LECTVRES
VPON
THE
THREE
FIRST
CHAPTERS
OF
THE
REVELATION
:
PREACHED
IN
CAMbridge
Anno
Dom.
1595.
by
Master
William
Perkins
,
and
now
published
for
the
benefite
of
this
Church
,
by
Robert
Hill
Bachelor
in
Diuinitie
.
To
which
is
added
an
excellent
Sermon
,
penned
at
the
request
of
that
noble
and
wise
Councellor
,
AMBROSE
,
Earle
of
Warwicke
:
in
which
is
proued
that
Rome
is
Babylon
,
and
that
Babylon
is
fallen
.
Blessed
are
the
dead
which
die
in
the
Lord
:
for
they
rest
from
their
labours
,
and
their
works
follow
them
.
REV.
13.
13.
LONDON
,
Printed
by
Richard
Field
for
Cuthbert
Burbie
,
and
are
to
be
sold
at
his
shop
in
Paules
Church-yard
,
at
the
signe
of
the
Swan
.
1604.
❧
To
the
right
Worshipfull
Sir
Edward
Montagu
,
Sir
Walter
Montagu
,
Sir
Henry
Montagu
,
and
Sir
Charles
Montagu
Knights
,
M.
Iames
Montagu
,
Doctor
of
Diuinitie
,
Deane
of
his
Maiesties
Chappell
,
and
M.
Sidney
Montagu
Esquire
,
the
Ladie
Susan
Sandys
,
and
the
Ladie
Theodosia
Capel
,
children
of
that
right
worthy
and
religious
Sir
Edward
Montagu
of
Bowghton
in
the
Countie
of
Northhampton
Knight
,
and
of
the
Ladie
Elizabeth
his
worthie
wife
,
sister
to
the
right
Honorable
Sir
Iohn
Harington
,
Baron
of
Exton
:
and
father
to
the
vertuous
Ladie
the
Countesse
of
Bedford
:
Grace
and
Peace
.
RIGHT
Worshipfull
,
as
the
Patriarch
Iacob
had
[
a
](A09442-e220-b)
a
Gen.
42.
13.
twelue
sonnes
,
so
Christ
the
Messiah
had
[
b
](A09442-e240-b)
b
Mat.
10.
1.
twelue
disciples
:
but
as
Ioseph
was
beloued
aboue
[
c
](A09442-e260-b)
c
Gen.
37.
3.
all
those
sonnes
:
so
Iohn
was
beloued
aboue
[
d
](A09442-e280-b)
d
Iohn
21.
all
the
disciples
▪
Ioseph
was
apparelled
better
then
the
rest
,
and
Iohn
was
inspired
farre
better
then
the
rest
.
[
e
](A09442-e310-b)
e
Gen.
41.
38.
Had
it
not
bene
for
Ioseph
Egypt
had
wanted
her
food
temporall
,
and
had
it
not
bene
for
Iohn
,
the
Church
had
wanted
her
food
eternall
.
[
f
](A09442-e340-b)
f
Gen.
41.
25.
The
future
state
of
Egypt
was
reuealed
to
Ioseph
,
and
the
future
state
of
the
Church
was
reuealed
to
Iohn
.
The
one
was
[
g
](A09442-e370-b)
g
Gen.
37.
4.
exiled
,
because
his
father
loued
him
;
and
the
other
exiled
,
because
his
Maister
loued
him
.
The
place
of
his
exile
was
into
the
[
a
](A09442-e380-b)
a
Reuel.
1.
9.
Island
of
Pathmos
,
being
before
by
Traian
put
into
a
vessell
of
[
b
](A09442-e410-b)
b
Fasciculus
temporum
.
scalding
oyle
.
But
that
God
who
shewed
his
visions
to
[
c
](A09442-e420-b)
c
Gen.
22.
12.
Abraham
in
the
mount
,
[
d
](A09442-e440-b)
d
Gen.
28.
to
Iacob
in
the
field
,
[
e
](A09442-e460-b)
e
Gen.
40.
to
Ioseph
in
the
stockes
,
[
f
](A09442-e480-b)
f
Exod.
3.
to
Moses
in
Midian
,
[
g
](A09442-e500-b)
g
Ier.
38.
14.
to
Ieremie
in
the
prison
,
[
h
](A09442-e520-b)
h
Dan.
2.
to
Daniel
in
Babylon
,
[
i
](A09442-e540-b)
i
Act.
10.
and
to
the
Apostle
Peter
in
the
house
of
a
Tanner
,
euen
he
sheweth
his
visions
to
Iohn
in
his
exile
.
He
is
not
bound
to
persons
,
he
can
aduance
whome
he
list
,
he
is
not
bounden
to
place
,
he
can
reueale
where
he
list
.
For
persons
,
he
can
preferre
[
k
](A09442-e580-b)
k
Gen.
4.
Abel
before
Cain
,
[
l
](A09442-e610-b)
l
Mat.
1.
Iacob
before
Esau
,
[
m
](A09442-e640-b)
m
1.
Sam.
16.
Dauid
before
Eliab
,
[
n
](A09442-e670-b)
n
Act.
1.
Matthias
before
Iudas
.
He
can
make
[
o
](A09442-e700-b)
o
Exod.
2.
10.
Moses
a
Courtier
,
[
p
](A09442-e720-b)
p
Iob.
1.
1.
Iob
a
Potentate
,
[
q
](A09442-e740-b)
q
Act.
7.
Samuel
a
Iudge
,
[
r
](A09442-e760-b)
r
2.
Sam.
2.
1.
Dauid
a
King
,
[
s
](A09442-e780-b)
s
Pro.
1.
1.
Salomon
a
Soueraigne
,
[
t
](A09442-e800-b)
t
1.
Ki.
19.
19.
Elysha
a
plowman
,
[
u
](A09442-e820-b)
u
Amos
1.
1.
Amos
a
Neatheard
,
[
w
](A09442-e840-b)
w
Jer.
1.
1.
Ieremie
a
Priest
,
[
x
](A09442-e860-b)
x
Dan.
1.
6.
Daniel
a
Prince
,
[
y
](A09442-e880-b)
y
Isay
1.
1.
Isaiah
of
the
bloud
Royall
,
[
z
](A09442-e900-b)
z
Math.
9.
9.
Matthew
a
Publicane
,
[
a
](A09442-e920-b)
a
Mat.
4
18.
Peter
a
Fisher
,
[
b
](A09442-e940-b)
b
Act.
18.
2.
Nullum
tempus
occurrit
Regi
.
and
Paule
a
Tent-maker
,
to
be
penners
and
preachers
of
the
word
of
God
.
For
place
,
as
no
time
can
prescribe
against
the
King
of
a
nation
,
so
no
place
can
prescribe
against
this
King
of
all
nations
.
[
c
](A09442-e960-b)
c
Ioh.
5.
The
wind
bloweth
where
it
listeth
,
and
the
Spirit
worketh
where
it
listeth
.
It
pleased
Christ
,
who
is
called
in
this
Reuelation
,
[
d
](A09442-e990-b)
d
Reuel
.
cap.
1.
5.
that
faithfull
witnesse
,
that
first
begotten
of
the
dead
,
[
e
](A09442-e1020-b)
e
Vers.
8.
that
Prince
of
the
kings
of
the
earth
,
[
f
](A09442-e1040-b)
f
Vers.
18.
Alpha
and
Omega
,
the
first
and
last
,
[
g
](A09442-e1080-b)
g
Vers.
16.
he
that
hath
the
keyes
of
hell
and
of
death
,
[
h
](A09442-e1100-b)
h
Vers.
14.
which
hath
that
sharpe
sword
,
[
i
](A09442-e1120-b)
i
Vers.
15.
his
eyes
like
fire
,
[
k
](A09442-e1140-b)
k
Chap.
2.
1.
his
feete
like
brasse
,
[
l
](A09442-e1160-b)
l
Chap.
3.
1.
the
seuen
Spirits
of
God
,
the
seuen
Starres
in
his
hand
,
[
m
](A09442-e1180-b)
m
Vers.
7.
the
key
of
Dauid
,
who
is
called
here
[
n
](A09442-e1200-b)
n
Vers.
14.
Amen
,
the
beginning
of
the
creatures
of
God
;
and
in
Daniel
,
he
that
[
o
](A09442-e1230-b)
o
Dan.
2.
22.
reuealeth
secrets
,
it
pleased
this
Christ
to
reueale
secrets
to
Iohn
.
Not
by
dreame
as
to
[
p
](A09442-e1260-b)
p
Gea
.
28.
Iacob
,
or
apparition
as
to
[
q
](A09442-e1280-b)
q
Exod.
3.
Moses
,
or
by
voice
as
[
r
](A09442-e1300-b)
r
Gen.
3.
to
Adam
;
but
partly
by
vision
,
and
partly
by
voice
as
he
did
when
he
turned
[
a
](A09442-e1320-b)
a
Act.
9.
Saule
into
Paule
.
This
Iohn
was
Legatus
à
latere
,
that
Ambassadour
who
leaned
on
his
Lords
brest
.
[
b
](A09442-e1380-b)
b
Amos
3.
7.
seruant
this
Prophet
.
For
the
Church
in
his
time
,
we
may
see
how
it
stood
,
in
the
three
first
Chapters
:
and
what
condition
it
should
haue
for
the
time
to
come
,
it
is
plainely
set
downe
in
the
rest
of
this
booke
.
[
c
](A09442-e1420-b)
c
The
Church
of
Rome
.
whore
,
chap.
17.
and
18.
the
[
d
](A09442-e1430-b)
d
The
Romane
Empire
.
Beast
,
chap.
19.
and
the
[
e
](A09442-e1440-b)
e
The
diuell
.
Dragon
,
chap.
20.
And
all
that
glorie
which
she
shall
haue
in
the
kingdome
of
God
,
is
vnder
the
type
of
Ierusalem
most
comfortably
set
downe
,
chap.
21.
22.
The
things
in
this
booke
were
(
I
grant
)
very
darke
to
them
that
liued
in
the
dayes
of
Iohn
,
as
the
Prophecie
of
Daniel
was
to
them
who
liued
in
the
time
of
Daniel
.
But
as
that
Prophecie
being
fulfilled
,
we
can
now
tell
what
was
foretold
in
it
:
so
many
things
being
fulfilled
which
were
foretold
in
this
booke
,
we
may
easily
see
what
is
meant
by
it
:
and
the
posteritie
to
come
shall
better
vnderstand
this
booke
then
we
do
,
because
it
may
be
,
all
things
are
not
yet
fulfilled
.
Neither
is
this
booke
like
the
cities
of
the
[
a
](A09442-e1490-b)
a
Num.
13.
Anakims
,
or
the
[
b
](A09442-e1510-b)
b
Gen.
3.
tree
of
knowledge
which
may
not
be
reached
to
:
for
[
c
](A09442-e1530-b)
c
Reuel.
1.
3.
blessed
is
he
that
readeth
the
words
of
this
booke
.
But
to
come
to
these
three
Chapters
written
by
Iohn
surnamed
the
Diuine
,
&
expounded
by
one
a
most
worthie
Diuine
.
The
first
Chapter
is
a
Proeme
or
Preface
to
the
booke
:
the
two
latter
are
Epistles
dedicating
this
booke
.
The
dedication
is
made
to
[
d
](A09442-e1560-b)
d
Reu.
2.
1.
seuen
seuerall
Churches
,
and
by
name
to
the
Ministers
which
are
called
Angels
.
In
the
word
of
God
Ministers
haue
many
excellent
titles
giuen
them
,
(
though
now
they
are
scarcely
graced
with
titles
)
they
are
called
[
e
](A09442-e1580-b)
e
Gen.
20.
Prophets
,
[
f
](A09442-e1600-b)
f
1.
Sam.
9.
9.
Seers
,
[
g
](A09442-e1620-b)
g
2.
Pet.
1.
13.
Remembrancers
,
[
h
](A09442-e1640-b)
h
Isa.
58
▪
1.
Trumpets
,
[
i
](A09442-e1660-b)
i
Ez
3.
1.
Watchmen
,
[
k
](A09442-e1680-b)
k
Cor.
3.
Husbandmen
,
[
l
](A09442-e1700-b)
l
Luk.
12.
24.
Stewards
,
[
m
](A09442-e1720-b)
m
Pro
9.
4.
Maydens
,
[
n
](A09442-e1740-b)
n
Ezec.
47.
Fishers
,
[
o
](A09442-e1760-b)
o
Mat.
23.
24.
Leaders
,
[
p
](A09442-e1780-b)
p
1.
Pet.
5.
1.
Elders
,
[
q
](A09442-e1800-b)
q
Mar.
9.
50.
Salt
,
[
r
](A09442-e1820-b)
r
Dan.
12.
2.
Starres
,
[
s
](A09442-e1840-b)
s
1.
Cor.
11
10
Angels
and
[
t
](A09442-e1860-b)
t
Exec.
34.
2.
Shepheards
.
Prophets
to
teach
,
Seers
to
foretell
,
Remembrancers
to
put
in
mind
,
Trumpets
to
sound
,
Watchmen
to
admonish
,
Husbandmen
to
plow
vp
,
Stewards
to
distribute
,
Maydens
to
keepe
pure
the
doctrine
of
truth
,
Fishers
to
catch
men
,
Leaders
to
go
before
,
Elders
to
gouerne
,
Salt
to
season
,
Starres
to
giue
light
,
Angels
to
declare
,
and
Shepheards
to
feed
:
to
feed
(
I
say
)
soundly
by
doctrine
,
liberally
by
charitie
,
and
religiously
by
life
.
By
doctrine
:
for
Sacerdos
sine
doctrina
,
est
nauis
sine
velis
,
a
Priest
without
knowledge
,
is
a
ship
without
sailes
.
By
liberalitie
:
for
[
u
](A09442-e2030-b)
u
Naz.
in
era
.
de
pauper
.
Nihil
habet
homo
adeò
diuinum
quàm
benefacere
,
man
is
in
nothing
more
like
God
,
then
in
doing
good
.
By
life
:
for
cuius
vita
despicitur
,
eius
oratio
contemnitur
:
his
words
are
not
esteemed
,
whose
life
is
not
approued
.
And
that
it
may
be
said
of
them
as
it
was
of
Origen
:
Quale
habuit
verbum
,
talem
habuit
vitam
:
as
his
words
were
,
so
were
his
workes
.
They
must
not
be
barren
like
mount
[
a
](A09442-e2070-b)
a
2.
Sam.
1.
21.
Gilboah
,
but
[
b
](A09442-e2090-b)
b
1.
Sa.
1.
24.
weaned
as
Samuel
was
,
before
they
be
offered
vnto
the
Lord
.
They
must
be
pure
water
if
they
will
cleanse
others
,
and
more
then
whetstones
,
if
they
will
sharpen
others
.
They
must
be
in
[
c
](A09442-e2110-b)
c
Gen.
19.
integritie
Abrahams
,
[
d
](A09442-e2130-b)
d
Num.
12.
3.
in
meekenesse
Moses
,
[
e
](A09442-e2150-b)
e
Exod.
4.
14.
in
knowledge
Arons
,
[
f
](A09442-e2170-b)
f
2.
Cor.
11.
23.
in
pains
Paules
,
[
g
](A09442-e2190-b)
g
1.
Sam.
12.
and
in
praying
Samuels
,
and
remember
,
that
as
Augustine
said
:
Manus
pauperum
sunt
gazophylacium
Christi
.
The
hands
of
the
poore
are
the
treasurie
of
Christ
.
I
need
not
speake
much
of
the
dutie
of
a
Minister
:
for
euery
one
wil
teach
him
his
duty
,
that
wil
not
be
ranged
within
any
dutie
himselfe
.
These
Churches
were
then
like
[
h
](A09442-e2240-b)
h
1.
Chr.
12.
14.
Dauids
Worthies
,
excellent
aboue
all
the
Churches
of
the
world
:
but
because
they
lost
their
first
[
i
](A09442-e2270-b)
i
Reuel.
2.
4.
loue
,
[
k
](A09442-e2290-b)
k
Vers.
10.
were
not
faithfull
to
the
death
,
[
l
](A09442-e2310-b)
l
Vers.
14.
maintained
the
doctrine
of
Balaam
,
[
m
](A09442-e2330-b)
m
Vers
20.
suffered
women
to
teach
,
[
n
](A09442-e2350-b)
n
Cap.
3.
1.
bare
a
name
onely
to
liue
,
[
o
](A09442-e2370-b)
o
Vers.
8.
had
but
a
litle
strength
,
[
p
](A09442-e2390-b)
p
Vers.
16.
were
neither
hote
nor
cold
,
and
[
q
](A09442-e2410-b)
q
Cap.
2.
21.
repented
not
as
they
should
haue
done
,
of
all
their
sins
,
they
are
reprehended
by
Iohn
,
threatened
by
Christ
,
and
the
Candlesticke
of
the
Gospell
is
now
taken
away
from
them
.
Iam
seges
est
vbi
Troia
fuit
.
Now
Mahomet
rageth
,
where
Messiah
did
raigne
.
Are
they
reprehended
?
let
vs
hearken
:
are
they
threatened
?
let
vs
feare
:
are
they
fallen
?
let
vs
labour
to
continue
.
hereof
our
Elders
haue
complained
,
hereof
do
we
complaine
,
and
hereof
they
which
liue
after
vs
will
complaine
,
that
men
waxe
worse
,
and
liue
not
according
to
the
doctrine
of
Gods
word
.
From
Christs
threatning
we
see
,
that
God
is
mercifull
,
[
y
](A09442-e2520-b)
y
Deut.
20.
10.
who
first
offereth
peace
before
he
fight
against
vs
▪
that
we
being
forewarned
,
might
be
forearmed
.
And
by
the
wofull
downefall
of
these
seuen
Churches
,
let
[
z
](A09442-e2550-b)
z
1.
Cor.
10.
12.
vs
that
stand
take
heed
that
we
fall
not
:
for
if
God
spared
not
the
[
a
](A09442-e2570-b)
a
2.
Pet.
2.
old
world
who
despised
Noah
,
the
Sodomites
who
vexed
Lot
,
[
b
](A09442-e2620-b)
b
Mat
23.
38.
Ierusalem
which
abused
the
Prophets
,
[
c
](A09442-e2640-b)
c
Orosius
saith
that
these
cities
for
this
cause
,
fell
by
an
earthquake
.
Colossa
,
Hierapolis
,
and
Laodicea
,
who
reiected
Paule
,
and
these
Asian
Churches
who
did
not
grow
in
righteousnesse
as
they
did
in
riches
,
how
shall
we
escape
[
d
](A09442-e2690-b)
d
Heb.
2.
3.
if
we
neglect
so
great
saluation
?
and
for
this
cause
these
Sermons
are
most
worthie
to
be
considered
of
in
this
present
age
.
O
then
let
vs
now
[
e
](A09442-e2710-b)
e
Rom.
13.
consider
this
season
:
[
f
](A09442-e2730-b)
f
Rom.
12.
11.
redeeme
the
oportunitie
,
[
g
](A09442-e2750-b)
g
Heb.
3
&
Psal.
95.
not
harden
our
hearts
,
but
regard
the
time
of
our
present
visitation
.
As
the
day
openeth
and
shutteth
with
the
Sunne
,
so
saluation
openeth
and
shutteth
with
the
Gospell
.
[
h
](A09442-e2770-b)
h
Heb.
3.
13.
Whilst
it
is
called
to
day
let
vs
heare
his
voice
:
[
i
](A09442-e2790-b)
i
Prou.
10.
5.
He
that
laboureth
in
Sommer
is
the
sonne
of
Wisedom
,
but
he
that
sleepeth
in
haruest
is
the
son
of
confusion
.
All
things
in
the
world
do
take
their
time
,
the
bird
to
build
her
nest
,
the
husbandman
to
sow
his
seed
,
the
mariner
to
go
to
sea
,
the
gardener
to
set
his
trees
,
the
sicke
patient
to
take
physicke
,
the
cooke
to
season
meates
,
and
the
dresser
of
the
vineyard
to
gather
his
fruite
.
It
will
be
too
late
to
build
in
Sommer
,
to
sow
in
haruest
,
to
go
to
sea
when
the
ship
is
lanched
,
to
transplant
trees
when
they
are
old
,
to
take
phisicke
when
we
are
dying
,
to
season
meates
when
they
are
vnsauorie
,
&
when
winter
is
come
to
gather
fruite
.
The
[
k
](A09442-e2890-b)
k
Mat.
25.
10.
fiue
foolish
virgins
came
too
late
,
Diues
[
l
](A09442-e2910-b)
l
Luk.
16.
in
hell
repenteth
too
late
,
the
time
present
is
only
ours
.
Is
the
fig-tree
fruitlesse
?
it
shall
heare
that
sentence
,
[
m
](A09442-e2920-b)
m
Luk.
13.
Solum
tempus
presens
est
nostrum
.
Seneca
.
Neuer
fruite
grow
on
thee
any
more
.
[
n
](A09442-e2940-b)
n
Eccl.
18.
18.
Get
thee
then
righteousnesse
before
thou
come
to
iudgement
:
vse
Physicke
before
thou
be
sicke
,
and
whilst
thou
maist
yet
sinne
,
shew
thy
conuersion
,
as
the
wise
man
exhorteth
euery
man
.
But
alas
,
whereunto
shall
I
liken
this
generation
?
we
are
like
the
Ephesians
,
we
haue
[
a
](A09442-e2970-b)
a
Apoc.
2.
lost
our
first
loue
;
or
the
Laodiceans
,
we
are
[
b
](A09442-e2990-b)
b
Apoc.
3.
neither
hote
nor
cold
:
or
the
twilight
,
neither
day
nor
night
:
or
the
Autumne
,
neither
faire
nor
fowle
:
or
one
sicke
of
an
ague
,
one
day
well
another
ill
:
or
a
man
in
a
Lethargie
,
neither
aliue
nor
dead
:
or
Hermaphroditus
,
neither
male
nor
female
:
or
to
those
creatures
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
liue
in
water
or
on
land
:
or
the
Lionesse
,
which
the
oftener
she
breedeth
;
the
fewer
cubs
she
beareth
:
or
the
Mariner
,
who
is
onely
good
in
a
storme
:
or
the
Marigold
,
that
shutteth
and
openeth
with
the
Sunne
:
or
the
Mermaides
,
which
are
halfe
flesh
half
fish
.
I
would
to
God
we
were
either
hote
or
cold
:
that
as
the
hotest
regions
bring
foorth
sweetest
spices
,
so
most
zealous
people
might
be
most
fruitfull
in
good
workes
:
that
as
the
Sunne
in
the
heauen
is
swiftest
at
her
setting
,
so
the
sonnes
of
God
might
be
best
at
their
ending
.
But
is
it
so
?
no
:
the
more
we
are
taught
,
the
more
ignorant
are
many
;
and
the
older
we
are
,
the
colder
in
religion
.
We
haue
indeed
many
of
vs
,
as
it
was
said
of
Aristogîton
,
Marte●
,
or
rather
religionem
in
lingua
,
religion
in
tong
:
but
when
trial
is
made
of
vs
,
euery
[
c
](A09442-e3110-b)
c
Plutarch
.
in
Phocion
.
Phocion
can
espie
our
halting
:
and
then
with
[
d
](A09442-e3130-b)
d
Theatrum
Philos.
lib.
5.
cap.
30.
Archilochus
we
thinke
it
better
clypeum
abjicere
quàm
interire
,
euen
to
cast
off
all
religion
,
then
to
vndergo
the
least
disgrace
for
religion
.
[
e
](A09442-e3170-b)
e
Treatise
of
Apostacie
.
c.
2.
The
Moone
desiring
to
be
apparelled
as
the
rest
of
the
Planets
,
answer
was
made
her
,
that
her
diuerse
chaunges
could
admit
no
kind
of
habite
.
And
we
desiring
to
be
attired
with
the
robes
of
Christians
,
it
is
to
be
feared
,
that
since
we
tread
[
a
](A09442-e3200-b)
a
Apoc.
12.
1.
that
is
,
all
earthly
vanities
.
not
the
Moone
vnder
our
feet
,
we
shall
neuer
be
clothed
as
the
Church
was
,
with
the
[
b
](A09442-e3220-b)
b
Apoc.
12.
1.
that
is
,
Christ
the
Sunne
of
righteousnes
.
Sunne
.
Who
is
wise
,
[
c
](A09442-e3240-b)
c
Hos.
14.
10.
and
he
shall
vnderstand
these
things
;
and
prudent
,
&
he
shall
know
them
.
Let
vs
therefore
labour
to
[
d
](A09442-e3260-b)
d
2.
Pet.
3.
19.
grow
in
grace
,
to
abound
in
knowledge
,
to
be
full
of
good
works
,
and
to
ouercome
all
the
vnderminers
of
our
future
saluation
.
Then
shall
we
[
e
](A09442-e3280-b)
e
See
Reu.
ca.
2.
13.
eate
of
the
tree
of
life
,
not
be
hurt
of
the
second
death
,
tast
of
the
hidden
Manna
,
haue
power
ouer
nations
,
be
clothed
in
white
,
made
pillars
in
Gods
temple
,
and
sit
with
Christ
Iesus
in
the
throne
of
his
Father
.
And
though
the
[
f
](A09442-e3310-b)
f
1.
Sam.
22.
7.
sonne
of
Ishai
cannot
make
vs
Captains
of
thousands
,
yet
that
Sonne
of
Dauid
will
[
g
](A09442-e3340-b)
g
Gal.
3.
27.
make
vs
the
sonnes
of
God
.
That
we
may
do
so
,
we
must
beleeue
the
Gospell
,
put
on
Christ
Iesus
,
and
be
renewed
by
repentance
.
The
first
is
necessarie
,
the
second
comely
,
the
third
profitable
.
To
come
to
the
first
:
it
is
necessarie
we
should
beleeue
:
for
he
that
[
h
](A09442-e3380-b)
h
Joh.
3.
18.
beleeueth
not
,
is
condemned
alreadie
,
he
is
condemned
in
the
counsell
of
God
,
in
the
ministerie
of
the
word
,
and
in
his
owne
conscience
,
and
he
shall
be
condemned
in
the
day
of
iudgement
;
for
[
i
](A09442-e3400-b)
i
Joh.
3.
38.
the
wrath
of
God
abideth
vpon
him
.
The
more
I
consider
the
fruites
of
faith
,
the
more
I
see
the
necessitie
of
faith
.
[
k
](A09442-e3420-b)
k
Eph.
2.
8.
Through
it
we
are
saued
:
[
l
](A09442-e3440-b)
l
Rom.
5.
1.
by
it
we
are
iustified
:
[
m
](A09442-e3460-b)
m
Hab.
2.
4.
in
it
we
liue
.
We
are
saued
from
Satan
,
iustified
before
God
,
and
liue
in
the
Church
.
In
the
Church
?
nay
,
by
it
we
liue
in
heauen
:
for
[
n
](A09442-e3480-b)
n
Ioh.
3.
16.
he
that
beleeueth
in
the
Sonne
of
God
,
hath
euerlasting
life
.
Faith
is
that
which
[
o
](A09442-e3500-b)
o
Act.
15.
9.
purifieth
the
heart
,
maketh
the
whole
man
to
[
p
](A09442-e3520-b)
p
Psal.
119.
32.
runne
the
wayes
of
Gods
commandements
,
[
q
](A09442-e3540-b)
q
Rom.
5.
2.
giueth
entrance
to
grace
,
[
r
](A09442-e3560-b)
r
Heb.
10
3.
accesse
to
God
in
prayer
,
[
s
](A09442-e3580-b)
s
Heb.
11.
made
the
Elders
well
reported
of
,
and
each
Christian
to
[
t
](A09442-e3600-b)
t
2.
Cor.
1.
24.
stand
to
the
profession
of
Christ
.
It
is
that
[
u
](A09442-e3620-b)
u
Eph.
3.
17.
hand
by
which
we
must
apprehend
Christ
:
that
[
w
](A09442-e3640-b)
w
Eph.
6.
16.
shield
by
which
we
resist
all
the
fierie
darts
of
the
diuell
:
and
that
[
a
](A09442-e3660-b)
a
Mat.
8.
13.
meanes
by
which
we
do
good
to
others
.
[
b
](A09442-e3670-b)
b
Gal.
3.
7.
By
faith
we
receiue
the
spirit
:
[
c
](A09442-e3690-b)
c
Rom.
8.
1.
are
members
of
Christ
:
[
d
](A09442-e3710-b)
d
Col
3.
12.
we
are
risen
with
him
:
[
e
](A09442-e3730-b)
e
Eph.
3
17.
he
dwelleth
in
our
hearts
:
[
f
](A09442-e3750-b)
f
Joh.
6
35.
we
feed
on
him
continually
:
[
g
](A09442-e3770-b)
g
1.
Pet.
5.
8.
resist
Satan
:
[
h
](A09442-e3790-b)
h
Ioh.
1.
13.
are
the
children
of
God
:
[
i
](A09442-e3810-b)
i
Heb.
4.
2.
and
the
word
which
we
heare
becometh
profitable
.
And
what
shall
I
say
?
faith
is
of
such
a
qualitie
,
that
it
[
k
](A09442-e3830-b)
k
Colos.
2.
7.
vniteth
vs
to
Christ
,
[
l
](A09442-e3850-b)
l
2.
Cor.
13.
5.
Rom.
8.
maketh
vs
certaine
of
our
saluation
,
[
m
](A09442-e3870-b)
m
1.
Ti.
3.
13.
bold
in
our
profession
,
ministreth
[
n
](A09442-e3890-b)
n
Phil.
3.
28.
true
ioy
,
[
o
](A09442-e3900-b)
o
Mat
15.
28.
giueth
temporall
blessings
,
[
p
](A09442-e3920-b)
p
Luk.
17.
19.
sanctifieth
our
gifts
,
and
maketh
vs
refuse
the
[
q
](A09442-e3940-b)
q
Heb.
11.
24
pleasures
of
this
present
world
.
In
a
word
,
no
sinne
can
condemne
him
who
hath
this
true
faith
,
and
no
vertue
can
saue
him
who
wanteth
it
.
To
come
to
the
second
,
which
is
Christ
,
the
obiect
of
faith
.
The
most
comely
garment
that
euer
we
can
weare
,
it
is
to
be
couered
with
the
[
r
](A09442-e3970-b)
r
Rom.
13.
13
robes
of
Christs
righteousnesse
.
[
s
](A09442-e3980-b)
s
Gen.
27.
15.
Iacob
was
blessed
by
Esaus
garments
;
&
we
are
blessed
by
Christs
garments
.
What
we
see
through
a
greene
glasse
,
seemeth
all
to
be
greene
:
and
what
God
seeth
thorough
Christ
it
is
al
amiable
.
We
must
put
on
this
aparel
,
not
as
the
Church
in
the
Canticles
:
[
t
](A09442-e4010-b)
t
Cant.
5.
3.
How
Christ
is
to
be
put
on
.
I
haue
put
off
my
clothes
,
how
shall
I
put
them
on
againe
?
or
as
a
gowne
,
that
we
cast
off
when
we
come
to
our
home
:
but
we
must
so
put
him
on
,
that
we
neuer
put
him
off
againe
.
We
must
put
him
on
by
imputation
,
imitation
,
infusion
,
and
profession
:
by
imputation
of
his
righteousnesse
,
imitation
of
his
vertues
,
infusion
of
his
Spirit
,
and
profession
of
his
name
.
Thus
we
must
labour
to
get
Christ
:
for
what
though
a
man
could
commaund
the
earth
with
Alexander
,
the
[
u
](A09442-e4080-b)
u
Exod.
14.
sea
with
Moses
,
the
[
w
](A09442-e4100-b)
w
2.
Kin.
1.
fire
with
Eliah
,
and
the
[
x
](A09442-e4120-b)
x
Jos.
10.
Sunne
with
Iosuah
?
What
though
he
were
as
rich
as
[
y
](A09442-e4140-b)
y
1.
King
.
4.
Salomon
,
as
wise
as
[
z
](A09442-e4160-b)
z
2.
Sa.
16.
23
Achitophel
,
as
strong
as
[
a
](A09442-e4180-b)
a
Iud.
16.
Sampson
,
as
swift
as
[
b
](A09442-e4200-b)
b
2.
Sa.
18.
19.
Ahimaaz
,
as
beautifull
as
[
c
](A09442-e4220-b)
c
2.
Sam.
18.
Absolon
,
as
fortunate
as
[
a
](A09442-e4240-b)
a
Theatrum
Philos.
lib.
2.
cap.
33.
Metellus
,
&
descended
as
[
b
](A09442-e4260-b)
b
Phil
3.
8.
Paul
was
of
the
bloud
royal
of
Princes
,
yet
hauing
not
Christ
he
hath
nothing
.
Yea
say
a
man
had
the
abstinence
of
Aristydes
,
the
innocencie
of
Phocion
,
the
holinesse
of
Socrates
,
the
almes
deedes
of
Cimon
,
the
moderation
of
Camillus
,
the
honestie
,
iustice
,
and
faithfulnesse
of
both
Catoes
,
all
these
out
of
Christ
,
were
but
[
c
](A09442-e4340-b)
c
Augustine
.
splendida
peccata
,
and
to
be
esteemed
as
[
d
](A09442-e4360-b)
d
Phil.
3.
10.
dung
in
regard
of
Christ
.
For
haue
him
and
haue
all
things
,
want
him
and
want
all
things
:
he
is
in
,
at
,
and
after
death
aduantage
.
I
come
to
the
last
,
it
is
profitable
to
repent
:
for
if
we
[
e
](A09442-e4380-b)
e
Ier.
4.
1.
Reasons
of
repentance
.
turne
to
the
Lord
,
he
will
turne
to
vs
:
and
that
we
may
turne
,
consider
his
[
f
](A09442-e4400-b)
f
Rom.
2.
mercies
in
forgiuing
,
his
[
g
](A09442-e4420-b)
g
Gen.
39.
9.
benefites
in
giuing
,
his
[
h
](A09442-e4440-b)
h
Rom.
2.
5.
patience
in
forbearing
,
and
his
[
i
](A09442-e4460-b)
i
Isa.
26.
9.
iudgments
in
punishing
.
[
k
](A09442-e4480-b)
k
Act.
17.
30.
The
word
preached
,
[
l
](A09442-e4500-b)
l
1.
Pet.
4.
3.
sinnes
committed
,
and
that
[
m
](A09442-e4520-b)
m
Luk
13.
24.
few
shall
be
saued
:
[
n
](A09442-e4540-b)
n
Eccles.
12.
1
the
shortnesse
of
life
,
[
o
](A09442-e4550-b)
o
Psal.
90.
12.
the
vncertaintie
of
life
,
[
p
](A09442-e4570-b)
p
Heb
9.
26.
and
the
certaintie
of
death
:
[
q
](A09442-e4590-b)
q
1.
Cor.
2.
9.
the
ioyes
of
heauen
,
[
r
](A09442-e4610-b)
r
Mat.
25.
46.
the
torments
of
hell
,
the
[
s
](A09442-e4630-b)
s
Luk.
15.
10.
comfort
of
the
elect
,
and
that
else
we
can
haue
no
[
t
](A09442-e4650-b)
t
Eccles.
41.
1
comfort
in
death
:
[
u
](A09442-e4670-b)
u
Jer.
7.
pray
we
cannot
vnlesse
we
repent
,
and
[
w
](A09442-e4690-b)
w
Luk.
13.
2.
perish
we
shall
vnlesse
we
repent
:
but
blessed
shall
we
be
if
we
do
repent
.
But
manum
de
tabula
Magister
adest
:
this
discourse
following
will
teach
vs
these
things
:
and
it
am
I
bold
to
present
to
your
Worships
.
Iohn
sent
his
Reuelation
to
many
Churches
,
and
I
present
his
Epistles
to
many
worthie
personages
:
[
x
](A09442-e4740-b)
x
Act.
2.
40.
and
to
whom
may
I
better
present
them
than
to
you
.
Iohn
was
a
disciple
full
of
loue
,
and
you
are
breethren
full
of
loue
.
The
Preacher
of
these
Lectures
was
well
knowne
to
many
,
but
to
none
better
then
to
many
of
you
,
especially
to
those
who
were
in
my
time
worthie
members
of
that
most
worthie
[
y
](A09442-e4770-b)
y
Christs
colledge
.
Colledge
with
him
.
And
the
rather
I
do
it
,
that
times
to
come
may
reioyce
in
the
Lord
,
that
from
one
honorable
root
haue
issued
so
many
profitable
branches
to
the
Church
.
[
a
](A09442-e4870-b)
a
1.
Thes.
4.
9.
concerning
brotherly
loue
,
I
need
not
to
write
vnto
you
:
for
you
are
taught
of
God
to
loue
one
another
.
Your
[
b
](A09442-e4890-b)
b
Which
had
eightie
sonnes
.
Plutarke
.
Scilurus
at
his
death
need
not
teach
you
concord
,
by
giuing
to
each
of
you
a
sheafe
of
arrowes
,
which
cannot
well
be
broken
whilst
they
are
conioyned
:
for
you
by
your
amitie
make
your selues
inuincible
.
If
[
c
](A09442-e4910-b)
c
Theatrum
Philos.
pag.
294
Chilo
the
Lacedaemonian
died
for
ioy
to
see
one
sonne
crowned
at
Olympus
,
and
[
d
](A09442-e4940-b)
d
Aul.
Gel.
lib.
3.
Nat.
At.
Diagoras
Rhodius
did
the
like
,
when
his
three
children
got
the
garland
at
a
wrestling
:
and
[
e
](A09442-e4960-b)
e
Gen.
45.
28.
Iacob
so
reioyced
to
heare
of
his
one
Ioseph
,
to
be
aduanced
greatly
in
the
kingdome
of
Egypt
:
how
might
that
happie
father
of
yours
reioyce
,
to
see
at
one
time
,
one
sonne
sitting
as
high
Sheriffe
of
the
shire
,
another
preaching
before
the
Iudges
of
Assize
,
and
the
third
pleading
as
Councellor
at
the
barre
,
and
all
the
rest
of
great
expectation
in
the
kingdome
?
Thus
[
f
](A09442-e5020-b)
f
Pro.
10.
1.
wise
sons
are
a
ioy
to
their
parents
,
and
all
may
[
g
](A09442-e5040-b)
g
Psal.
133.
