremie
Ieremy
and
Ezekiel
tradition
of
Moses
from
mount
Sinai
,
&c.
write
both
writing
both
the
divers
readings
not
betrothed
her
and
betrothed
her
to
himself
,
Ibid.
vers.
8
Exo.
21,8
gold
and
a
multitude
of
precious
stones
,
but
the
lippes
of
knowledge
are
a
precious
Iewell
:
jods
,
Gen.
2.7
lo
,
not
:
and
lo
,
to
himself
Hebrew
scholion
read
and
not
written
Hebrew
scholion
In
the
bookes
or
copies
which
we
have
it
is
both
written
&
read
:
neither
is
it
mentioned
in
the
Masorah
among
the
words
that
are
read
and
not
written
.
written
and
not
read
R.
Nissim
R.
Iacob
ben
Chajim
R.
Solomon
Iarchi
Elias
Levita
they
are
all
plaine
to
them
that
will
vnderstand
&
straight
to
them
that
would
finde
knowledge
:
Zeboim
Gen.
10.19
.
go●im
,
Gen.
25.23
.
Ioush
,
Gen.
36.5
2.
Sam.
8.3
Ierem.
51.3
Thamar
,
Gen.
whales
Gen.
doroth
Gen.
al
tikri
bejah
jehovah
tsur
ghnolamim
behibbaream
,
when
they
were
created
:
al
tikri
,
read
not
,
behibbaream
,
thou
hast
broken
the
teeth
of
the
wicked
:
al
tikri
R.
Meir
There
was
litle
Beniamin
their
ruler
in
a
traunce
these
things
applyed
to
Christs
times
and
after
one
very
mysticall
was
converted
in
a
traunce
or
ecstasie
,
&c.
Beniamin
the
least
is
here
put
first
:
so
in
the
heavenly
Ierusalem
the
first
foundation
was
a
Iasper
,
on
which
Beniamins
name
was
graven
,
&c.
Elias
Levita
sam
deres
scham
deres
al
tikri
The
Chaldee
version
in
this
and
other
the
like
places
,
translateth
according
to
the
margine
:
an
evident
proof
that
these
divers
readings
were
not
added
by
the
Maforites
,
as
some
think
:
seing
the
Masorites
were
not
so
ancient
.
Chaldee
version
Chaldee
paraphrast
Arabique
version
Persian
Thargum
gardan
o
,
Gen.
perasaue●
,
Deut.
Chaldee
version
Chaldee
paraphrast
divers
readings
evident
proofe
Chaldee
versions
Chaldee
paraphrasts
I
have
killed
or
would
kill
a
man
,
&c.
I
have
not
killed
a
man
:
have
I
not
killed
I
have
that
I
should
beare
sin
for
him
,
or
that
my
seed
should
be
consumed
for
him
:
R.
Solomon
well
being
given
vnto
them
from
the
wildernes
,
went
with
them
downe
into
the
vallies
,
and
ascended
with
them
vp
vnto
the
hilles
and
high
places
,
there
was
a
portion
of
the
law
giver
hid
:
Moses
the
great
scribe
of
Israel
was
buried
in
the
inheritance
of
Gad
,
R.
Ionathan
ben
vzziel
in
the
houre
that
he
vsed
to
fit
and
study
the
law
,
every
bird
that
flew
over
him
was
presently
burnt
:
R.
Eliezer
,
and
Tabor
,
Hermon
,
&
Carmel
Haman
;
of
Roome
Chaldee
paraphrast
sixteen
faces
sixtie
foure
faces
foure
wings
sixteen
wings
two
hundred
fiftie
&
six
wings
,
&c.
who
is
this
that
reveales
my
secret
to
the
sonnes
of
men
?
Let
it
suffice
thee
the
time
of
Messias
R.
Ioseph
the
blinde
two
hundred
&
fifty
strokes
vpon
them
in
his
great
anger
,
by
the
hand
of
wicked
devilles
.
Lilith
queene
of
Zemargad
six
hundred
&
fourescore
a
hundred
and
fourescore
Chaldee
paraphrast
David
,
Daniel
,
and
his
companions
,
and
the
King
Messias
:
Hezekias
and
Iosias
lo
,
not
;
and
lo
,
to
himself
.
the
Greek
copies
here
varie
,
some
having
,
other
some
and
so
Theodotio
and
symmachus
also
translated
,
both
,
of
great
authoritie
,
especially
the
Greek
,
honoured
even
by
the
Apostles
in
their
so
often
following
not
onely
the
words
but
even
the
theologicall
exposition
.
Esa.
11.10
.
with
Rom.
15.12
.
In
Prov.
3.34
.
with
Iam.
4.6
.
In
Prov.
11.31
,
with
1
Pet.
4.18
.
In
Esa
42.4
.
with
Mat.
12.21
.
Ptolomaeus
Philadelphus
law
onely
R.
Iaakob
in
the
eight
day
of
the
moneth
Tebeth
,
because
then
the
law
was
written
in
Greek
in
the
dayes
of
king
and
that
there
was
darknes
in
the
world
for
three
dayes
.
D.
Whitaker
Onkelos
and
Ionathan
Prov.
8.22
.
he
hath
created
me
in
the
beginning
of
his
wayes
:
he
hath
possessed
me
both
,
of
great
authoritie
the
Apostles
do
so
often
follow
not
onely
the
words
,
but
even
the
Theologicall
exposition
Symmachus
&
Theodotio
Elias
Levita
vahalo
hammasorah
,
hi
sig
lethorah
:
Is
not
the
masora
,
the
hedge
of
the
law
?
Solomons
bed
are
the
tradition
or
masoreth
and
their
signes
,
least
the
law
should
be
forgotten
in
the
captivity
.
R.
Solomon
Chaldee
paraphrast
the
60.
letters
Aben
Ezra
Gen.
33.4
Therfore
the
word
is
extraordinarily
noted
in
the
Hebrew
with
three
pricks
over
it
,
as
leading
the
reader
to
observe
well
this
matter
:
Rabbi
Iann●…
sayd
the
pricking
doth
shew
that
Esau
sought
not
to
kysse
Iaakob
,
but
to
bite
him
:
and
his
neck
became
marble
,
so
that
the
teeth
of
that
wicked
one
were
set
on
edge
.
Therfore
also
it
followeth
,
And
they
wept
to
wit
,
one
for
his
neck
,
th'
other
for
his
teeth
.
R.
Solomon
Gen.
34,31
In
the
Hebrewe
the
first
letter
is
extraordinarily
great
,
for
some
hidden
meaning
,
What
if
it
be
,
to
signify
the
stout
and
big
words
of
these
yong
men
to
their
father
?
So
a
litle
letter
is
vsed
before
in
to
signify
moderation
without
excesse
in
Abrahams
weeping
.
Gen.
23.
BAcAH
,
WEpTE
Mr.
Cluse
preaching
from
humane
apocryphal
catechismes
Gen.
33.4
R.
Iudah
Moses
on
a
certaine
time
ascending
on
high
,
he
found
the
holy
blessed
God
binding
crownes
vpon
the
letters
Akibah
been
Ioseph
O
Lord
of
the
world
hast
thou
such
a
man
as
this
,
and
dost
thou
deliver
thy
law
by
mine
hand
?
R.
Akiba
Gen.
19.33
when
she
rose
vp
the
flock
the
,
R.
Solomon
to
vs
and
to
our
Children
The
letters
in
Hebrue
of
this
word
and
of
his
name
are
the
same
,
the
order
onely
changed
:
the
like
whereof
is
before
in
Noes
name
and
Grace
,
Gen.
6.8
.
as
our
Lord
Christe
was
to
come
of
Heb.
7.14
.
so
God
would
have
no
wicked
man
to
be
his
progenitour
.
quiet
sleep
without
cark
and
sorow
:
Therfore
also
the
Hebrue
word
is
written
with
,
a
quiet
dumm
letter
,
(
otherweise
then
vsual
)
to
denote
the
more
quietnes
.
Masora
magna
,
&
parva
Elias
Levita
maphkin
Aleph
Elias
Levita
Ps.
94.5
.
Gen.
20.6
,
more
quietnes
a
quiet
dumm
letter
by
the
heavens
&
earth
in
Gen.
1.1
.
the
world
&
all
things
therein
:
things
visible
and
invisible
:
seem
also
to
imply
so
much
having
the
first
and
last
letter
of
the
Hebrew
alphabet
,
and
so
being
of
generall
comprehension
:
&
of
plaine
demonstration
The
ancient
Iewes
had
an
expectation
of
recovery
of
this
losse
by
Christe
,
though
now
they
are
ignorant
of
him
:
for
they
write
of
7
things
which
the
King
Christ
shall
shew
unto
Israel
,
two
of
which
are
the
garden
of
Eden
and
the
tree
of
life
.
R.
Elias
ben
Mosis
,
in
sepher
reshith
chocmah
,
fol.
412.
Also
expounding
that
in
Song
1.3
.
the
King
hath
brought
me
into
his
Chambers
:
Our
Doctours
of
blessed
memorie
,
have
sayd
,
that
these
are
the
Chambers
of
the
garden
of
Eden
.
And
againe
,
there
are
also
that
say
of
the
tree
of
life
,
that
it
was
not
created
in
vayne
,
but
the
men
of
the
resurrection
shall
eat
thereof
,
and
live
for
ever
R.
Menachem
on
Gen.
3.
And
by
the
(
or
paradise
)
it
seemes
they
understood
the
Kingdome
of
heaven
,
for
the
chalde
Paraphrast
on
Song
.
4.12
.
saith
,
as
the
garden
of
Eden
into
which
no
man
hath
power
to
enter
;
but
the
iust
,
whose
soules
are
sent
thither
,
by
the
hands
of
Angels
now
they
are
ignorant
of
Christe
,
Chaldee
paraphrast
two
Christes
Cant.
4.5
,
and
7.3
.
Thy
two
breasts
are
as
two
young
roes
that
are
twinnes
,
Messias
the
sonne
of
David
,
and
Messias
the
sonne
Ephraim
.
the
Kingdome
of
heaven
Chaldee
paraphrast
who
is
this
that
commeth
vp
out
of
the
wildernes
,
the
mount
of
oyntment
shall
be
divided
,
the
dead
of
Israel
shall
ascend
from
vnder
it
,
also
the
dead
that
dyed
in
the
captivitie
shall
come
the
thorny
way
from
vnder
the
earth
and
shall
ascend
from
vnder
the
mount
of
oyntment
or
of
olives
.