1.
behold
how
good
and
comely
a
thing
it
is
for
brethren
to
dwell
together
in
vnitie
.
Aristotle
could
say
,
[
h
](A09442-e5070-b)
h
Genes
4.
Adams
two
sonnes
could
not
agree
in
one
field
,
[
a
](A09442-e5090-b)
a
Gen.
21.
9.
Abrahams
in
one
house
,
[
b
](A09442-e5110-b)
b
Gen.
25.
Fratrum
gratia
rarum
.
Isaaks
in
one
wombe
,
[
c
](A09442-e5130-b)
c
2.
King
.
1.
Dauids
in
one
pallace
,
nor
those
[
d
](A09442-e5150-b)
d
Luk.
12.
13.
two
brethren
in
the
diuision
of
an
inheritance
.
And
though
concord
amongst
brethren
(
especially
such
as
must
deuide
the
inheritance
)
be
very
rare
,
yet
do
you
,
euen
in
this
,
most
comfortably
agree
.
You
are
not
as
Simeon
and
Leui
,
Romulus
and
Remus
,
Eteocles
and
Polynices
,
Atreus
and
Thyestes
,
Aeta
and
Perseus
:
but
as
Castor
and
Pollux
,
Dauid
&
Ionathan
,
Ioseph
and
Beniamin
;
and
(
as
a
true
friend
is
described
to
be
)
[
e
](A09442-e5270-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
one
soule
in
two
bodies
.
It
seemeth
that
as
Agrippa
the
brother
of
Augustus
was
beholding
to
Salust
for
that
one
sentence
:
Small
things
increase
by
concord
,
but
perish
through
discord
,
so
you
haue
all
learned
the
same
lesson
:
as
being
perswaded
,
that
as
the
members
of
a
bodie
being
once
dismembred
,
they
cannot
possibly
be
ioyned
againe
:
so
if
naturall
brethren
be
once
vnnaturally
disioyned
,
no
glue
will
conioyne
them
fast
againe
.
It
were
infinite
to
shew
examples
of
brotherly
loue
and
hatred
,
[
f
](A09442-e5330-b)
f
See
French
Academ
pag.
542.
&c.
and
others
haue
eased
me
of
this
paines
.
Now
that
good
God
,
who
hath
brought
you
from
one
roote
,
placed
you
in
one
countrie
,
aduanced
you
to
like
credit
,
and
giuen
you
one
heart
,
giue
you
also
one
inheritance
in
the
kingdome
of
heauen
.
Thus
right
worshipfull
I
am
bold
to
speake
vnto
you
,
and
the
world
knoweth
I
speake
the
truth
,
and
the
Lord
knoweth
I
desire
not
to
flatter
.
Go
on
therefore
I
beseech
you
,
continue
in
loue
,
be
setled
in
the
truth
,
and
labour
to
honor
him
who
thus
honoureth
you
.
Be
not
caried
away
with
the
[
g
](A09442-e5340-b)
g
〈…〉
shew
of
this
world
,
but
thinke
religion
the
best
nobilitie
,
and
that
as
[
h
](A09442-e5350-b)
h
〈…〉
Prudentius
said
:
Generosa
Christi
secta
nobilitat
viros
,
Cui
quisquis
seruit
,
ille
verè
est
nobilis
.
He
noble
is
that
comes
of
Christ
his
race
:
Who
serues
this
Lord
,
he
surely
is
not
base
.
And
this
made
Theodosius
more
to
thanke
God
,
[
a
](A09442-e5450-b)
a
Gen.
20.
Abraham
to
our
Abimelech
,
a
[
b
](A09442-e5480-b)
b
2.
Sam.
12.
Nathan
to
our
Dauid
,
a
[
c
](A09442-e5510-b)
c
2.
Kin.
11.
Iehoida
to
our
Ioash
,
[
d
](A09442-e5540-b)
d
Ier.
38.
an
Ebedmelech
to
Ieremiah
,
an
[
e
](A09442-e5570-b)
e
2.
King
.
4.
1.
Elisha
to
the
widow
of
this
Prophet
deceased
,
a
light
in
the
Court
,
a
trumpet
in
the
Church
,
and
that
[
f
](A09442-e5590-b)
f
Esther
5.
2.
Ahashuerosh
may
long
hold
out
his
golden
scepter
vnto
him
:
that
by
his
meanes
[
g
](A09442-e5610-b)
g
Dictum
regis
,
deest
regibus
qui
verum
dicat
.
great
men
may
not
want
such
as
will
tell
them
the
truth
:
no
[
h
](A09442-e5630-b)
h
Plu.
in
vita
Alex.
reports
,
that
Iupiters
Priests
called
Alexander
by
the
name
of
Jupiters
son
.
earthly
Alexander
accounted
a
sonne
of
Iupiter
,
and
that
no
man
may
be
more
respected
then
a
good
[
i
](A09442-e5660-b)
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
pag
42.
Pastor
:
and
that
he
may
euer
remember
that
saying
of
wise
Salomon
:
[
k
](A09442-e5690-b)
k
Prou.
22.
11
He
that
loueth
purenes
of
heart
,
for
the
grace
of
his
lips
the
King
shall
be
his
friend
.
His
Cyrus
will
not
be
spoken
to
verbis
bissinis
in
silken
words
,
to
his
Alexander
he
needeth
not
speake
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
either
sweet
words
or
no
words
.
For
if
one
Antiochus
might
be
surnamed
holy
,
&
another
good
Prince
called
the
Good
King
:
much
more
may
he
,
whose
religious
knowledge
surpasseth
all
the
Princes
that
haue
bene
of
this
nation
:
and
whose
humilitie
is
such
,
that
he
will
haue
his
sonne
to
remember
,
[
l
](A09442-e5780-b)
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
pag.
95.
Odictum
verè
regium
.
that
he
dissereth
not
in
stuffe
,
but
in
vse
from
the
rest
of
his
people
,
and
that
by
Gods
ordinance
.
I
am
the
bolder
for
that
one
to
make
choice
of
you
all
in
the
dedication
of
this
booke
:
no
man
knew
,
loued
,
conuersed
with
,
and
respected
this
Author
more
then
he
.
He
resorted
to
him
in
his
health
,
visited
him
in
sicknesse
,
and
preached
a
learned
Sermon
for
him
at
his
death
.
Concerning
this
author
,
as
he
said
of
Carthage
,
I
had
rather
be
silent
then
say
litle
,
and
his
worthie
labours
do
speake
enough
for
him
,
by
name
that
his
[
a
](A09442-e5830-b)
a
Problema
Theologicum
.
Posthume
,
dedicated
to
his
excellent
Maiestie
,
by
[
b
](A09442-e5840-b)
b
Master
Samuel
Ward
,
Fellow
of
Immanuel
Colledge
.
an
excellent
Diuine
.
In
a
word
therefore
,
whatsoeuer
this
man
did
,
he
desired
to
profite
others
by
it
:
he
thought
(
as
it
is
written
[
c
](A09442-e5850-b)
c
Autor
vitae
Ber.
lib.
2.
cap.
4.
&
7.
of
Bernard
in
his
life
)
that
he
was
not
his
owne
man
,
but
deputed
to
the
seruice
of
others
.
He
was
neuer
idle
,
but
as
[
d
](A09442-e5870-b)
d
Hieron
.
ad
Marcellam
.
Hierome
reporteth
of
Ambrose
,
and
Bernard
of
himselfe
,
he
did
either
reade
,
or
meditate
,
or
pray
,
or
conferre
,
or
counsell
,
or
comfort
,
or
write
,
or
preach
.
And
thus
(
as
the
[
e
](A09442-e5990-b)
e
Aliis
inseruiens
meipsam
consum●
.
Embleme
is
of
a
faithfull
Teacher
)
he
,
like
a
waxe
candle
,
in
giuing
light
to
others
,
in
a
short
time
extinguished
himselfe
.
Yet
in
this
short
time
of
his
,
what
art
was
he
not
a
maister
of
?
what
vertue
was
he
not
endued
with
?
He
was
a
complet
Diuine
,
and
hath
this
blessing
in
the
Church
,
that
no
mans
writings
are
read
of
all
sorts
,
and
in
all
countries
with
greater
grace
and
profite
then
his
.
He
was
peaceable
in
the
Church
,
patient
of
wrongs
,
and
free
from
ambition
.
For
as
Ierome
said
of
Nepotian
,
aurum
calcans
,
schedulas
consectabatur
:
he
regarded
not
his
purse
,
but
followed
his
booke
,
and
as
Bernard
said
,
he
liued
in
terra
auri
sine
auro
,
in
a
kingdome
of
gold
without
gold
.
An
excellent
gift
he
had
to
define
properly
,
deuide
exactly
,
dispute
subtilly
,
answer
directly
,
speake
pithily
,
and
write
iudicially
:
and
how
he
preached
,
if
these
Sermons
do
giue
a
testimonie
,
what
witnesse
had
they
who
often
heard
him
themselues
?
I
haue
published
of
his
now
two
Discourses
,
and
I
onely
did
it
,
that
these
his
labours
might
not
perish
:
I
haue
no
benefite
by
them
but
exceeding
great
paines
.
And
since
I
vnderstand
that
his
other
labours
are
in
the
hands
of
his
friends
,
to
make
benefite
for
his
children
,
I
will
ease
my selfe
of
the
like
labour
,
&
be
a
means
that
they
may
haue
the
benefit
of
the
future
impressions
of
this
booke
:
the
which
,
how
faithfully
I
haue
published
,
I
appeale
to
the
godly
and
indifferent
Reader
,
and
I
hope
no
honest
minded
man
will
be
hired
to
calumniate
it
.
Thus
as
one
desirous
to
be
seruiceable
in
my
calling
,
profitable
to
the
Church
,
not
forgetfull
of
my
friend
,
and
to
testifie
the
happinesse
of
your
house
,
which
was
in
your
fathers
time
,
and
is
now
(
as
it
is
said
of
Aurelian
the
Emperors
,
)
Referta
piis
&
Ecclesia
Dei
,
replenished
with
the
godly
,
and
a
Church
of
God
,
and
withall
to
leaue
a
monument
of
my
dutie
to
you
all
,
I
haue
as
you
see
,
published
this
exposition
of
seuen
Epistles
vnder
your
eight
names
,
nothing
doubting
but
it
will
be
as
welcome
to
you
,
as
by
your
countenance
it
may
be
profitable
to
the
Church
.
The
God
of
heauen
giue
you
all
that
blessing
of
blessings
,
transire
à
deliciis
ad
delicias
,
go
on
from
grace
to
grace
,
and
be
a
long
time
happie
in
this
life
,
and
for
euer
happie
in
the
life
to
come
.
London
:
Saint
Martins
in
the
fields
,
from
my
worshipful
friend
Master
Oldisworths
house
,
Your
Worships
to
command
,
Robert
Hill
:
Fellow
of
S.
Iohns
Colledge
in
Cambridge
.
LECTVRES
VPON
THE
THREE
FIRST
CHAPters
of
the
Reuelation
.
REVEL.
1.
1.
.
The
reuelation
of
Iesus
Christ
,
which
God
gaue
vnto
him
.
MY
purpose
in
choosing
this
text
,
is
to
speake
of
the
three
first
Chapters
of
this
booke
:
namely
,
the
seuen
seuerall
Epistles
written
to
the
Churches
in
Asia
,
which
containe
sundrie
vses
&
instructions
fit
for
our
time
and
age
.
Before
we
come
to
the
matter
,
Now
follow
the
reasons
which
some
alleage
to
proue
it
not
canonicall
:
S.
Iohn
he
names
him selfe
in
this
booke
,
where
he
neuer
named
himselfe
once
in
all
his
Gospell
,
no
not
then
when
he
had
iust
occasion
to
name
him selfe
,
but
sought
to
auoid
it
:
therefore
they
conclude
,
that
it
is
not
his
booke
,
but
written
by
some
other
,
and
published
in
his
name
.
The
reason
is
not
good
.
S.
Iohn
in
his
historie
doth
not
name
himselfe
;
for
there
is
no
necessarie
reason
,
why
one
in
an
historie
of
another
man
should
name
himself
.
But
in
a
prophecie
,
as
this
booke
is
,
it
is
more
requisite
he
should
mention
his
owne
name
.
And
so
did
other
Prophets
,
as
Ieremiah
mentioneth
his
name
in
his
booke
at
least
an
hundred
times
:
so
Esay
and
Daniel
in
euerie
Chapter
mention
their
names
.
Then
seeing
they
do
it
so
often
,
it
is
no
maruell
if
S.
Iohn
in
his
booke
repeate
his
name
:
yet
he
doth
it
but
fiue
times
in
the
whole
booke
.
They
obiect
,
that
his
style
in
this
booke
is
not
the
same
with
that
he
vsed
in
the
penning
of
the
Gospell
.
Ans.
The
difference
of
the
stile
riseth
from
the
difference
of
the
matter
,
seeing
there
he
writes
an
historie
,
here
he
pens
a
Prophecie
.
Againe
,
here
he
writes
not
his
own
words
,
but
those
which
he
receiued
from
Christ
by
particular
reuelation
.
They
say
,
his
booke
hath
bene
reiected
in
diuerse
ages
as
not
canonicall
.
Ans.
It
cannot
be
proued
that
it
was
euer
refused
of
any
generall
Church
,
but
of
some
priuate
man
.
Now
the
disallowing
of
any
priuate
man
,
cannot
make
a
whole
booke
to
be
reiected
:
for
then
the
Epistle
to
the
Hebrewes
,
and
Iames
his
Epistle
should
not
be
canonicall
,
which
be
receiued
of
all
Churches
.
Now
come
to
the
words
,
which
containe
two
parts
.
First
,
a
Preface
.
Secondly
,
a
Vision
.
The
Preface
first
containes
an
entrance
to
his
matter
,
from
the
first
to
the
ninth
verse
:
the
vision
,
from
the
ninth
to
the
end
of
the
chapter
.
The
Preface
hath
two
parts
:
First
,
the
title
of
the
booke
:
Secondly
,
the
inscription
.
The
title
in
the
three
first
verses
:
the
inscription
,
from
the
fourth
to
the
ninth
verse
.
The
title
in
these
words
:
The
reuelation
of
Iesus
Christ
,
&c.
A
reuelation
is
nothing
else
but
a
manifestation
or
discouerie
of
things
secret
in
respect
of
men
,
for
the
common
good
of
the
Church
:
and
so
this
word
is
taken
here
.
Reuelations
from
God
in
the
Scriptures
were
of
three
kinds
:
first
,
by
dreames
:
secondly
,
by
vision
:
thirdly
,
by
created
voice
of
God
face
to
face
:
as
we
may
see
Num
12.
6.
8.
4.
partly
by
vision
,
partly
,
by
voice
.
Now
this
was
not
by
dreame
:
for
he
receiued
these
things
not
by
dreame
,
vision
,
or
voyce
alone
,
but
by
vision
from
Christ
,
and
by
voice
from
God
:
so
then
it
is
mixt
,
partly
receiued
by
vision
,
partly
by
voice
vttered
from
God
.
In
these
three
first
verses
,
the
Reuelation
is
described
by
seuen
arguments
:
first
,
by
the
author
,
Iesus
Christ
:
secondly
,
the
end
:
thirdly
,
the
persons
to
whom
it
was
directed
:
fourthly
,
the
matter
:
fiftly
,
the
instrument
:
sixtly
,
the
manner
of
deliuering
it
:
seuenthly
,
the
fruit
of
the
reuelation
.
The
first
argument
by
which
it
pleaseth
the
holy
Ghost
to
describe
this
reuelation
,
is
the
author
,
vz.
Iesus
Christ
,
he
is
the
author
of
it
,
it
comes
from
him
.
It
is
called
his
reuelation
,
in
these
respects
:
first
,
not
to
exclude
the
Father
and
the
holy
Ghost
,
but
to
shew
the
speciall
office
of
Christ
:
for
the
peculiar
office
belonging
to
the
second
person
,
is
to
reueale
,
and
to
publish
,
and
to
manifest
the
will
of
God
the
Father
to
the
Church
:
and
for
that
cause
he
is
called
the
Angell
of
the
couenant
,
Thirdly
,
it
is
called
Christs
reuelation
,
to
shew
that
Christ
now
ascending
into
heauen
,
and
entred
into
his
kingly
office
,
doth
still
rule
,
order
,
and
gouerne
his
Church
:
and
for
that
cause
it
is
not
called
the
reuelation
of
God
the
Father
,
or
of
the
holy
Ghost
,
but
of
Iesus
Christ
,
because
he
guides
and
gouernes
the
Church
.
Seeing
Christ
Iesus
now
ascended
into
heauen
,
Which
God
gaue
vnto
him
.
These
words
be
added
,
to
shew
how
he
came
by
this
reuelation
,
and
whence
he
had
it
:
he
had
it
giuen
him
of
the
Father
,
and
these
words
explane
the
former
,
to
shew
,
that
Christ
was
the
author
of
it
,
God
gaue
him
,
that
is
,
God
the
father
,
not
the
whole
Trinitie
.
For
where
this
name
God
,
is
opposed
to
Christ
,
there
it
signifies
the
first
person
,
namely
,
God
the
Father
,
and
the
first
person
is
often
called
by
this
name
alone
,
God
,
because
he
is
first
in
order
,
and
the
fountaine
of
the
Deitie
.
For
Christ
receiues
his
diuine
nature
,
and
Godhead
from
the
Father
by
communication
,
the
holy
Ghost
from
them
both
,
the
Father
receiues
it
from
none
.
God
gaue
to
him
.
All
power
is
giuen
me
of
the
Father
.
Mat.
28.
that
is
,
as
he
is
Mediator
and
God
incarnate
,
and
head
of
his
Church
.
Phil.
2.
God
gaue
him
a
name
,
&c.
not
as
he
was
simply
God
,
but
as
he
was
Mediator
and
in
his
manhood
:
so
here
the
reuelation
was
giuen
him
not
as
he
was
God
simply
,
but
as
he
was
head
of
the
Church
,
Mediator
and
God
incarnate
.
Neither
can
any
say
hence
,
Christ
shall
be
inferiour
to
the
Father
in
regard
of
his
Godhead
:
for
he
receiues
it
from
the
Father
as
he
is
God-man
,
not
simply
God
:
and
as
he
is
man
and
Mediator
,
he
is
inferiour
to
the
Father
,
and
confesseth
that
in
that
respect
,
God
the
Father
is
greater
then
all
.
And
Paule
saith
,
God
the
Father
is
the
head
of
Christ
.
1.
Cor.
3.
11.
6.
3.
Now
followeth
the
meanes
how
he
gaue
Christ
this
reuelalation
.
He
gaue
it
to
Christ
,
and
made
him
Lord
of
it
,
so
that
he
made
this
his
royaltie
and
priuiledge
:
for
Christ
being
king
of
his
Church
,
and
this
booke
of
reuelation
being
part
of
his
lawe
to
the
Church
,
he
is
king
also
of
this
booke
as
part
of
his
law
and
royaltie
.
Againe
,
they
were
reuealed
to
Christ
before
they
were
reuealed
to
any
creature
,
man
or
Angel
,
and
that
as
he
was
man
:
for
his
manhood
being
vnited
to
his
Godhead
,
he
could
not
but
know
them
ere
any
man
or
Angell
knew
them
,
as
he
was
man
.
First
,
Then
hence
I
gather
:
no
man
in
the
world
hath
authoritie
aboue
these
lawes
,
aboue
this
booke
:
for
this
is
Christs
priuiledge
,
nor
of
any
other
by
proportion
.
For
these
be
Christs
lawes
,
al
must
be
subiect
to
them
,
none
must
be
aboue
them
:
for
then
it
should
follow
,
that
they
were
giuen
to
men
as
well
as
to
Christ
Iesus
.
Hence
it
followeth
,
that
if
all
be
subiect
to
these
lawes
,
then
no
man
hath
authoritie
to
dispense
with
the
Scriptures
,
or
the
Gospell
of
Christ
:
for
that
is
to
make
men
to
haue
royaltie
,
interest
,
and
title
into
these
Scriptures
.
Monarches
and
Princes
haue
great
authoritie
in
their
iurisdictions
,
but
they
must
all
be
in
subiection
to
these
lawes
of
Christ
:
for
they
be
indeed
great
,
&
haue
authoritie
ouer
their
subiects
:
yea
more
,
ouer
all
causes
,
yet
only
those
which
be
the
causes
of
men
:
they
haue
no
authoritie
in
causes
of
God
,
as
the
Scriptures
and
the
Sacraments
.
Seeing
these
bookes
be
Christs
royaltie
,
This
condemnes
the
popish
doctrine
,
which
giues
the
Church
absolute
power
and
authoritie
to
expound
and
determine
of
Scripture
without
helpe
of
the
Scripture
:
for
that
is
to
take
Christ
his
royaltie
and
priuiledge
,
and
to
giue
it
to
men
:
but
Christ
alone
hath
absolute
authoritie
to
determine
of
his
owne
lawes
:
men
indeed
in
the
Church
haue
a
ministeriall
iudgment
by
helpe
of
the
Scriptures
.
We
see
the
excellencie
of
all
the
Scriptures
,
This
should
teach
vs
,
to
reuerence
the
Scriptures
more
then
any
mens
writings
whatsoeuer
.
Then
this
sheweth
the
blindnes
of
this
age
,
which
delight
onely
in
the
hearing
and
reading
the
writings
of
men
,
contemning
the
word
of
God
.
And
yet
the
writings
of
men
be
sinfull
and
erronious
,
euery
way
imperfect
:
the
writings
of
God
,
holy
,
certain
,
and
euery
way
absolute
,
being
giuen
to
the
Sonne
as
he
is
king
,
priest
and
Prophet
.
To
shew
to
his
seruants
concerning
this
testament
shortly
to
be
done
.
In
these
words
be
3.
arguments
for
the
description
of
this
Reuelation
:
First
,
the
end
,
vz.
to
shew
it
:
secondly
,
the
persons
,
his
seruants
:
thirdly
,
the
matter
of
it
,
vz.
things
shortly
to
be
reuealed
.
The
end
of
this
reuelation
was
to
manifest
&
declare
to
his
seruants
,
to
wit
,
the
Church
of
God
(
his
seruants
and
children
)
to
publish
to
them
those
things
which
should
shortly
be
fulfilled
,
and
this
is
the
maine
drift
of
this
Reuelation
.
Hence
then
we
note
,
Secondly
,
His
seruants
:
not
to
all
men
,
to
the
whole
world
and
euery
singular
man
,
but
to
his
seruants
.
Hereby
we
see
the
opinion
of
those
which
hold
,
God
would
haue
all
to
be
saued
,
and
cals
all
men
,
is
false
.
For
if
he
called
all
effectually
,
then
he
would
offer
al
the
meanes
,
to
wit
,
the
word
of
God
,
that
so
they
might
be
called
:
but
he
writes
it
not
to
all
but
to
his
seruants
;
now
,
that
which
is
true
of
this
booke
,
is
true
of
the
whole
Scripture
.
The
Lord
shewed
his
word
to
Iacob
,
not
to
all
the
world
;
not
to
all
nations
as
to
him
.
Psal.
147.
19.
20.
he
shewed
to
Iacob
,
that
is
,
his
true
members
,
his
seruants
and
true
Christians
.
Now
followeth
the
matter
which
is
the
fourth
argument
of
the
description
of
this
reuelation
,
vz.
Things
which
shortly
must
come
to
passe
:
and
in
this
,
the
matter
of
this
booke
is
distinguished
from
all
other
bookes
of
the
Scripture
,
which
speake
generally
of
things
either
present
or
now
past
;
but
this
speakes
of
things
to
come
.
The
matter
of
this
booke
is
described
by
two
arguments
:
first
,
these
things
be
necessarie
,
they
must
be
done
.
Secondly
,
by
the
circumstance
of
time
,
shortly
or
quickly
.
First
,
the
matter
is
things
to
come
,
which
must
be
done
:
so
speakes
the
holy
Ghost
in
many
places
of
the
word
.
As
Christ
saith
,
shewing
the
necessitie
:
Offences
must
come
:
so
Paule
saith
:
There
must
be
heresies
.
Act.
14.
We
must
,
through
manie
tribulations
enter
into
heauen
,
&c.
So
to
Timothy
:
they
which
be
godly
must
suffer
afflictions
.
Shewing
in
all
these
places
,
that
things
which
are
to
come
,
must
necessarily
come
to
passe
.
But
this
doctrine
agrees
not
with
mans
reason
,
Men
will
obiect
againe
,
If
things
come
to
passe
by
necessitie
,
then
it
is
in
vaine
to
vse
anie
meanes
,
as
to
heare
the
word
,
receiue
the
sacraments
:
for
Gods
will
must
come
to
passe
,
do
we
what
we
will
do
.
Answer
.
These
men
must
consider
,
that
as
God
hath
appointed
what
things
must
come
to
passe
,
so
he
hath
appointed
the
meanes
how
they
must
come
to
passe
.
Then
seeing
the
Lord
hath
appointed
as
well
the
meanes
as
the
ende
,
we
should
by
this
necessitie
rather
be
induced
to
vse
the
meanes
,
then
not
to
vse
them
.
To
make
this
more
plaine
:
we
must
know
,
there
is
a
double
necessitie
;
one
is
absolute
,
another
is
but
in
part
.
I
call
that
absolute
necessitie
,
which
can
not
be
otherwise
possibly
.
As
that
God
liues
,
it
cannot
be
otherwise
;
he
is
omnipotent
,
he
cannot
but
be
so
.
There
is
a
necessitie
which
is
not
absolute
but
in
part
:
as
when
anie
thing
done
is
necessarie
,
because
it
depends
on
necessarie
causes
.
As
fire
to
burne
,
this
is
not
absolutely
necessarie
,
but
in
part
,
because
it
depends
on
that
order
which
God
set
in
things
in
the
creation
.
It
is
not
absolute
:
for
if
God
should
change
that
order
in
the
creation
,
then
it
may
be
fire
should
ceasse
to
burne
,
Now
in
this
place
where
he
saith
;
These
things
must
be
done
,
it
is
not
to
be
meant
of
absolute
necessitie
,
but
of
that
which
is
but
in
part
:
for
they
must
come
to
passe
necessarily
,
onely
in
regard
of
Gods
decree
.
In
them selues
they
be
contingent
,
necessary
by
the
vnchangeable
decree
of
God
.
In
regard
of
which
decree
of
God
,
all
things
which
come
to
passe
be
necessarie
:
yet
can
it
not
be
inferred
;
therefore
man
hath
no
free
will
.
For
this
necessitie
taketh
it
not
away
,
neither
the
second
causes
,
but
rather
disposeth
them
,
and
inclines
mans
free
will
.
Secondly
,
the
matter
is
described
by
the
time
,
shortly
,
or
quickly
.
But
how
can
this
be
true
,
seeing
things
spoken
of
in
this
booke
came
not
to
passe
a
thousand
years
after
,
which
is
a
long
time
?
Ans.
They
may
be
said
to
come
to
passe
shortly
,
though
a
thousand
yeares
after
,
in
two
respects
.
First
of
God
,
to
whom
a
thousand
years
is
but
as
one
day
.
Secondly
,
in
regard
of
men
:
for
though
a
thousand
years
seeme
a
long
time
to
men
ere
it
be
expired
,
yet
when
it
is
once
past
,
it
seemes
but
a
short
time
.
Which
must
shortly
come
.
He
sets
downe
these
wordes
for
two
causes
.
First
to
terrifie
all
carnall
and
carelesse
men
;
for
it
foretelleth
iudgements
and
destructions
to
those
which
liue
in
their
sinnes
,
which
be
enemies
to
the
Church
of
God
;
and
so
it
strikes
a
terror
into
their
hearts
,
seeing
their
destruction
comes
shortly
.
And
no
doubt
,
if
anie
carnall
man
could
lay
this
to
his
heart
,
that
iudgement
must
come
quickly
,
it
would
rowze
him
,
if
he
belonged
to
Christ
,
or
else
would
terrifie
his
soule
.
We
here
liue
still
in
our
sinnes
;
Secondly
,
the
holy
Ghost
setteth
downe
this
circumstance
of
time
,
to
arme
the
seruants
of
Christ
,
the
true
members
of
the
Church
,
against
all
persecutions
,
afflictions
&
calamities
which
might
befall
them
.
For
the
children
of
God
being
afflicted
and
crossed
,
they
might
be
impatient
and
discouraged
:
but
lest
they
should
be
so
,
the
Lord
here
telleth
them
,
that
his
coming
shall
be
shortly
,
they
shall
not
alwayes
beare
the
heauie
burthen
of
afflictions
on
their
shoulders
,
but
for
a
while
,
a
short
time
,
and
then
the
Lord
will
come
and
ease
them
,
deliuer
them
,
and
comfort
their
troubled
minds
,
lest
they
should
be
swallowed
vp
with
griefe
.
It
followeth
:
Which
he
sent
.
That
is
,
which
reuelation
he
sent
and
shewed
by
his
Angell
.
These
words
are
set
downe
for
two
causes
.
First
to
shew
,
that
S.
Iohn
he
opened
and
published
this
booke
not
rashly
,
but
by
calling
and
warrant
from
God
.
This
teacheth
vs
what
must
be
our
dutie
in
all
our
actions
,
whatsoeuer
we
take
in
hand
we
must
looke
we
haue
our
calling
and
warrant
.
This
was
the
Apostles
practise
,
as
here
S.
Iohns
;
he
opened
not
this
reuelation
before
he
had
speciall
warrant
.
So
must
we
looke
for
our
warrant
in
the
word
,
and
till
we
haue
it
we
must
not
enterprise
anie
thing
.
If
this
dutie
were
practised
,
there
would
be
more
conscience
in
the
seruice
and
worship
of
God
,
more
care
and
conscience
in
our
dealings
with
men
then
there
is
.
Secondly
,
he
setteth
downe
these
words
,
to
get
more
reuerence
and
greater
authoritie
to
this
booke
,
that
it
might
more
be
accepted
of
:
and
therefore
he
saith
it
was
sent
by
an
Angell
to
the
Church
.
And
this
is
a
verie
good
reason
to
get
credite
to
it
and
reuerence
.
For
if
an
earthly
Prince
should
write
his
letter
to
his
subiect
,
and
withall
send
it
by
one
of
his
gard
,
no
doubt
the
subiect
would
receiue
it
most
reuerently
.
The
Scriptures
they
be
the
epistle
of
God
,
sent
to
his
Church
,
not
by
anie
but
by
his
Angell
:
then
this
should
procure
a
thousand
times
more
reuerence
,
seeing
God
sends
his
letter
to
his
Apostle
S.
Iohn
,
and
so
to
the
Church
by
the
hand
of
an
Angell
.
Now
followeth
the
fifth
argument
of
the
description
of
this
reuelation
,
which
is
,
the
instruments
of
this
reuelation
,
whereby
it
is
conueyed
from
God
to
the
Church
:
and
these
be
two
.
First
an
Angell
,
Secondly
,
Iohn
the
Apostle
or
Euangelist
.
The
first
instrument
is
an
Angell
,
by
whom
he
sent
this
Reuelation
,
to
conuey
it
to
his
Church
.
And
so
the
Lord
hath
vsed
their
ministerie
in
other
places
of
the
scriptures
.
So
when
the
Law
was
giuen
,
The
second
instrument
is
Iohn
the
Apostle
and
Euangelist
,
which
penned
one
of
the
Gospels
,
that
Disciple
whom
Iesus
loued
,
sonne
to
Zebedeus
,
kinsman
to
Christ
.
Now
to
procure
credit
and
more
reuerence
to
his
reuelation
,
he
describeth
himselfe
by
two
arguments
.
First
,
calling
himselfe
his
seruant
Iohn
.
Secondly
,
by
an
effect
,
Which
bare
record
,
&c.
First
he
cals
him selfe
the
seruant
of
Christ
,
not
the
Disciple
of
Christ
,
not
Christ
his
cosin
or
kinsman
,
which
he
might
haue
done
,
but
he
cals
himself
the
seruant
of
Christ
.
For
he
had
learned
that
which
Christ
speaks
Mat.
12.
50.
He
which
doth
the
will
of
my
Father
,
he
is
my
mother
,
sister
and
brother
:
not
he
which
is
kinsman
or
cosin
,
but
in
this
,
to
do
his
fathers
wil
,
stands
the
note
of
his
kinsman
.
And
in
this
,
to
be
the
seruant
of
Christ
,
stands
the
dignitie
of
a
Christian.
Had
not
the
blessed
Virgin
Christs
mother
bene
a
seruant
of
Christ
,
she
had
neuer
bin
saued
by
Christ
.
Then
by
this
we
see
,
it
is
nothing
to
helpe
a
man
to
saluation
to
be
borne
of
great
kinred
,
to
come
of
Princes
&
noble
bloud
,
but
to
be
the
seruants
of
Christ
,
to
do
the
will
of
Christ
,
this
is
to
be
allyed
and
cosin
to
Christ
.
And
if
we
will
be
the
seruants
of
Christ
,
we
must
become
new
creatures
,
we
must
leaue
off
our
old
seruice
,
and
as
S.
Paule
saith
,
he
knewe
not
Christ
in
the
flesh
,
but
serued
him
in
the
spirit
.
And
we
must
not
content
our selues
to
be
his
seruants
in
the
generall
calling
of
a
Christian
,
but
in
our
particular
callings
.
For
S.
Iohn
was
his
seruant
not
onely
in
beleeuing
in
him
,
and
obeying
him
generally
;
but
in
beleeuing
and
obeying
him
in
the
particular
calling
of
an
Apostle
.
So
Paule
,
Now
followeth
the
second
argument
by
which
Iohn
is
described
,
namely
the
effect
,
that
he
bare
record
of
the
word
of
God
.
Which
Iohn
bare
this
record
,
partly
by
preaching
,
partly
by
penning
the
Gospell
of
Christ
.
And
because
the
word
of
God
hath
two
parts
,
the
Law
and
the
Gospell
,
he
shewes
in
the
next
words
,
that
he
meanes
especially
the
Gospell
of
Christ
,
adding
,
Of
things
done
and
sayd
by
Christ
.
And
lest
any
man
should
call
his
testimonie
into
question
,
he
saith
he
testifies
that
whereof
he
was
an
eye
witnesse
:
he
saw
it
,
and
therefore
could
not
be
deceiued
,
and
therefore
his
testimonie
was
true
.
The
end
why
he
alleageth
these
words
,
is
to
shew
that
he
is
a
faithfull
pen-man
of
this
booke
,
that
so
it
might
haue
more
reuerence
:
for
he
which
was
faithfull
in
penning
the
Gospell
of
Christ
,
the
same
also
is
faithfull
in
penning
this
Prophecie
of
the
Church
.
By
these
words
we
may
gather
,
Luk.
10.
1.
Iohns
testimonie
,
and
confirmeth
Iohns
testimonie
to
be
true
,
asking
them
this
question
,
The
baptisme
of
Iohn
,
was
it
from
heauen
or
of
men
?
shewing
that
Iohn
was
a
true
Prophet
,
seeing
his
Baptisme
,
that
is
,
his
doctrine
was
from
heauen
.
Hereby
we
see
,
the
difference
of
a
true
Prophet
and
false
alledged
by
the
Papists
,
is
no
true
difference
:
for
they
say
,
If
one
can
worke
miracles
,
he
is
a
true
Prophet
:
whereas
Deut.
13.
false
Prophets
may
do
that
.
But
the
true
marke
of
a
true
Prophet
is
the
doctrine
deliuered
by
the
Prophets
and
Apostles
:
and
he
which
brings
this
,
though
he
can
not
worke
a
miracle
,
is
a
true
Prophet
.
Now
followeth
the
sixth
argument
,
by
which
this
reuelation
is
described
:
which
is
,
in
the
manner
of
propounding
and
deliuering
of
it
to
the
Church
.
And
this
maner
and
forme
of
deliuerie
of
it
stands
in
foure
degrees
.
First
,
God
the
Father
giueth
it
to
Christ
the
Mediator
.
Secondly
,
Christ
the
Mediatour
and
head
of
the
Church
,
giueth
it
to
an
Angell
.
Thirdly
,
the
Angell
conueyes
it
to
Iohn
the
Apostle
.
Fourthly
,
Iohn
directed
and
assisted
by
the
holie
Ghost
,
deliuereth
it
to
the
Churches
.
Now
as
this
particular
booke
was
,
so
no
doubt
all
the
whole
Scriptures
were
conueyed
to
the
Church
.
Now
in
that
the
Lord
hath
so
conueyed
his
Scriptures
to
man
,
we
see
his
perpetuall
care
and
loue
of
man
,
and
of
the
members
of
his
Church
.
Also
we
see
the
great
excellencie
and
dignitie
,
as
also
the
perfection
of
these
bookes
,
seeing
they
were
deliuered
to
man
by
God
,
and
by
him
he
deliuers
his
will
to
his
Church
.
This
shewes
the
blasphemie
and
sin
of
the
Church
of
Rome
,
who
call
the
written
word
of
God
,
a
dead
letter
,
a
dumbe
iudge
:
they
hold
,
that
generall
Councels
be
equall
to
the
word
;
that
the
vniuersall
consent
of
the
Church
is
aboue
the
Scriptures
,
it
giues
life
and
sense
to
them
,
which
otherwise
they
say
of
themselues
be
but
an
inkie
and
dumbe
word
.
But
we
see
they
be
farre
aboue
all
these
:
for
they
be
most
absolute
and
perfect
,
and
also
most
excellent
,
seeing
they
being
giuen
of
God
the
Father
to
Christ
the
mediator
and
head
of
the
Church
,
and
by
him
conueyed
to
an
Angell
,
who
deliuers
them
to
Iohn
,
and
he
published
them
to
the
Church
:
these
degrees
of
the
deliuerie
of
them
shew
they
be
most
excellent
and
perfect
.
Blessed
are
they
which
heare
,
&c.
Blessed
.
That
is
,
blessednesse
which
stands
in
the
fellowship
of
God
,
and
life
euerlasting
belongs
to
them
,
which
heare
and
reade
this
booke
,
and
marke
it
,
keepe
it
in
memorie
,
remember
the
things
contained
in
it
,
being
a
prophecie
of
the
estate
of
the
Church
,
partly
present
,
partly
to
come
.
Blessed
is
he
which
reades
.