Aben
Ezra
Sebast
.
Munster
Chaldee
paraphrast
but
the
house
of
the
sanctuary
to
come
,
which
is
to
be
built
in
the
dayes
of
Messias
the
King
,
shall
be
much
more
beautifull
in
that
the
walles
thereof
shal
be
of
the
cedars
of
the
garden
of
Eden
.
and
there
we
shall
keep
the
feast
with
the
Leviathan
,
and
we
shall
drink
the
old
red
wine
,
which
hath
bene
layd
vp
in
the
grapes
from
the
day
that
the
world
was
created
,
and
of
the
pomegranate
fruits
which
are
prepared
for
the
iust
in
the
garden
of
Eden
.
R.
Menachem
was
not
created
in
vaine
Elias
ben
Moses
Reshith
chocmah
the
garden
of
Eden
:
and
the
tree
of
life
the
throne
of
glory
:
the
lifting
vp
of
and
his
company
:
Hell
;
the
godly
and
the
iust
:
all
the
living
and
the
dead
:
they
expected
a
recovery
of
the
former
losse
:
the
Kingdome
of
heaven
the
throne
of
glory
jetser
haragh
Abraham
,
Isaak
,
Iaakob
,
Henoch
,
Moses
,
Ishai
,
David
:
Ioseph
,
Ioshua
,
Samuel
,
Elias
,
Esaias
,
&c.
And
that
the
Iewes
vnderstood
not
these
things
carnally
,
appeareth
by
these
words
of
theirs
.
In
the
world
to
come
there
is
no
eating
or
drinking
,
nor
any
other
of
the
things
,
which
the
bodies
of
the
Sonnes
of
Adam
,
have
need
of
in
this
world
:
as
sitting
and
standing
and
sleep
,
and
death
&
sorow
and
mirth
and
the
like
:
so
our
ancient
wisemen
have
sayd
,
In
the
world
to
come
,
there
is
no
eating
nor
drinking
nor
vse
of
mariage
but
the
iust
do
sit
with
their
crownes
vpon
their
heads
,
and
have
the
fruition
of
the
glory
of
the
Maiesty
of
God
.
Maimony
in
misn
.
treat
.
of
Repentance
,
Chap.
8.
Sect.
2.
world
to
come
Elias
Levita
Don
Isaak
Abarbinel
R.
Abraham
Aben
Ezra
then
they
shall
be
delighted
with
Leviathan
,
with
Ziz
,
and
with
Behemoth
,
and
shall
dye
againe
the
second
time
,
and
shall
live
againe
at
there
surrection
of
the
dead
in
the
world
to
come
,
where
they
do
not
eate
or
drinke
,
but
onely
enioy
the
brightnes
of
Schecinah
,
or
the
divine
presence
.
every
King
of
the
gentiles
should
count
it
their
honour
to
give
their
daughters
vnto
him
:
and
though
Kings
daughters
were
his
wives
,
yet
the
Queene
an
Israelitesse
should
sit
at
his
right
hand
in
a
crowne
of
the
gold
of
Ophir
,
That
his
other
wives
should
come
vnto
him
at
certaine
times
when
they
were
called
to
enter
in
vnto
the
King
,
but
that
the
Queene
his
cheefe
wife
should
evermore
be
in
his
bed
chamber
,
that
after
he
had
lived
many
yeares
he
should
dye
with
honour
&
his
Sonne
should
reigne
after
him
and
his
sonnes
Sonne
,
the
cup
whereof
David
shal
drink
in
the
world
to
come
conteyneth
two
hundred
,
one
and
twentie
measures
or
logs
:
as
it
is
sayd
,
my
cup
is
full
:
revaiah
according
to
the
Gematria
is
so
:
ps.
23.5
.
Cosirevaiah
,
my
cup
is
full
in
the
world
to
come
,
there
is
neither
eating
nor
drinking
,
in
the
world
to
come
there
is
neither
body
nor
bodily
substance
but
the
soules
of
the
righteous
alone
without
bodies
,
as
the
ministring
Angels
without
bodie
.
it
is
made
plaine
vnto
thee
that
there
is
no
body
there
because
there
is
no
eating
&
drinking
there
,
no
body
there
,
but
a
bundle
of
life
,
all
the
good
things
that
the
prophets
prophecyed
of
for
Israel
,
they
were
nothing
els
but
things
for
the
body
,
which
Israel
shall
enioy
in
the
dayes
of
the
King
Messias
,
in
the
time
that
he
shall
turne
the
Kingdome
to
Israel
,
The
Ancient
Iewish
Rabbines
acknowledged
this
Angel
to
be
Christe
:
Our
doctours
of
blessed
memorie
(
R.D.
Kimchi
,
on
Hos.
12.4
.
)
have
sayd
this
Angel
was
Michael
:
and
of
him
he
saith
(
Gen.
48.16
.
)
the
Angel
that
redeemed
me
from
all
evil
.
Micael
is
Christe
the
Arch-Angel
,
Dan.
10.21
.
Iude
9.
Rev.
12,7
.
Later
Rabbines
do
feigne
,
that
this
was
Esaus
Angel
,
who
sought
to
hinder
Iacob
,
R.
D.
Kimchi
Ioseph
Kimchi
of
blessed
memorie
R.
Solomon
Iarchi
David
Kimchi
blessed
memorie
R.
Solomon
perush
rabbothenu
Chaldee
paraphrast
Chaldee
paraphrast
Michael
and
Gabriel
to
cary
the
Chariot
of
the
divine
maiestie
,
By
the
maiestie
or
divine
presence
of
the
Lord
,
which
the
Hebrewes
call
we
may
well
vnderstand
Christe
:
for
the
Hebrewes
vsually
distinguish
this
from
God
the
Father
:
and
say
;
there
is
no
comming
before
the
blessed
and
most
high
King
,
without
schecinah
.
R.
Menachem
on
Levit.
10.
Our
saviour
more
plainely
saith
,
No
man
commeth
vnto
the
Father
but
by
me
,
Ioh.
14.6
.
Of
him
the
ancient
Iewes
seeme
to
speak
,
vnder
this
name
though
at
this
day
they
despise
their
salvation
.
See
before
on
dispising
their
salvation
habitation
or
dwelling
there
is
no
comming
before
God
without
Schecinah
,
Every
Priest
that
speaketh
not
by
the
holy
Ghost
,
and
on
whom
the
divine
maiestie
resteth
not
:
they
enquire
not
by
him
.
Ioh.
14.6
God
the
Father
R.
Moses
Bar
Maimon
where
so
ever
this
word
is
spoken
of
God
,
it
signifieth
the
firmnes
of
his
glory
,
that
is
,
of
his
glory
created
in
that
place
,
or
the
firmnes
of
his
care
abiding
vpon
any
thing
:
And
the
Lord
shall
create
vpon
every
place
of
mount
Sion
and
the
assemblies
thereof
a
cloude
and
smoke
by
day
,
&c.
Hillel
the
old
man
had
80.
disciples
:
30
,
of
them
were
worthy
that
the
should
rest
vpon
them
,
as
vpon
Moses
:
other
30.
of
them
were
worthy
that
the
Sun
should
stand
still
vnto
them
,
as
vnto
Ioshua
the
son
of
Nun
:
20
of
them
,
were
of
a
middle
sort
,
&c.
Schecinah
the
more
high
degree
Michael
,
Gabriel
,
Nuriel
and
Raphael
Thargam
or
Chaldee
paraphrast
Pf.
110.1
.
The
Lord
sayd
in
his
word
,
&c.
Shecinta
or
Schecinah
of
the
Lord
is
at
thy
right
hand
:
his
hands
)
or
,
his
hand
:
that
is
,
ech
of
his
hands
:
the
Hebrew
hath
both
readings
:
the
first
by
the
vowels
and
margine
:
the
other
by
the
letters
in
the
line
.
barrs
or
ghnammudan
,
pillars
Tabbeghnothan
,
rings
,
Exo.
jadau
&
berichan
it
is
written
by
the
letters
in
the
line
which
signifieth
by
which
name
the
pleasant
and
glorious
Land
of
Israel
is
called
,
in
Ezek.
20.6
.
But
by
the
vowels
and
in
the
margine
noted
to
be
read
as
being
vnworthy
the
pleasant
name
.
it
is
written
by
the
letters
in
the
line
Elias
Levita
Kamets
;
Zebiim
vnworthy
the
pleasant
name
Chaldee
paraphrast
the
one
to
give
light
vnto
the
ordinances
of
Moses
touching
the
externall
practise
of
them
,
in
the
common
wealth
of
Israel
,
which
the
Rabbines
did
record
,
and
without
whose
help
,
many
of
those
legall
rites
(
especially
in
Exodus
and
Leviticus
)
will
not
well
be
vnderstood
,
&c.
to
convert
the
soule
give
wisedome
vnto
the
simple
,
and
to
enlighten
their
eyes
will
not
be
well
vnderstood
without
help
of
Rabbines
:
the
law
written
cannot
be
expounded
or
made
plaine
without
the
help
of
the
mouth
tradition
:
Babylonian
Thalmud
It
is
a
ly
against
the
truth
to
say
,
that
the
holy
Bible
which
we
have
written
,
doth
not
sufficiently
express
divers
mysteries
of
vs
to
be
beleeved
:
we
hold
that
you
have
poysoned
all
the
fountaines
of
sincere
doctrine
and
pervert
the
whole
Testament
,
&
turne
away
the
practise
thereof
by
your
damnable
false
expositions
,
yea
that
you
teach
not
one
poynt
sincerely
.
R.
Iohanan
R.
Iosei
Beth
tephillathi
;
The
house
of
my
prayer
:
R.
Zutra
bar
Tobijah
Ps.
7.11
with
Mica
Exod.
33.14
R.
Hanina
R.