Here
the
holy
Ghost
setteth
downe
the
proper
end
of
the
Scriptures
,
&
of
this
booke
particularly
.
For
the
ende
of
this
booke
,
and
so
of
all
other
bookes
of
the
Scriptures
,
is
to
bring
men
to
happinesse
,
and
felicitie
,
and
life
euerlasting
.
Ioh.
20.
last
:
the
Scriptures
be
to
make
vs
beleeue
in
Christ
,
that
so
beleeuing
we
might
haue
eternall
life
.
1.
Ioh.
1.
●
.
He
declared
to
them
the
word
of
Christ
,
that
by
it
they
might
haue
fellowship
with
God
the
Father
,
Sonne
and
holy
Ghost
,
which
fellowship
is
true
happinesse
it selfe
,
Ioh.
5.
39.
Search
the
scriptures
,
for
in
them
you
thinke
to
haue
eternall
life
.
And
in
this
they
differ
from
all
other
books
and
writings
of
men
.
For
mens
writings
,
being
penned
either
by
the
light
of
nature
,
and
so
be
thence
erronious
,
and
misse
of
the
end
of
happinesse
and
euerlasting
life
:
or
else
they
be
penned
by
them
which
haue
light
by
by
the
word
;
and
so
as
they
agree
with
the
word
,
they
be
grounded
on
the
word
,
and
haue
all
their
truth
from
it
.
Seeing
the
end
of
this
booke
,
S.
Iohn
would
by
these
wordes
,
Blessed
,
&c.
drawe
men
and
allure
them
to
to
reade
and
delight
in
the
Scriptures
.
Seeing
the
end
of
this
booke
and
the
rest
,
is
to
bring
men
to
happinesse
,
we
are
here
admonished
,
all
of
vs
to
reade
and
meditate
in
them
,
and
search
them
,
as
Ioh.
5.
39.
euen
as
we
would
search
for
gold
,
or
some
precious
thing
which
we
would
faine
finde
,
(
so
the
word
imports
.
)
And
he
addeth
the
reason
:
For
in
them
you
thinke
to
haue
eternall
life
.
But
some
will
say
:
I
cannot
reade
,
I
was
neuer
brought
vp
in
learning
.
S.
Iohn
cuts
off
this
excuse
in
the
next
words
:
Blessed
is
he
which
reades
or
heares
the
words
of
this
prophecie
.
So
that
if
he
cannot
reade
,
yet
if
he
heare
and
keepe
it
,
he
is
blessed
.
Then
those
which
can
not
reade
them
,
they
must
procure
others
to
reade
,
they
must
hearken
and
heare
diligently
.
We
must
learne
to
carrie
in
minde
the
distinction
betweene
the
bookes
of
God
and
writings
of
men
.
Gods
word
brings
a
man
which
keepes
it
to
happinesse
:
but
mans
of
them selues
can
not
,
vnlesse
they
haue
light
from
the
word
of
God
.
And
if
this
distinction
were
imprinted
in
our
harts
,
we
should
not
be
so
delighted
either
to
heare
or
speake
the
words
of
God
mixed
with
the
words
of
sinfull
men
.
First
,
among
the
Iewes
it
was
not
lawfull
to
mingle
cloth
of
diuerse
kinds
:
then
much
lesse
will
the
Lord
suffer
his
word
to
be
mingled
with
the
sayings
of
erronious
and
sinfull
men
,
be
they
neuer
so
learned
or
ancient
.
Secondly
,
here
followeth
the
right
manner
and
way
of
hearing
and
reading
the
Scriptures
,
which
stands
in
two
things
.
First
,
we
must
set
downe
a
certaine
end
why
we
reade
the
Scriptures
,
which
is
,
that
we
may
attaine
to
happinesse
,
fellowship
with
God
,
and
life
euerlasting
.
And
when
this
takes
place
:
that
we
set
downe
this
end
,
that
we
reade
and
heare
them
with
care
and
conscience
to
practise
them
.
Secondly
,
we
must
keepe
them
,
remember
the
things
we
reade
or
heare
.
And
this
second
point
is
principall
,
to
heare
and
to
reade
so
,
as
we
keepe
those
things
we
heare
or
reade
:
and
so
as
we
make
obseruation
of
that
we
heare
;
so
the
words
import
.
Here
we
see
the
cause
,
why
we
heare
and
reade
the
word
dayly
,
yet
no
profite
comes
thereby
:
the
cause
is
,
because
we
be
onely
hearers
,
we
keepe
it
not
to
make
vse
of
it
in
our
liues
.
That
we
may
keepe
the
word
which
we
heare
or
reade
,
it
is
so
commended
to
vs
in
many
places
.
Luke
2.
19.
Mary
is
said
to
keepe
and
to
ponder
all
these
things
in
her
heart
.
Psal.
119.
8.
Dauid
he
hid
the
statutes
of
the
Lord
in
his
heart
.
Luke
11.
Blessed
are
they
which
heare
the
word
and
keepe
it
.
Iames
1.
21.
We
must
keepe
the
word
,
which
is
grafted
in
vs
:
where
it
is
compared
to
a
ciens
or
graffe
,
which
is
set
into
a
stocke
:
so
the
word
is
ingrafted
into
our
hearts
,
and
there
it
must
abide
and
bring
forth
fruite
.
That
we
may
keepe
this
word
,
That
we
may
keepe
those
things
we
heare
or
reade
,
we
must
con
our
part
before
we
come
,
we
must
addresse
our selues
,
we
must
not
rush
on
Gods
ordinance
without
preparation
.
In
the
old
Testament
when
the
people
offered
sacrifice
,
sanctifie
themselues
:
so
we
in
receiuing
of
the
Lords
supper
,
we
prepare
our selues
reuerently
.
Now
that
we
do
in
the
Lords
supper
,
we
must
do
in
hearing
the
word
,
seeing
there
is
no
difference
,
but
that
that
Supper
is
onely
a
visible
word
,
the
word
preached
is
an
audible
word
.
When
the
people
receiued
the
law
,
When
we
are
about
to
heare
or
reade
the
word
,
we
must
haue
humble
hearts
,
else
we
cannot
keepe
the
word
,
nor
beleeue
the
promises
in
the
same
.
The
Lord
he
reueales
his
secrets
to
the
humble
in
spirit
,
The
heart
must
be
an
honest
heart
:
we
must
not
onely
haue
our
hearts
touched
with
the
remembrance
of
our
sinnes
,
but
they
must
be
honest
hearts
,
We
must
haue
a
beleeuing
heart
.
Heb.
4.
2.
The
old
Iewes
heard
the
word
,
but
it
profited
them
not
,
because
they
mingled
it
not
with
faith
in
their
hearts
:
where
he
compares
them
to
a
vessel
,
in
which
there
must
be
both
the
word
and
faith
,
and
these
must
be
mingled
together
;
it
must
be
tempered
by
faith
,
&
then
it
will
be
a
word
of
power
,
of
life
and
saluation
:
and
this
is
the
onely
meanes
to
remember
the
word
,
and
to
beleeue
truly
the
iudgements
denounced
against
sinne
and
sinners
,
and
promises
pronounced
for
the
true
beleeuers
.
But
incredulitie
,
is
when
we
except
the
curses
against
sin
as
not
pertaining
to
vs
,
and
cannot
apply
the
promises
of
the
Gospell
.
This
is
the
proper
cause
of
all
ignorance
and
obliuion
;
so
that
we
must
labour
aboue
all
things
for
this
true
faith
,
to
beleeue
the
word
,
and
then
we
shall
well
and
easily
remember
it
.
We
must
haue
hearing
hearts
:
besides
these
eares
of
the
body
,
we
must
haue
new
eares
pearced
.
We
must
haue
our
eares
opened
,
to
become
listeners
and
pliable
to
the
word
,
that
when
the
Lord
cals
vs
to
do
his
wil
;
Dauid
:
I
am
ready
to
do
thy
will
,
O
God
.
Further
,
after
we
haue
read
or
heard
the
word
,
we
must
practise
that
we
heare
,
in
performing
true
repentance
▪
and
laboring
faithfully
in
our
vocation
:
for
as
we
see
men
of
trades
become
cunning
by
the
continuall
practise
of
their
trades
:
so
if
we
practise
true
obedience
in
repentance
and
our
vocation
,
we
shal
be
skilfull
in
the
word
.
It
followeth
.
Which
are
written
in
the
booke
of
this
prophesie
.
The
child
of
God
must
keepe
and
remember
the
whole
word
of
God
,
yet
it
is
his
speciall
duty
to
keepe
these
prophesies
which
are
to
come
.
So
the
Angell
bids
Daniel
seale
vp
the
booke
of
the
Prophesie
till
the
time
come
,
Mathew
24.
15.
When
they
shall
see
the
abhomination
of
desolation
,
speaking
of
things
to
come
,
he
would
haue
them
to
marke
and
remember
what
he
saith
,
Mat.
24.
25.
Behold
,
I
haue
told
you
before
:
where
he
shewes
,
that
when
any
great
things
are
to
befall
the
Church
,
then
we
must
in
these
be
most
carefull
to
remember
them
.
For
the
time
is
at
hand
.
Here
is
a
reason
of
the
former
words
,
Blessed
is
he
which
readeth
,
&c.
Seeing
the
time
of
the
accomplishing
of
this
Prophesie
is
at
hand
,
and
must
shortly
be
fulfilled
,
therefore
those
be
blessed
which
reade
and
keepe
this
prophesie
;
and
it
is
an
answer
to
a
secret
obiection
.
For
they
might
haue
said
,
We
need
not
reade
this
Prophesie
,
seeing
it
shal
not
be
fulfilled
in
our
dayes
;
but
he
addeth
,
The
time
is
at
hand
,
and
so
taketh
that
obiection
away
.
Now
seeing
these
words
were
in
the
first
verse
,
and
here
repeated
againe
,
he
would
teach
vs
that
they
containe
some
waighty
matter
for
vs
to
be
considered
,
and
to
be
earnestly
thought
of
.
Now
S.
Iohn
addes
these
words
for
two
causes
:
first
,
because
the
Church
,
though
it
cannot
be
ouertaken
with
deadly
sleepe
,
yet
it
may
slumber
,
and
be
cast
into
some
beginnings
of
sleepe
:
as
the
fiue
wise
virgins
,
though
they
slept
not
so
carelesly
as
the
other
,
yet
they
all
slept
,
not
a
deadly
sleepe
,
but
a
slumber
:
for
in
the
Church
there
may
be
some
remnants
of
security
.
Cant.
5.
2.
The
Church
sleepes
,
but
so
as
she
alwayes
listens
as
awaken
,
being
in
a
light
slumber
.
Now
least
the
Church
should
be
carelesse
,
sleeping
and
drowsie
,
the
holy
Ghost
addes
these
words
,
The
time
of
the
last
iudgement
is
at
hand
.
Secondly
,
he
addes
these
words
to
confirme
the
Church
,
and
all
the
true
members
of
Christ
against
afflictions
:
seeing
by
these
words
he
foretels
them
,
that
they
be
to
last
but
a
short
time
;
the
time
of
iudgement
is
at
hand
,
the
affliction
cannot
long
endure
.
Then
this
should
comfort
those
which
suffer
for
Christ
his
sake
.
In
this
that
Christ
foretels
the
Church
,
We
then
should
lay
this
to
our
harts
:
euer
think
the
Lord
is
at
the
doore
,
he
is
presently
to
come
to
iudgement
.
And
we
ought
the
rather
to
thinke
of
this
;
for
we
haue
had
ease
,
peace
,
and
the
Gospell
flourishing
this
;
8
yeares
with
all
temporall
blessings
.
Now
the
state
of
the
Church
,
is
now
peace
and
now
trouble
and
persecution
.
Now
then
,
seeing
these
crosses
which
must
fall
on
the
Church
,
they
be
to
be
done
presently
,
we
cannot
but
looke
for
affliction
and
persecution
after
so
long
peace
and
preaching
.
Iohn
to
the
seuen
Churches
in
Asia
,
grace
and
peace
,
&c.
In
this
fourth
verse
is
the
second
part
of
this
Chapter
,
which
is
the
inscription
of
this
booke
;
wherein
is
first
the
party
which
writes
it
and
dedicates
it
:
secondly
,
the
parties
to
whom
it
is
dedicated
:
first
,
the
party
which
dedicates
it
,
is
Iohn
:
secondly
,
the
parties
to
whom
,
the
seuen
Churches
in
Asia
.
In
the
inscription
are
two
parts
,
first
,
a
dedication
,
secondly
,
a
salutation
,
contained
from
the
fourth
till
the
ninth
verse
.
In
the
dedication
,
there
be
first
the
party
which
dedicates
it
,
secondly
,
the
parties
to
whom
it
is
dedicated
.
The
party
which
dedicates
it
is
Iohn
,
who
here
againe
in
this
fourth
verse
repeates
his
name
,
yet
so
as
he
repeates
no
more
but
his
bare
name
without
any
titles
of
commendation
:
he
repeats
it
againe
,
to
shew
and
certifie
euery
Reader
of
this
booke
,
that
he
was
without
all
doubt
the
true
pen-man
of
the
holy
Ghost
in
writing
this
Reuelation
.
But
though
he
repeate
his
name
,
yet
he
doth
not
adde
any
titles
of
honour
,
as
he
did
in
the
first
verse
many
titles
of
praise
and
commendation
.
This
he
doth
to
giue
vs
a
true
patterne
of
modesty
and
humility
,
which
is
,
neuer
to
speake
in
our
own
causes
to
our
owne
praises
,
but
onely
in
cases
of
necessity
,
when
Gods
glory
may
be
aduanced
,
and
the
credit
of
our
particular
callings
maintained
.
This
Paul
practised
,
who
often
humbles
himselfe
,
and
cals
himselfe
the
least
of
all
the
Apostles
,
yea
the
chiefe
of
all
sinners
:
yet
when
the
credit
of
his
Apostleship
came
into
question
,
then
he
sets
out
himselfe
,
shewing
he
was
a
true
Apostle
,
and
aboue
those
which
did
falsly
call
themselues
so
.
2.
Cor.
11.
So
may
we
,
when
the
glory
of
God
,
or
the
credit
of
our
particular
callings
be
in
question
,
set
out
our selues
with
titles
of
commendation
.
The
persons
to
whom
he
wrote
,
were
the
seuen
Churches
in
Asia
:
concerning
them
,
note
two
things
,
first
,
he
cals
them
Churches
,
secondly
,
in
Asia
.
Why
writes
he
to
the
Churches
rather
then
to
the
Church
,
seeing
there
is
but
one
true
Church
?
Ans.
The
Church
may
be
considered
,
first
,
as
it
is
the
whole
company
of
the
elect
,
and
so
it
is
but
one
:
secondly
,
as
it
is
parted
and
diuersly
sundred
into
parts
;
as
in
one
country
there
is
one
Church
,
or
one
part
of
the
Church
is
in
one
city
or
towne
,
another
part
in
some
other
And
there
may
be
many
Churches
,
seeing
euery
congregation
professing
the
Gospell
of
Christ
,
is
a
Church
,
being
a
member
of
the
true
Catholicke
Church
:
as
the
sea
is
but
one
,
yet
there
be
many
parts
of
the
sea
,
which
lying
against
other
countries
,
are
called
by
their
names
,
as
the
English
,
French
,
Spanish
,
Italian
sea
.
So
the
particular
Churches
in
particular
countries
,
townes
and
cities
,
be
Churches
,
though
not
the
Catholicke
Church
,
but
members
of
it
.
Note
first
,
the
matter
of
this
book
concernes
the
Church
,
seeing
it
is
a
propheticall
history
concerning
the
estate
of
the
Church
,
from
the
time
of
Iohn
to
the
end
:
and
therefore
it
is
meet
it
should
be
dedicated
to
the
Church
.
Secondly
,
it
is
dedicated
to
the
Church
,
seeing
the
true
members
of
the
Catholicke
Church
be
the
pillars
and
ground
of
truth
:
not
that
their
authority
is
aboue
the
word
,
but
because
they
preserue
the
scriptures
as
a
treasury
from
age
to
age
.
And
they
be
pillars
and
grounds
of
truth
,
because
they
giue
testimony
to
the
truth
of
Gods
word
.
3.
Because
they
publish
the
truth
of
Gods
word
,
in
and
by
the
ordinary
ministery
of
the
word
;
and
so
the
church
being
the
pillar
and
ground
of
truth
,
it
is
fit
this
booke
should
be
dedicated
to
it
.
Secondly
,
he
writes
it
not
to
all
Churches
,
but
makes
choise
of
these
seuen
Churches
in
Asia
:
first
,
because
they
were
then
most
famous
,
as
the
Chapters
following
,
and
histories
of
the
Church
do
shew
.
Secondly
,
he
sayes
not
,
to
the
Churches
of
Ierusalem
and
of
the
Iewes
,
but
of
Asia
,
to
shew
them
that
which
was
long
before
foretold
was
now
fulfilled
;
namely
,
that
the
Gentiles
according
as
the
Prophets
foretold
,
should
be
called
:
which
now
was
verified
,
seeing
the
Gentiles
dwelt
in
Asia
.
Seeing
Iohn
wrote
and
dedicated
this
booke
to
the
Churches
in
Asia
many
yeares
after
Christ
,
2
Now
followes
the
salutation
,
Grace
and
peace
&c.
Salutation
is
of
two
forts
,
ciuill
or
religious
:
ciuil
,
as
that
which
men
vse
ordinarily
with
one
another
:
2.
religious
,
which
is
more
peculiar
and
proper
to
the
Church
:
and
so
it
is
here
a
religious
salutation
.
And
seeing
the
Apostles
vse
it
commonly
in
all
their
Epistles
,
may
be
called
an
Apostolicall
salutation
.
They
vsed
this
in
all
their
Epistles
,
Grace
and
peace
,
&c.
which
they
did
,
because
their
ministery
was
of
grace
and
peace
,
and
they
made
their
salutation
answerable
to
their
ministery
:
for
their
Apostleship
stood
in
these
two
,
to
preach
the
word
,
and
to
pray
for
the
people
,
that
they
might
haue
grace
&
peace
.
And
the
apostles
vse
this
phrase
in
manner
of
blessing
,
for
when
their
ministery
stood
in
two
actions
,
in
preaching
and
praying
for
the
people
,
vnder
the
second
action
of
praying
,
was
contained
this
,
to
blesse
the
people
:
and
so
did
the
high
Priests
and
Leuites
:
Grace
be
with
you
.
Most
excellent
words
:
and
containe
in
them
the
summe
and
substance
of
the
whole
Gospell
.
Grace
signifies
two
things
,
first
,
Gods
fauour
and
good
will
,
secondly
,
his
graces
.
Here
it
signifies
his
fauour
,
because
in
this
salutation
grace
is
opposed
to
peace
,
which
is
a
grace
of
God
,
so
that
it
cannot
be
meant
of
a
grace
of
God
:
then
by
it
is
meant
his
good
will
and
fauour
,
whereby
he
accepts
of
vs
for
Christ
his
sake
.
S.
Iohn
begins
with
Grace
first
,
and
not
with
Peace
,
because
grace
is
the
ground
of
peace
,
and
all
blessings
&
graces
of
God
.
We
must
first
be
in
Gods
fauour
,
then
we
must
looke
to
haue
prosperitie
and
graces
from
God
.
Grace
is
the
ground
of
all
blessings
,
as
of
our
election
,
vocation
,
redemption
,
iustification
,
sanctification
,
of
faith
,
repentance
,
and
perseuerance
in
faith
and
repentance
:
nay
it
is
all
in
all
in
the
matter
of
our
saluation
.
For
this
cause
he
begins
with
it
.
And
peace
.
Peace
is
taken
first
for
welfare
and
good
successe
in
things
of
this
world
,
by
Gods
blessing
.
Exod.
18.
7.
Moses
askes
Iethro
his
father
in
law
of
his
peace
,
that
is
,
of
his
welfare
;
and
so
it
is
partly
taken
in
this
place
.
Secondly
,
it
is
taken
for
that
vnity
and
blessed
concord
we
shall
haue
in
the
kingdome
of
God
,
and
so
it
is
especially
taken
here
.
And
being
thus
taken
,
it
hath
sixe
parts
;
first
,
when
we
haue
peace
with
God
,
which
is
,
when
we
stand
in
the
fauour
of
God
,
reconciled
to
him
in
Christ
Iesus
.
Secondly
,
when
we
haue
peace
with
Gods
Angels
,
in
that
they
guard
vs
and
cary
vs
as
a
nurse
doth
her
child
in
her
armes
,
that
we
hurt
not
our
feete
at
any
stone
:
and
when
they
reioyce
at
our
good
estate
.
Psal.
91.
11.
The
third
is
peace
with
a
mans
selfe
,
when
his
conscience
will
not
accuse
him
,
but
excuse
and
cleare
him
;
as
when
our
conscience
is
washed
in
the
blood
of
Christ
,
Phil.
4.
7.
this
peace
passeth
all
vnderstanding
.
The
fourth
is
peace
with
the
church
.
So
Act.
4.
32.
those
which
beleeued
,
were
all
of
one
mind
and
heart
,
had
peace
with
each
other
.
So
Esa.
11.
6.
The
wild
beast
and
the
Lion
,
the
Lamb
and
the
Cockatrise
and
the
yong
child
shall
lie
together
.
Fiftly
,
this
peace
&
fauor
of
God
,
is
with
the
enemies
of
God
,
so
far
as
it
is
for
the
good
of
the
Church
,
and
the
glory
of
God
.
So
Ioseph
had
peace
in
Pharaohs
house
.
So
Daniel
had
peace
with
the
Kings
Eunuches
:
for
though
he
was
free
when
the
children
were
cast
into
the
ouen
,
yet
he
did
not
reuolt
;
but
being
fauoured
,
they
saued
him
.
The
sixt
is
peace
with
all
Gods
creatures
,
beasts
,
birds
,
all
creatures
in
heauen
and
earth
.
Ose.
2.
18.
The
Lord
will
make
a
couenant
betweene
vs
and
all
his
creatures
.
Psal.
91.
13.
The
child
of
God
he
shall
tread
vpon
the
lion
and
serpent
,
and
they
shall
not
hurt
him
:
for
when
a
man
is
in
Gods
fauour
,
what
creature
dares
to
hurt
him
?
nay
al
the
creatures
are
ready
and
willing
to
serue
him
.
Grace
and
peace
.
As
though
he
had
said
,
first
you
must
be
in
the
fauour
of
God
,
you
must
haue
vnity
and
reconciliation
with
and
in
Christ
,
and
then
this
peace
,
welfare
,
prosperity
in
all
good
things
as
farre
as
is
necessary
,
yea
then
concord
and
vnity
with
God
and
all
his
creatures
will
follow
.
Whereas
the
Apostle
wishes
them
grace
in
the
first
place
,
Psal.
4.
6.
Many
say
,
Who
will
shew
vs
any
good
?
But
Dauid
he
seekes
this
grace
and
fauour
of
God
,
Lord
lift
vp
the
light
of
thy
countenance
vpon
me
:
let
me
be
in
thy
fauour
.
Lord
he
is
his
portion
,
inheritance
,
and
his
lot
:
shewing
,
to
be
in
the
loue
and
fauor
of
God
,
is
to
be
preferred
before
all
things
in
the
world
.
So
must
we
seeke
first
to
be
in
Gods
fauour
,
make
that
our
chiefest
care
,
seeke
it
aboue
all
things
:
but
we
litle
practise
this
,
because
we
bring
from
our
cradles
naturall
presumption
,
which
perswades
vs
that
we
be
in
the
fauour
of
God
,
that
we
haue
his
loue
to
vs
.
But
we
must
cast
off
this
naturall
presumption
,
and
take
a
new
course
;
and
the
first
step
to
come
to
grace
,
is
to
see
that
we
want
grace
:
we
must
see
that
we
be
lost
sheepe
:
prodigall
children
in
our selues
,
the
very
fire-brands
of
hell
:
and
this
,
to
see
our
owne
want
of
grace
,
is
the
first
step
to
grace
.
The
second
step
,
is
to
desire
it
when
we
see
that
we
want
it
,
to
hunger
and
long
for
it
.
Thirdly
,
to
lay
hold
on
it
,
to
apprehend
this
fauour
and
grace
by
true
and
liuely
faith
,
to
apply
the
promises
of
saluation
by
faith
in
Christ
Iesus
:
and
this
is
the
last
steppe
to
get
this
grace
.
Secondly
,
in
that
he
sets
downe
,
first
grace
,
secondly
peace
,
here
is
the
true
order
of
seeking
for
things
and
blessings
in
this
life
.
First
,
for
grace
and
Gods
fauour
:
secondly
,
for
peace
and
welfare
:
not
first
peace
and
welfare
,
but
first
for
grace
.
So
Christ
bids
vs
,
first
to
seeke
the
kingdome
of
God
,
and
the
rigteousnes
thereof
,
and
then
when
we
are
in
Gods
kingdome
of
grace
,
all
things
needfull
shall
be
ministred
to
vs
.
This
discouers
the
bad
practise
of
most
men
,
who
begin
at
a
wrong
end
:
first
,
with
peace
in
their
callings
,
to
get
honour
,
riches
,
pleasure
or
preferment
,
neuer
seeking
first
for
grace
and
Gods
fauour
:
but
if
we
would
haue
peace
,
we
must
first
haue
grace
.
But
men
,
if
God
blesse
them
in
riches
,
health
and
wealth
,
they
say
,
Oh
,
God
loues
me
:
but
alas
,
we
deceiue
our selues
;
for
we
may
haue
peace
,
yet
want
grace
:
we
may
haue
this
welfare
,
health
,
wealth
,
libertie
,
and
yet
want
grace
:
nay
,
the
peace
of
the
wicked
is
no
blessing
,
but
a
curse
.
And
though
the
Lord
giue
a
man
health
,
wealth
,
libertie
,
which
be
but
common
blessings
,
he
may
be
out
of
his
grace
and
fauour
:
seeing
the
Lord
bestowes
these
common
blessings
on
those
which
be
his
enemies
.
Psal.
73.
12.
But
though
the
wicked
haue
all
these
common
blessings
,
they
be
accursed
.
And
though
a
man
had
grace
,
the
fauour
and
true
loue
of
God
,
and
had
no
other
health
,
wealth
nor
libertie
,
yet
he
were
most
happy
and
blessed
.
From
him
which
is
,
was
,
&c.
Here
he
sets
down
the
cause
efficient
and
the
author
of
these
two
,
Grace
and
Peace
:
the
Author
is
God
,
distinguished
into
three
persons
,
the
Father
,
Sonne
,
and
holy
Ghost
:
the
Father
in
these
words
,
which
is
,
was
,
and
is
to
come
:
the
holy
Ghost
is
noted
in
these
words
,
And
from
the
seuen
spirits
,
which
are
before
his
throne
:
thirdly
,
the
Sonne
in
the
fift
verse
.
S.
Iohn
in
the
first
place
describes
the
Father
by
his
true
nature
,
in
these
words
,
Which
is
,
was
,
and
is
to
come
;
in
which
he
alludes
to
that
,
Exo.
3.
14.
15.
where
Moses
demaunds
of
God
,
if
the
people
should
aske
who
sent
him
,
what
he
should
answer
:
the
Lord
tels
him
,
say
,
I
am
,
Ehjeh
,
Iehouah
,
hath
sent
me
:
where
are
two
names
to
one
end
,
namely
,
to
expresse
the
nature
of
God
.
Now
S.
Iohn
he
expounds
them
here
,
where
he
saith
,
He
which
is
,
which
was
,
and
is
to
come
.
Further
,
these
two
names
,
Ehjeh
,
Iehouah
,
be
two
such
names
as
cannot
be
translated
fully
in
our
English
tongue
,
but
are
more
significant
in
their
originall
Hebrue
tongue
:
for
they
import
thus
much
;
Grace
and
peace
be
from
him
which
is
in
himselfe
,
and
from
himselfe
,
a
most
perfect
and
absolute
substance
,
which
was
,
and
which
is
to
come
;
a
most
absolute
perfect
simple
substance
and
essence
;
so
that
he
is
a
nature
most
simple
,
pure
,
and
subsisting
in
and
by
himselfe
,
1.
Cor.
8.
4.
An
idoll
is
not
so
,
it
is
nothing
in
and
of
it selfe
,
but
onely
in
mans
braine
:
it
hath
no
subsisting
and
being
of
it selfe
by
nature
,
but
by
mans
art
:
and
thus
the
Lord
differs
from
all
false
gods
,
seeing
he
hath
his
being
in
and
from
himselfe
,
not
of
or
by
any
other
thing
.
None
other
hath
this
propertie
but
God
.
By
this
we
see
the
nature
of
all
creatures
,
which
is
,
that
though
they
haue
their
subsisting
and
being
(
as
mans
body
and
soule
)
yet
it
is
not
from
themselues
,
but
from
God
:
not
taken
out
of
his
essence
,
for
then
they
should
be
God
.
And
the
Lord
hath
no
parts
as
we
haue
,
but
he
makes
all
things
out
of
himselfe
of
nothing
.
Seeing
then
we
haue
all
we
haue
of
God
,
our
bodies
,
soules
and
all
we
inioy
,
we
must
in
lieu
of
recompence
,
in
thankfulnesse
and
obedience
,
giue
our selues
,
soules
and
bodies
to
his
seruice
,
to
do
his
will
and
pleasure
.
The
Lord
is
most
absolute
and
eternall
euery
way
,
without
beginning
or
ending
.
Angels
and
the
soules
of
men
,
they
be
eternall
,
but
not
as
absolutely
:
though
they
be
eternall
in
that
they
shall
neuer
die
,
yet
had
they
a
beginning
.
Secondly
,
they
are
eternall
,
not
absolutely
,
but
by
participation
,
for
God
made
them
eternall
:
but
the
Lord
is
most
absolutely
euery
way
eternall
.
From
him
which
is
to
come
.
That
is
,
to
iudgement
,
to
iudge
all
his
creatures
,
especially
men
and
Angels
.
That
God
,
which
is
,
was
,
which
hath
his
being
of
,
in
,
and
from
himself
,
he
shall
come
to
iudgement
.
This
must
we
remember
and
thinke
of
,
that
he
which
is
God
of
himselfe
and
by
himselfe
,
which
giues
vs
life
and
being
,
he
shall
iudge
vs
:
and
this
will
be
a
meanes
to
make
vs
do
our
dutie
in
conscience
.
But
many
men
flatter
themselues
,
saying
;
God
will
not
come
in
my
time
to
iudgement
:
but
though
the
Lord
come
not
to
generall
iudgement
in
this
life
,
yet
he
will
come
in
particular
iudgement
by
death
in
this
life
.
Thirdly
,
if
we
would
alwayes
remember
this
,
it
would
bridle
out
liues
,
and
make
vs
keepe
a
good
conscience
before
God
and
all
men
.
Act.
16.
24.
And
from
the
seuen
spirits
which
are
before
his
throne
.
These
words
commonly
are
expounded
of
the
Angels
of
God
,
which
stand
and
minister
vnto
him
:
but
it
cannot
be
meant
of
them
,
for
two
causes
.
First
,
those
which
are
here
called
seuen
spirits
,
from
these
grace
and
peace
come
,
but
it
cannot
come
from
the
holy
Angels
,
which
attend
to
minister
before
the
Lord
.
Secondly
,
in
this
verse
,
which
is
a
benediction
or
a
salutation
of
Iohn
to
the
Church
,
the
seuen
spirits
are
set
before
Iesus
Christ
the
second
person
of
the
Trinitie
,
which
cannot
be
true
of
the
Angels
,
who
in
no
respect
can
be
placed
before
Christ
:
therfore
it
cannot
be
vnderstood
of
the
holy
Angels
.
But
for
my
part
I
vnderstand
it
thus
,
And
from
the
seuen
spirits
,
&c.
that
is
,
from
the
holy
Ghost
.
This
exposition
is
most
agreeable
to
all
the
circumstances
of
the
text
,
and
the
holy
Ghost
is
called
the
seuen
spirits
:
first
,
because
,
though
he
be
one
in
substance
,
yet
he
is
seuen
,
that
is
,
many
in
gifts
and
operations
:
and
for
this
cause
the
spirit
of
God
cals
himselfe
the
seuen
spirits
.
Secondly
,
he
cals
him
so
,
because
he
sets
downe
the
Father
,
Sonne
,
and
holy
Ghost
,
as
he
saw
them
in
vision
.
Now
S.
Iohn
saw
the
holy
Ghost
in
forme
of
seuen
lights
in
a
vision
,
Reu.
4.
5.
Which
are
before
the
throne
.
This
he
speakes
by
comparison
taken
from
earthly
kings
,
which
fitting
in
their
thrones
,
do
there
shew
their
might
and
maiestie
most
.
So
S.
Iohn
he
saw
God
the
Father
sitting
in
a
throne
by
vision
,
Seeing
that
he
ascribes
grace
and
peace
from
God
the
father
,
We
learne
,
that
we
may
direct
our
prayers
to
the
holy
Ghost
,
for
to
whom
grace
and
peace
is
ascribed
,
to
him
we
may
direct
our
prayers
,
seeing
he
can
giue
grace
.
&c.
but
they
be
ascribed
to
him
,
and
he
can
giue
them
,
ergo
we
may
pray
to
him
for
them
.
There
be
some
which
doubt
whether
we
may
pray
to
the
holy
Ghost
:
but
they
may
aswell
doubt
whether
he
be
God
or
not
:
but
they
say
we
haue
no
example
.
Ans.
It
is
false
:
for
here
we
haue
an
example
;
for
though
this
grace
and
peace
,
&c.
be
a
blessing
,
yet
in
substance
it
is
a
prayer
as
though
he
had
said
,
O
Father
,
Sonne
and
holy
Ghost
,
let
thy
grace
and
peace
be
vpon
the
Church
.
Which
are
before
the
throne
of
the
Father
.
Hence
we
note
,
the
holy
Ghost
is
a
substance
,
and
a
person
subsisting
,
not
a
quality
,
as
some
Heretikes
hold
,
confessing
the
Godhead
of
the
Father
,
of
the
Sonne
,
and
denying
the
Godhead
of
the
holy
Ghost
.
But
here
we
see
,
for
the
holy
Ghost
,
he
is
a
substance
and
person
subsisting
,
standing
before
the
throne
of
the
Father
,
not
a
gift
or
grace
proceeding
from
God
,
but
a
person
distinguished
from
the
Father
and
the
Sonne
:
the
Father
he
sits
on
the
throne
,
the
Sonne
is
on
his
right
hand
,
the
holy
Ghost
distinguished
from
them
both
,
stands
before
the
throne
.
And
from
Iesus
Christ
.
Ob.
Why
is
Christ
,
the
second
person
of
the
Trinitie
,
placed
after
the
holy
Ghost
the
third
Person
?
Answ.
For
two
causes
.
First
,
Christ
is
considered
two
wayes
:
first
,
as
he
is
the
Sonne
of
the
Father
:
secondly
,
as
he
is
the
Mediator
of
the
Church
.
Now
as
he
is
the
Sonne
of
the
Father
,
he
is
the
second
Person
in
Trinitie
,
and
so
before
the
holy
Ghost
in
order
.
Secondly
,
as
he
is
Mediator
;
and
so
he
is
after
them
both
,
the
Father
and
the
holy
Ghost
:
Esa.
61.
1.
The
Spirit
of
the
Lord
is
vpon
me
,
hath
sent
me
to
preach
.
Where
Christ
is
sent
by
the
holy
Ghost
to
preach
,
as
he
is
Mediator
,
and
so
as
he
is
sent
,
in
that
respect
he
is
after
the
holy
Ghost
.
Secondly
,
he
is
placed
after
the
holy
Ghost
,
because
the
maner
of
them
which
pen
the
Scriptures
,
is
to
set
them
in
the
last
place
of
whom
they
meane
to
speake
last
.
So
Mat.
1.
he
setting
downe
the
genealogie
of
Christ
from
Abraham
,
though
in
all
those
there
was
none
more
excellent
then
Christ
;
yet
he
is
in
the
last
place
because
of
order
:
the
Euangelist
meaning
to
speak
and
treat
of
him
,
he
sets
him
in
the
last
place
,
purposing
still
to
continue
his
historie
of
the
life
and
death
of
Christ
.
So
here
S.
Iohn
he
placed
Christ
in
the
last
place
,
because
he
purposed
to
continue
his
historie
in
speaking
of
the
death
and
passion
of
Christ
,
and
other
things
which
concerne
him
.
Now
what
saith
he
of
Christ
?
From
this
fift
till
the
ninth
verse
he
describes
Christ
,
first
,
by
his
offices
:
secondly
,
by
the
execution
of
his
offices
.
His
offices
are
three
:
first
,
he
is
set
out
by
his
propheticall
office
in
these
words
:
which
is
that
faithfull
witnesse
:
secondly
,
by
his
priestly
office
:
the
first
begotten
of
the
dead
:
thirdly
,
by
his
kingly
office
:
and
that
Prince
of
the
kings
of
the
earth
.
First
,
Esa.
55.
4.
I
gaue
him
to
be
a
witnesse
to
the
nations
.
In
that
he
is
called
a
witnesse
,
there
are
signified
many
duties
of
his
propheticall
office
:
as
first
,
to
reueale
the
will
of
his
Father
:
secondly
,
to
certifie
the
Church
of
the
certaintie
of
the
same
:
and
in
these
two
stand
his
whole
office
propheticall
.
First
,
to
reueale
his
Fathers
will
to
the
Church
is
his
office
:
for
there
is
none
which
knowes
his
Fathers
will
,
but
he
which
came
from
the
bosome
of
the
Father
,
and
he
hath
declared
it
.
Ioh.
1.
18.
And
he
hath
not
onely
declared
his
Fathers
will
since
he
came
in
the
flesh
:
but
from
the
beginning
he
reuealed
the
will
and
word
of
God
.
When
the
Lord
rained
fire
on
Sodome
Gen.
19.
24.
there
Iehouah
the
Father
rained
downe
,
by
Iehouah
the
Sonne
.
So
when
the
couenant
was
made
to
our
first
parents
,
it
was
made
in
Christ
the
promised
seed
.
It
was
renewed
to
Abraham
and
the
Patriarkes
from
the
Father
by
the
Sonne
,
as
appeared
in
the
bush
,
The
second
duty
of
Christ
,
the
comforter
which
shall
leade
them
into
all
truth
.