Iohanan
his
hand
hath
founded
the
earth
,
and
his
right
hand
hath
spread
out
the
heavens
:
she
put
her
hand
to
the
nayle
,
and
her
right
hand
to
the
hammer
of
the
workmen
,
Iudg.
astonishing
of
Satan
Iehovah
,
Adonai
,
Eloah
,
Elohim
,
Ehich
,
Shaddai
,
Tsebaoth
:
Maccath
Marduth
,
&c.
is
my
name
for
ever
,
and
this
is
my
memorial
Exod.
there
shal
be
one
Lord
,
and
his
name
one
,
some
of
them
are
to
be
read
and
expounded
:
are
to
be
read
and
not
expounded
:
and
some
of
them
neither
to
be
read
nor
expounded
all
the
bookes
of
the
Prophets
and
Cethubim
shall
ceasse
in
the
dayes
of
Messias
,
except
the
volume
of
Ester
:
behold
it
shall
continue
as
the
5.
bookes
of
the
law
and
as
the
traditions
of
the
law
delivered
by
mouth
,
which
are
not
to
ceasse
for
ever
.
Iehoshua
ben
Levi
Chone
Hammagal
O
Lord
of
the
world
,
thy
Children
direct
their
eyes
vnto
me
,
knowing
that
I
am
deare
vnto
thee
as
a
Childe
vnto
his
Father
:
I
sweare
by
thy
holy
name
,
that
I
will
not
depart
hence
,
vntill
thou
have
pitie
vpon
thy
infants
:
R.
Solomon
Iarchi
I
will
stand
vpon
my
watch
,
ghnugah
ghnag
Habakuk
I
will
not
depart
hence
vntill
I
heare
what
he
will
say
vnto
me
,
&c.
taschmish
hammittah
the
Prophet
shall
fall
with
thee
in
the
night
:
Mica
.
3.6
of
pride
of
errour
halacah
lemosheh
Missinai
R.
Ismael
R.
Asher
ben
Azzai
R.
Iehoshua
encrease
and
multiply
he
shall
not
take
vnto
his
neighbour
to
see
to
be
witnesses
he
went
to
be
a
witnesse
he
went
to
see
especially
in
Exodus
&
Leviticus
schel
Tsadikim
gemurim
schel
Benonijim
lecaph
zacuth
lecaph
chobah
seek
the
Lord
while
he
may
be
found
,
The
schoole
of
Schammai
the
schoole
of
Hillel
Elias
Levita
mem
,
Numb.
R.
Iehudah
ben
Bathirah
R.
Akiba
R.
Iose
to
call
the
Sabath
a
delight
.
i.
Oneg
.
delight
thyself
in
the
Lord
,
and
he
shall
give
thee
thine
hearts
desire
,
ps.
37.4
.
R.
Chaia
Aboth
melacoth
Toledoth
melacoth
R.
Eliezer
Then
the
heaven
and
the
earth
were
finished
&
all
the
hoste
of
them
:
Gen.
2.1
.
Behold
,
this
coale
hath
touched
thy
lippes
;
thine
iniquity
shal
be
taken
away
and
thy
sin
purged
.
R.
Iose
R.
Simeon
ben
Lakish
Exo.
31.17
,
and
in
the
seventh
day
he
rested
and
was
refreshed
;
schabbath
vaijnnaphesch
.
R.
Samuel
bar
Nachmani
Resh
Lakish
neshamah
iattirah
Resch
Lakish
schabbath
vaijnnaphesch
Turnus
Rophus
R.
Akiba
it
doth
as
well
become
the
Iew-doctours
to
expound
the
holy
scripture
,
as
it
doth
a
wild
bore
to
dig
a
vineyard
.
many
of
those
legal
rites
especially
in
Exodus
and
Leviticus
,
will
not
be
wel
vnderstood
without
the
help
of
the
Rabbines
.
the
bending
of
the
head
,
with
the
face
toward
the
ground
,
was
for
to
escape
judgement
and
the
bowing
of
themselves
(
or
worshipping
,
)
was
for
to
obtaine
mercy
:
and
that
the
bending
of
the
head
was
before
the
worshipping
:
according
to
the
mysterie
of
the
sin
offring
before
the
burnt
offring
.
He
that
kicked
his
neighbour
with
his
foote
,
payd
five
shekels
:
he
that
smote
him
with
his
thigh
,
payd
three
shekels
:
he
that
bent
his
fist
and
smote
him
,
payd
thirteen
shekels
:
if
he
smote
him
with
the
palme
of
his
hand
one
shekel
,
&c.
If
an
Israelites
Oxe
push
an
Ox
sanctified
or
an
Oxe
that
is
sanctifyed
do
push
an
Israelites
oxe
:
he
is
not
bound
to
pay
for
it
is
sayd
One
brings
fyre
,
an
other
brings
wood
:
he
that
brings
the
wood
is
bound
to
pay
.
One
brings
wood
,
and
then
an
other
brings
fyre
:
now
he
that
brings
the
fire
is
bound
to
pay
.
If
one
come
&
make
the
flame
,
then
he
is
bound
to
pay
,
&c.
It
is
vnlawfull
to
take
vsurie
before
or
after
.
As
,
one
intending
to
borrow
of
a
man
,
sends
him
a
gift
,
to
the
end
that
he
may
lend
vnto
him
:
this
is
vsurie
aforehand
.
Or
,
he
hath
borowed
of
a
man
,
and
payd
him
againe
:
and
sends
him
a
gift
,
for
his
money
which
he
had
of
him
for
nought
:
this
is
after
vsurie
.
Who
so
boroweth
of
his
neighbour
,
and
was
not
wont
in
former
time
to
salute
him
first
:
it
is
vnlawfull
for
him
to
salute
him
first
,
(
&
I
need
not
to
say
to
praise
him
:
)
for
it
is
written
,
Vsurie
of
any
word
(
or
thing
)
Deut.
23.19
.
though
they
be
but
words
they
are
vnlawfull
.
Likewise
it
is
vnlawfull
for
the
borower
to
learne
his
leder
to
read
,
&c.
all
the
while
his
money
is
in
his
hand
,
if
he
were
not
wont
to
do
it
before
:
as
it
is
sayd
,
Vsurie
of
any
thing
:
He
that
lends
vnto
his
neighbour
,
may
not
reteyne
his
servant
to
do
work
for
him
,
although
the
servant
sit
still
and
hath
nothing
to
doe
,
&c.
They
bring
no
first-fruits
but
of
seven
things
,
of
wheat
,
and
of
barley
,
and
of
grapes
,
and
of
figs
,
and
of
pomgranates
,
and
of
olives
and
of
dates
.
And
if
one
bring
other
besides
these
seven
kindes
,
they
are
not
sanctifyed
.
They
bring
no
first
fruits
of
liquors
,
save
of
olives
and
grapes
:
if
a
man
bring
other
liquors
they
are
not
receyved
of
him
.
There
is
no
measure
of
first
fruits
set
by
the
law
:
but
by
the
Doctours
a
man
must
separate
one
of
sixtie
.
A
iudge
that
knoweth
of
his
fellow
,
that
he
is
a
violent
extortioner
or
a
wicked
man
,
it
is
vnlawful
to
be
ioyned
in
society
with
him
,
as
it
is
written
And
so
they
in
Ierusalem
,
that
had
a
clear
conscience
were
wont
to
doe
:
they
sate
not
in
judgement
,
till
they
knew
who
should
sit
;
nor
sealed
any
writing
,
til
they
knew
who
should
seale
it
with
them
,
&c.
whatsoever
was
properly
mans
meat
,
as
wheat
,
figges
,
grapes
and
the
like
:
they
might
not
make
of
them
medicine
,
,
plaisters
&c
though
for
mans
vse
because
it
is
sayd
,
To
you
for
meat
,
Lev.
25.6
.
&
not
for
medicine
,
&c.
Apo.
9.2
The
scriptures
are
not
so
bare
and
naked
as
to
need
the
raggs
of
mens
inventions
to
array
them
.
By
their
records
also
,
many
particulars
about
the
Passeover
,
which
Christ
kept
,
Mat.
26.
the
phylacteries
which
the
Pharisees
wore
,
Mat.
23.
and
other
things
mentioned
in
the
Evangelists
,
will
much
be
cleared
:
whereof
see
the
annotations
on
Exo.
12
,
&
Exo.
13.9
.
Cups
of
wine
These
observations
of
the
Iewes
whiles
their
common
wealth
stood
,
&
to
this
day
:
may
give
light
to
some
particulars
in
the
passeover
that
Christ
kept
:
as
why
they
lay
downe
,
one
leaning
on
an
others
bosome
,
Ioh.
13.23
.
(
a
signe
of
rest
and
security
)
and
stood
not
as
at
the
first
passeover
,
neither
sate
on
high
as
we
vse
.
Why
Christ
rose
from
supper
,
and
washed
and
sate
downe
againe
,
Ioh.
13.4.5.12
.
Why
he
blessed
or
gave
thanks
for
the
bread
apart
,
and
for
the
cup
(
or
wine
)
apart
,
Mark
.
14.22.23
,
and
why
it
is
sayd
,
he
took
the
cup
after
supper
,
Luk.
22.20
.
also
concerning
the
Hymne
which
they
sung
at
the
end
,
Mat.
26.30
,
&c.
R.
Iulius
Otto
revelation
of
secrets
Rambam
or
Maimony
but
from
mouth
to
mouth
foure
spheres
the
sphere
of
the
fixed
starres
;
one
sphere
for
five
planets
:
the
sphere
of
the
Sun
:
and
the
sphere
of
the
Moone
Moses
his
sepulchre
they
shal
be
dispersed
or
scattred
,
to
seek
the
word
of
the
Lord
and
shall
not
finde
it
:
Their
King
and
their
prince
is
among
the
nations
,
there
is
no
law
,
neither
have
the
prophets
found
out
the
prophecy
of
the
Lord
.
lay
downe
and
slept
he
awoke
and
rose
againe
according
to
their
birthes
or
generations
by
their
mothers
:
first
all
Leahs
Children
,
(
as
Moses
himself
reckoneth
them
Exo.
1.
vers.
2.3
.
)
and
then
the
other
mothers
Children
and
Rachels
last
:
as
shall
after
be
more
fully
shewed
,
in
their
several
stones
;
vers.
17
,
&c.
Exod
1.
Exod.
1.3.4
Ioseph
and
Benidmin
R.
Solomon
R.
Moses
Kotsensis
R.
Solomon
R.
Cahana
saith
,
as
they
are
divided
here
,
so
were
they
divided
in
the
stones
of
the
Ephod
,
&c.