Here
we
must
know
,
first
,
by
what
meanes
he
assureth
vs
:
secondly
,
the
principall
cause
of
this
assurance
.
The
meanes
,
is
the
word
it selfe
.
The
principall
cause
,
is
the
operation
of
the
holy
Ghost
.
By
this
,
Secondly
,
a
man
must
haue
Christ
his
testimonie
of
Scripture
,
which
is
the
Scriptures
themselues
:
for
in
them
he
setteth
downe
this
testimonie
of
the
Scriptures
.
But
if
Christs
testimonie
be
set
downe
of
the
Scriptures
,
Vnlesse
a
man
haue
a
natural
facultie
of
seeing
,
How
can
a
man
know
the
true
religion
,
faithful
witnesse
Christ
,
and
what
he
saith
is
true
religion
,
that
we
must
hold
for
true
religion
.
Now
Christ
he
giueth
testimonie
of
them
in
the
Scriptures
,
and
the
Scriptures
be
as
a
letter
sent
from
heauen
to
the
Church
,
shewing
and
testifiing
which
is
true
religion
:
not
that
of
the
Iew
,
Turke
,
or
Papist
,
but
of
the
Christian.
Sundry
men
hold
diuerse
opinion
in
matters
of
religion
,
The
second
certificate
is
particular
,
belonging
to
the
Propheticall
office
of
Christ
:
which
is
,
to
certifie
men
in
particular
,
that
the
promise
of
the
Gospell
belongs
to
them
,
as
to
Peter
,
Iohn
,
&c.
that
he
is
the
child
of
God
,
and
that
euerlasting
life
belongs
to
any
child
in
particular
:
and
this
is
done
especially
by
the
word
,
not
read
,
but
preached
,
being
ioyned
with
the
working
of
the
Spirit
.
Rom.
8.
We
haue
the
spirit
of
Christ
,
which
testifies
with
our
spirit
we
be
the
sonnes
of
God
.
Now
if
this
be
the
dutie
of
Christ
,
to
certifie
men
in
particular
,
that
euerlasting
life
belongs
to
me
,
or
to
any
particular
man
,
then
their
doctrine
is
damnable
who
deny
this
,
seeing
it
is
the
proper
office
of
the
propheticall
office
of
Christ
.
And
in
this
he
differs
from
al
other
Prophets
and
Apostles
which
be
witnesses
:
for
they
can
witnesse
onely
outwardly
to
the
eare
,
but
he
can
speake
and
testifie
to
the
conscience
:
neither
can
any
of
them
certifie
any
man
particularly
,
though
their
ministerie
tend
to
that
end
.
Christ
is
not
onely
a
witnesse
,
but
a
faithfull
witnesse
:
first
,
because
he
testifies
not
his
owne
will
,
but
his
which
sent
him
:
namely
,
his
Fathers
.
Secondly
,
he
testifies
all
his
Fathers
will
,
neither
adding
nor
detracting
from
it
.
Thirdly
,
because
he
teacheth
it
as
he
receiued
it
sincerely
,
in
the
same
manner
in
which
he
receiued
it
,
not
altering
,
changing
,
or
deprauing
his
Fathers
will
.
That
faithfull
witnesse
.
The
Lord
hath
sundrie
faithfull
witnesses
,
as
the
Prophets
,
Apostles
,
the
Church
,
nay
,
the
Sunne
and
Moone
,
Psal.
89.
vers.
37.
but
Christ
alone
is
that
faithfull
witnes
,
whereby
he
is
distinguished
from
all
other
witnesses
:
for
he
is
aboue
all
other
,
his
witnesse
is
authenticall
,
sufficient
of
it selfe
,
&
needs
no
confirmation
.
The
witnes
of
the
Apostles
and
Prophets
,
be
not
authenticall
and
certaine
,
but
as
they
consent
with
Christs
witnesse
.
Secondly
,
he
is
that
witnesse
,
because
he
is
the
Lord
of
that
house
whereof
he
giues
witnesse
,
namely
the
Church
,
but
the
Apostles
and
Prophets
are
but
seruants
.
Thirdly
,
Christ
his
witnesse
is
inward
,
it
assures
and
speakes
to
the
conscience
:
but
the
witnes
of
men
,
as
of
the
Prophets
and
Apostles
,
is
outward
onely
;
it
comes
to
the
eares
,
it
neuer
binds
and
assures
the
conscience
:
so
that
for
that
prerogatiue
he
is
aboue
all
witnesses
,
and
here
called
,
THAT
faithfull
witnesse
.
1.
Whereas
Christ
the
Doctor
and
Prophet
of
the
Church
,
2.
Now
that
they
may
be
faithful
witnesses
,
they
must
deliuer
the
testimony
of
Christ
aboue
all
other
things
,
and
before
all
testimonies
of
man
,
in
the
office
of
their
ministery
.
So
,
it
was
meate
and
drinke
to
Christ
to
teach
his
Fathers
will
.
So
Abraham
his
eldest
seruant
shewed
his
fidelitie
,
in
that
he
would
not
eate
or
drinke
till
he
had
done
his
maisters
message
,
Gen.
24.
33.
So
the
Ministers
must
haue
care
,
first
to
teach
the
wil
of
God
aboue
all
things
:
secondly
,
they
must
testifie
all
the
will
of
God
concerning
matters
of
saluation
.
As
among
men
,
we
count
him
a
faithful
witnes
which
testifies
all
the
truth
,
and
no
more
but
the
truth
:
so
they
be
faithfull
Ministers
,
which
testifie
the
whole
will
of
God
in
things
belonging
to
saluation
,
neither
adding
nor
detracting
.
So
Paul
cleared
himselfe
,
3.
He
must
neither
adde
nor
take
away
,
much
lesse
in
any
case
depraue
the
word
of
God
:
and
this
is
the
true
marke
of
a
faithfull
witnesse
.
In
the
Church
of
Rome
a
man
may
heare
things
concerning
morall
vertues
handled
soundly
:
but
come
to
faith
and
repentance
,
matters
of
saluation
,
they
take
away
one
part
and
adde
another
to
the
Scriptures
:
they
hold
the
Creed
in
word
,
yet
in
deede
they
deny
the
same
,
as
by
their
doctrine
it
will
appeare
.
4.
The
true
witnesse
must
deliuer
the
testimony
of
Christ
,
in
that
manner
he
receiues
it
:
namely
,
in
a
spirituall
manner
,
in
a
plaine
easie
manner
,
in
a
familiar
kind
of
speech
:
that
the
conscience
of
euery
hearer
may
be
moued
.
When
we
seeke
to
obscure
the
word
,
we
do
corrupt
the
same
:
and
as
trades
men
and
huxters
,
we
cannot
be
content
to
declare
the
word
in
a
plaine
,
easie
,
familiar
speech
,
but
as
they
set
out
their
wares
with
sterching
,
blowing
,
spicing
,
&c.
so
we
set
a
gloze
on
the
word
,
and
make
merchandize
of
it
.
2.
Cor.
2.
17.
This
is
a
common
sinne
in
this
age
:
for
we
teach
the
word
but
in
an
humane
manner
.
Men
speake
and
preach
the
word
but
onely
to
shew
their
owne
wit
,
learning
,
reading
and
gifts
:
but
he
which
deliuereth
not
the
word
in
that
maner
he
ought
,
and
wherein
he
receiues
it
,
he
is
a
false
witnesse
.
Christ
he
is
a
faithfull
witnesse
,
and
that
faithfull
witnesse
:
then
we
see
the
damnable
practise
of
most
men
now
adayes
,
for
they
heare
the
word
continually
preached
,
and
reade
the
same
:
yet
the
Prophet
cryes
out
,
By
the
consideration
of
this
,
that
Christ
Iesus
is
the
faithful
witnesse
,
that
the
doctrine
deliuered
out
of
his
word
,
is
confirmed
by
his
testimonie
:
must
we
take
heed
that
we
feare
and
tremble
at
the
threates
of
the
law
,
that
we
beleeue
assuredly
the
promises
of
the
Gospell
:
for
they
which
will
not
beleeue
,
haue
their
portion
in
the
lake
of
fire
and
brimstone
,
Reuel.
21.
8.
Againe
,
seeing
Christ
Jesus
is
that
faithfull
witnesse
,
which
giueth
testimonie
to
mens
consciences
in
particular
of
their
saluation
,
this
teacheth
vs
to
beleeue
the
promises
of
the
Gospell
,
that
they
belong
to
each
of
vs
in
particular
,
as
to
Iohn
,
Peter
,
&c.
and
euery
true
member
of
Christ
:
for
he
is
the
true
and
faithfull
witnesse
,
he
alone
giueth
testimonie
to
mens
consciences
.
Now
though
it
be
against
all
sense
,
yet
we
must
beleeue
him
,
seeing
he
is
true
:
and
if
we
do
not
,
we
make
him
a
false
witnes
,
giuing
him
the
lye
.
Then
it
is
no
presumption
(
as
the
Papists
say
)
to
beleeue
our
election
and
saluation
in
particular
:
And
the
first
begotten
of
the
dead
.
The
first
begotten
of
the
dead
:
He
alludeth
in
these
words
to
the
estate
of
the
families
among
the
Iewes
:
for
as
among
them
,
he
which
was
first
borne
,
and
eldest
of
the
familie
,
had
many
priuiledges
and
preheminences
,
as
of
the
Lordshippe
of
the
Priesthood
,
of
double
portion
,
&c.
so
Christ
which
is
compared
to
the
eldest
and
first
borne
,
he
hath
his
priuiledges
:
yea
euen
Christ
crucified
,
he
hath
his
prerogatiues
among
the
dead
,
aboue
all
that
are
dead
.
So
Paule
calleth
him
the
first
and
beginning
of
the
dead
:
and
after
expounds
it
,
that
he
might
in
all
things
haue
the
preheminence
.
Colos.
1.
18.
The
second
priuiledge
is
,
that
Christ
being
dead
,
was
the
first
which
rose
from
death
to
life
:
for
none
rose
from
death
to
life
before
him
.
Ob.
Lazarus
,
Moses
&
Elias
in
the
mount
,
they
had
their
bodies
restored
them
againe
:
yea
Lazarus
rose
to
life
againe
before
Christ
.
Answ.
Moses
and
Elias
receiued
their
bodies
againe
,
Lazarus
also
liued
againe
,
but
these
returned
againe
to
their
former
miserie
;
as
Lazarus
he
rose
from
death
to
die
againe
:
so
Moses
and
Elias
tooke
to
them
their
bodies
againe
,
not
to
enter
into
eternall
happinesse
,
but
to
their
former
miserie
:
but
Christ
he
rose
from
death
to
eternall
happinesse
,
and
rose
not
to
die
any
more
,
but
his
resurrection
is
the
first
steppe
to
eternal
life
and
felicitie
.
The
second
priuiledge
which
he
hath
aboue
all
the
dead
,
In
this
is
a
notable
comfort
for
all
Gods
children
,
first
begotten
of
the
dead
,
here
is
an
excellent
comfort
:
for
the
Lord
sheweth
thereby
,
that
he
hath
speciall
regard
euen
of
the
dead
of
his
familie
:
for
the
companie
of
his
members
which
be
dead
they
be
his
familie
,
and
in
this
familie
,
Christ
is
numbred
as
the
elder
brother
.
And
in
that
respect
he
hath
a
double
right
:
first
,
of
a
King
:
secondly
,
of
a
Priest
.
Of
a
King
,
in
making
the
dead
to
obey
his
voyce
,
and
to
rise
from
the
dead
at
his
commaundement
.
Secondly
,
of
a
Priest
,
to
offer
himselfe
an
acceptable
sacrifice
to
his
father
:
and
also
by
his
death
to
sanctifie
and
perfume
the
death
of
the
godly
,
so
that
their
death
is
to
them
no
death
.
For
as
the
first
fruites
sanctified
the
rest
of
the
corne
,
so
Christ
the
first
fruits
of
the
dead
,
he
sanctifieth
the
death
of
al
his
children
:
so
that
death
sanctified
by
his
death
is
no
curse
to
the
godly
,
the
graue
is
not
a
prison
,
but
a
pleasant
chamber
of
rest
.
And
Prince
of
the
kings
of
the
earth
.
Mat.
28.
All
power
is
giuen
me
of
the
Father
,
not
as
he
is
God
,
but
as
he
is
God
and
man
the
Mediator
,
or
Godincarnate
.
So
the
Lord
gaue
him
a
name
at
which
euery
knee
shold
bow
,
Now
Christ
being
a
King
,
he
must
needes
haue
a
kingdome
,
which
cannot
stand
in
the
might
and
pollicie
of
man
,
as
earthly
kingdomes
do
:
but
it
is
spirituall
,
it
stands
in
the
heart
and
consciences
of
men
:
his
lawes
they
bind
the
soule
and
conscience
to
obedience
.
And
this
is
his
priuiledge
,
which
can
be
giuen
to
no
creature
,
man
or
Angell
,
to
rule
and
raigne
spiritually
in
the
heart
and
conscience
.
This
spirituall
kingdome
of
Christ
is
exercised
in
the
consciences
and
soules
of
men
by
the
word
of
Christ
,
not
by
dint
of
sword
,
or
force
of
armes
:
but
he
is
a
King
which
carieth
his
sword
in
his
mouth
,
euen
his
word
,
by
which
he
rules
and
raigns
in
our
hearts
:
he
rules
with
the
rod
of
his
mouth
.
Esa.
11.
that
is
,
by
his
word
,
by
which
he
speaketh
to
mens
consciences
.
Prince
of
the
Kings
of
the
earth
.
So
is
Christ
in
two
respects
.
First
,
because
he
(
and
he
alone
)
can
and
is
able
to
giue
lawes
to
bind
the
consciences
of
men
,
yea
of
the
greatest
Monarch
in
the
world
:
none
so
high
which
is
not
subiect
to
his
lawes
.
Secondly
,
he
is
called
King
of
the
Princes
of
the
earth
,
because
he
hath
soueraigne
power
ouer
all
Kings
and
Potentates
,
to
saue
and
to
destroy
:
for
not
onely
hath
he
power
to
make
a
law
to
bind
their
consciences
,
but
also
if
they
keepe
it
,
to
saue
them
;
if
they
breake
his
law
,
he
hath
power
to
destroy
them
,
be
they
what
they
may
be
.
He
hath
the
key
of
heauen
to
open
and
to
shut
,
none
can
controle
him
.
Reuel
3.
7.
He
can
if
he
will
,
leade
them
to
life
and
saue
them
,
or
else
leaue
them
to
their
owne
mind
,
and
so
destroy
them
.
Seeing
our
Sauior
Christ
is
a
Prince
of
the
greatest
monarks
of
the
world
,
Seeing
he
is
King
of
Kings
,
Men
they
will
say
they
beleeue
in
Christ
,
as
he
is
their
Sauiour
,
but
that
is
not
enough
,
we
must
beleeue
in
him
as
he
is
the
King
of
Princes
.
That
we
therefore
may
beleeue
in
him
,
as
he
is
King
of
Kings
,
we
must
do
him
absolute
obedience
,
do
his
will
in
all
things
:
and
vnlesse
we
beleeue
in
him
so
,
we
cannot
beleeue
in
him
,
no
not
as
he
is
a
Sauior
:
for
these
two
go
together
.
Now
this
duty
and
obedience
we
owe
to
him
,
must
be
done
to
him
as
we
learne
out
of
his
word
,
read
and
preached
in
the
Church
.
Seeing
he
is
King
of
kings
,
Be
wise
now
,
O
ye
Kings
:
be
learned
ye
Iudges
of
the
earth
.
Kisse
the
son
,
&c.
that
is
,
inwardly
reuerence
,
and
outwardly
obey
him
.
This
their
subiection
must
be
shewed
to
Christ
their
King
,
in
the
gouernement
of
their
kingdomes
,
for
they
must
make
and
frame
their
lawes
after
the
lawes
of
Christ
Iesus
,
they
must
make
lawes
,
exercise
iudgement
,
keepe
Courts
,
Assises
,
begin
and
end
,
and
continue
warre
,
by
his
commaundements
.
And
seeing
all
Kings
are
in
subiection
to
Christ
,
as
their
subiects
be
to
them
,
they
must
therefore
be
guided
and
directed
in
all
the
matters
of
their
kingdomes
by
the
counsell
of
Christ
:
so
Dauid
saith
,
Thy
lawes
,
O
Lord
,
are
my
counsellers
.
Psal.
119.
24.
If
Christ
be
soueraigne
King
,
Seeing
Christ
is
King
of
Kings
,
Seeing
Christ
is
King
of
all
Kings
,
Now
followes
the
second
part
of
Christs
description
by
his
execution
of
his
offices
,
which
consist
in
foure
workes
:
the
first
contained
in
these
words
,
Vnto
him
which
loued
vs
:
the
second
in
these
,
Which
washed
vs
in
his
bloud
:
the
other
two
,
in
the
two
last
verses
which
follow
.
Which
loued
vs
.
That
is
,
the
Churches
of
Asia
,
and
by
proportion
all
other
Churches
,
being
parts
of
the
true
Church
.
The
loue
of
Christ
hath
three
degrees
:
The
second
degree
is
the
loue
of
mankind
,
in
that
he
was
content
to
become
a
redeemer
for
mankind
,
not
for
any
other
creature
,
no
not
for
the
Angels
,
which
fell
as
well
as
man
.
The
third
degree
,
which
is
most
principall
,
is
that
whereby
he
loues
his
elect
and
chosen
children
,
which
is
that
loue
whereby
he
accepts
of
them
to
life
euerlasting
.
This
third
degree
hath
two
parts
:
for
it
is
taken
first
for
the
purpose
of
his
decree
to
loue
:
secondly
,
for
the
action
or
declaration
of
his
loue
.
as
I
haue
loued
Iacob
and
hated
Esau
:
that
is
,
I
haue
purposed
to
loue
the
one
and
hate
the
other
.
Secondly
,
for
the
declaration
of
his
purpose
to
loue
.
Thirdly
,
for
the
action
and
for
the
declaration
of
his
loue
and
speciall
fauor
in
speciall
benefits
.
1.
Ioh.
3.
1.
Behold
what
singular
loue
God
hath
shewed
on
vs
:
nothing
the
declaration
of
his
purpose
to
loue
vs
,
in
giuing
his
son
for
vs
.
So
in
this
verse
is
meant
Gods
special
loue
,
or
the
declaration
of
his
purpose
to
loue
vs
in
speciall
benefits
.
Now
whereas
S.
Iohn
placeth
this
in
the
first
place
of
all
the
benefites
of
Christ
,
That
he
loued
vs
,
he
would
teach
vs
,
that
this
loue
is
the
very
ground
of
mans
redemption
,
the
very
cause
of
Gods
liking
and
fauor
to
man
.
Then
there
is
no
foreseene
faith
:
away
with
foreseene
workes
:
for
he
loued
vs
first
,
and
that
alone
is
the
cause
and
ground
of
our
election
and
saluation
.
But
it
may
be
obiected
:
There
is
great
difference
betweene
the
loue
of
the
creature
and
the
Creator
.
2.
Whereas
S.
Iohn
and
all
the
Churches
of
Asia
,
as
other
true
Churches
,
do
beleeue
and
are
assured
that
Christ
loues
them
,
(
for
that
S.
Iohn
taketh
for
graunted
)
this
should
moue
all
men
to
haue
this
care
,
to
labour
aboue
all
things
to
be
rooted
and
grounded
in
loue
,
seeing
he
places
that
in
the
first
place
.
This
we
do
when
we
are
assured
in
heart
and
conscience
by
the
working
of
Gods
spirit
,
Now
that
we
may
haue
this
loue
of
God
,
we
must
in
all
our
duties
to
God
and
man
,
draw
neare
to
God
,
keeping
a
good
conscience
before
God
&
all
men
:
and
so
if
we
loue
God
,
he
wil
come
to
vs
,
stay
and
dwell
in
vs
.
And
if
we
would
haue
his
loue
to
be
plentifully
shed
in
our
hearts
,
then
we
must
draw
neare
to
him
by
loue
,
And
washed
vs
from
our
sinnes
in
his
blood
.
Here
is
the
second
benefit
and
action
of
Christ
to
his
Church
,
which
is
,
first
the
remission
of
sinnes
:
secondly
,
the
mortification
of
sinnes
.
Washed
,
Here
he
sheweth
,
that
the
sinnes
of
men
are
as
filthy
spots
in
their
soules
:
and
after
he
confesseth
the
vile
estate
of
the
Church
and
euery
member
thereof
,
in
that
he
saith
,
they
were
so
washed
,
For
washing
presupposeth
filthinesse
before
,
and
a
corrupted
estate
:
and
so
should
we
by
their
example
learne
to
consider
our
owne
estate
,
how
that
our
soules
and
bodies
be
spotted
and
defiled
with
sins
originall
and
actuall
.
So
did
Dauid
Psal.
51.
most
sensibly
and
excellently
feele
his
owne
wants
,
and
see
his
miserable
estate
,
when
he
desired
the
Lord
to
wash
him
thorowly
:
confessing
thereby
his
soule
and
body
was
foule
,
stained
and
polluted
with
sinne
:
and
addes
thoroughly
,
not
once
and
so
inough
,
but
wash
me
againe
and
againe
,
thoroughly
till
I
be
cleane
,
and
cleanse
me
,
rince
,
bathe
,
swill
me
in
the
blood
of
Christ
,
to
be
purged
and
cleansed
from
all
my
sinnes
.
In
which
words
he
sheweth
his
exceeding
feeling
of
his
own
miseries
,
how
fouly
he
was
defiled
:
so
should
we
labour
to
see
how
the
spots
of
sinne
are
deeply
stucke
in
our
soules
;
they
be
fast
set
,
so
that
one
washing
will
not
serue
,
but
we
must
be
rinced
,
bathed
and
cleansed
by
the
blood
of
Christ
:
for
it
is
not
the
hand
of
any
man
or
Angell
which
can
wash
away
these
spots
,
nor
any
thing
they
can
giue
vs
,
but
onely
Christ
Iesus
,
whose
finger
alone
dipped
in
his
owne
blood
can
wash
away
our
spots
of
sinne
.
The
consideration
whereof
,
should
make
vs
consider
our
wretched
estate
,
and
often
to
repent
vs
of
our
sins
,
to
take
heed
of
sin
,
which
staines
vs
so
.
We
must
labour
to
haue
our
hearts
purged
and
cleansed
by
the
blood
of
Christ
;
and
till
we
haue
them
so
purged
,
neither
our
faith
,
obedience
,
loue
,
or
any
thing
we
do
is
acceptable
to
God
.
The
first
part
of
this
benefit
of
Christ
,
containes
the
remission
of
our
sinnes
,
the
taking
away
of
the
punishment
and
the
guilt
due
to
them
:
the
second
part
,
is
the
mortification
of
sin
.
Which
hath
washed
vs
from
all
,
&c.
He
addeth
these
words
,
to
shew
that
if
any
beleeue
truly
,
he
hath
pardon
of
all
his
sinnes
,
without
any
restraint
or
limitation
of
these
or
those
sinnes
.
By
his
blood
.
Obiect
.
But
why
doth
Christs
blood
,
rather
then
any
other
mans
blood
,
as
Peter
,
Iohn
,
&
c
?
Answ.
Because
that
blood
was
the
blood
of
God
,
(
not
of
the
Godhead
)
but
of
him
who
was
both
God
and
man
;
for
these
two
natures
being
vnited
together
,
make
but
one
person
:
and
so
it
may
be
called
the
blood
of
God
,
as
Paul
saith
,
God
redeemed
vs
by
his
blood
,
that
is
Christ
,
God
and
man
,
God-man
,
or
God
incarnate
:
and
so
it
being
the
blood
of
God
,
is
more
meritorious
then
the
blood
of
any
creature
whatsoeuer
.
Besides
I
answer
:
Christ
was
appointed
by
God
to
be
a
publike
person
,
to
be
suretie
for
all
mankind
:
but
no
man
can
be
so
,
to
be
in
the
roome
of
the
whole
company
of
mankind
.
Then
damnable
is
the
doctrine
of
the
Papists
,
who
hold
,
the
blood
of
Martyrs
can
merit
for
other
:
for
seeing
they
be
but
priuate
men
,
they
cannot
profit
any
other
.
By
blood
we
must
vnderstand
the
passion
of
Christ
,
being
a
part
for
the
whole
;
and
withall
we
must
remember
his
fulfilling
of
the
law
:
for
in
his
suffering
he
fulfilled
the
whole
law
,
and
in
fulfilling
the
law
he
suffered
,
and
these
two
cannot
be
seuered
:
so
that
this
containes
the
whole
obedience
of
Christ
,
partly
in
suffering
,
partly
in
fulfilling
the
law
.
S.
Iohn
addeth
these
words
,
and
sets
downe
these
two
blessings
,
to
draw
men
to
loue
and
like
this
booke
,
to
make
them
reade
and
take
delight
in
it
.
Now
all
of
vs
will
say
,
God
loues
me
,
and
hath
pardoned
my
sins
in
Christ
:
then
we
should
shew
our
loue
againe
to
him
,
in
taking
delight
in
hearing
and
reading
the
word
of
God
,
set
downe
in
this
or
any
other
booke
of
Scripture
.
And
if
we
perswade
our selues
God
hath
loued
vs
,
we
must
then
offer
vp
to
him
in
signe
of
loue
againe
,
our selues
,
soules
and
bodies
,
to
serue
him
,
to
do
him
obedience
,
Rom.
12.
in
regard
of
recompence
to
his
mercies
and
loue
shed
out
and
shewed
vnto
vs
.
And
made
vs
Kings
and
Priests
to
God
and
his
Father
,
euen
his
Father
.
In
these
words
is
set
downe
the
third
action
,
worke
and
benefite
of
Christ
bestowed
on
his
Church
:
he
hath
made
euery
true
member
of
it
a
King
and
a
Priest
.
Better
to
vnderstand
these
words
,
we
must
consider
in
them
foure
points
:
first
,
the
dignitie
and
excellency
of
all
true
beleeuers
and
members
of
Christ
,
Kings
and
Priests
.
Secondly
,
when
they
be
made
,
namely
,
hath
made
,
speaking
in
the
time
past
:
noting
that
true
beleeuers
are
Kings
and
Priests
.
Thirdly
,
the
maner
how
,
we
are
not
created
such
,
neither
borne
to
be
such
,
but
he
hath
made
vs
such
.
Fourthly
,
to
whom
,
to
God
,
euen
the
father
.
First
,
our
dignitie
,
and
the
excellencie
of
all
true
beleeuers
and
members
of
Christ
,
hath
two
heads
:
first
,
Kings
:
secondly
,
Priests
.
They
are
called
kings
,
not
in
regard
of
an
earthly
kingdome
:
for
the
condition
of
most
beleeuers
on
earth
is
base
;
but
in
regard
of
a
spirituall
kingdome
,
and
in
respect
of
the
kingdome
of
heauen
:
for
the
Lord
he
giues
them
this
title
and
interest
to
be
Kings
,
to
haue
right
to
the
kingdome
of
heauen
in
Christ
.
So
our
Sauiour
Christ
speakes
to
his
Disciples
:
God
is
all
in
all
to
them
:
all
things
are
theirs
,
they
Gods
;
and
we
haue
interest
to
all
his
creatures
in
heauen
and
earth
by
Christ
.
Ob.
But
if
Christ
be
King
and
al
his
members
,
how
do
they
differ
?
Answ.
In
two
points
:
first
,
Christ
he
is
the
sonne
of
God
by
nature
,
therefore
a
King
by
nature
,
and
so
his
inheritance
belongs
to
him
by
nature
;
but
the
members
of
Christ
are
the
sonnes
of
God
by
adoption
in
his
Son
,
so
that
our
right
to
that
kingdome
is
not
by
nature
but
by
adoption
.
Secondly
,
Christ
he
is
King
ouer
all
creatures
whatsoeuer
,
ouer
the
Angels
and
the
Church
,
and
he
is
absolute
King
ouer
all
,
and
hath
his
regiment
in
the
hearts
and
consciences
of
men
,
and
can
by
his
word
bind
them
:
but
his
members
they
be
not
vniuersall
kings
,
for
they
haue
not
superioritie
aboue
good
Angels
and
the
Church
,
neither
are
they
absolute
kings
as
he
is
:
neither
by
themselues
,
but
by
Christ
Iesus
,
and
as
they
participate
with
Christ
in
his
kingdome
.
The
second
part
of
our
dignitie
stands
in
this
,
that
we
be
Priests
:
in
that
we
be
consecrated
and
set
apart
by
Christ
to
the
worship
and
seruice
of
God
here
in
this
life
,
to
serue
him
in
spirit
and
truth
,
and
in
the
life
to
come
,
eternally
to
serue
and
praise
him
.
Christ
he
is
Priest
,
so
are
we
,
but
yet
there
is
difference
.
First
,
Christ
he
is
an
externall
and
reall
Priest
of
the
new
Testament
,
which
offers
vp
a
true
,
reall
and
externall
sacrifice
to
God
the
Father
for
vs
:
we
are
not
reall
and
externall
Priests
,
but
spirituall
,
offering
vp
spirituall
sacrifice
.
And
Christ
hath
this
priuiledge
,
to
offer
vp
a
reall
,
corporall
and
substantial
sacrifice
in
the
new
testament
:
we
do
not
so
.
When
any
member
of
Christ
giues
an
almes
,
he
offers
a
sacrifice
to
God
,
not
a
corporall
sacrifice
,
but
spirituall
euery
way
.
Againe
,
note
this
,
that
our
Sauiour
Christ
he
is
a
perfect
Priest
,
and
offers
vp
a
perfect
sacrifice
;
but
we
being
imperfect
,
do
offer
vp
an
imperfect
sacrifice
,
tainted
and
blemished
with
sinne
,
but
accepted
as
perfect
for
the
worthinesse
of
Christs
sacrifice
.
Secondly
,
we
be
Kings
and
Prists
in
this
life
:
for
,
as
in
the
entrance
into
an
earthly
kingdome
there
be
degrees
,
as
first
,
to
giue
one
title
to
it
:
secondly
,
to
giue
him
possession
of
it
,
which
is
more
then
to
giue
one
title
onely
:
so
Gods
children
they
haue
the
right
giuen
them
of
the
kingdome
of
heauen
in
this
life
:
and
as
in
the
giuing
of
possession
of
a
kingdome
,
there
be
two
degrees
:
first
,
the
beginning
of
the
possession
:
secondly
,
the
full
enioying
and
perfect
possession
:
so
we
haue
the
beginning
of
the
possession
of
the
kingdome
of
heauen
in
this
life
:
The
second
part
and
degree
is
after
this
life
,
which
is
the
full
fruition
and
possession
of
the
kingdome
of
heauen
:
but
in
all
the
true
members
of
Christ
it
is
begunne
here
,
and
accomplished
there
.
And
as
we
be
kings
in
this
world
,
so
we
must
be
Priestes
too
,
in
offering
spirituall
sacrifice
to
God
,
and
dedicating
and
consecrating
our selues
to
his
seruice
.
Hath
made
vs
.
True
beleeuers
be
Kings
and
Priests
,
not
by
nature
,
neither
borne
such
,
nor
by
creation
,
or
birth
,
or
bloud
are
they
such
,
or
by
any
other
priuiledge
they
haue
from
man
.
How
then
?
As
earthly
Kings
and
Priests
were
made
in
the
old
Testament
,
so
are
spirituall
Kings
and
Priests
in
the
new
:
the
King
was
elected
and
ordained
by
a
solemne
calling
:
so
the
Priest
by
a
solemne
election
:
so
are
the
Kings
and
Priests
which
be
spirituall
,
by
a
diuine
calling
.
In
which
calling
,
note
two
things
.
First
,
Christ
giueth
his
members
right
to
his
owne
kingdome
,
to
be
Kings
and
Priests
;
yet
not
so
,
that
they
can
execute
the
regiment
sustained
by
Christ
,
and
do
the
office
of
a
King
and
Priest
as
it
is
done
by
Christ
,
but
because
they
belong
to
them
in
part
,
and
they
haue
the
benefite
of
them
both
redounding
to
them
wholly
.
And
this
right
they
haue
,
is
brought
to
passe
in
the
couenant
of
grace
.
For
the
Lord
in
it
promiseth
,
that
he
for
his
part
will
giue
to
the
true
beleeuers
in
Christ
Iesus
,
his
Sonne
with
all
his
benefits
,
as
he
giues
them
this
,
to
be
kings
and
priests
.
For
euery
thing
which
belongs
to
Christ
as
he
is
head
of
the
Church
,
belongs
to
his
seruants
as
members
,
and
he
imparts
it
to
them
in
some
sort
.
Secondly
,
in
the
appointing
of
kings
,
they
must
be
annointed
,
so
must
we
be
annointed
,
Psal.
45.
Christ
was
annointed
aboue
his
fellowes
:
but
yet
his
members
they
are
also
annointed
:
he
in
greater
measure
,
his
members
in
lesse
measure
,
yet
by
the
same
oyle
with
him
,
which
is
the
vnction
of
the
holy
Ghost
.
We
haue
receiued
the
annointing
of
Christ
.
1.
Iohn
2.
7.
And
the
Lord
he
bids
the
wicked
not
to
touch
his
annointed
,
meaning
not
onely
his
seruants
,
Abraham
,
Isaac
,
and
the
Patriarkes
,
but
his
true
members
.
We
haue
the
same
spirit
Christ
had
in
his
manhood
,
though
not
in
the
same
measure
.
And
the
Lord
he
giues
vs
these
gifts
of
the
spirit
signified
by
this
oyle
,
to
this
end
,
that
we
may
be
fit
kings
&
priests
.
So
that
first
he
giues
vs
right
to
a
kingdome
:
and
then
,
he
giues
vs
gifts
to
discharge
our
dutie
.
4.
To
whom
hath
he
made
vs
kings
and
priests
?
to
God
,
and
the
Father
,
euen
his
Father
.
Now
men
might
haue
said
:
If
all
his
members
be
kings
,
then
all
may
liue
as
they
list
.
But
he
addeth
,
they
be
kings
,
but
to
God
:
shewing
,
that
the
interest
they
haue
giuen
to
them
to
the
kingdome
of
heauen
,
it
is
giuen
them
,
that
they
may
be
kings
and
priests
to
Gods
glorie
,
to
his
worship
and
seruice
,
and
to
shew
,
that
all
the
interest
belongs
to
God
absolutely
,
to
vs
by
him
in
Christ
.
Lastly
,
he
addeth
God
and
his
Father
,
which
expounds
the
former
word
God
,
for
it
is
not
taken
for
his
nature
absolutely
,
but
for
the
first
Person
,
God
euen
his
Father
.
Which
sheweth
,
that
they
must
not
liue
as
they
list
:
for
they
be
made
kings
to
the
honour
and
seruice
of
God
the
Father
,
who
is
here
named
alone
,
not
because
he
is
aboue
the
Sonne
and
holy
Ghost
,
for
they
be
equall
;
but
because
he
is
the
first
person
in
order
,
and
the
fountaine
of
the
Deitie
:
from
it
,
it
is
deriued
to
the
Son
and
holy
Ghost
.
Now
after
the
meaning
of
the
words
,
followe
the
vses
.
First
,
whereas
all
the
true
members
of
Christ
be
kings
and
priests
in
this
life
,
we
are
taught
how
we
must
carie
our selues
:
namely
,
as
enemies
to
them
which
be
of
the
kingdome
of
Satan
,
sinne
,
the
world
and
the
flesh
:
we
must
be
deadly
and
sworne
enemies
to
them
,
we
must
haue
no
concord
nor
amitie
with
them
.
For
if
we
be
kings
of
the
kingdome
of
grace
,
then
we
must
be
enemies
to
them
which
belong
to
the
kingdome
of
darknesse
:
Ioh.
5.
18.
He
which
is
borne
of
God
keepeth
himselfe
,
(
as
with
watch
and
ward
)
that
sinne
or
Satan
touch
him
not
.
2
We
must
make
war
and
enter
combat
against
Satan
,
sinne
,
our
owne
flesh
,
all
our
spirituall
enemies
,
the
corruptions
of
our
nature
,
and
all
the
inticements
of
the
world
.
We
must
make
no
truce
with
them
,
because
they
will
neuer
be
reconciled
,
so
long
as
we
haue
interest
into
the
kingdome
of
heauen
.
3
We
must
labour
to
kill
and
destroy
these
our
enemies
,
as
much
as
possibly
we
can
,
by
that
power
we
haue
from
Christ
our
head
:
we
must
kill
and
crucifie
the
corruption
of
our
owne
hearts
,
that
is
,
our
owne
sinnes
.
We
must
like
a
valiant
king
,
seeke
to
haue
the
bloud
of
these
enemies
,
and
seeke
to
conquer
and
vanquish
Satan
,
his
power
and
might
,
the
world
and
our
owne
corruption
.
4
If
we
be
kings
in
this
life
,
If
a
man
were
Prince
ouer
the
whole
earth
,
and
yet
could
not
rule
himselfe
,
he
were
but
a
poore
Prince
,
nay
he
were
no
Prince
indeed
:
but
though
a
man
had
not
so
much
as
a
foote
of
ground
in
this
world
,
and
could
rule
and
maister
himselfe
,
his
thoughts
and
affections
,
this
man
were
a
valiant
king
.
Seeing
we
be
kings
,
we
must
do
the
duty
of
Iudges
,
for
kings
they
be
as
absolute
Iudges
,
and
they
must
execute
iudgement
.
In
the
day
of
iudgement
we
shall
be
iudges
,
If
we
be
kings
by
Christ
,
we
must
cary
our selues
as
kings
,
couragiously
&
constantly
in
the
afflictions
and
miseries
which
we
shall
suffer
for
Christs
sake
:
for
herein
stands
the
royalty
of
a
king
,
that
he
beares
couragiously
and
constantly
all
the
troubles
which
befall
him
:
so
must
we
in
the
afflictions
and
troubles
of
this
life
which
we
suffer
for
Christ
,
shew
our selues
,
in
suffering
them
,
to
be
kings
and
conquerors
.
Seeing
we
be
spirituall
kings
,
we
must
aboue
all
things
labor
and
seek
to
haue
that
our
right
and
heritance
,
to
be
possessors
of
our
kingdome
.
Must
we
so
?
then
we
must
not
haue
our
hearts
glued
and
fast
tied
to
the
things
of
this
world
:
but
we
must
so
vse
this
world
,
as
though
we
vsed
it
not
.
If
a
King
should
lay
downe
his
crowne
,
and
go
and
become
a
shepheard
,
or
of
some
manuall
trade
,
all
men
would
maruell
at
it
:
so
when
we
fasten
our selues
to
these
worldly
things
,
we
do
as
it
were
cast
aside
our
kingly
crowne
,
and
abase
our selues
.
But
we
must
euer
haue
one
foote
fixed
in
heauen
,
striuing
to
come
to
our
inheritance
there
.
Seeing
all
the
true
members
of
Christ
be
kings
and
priests
,
this
should
be
an
inducement
to
all
backward
persons
,
to
moue
them
and
stirre
them
forward
to
christian
religion
,
and
not
to
account
of
it
as
precisenesse
,
seeing
that
by
it
we
come
to
haue
right
and
interest
to
the
kingdome
of
heauen
,
to
be
Lords
of
all
creatures
.
For
why
should
we
not
esteeme
of
the
Gospell
as
a
most
precious
iewell
,
seeing
that
we
which
are
vassalles
of
Satan
and
fire-brands
of
hell
(
as
all
men
are
by
nature
)
become
the
members
of
Christ
,
yea
Kings
and
Priests
to
God
?
And
seeing
this
is
effected
by
the
ministery
of
the
Gospel
,
this
should
moue
vs
to
embrace
it
,
to
loue
and
like
it
,
seeing
it
brings
vs
such
an
excellent
benefit
,
and
not
to
misname
it
as
we
do
,
by
reprochfull
termes
.
Yea
verily
,
the
consideration
of
this
,
should
make
the
Ministers
of
the
word
to
take
all
paines
to
preach
the
word
,
seeing
by
it
they
make
men
to
become
of
vassalles
of
Satan
the
true
members
of
Christ
,
and
heires
of
the
kingdome
of
heauen
.
In
this
world
for
a
man
to
consecrate
and
establish
one
in
a
kingdome
,
it
is
a
thing
of
great
honour
:
is
it
not
of
greater
honour
,
to
consecrate
one
to
become
king
of
heauen
and
earth
,
to
be
heire
of
the
kingdome
of
heauen
?
Now
that
this
is
done
in
the
ministery
of
the
Gospel
,
when
by
the
word
preached
we
are
conuerted
,
made
to
beleeue
in
Christ
,
and
to
repent
of
our
sinnes
:
this
I
say
should
stirre
and
pricke
forward
the
Ministers
of
the
word
,
to
labour
to
win
men
to
Christ
,
and
to
make
them
kings
and
priests
to
God
his
father
.
There
also
is
matter
of
comfort
to
the
godly
:
for
seeing
they
be
Kings
and
Priestes
in
the
kingdome
of
Christ
,
if
a
man
be
in
the
crosse
and
affliction
,
which
is
a
great
griefe
,
yet
let
him
know
to
his
comfort
,
that
though
he
be
so
handled
,
&
it
appeareth
not
what
he
shal
be
,
yet
he
is
a
king
,
and
that
he
shall
be
and
is
heire
to
the
kingdome
of
heauen
.
If
a
man
be
in
sicknesse
,
he
must
consider
it
is
but
Gods
messenger
to
call
him
out
of
this
world
,
to
the
possession
of
a
kingdome
.
If
a
man
be
in
the
trouble
and
vexation
of
mind
,
and
of
his
owne
conscience
:
if
he
be
tormented
fearefully
with
his
sins
,
yet
he
must
be
content
,
the
Lord
wil
giue
him
a
happy
issue
;
he
must
know
he
is
a
king
,
and
therefore
shall
one
day
haue
conquest
ouer
sin
,
Satan
and
his
owne
corruption
,
yea
ouer
all
his
enemies
whatsoeuer
.
If
a
man
be
in
the
heat
of
persecution
,
so
that
he
is
turmoiled
and
tossed
from
post
to
pillar
,
then
flesh
and
blood
cannot
brooke
it
▪
yet
he
is
a
king
:
though
he
in
persecution
be
killed
and
put
to
death
,
euen
then
let
him
consider
he
is
a
most
valiant
conquerour
.
Rom.
8.
37.
In
the
pang
of
death
when
nature
must
needs
be
dissolued
,
and
soule
and
body
separated
,
then
we
must
remember
that
we
be
kings
in
Christ
,
and
so
we
shall
not
feare
death
,
but
know
it
is
but
a
way
and
easie
passage
to
the
ful
possession
of
our
kingdom
.
Thus
much
in
that
we
are
kings
.
In
that
all
the
members
of
Christ
be
priests
,
The
Priests
lips
must
keepe
knowledge
,
Mal.
2.
7.
So
must
we
be
teachers
of
others
,
Col.
3.
18.
We
all
ought
to
be
able
to
teach
the
will
of
God
,
that
so
the
Gospell
of
Christ
may
be
spread
abroad
.
And
as
this
belongs
to
al
men
,
so
especially
to
gouernors
,
they
must
especially
shew
themselues
priests
to
their
charges
.
Abraham
did
it
,
Gen.
18.
Dauid
did
it
,
Pro.
4.
and
Bathshebath
did
it
,
Prouer.
31.
and
all
must
do
it
,
that
desire
an
holy
generation
to
succeed
after
them
.
We
teach
other
things
,
why
not
Religion
?
2
Seeing
we
be
priests
,
Exod.
32.
Eliah
is
called
the
horseman
and
chariots
of
Israel
:
We
must
offer
spirituall
sacrifice
to
God
,
We
must
be
ful
of
blessings
;
We
must
haue
God
our
portion
:
To
him
be
glory
.
In
these
words
is
a
praising
and
thanksgiuing
to
God
,
for
the
three
former
benefits
of
Christ
bestowed
on
the
Church
.
In
that
S.
Iohn
before
he
come
to
the
end
of
his
description
of
Christ
should
interrtupt
himselfe
,
For
thine
is
the
kingdome
,
power
and
glory
:
that
is
,
it
is
due
to
thee
O
Lord
,
not
to
any
creature
whatsoeuer
.
Amen
.
So
be
it
,
let
it
be
so
,
that
thou
mayst
haue
all
glory
and
dominion
,
he
addes
this
,
to
shew
his
feruent
desire
of
Gods
glorie
:
and
therefore
he
doubles
and
repeates
it
:
for
he
had
said
that
before
,
but
not
content
with
it
,
he
sheweth
his
feruencie
,
and
repeates
the
same
againe
so
should
we
not
freeze
or
be
cold
in
our
desire
of
Gods
glorie
,
but
be
feruent
and
earnest
,
doubling
and
repeating
the
same
.
Behold
he
comes
in
the
cloudes
,
&c.
In
the
words
consider
first
this
note
of
attention
:
Behold
:
secondly
,
S.
Iohn
propounds
Christ
his
coming
it self
:
thirdly
,
the
maner
of
it
,
in
the
cloudes
:
and
that
is
amplified
,
that
it
shall
be
open
,
euery
eye
shall
see
it
:
fourthly
,
the
effect
of
his
coming
,
all
tribes
of
the
earth
shall
waile
.
S.
Iohn
concludes
it
with
two
notes
of
asseueration
:
Euen
so
,
Amen
,
to
confirme
the
second
coming
of
Christ
to
all
people
.
Behold
.
First
,
S.
Iohn
he
beginneth
with
a
note
of
attention
,
behold
.
The
spirit
of
God
is
accustomed
,
when
any
thing
especially
is
worth
our
marking
,
to
prefixe
before
it
this
note
of
attention
.
Behold
;
or
such
like
.
Then
this
teacheth
vs
one
speciall
dutie
,
which
is
,
often
and
euery
day
earnestly
and
seriously
to
consider
of
the
second
coming
of
Christ
to
iudgement
.
The
which
consideration
is
a
speciall
meanes
to
beginne
and
to
continue
the
conuersion
of
a
sinner
.
So
Mat.
3.
7.
when
the
Scribes
and
Pharisees
,
obstinate
enemies
,
came
to
the
baptisme
of
S.
Iohn
,
he
vseth
this
as
a
meanes
to
make
them
to
turne
and
beleeue
in
Christ
,
saying
;
O
generation
of
vipers
,
who
hath
forewarned
you
,
that
you
should
flie
from
the
vengeance
to
come
?
So
Act.
3.
19.
Peter
vseth
this
argument
,
to
bring
the
Iewes
to
repentance
:
because
the
day
of
refreshing
is
at
hand
.
Act.
17.
30.
31.
Paul
perswades
the
Athenians
to
repentance
,
because
there
is
a
day
of
iudgement
appointed
,
&c.
Now
all
these
are
to
winne
men
to
repentance
,
by
the
consideration
of
this
one
point
,
euen
the
day
of
iudgement
;
and
this
makes
Iohn
to
say
,
Behold
.
Secondly
,
this
word
may
serue
to
strike
our
hearts
with
a
feare
and
reuerence
of
Christ
,
when
we
consider
that
he
shall
come
to
iudgement
.
So
often
as
we
consider
of
his
coming
,
so
often
we
should
haue
our
hearts
liuely
touched
with
awe
and
reuerence
to
him
.
We
stand
in
awe
and
reuerence
to
Magistrates
,
when
we
consider
that
they
haue
authoritie
to
attach
,
apprehend
,
and
to
bring
vs
to
their
Courts
and
assizes
:
how
much
more
should
this
worke
an
awe
and
reuerence
,
when
we
consider
that
Christ
Iesus
shall
come
and
apprehend
,
and
attach
each
of
vs
before
his
barre
of
iudgement
?
Secondly
,
he
propounds
the
coming
of
Christ
himselfe
,
He
comes
:
that
is
,
Christ
shall
descend
from
the
highest
heauen
in
his
manhood
,
to
that
place
where
the
cloudes
be
,
to
the
earth
locally
.
In
that
he
saith
not
,
shall
come
,
but
in
the
present
time
,
he
comes
:
first
,
he
sheweth
it
is
a
thing
not
farre
off
,
but
present
:
secondly
,
that
it
is
certain
,
euen
as
though
he
now
came
:
thirdly
,
he
wold
haue
vs
consider
of
the
coming
of
Christ
,
not
as
a
thing
to
come
farre
off
,
but
present
.
This
S.
Iohn
learned
,
and
so
shold
we
by
his
example
learne
,
that
it
is
present
,
and
perswade
our selues
so
:
and
therefore
we
should
often
thinke
and
consider
of
the
coming
of
Christ
,
seeing
it
is
of
so
great
vse
.
Hence
then
our
dutie
is
,
to
do
that
euery
day
,
which
we
would
do
in
the
day
of
iudgement
:
seeing
it
is
alwaies
present
,
we
must
do
,
think
,
and
speake
that
which
we
would
do
that
day
.
He
which
can
do
so
,
he
is
an
happie
man
.
Now
that
a
man
may
come
to
do
this
,
we
must
daily
consider
of
that
coming
of
Christ
,
not
as
a
thing
to
be
delayed
or
farre
off
,
but
as
a
thing
present
:
we
must
euery
day
call
our selues
to
a
reckoning
and
accompt
,
perswade
our selues
this
may
be
the
last
day
,
and
so
to
carie
our selues
euery
day
,
as
we
would
in
the
last
day
.
Now
if
we
were
so
perswaded
,
then
we
should
see
lesse
wickednesses
in
our
life
,
we
would
repent
,
and
seeke
to
be
reconciled
to
God
in
Christ
,
we
should
be
more
faithfull
,
&
see
more
grace
daily
in
our
liues
.
And
the
cause
of
the
want
of
faith
and
repentance
,
and
of
grace
,
it
is
the
want
of
this
perswasion
,
that
we
should
carie
our selues
euery
day
,
as
we
would
in
the
last
day
,
euen
in
faith
and
repentance
.
In
that
he
saith
,
He
commeth
:
Hence
we
gather
,
he
is
absent
in
bodily
presence
in
regard
of
his
manhood
,
he
is
not
here
,
but
in
heauen
till
the
day
of
iudgement
:
for
if
Christ
were
alwaies
bodily
present
,
he
could
not
be
said
to
come
,
but
onely
to
manifest
himselfe
,
being
before
present
.
Then
the
opinion
of
the
Papists
,
which
hold
the
bodie
of
Christ
is
present
in
or
about
the
bread
of
the
Sacrament
,
is
most
false
and
friuolous
.
He
proceedeth
and
setteth
out
the
manner
of
Christs
comming
,
With
cloudes
.
S.
Iohn
speaketh
after
the
maner
of
the
auncient
Prophets
,
who
to
set
out
God
in
his
maiestie
and
glorie
,
say
,
he
comes
with
cloudes
,
rides
on
the
wings
of
the
wind
:
as
though
he
had
said
,
he
comes
in
exceeding
maiestie
and
glorie
.
These
words
are
added
,
to
make
a
distinction
betweene
the
first
and
second
coming
of
Christ
.
His
first
coming
was
in
humilitie
,
borne
of
a
poore
virgin
,
entertained
in
a
stable
and
in
an
Inne
:
but
his
second
comming
is
with
glorie
,
maiestie
and
dominion
in
the
cloudes
.
And
the
reason
is
,
because
he
came
first
to
be
a
redemption
,
and
a
Sauiour
,
and
therfore
in
the
state
of
a
seruant
:
but
his
second
coming
is
,
to
be
a
iudge
of
all
men
,
yea
of
his
enemies
,
and
therefore
in
this
coming
,
he
cometh
with
all
might
,
maiestie
,
and
glorie
.
The
vse
of
this
consideration
is
set
downe
in
the
97.
Psalme
:
Secondly
,
it
is
not
secret
,
but
in
open
appearance
,
euery
eye
shall
see
him
:
he
shall
come
in
maiestie
and
glorie
,
not
secretly
,
but
in
visible
shew
to
all
the
world
:
all
men
shall
see
him
with
their
owne
eyes
,
all
I
say
which
were
since
the
world
began
to
his
coming
.
In
these
words
he
sets
downe
three
points
:
first
,
that
all
men
shal
see
him
:
secondly
,
that
all
men
being
raised
againe
,
shal
haue
life
and
motion
,
and
their
senses
restored
to
them
as
before
they
died
:
thirdly
,
that
all
men
,
none
excepted
,
shall
come
and
stand
before
the
tribunall
seate
of
Christ
.
This
is
a
comfort
to
Gods
children
,
It
shall
be
a
terror
to
the
wicked
,
Euery
eye
shall
see
him
.
Then
here
we
see
,
that
all
men
with
their
owne
eyes
shall
looke
on
him
,
and
those
who
wanted
them
in
this
life
,
shall
haue
them
restored
.
It
is
graunted
of
all
Diuines
that
the
elect
haue
all
their
senses
and
other
defects
restored
:
and
it
is
to
be
added
,
that
the
wicked
too
they
shal
haue
all
their
powers
,
senses
and
faculties
of
soule
and
body
restored
,
the
deafe
shall
heare
,
the
blind
shall
see
this
Iudge
:
but
this
can
be
no
glory
to
them
,
seeing
it
is
to
increase
their
punishment
:
for
the
more
senses
they
haue
,
they
haue
the
more
punishment
,
because
we
iudge
of
things
by
sense
.
Euen
of
those
which
pierced
him
.
This
is
added
,
first
to
shew
that
we
shal
be
freed
.
No
power
or
wisedom
of
any
man
or
monarch
can
free
vs
from
appearing
:
for
if
any
could
escape
,
then
the
Iewes
and
Gentiles
who
preuailed
most
against
Christ
,
in
that
they
put
him
to
death
:
but
none
of
these
can
escape
his
iudgement
,
for
euen
they
which
pierced
him
,
they
shall
see
this
Iudge
,
&
be
summoned
before
his
maiestie
:
for
though
they
had
power
to
kill
him
,
yet
none
of
them
shall
haue
power
to
absent
themselues
from
before
his
barre
.
2
To
shew
the
case
of
all
wicked
men
,
namely
,
that
such
wo
and
misery
befals
them
as
they
neuer
dreamed
of
.
The
Iewes
and
Gentiles
they
crucified
Christ
,
and
put
him
to
a
temporall
death
,
but
they
neuer
dreamed
he
should
condemne
them
to
eternall
death
.
3
To
shew
the
rufull
and
wofull
estate
of
all
impenitent
sinners
:
for
these
men
shall
haue
their
greatest
enemy
to
be
their
iudge
,
who
will
shew
rigour
vpon
them
,
and
iustice
without
all
mercy
:
and
this
is
meant
not
only
of
the
Iew
which
pierced
him
,
but
of
all
impenitent
sinners
,
because
all
such
do
by
their
sins
,
as
swords
and
speares
wound
him
at
the
heart
,
Out
of
these
words
some
gather
,
that
the
body
of
Christ
hath
still
the
wounds
and
scarres
which
here
he
had
giuen
him
,
the
print
of
the
nailes
in
his
hands
and
in
his
feete
,
and
that
these
shall
be
seene
in
Christ
at
the
last
day
,
and
say
,
that
it
is
no
infirmitie
to
Christ
to
haue
these
,
but
rather
an
increase
of
his
glory
:
but
this
cannot
be
gathered
hence
:
for
though
it
be
said
,
They
shall
see
him
whom
they
pierced
,
yet
not
as
he
was
pierced
.
And
because
they
shall
see
him
,
shall
they
see
his
wounds
?
Many
shall
see
Kings
and
Queenes
whom
they
crowned
in
this
world
,
ergo
as
Kings
and
Queenes
?
So
we
shall
see
our
fathers
&
mothers
,
therefore
as
fathers
and
mothers
?
so
many
shall
see
Christ
therefore
as
he
was
wounded
and
pierced
?
It
is
no
good
collection
nor
opinion
.
And
all
the
tribes
of
the
earth
shall
waile
for
him
.
That
is
,
before
or
ouer
him
.
Here
is
the
fruit
and
effect
of
his
comming
,
especially
in
the
wicked
.
All
the
tribes
of
the
earth
.
S.
Iohn
he
speakes
here
of
the
world
,
as
it
was
in
the
condition
and
diuision
of
the
land
of
Canaan
:
for
before
that
time
it
was
not
diuided
into
tribes
.
So
Math.
25.
setteth
out
the
iudgement
of
the
whole
world
,
by
the
separation
of
the
sheep
from
the
goates
:
noting
that
they
which
repented
not
,
of
what
tribe
soeuer
,
of
what
estate
or
condition
,
shall
waile
and
mourne
.
And
he
addes
a
reason
of
this
,
for
him
,
before
him
,
or
ouer
him
:
that
is
,
they
shal
waile
and
lament
with
exceeding
lamentation
,
because
they
beleeued
not
his
word
,
but
contemned
his
doctrine
,
and
therefore
now
they
want
all
helpe
to
free
them
from
the
punishment
of
their
vnbeleefe
,
and
contempt
of
the
Gospell
.
If
they
shall
mourne
because
they
did
not
beleeue
and
receiue
the
doctrine
of
Christ
,
See
what
an
euill
conscience
is
:
it
lieth
asleepe
here
,
while
a
man
liues
it
neuer
troubleth
him
,
but
in
this
last
day
when
he
shall
see
his
Iudge
with
his
eyes
,
then
it
wil
stirre
,
it
wil
torment
him
,
it
will
attach
,
accuse
and
condemne
him
,
it
will
lay
to
his
charge
his
sinnes
,
his
contempt
of
Christ
and
his
word
,
his
vnbeleefe
in
the
time
of
grace
,
it
will
be
as
a
thousand
witnesses
to
condemne
him
.
This
should
cause
all
men
to
labour
to
get
a
good
conscience
,
washed
and
purged
in
the
blood
of
Christ
,
which
will
not
lay
to
our
charge
any
one
sinne
,
but
assure
vs
we
be
in
the
fauour
of
God
,
which
wil
not
make
vs
feare
,
but
looke
vp
to
our
redeemer
,
and
to
reioyce
in
him
.
We
must
take
heed
when
our
conscience
lieth
asleepe
and
accuseth
not
,
no
not
at
death
,
for
it
will
then
deceiue
vs
:
but
search
and
examine
our
hearts
and
consciences
,
and
seeke
to
haue
them
washed
and
bathed
in
the
blood
of
Christ
.
Lastly
he
confirmeth
this
doctrine
of
the
second
comming
of
Christ
,
by
a
double
note
of
asseueration
,
Euen
so
,
Amen
.
One
of
these
is
taken
from
the
Ebrewes
Amen
:
the
second
from
the
Grecians
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euen
as
we
auouch
a
thing
,
first
by
a
simple
and
bare
affirmation
or
negation
:
secondly
,
by
an
earnest
asseueration
:
thirdly
,
by
an
oath
.
Now
in
that
S.
Iohn
vseth
these
two
kinds
of
assuring
in
this
weightie
matter
of
Christs
second
coming
,
we
see
our
dutie
:
we
must
not
vse
the
like
at
any
time
or
thing
,
but
onely
in
matters
of
weight
and
moment
:
so
S.
Iohn
here
,
he
shall
come
,
and
that
certainly
,
vndoubtedly
it
shal
be
so
.
Then
the
practise
of
them
is
wicked
,
which
vse
these
words
in
matters
of
no
weight
,
at
euery
word
,
and
much
more
which
bind
euery
word
with
an
oath
which
is
far
more
.
Yea
though
our
Sauior
often
vseth
these
words
of
asseueration
,
yet
onely
in
matters
of
weight
and
moment
,
and
when
the
hearers
were
to
be
certified
of
the
truth
of
a
thing
which
was
of
importance
.
2
He
would
by
this
shew
,
that
the
coming
of
Christ
is
certaine
and
most
vndoubted
:
and
to
make
vs
out
of
all
doubt
,
he
addeth
these
two
words
of
asseueration
,
Euen
so
,
Amen
:
most
certainly
it
will
come
,
then
we
should
often
thinke
of
this
matter
,
for
in
our
nature
there
is
a
corruption
,
which
perswadeth
vs
that
the
coming
of
Christ
is
not
yet
:
that
we
shall
not
be
summoned
either
by
generall
or
particular
iudgement
:
therefore
as
the
wicked
seruant
,
we
deferre
the
comming
of
Christ
.
To
take
away
this
corruption
,
he
saith
,
he
cometh
,
yea
certainely
,
vndoubtedly
he
cometh
,
and
that
out
of
hand
.
Thirdly
,
to
shew
a
speciall
note
and
marke
of
Gods
child
:
for
he
doth
not
onely
asseuere
,
but
withall
desireth
and
longeth
for
the
coming
of
Christ
:
Lord
let
it
be
so
,
Amen
,
let
it
euen
be
so
.
They
long
for
and
desire
Christ
his
coming
to
iudgment
:
but
the
wicked
could
wish
with
all
their
hearts
,
that
it
might
neuer
be
.
After
that
S.
Iohn
had
described
Christ
at
large
here
in
this
eighth
verse
,
I
am
Alpha
and
Omega
,
saith
the
Lord
.
The
end
and
scope
of
this
eighth
verse
is
,
to
confirme
the
former
description
of
Christ
.
The
reason
is
thus
framed
:
He
which
is
the
beginning
and
the
end
of
all
,
he
is
sufficient
to
be
a
King
,
Priest
,
and
Prophet
,
and
is
both
able
and
willing
to
bestow
all
blessings
on
his
Church
.
This
first
part
of
the
argument
is
omitted
:
the
second
part
is
contained
in
this
eighth
verse
:
But
I
am
the
beginning
and
the
end
,
&c.
I
am
sufficient
,
&c.
In
this
eighth
verse
are
three
points
concerning
Christ
:
1
The
first
point
is
,
A.
B.
C.
of
the
Grecians
:
for
as
in
their
Greeke
alphabet
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
first
letter
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
last
:
so
I
,
saith
Christ
,
am
the
beginning
of
all
things
,
and
the
end
of
all
:
as
those
letters
in
the
Greeke
alphabet
,
so
am
I
in
all
things
the
first
and
last
.
Out
of
this
,
that
Christ
borroweth
this
comparison
from
the
Greeke
alphabet
,
the
Papists
gather
,
that
the
word
may
be
read
and
deliuered
to
the
people
in
an
vnknowne
toung
,
because
Christ
here
vseth
an
vnknowne
toung
,
to
those
whom
he
gaue
this
vision
.
But
though
the
vnlearned
,
and
vnlettered
English
man
,
knoweth
not
what
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
:
yet
the
Church
to
whom
this
booke
was
written
,
being
the
Grecians
,
knew
what
they
meant
generally
.
Againe
,
though
the
spirit
of
God
vseth
a
strange
word
in
one
place
,
we
may
not
follow
that
in
the
whole
word
of
God
,
in
the
whole
seruice
and
worship
of
God
,
as
the
Papists
do
.
Christ
is
said
to
be
the
beginning
and
the
end
:
first
,
because
he
is
the
very
first
of
all
things
:
there
was
nothing
before
he
was
,
he
had
a
being
,
when
all
other
creatures
were
not
but
begunne
to
be
,
then
was
he
the
same
that
he
is
now
:
he
had
his
being
and
subsisting
before
all
creatures
:
and
for
this
saith
S.
Iohn
,
chap.
1.
verse
1.
In
the
beginning
was
the
word
:
that
is
,
the
Son
of
God
,
he
had
his
being
and
subsisting
when
all
other
creatures
wanted
it
,
and
began
to
be
.
This
proueth
the
eternitie
of
Christ
,
because
he
had
his
being
before
any
creature
was
created
,
he
was
a
substance
and
essence
begotten
of
the
Father
before
all
worlds
,
not
created
as
other
creatures
are
,
or
made
of
any
other
.
Secondly
,
he
is
called
the
beginning
,
because
he
giueth
a
beginning
to
all
creatures
:
for
all
things
which
were
created
,
were
created
by
him
,
and
had
their
being
from
him
.
So
that
he
is
the
true
beginning
of
all
things
.
Coloss.
1.
16.
All
things
are
from
him
,
he
is
the
beginning
of
all
:
and
all
are
for
him
,
he
is
the
end
of
all
.
Seeing
Christ
giues
a
being
to
all
things
,
Secondly
,
the
same
Christ
he
is
the
end
of
all
things
for
two
causes
:
first
,
because
he
is
the
last
of
all
things
,
and
after
him
is
nothing
in
subsisting
and
being
:
nay
if
all
creatures
were
left
to
themselues
,
they
would
all
come
to
nothing
:
and
yet
though
all
should
come
to
nothing
,
Christ
would
remaine
the
same
he
was
for
euer
:
namely
,
the
eternall
Sonne
and
word
of
the
Father
.
In
that
some
creatures
are
become
eternall
,
this
is
not
of
themselues
,
but
by
Christ
,
he
giues
them
eternall
being
and
durance
,
and
if
they
were
left
to
themselues
,
they
would
come
to
nothing
as
well
as
others
.
This
then
shold
make
vs
with
full
purpose
of
heart
to
cleaue
to
Christ
,
Secondly
,
he
is
the
end
,
because
all
things
were
made
to
serue
him
.
Coloss.
1.
16.
For
him
were
all
things
created
.
Which
is
,
was
,
and
is
to
come
.
These
words
were
expounded
in
the
fourth
verse
,
where
the
very
same
are
affirmed
of
the
Father
.
The
sense
is
,
that
Christ
is
a
substance
and
essence
,
or
being
,
subsisting
in
,
by
,
and
from
himselfe
,
and
such
a
substance
shall
be
for
euer
.
Hence
we
learne
two
things
:
S.
Iohn
intimates
,
affirming
the
same
words
of
both
.
Hence
we
learne
,
3
That
Christ
is
coeternall
with
the
Father
,
and
as
euerlasting
as
he
is
,
euery
way
coequall
to
the
Father
,
hauing
the
same
attributes
equally
with
him
,
as
he
is
God
.
The
Almightie
.
Seeing
he
is
thus
Almightie
,
This
is
a
comfort
to
all
true
beleeuers
:
for
all
men
and
Angels
cannot
giue
one
of
these
:
but
Christ
he
is
omnipotent
,
he
can
and
will
giue
them
all
.
2
He
will
and
can
giue
his
Church
sufficient
securitie
and
ease
from
all
her
enemies
:
he
can
defend
and
guard
her
against
all
their
furie
and
malice
;
he
is
aboue
them
,
and
can
bridle
their
might
,
when
and
how
he
pleaseth
.
This
then
affoords
vs
two
duties
.
First
,
in
the
crosse
and
tribulation
to
humble
our selues
vnder
the
hand
of
God
.
For
it
is
the
Lord
which
correcteth
vs
,
he
is
able
to
do
what
he
list
,
and
more
then
he
will
.
Secondly
,
this
should
make
vs
to
performe
heartie
obedience
in
our
generall
and
particular
callings
,
to
walke
vprightly
before
him
,
seeing
he
is
almightie
,
and
seeth
whether
we
walke
sincerely
or
not
:
if
we
do
not
,
he
is
able
to
punish
vs
.
Gen.
17.
it
is
the
argument
of
God
to
perswade
Abraham
to
walke
vprightly
,
because
he
is
almightie
,
able
to
correct
and
destroy
those
which
refuse
to
obey
him
.
Thus
farre
of
the
two
first
parts
of
this
Chapter
,
the
Inscription
,
and
the
Titles
of
this
booke
.
I
Iohn
,
In
this
vision
,
two
things
are
to
be
noted
:
first
,
the
circumstances
:
secondly
,
the
parts
.
The
circumstances
in
the
ninth
and
tenth
verses
:
the
parts
from
thence
,
to
the
end
of
the
third
Chapter
.
The
circumstances
of
this
vision
are
4.
the
first
,
touching
the
person
to
whom
this
vision
befell
,
Iohn
:
the
second
,
the
place
where
,
in
Pathmos
:
the
third
,
the
maner
how
it
is
propounded
:
it
was
deliuered
to
him
,
being
rauished
in
the
spirit
:
the
fourth
,
the
time
when
,
on
the
Lords
day
.
The
first
circumstance
is
the
person
to
whom
this
vision
befell
,
Now
both
these
befell
S.
Iohn
,
he
was
a
man
of
exceeding
holinesse
of
life
,
(
for
Christ
loued
him
)
and
of
singular
and
rare
gifts
.
Now
the
diuell
maketh
no
such
choice
,
but
his
visions
befall
men
which
are
heretikes
,
wicked
,
notorious
sinners
,
and
they
haue
no
rare
and
speciall
gifts
as
the
other
:
so
that
by
this
a
man
may
distinguish
them
,
by
the
persons
to
whom
they
befall
.
Then
we
must
esteeme
of
it
as
a
singular
gift
of
God
giuen
to
his
owne
Apostle
S.
Iohn
.
After
the
description
of
Christ
,
Your
brother
,
that
is
,
of
them
being
members
all
of
the
mysticall
bodie
Christ
Iesus
:
for
the
church
of
God
is
a
familie
,
God
the
Father
is
head
and
housholder
,
Iesus
Christ
is
the
elder
brother
,
we
all
are
fellow
brethren
in
and
by
Christ
,
being
by
him
the
adopted
sonnes
of
God
,
and
brethren
to
each
other
.
By
this
title
first
he
setteth
out
his
humilitie
and
great
modestie
:
Secondly
,
by
this
title
we
see
he
had
his
hart
full
of
brotherly
loue
to
all
the
members
of
the
church
of
Christ
:
so
we
are
bound
to
loue
all
men
,
as
they
be
of
the
same
flesh
with
vs
;
but
those
which
be
of
the
same
faith
&
religion
,
to
these
especially
should
we
shew
our
loue
and
affection
.
It
is
good
reason
,
that
they
which
haue
the
same
head
Christ
,
the
same
God
,
the
same
faith
,
hope
,
The
second
title
:
Companion
or
fellow
partner
,
compartner
in
tribulations
,
in
the
kingdome
and
in
patience
.
He
was
partner
with
them
in
tribulations
for
two
causes
:
first
,
because
at
that
time
when
he
wrote
this
vision
,
the
whole
Church
was
in
persecution
and
tribulation
,
vnder
that
cruell
tyrant
Domitian
,
about
fourescore
or
an
hundred
yeares
after
Christ
:
and
so
he
fled
to
Pathmos
at
that
time
,
and
being
mindfull
of
the
afflictions
of
the
Church
,
whereof
he
was
a
member
,
he
cals
himselfe
a
partner
with
them
in
affliction
.
By
which
he
shewes
our
estate
,
that
it
is
to
be
vnder
the
crosse
,
to
liue
in
affliction
;
not
to
be
companions
of
peace
and
ease
,
but
partakers
of
affliction
and
tribulation
:
and
therfore
those
which
will
be
Christs
Disciples
and
follow
him
,
they
must
deny
themselues
,
and
take
vp
their
crosse
dayly
;
and
because
of
this
estate
the
Church
in
this
world
is
called
the
militant
Church
.
Now
seeing
the
state
of
the
Church
is
in
tribulation
:
He
cals
himselfe
their
fellow
partner
in
affliction
,
because
his
pitifull
hart
was
moued
with
compassion
to
all
his
fellow
members
and
partners
in
affliction
,
when
he
remembred
their
persecution
and
affliction
they
suffered
vnder
the
cruell
tyrant
Dominitian
.
Now
looke
what
was
in
him
,
the
same
affection
should
be
in
vs
,
our
hearts
should
be
pitifull
,
full
of
compassion
for
the
poore
afflicted
members
of
Christ
:
seeing
they
be
our
fellow
members
,
we
should
haue
a
fellow
feeling
with
them
,
and
shew
our
compassion
in
pittying
them
.
If
the
foote
be
pricked
,
the
head
stoopes
,
the
eye
beholds
and
lookes
on
it
,
the
finger
puls
it
out
,
the
hand
applies
the
plaister
,
the
other
foot
is
ready
to
run
for
help
,
the
tongue
to
aske
for
counsell
,
and
all
the
members
are
ready
to
affoord
their
mutuall
helpe
in
pittie
and
fellow
feeling
:
so
when
any
members
of
the
Church
suffer
affliction
,
be
pricked
with
persecution
for
Christs
cause
,
then
should
we
,
as
fellow
members
of
one
body
,
be
ready
to
do
all
the
helpe
we
can
to
them
,
especially
in
shewing
our
fellow-feeling
with
them
.
In
the
kingdome
of
Christ
.
That
is
,
the
kingdome
of
heauen
.
In
that
he
sets
first
afliction
,
then
addes
a
kingdome
,
he
shewes
that
the
afflictions
&
crosse
for
Christs
sake
,
is
the
ready
way
to
the
kingdom
of
heauen
:
it
is
the
way
which
is
beaten
and
troden
by
the
Prophets
,
Apostles
and
the
Saints
of
God
:
as
the
Apostle
saith
,
Through
manifold
tribulations
we
must
enter
into
heauen
.
And
this
momentany
affliction
causeth
to
vs
an
infinite
weight
of
glory
:
Then
we
must
not
thinke
it
strange
when
it
befalleth
vs
,
In
patience
.
A
vertue
whereby
we
are
made
able
to
perseuere
in
affliction
,
to
go
on
suffering
till
we
come
to
heauen
.
Afflictions
are
the
beaten
way
,
heauen
is
our
ioyfull
end
,
patience
is
the
meanes
to
make
vs
perseuere
and
go
on
till
we
come
to
our
iourneys
end
.
Rom.
15.
4.
Hope
to
come
to
heauen
is
obtained
by
patience
,
which
maketh
a
beleeuer
to
go
on
suffering
till
he
come
to
life
eternall
.
There
is
much
fruite
in
the
good
ground
,
but
not
obtained
without
patience
:
and
the
true
beleeuer
liues
by
hope
in
this
life
,
yet
cannot
come
to
heauen
without
patience
.
Iames
5.
9.
Now
because
men
will
say
,
Patience
is
a
hard
matter
,
and
so
are
discouraged
;
therfore
to
set
an
edge
on
their
desire
,
he
addes
it
is
the
kingdome
and
patience
of
Christ
:
first
,
because
he
commaunds
it
:
secondly
,
patience
cometh
from
the
spirit
of
Christ
:
thirdly
,
because
as
he
suffereth
in
his
members
,
it
is
called
his
patience
,
for
their
misery
and
suffering
is
his
:
when
his
members
suffer
,
he
suffereth
.
And
this
is
a
singular
comfort
to
al
suffering
the
crosse
,
that
they
haue
Christ
their
fellow
sufferer
,
he
takes
part
with
them
,
puts
vnder
his
shoulder
,
he
is
content
to
suffer
with
them
.
And
in
these
three
standeth
the
communion
of
Saints
in
suffering
tribulation
.
The
first
step
to
this
fellowship
&
communion
of
Saints
,
is
to
beare
and
be
in
tribulation
,
and
he
which
is
not
come
to
that
,
is
not
yet
in
the
communion
of
Saints
.
Then
secondly
,
he
must
patiently
beare
them
,
perseuere
without
grudging
or
repining
:
then
followes
the
last
,
which
is
the
end
of
all
,
the
enioying
of
the
kingdome
of
heauen
.
Which
was
in
the
I
le
called
Pathmos
.
In
these
words
is
the
second
circumstance
,
namely
,
the
place
where
this
vision
was
giuen
to
Iohn
,
namely
,
in
the
I
le
Pathmos
:
an
Iland
,
and
one
of
those
which
the
Geographers
call
Sporades
,
lying
on
the
left
side
of
the
Churches
of
Asia
,
neare
to
the
East
Churches
by
the
sea
,
commonly
called
the
Egean
sea
:
this
Iland
was
a
small
,
base
,
and
poore
Iland
,
litle
or
neuer
a
whit
inhabited
.
S.
Iohn
had
his
vision
,
not
at
Ierusalem
,
at
Antioch
,
or
Rome
,
but
in
Pathmos
,
a
base
,
poore
,
and
litle
inhabited
Iland
.
By
which
we
see
,
that
in
the
new
Testament
there
is
no
respect
of
one
place
aboue
another
,
in
regard
of
Gods
presence
and
our
fellowship
with
him
:
he
doth
as
well
giue
Iohn
this
vision
in
Pathmos
,
as
to
others
his
Prophets
and
Apostles
in
Ierusalem
.