Simeon
,
Levi
,
Iudah
,
Issachar
,
Ioseph
,
Beniamin
:
Reuben
,
Gad
,
Asher
,
Zebulun
,
Dan
&
Naphtali
:
vpon
the
second
stone
were
according
to
their
birthes
,
but
not
on
the
first
,
because
Iudah
was
there
placed
formost
.
according
to
their
birthes
R.
Hamina
the
sonne
of
Gamaliel
sayd
,
are
not
distributed
in
the
st●…
of
the
Ephod
accor●…g
to
the
order
of
the
distribution
in
the
book
of
numbers
,
but
according
to
the
order
in
the
book
of
Exod.
to
wit
,
the
sonnes
of
Loah
according
to
their
order
:
the
sonnes
of
Rachel
one
of
this
side
an
other
of
that
:
and
the
sonnes
of
the
handmaydes
in
the
middes
.
this
note
of
the
Thalmud
endeth
this
●…sie
:
an
exquisite
note
for
a
translatour
:
Beniamin
,
Dan
,
Naphtali
,
Gad
,
Ascher
,
Ioseph
,
R.
Iohana●
Thorah
or
Beniamin
was
half
vpon
this
side
,
to
wit
,
vpon
the
second
stone
,
where
the
names
were
written
according
to
the
order
an
mount
Ebal
,
and
vpon
the
first
stone
the
law
was
written
vpon
the
stones
of
the
altar
in
70.
languages
as
it
is
sayd
,
well
and
plainely
,
&c.
R.
Simeon
ben
Lakish
R.
Papa
And
here
the
Greek
translation
addeth
,
as
was
expressed
in
the
tenth
verse
,
and
is
here
againe
implyed
.
For
in
the
same
order
that
they
were
graven
vpon
the
Berylles
,
were
they
here
set
and
graven
vpon
twelve
severall
stones
:
as
they
are
here
set
down
in
the
Page
following
.
according
to
their
generations
Gen.
29
,
&
30
Gen.
35
,
or
Gen.
46
,
This
order
of
names
is
before
shewed
out
of
the
Ierusalemy
Thargum
:
Mr.
Broughton
Two
thousand
yeares
before
the
world
was
created
,
God
created
the
law
,
and
prepared
Hell
and
the
garden
of
Eden
,
&c.
Exod.
1.
the
house
of
the
Levites
,
and
the
house
of
the
great
Priesthood
:
ye
shall
not
kill
ye
shall
not
steale
Bedoicha
&
margalitha
;
Bdelium
&
a
pearle
:
R.
Zabida
the
first
were
not
written
according
to
the
order
because
Iehudah
was
King
,
but
the
later
were
written
according
to
the
order
.
the
same
is
also
expressed
by
the
Chaldee
paraphrast
on
where
speaking
of
the
12
tribes
engraved
on
12
precious
stones
,
he
nameth
them
thus
:
1
,
Reuben
,
2
Symeon
,
3
Levi
,
4
Iudah
,
5
Issachar
,
6
Zabulon
,
7
Dan
,
8
Naphtali
,
9
Gad
,
10
Asher
,
11
Ioseph
,
12
Beniamin
:
who
were
like
to
the
12.
celestiall
signes
,
bright
as
lamps
,
and
polished
in
their
works
like
yvorie
,
and
shining
like
Saphirs
.
R.
Ioseph
Caecus
Song
.
4.6
vntill
the
day
break
and
shadowes
flee
away
,
night
spirits
morning
sprights
noone
sprights
the
three
Fathers
of
the
world
,
Abraham
,
Isaac
and
Iaakob
were
engraven
togather
with
the
twelve
tribes
:
R.
Samuel
R.
Acha
schibte
jeschurun
R.
Moses
schibte
jah
like
vnto
the
twelve
celestiall
signes
,
&c.
R.
Simon
they
dipped
the
coat
in
blood
:
(
Gen.
37.31
.
)
Dinnen
Breeches
without
Ephod
and
without
Teraphim
(
Hos.
4.4
.
)
Belles
of
the
Robe
Golden
plate
the
stone
sticked
in
his
forehead
(
1.
Sa.
17
49.
)
thou
haddest
a
whores
forehead
(
Ier.
3.3
.
)
Ben
Arama
vajikra
rabba
The
same
order
we
shewed
also
from
Maimony
,
to
be
vpon
the
two
Berylls
verse
10
,
except
the
transplacing
of
Bilhahs
sonnes
.
strike
with
the
hammer
al
mas
Aben
Ezra
it
breaketh
all
other
stones
and
boreth
through
the
Bdelium
,
Persian
Thargum
expetuntur
a
scalptoribus
,
&c.
They
are
desired
of
engravers
,
It
is
a
very
hard
stone
like
the
Adamantor
Diamond
:
it
is
the
hardest
next
the
Diamond
,
and
fit
for
the
notation
of
jahalom
esteemed
of
greatest
price
,
not
onely
among
gemmes
,
but
above
other
humane
things
filling
him
with
the
spirit
of
God
,
in
wisedome
and
in
vnderstanding
,
and
in
knowledge
in
all
workmanship
:
to
work
in
gold
,
to
ingrave
in
stone
and
to
filler
set
the
precious
stones
in
gold
:
Tremellius
,
Iunius
,
Marcus
Marinus
in
Arca
Noa
,
Munsterus
,
Vatablus
,
Pelicanus
,
Lyra
,
Arias
Montanus
,
Forsterus
,
Avenarius
:
Iohan.