In
the
old
Testament
there
was
regard
of
places
:
as
the
Lord
shewed
his
presence
,
and
tyed
his
worship
especially
to
his
tabernacle
and
temple
at
Ierusalem
;
there
was
the
place
where
he
would
be
worshipped
,
Then
away
with
Popish
pilgrimage
,
In
this
circumstance
of
place
note
two
things
,
first
,
by
what
meanes
S.
Iohn
came
thither
:
secondly
,
to
what
end
,
and
for
what
cause
.
First
,
he
came
thither
by
banishment
:
the
Emperour
Domitian
exiled
him
:
secondly
,
he
came
for
the
word
of
God
.
He
came
and
abode
in
Pathmos
,
being
banished
for
the
Gospels
sake
.
In
this
banishment
consider
first
that
S.
Iohn
was
a
most
worthy
Apostle
,
endued
with
rare
gifts
,
a
singular
maintainer
of
the
Gospell
,
and
a
famous
founder
of
the
Church
of
God
,
and
chiefe
guide
thereof
in
those
dayes
,
and
for
this
cause
most
hated
of
the
cruel
persecutor
Domitian
,
&
of
the
Romanes
:
yet
whereas
many
other
of
the
true
Christians
were
put
to
the
sword
,
S.
Iohn
is
not
,
he
escapeth
and
was
banished
.
The
cause
of
this
was
Gods
speciall
prouidence
,
by
which
he
had
reserued
him
for
the
benefit
of
the
Church
,
that
he
might
receiue
this
reuelation
,
and
commit
it
to
the
Church
to
the
perpetuall
good
of
all
his
children
.
And
so
though
Domitian
was
a
cruell
tyrant
,
yet
he
could
not
kill
him
,
but
God
ouer-ruled
him
,
that
he
did
but
banish
him
into
this
Iland
,
wherein
he
receiued
these
visions
,
and
penned
them
for
the
good
of
the
Church
.
By
this
we
see
the
great
care
and
prouidence
of
God
that
he
hath
ouer
his
Church
,
When
we
are
oppressed
and
persecuted
by
tyrants
for
Christs
sake
,
Here
is
the
patience
of
Saints
,
shewing
that
must
be
the
complet
armour
against
all
out
enemies
.
Seeing
he
came
into
this
Island
not
of
his
owne
accord
,
S.
Iohn
would
not
haue
left
all
companie
of
men
,
but
that
he
was
compelled
to
leaue
them
:
then
the
life
of
those
which
voluntarily
leaue
all
companie
of
men
,
liuing
in
cloisters
and
secret
places
,
cannot
be
a
life
of
perfection
,
but
of
all
imperfection
:
man
is
borne
to
do
good
to
others
.
Seeing
S.
Iohn
was
banished
,
2
The
cause
for
which
he
came
into
this
Isle
:
For
the
word
of
God
:
that
is
,
because
he
was
by
calling
a
publisher
and
preacher
of
the
word
of
God
,
for
which
cause
he
was
banished
.
By
which
we
may
note
,
that
all
naturall
men
(
as
Domitian
and
the
Romaines
were
,
and
all
men
are
by
nature
)
hate
all
that
professe
God
,
hate
his
word
,
they
cannot
abide
it
.
For
S.
Iohn
a
most
worthie
Apostle
,
a
famous
man
for
gifts
,
a
singular
preacher
of
the
word
of
God
:
yet
for
this
very
cause
is
hunted
,
nay
banished
,
not
for
his
owne
cause
,
but
for
the
word
of
God
.
This
hath
bene
seene
in
all
heathen
Emperours
,
yea
and
all
men
by
nature
hate
the
word
:
yet
though
they
hate
it
in
their
hearts
,
the
same
word
it
winneth
them
,
and
hath
taken
place
in
them
to
conuert
them
,
and
to
make
them
to
loue
it
:
which
sheweth
,
that
the
word
taught
by
the
Prophets
and
Apostles
,
is
indeed
the
true
word
of
God
,
not
the
inuention
of
man
.
For
if
the
word
which
is
hated
of
all
men
by
nature
,
had
not
some
diuine
power
in
it
,
it
could
neuer
make
such
men
to
loue
it
by
grace
,
which
hate
it
by
nature
.
For
no
word
of
man
can
make
a
man
which
hateth
the
same
to
loue
it
,
but
onely
the
word
of
God
.
Seeing
Iohn
was
banished
for
Gods
word
,
And
witnesse
bearing
.
That
is
,
for
the
testimonie
of
the
history
and
doctrine
of
the
Gospell
:
the
summe
whereof
is
,
that
Iesus
Christ
the
sonne
of
Mary
is
our
Redeemer
,
to
procure
to
vs
righteousnesse
and
life
euerlasting
.
Now
he
addeth
after
the
other
,
this
of
the
Gospell
,
as
a
doctrine
how
to
come
to
life
euerlasting
and
righteousnesse
in
Iesus
Christ
:
to
shew
,
for
what
part
of
the
word
we
are
most
hated
and
persecuted
,
not
so
much
for
the
law
as
for
the
Gospell
:
because
the
law
is
partly
natural
,
the
Gospell
is
aboue
nature
:
as
,
to
beleeue
that
God
made
his
couenant
with
our
first
parents
,
Then
we
are
bound
to
do
the
contrarie
:
And
I
was
rauished
on
the
Lords
day
,
on
that
Lords
day
,
or
that
day
of
the
Lord
.
I
was
in
the
spirit
.
Here
we
see
he
receiued
this
vision
in
a
trance
.
I
was
in
the
spirit
:
that
is
,
I
was
by
the
mightie
and
extraordinarie
worke
of
the
spirit
of
God
cast
into
a
traunce
.
This
appeareth
by
comparing
this
Prophecie
with
other
,
as
with
that
of
Ezechiel
,
who
when
he
receiued
any
vision
,
was
cast
into
a
traunce
by
Gods
spirit
.
To
vnderstand
this
,
consider
two
things
:
first
,
what
a
trance
is
:
secondly
,
the
end
of
it
.
A
trance
is
an
extraordinarie
worke
or
action
of
Gods
spirit
,
ergo
,
not
of
the
constellation
and
temperature
of
the
starres
,
nor
from
the
constitution
of
mans
bodie
,
or
imaginations
of
men
,
but
wrought
by
the
holy
Ghost
.
Secondly
,
it
is
not
euery
worke
,
but
an
extraordinarie
work
,
aboue
the
order
of
nature
,
a
powerfull
and
mightie
work
of
the
holy
Ghost
:
wherein
the
whole
man
both
in
bodie
and
mind
is
altered
,
and
for
that
cause
S.
Iohn
saith
:
I
was
in
the
spirit
.
This
action
consisteth
in
two
actions
:
one
of
the
mind
,
and
the
other
of
the
bodie
.
In
procuring
a
trance
,
the
spirit
of
God
casteth
a
man
into
a
dead
sleepe
,
whereby
all
the
senses
both
inward
and
outward
are
benummed
.
So
Gen.
15.
12.
when
God
renewed
the
couenant
with
Abraham
,
he
cast
him
into
a
trance
,
that
is
,
into
a
dead
sleepe
:
the
senses
all
were
benummed
,
onely
the
mind
and
soule
working
.
The
other
action
of
the
holy
Ghost
is
on
the
mind
,
to
draw
it
from
fellowship
with
the
bodie
and
all
the
senses
,
to
haue
fellowship
with
God
,
that
so
the
spirit
of
God
may
enlighten
it
with
light
and
knowledge
of
things
which
are
to
reuealed
to
it
.
And
so
we
see
in
other
extasies
and
traunces
:
Then
a
trance
is
a
mightie
and
powerfull
worke
of
the
holy
Ghost
,
The
cause
why
men
are
cast
into
trances
in
receiuing
any
visions
,
is
,
that
(
as
S.
Iohn
here
)
they
might
know
,
that
the
things
deliuered
were
not
inuented
of
themselues
,
but
giuen
of
God
.
For
in
Iohn
,
his
bodie
and
all
his
senses
were
benummed
;
he
neither
heard
,
saw
,
nor
felt
,
but
they
were
asleepe
,
and
therefore
the
vision
must
needes
be
from
God
.
Secondly
,
that
they
might
take
the
deeper
impression
in
his
and
their
mind
:
for
when
the
mind
is
freed
from
fellowship
with
the
bodie
,
not
hindered
by
any
fantasies
of
the
senses
,
they
being
all
asleepe
and
quiet
,
then
the
mind
hath
best
oportunitie
to
attend
and
marke
,
to
know
and
vnderstand
,
and
also
to
imprint
deeper
in
memorie
things
reuealed
.
Here
we
see
the
great
care
of
God
,
And
there
is
good
reason
of
this
:
for
they
which
must
teach
a
thing
to
other
,
to
make
them
know
and
vnderstand
,
to
beleeue
and
remember
the
same
,
it
is
reason
they
should
vnderstand
and
hold
it
themselues
,
and
keepe
it
well
in
memorie
.
This
seeing
the
Lord
did
,
Then
this
is
a
fault
of
those
which
in
studying
of
diuinity
,
In
that
he
receiued
this
vision
&
will
of
God
in
a
trance
,
and
had
it
so
made
fully
known
vnto
him
:
we
see
,
that
though
he
was
indued
with
singular
gifts
,
yet
the
Lord
addeth
more
knowledge
to
his
former
:
so
that
we
see
that
saying
iustified
,
To
him
which
hath
shall
be
giuen
.
S.
Iohn
being
so
carefull
to
do
his
dutie
of
an
Apostle
,
the
Lord
reuealeth
his
will
to
him
in
most
full
maner
.
Euen
so
all
that
haue
care
to
know
the
will
and
word
of
God
,
though
their
knowledge
be
small
at
the
first
,
yet
the
Lord
will
help
them
,
adde
dayly
to
their
knowledge
and
increase
it
.
So
we
see
why
many
heare
the
word
,
but
increase
not
,
but
waxe
worse
,
or
stand
at
a
stay
:
the
reason
is
,
because
they
labour
not
to
haue
their
knowledge
increased
;
for
if
they
did
,
then
to
him
which
hath
,
he
should
haue
more
added
.
Nay
contrarily
,
when
we
be
negligent
to
heare
and
to
know
the
wil
and
word
of
God
,
we
haue
a
spirit
indeed
,
but
not
Gods
,
but
the
spirit
of
slumber
,
of
blindnes
and
ignorance
:
so
that
we
see
and
see
not
,
heare
and
vnderstand
not
.
Esay
29.
10.
On
the
Lords
day
.
It
is
called
the
Lords
day
for
two
causes
:
first
,
because
on
this
day
Christ
rose
from
death
to
life
:
for
Christ
was
buried
the
euen
of
the
Iewes
Sabbath
which
is
our
friday
,
and
he
rested
in
the
graue
their
whole
Sabbath
,
which
is
our
saturday
,
and
rose
the
first
day
of
the
weeke
early
in
the
morning
,
which
is
our
Sunday
:
and
for
this
cause
first
it
is
called
,
the
Lords
day
.
2
It
is
called
the
Lords
day
,
because
this
first
day
,
to
the
beleeuing
Iewes
,
was
to
them
in
stead
of
their
Sabbath
,
in
which
day
they
worshipped
God
solemnely
:
it
was
the
day
appointed
to
his
seruice
among
them
,
and
for
this
cause
especially
it
is
called
the
Lords
day
.
To
vnderstand
how
it
is
called
the
Lords
day
,
we
must
know
three
points
:
first
,
who
changed
this
day
from
the
Iewes
Sabbath
:
secondly
,
for
what
cause
:
thirdly
,
whether
the
Church
haue
now
in
the
new
Testament
power
to
change
the
Sabbath
day
to
any
other
day
then
this
seuenth
day
.
The
changer
and
appointer
of
this
Sabbath
of
the
new
testament
was
Christ
himselfe
,
though
it
be
commonly
thought
that
the
Church
in
the
new
testament
and
Christian
Emperors
changed
it
.
My
reasons
are
these
:
1.
That
which
the
Apostles
deliuered
and
inioyned
the
Church
,
that
they
receiued
from
Christ
,
either
by
voice
or
instinct
,
for
they
deliuered
nothing
of
their
owne
head
:
but
they
deliuered
this
,
&
inioyned
this
Sabath
to
the
Church
,
although
they
receiued
it
from
Christ
.
That
they
inioyned
this
day
of
rest
and
Sabbath
to
the
Church
,
it
appeareth
1.
Cor.
16.
1.
For
Paul
ordained
that
the
collection
for
the
poore
should
be
on
the
first
day
of
the
weeke
,
he
ordained
it
,
and
left
it
not
to
the
choise
of
the
Church
,
but
appointed
it
by
authoritie
Apostolicall
from
Christ
.
Now
the
day
of
collecting
for
the
poore
(
as
appeareth
in
the
histories
of
the
Church
)
was
the
Sabbath
day
:
when
the
people
were
assembled
,
then
they
vsed
to
make
their
collection
:
for
before
that
collection
there
went
the
word
preached
,
and
the
sacrament
of
the
Lords
supper
:
and
this
was
the
custom
of
the
Church
many
yeares
after
Christ
,
first
to
haue
the
word
preached
and
the
sacraments
administred
,
then
to
gather
for
the
poore
:
and
for
this
cause
the
Lords
supper
is
called
a
sacrifice
,
or
a
masse
,
not
as
the
Papists
vse
it
,
but
because
in
it
we
offer
,
not
to
the
Lord
,
Now
the
Sabbath
of
the
Iewes
was
changed
for
two
causes
:
first
,
to
maintaine
the
liberty
of
the
Church
of
the
new
Testament
,
whereof
this
was
a
great
part
,
that
they
were
freed
from
the
ceremonies
of
the
Iewes
:
for
here
when
this
day
was
changed
,
the
Church
was
no
more
tied
to
the
Iewes
Sabbath
day
,
neither
had
any
such
regard
after
of
dayes
and
times
.
Secondly
,
that
there
might
be
a
more
fit
time
for
the
remembrance
of
the
worke
of
redemption
:
for
as
God
in
the
old
Testament
appointed
the
seuenth
day
to
be
a
day
of
rest
,
to
remember
the
first
creation
:
so
there
should
be
a
day
to
celebrate
this
worke
,
which
is
a
wonderfull
creation
,
in
which
we
are
made
new
men
,
so
that
there
is
now
a
new
heauen
,
and
new
earth
,
as
Isay
speaketh
,
chap.
66.
Nay
this
is
a
more
glorious
work
then
that
,
seeing
in
that
creation
Adam
was
the
head
,
in
this
Christ
Iesus
he
is
the
head
.
In
that
Adam
was
the
chiefe
,
in
this
Christ
.
In
that
Heuah
was
giuen
to
Adam
,
in
this
we
to
Christ
,
his
Church
to
him
.
In
that
,
Adam
had
an
earthly
paradise
,
in
this
redemption
we
haue
a
spirituall
kingdome
.
In
that
,
Gods
mercy
onely
,
in
this
both
his
mercy
and
iustice
in
punishing
of
Chirst
,
and
giuing
vs
forgiuenes
,
appeared
.
In
that
,
God
shewed
his
wisdome
&
goodnes
but
in
part
,
but
herein
this
he
shewed
it
fully
.
In
that
,
he
made
man
of
nothing
,
but
now
he
made
him
of
worse
then
nothing
,
&
better
then
euer
he
was
.
Therfore
seeing
this
day
of
our
redemption
is
farre
passing
that
,
and
the
Lord
appointed
a
day
for
the
remembrance
thereof
,
much
more
should
there
be
one
for
the
remembrance
of
this
:
now
there
is
no
day
fitter
then
that
day
wherein
Christ
Iesus
rose
from
death
to
life
,
to
remember
his
resurrection
.
But
may
the
Church
now
in
the
new
Testament
change
the
Sabbath
to
any
other
day
,
Ob.
But
the
Iewes
had
authoritie
to
appoint
feasts
:
therfore
they
could
appoint
Sabbath
dayes
.
Hest.
9.
17.
they
for
their
deliuerance
appoint
a
day
of
rest
,
of
reioycing
.
So
1.
Maccab.
4.
8.
If
this
day
,
Then
on
the
contrary
,
our
dutie
is
to
keep
this
day
a
Sabbath
to
the
Lord
,
as
we
are
commaunded
in
the
fourth
commandement
:
1.
we
must
rest
from
all
our
sinnes
:
secondly
,
from
all
the
workes
of
our
callings
,
and
imploy
it
wholly
on
the
seruice
of
God
,
sanctifying
this
day
of
rest
to
the
worship
of
God
from
the
morning
to
the
euening
.
Now
there
is
a
double
sanctifying
of
the
Sabbath
,
first
publicke
in
the
congregation
,
when
we
come
to
the
Church
to
pray
and
giue
thankes
,
and
there
to
heare
the
word
and
receiue
the
sacraments
:
secondly
,
priuate
,
when
men
in
their
owne
priuate
houses
at
home
sanctifie
it
,
in
meditating
,
reading
,
and
thinking
of
the
word
,
in
praying
priuatly
,
and
giuing
thankes
for
benefits
:
we
must
not
imploy
that
day
in
our
owne
businesse
.
If
the
Officer
should
take
our
seruant
from
our
works
,
&
set
him
about
the
common
good
,
we
would
be
grieued
.
And
if
we
take
the
day
appointed
to
Gods
seruice
,
and
bestow
it
on
our
owne
affaires
:
shall
not
the
Lord
be
offended
?
And
the
cause
why
we
heare
the
word
publikely
and
neuer
profit
,
is
,
because
we
sanctifie
the
sabbath
onely
publikely
and
not
priuatly
:
so
that
vnlesse
we
meditate
,
reade
the
word
,
pray
,
and
sanctifie
the
sabbath
at
home
,
we
may
heare
and
reade
the
word
publikely
,
but
without
all
increase
of
grace
,
faith
,
knowledge
and
repentance
:
but
if
we
performe
neither
,
it
is
not
possible
to
get
any
grace
,
seeing
this
day
is
set
apart
for
that
end
.
Now
to
proceed
.
The
reason
why
the
Lord
he
gaue
Iohn
these
visions
,
rather
on
this
day
then
another
,
is
,
because
though
Iohn
was
absent
in
body
from
the
Church
,
yet
he
was
present
in
spirit
,
in
praying
for
it
at
this
time
:
for
being
absent
,
he
would
shew
his
presence
in
such
duties
as
he
could
performe
in
that
solitary
place
,
as
fasting
,
prayer
,
&c.
Now
when
he
was
thus
occupied
,
the
Lord
reuealeth
his
will
to
him
concerning
the
estate
of
the
Church
to
the
end
of
the
world
.
Seeing
Iohn
being
in
the
Isle
of
Pathmos
,
In
that
he
receiued
the
vision
then
,
Iam.
4.
Iohn
a
worthie
Apostle
being
in
banishment
,
he
draweth
neare
to
God
in
fasting
and
prayer
,
and
the
Lord
he
draweth
nigh
to
him
,
and
reuealeth
his
will
to
him
:
so
if
we
draw
neare
to
God
by
faith
&
repentance
,
by
prayer
and
inuocation
of
his
name
,
then
he
will
draw
neare
to
vs
.
But
if
we
draw
our selues
backe
from
him
,
he
draweth
backe
from
vs
.
This
then
should
moue
vs
aboue
all
things
to
seeke
to
draw
as
neare
him
as
can
be
:
then
he
will
come
and
shew
his
goodnesse
to
vs
.
And
the
cause
why
we
are
so
litle
acquainted
with
his
goodnesse
,
is
,
because
we
will
not
be
acquainted
with
him
.
Now
in
the
second
place
followeth
,
after
the
fourth
circumstance
,
the
parts
of
the
vision
,
which
be
two
:
first
,
an
entrance
into
the
vision
:
secondly
,
the
representation
of
Christ
as
he
is
King
and
Priest
to
his
Church
,
which
is
the
substance
and
chiefe
thing
in
this
vision
.
The
entrance
is
in
these
words
:
And
I
heard
a
great
voice
behind
me
,
till
the
end
of
the
eleuenth
verse
:
The
vision
or
the
representation
of
Christ
,
from
the
twelfth
to
the
end
of
the
third
Chapter
.
The
beginning
and
entrance
into
the
vision
,
is
a
preparation
,
whereby
the
holy
Ghost
maketh
S.
Iohn
more
fit
to
receiue
and
marke
things
to
be
reuealed
,
which
may
be
heard
and
seene
.
The
meanes
to
prepare
Iohn
,
is
a
voice
:
And
I
heard
a
voice
.
The
like
to
this
we
haue
commonly
in
the
old
Testament
,
where
the
Lord
reuealing
his
will
,
doth
send
a
voyce
before
,
to
prepare
his
seruants
to
receiue
his
will
.
So
when
he
would
giue
the
couenant
to
Adam
Gen.
3.
he
prepareth
him
to
receiue
,
and
letteth
him
heare
a
voyce
in
the
garden
which
made
him
affraid
,
and
to
hide
himselfe
:
after
the
Lord
speaketh
to
him
face
to
face
,
and
giueth
the
couenant
to
him
.
So
when
the
Lord
wold
giue
the
law
to
Moses
in
the
mount
,
Cornelius
,
Act.
10.
&c.
Seeing
the
Lord
dealeth
thus
with
this
most
famous
Apostle
,
The
voice
is
described
by
the
place
,
Behind
me
.
Not
before
him
,
but
behind
him
,
to
stirre
vp
attention
in
him
:
for
men
most
marke
those
things
which
come
as
of
a
sudden
behind
them
:
so
this
coming
suddenly
behind
him
,
drew
him
to
more
earnest
attention
.
A
great
voyce
.
Thirdly
,
it
is
like
the
sound
of
a
trumpet
,
not
onely
a
great
voice
,
but
full
of
power
and
maiestie
,
as
the
sound
of
a
trumpet
.
Now
he
vttereth
these
to
stirre
vp
more
attention
in
him
:
for
if
he
should
heare
an
ordinarie
voice
,
or
a
small
voice
,
it
would
not
perhaps
haue
stirred
him
:
but
being
a
great
,
powerfull
,
sudden
,
and
a
strange
voice
,
it
could
not
but
make
him
very
attentiue
.
Seeing
he
vseth
all
these
meanes
of
attention
in
Iohn
,
a
worthie
Apostle
,
then
much
more
must
we
vse
all
good
meanes
to
stirre
vp
attention
in
vs
,
seeing
we
in
all
gifts
are
a
thousand
times
inferiour
to
the
least
Apostle
:
seeing
we
be
dull
and
heauie
,
and
our
senses
not
so
sharpe
as
they
shold
be
,
we
must
stirre
vp
our selues
,
seeke
to
be
attentiue
to
that
which
which
is
spoken
:
The
second
enemie
is
dulnesse
and
heauinesse
of
bodie
and
soule
,
which
is
shewed
in
this
,
that
we
come
heauie
and
sleepie
to
heare
the
word
,
and
spend
that
time
which
we
should
employ
in
hearing
,
in
heauinesse
and
sleeping
.
But
if
we
will
haue
the
word
fruitfull
to
vs
,
we
must
shake
off
this
drowsinesse
,
be
affected
with
ioy
and
gladnesse
,
and
heare
the
word
with
greedinesse
.
If
a
man
should
come
heauie
and
sleepie
into
the
presence
of
the
King
,
especially
he
being
to
tell
him
of
great
matters
,
or
the
giuing
of
him
some
great
benefit
,
he
would
take
it
for
disloyaltie
and
contempt
of
his
Maiestie
.
The
cause
why
the
word
hath
no
better
effect
in
vs
,
but
that
after
long
preaching
and
teaching
,
we
be
as
blind
and
ignorant
as
euer
we
were
,
is
,
because
we
come
not
prepared
:
contrarily
,
if
we
come
prepared
,
the
Lord
increaseth
our
faith
,
knowledge
,
obedience
,
&c.
Saying
,
I
am
Alpha
and
Omega
.
I
am
Alpha
and
Omega
,
&c.
The
second
,
a
commandement
,
to
write
all
these
words
,
&c.
1
The
testimonie
in
substance
is
in
the
eighth
verse
before
.
In
which
words
of
Christ
,
is
,
as
before
,
a
comparison
:
namely
,
as
Alpha
and
Omega
are
the
first
and
the
last
letters
in
the
Greeke
Alphabet
:
so
I
,
Christ
the
Sonne
of
God
,
am
the
first
and
last
of
all
things
;
because
before
me
there
was
nothing
,
neither
after
me
shall
there
be
any
thing
in
being
and
subsisting
.
These
words
proue
the
Godhead
and
eternitie
of
Christ
the
second
person
.
The
end
why
Christ
alleadgeth
them
,
is
,
to
certifie
him
,
that
these
things
he
was
about
to
shew
him
came
from
God
,
and
therefore
he
bringeth
his
owne
testimonie
:
namely
,
I
which
speake
vnto
thee
am
God
,
therefore
the
things
I
deliuer
vnto
thee
are
from
God
,
euen
from
Iesus
Christ
the
second
person
in
the
Trinitie
,
In
this
testimonie
of
Christ
,
note
a
singular
care
of
God
in
respect
of
his
Church
:
he
is
carefull
not
onely
to
reueale
his
will
to
his
Church
,
but
withal
to
certifie
his
Church
of
the
truth
of
the
same
.
As
here
he
telleth
Iohn
,
that
they
come
from
God
,
to
certifie
his
soule
and
conscience
in
the
truth
of
the
same
:
so
he
reuealeth
not
onely
his
will
,
but
withall
assureth
men
of
the
truth
thereof
.
Act.
10.
Peter
hath
a
vision
,
and
withall
the
Lord
assureth
him
of
the
truth
of
that
vision
.
And
when
Christ
preached
his
Fathers
will
,
he
wrought
many
miracles
,
which
were
as
s●ales
to
confirme
the
same
,
Seeing
the
Lord
he
doth
not
only
declare
his
will
,
but
withall
assureth
men
of
the
certainetie
and
truth
of
his
will
:
this
first
confuteth
the
Papists
,
who
teach
,
that
the
word
of
God
is
certaine
in
it selfe
:
but
to
vs
it
is
not
certaine
till
we
heare
the
testimonie
of
the
Church
,
which
maketh
the
Scripture
which
is
vncertaine
to
vs
,
though
certaine
in
it selfe
,
to
be
certaine
to
vs
.
But
we
must
here
know
and
learne
,
that
the
Lord
doth
not
onely
reueale
his
will
to
his
children
,
but
withall
vseth
meanes
to
certifie
mens
hearts
of
the
truth
thereof
,
and
so
the
word
of
God
is
most
sure
not
only
in
it self
,
but
euen
to
men
,
though
the
testimonie
of
the
Church
shold
neuer
speake
word
of
the
same
.
●
.
This
confutes
all
carnall
men
.
There
be
many
which
will
be
of
no
Religion
,
because
there
is
(
as
they
thinke
)
no
certaintie
in
Religion
:
seeing
mens
opinions
in
matters
of
Religion
be
so
diuers
,
that
one
cannot
tell
who
speakes
the
truth
.
Indeed
we
differ
in
many
points
of
religion
;
and
so
many
men
,
so
many
diuers
opinions
:
yet
the
true
members
of
Christ
they
differ
not
in
the
fundamentall
points
of
Religion
.
And
though
all
the
world
should
differ
in
opinion
,
yet
it
followes
not
there
should
be
no
Religion
:
but
the
doctrine
taught
by
the
Prophets
and
Apostles
should
stand
sure
,
and
be
the
true
Religion
of
God
for
euer
:
and
the
Lord
can
make
men
out
of
it
to
learne
his
will
,
and
assure
them
of
the
certainty
of
Religion
.
Now
followeth
the
commaundement
:
That
which
thou
seest
,
write
in
a
book
,
&c.
This
hath
two
parts
:
first
,
S.
Iohn
must
write
the
things
he
receiueth
:
secondly
,
he
must
send
them
to
the
seuen
famous
Churches
of
Asia
.
Now
the
Lord
commaunds
Iohn
to
write
these
things
in
a
booke
,
and
he
must
set
downe
that
which
he
receiued
of
God
,
to
send
it
to
the
seuen
Churches
of
Asia
:
because
he
being
now
in
banishment
,
and
could
not
come
to
them
and
be
present
with
them
to
instruct
them
,
therfore
he
must
write
these
in
a
booke
,
that
so
they
might
be
holpen
by
them
.
Secondly
,
he
must
not
only
write
them
in
a
booke
,
but
send
them
to
these
seuen
Churches
:
first
,
that
they
might
be
confirmed
and
strengthened
in
the
matters
of
faith
,
now
in
the
cruell
time
of
their
persecution
:
secondly
,
that
they
might
keepe
these
books
for
the
Church
of
God
which
is
the
pillar
&
ground
of
truth
:
first
,
because
it
publisheth
the
word
:
secondly
,
because
she
keepeth
the
same
from
time
to
time
,
and
also
giues
testimony
of
the
truth
of
the
same
.
So
then
,
that
these
Churches
might
keepe
,
publish
,
and
giue
testimony
of
these
things
,
he
must
send
them
written
to
them
.
Hence
we
learne
,
This
confutes
first
the
Papists
,
who
hold
that
the
written
word
is
but
a
dead
&
inky
letter
,
a
nose
of
waxe
to
be
turned
any
way
▪
secondly
,
the
Anabaptists
who
looke
for
reuelations
,
contemne
the
written
word
:
but
seeing
the
Lord
bids
him
send
it
to
the
seuen
Churches
in
Asia
,
he
sheweth
it
is
an
excellent
meanes
to
edifie
the
Church
.
We
may
learne
,
Write
,
and
send
it
to
the
seuen
Churches
,
&c.
Here
is
the
third
point
,
namely
,
that
a
man
in
the
crosse
and
persecution
may
be
the
deare
child
of
God
.
S.
Iohn
a
famous
Apostle
and
deare
seruant
of
God
,
yet
he
is
in
banishment
,
and
continues
a
long
time
from
all
company
of
men
;
yet
God
reuealeth
his
wil
to
him
,
and
maketh
him
the
pen-man
of
this
book
,
which
he
giueth
to
none
but
them
which
be
his
seruants
.
Then
a
man
may
be
and
continue
in
banishment
,
yet
be
the
deare
seruant
of
God
.
We
reason
,
if
a
man
be
in
the
crosse
and
persecution
,
and
continue
in
the
same
,
he
is
surely
out
of
Gods
fauour
,
but
we
see
the
contrary
in
Iohn
.
In
the
end
of
the
verse
he
setteth
downe
the
names
of
these
seuen
Churches
in
particular
;
and
these
seuen
places
were
seuen
most
famous
cities
in
Asia
,
in
which
were
planted
seuen
most
excellent
Churches
of
all
those
parts
of
the
world
,
and
for
that
cause
here
are
named
one
by
one
.
Then
I
turned
backe
.
Now
followeth
the
second
part
of
his
preparation
,
which
is
,
that
he
turned
backe
when
he
heard
this
loud
and
great
voice
,
to
see
who
it
was
which
gaue
the
voice
.
By
this
practise
of
S.
Iohn
,
we
may
learne
our
duty
:
for
as
he
dealeth
with
the
man
which
giues
the
voice
,
so
must
we
deale
with
God
.
S.
Iohn
heareth
a
voice
,
and
then
he
turnes
backe
to
see
who
it
is
:
so
must
we
do
with
the
Lord
;
we
are
all
by
nature
ready
to
turne
from
God
,
and
runne
from
him
as
fast
as
we
can
by
our
sinnes
.
Now
when
the
Lord
speaketh
to
vs
by
the
preaching
of
the
word
,
when
we
are
running
on
in
another
way
.
we
must
turne
to
him
,
turne
our
hearts
to
his
wayes
,
confesse
our
sinnes
to
him
,
that
so
turning
to
him
we
may
haue
fellowship
with
God
.
For
vnlesse
S.
Iohn
had
turned
to
see
the
vision
and
him
which
spake
,
he
had
not
seene
it
:
so
vnlesse
we
turne
to
God
speaking
in
the
ministery
of
his
word
,
and
that
in
time
whilst
he
speaketh
to
vs
,
we
can
haue
no
fellowship
with
him
,
though
we
heare
the
word
neuer
so
much
.
Now
followeth
the
second
part
of
the
vision
,
which
is
the
representation
of
Christ
his
maiesty
and
magnificence
,
as
he
is
a
Prophet
,
King
and
Priest
of
his
Church
,
and
it
is
set
out
by
a
large
description
of
Christ
from
this
twelfth
verse
to
the
end
of
the
third
chapter
:
In
which
description
S.
Iohn
sheweth
what
he
receiued
touching
Christ
,
partly
by
hearing
,
partly
by
seeing
.
And
herein
he
describeth
Christ
,
first
by
his
place
,
In
the
midst
of
the
seuen
candlestickes
:
secondly
,
by
his
forme
and
figure
,
Like
to
the
sonne
of
man
.
First
,
he
describeth
Christ
by
the
place
,
I
saw
seuen
golden
candlestickes
,
and
in
the
middest
one
like
,
&c.
These
seuen
candlesticks
here
seene
of
Iohn
in
a
vision
,
are
the
seuen
Churches
in
Asia
.
Now
as
the
Church
of
God
is
compared
to
a
candlesticke
,
as
Christ
expoundeth
it
in
the
twentith
verse
:
so
the
particular
Churches
are
here
called
candlestickes
,
for
their
resemblance
which
they
haue
with
candlestickes
:
for
as
their
property
is
to
beare
and
hold
forth
the
candle
and
lamp
:
euen
so
the
Churches
of
God
beare
vp
and
hold
forth
,
and
publish
the
light
of
the
Gospell
to
the
whole
world
,
partly
by
preaching
and
maintaining
it
,
partly
by
professing
the
faith
.
●
Seeing
euery
Church
is
a
candlesticke
(
and
not
a
candle
)
to
beare
vp
and
hold
forth
the
lamp
and
light
of
the
word
,
In
that
they
are
compared
to
candlestickes
,
Iohn
Baptist
was
,
Ioh.
5.
35.
yet
also
are
all
true
members
of
Christ
these
blazing
candles
to
hold
foorth
this
light
,
and
shew
foorth
the
doctrine
of
light
to
the
world
.
Phil.
2.
15.
16.
Euery
man
in
his
calling
must
be
a
shining
candle
,
and
a
burning
lamp
.
Now
that
he
may
be
such
a
one
,
he
must
first
haue
knowledge
of
the
will
and
word
of
God
himselfe
,
then
as
a
blazing
candle
,
send
foorth
the
same
to
others
,
by
teaching
and
instructing
,
by
godly
life
and
conuersation
.
We
all
professe
we
be
members
of
Christ
,
and
members
of
the
true
Church
,
then
we
must
carie
and
hold
foorth
these
burning
lights
,
hauing
light
in
our selues
to
send
it
out
to
others
,
by
teaching
them
in
our
calling
,
and
liuing
godly
,
and
giuing
good
example
,
and
so
shine
to
the
world
.
To
induce
vs
to
this
,
to
carie
our selues
as
burning
lampes
:
first
,
it
is
the
commandement
of
God
,
Phil.
2.
15.
Euery
man
in
his
calling
must
be
a
blazing
light
in
the
middle
of
a
peruerse
nation
:
we
must
carie
our selues
free
from
all
sinne
,
send
out
our
light
to
all
men
.
For
a
second
reason
,
marke
the
fruite
and
the
effect
which
followeth
this
carying
of
our selues
as
shining
lights
.
When
a
man
is
indued
with
knowledge
of
Gods
will
and
word
,
and
sends
out
this
light
by
instructing
others
,
and
in
a
godly
example
,
he
winneth
many
men
to
the
kingdome
of
heauen
.
A
man
if
he
haue
one
to
hold
him
out
a
candle
in
winter
,
that
he
may
see
his
way
to
go
whither
he
would
,
he
taketh
this
as
a
great
benefit
:
how
much
more
is
this
,
to
light
the
way
to
a
blind
man
euen
to
the
kingdome
of
heauen
?
But
on
the
contrarie
,
when
men
be
dimme
and
darke
candles
,
and
liue
not
in
the
Church
as
blazing
lights
,
but
in
sinne
,
ignorance
,
and
loosenesse
of
life
,
hence
great
hurt
and
daunger
cometh
to
men
with
whom
they
liue
.
For
when
a
man
knoweth
the
will
of
God
,
and
yet
liueth
in
sin
,
he
giueth
a
false
direction
,
and
so
many
follow
him
euen
to
the
pit
of
hell
:
and
by
his
bad
example
,
he
draweth
men
as
much
as
in
him
lyeth
,
The
third
reason
to
moue
vs
to
be
burning
lights
,
is
the
iudgement
of
God
:
for
he
which
liueth
in
the
Church
,
and
yet
shineth
not
in
teaching
others
by
his
good
example
,
he
incurreth
the
iudgement
of
God
.
In
the
temple
the
lights
and
candles
belonged
to
the
Priest
who
dressed
and
trimmed
them
,
&
for
that
purpose
he
had
snuffers
and
such
instruments
:
now
in
the
Church
euery
man
is
a
candle
,
standing
in
the
church
as
in
a
sticke
:
Christ
Iesus
he
is
the
trimmer
and
dresser
of
them
,
he
standeth
in
the
midst
of
them
,
he
hath
his
snuffers
in
his
hands
,
he
trimmeth
them
and
dresseth
these
candles
.
Now
if
after
three
or
foure
times
dressing
and
snuffing
of
this
candle
,
still
it
burneth
dim
and
will
not
shine
out
,
he
will
either
remoue
it
out
of
the
sticke
,
or
else
he
will
take
and
tread
it
vnder
his
feet
.
So
those
which
in
the
Church
do
not
send
out
a
shining
light
,
the
Lord
he
dresseth
and
snuffeth
them
,
but
if
they
still
burne
dimmely
,
cast
not
a
cleare
light
in
instructing
others
,
and
leauing
good
example
,
the
Lord
will
cast
them
out
of
their
places
,
put
them
vnder
his
foot
,
and
cleane
extinguish
them
.
In
regard
of
this
daunger
,
euery
man
in
his
shaft
and
place
,
the
Minister
in
his
,
the
vnlettered
man
in
his
,
must
teach
others
,
giue
good
example
,
else
the
issue
will
be
this
,
the
Lord
will
come
in
iudgement
and
stampe
it
out
,
and
extinguish
that
light
.
Nay
,
very
reason
requireth
this
at
our
hands
,
seeing
we
be
all
lights
of
this
candlesticke
of
the
Church
,
that
we
should
send
out
light
.
In
winter
time
we
hang
out
lights
,
that
by
them
men
might
be
directed
to
helpe
them
in
their
iourney
:
and
shall
we
be
so
carefull
to
helpe
men
in
temporall
light
,
and
not
much
more
carefull
to
helpe
them
in
light
toward
the
kingdome
of
God
?
Let
then
all
ignorant
and
loose
liuers
,
as
there
be
many
among
vs
,
let
them
now
begin
to
shine
:
for
they
stand
in
the
place
of
good
lights
,
they
be
in
the
candlesticke
:
they
must
cease
from
ignorance
and
loosenesse
of
life
,
and
beginne
to
burne
and
cast
light
as
good
candles
,
both
by
doctrine
and
good
example
.
If
a
man
should
bring
a
candle
in
a
sticke
to
vs
,
and
we
shold
go
about
to
light
it
twice
or
thrice
,
and
it
would
not
take
light
,
we
would
in
anger
cast
it
downe
:
so
Christ
if
he
vse
meanes
to
light
these
ignorant
and
loose-liuing
persons
many
times
,
if
they
refuse
to
be
lighted
,
he
in
his
displeasure
will
cast
them
downe
out
of
the
candlesticke
,
and
not
suffer
them
to
take
the
place
of
a
good
candle
,
but
rather
tread
and
stampe
them
vnder
foote
.
In
the
Church
of
God
there
be
many
ignorant
persons
,
many
which
continue
in
their
ignorance
&
rebellion
,
and
so
continue
in
sin
:
but
a
small
number
of
good
blazing
lamps
.
Many
hold
the
place
of
good
lights
,
but
are
darke
,
dimme
,
and
giue
no
light
,
let
these
feare
Gods
iudgements
.
Would
any
be
true
candles
,
burning
and
blazing
lights
?
let
them
first
get
knowledge
in
the
word
and
will
of
God
,
furnish
and
replenish
their
hearts
with
knowledge
,
and
after
practise
the
same
faithfully
in
obedience
,
in
leading
a
godly
life
,
shining
to
other
in
holy
example
,
exhorting
and
instructing
them
,
that
so
shining
foorth
clearely
and
chearefully
,
Christ
standing
in
the
middest
of
the
lights
,
may
like
and
allow
of
them
.
For
vnlesse
we
shine
thus
in
this
candlesticke
,
to
wit
,
the
Church
of
God
,
where
we
haue
our
places
,
we
shall
neuer
haue
light
,
nor
ioy
in
the
kingdome
of
heauen
:
but
if
we
do
,
we
shall
then
shine
as
the
Sunne
,
cleare
and
faire
for
euermore
.
Golden
candlestickes
.
That
is
,
made
of
gold
:
so
called
for
two
causes
.
The
Church
of
God
is
compared
to
a
candlesticke
of
gold
:
first
,
because
as
gold
is
most
excellent
of
all
mettals
:
so
the
Church
of
God
is
the
most
excellent
of
all
societies
and
companies
of
men
.
All
companies
and
societies
of
men
,
in
the
familie
,
towne
,
citie
,
kingdome
,
commonweales
,
they
be
all
the
ordinance
of
God
,
and
excellent
in
their
kinds
:
but
the
Church
of
God
is
aboue
all
these
,
it
is
most
excellent
,
no
societie
cometh
neare
it
:
first
,
because
in
the
Church
there
is
saluation
to
be
had
and
obtained
,
but
in
none
of
these
societies
of
men
it
is
to
be
had
,
as
they
be
societies
of
men
,
but
as
they
be
Churches
,
or
true
members
of
the
Church
.
2
It
is
a
most
excellent
societie
,
because
this
is
the
end
of
all
other
societies
,
they
be
all
ordained
to
maintaine
this
,
as
the
chiefe
,
and
this
euen
the
Church
of
God
,
is
the
end
of
them
all
.
3
The
Church
it
beautifieth
and
adorneth
all
other
societies
,
because
herein
is
their
honour
and
preferment
,
in
that
they
be
either
Churches
,
or
members
of
the
true
Church
.
Seeing
the
Church
is
the
chiefe
and
most
excellent
societie
in
this
world
,
Seeing
this
is
the
chiefe
societie
,
Seeing
this
societie
adorneth
the
other
,
Can.
8.
6.
Zachary
cals
the
Church
the
apple
of
Gods
eye
,
shewing
it
is
most
deare
in
Gods
sight
,
as
precious
as
the
apple
of
the
eye
,
which
is
most
tender
to
vs
.
Psal.
45.
it
is
compared
to
the
Queene
in
a
vesture
of
gold
:
nay
,
no
societie
is
so
precious
and
deare
to
Christ
as
this
,
seeing
he
hath
shed
his
owne
heart
blood
,
euen
the
blood
of
God
,
to
redeeme
his
Church
.
In
the
middest
of
the
seuen
golden
candlestickes
.
Christ
is
in
the
midst
of
them
,
that
is
,
he
is
present
with
his
Church
continually
in
all
times
:
he
hath
continuall
care
of
it
,
to
gather
his
Church
,
and
being
gathered
,
to
preserue
it
and
defend
it
from
all
her
enemies
.
Seeing
Christ
is
in
the
midst
of
his
Church
present
to
gather
and
defend
it
:
Seeing
Christ
is
in
the
middest
of
his
Church
,
Enoch
,
Gen.
5.
22.
walke
with
or
before
Christ
:
when
we
take
any
thing
in
hand
,
do
any
thing
in
word
or
deed
,
we
must
do
all
in
Christs
presence
.
We
must
do
all
we
do
,
that
we
may
haue
approbation
of
Christ
,
for
he
is
in
the
midst
of
his
Church
,
to
looke
to
it
,
to
defend
it
,
he
seeth
what
we
do
;
therefore
do
all
that
he
may
like
of
it
,
and
approue
it
.
That
we
may
do
so
,
we
must
haue
direction
for
that
we
do
out
of
his
word
:
and
if
we
be
able
to
walke
before
Christ
,
we
shall
be
able
to
do
many
duties
to
him
,
and
be
vnblameable
in
this
wicked
world
.
The
second
argument
whereby
Christ
is
described
,
is
his
forme
and
shape
Like
the
son
of
man
.
Hence
some
gather
,
that
it
is
not
Christ
,
but
some
Angell
which
is
described
;
but
they
are
deceiued
,
for
he
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
first
and
the
last
,
and
he
that
was
first
dead
then
aliue
,
which
belongs
to
Christ
alone
.
Like
the
sonne
of
man
,
but
more
significant
it
is
in
the
originall
,
Like
a
sonne
of
man
:
if
it
be
translated
,
The
sonne
of
man
,
then
Christ
must
be
vnderstood
:
but
in
the
originall
it
is
,
A
sonne
of
man
,
according
to
the
phrase
of
the
old
Testament
,
where
when
they
would
signifie
one
that
was
a
man
,
they
called
him
,
A
sonne
of
man
,
that
is
,
man
like
a
man
in
forme
and
shape
.
Christ
is
said
to
be
like
a
sonne
of
man
,
not
that
he
appeared
to
Iohn
in
his
manhood
,
for
that
was
in
heauen
,
but
in
a
likenesse
,
appearance
and
resemblance
of
his
manhood
:
and
as
he
doth
not
appeare
here
,
so
in
no
place
after
his
ascension
he
appeareth
in
his
true
manhood
.
Stephen
saw
the
sonne
of
man
stand
at
the
right
hand
of
God
,
Act.
7.
but
that
was
in
heauen
:
and
Paul
heard
him
speake
,
Act.
9.
and
being
rauished
,
1.
Cor.
13.
but
then
also
he
was
in
heauen
.
And
this
Christ
doth
to
a
speciall
end
,
to
shew
that
whereas
men
much
regard
and
esteeme
his
bodily
presence
,
as
his
Apostles
and
friends
did
,
who
had
too
great
a
desire
of
it
,
we
must
not
seeke
to
haue
earthly
familiaritie
with
him
,
but
we
must
lift
vp
our
hearts
by
faith
,
and
so
haue
spirituall
familiaritie
and
acquaintance
with
him
.
Then
hence
,
the
defence
of
consubstantiation
and
reall
presence
of
the
body
of
Chirst
is
in
the
sacrament
,
is
but
needlesse
,
seeing
it
is
sufficient
Christ
is
present
in
spirit
,
not
bodily
any
more
,
but
we
must
lift
vp
our
harts
to
heauen
,
and
there
for
euer
liue
and
rest
in
him
.
The
Papists
gather
of
this
,
in
that
Christ
appeared
after
his
ascension
in
the
appearance
and
forme
of
a
man
,
that
they
may
make
the
image
of
Christ
,
who
being
God
appeared
in
the
forme
of
a
man
.
Secondly
the
Father
,
who
is
figured
by
an
old
man
,
Dan.
9.
and
the
holy
Ghost
in
the
forme
of
a
Doue
,
they
hold
they
may
picture
them
,
not
in
any
forme
but
in
that
they
appeared
.
Answer
.
It
is
not
vnlawfull
for
vs
to
haue
the
pictures
of
the
Father
,
Sonne
and
holy
Ghost
as
they
appeared
in
forme
,
as
Christ
in
a
man
,
the
Father
in
an
old
man
,
the
holy
Ghost
in
a
Doue
,
to
illustrate
and
set
out
the
history
:
but
we
deny
and
hold
it
vnlawfull
to
haue
any
of
them
,
or
the
picture
of
Christ
(
if
it
were
to
be
had
)
to
religious
vses
,
to
put
vs
in
remembrance
of
Christ
,
to
worship
God
,
in
,
or
at
,
or
by
it
:
for
thus
to
worship
God
is
flat
against
the
second
commaundement
.
Clothed
with
a
garment
downe
to
the
feete
.
In
these
words
following
,
is
described
the
garment
and
attire
wherein
Christ
appeared
to
Iohn
.
The
first
part
of
his
attire
,
is
a
long
robe
or
garment
down
to
the
feet
.
He
appeared
in
this
kind
of
garment
,
first
to
shew
he
was
the
high
Priest
of
the
new
testament
after
his
ascension
,
to
do
the
the
office
of
the
high
Priest
,
because
this
was
one
of
the
garments
which
the
high
Priest
vsed
when
he
offered
sacrifice
.
So
Christ
hauing
offered
himselfe
on
the
crosse
,
he
is
still
high
Priest
for
vs
,
to
make
intercession
for
vs
to
his
father
.
Secondly
,
he
appeared
in
this
kind
of
attire
,
to
shew
he
is
the
Prince
and
King
of
peace
,
because
this
long
robe
and
garment
is
in
all
nations
,
where
it
is
vsed
,
a
signe
of
peace
:
so
Christ
hauing
this
garment
,
is
not
a
King
of
war
but
of
peace
.
Esay
.
9.
Thirdly
,
to
shew
he
excelled
in
wisedome
and
counsell
:
for
this
garment
in
all
nations
which
vse
it
,
was
giuen
to
them
which
excell
in
wisedome
and
counsell
:
so
Christ
here
is
clothed
with
this
long
stole
and
robe
,
to
shew
that
he
excelleth
in
the
spirit
of
wisdome
and
counsell
,
because
the
spirit
of
wisedome
is
in
him
without
measure
.
Esay
9.
6.
Col.
2.
Hence
for
the
attire
of
our
body
,
The
second
part
of
his
attire
,
is
,
that
he
was
girded
about
with
a
golden
girdle
about
the
breasts
:
which
is
to
shew
,
that
Christ
was
ready
prepared
to
do
all
the
offices
of
a
Mediator
for
vs
:
for
the
girding
vp
of
the
body
,
the
binding
of
mens
apparell
to
them
,
is
a
signe
of
diligence
and
care
to
do
ones
dutie
;
as
the
not
girding
of
the
clothes
,
but
to
leaue
them
loose
,
is
a
signe
of
negligence
and
carelesnesse
.
Then
seeing
Christ
is
girded
vp
,
it
sheweth
he
is
ready
prepared
to
do
the
office
of
a
Mediator
to
all
men
:
and
so
Christ
whilest
he
was
on
the
earth
he
shewed
this
,
he
saued
all
the
poore
sinners
which
came
to
him
;
and
since
his
resurrection
he
is
not
negligent
,
but
ready
prepared
,
girded
to
do
the
office
of
a
Mediator
to
all
true
penitent
sinners
.
This
must
be
a
singular
comfort
to
all
which
haue
any
sparke
of
grace
,
that
Christ
he
is
ready
to
attend
on
them
,
to
do
the
office
of
a
Mediator
for
them
.
When
we
be
in
affliction
&
crosse
,
he
is
ready
prepared
at
our
elbowes
to
deliuer
vs
and
comfort
vs
:
when
we
be
ready
to
die
,
he
is
not
farre
off
,
but
stands
by
vs
,
ready
to
cary
our
soules
to
heauen
;
in
all
things
he
is
ready
to
all
the
workes
of
a
Mediator
,
to
helpe
vs
in
all
the
workes
of
our
saluation
.
Christ
he
is
not
like
Pharaohs
Butler
,
who
promised
Ioseph
to
remember
him
,
being
promoted
to
honour
out
of
prison
,
but
after
being
exalted
in
Pharaohs
house
,
forgot
him
,
Gen.
40.
But
Christ
he
is
still
now
as
readie
as
euer
he
was
in
earth
to
helpe
vs
,
and
to
do
all
the
workes
of
a
Mediator
for
vs
.
Then
we
must
imitate
Christ
,
About
the
paps
:
not
the
belly
,
but
breast
.
Some
thinke
(
and
not
vnfitly
)
to
shew
,
that
his
thoughts
and
affections
which
came
from
the
heart
,
they
be
most
perfect
,
ranged
in
,
not
subiect
to
any
sinne
,
but
guided
by
the
spirit
,
which
with
full
measure
dwelleth
in
him
bodily
.
And
his
head
as
white
as
wooll
.
Now
S.
Iohn
describeth
Christ
by
the
parts
of
his
bodie
:
first
,
his
head
is
as
white
as
wooll
or
snow
,
which
is
to
shew
the
eternitie
of
Christ
:
for
though
as
he
was
man
he
had
a
beginning
;
yet
as
he
is
God
,
he
is
eternall
:
he
is
the
auncient
of
dayes
,
Dan.
9.
and
when
all
things
began
,
he
was
before
.
Seeing
our
Sauiour
Christ
vseth
this
hoarinesse
and
whitenes
of
the
old
gray
head
,
Now
seeing
the
aged
man
hath
this
excellencie
aboue
young
men
,
he
must
be
reuerenced
:
young
men
must
rise
to
him
.
Leuit.
19.
and
we
must
in
their
hoarie
head
learne
the
image
of
Gods
eternitie
.
They
which
be
such
,
which
in
regard
of
their
age
haue
this
excellencie
aboue
others
,
they
must
excell
others
in
knowledge
and
experience
,
in
wisdome
and
holinesse
,
1.
Ioh.
2.
13.
I
write
to
you
fathers
,
which
know
the
father
which
hath
bene
from
the
beginning
:
shewing
,
he
taketh
it
for
granted
,
that
aged
men
which
be
fathers
,
should
haue
knowledge
in
the
will
of
God
.
Secondly
,
they
must
exceed
others
in
holinesse
of
life
.
God
is
holy
,
they
beare
his
image
,
therefore
they
must
(
seeing
they
beare
his
image
aboue
others
)
go
before
yong
men
in
holinesse
.
And
therefore
Salomon
,
Prou.
16.
31.
compareth
old
age
to
a
siluer
crowne
ioyned
with
righteousnesse
,
which
,
when
they
be
ioyned
together
,
old
age
indeed
is
a
glorious
ornament
.
Then
men
must
take
heed
that
old
age
be
no
disgrace
vnto
them
,
nor
dishonour
,
but
an
ornament
and
commendation
.
But
alas
,
miserable
is
our
dayes
,
when
young
men
excell
old
,
in
knowledge
and
wisdome
,
in
godlinesse
of
life
and
conuersation
,
and
other
gifts
of
the
Spirit
:
but
it
should
not
be
so
,
but
as
the
aged
must
go
before
them
in
preferment
and
excellencie
,
so
they
should
go
before
them
in
wisdome
,
knowledge
,
experience
and
godlinesse
.
And
if
in
these
which
weare
the
siluer
crowne
on
their
heads
,
there
be
found
sinnes
abounding
,
and
loosenesse
of
life
,
it
is
much
more
dishonor
in
them
then
the
younger
,
though
in
neither
commendable
.
And
it
is
not
enough
for
old
men
to
say
,
their
memorie
,
conceipt
and
knowledge
faile
them
:
for
this
sheweth
they
haue
liued
a
bad
and
loose
life
,
and
mis-spent
their
younger
age
:
but
they
must
labour
,
that
with
their
siluer
crowne
on
their
head
,
they
may
haue
a
siluer
life
in
heart
and
hand
.
And
his
eyes
were
as
a
flame
of
fire
.
S.
Iohn
goeth
on
to
describe
Christ
in
vision
by
the
parts
of
his
bodie
:
now
in
handling
these
parts
,
though
no
man
can
set
downe
certainly
what
the
holy
Ghost
intendeth
in
euery
point
,
yet
we
must
consider
what
is
most
probable
in
the
word
of
God
.
And
his
eyes
,
&c.
He
addeth
these
,
to
signifie
two
things
:
first
,
to
shew
that
our
Mediator
is
of
a
most
piercing
,
sharpe
,
and
quicke
sight
,
so
that
he
beholdeth
all
things
in
earth
,
euen
the
secrets
of
our
hearts
,
for
he
hath
fierie
and
piercing
eyes
:
and
as
fire
entreth
and
pierceth
all
mettals
,
so
Christ
by
his
fierie
eye
pierceth
into
the
substance
and
secrets
of
the
hearts
.
Now
it
is
necessarie
that
the
head
of
the
Church
should
be
so
sharpe
of
sight
,
that
he
might
behold
the
whole
Church
,
see
all
the
enterprises
of
the
diuell
,
and
the
estate
of
all
his
children
.
Seeing
Christ
is
of
so
piercing
and
fierie
a
sight
,
Christ
he
seeth
our
hearts
and
our
very
inclinations
:
Secondly
,
he
is
thus
described
,
to
shew
,
he
is
full
of
anger
and
iudgement
,
and
readie
to
take
vengeance
of
his
enemies
:
that
is
,
of
them
which
will
not
giue
themselues
,
and
turne
to
him
by
repentance
,
in
obeying
his
will
and
word
.
For
though
Christ
be
a
Redeemer
and
Sauiour
,
yet
he
is
also
a
iudge
,
&
in
indignation
will
execute
his
iudgement
on
his
enemies
,
euen
vpon
all
that
refuse
to
haue
him
to
rule
ouer
them
:
as
he
saith
,
Those
mine
enemies
which
would
not
haue
me
to
rule
ouer
them
,
bring
them
that
I
may
kill
them
.
This
may
serue
to
awake
many
drowsie
and
secure
professors
:
for
men
now
in
this
barren
age
liue
in
sinne
and
ignorance
,
neuer
thinke
of
the
duties
of
faith
and
repentance
,
take
pleasure
in
sinne
;
it
is
meate
and
drinke
to
them
to
liue
in
securitie
:
not
one
of
a
thousand
turneth
to
God
by
heartie
repentance
.
Let
these
know
,
that
though
they
liue
closely
in
sin
,
yet
Christ
beholdeth
them
,
not
as
a
Redeemer
,
but
as
a
Iudge
,
with
fierie
and
piercing
eyes
,
readie
to
execute
iudgement
on
them
for
their
sinnes
.
They
then
must
consider
their
owne
estate
in
time
,
and
turne
to
God
,
lest
that
they
going
on
in
their
sinnes
,
and
snorting
in
securitie
,
Christ
come
vnawares
,
and
cut
them
off
in
his
anger
:
for
it
is
a
fearefull
thing
to
fall
into
the
hands
of
God
.
And
his
feet
like
to
fine
brasse
.
Seeing
he
hath
brasen
feet
,
And
as
this
is
a
comfort
to
the
godly
,
so
it
should
be
a
terror
to
the
wicked
,
whom
without
repenting
liue
in
their
sinnes
:
for
Christ
hath
a
foote
of
brasse
,
he
wil
bruise
them
in
peeces
,
make
them
his
foote-stoole
,
and
with
his
brazen
foot
grind
them
to
powder
.
Then
they
which
be
as
yet
enemies
to
Christ
,
must
turne
to
him
,
leaue
their
old
maister
Satan
,
come
to
him
,
else
he
will
breake
them
to
nothing
,
by
his
strong
and
brasen
foote
.
Burning
as
in
a
fornace
.
The
feete
of
God
as
of
men
,
in
the
Scriptures
often
signifie
his
or
their
wayes
:
so
here
the
feet
of
Christ
signifie
his
wayes
or
workes
.
Burning
as
in
a
fornace
:
this
sheweth
the
perfection
of
Christs
wayes
,
they
be
vncorrupt
:
euen
as
brasse
purified
in
the
fire
,
so
be
they
,
most
pure
,
most
vnspotted
,
without
all
drosse
;
all
his
wayes
,
his
counsels
and
works
,
either
of
creation
or
preseruation
,
all
are
without
fault
.
The
way
of
God
is
vncorrupt
,
the
word
of
the
Lord
is
tried
in
the
fire
:
he
is
a
shield
to
all
that
trust
in
him
.
Psal.
18.
30.
Seeing
all
his
wayes
are
pure
and
most
holy
,
The
Lord
bids
Abimelech
giue
Sarah
to
Abraham
,
else
he
wil
punish
him
and
all
his
:
And
his
voice
as
the
sound
of
many
waters
.
This
he
addeth
for
two
causes
:
first
,
to
shew
the
loudnesse
and
greatnes
of
his
voice
,
because
this
voice
of
Christ
in
his
word
hath
gone
through
the
whole
world
:
for
the
doctrine
of
Christ
hath
bene
sounded
in
all
parts
of
the
world
.
Secondly
,
to
shew
the
power
,
force
and
efficacy
of
this
voice
in
the
eares
of
his
creatures
.
Christ
before
all
things
were
,
but
spake
the
word
,
and
at
his
word
all
things
were
made
.
Lazarus
lay
rotting
in
his
graue
,
yet
he
heard
the
voice
of
Christ
,
as
of
a
thousand
trumpets
sounding
in
his
eares
,
and
rose
vp
:
nay
the
bodies
of
men
being
dead
sixe
thousand
yeares
,
euen
those
shal
heare
the
voice
of
Christ
,
being
a
loud
and
great
voice
,
a
powerfull
and
effectnall
voice
.
Seeing
this
voice
of
Christ
is
so
loud
and
powerfull
a
voice
that
the
dead
are
able
to
heare
it
:
And
he
had
.
In
his
right
hand
seuen
starres
:
that
is
,
seuen
Angels
,
seuen
Ministers
of
the
seuen
churches
of
Asia
.
The
Ministers
are
compared
to
starres
:
first
,
because
as
starres
send
out
light
to
men
on
earth
;
so
the
Ministers
ought
to
giue
light
to
men
,
euen
spirituall
light
,
by
doctrine
taught
by
them
,
and
by
conuersation
of
life
among
them
.
Secondly
,
they
be
compared
to
stars
,
because
as
the
stars
haue
their
continuall
abode
in
heauen
,
neuer
descend
downe
:
so
the
Ministers
of
the
word
especially
should
haue
their
conuersation
in
heauen
.
It
is
the
dutie
of
all
,
but
more
specially
of
the
Ministers
,
in
regard
of
their
callings
:
first
by
seeking
their
owne
saluation
:
secondly
,
by
seeking
the
saluation
of
others
:
by
which
two
they
must
haue
their
conuersation
in
heauen
,
though
they
haue
their
bodies
in
earth
:
thirdly
,
because
they
shall
be
honoured
of
God
in
heauen
,
as
the
starres
:
for
Dan.
12.
they
which
do
their
dutie
,
they
shall
shine
like
starres
in
the
firmament
.
They
be
in
Christs
right
hand
:
that
is
,
all
regiment
and
gouernement
in
matters
of
the
Church
belongs
to
Christ
,
he
alone
hath
the
whole
disposition
and
ordering
of
the
ministery
:
seeing
he
alone
is
head
of
the
Church
,
and
the
Ministers
they
be
in
his
right
hand
:
he
rules
and
raignes
in
his
church
,
he
careth
for
it
and
looketh
to
it
.
Seeing
these
starres
be
in
Christs
right
hand
:
He
holds
these
seuen
starres
in
his
right
hand
.
Whereby
we
see
,
he
giueth
them
defence
and
protection
,
so
long
as
they
be
faithful
in
their
callings
.
He
carieth
them
in
his
right
hand
:
&
though
they
haue
sundry
discouragements
,
yet
seeing
Christ
he
ordereth
their
ministery
,
and
disposeth
of
it
,
if
they
be
faithfull
,
nothing
should
hinder
their
course
,
nothing
should
cut
them
off
from
their
duty
,
neither
the
want
of
obedience
in
them
to
whom
they
preach
and
labour
,
not
seeing
that
fruit
they
should
;
nor
the
iniuries
of
the
enemies
of
their
profession
;
nor
any
thing
else
.
Seeing
they
be
in
his
right
hand
:
this
sheweth
the
excellency
of
this
calling
of
the
ministery
.
Idle
men
esteeme
it
most
base
,
&
accept
of
it
as
of
a
meane
calling
,
and
so
discourage
many
:
but
in
the
sight
of
God
it
is
an
high
and
holy
calling
,
he
carieth
them
in
his
right
hand
,
defends
them
and
protects
them
.
Now
what
greater
glory
can
there
be
,
then
that
they
should
be
so
honored
,
to
be
borne
and
caried
in
the
right
hand
of
the
King
of
heauen
and
earth
,
though
wicked
men
dishonour
them
,
esteeme
so
basely
of
them
?
This
should
stir
those
who
haue
good
gifts
,
to
get
this
high
and
holy
calling
,
thus
to
be
honoured
of
Christ
.
They
must
be
vnblameable
:
And
out
of
his
mouth
,
&c.
In
these
words
he
describes
him
by
the
two
last
parts
of
his
body
,
his
mouth
and
his
face
,
And
in
his
mouth
was
a
two
edged
sword
,
&c.
By
this
two
edged
sword
,
is
meant
the
doctrine
of
the
law
and
the
Gospel
,
vttered
and
propounded
by
the
Prophets
and
Apostles
:
and
this
two
edged
sword
is
described
,
Heb.
4.
12.
It
is
mightie
in
operation
,
&c.
The
doctrine
of
the
law
and
the
Gospell
is
compared
to
a
two
edged
sword
;
because
as
a
sword
with
a
double
edge
enters
not
onely
into
the
flesh
,
but
to
the
bones
,
yea
euen
to
the
marrow
:
so
the
word
preached
it
enters
into
the
heart
deepely
,
to
the
diuiding
of
the
spirits
;
yea
it
enters
to
the
very
bottome
of
the
heart
,
it
searcheth
euery
nooke
and
corner
which
is
most
secret
.
The
word
hath
a
double
operation
,
one
in
the
wicked
,
another
in
the
godly
.
In
the
wicked
this
sharpe
two
edged
sword
of
the
word
,
it
wounds
them
at
the
heart
with
a
deadly
wound
,
and
so
by
the
same
wound
brings
them
to
eternall
death
.
Esa.
11.
4.
He
shall
with
his
breath
,
that
is
the
sword
of
his
word
,
slay
the
wicked
.
Ob.
But
how
cometh
it
,
that
the
word
of
God
should
wound
or
kill
any
?
how
should
it
slay
a
wicked
and
vnrepentant
sinner
?
Answ.
We
must
know
there
be
three
degrees
of
spirituall
death
:
The
first
is
,
the
separation
of
bodie
and
soule
,
when
the
bodie
is
laid
in
the
graue
,
the
soule
conueyed
to
the
place
of
torments
.
The
second
is
,
when
a
sinner
in
this
life
by
the
word
is
wounded
and
smitten
,
and
so
receiueth
in
his
heart
a
deadly
wound
.
The
third
degree
is
at
the
end
of
this
life
,
at
the
last
iudgement
,
when
soule
and
bodie
shall
go
into
hell
fire
:
for
euen
a
sinner
receiueth
his
deadly
wound
in
this
life
,
which
is
the
first
steppe
to
hell
and
eternall
death
in
the
life
to
come
.
In
the
inflicting
and
giuing
of
this
wound
,
there
be
three
actions
of
Christ
required
,
which
he
worketh
in
the
hearts
of
the
wicked
by
the
doctrine
of
the
law
and
the
Gospell
.
The
first
is
,
to
reueale
to
them
their
sinnes
,
all
their
pride
,
rebellion
,
hypocrisie
,
the
damnable
corruptions
of
their
hearts
,
and
all
their
sinnes
against
the
first
and
second
Table
.
1.
Cor.
14.
24.
25.
If
in
the
Church
all
prophecie
,
there
come
in
one
which
beleeueth
not
,
he
is
rebuked
of
all
,
because
they
iudge
him
an
hypocrite
,
and
so
the
secrets
and
corruptions
of
his
heart
are
laid
open
and
discouered
by
the
word
preached
.
The
second
action
of
Christ
is
this
,
he
after
reuealeth
to
them
the
wrath
and
curse
of
God
against
sinne
,
his
indignation
against
the
breakers
of
the
law
:
and
for
this
cause
the
law
is
called
the
killing
law
,
because
it
sheweth
iudgement
without
mercie
for
the
transgressions
of
the
law
.
Thirdly
,
Christ
by
the
word
preached
sharpeneth
the
sting
of
conscience
,
maketh
it
awake
,
and
terrifieth
a
man
when
he
heareth
or
remembreth
the
word
,
and
the
curse
denounced
against
sinners
.
So
Felix
when
Paul
preached
to
him
of
iustice
and
temperancie
,
he
fainted
and
trembled
,
the
word
was
a
two
edged
sword
of
the
spirit
to
wound
his
conscience
with
terrour
and
feare
.
So
Dan.
5.
Beltashar
seeing
but
an
hand
writing
,
he
quaketh
for
feare
,
the
word
of
God
came
into
his
mind
,
and
made
his
conscience
accuse
him
,
and
his
knees
smote
together
for
feare
.
So
then
by
this
we
see
how
Christ
killeth
the
wicked
,
by
reuealing
their
sinnes
,
shewing
the
wrath
and
anger
of
God
against
sinne
and
sinners
which
repent
not
,
and
the
curse
of
the
law
:
and
also
by
sharpning
the
sting
of
conscience
,
to
wound
them
and
strike
them
at
the
heart
;
and
so
they
by
this
haue
the
first
wound
of
eternall
death
.
Though
the
Lord
may
in
mercie
recouer
them
of
this
wound
,
yet
of
themselues
they
be
in
the
estate
of
death
;
and
vnlesse
they
repent
,
they
are
in
the
first
step
to
eternall
death
.
For
those
horrors
and
feares
which
come
into
a
mans
heart
in
regard
of
Gods
wrath
and
iudgements
,
seuered
from
grace
,
are
no
grace
,
but
the
first
wound
to
eternall
death
,
vnlesse
the
Lord
giue
grace
.
Seeing
Christ
carieth
the
two
edged
sword
of
the
Spirit
in
his
mouth
,
In
those
Churches
and
places
where
the
word
hath
bene
long
preached
,
and
the
people
remaine
in
blindnesse
and
ignorance
,
and
vnreformed
,
we
must
in
these
take
pitie
on
them
,
seeing
this
is
a
heauie
iudgement
of
God
on
them
:
for
these
are
wounded
with
a
deadly
wound
by
the
sword
of
the
spirit
,
because
the
word
hath
bene
long
and
often
preached
to
them
without
profit
:
and
the
word
it
neuer
returneth
emptie
,
but
either
saueth
or
destroyeth
,
woundeth
or
healeth
them
.
So
that
though
men
may
liue
ciuilly
before
men
,
making
a
faire
shew
,
yet
if
they
be
vnreformed
and
liue
in
ignorance
,
these
are
but
dead
men
in
the
sight
of
God
:
the
word
hath
giuen
them
the
first
deadly
wound
,
therefore
we
must
pitie
their
estate
.
If
we
come
into
the
field
,
see
an
hundred
men
lye
wounded
,
and
gushing
out
bloud
,
some
in
the
head
,
some
in
the
sides
,
and
some
in
the
feet
,
we
cannot
but
be
exceedingly
moued
:
so
in
the
church
of
God
many
are
vnreformed
in
obedience
and
repentance
:
and
though
we
cannot
see
their
bloudie
wounds
with
bodily
eyes
,
yet
we
may
see
them
lye
wallowing
in
the
bloud
of
ignorance
and
securitie
,
of
impenitencie
and
wickednesse
,
therefore
we
must
pitie
their
estate
:
for
they
be
dead
men
indeed
,
seeing
they
be
not
reuiued
by
the
word
in
reformation
of
life
and
obedience
:
for
the
word
either
quickeneth
or
killeth
.
Seeing
the
word
without
grace
killeth
,
we
must
not
content
our selues
with
it
,
but
seeke
to
feele
the
worke
of
the
Spirit
,
peace
of
conscience
,
and
reformation
of
life
by
the
word
.
Let
vs
then
by
a
liuely
faith
labour
to
apply
Christ
by
the
word
,
to
lay
hold
on
him
and
his
righteousnesse
,
so
that
we
can
say
,
we
liue
not
,
but
Christ
in
vs
.
But
this
word
hath
another
action
in
the
elect
children
of
God
,
which
though
it
be
manifold
,
yet
all
tend
to
further
and
procure
their
saluation
.
The
first
work
of
it
in
these
,
is
to
wound
deepely
,
and
to
kill
the
corruptio●
of
mans
nature
in
his
heart
,
with
a
deadly
wound
,
that
it
neuer
recouer
againe
.
Yet
though
it
wound
a
man
,
it
killeth
not
the
person
,
as
in
the
wicked
,
but
onely
the
corruption
of
his
heart
,
and
quickeneth
the
person
to
Christ
,
killeth
him
in
regard
of
rebellion
and
vnbeleefe
.
We
are
sacrifices
to
be
offered
to
God
,
therefore
we
must
be
killed
,
not
in
our
bodies
and
soules
,
but
in
our
corruptions
,
affections
and
rebellions
.
That
we
may
be
killed
,
the
two
edged
sword
of
the
Spirit
is
required
,
which
giueth
our
corruption
the
deadly
wound
,
and
cutteth
vp
the
root
.
Since
the
second
action
after
our
conuersion
&
change
is
this
,
the
word
of
God
must
cut
and
pare
the
remnants
of
our
corruption
,
by
lessening
and
weakening
of
it
daily
.
Ioh.
15.
As
the
husbandman
cutteth
,
loppeth
and
pareth
off
all
branches
that
beare
no
fruite
:
so
the
word
of
God
cutteth
and
pareth
away
the
remnants
of
corruptions
in
our
hearts
,
that
so
our
hearts
may
bring
foorth
more
fruite
.
Thirdly
,
the
word
of
God
serueth
to
keepe
his
people
and
children
in
awe
and
subiection
,
and
therefore
Christ
holdeth
the
scepter
of
the
word
in
his
mouth
,
that
though
the
wicked
will
not
be
kept
in
awe
,
yet
his
elect
may
tremble
and
feare
at
the
lifting
vp
of
the
same
.
Amongst
men
if
many
be
fighting
,
let
the
Magistrate
but
hold
vp
the
sword
of
Iustice
,
euery
man
yeeldeth
and
putteth
his
sword
into
his
sheath
:
and
shall
not
we
much
more
cease
from
sinne
,
and
feare
,
when
Christ
the
King
of
heauen
and
earth
,
holdeth
out
the
scepter
of
his
word
?
And
if
any
refuse
to
be
subiect
,
and
to
obey
the
Magistrate
,
he
is
counted
a
rebell
:
if
men
refuse
to
obey
the
scepter
of
Christ
,
shall
they
not
be
so
accounted
?
So
then
by
these
actions
we
see
the
power
of
the
word
,
it
killeth
corruptions
in
our
hearts
,
pareth
it
and
the
remnants
of
it
,
and
it
keepeth
men
in
awe
and
subiection
.
Yet
it
differeth
in
the
wicked
,
and
in
the
godly
:
in
the
wicked
,
it
maketh
them
feare
,
and
woundeth
them
to
death
,
destroying
both
soule
and
bodie
:
in
the
godly
,
it
woundeth
them
indeed
,
not
in
their
persons
,
but
in
the
corruptions
of
their
hearts
.
It
maketh
vs
fit
to
encounter
with
the
diuell
,
and
to
vanquish
him
in
all
his
temptations
if
it
be
vsed
with
knowledge
.
Seeing
the
word
of
God
serueth
to
kill
our
corruptions
,
In
his
mouth
.
Other
Kings
carie
their
scepter
in
their
hands
,
but
he
in
his
mouth
,
to
shew
,
that
no
doctrine
must
be
receiued
of
vs
,
vnlesse
it
proceed
from
his
mouth
:
for
he
receiued
his
Fathers
will
,
deliuereth
it
to
his
Church
,
to
his
Prophets
,
and
Apostles
,
and
they
to
vs
.
And
his
face
shone
,
&c.
For
as
the
Sunne
is
to
the
world
,
so
is
Christ
to
his
Church
.
Now
as
the
Sun
performeth
two
duties
to
men
,
so
doth
Christ
:
the
first
is
,
to
giue
light
and
driue
away
darkenesse
,
to
take
away
the
night
,
and
bring
the
day
:
so
Christ
he
is
the
Sunne
of
righteousnesse
.
Malach.
3.
He
giueth
the
light
of
knowledge
to
his
seruants
,
he
sendeth
the
light
of
the
word
which
can
dispel
darknes
,
and
enlighten
his
people
in
the
knowledge
of
his
will
and
word
.
Then
are
we
bound
to
labour
aboue
al
things
for
knowledge
of
his
will
and
word
.
Seeing
Christ
giueth
light
by
his
word
,
we
must
in
all
our
life
be
guided
and
directed
by
that
light
.
We
are
pilgrimes
,
going
through
a
vale
of
misery
and
darknes
,
Christ
is
the
light
,
he
shineth
as
a
blazing
torch
:
we
must
then
do
all
our
duties
by
direction
of
this
light
,
we
must
in
all
our
wayes
haue
our
eyes
fixed
in
this
word
which
is
the
sonne
of
light
and
direction
.