Buxtorfius
,
Mercerus
,
Pagninus
,
David
de
Pomis
,
Reuchlinus
,
Valentinus
Schindlerus
,
Iosephus
,
Hierome
,
Calvine
,
and
even
that
Greek
translation
English
,
Dutch
,
French
Mr.
Smith
jahalom
,
in
Rev.
21.20
.
is
named
in
Greek
Sardonyx
.
you
followed
the
translation
of
Iohn
the
Apostle
Rev.
21
of
whom
you
were
perswaded
in
generall
,
before
you
knew
the
particulars
,
that
he
translated
all
the
stones
from
Aarons
breast
to
the
heavenly
Ierusalem
.
That
you
might
most
safely
follow
him
none
of
grace
will
deny
The
first
foundation
of
the
wall
of
the
heavenly
Ierusalem
,
was
a
Iasper
,
the
stone
of
Beniamin
,
th'
Apostle
Pauls
tribe
:
will
you
grant
me
hence
to
conclude
that
S.
Paul
was
head
of
the
Catholique
Church
?
Peter
&
Andrew
:
Iames
and
Iohn
;
Iames
and
Iude
R.
Eleazar
Holines
to
Iehovah
2.
R.
Levi
,
To
Iehovah
Moses
Mikkotsi
Holines
to
the
letters
were
so
graven
that
they
stood
out
above
the
rest
of
the
plate
&
were
not
cut
inward
:
if
an
Angel
once
wept
,
what
marvel
that
Iesus
should
weep
?
and
that
the
Angel
did
weep
which
wrestled
with
Iaakob
,
it
is
certaine
from
Hos.
12.4
.
mere
ignorance
,
if
not
blasphemy
,
to
hold
that
it
may
lawfully
be
read
:
he
thinkes
that
no
godly
man
which
feares
the
Lord
can
with
a
safe
conscience
vse
the
same
.
a
voyce
from
heaven
Mat.
3.17
.
it
was
not
so
much
a
voyce
,
as
Bath-kol
,
Rev.
1.4
Tobit
.
c.
12.18
doubtfull
and
wavering
in
his
minde
whether
Polygamie
was
forbidden
by
the
law
or
not
.
The
Christian
Fathers
and
Doctours
because
they
are
vsually
cited
by
other
expositors
abundantly
:
I
thought
needless
to
repete
:
and
the
rather
for
brevitie
,
which
is
requisite
in
annotations
.
Hebrew
Doctours
,
Iew
Doctours
,
Ancient
Rabbines
,
our
ancient
wise
men
:
our
Rabbines
of
blessed
memorie
,
Aben
Ezra
,
R.
David
Kimchi
,
Ralbag
or
R.
Levi
ben
Gersom
,
R.
Menachem
,
R.
Eliezer
,
R.
Bechai
,
the
Thalmud
,
the
Zohar
,
Tanchuma
,
Bereshith
Rabba
,
Elleshemoth
rabba
,
&c.
R.
Eliezer
the
best
and
most
ancient
Hebrue
Doctours
,
labour
in
,
and
keeping
of
gods
law
:
cut
off
the
feet
of
the
serpent
and
curse
him
:
was
a
precious
stone
hanged
in
the
Ark
,
which
gave
light
to
all
creatures
which
were
the
rein
:
Melchizedek
was
Sem
Isaak
went
with
his
wife
,
to
Mount
Moriah
,
to
the
place
where
he
had
bene
bound
and
prayed
there
A
Minister
of
the
howse
of
doctrine
:
studied
the
law
sorow
and
mourning
Iaakob
did
feed
vpon
Lentiles
in
mourning
and
sorow
;
for
that
the
Kingdome
and
dominion
and
firstbirthright
was
Esaus
:
that
the
sonnes
of
Esau
should
not
fall
,
vntill
the
remainder
of
Iaakob
come
and
give
to
the
sonnes
of
Esau
,
food
of
Lentiles
with
mourning
and
sorow
and
take
from
them
the
dominion
,
Kingdome
and
firstbirthright
which
Iaakob
bought
of
him
by
oath
:
as
a
mighty
strong
man
rolled
away
the
stone
from
the
welles
mouth
,
&c.
that
the
sheepheardes
saw
it
and
wondred
all
:
and
were
not
able
to
rolle
away
the
stone
,
but
Iaakob
rolled
it
away
himself
alone
:
it
became
like
the
fat
of
a
dead
thing
:
therfore
it
is
vnlawfull
for
the
sonns
of
Israel
to
eat
of
the
sinew
,
the
Angel
Gabriel
the
man
Gabriel
every
of
the
ten
Patriarks
,
had
two
shekels
to
buy
shooes
for
their
feet
.
Aben
Ezra
,
Kimchi
&
Ralbag
Morch
Nebuchim
Have
ye
no
regard
,
all
ye
that
passe
by
the
way
?
Behold
and
see
if
there
be
any
sorow
like
vnto
my
sorow
which
is
done
vnto
me
,
wherewith
the
Lord
hath
afflicted
me
in
the
day
of
his
fierce
wrath
.
Pag.
369.
pag.
370.