The
action
of
the
Sunne
is
to
warme
and
comfort
dead
and
cold
bodies
,
and
to
reuiue
them
:
as
we
see
in
the
spring
time
,
it
reuiues
those
creatures
which
before
were
as
dead
with
cold
:
so
Christ
giueth
not
onely
light
but
life
,
he
giueth
spiritual
comfort
to
bodies
frozen
for
cold
,
he
comforts
them
&
reuiues
them
by
his
spirituall
heate
,
and
for
this
is
called
the
Sunne
of
righteousnesse
,
comforting
our
cold
and
frozen
hearts
in
sinne
and
iniquitie
.
Then
we
must
labour
aboue
all
things
,
That
we
may
haue
this
spiritual
life
,
we
must
die
our selues
ere
we
can
liue
to
the
Lord
:
we
must
first
be
killed
ere
we
be
made
aliue
.
If
we
wold
liue
to
God
,
we
must
suffer
the
two
edged
sword
to
pierce
to
the
heart
,
to
cut
vp
and
cut
off
all
our
corruptions
,
to
suffer
it
to
enter
into
vs
,
to
ransack
our
rebellious
harts
,
and
to
be
thrust
to
the
hilts
,
that
so
it
may
diuide
betweene
the
spirit
&
the
flesh
,
pare
off
al
the
rotten
flesh
of
corruption
in
vs
:
for
when
we
are
killed
to
our selues
,
&
discouraged
in
regard
of
our
own
sins
,
we
are
most
fit
to
be
made
aliue
to
God
.
A
body
which
is
almost
dead
for
cold
,
is
the
most
capable
of
heate
:
and
when
we
are
thus
cast
downe
in
regard
of
our
sins
,
then
we
must
labor
to
haue
the
comfortable
beames
of
Christ
to
shine
in
our
hearts
,
to
warme
and
to
quicken
vs
,
and
his
fauourable
countenance
to
shine
on
vs
:
which
if
we
haue
,
though
we
haue
neither
honour
,
riches
nor
preferment
,
yet
we
haue
enough
:
and
if
we
want
that
heate
,
all
things
else
are
nothing
.
The
third
worke
or
action
of
the
sun
is
to
discouer
all
things
.
Seeing
Christ
knoweth
all
our
thoughts
,
And
when
I
saw
him
,
I
fel
at
his
feet
as
dead
.
In
these
seuenteenth
&
eighteenth
verses
,
Iohn
proceeds
to
describe
our
sauior
Christ
as
God
gaue
him
a
vision
,
by
other
arguments
,
that
is
,
by
his
actions
.
The
first
action
is
contained
in
these
seuenteenth
and
18.
verses
,
which
is
a
confirmation
of
S.
Iohn
,
being
greatly
afraid
:
and
this
confirmation
is
the
whole
matter
and
substance
of
these
two
verses
.
In
this
note
two
things
:
first
,
the
occasion
:
secondly
,
the
meanes
.
The
occasion
mouing
Christ
to
confirme
S.
Iohn
,
in
the
second
part
of
the
seuenteenth
verse
:
the
meanes
,
in
the
end
of
the
seuenteenth
verse
&
in
the
eighteenth
.
The
occasion
was
an
exceeding
feare
of
death
,
which
made
Iohn
as
dead
,
as
appeareth
by
Christs
comforting
of
him
.
In
this
feare
note
3
things
▪
first
,
the
cause
:
secondly
,
the
effect
of
it
:
thirdly
,
the
kind
of
feare
.
The
cause
in
these
words
,
And
when
I
saw
him
,
&c.
which
was
the
appearance
of
Christ
to
Iohn
in
his
maiestie
and
glory
,
which
made
Iohn
exceedingly
feare
.
S.
Iohn
seeing
the
maiestie
and
glory
of
Christ
,
he
is
exceedingly
afraid
and
astonished
as
a
dead
man
.
We
all
by
nature
since
the
fall
of
Adam
are
fearefull
sinners
.
Before
he
fell
he
walked
&
talked
with
God
face
to
face
,
but
after
his
fall
he
fled
and
hid
himselfe
,
he
could
not
brooke
his
presence
,
because
he
had
sinned
:
and
since
his
fall
,
mans
frailtie
and
weaknes
is
such
,
that
he
cannot
abide
the
presence
and
maiestie
of
God
:
but
as
Manoah
Iudg.
13.
22.
seeing
an
Angell
of
God
,
said
,
We
shall
surely
die
,
because
we
haue
seene
God
:
shewing
that
the
presence
of
God
,
of
his
maiestie
,
is
terrible
to
sinfull
man
:
euen
so
it
is
with
all
men
.
Now
seeing
we
haue
lost
our
first
estate
,
we
must
labor
continually
to
haue
the
image
of
Satan
abolished
in
vs
,
and
the
image
of
God
daily
renewed
:
we
must
become
new
creatures
,
&
seeke
aboue
all
things
to
haue
our
former
fellowship
with
God
which
we
lost
in
Adam
:
for
in
this
fellowship
with
God
stands
all
true
happinesse
and
ioy
eternall
.
Seeing
it
feared
Iohn
that
he
was
as
dead
,
Peter
Luke
5.
8
,
9
,
10.
seeing
but
a
glimmering
of
Christs
maiestie
and
might
,
he
bids
him
depart
from
him
,
he
was
a
sinner
.
So
Esa.
6.
2.
the
Angels
couer
themselues
with
their
wings
,
with
three
they
couered
their
face
,
and
with
3.
their
feet
,
as
fearing
and
not
able
to
behold
his
maiesty
,
as
confessing
they
be
nothing
but
sin
in
themselues
.
We
see
the
great
goodnes
of
God
in
the
ministery
of
his
word
,
for
though
he
might
speake
to
vs
by
his
own
self
,
and
so
that
we
could
not
abide
to
heare
his
voice
,
but
should
be
as
dead
men
,
yet
he
in
mercy
speaketh
to
vs
by
sinfull
men
like
to
our selues
and
familarly
:
then
we
must
know
and
learne
to
acknowledge
his
mercy
,
and
be
thankfull
for
it
.
Seeing
it
astonished
S.
Iohn
,
we
see
that
euen
holy
and
righteous
men
cannot
abide
the
presence
of
Christ
his
maiestie
and
glory
:
much
lesse
can
the
works
of
righteous
men
stand
before
his
iust
iudgement
,
or
answer
to
his
iustice
:
for
the
person
must
be
first
accepted
before
the
worke
can
be
accepted
:
now
if
a
righteous
man
cannot
abide
the
presence
of
Christ
,
no
more
can
his
worke
.
Then
damnable
is
the
doctrine
of
the
Church
of
Rome
,
who
will
haue
men
to
stand
at
Gods
bar
,
and
bring
their
workes
as
part
of
their
iustification
,
but
our
workes
be
but
in
part
holy
▪
no
more
then
we
be
our selues
but
in
part
iust
.
Now
followeth
the
effect
of
this
feare
in
S.
Iohns
body
:
He
fel
at
his
feete
as
dead
.
It
was
not
a
small
but
a
great
feare
,
which
astonished
his
senses
,
made
him
as
a
dead
man
.
Phisitions
say
,
that
the
mind
followeth
the
constitution
and
temperature
of
the
body
,
but
we
may
here
as
truly
say
,
the
body
followeth
the
temperature
and
constitution
of
the
mind
:
for
the
mind
can
worke
that
on
the
body
,
which
other
diseases
can
worke
:
it
can
cast
men
into
a
swound
,
make
the
body
cold
,
and
many
other
things
which
diseases
work
in
the
body
.
So
Ahab
being
grieued
,
and
fearing
he
could
not
get
Naboths
vineyard
,
was
sick
and
almost
dead
.
So
then
affections
of
loue
,
and
feare
,
and
hatred
,
&c.
can
change
&
kill
the
body
:
therfore
the
body
followeth
the
temperature
and
constitution
of
the
mind
.
Againe
,
we
see
diseases
are
not
alwayes
to
be
cured
by
art
and
phisicke
:
but
often
when
phisicke
cannot
helpe
,
the
body
is
cured
by
ordering
and
composing
the
affections
of
the
heart
,
seeing
these
can
order
and
dispose
the
body
,
and
change
it
as
their
nature
is
.
Then
in
the
next
place
followeth
the
kind
of
feare
:
I
fel
at
his
feet
as
dead
,
&c.
shewing
it
was
a
godly
&
religious
reuerence
in
the
heart
of
Iohn
:
for
this
kind
of
prostrating
the
body
,
is
a
signe
of
godly
reuerence
and
religious
feare
.
We
must
learne
by
this
example
,
mercie
seate
,
that
was
a
signe
of
Gods
presence
,
though
that
be
taken
away
,
God
hath
yet
his
footstoole
on
earth
.
Psal.
99.
5.
For
wheresoeuer
the
Church
of
God
is
assembled
to
pray
vnto
him
,
there
is
Christ
truly
present
,
and
there
is
his
footstoole
,
and
there
should
we
cast
downe
our selues
,
our
soules
and
bodies
to
Christ
,
he
being
there
present
.
Now
though
S.
Iohns
feare
be
a
godly
feare
,
yet
it
is
stained
with
sin
:
for
it
is
ioyned
with
immoderate
feare
of
death
.
Then
we
see
,
that
the
most
holy
affections
of
righteous
men
,
they
haue
their
imperfections
,
they
be
stained
with
sinne
,
because
they
be
sanctified
but
in
part
,
and
in
part
be
corrupt
.
And
there
is
no
man
which
hath
true
filiall
feare
,
but
he
hath
withall
a
seruile
feare
of
hell
and
damnation
.
The
meanes
follow
whereby
Christ
confirmeth
Iohn
.
Then
he
laid
his
right
hand
.
In
this
note
two
things
:
first
,
when
he
vseth
this
meanes
:
secondly
,
the
meanes
it selfe
.
The
time
when
,
Then
,
that
is
,
after
Christ
by
his
presence
had
smitten
him
,
cast
him
downe
,
and
laid
him
as
dead
:
then
he
vseth
meanes
of
confirmation
and
comfort
.
And
this
is
Gods
practise
,
first
,
to
humble
a
man
and
cast
him
downe
,
breake
him
and
bruise
him
to
powder
:
then
he
hauing
made
him
plyable
and
fit
to
receiue
grace
,
after
confirmeth
and
comforteth
him
in
the
matter
of
saluation
:
secondly
,
a
man
must
be
wounded
,
then
haue
oyle
powred
in
,
and
he
must
be
a
lost
sheepe
,
after
Christ
will
bring
him
home
againe
.
And
this
is
the
cause
why
so
few
profit
by
the
word
preached
and
by
the
Sacraments
,
because
they
be
not
first
humbled
and
cast
downe
,
and
made
fit
to
receiue
Christ
comfortably
offering
himselfe
in
the
Gospell
.
Now
follow
the
meanes
themselues
,
which
are
two
:
the
first
,
a
signe
,
Then
he
laid
his
right
hand
,
&c.
secondly
,
his
word
,
saying
,
Feare
not
,
&c.
There
is
not
one
of
them
vsed
a
part
,
neither
the
signe
,
nor
the
word
alone
:
but
he
vseth
both
meanes
,
more
to
confirme
and
comfort
S.
Iohn
.
So
the
Lord
dealt
with
Moses
.
Exod.
3.
12.
he
first
giueth
him
the
word
,
I
will
be
with
thee
to
comfort
thee
:
and
not
onely
that
,
but
the
signe
,
he
must
offer
sacrifice
to
God
as
a
signe
.
Seeing
he
vseth
al
meanes
to
confirme
them
and
to
comfort
them
he
giueth
them
not
onely
his
word
,
which
might
be
sufficient
,
(
Exod.
3.
)
telleth
him
he
will
be
with
him
:
and
Dauid
considering
God
protected
him
,
saith
:
Psalm.
23.
He
would
not
feare
though
he
were
in
the
shadow
of
death
.
Then
it
is
our
dutie
to
labour
to
haue
the
assurance
of
Gods
protection
and
assistance
,
which
will
stay
vs
against
all
immoderate
feare
of
death
.
Now
after
this
he
addeth
reasons
to
confirme
his
owne
words
to
Iohn
,
when
his
word
might
haue
serued
alone
.
The
first
reason
is
in
the
end
of
the
17.
verse
:
I
am
the
first
and
the
last
.
He
is
the
first
,
because
nothing
was
or
can
be
before
him
;
and
the
last
,
because
nothing
is
or
can
be
after
Christ
.
And
he
addeth
these
two
phrases
,
to
shew
his
Godhead
and
eternitie
,
and
that
Christ
alone
hath
in
his
hands
the
beginning
and
end
of
all
things
:
all
things
haue
their
beginnings
of
him
,
he
of
nothing
:
but
he
giueth
the
beginning
to
all
things
,
and
he
alone
putteth
the
end
to
all
things
.
Now
seeing
he
hath
power
to
giue
beginning
and
end
,
therefore
he
can
preserue
his
seruants
from
death
,
he
can
keepe
them
from
condemnation
.
And
he
hauing
power
to
begin
and
end
all
things
,
can
giue
and
begin
his
promises
,
can
end
and
accomplish
the
same
at
his
pleasure
.
And
am
aliue
(
or
he
that
liueth
)
but
was
dead
.
I
was
dead
,
yet
now
I
liue
:
secondly
,
I
liue
for
euer
:
thirdly
,
I
haue
power
of
death
,
and
the
keyes
of
hell
,
&c.
And
I
am
he
which
liueth
.
Here
life
is
ascribed
to
Christ
in
a
speciall
maner
:
that
is
,
he
liueth
not
as
all
other
creatures
liue
,
but
in
a
more
peculiar
maner
of
liuing
.
Christ
vseth
this
phrase
I
am
he
that
liueth
:
first
,
to
shew
he
hath
life
in
himselfe
:
secondly
,
that
he
giueth
life
to
others
.
First
,
he
hath
sufficient
life
in
,
of
,
and
from
himselfe
:
which
appeareth
thus
:
life
is
two-fold
,
vncreated
or
created
:
vncreated
,
as
the
life
of
God
which
is
infinite
,
eternall
,
in
and
of
it selfe
sufficient
.
Now
Christ
as
he
is
God
he
liueth
by
this
vncreated
life
,
which
is
all
one
with
his
Godhead
.
Secondly
,
there
is
a
created
life
,
which
is
twofold
:
first
,
naturall
preserued
by
meate
and
drinke
:
secondly
,
spirituall
,
which
is
by
immediate
fellowship
with
God
,
when
we
liue
by
the
immediate
operation
of
Gods
spirit
,
not
by
meat
and
drinke
.
And
Christ
he
liueth
this
spirituall
life
,
so
that
he
liueth
,
first
,
by
an
vncreated
life
as
he
is
God
:
secondly
,
he
liueth
a
spirituall
life
,
his
bodie
and
soule
being
sustained
in
the
second
person
of
the
Trinitie
:
therefore
he
hath
in
himselfe
most
absolute
and
perfect
life
.
And
he
giueth
life
to
others
two
wayes
:
first
,
as
he
is
God
,
and
so
he
giueth
life
to
all
men
good
and
bad
:
he
is
the
author
life
in
all
things
which
liue
.
In
him
we
liue
,
moue
,
and
haue
our
being
:
he
giueth
life
and
he
preserueth
the
same
.
Secondly
,
he
giueth
spirituall
life
to
his
Church
and
children
as
he
is
redeemer
of
mankind
:
he
liueth
that
we
might
liue
by
him
.
Ioh.
14.
19.
and
as
he
died
not
for
himselfe
alone
,
so
he
liueth
not
for
himselfe
alone
,
but
for
vs
,
that
we
by
him
might
haue
spirituall
life
:
as
appeareth
Colos.
3.
Our
life
is
hid
with
God
in
Christ
.
And
for
this
cause
,
thogh
Christ
be
in
heauen
,
yet
we
eate
his
bodie
and
drinke
his
bloud
really
in
a
spirituall
maner
,
and
they
be
the
spirituall
nourishment
of
our
soules
.
We
liue
by
the
spirituall
life
of
Christ
;
and
that
for
these
two
causes
:
first
,
because
he
hath
sufficient
life
in
himselfe
:
and
secondly
,
because
he
giueth
life
to
others
:
therefore
he
saith
,
I
am
he
which
liueth
.
Seeing
Christ
giueth
this
spirituall
life
,
we
liue
not
,
but
Christ
in
vs
,
and
that
our
life
is
hid
in
Christ
:
for
Christ
he
liueth
spiritually
,
that
he
might
bring
spirituall
life
to
vs
:
then
we
must
labour
to
haue
this
.
We
can
be
content
to
seeke
farre
and
neare
,
to
take
exceeding
paines
to
get
gaine
,
to
maintaine
this
our
momentanie
&
earthly
life
,
which
is
but
as
grasse
,
yea
as
a
fleeting
shadow
,
and
as
a
span
:
and
shall
we
not
be
much
more
carefull
to
get
spirituall
life
which
lasteth
for
euer
?
But
the
practise
of
men
is
cleane
contrarie
,
not
one
of
a
thousand
laboureth
for
spirituall
life
,
but
all
are
bewitched
with
the
ouer
greedie
desire
of
things
of
this
life
,
&c.
The
reason
of
this
is
,
because
mens
hearts
are
not
touched
with
the
burthen
of
sinne
,
and
the
curse
of
God
on
vs
for
sinne
,
and
therefore
it
is
,
that
no
man
seeketh
to
be
deliuered
from
sinne
,
to
haue
this
spirituall
life
with
Christ
our
head
.
This
we
may
see
in
that
woman
Iohn
4.
Christ
telleth
her
,
he
is
the
bread
of
life
;
she
beginneth
to
cauill
with
him
,
but
when
he
toucheth
her
speciall
sinne
,
then
she
hearkeneth
to
him
:
so
if
the
Ministers
tel
the
people
of
matters
of
saluation
,
vnlesse
they
first
cast
them
downe
,
&
make
them
see
their
sins
,
they
will
but
quarrell
and
cauill
at
it
and
the
doctrine
of
the
Gospell
.
Christ
is
the
water
,
nay
the
well
of
life
:
now
we
must
be
thirstie
and
parched
with
thirst
,
and
then
we
will
seeke
for
water
:
and
we
must
not
onely
lightly
tast
,
but
seeke
to
be
dipped
and
diued
in
this
fountaine
,
to
haue
our
soules
sowsed
and
soaked
in
this
water
:
and
if
we
could
know
that
Christ
liued
in
vs
and
we
in
him
by
spirituall
life
,
it
would
be
a
present
remedy
against
all
persecutions
.
And
behold
I
liue
for
euer
,
Though
I
was
dead
,
yet
now
I
liue
for
euer
:
which
second
part
of
the
distinction
is
propounded
with
two
notes
:
the
first
of
certaintie
,
Amen
,
to
assure
vs
that
that
which
Christ
auoucheth
before
of
himselfe
,
is
vnfalliblie
true
:
the
second
note
is
of
attention
,
Behold
.
This
serueth
to
stir
vp
attention
in
Iohn
(
and
in
vs
)
to
a
serious
and
due
consideration
of
that
part
of
the
distinction
,
I
liue
for
euer
:
therfore
Christ
saith
,
Behold
.
Behold
I
liue
.
Here
note
two
things
:
first
,
in
regard
of
what
nature
Christ
liueth
for
euer
:
2.
to
what
end
.
He
liueth
for
euer
as
he
is
the
Mediator
of
the
church
:
ergo
,
in
regard
of
both
natures
,
as
he
is
God
&
man
.
In
regard
of
his
Godhead
he
liueth
for
euer
by
the
vncreated
or
essentiall
life
of
God
,
which
is
all
one
with
his
Godhead
,
which
is
for
euer
,
of
it selfe
,
not
by
any
other
.
Secondly
,
he
liueth
for
euer
in
respect
of
his
manhood
,
for
after
he
ascended
into
heauen
,
there
he
liueth
in
glorie
with
the
Father
and
holy
Ghost
:
because
in
the
manhood
of
Christ
dwelleth
the
power
of
the
Godhead
bodily
,
Colos.
2.
The
second
thing
is
,
why
he
liueth
for
euer
:
namely
,
that
he
might
giue
eternall
life
to
his
Church
,
and
all
his
true
members
.
God
giueth
vs
eternall
life
by
his
Sonne
,
1.
Ioh.
5.
11.
and
this
is
the
ground
of
all
ioy
:
this
,
that
Christ
liueth
to
giue
vs
eternall
life
,
is
the
foundation
of
the
Church
,
and
the
ground
of
our
happinesse
.
We
must
then
consider
of
Christ
as
a
roote
:
he
liueth
not
for
himselfe
,
(
as
a
roote
doth
not
liue
for
it selfe
)
but
to
giue
life
to
all
the
branches
and
true
members
of
the
Church
.
And
we
must
consider
of
the
manhood
of
Christ
,
as
a
common
treasurie
or
storehouse
of
eternall
happinesse
:
therefore
Iohn
6.
Christ
saith
:
My
flesh
is
meat
indeed
,
and
he
which
eateth
his
flesh
and
drinketh
his
bloud
shall
liue
for
euer
:
shewing
,
that
his
flesh
and
manhood
hath
power
to
giue
life
and
quicken
his
true
members
:
yet
not
as
considered
in
it selfe
,
but
as
the
same
is
ioyned
with
the
Godhead
,
and
is
the
manhood
of
God
,
and
the
flesh
of
God
:
for
it
hath
all
this
power
from
God
,
The
meanes
whereby
he
giueth
eternall
life
,
is
,
the
mysticall
coniunction
betweene
him
&
his
members
.
First
,
God
the
father
giueth
Christ
to
the
Church
and
euery
true
member
of
the
same
,
as
he
hath
promised
to
giue
him
.
Now
he
giueth
him
as
he
is
Mediator
of
the
Church
,
euen
whole
Christ
,
yet
the
Godhead
of
Christ
is
not
giuen
of
the
Father
,
but
onely
by
the
operation
thereof
in
the
manhood
,
whereby
the
manhood
is
made
able
to
satisfie
Gods
iustice
:
but
the
manhood
of
Christ
that
,
is
really
giuen
,
his
very
substance
,
his
flesh
and
bloud
is
really
giuen
to
euery
beleeuer
,
and
the
benefits
of
the
manhood
also
are
truly
giuen
vs
,
as
righteousnesse
and
life
eternall
,
as
really
as
lands
or
goods
are
giuen
to
men
.
Now
to
whom
Christ
is
giuen
,
with
him
God
giueth
the
Spirit
of
Christ
:
for
Christ
and
his
Spirit
come
together
:
and
this
Spirit
createth
in
the
heart
of
a
man
the
instrument
of
faith
,
by
which
Christ
giuen
of
God
is
receiued
of
vs
:
and
we
by
faith
apprehend
his
bodie
and
bloud
,
and
the
merits
thereof
.
And
we
receiue
not
Christ
in
imagination
,
or
in
our
braine
,
but
euen
as
God
the
Father
giueth
him
,
in
the
word
and
Sacraments
really
and
truly
.
And
as
the
spirit
of
Christ
createth
in
vs
faith
,
so
it
knitteth
vs
also
to
Christ
our
head
really
,
though
mystically
:
now
from
this
mysticall
coniunction
betweene
Christ
the
head
and
vs
the
members
,
proceedeth
eternall
life
,
thus
.
First
,
he
which
is
ioyned
and
knit
to
Christ
in
this
life
,
and
receiueth
him
,
he
beginneth
by
this
coniunction
to
liue
an
eternall
life
,
in
dying
to
all
his
sins
,
and
to
liue
to
God
,
to
liue
as
Christ
liueth
,
a
spirituall
life
.
And
this
I
may
call
the
first
benefit
of
our
spiritual
vnion
with
Christ
.
Secondly
,
man
thus
vnited
shall
rise
to
glorie
in
his
bodie
.
And
so
the
second
fruite
of
this
mysticall
coniunction
with
Christ
,
is
the
resurrection
of
the
bodie
:
for
this
coniunction
with
Christ
after
it
is
begunne
,
it
is
perpetuall
,
it
is
neuer
broken
:
so
that
though
a
man
lie
in
his
graue
many
thousand
yeares
,
yet
he
is
then
vnited
to
Christ
,
is
in
the
graue
a
member
of
Christ
,
&
by
vertue
of
this
mysticall
vnion
he
shall
be
raised
at
the
last
day
.
As
we
see
the
sappe
of
trees
in
winter
time
is
in
the
roote
,
and
the
branches
seeme
to
die
:
but
in
the
spring
,
when
the
heate
of
the
Sunne
cometh
,
then
it
creepeth
out
into
the
branches
,
and
they
bud
and
bring
foorth
fruite
:
so
man
hath
his
winter
time
in
the
graue
,
but
in
the
last
day
because
he
is
ioyned
to
Christ
the
roote
,
he
shall
haue
his
Sommer
,
and
be
raised
by
the
power
of
this
mysticall
vnion
.
Thirdly
,
man
so
vnited
shall
liue
euer
:
therefore
the
third
benefite
is
eternall
life
and
happinesse
.
By
this
mysticall
vnion
we
shall
haue
eternall
felicitie
and
euerlasting
life
in
heauen
,
there
we
must
possesse
it
,
but
it
cometh
from
this
mysticall
vnion
with
Christ
our
head
.
In
this
life
it
is
begun
,
and
is
neuer
broken
,
in
regard
of
the
roote
and
ground
therof
,
but
lasteth
for
euer
,
and
by
it
Christ
conueyeth
eternall
life
to
vs
.
In
these
words
,
Behold
,
I
liue
for
euer
,
Amen
,
is
the
ground
of
two
maine
articles
of
our
beleefe
:
namely
,
of
the
rising
of
the
bodie
:
and
of
life
euerlasting
:
for
Christ
he
liueth
for
euer
,
to
giue
life
to
vs
for
euer
;
and
this
is
the
ground
of
our
ioy
:
as
to
Iob
,
I
know
my
Redeemer
liueth
,
&c.
Now
doth
Christ
liue
to
giue
vs
life
in
heauen
?
Behold
I
liue
:
and
withall
as
we
must
consider
of
it
,
we
must
haue
our
affections
set
on
him
,
our
ioy
,
reioycing
and
affiance
;
because
Christ
liueth
that
he
might
keep
eternall
life
for
vs
.
We
vse
to
haue
most
care
to
preserue
that
part
wherein
life
is
preserued
:
so
seeing
Christ
is
the
foundation
of
our
life
,
and
the
author
of
it
,
we
should
haue
most
care
of
him
.
Now
followeth
the
third
part
of
the
distinction
,
though
I
was
dead
,
yet
I
haue
the
keyes
of
hell
and
death
.
In
these
words
we
must
not
imagine
hell
to
be
a
bodily
place
,
kept
with
locke
and
key
as
our
houses
be
.
Nay
,
it
cannot
be
proued
out
of
the
Scriptures
that
it
is
a
bodily
place
,
or
the
punishment
of
hell
in
regard
of
our
soule
and
conscience
is
bodily
,
seeing
it
is
the
sense
&
feeling
of
Gods
wrath
and
vengeance
in
bodie
and
soule
,
therfore
it
is
rather
spirituall
.
But
Christ
here
borroweth
a
comparison
from
earthly
stewards
,
who
when
they
haue
any
thing
committed
to
them
,
and
haue
the
keyes
put
into
their
hands
,
this
sheweth
they
haue
power
and
authority
of
al.
So
Christ
hath
the
keyes
of
hell
and
death
,
that
is
,
power
ouer
hell
and
death
,
and
dominion
of
them
both
.
As
if
he
had
said
,
Though
I
once
was
dead
in
the
graue
,
yet
now
I
haue
power
and
dominion
ouer
hell
and
death
,
and
haue
vanquished
them
both
.
Seeing
Christ
alone
hath
power
ouer
hell
and
death
,
Seeing
Christ
hath
power
ouer
hell
and
death
,
we
must
reuerence
him
,
do
him
all
honour
and
obedience
we
can
:
if
we
haue
not
done
this
already
,
yet
now
to
begin
;
if
we
haue
,
then
to
do
it
more
.
Seeing
he
hath
the
key
of
death
,
he
can
shut
&
open
,
saue
and
destroy
.
But
if
we
dishonour
and
disobey
him
,
then
he
will
not
shut
but
open
the
doore
to
death
and
hell
to
plague
vs
.
We
thinke
all
is
well
,
Christ
he
is
a
Sauiour
,
and
all
shall
be
well
;
he
is
mercifull
,
and
so
make
him
our
packehorse
of
our
sinnes
:
but
we
must
know
,
he
is
not
onely
a
Sauiour
but
a
Iudge
,
he
can
destroy
and
saue
,
open
and
shut
,
he
hath
the
key
of
heauen
and
hel
,
and
of
death
.
This
is
a
comfort
to
the
godly
,
which
cleaue
to
Christ
,
that
he
can
keep
them
from
hell
&
death
,
so
as
they
cannot
hurt
them
:
and
this
consideration
might
comfort
vs
in
time
of
persecution
,
in
the
time
of
sicknesse
or
any
calamitie
.
Write
these
things
.
In
these
words
he
describeth
Christ
by
a
second
action
:
for
after
he
had
comforted
S.
Iohn
,
now
he
giueth
him
a
commandement
,
which
commandement
was
giuen
in
the
eleuenth
verse
before
,
and
here
repeated
to
Iohn
againe
.
First
,
because
Christ
intended
by
this
to
shew
Iohn
his
especiall
care
of
his
Church
,
that
he
is
now
still
a
prouident
and
carefull
head
of
his
Church
,
and
therefore
sayth
not
once
,
Write
these
things
,
but
the
second
time
,
that
the
Church
of
God
might
vnderstand
in
al
ages
to
come
,
that
it
is
necessary
men
should
know
the
estate
of
the
Church
:
for
else
he
would
not
haue
repeated
it
againe
,
if
it
had
not
bene
very
necessary
.
It
is
necessary
for
men
to
know
,
that
the
estate
of
the
church
is
to
be
in
troubles
,
that
they
might
the
better
prepare
themselues
to
beare
them
.
Thirdly
,
he
doth
it
,
that
S.
Iohn
might
be
more
assured
certainly
of
his
calling
to
write
and
pen
this
booke
.
Fourthly
,
that
the
Church
in
all
ages
might
be
fully
assured
&
without
doubt
,
that
this
booke
is
a
booke
of
God
,
and
part
of
holy
Scripture
,
not
inuented
by
man
,
but
reuealed
by
God
to
Iohn
,
for
the
good
of
the
Church
.
Obiect
.
But
though
Christ
reuealed
his
wil
aright
,
Iohn
might
mistake
it
,
and
erre
in
penning
.
Answ.
S.
Iohn
penned
this
booke
both
for
matter
and
maner
,
as
Christ
gaue
it
to
him
:
for
this
we
must
know
,
that
there
is
a
difference
betweene
Apostles
and
Prophets
in
the
old
and
new
Testament
,
and
Ministers
of
the
Gospell
;
for
they
were
called
immediatly
by
God
and
Christ
,
and
had
speciall
assistance
of
the
spirit
of
God
:
which
appeareth
by
those
promises
they
haue
made
to
them
by
God
:
as
Christ
saith
,
He
which
receiueth
you
,
receiueth
me
,
&c.
Luke
10.
16.
And
,
It
is
not
you
which
speake
,
but
the
spirit
of
my
Father
,
therfore
feare
not
.
And
Iohn
14.
The
holy
Ghost
shall
leade
you
into
all
truth
:
which
though
some
apply
it
to
all
Ministers
,
yet
if
we
mark
the
place
,
it
can
agree
to
none
but
the
Apostles
.
And
they
meeting
at
Ierusalem
,
concluded
as
it
seemed
good
to
the
holy
Ghost
&
to
them
:
so
that
we
see
they
could
not
erre
,
though
they
were
but
men
.
But
it
is
not
so
with
the
Ministers
of
the
word
,
they
may
and
do
erre
often
.
Now
S.
Iohn
being
a
faithfull
Apostle
,
he
receiued
this
of
Christ
without
errour
,
and
so
penned
it
.
In
this
commaundement
of
Christ
is
a
plaine
diuision
of
this
whole
booke
,
Write
the
things
thou
hast
seene
:
that
is
,
this
vision
I
haue
offered
to
thee
,
&
the
things
thou
sawest
.
In
the
second
place
he
sets
downe
the
present
estate
of
the
church
.
Thirdly
the
things
to
come
,
that
is
,
the
future
estate
of
the
church
to
the
end
of
the
world
.
So
that
this
booke
containeth
two
things
in
it
,
first
,
the
estate
of
the
church
in
time
present
,
secondly
,
in
time
to
come
to
the
end
of
the
world
:
the
words
of
Christ
make
this
diuision
plainly
.
If
it
be
lawfull
to
vse
diuisions
,
The
mystery
of
the
seuen
starres
.
Here
is
the
third
action
of
Christ
,
which
is
the
interpretation
of
the
vision
which
he
had
shewed
to
Iohn
,
and
he
onely
interprets
the
principall
parts
of
it
.
Now
Christ
expounds
this
vision
to
Iohn
,
namely
,
because
he
was
to
shew
himselfe
to
be
an
holy
man
of
God
,
namely
a
Prophet
.
Now
the
principall
thing
in
a
Prophet
,
is
to
be
able
to
expound
visions
,
either
his
owne
or
any
others
,
as
we
see
in
Daniel
.
Now
that
he
might
shew
himselfe
to
be
an
absolute
Prophet
,
in
this
booke
Christ
doth
not
onely
shew
him
the
vision
,
but
the
intertation
of
it
:
he
expounds
it
,
that
Iohn
might
be
incouraged
in
penning
and
receiuing
the
things
in
this
booke
.
Now
Christ
expounds
not
the
whole
vision
,
but
the
two
principall
parts
:
what
is
meant
by
the
seuen
starres
and
seuen
candlestickes
:
namely
,
by
the
seuen
starres
seuen
Angels
of
the
seuen
churches
▪
by
the
candlestickes
,
we
shewed
before
.
In
this
verse
note
why
Christ
expounds
the
two
principall
parts
,
&
leaues
the
rest
vnexpounded
.
The
reason
is
,
first
because
Christ
hath
giuen
his
church
power
to
expound
visions
and
scripture
.
Now
if
he
had
expounded
euery
part
and
circumstance
,
then
there
had
bene
no
matter
left
to
the
church
to
exercise
her
power
.
Secondly
,
to
stir
vp
to
diligence
&
study
of
the
scripture
,
both
Ministers
&
all
members
of
the
church
:
for
if
all
were
plaine
,
then
men
wold
be
idle
,
neuer
take
paines
to
interpret
the
word
:
therefore
Christ
expounds
the
chiefe
,
and
leaues
the
circumstances
and
appurtenances
for
the
church
to
interpret
.
Thirdly
,
that
men
might
dayly
grow
in
knowledge
of
the
Scripture
:
for
if
all
were
knowne
at
first
,
they
would
not
study
to
increase
in
knowledge
:
fourthly
,
to
stir
vp
inuocation
for
grace
,
to
vnderstand
Scripture
.
Now
these
Ministers
are
called
Angels
,
which
be
the
Pastors
and
Ministers
of
the
church
.
Mat.
11.
10.
Iohn
Baptist
is
called
Christs
Angel
,
or
messenger
,
or
Ambassadour
.
By
this
we
haue
direction
to
expound
another
place
of
Scripture
,
where
it
is
said
,
Women
must
be
couered
because
of
the
Angels
:
that
is
,
because
of
the
Ministers
:
for
the
couering
of
the
head
in
the
church
of
Corinth
was
a
signe
of
subiection
and
inferioritie
,
contrary
to
our
vse
.
Now
,
the
women
when
they
come
into
the
congregation
before
the
Ministers
,
they
must
be
couered
,
to
shew
their
subiection
and
submission
to
the
Gospell
and
doctrine
deliuered
to
them
.
Seeing
Ministers
be
called
Angels
,
The
third
thing
is
the
phrase
Christ
vseth
,
The
seuen
starres
are
the
seuen
Angels
,
&c.
Not
that
they
signifie
the
seuen
Angels
,
or
the
candlestickes
signifie
the
seuen
Churches
,
but
are
so
.
Hence
we
see
,
that
the
exposition
in
the
sacrament
,
This
is
my
body
and
blood
,
is
warranted
,
and
not
to
be
vnderstood
literally
,
as
the
Papists
hold
.
For
as
it
is
absurd
to
hold
,
that
these
were
seuen
Angels
indeed
,
because
they
are
called
so
;
so
to
hold
the
bread
is
really
transformed
indeed
into
Christs
body
:
but
being
a
signe
(
as
it
is
common
in
Scripture
)
is
put
for
the
thing
signified
,
this
bread
is
,
that
is
,
represents
my
body
,
&c.
CHAP.
II.
VERSE
I.
Vnto
the
Angell
of
the
Church
of
Ephesus
,
&c.
IN
this
second
and
third
Chapters
is
set
downe
the
fourth
action
of
Christ
,
whereby
Iohn
describeth
him
:
which
is
,
that
Christ
in
these
two
Chapters
giueth
him
7.
particular
commandements
,
to
write
seuen
Epistles
to
the
seuen
Churches
of
Asia
.
The
first
of
these
seuen
particular
commandements
is
in
this
first
verse
,
Vnto
the
Angell
of
the
Church
,
&c.
and
after
the
commandement
followeth
the
Epistle
it selfe
:
These
things
,
&c.
to
the
eighth
verse
.
Vnto
the
Angell
.
This
word
is
two
waies
vsed
:
first
,
it
signifieth
the
Minister
or
Pastor
of
the
particular
Church
of
Ephesus
▪
and
so
it
is
taken
commonly
and
of
the
most
.
Secondly
,
it
may
signifie
a
companie
of
Ministers
or
gouernours
of
the
particular
Church
of
Ephesus
:
In
this
particular
commandement
are
two
points
:
first
,
the
intent
of
Christ
was
to
write
to
the
whole
bodie
of
the
Church
of
Ephesus
,
yet
he
directeth
his
letter
not
to
them
all
,
but
to
the
Angell
and
Minister
.
That
he
intended
to
write
to
the
whole
Church
,
it
appeareth
in
the
former
Chapter
,
where
he
is
commanded
to
write
to
the
Churches
,
and
in
the
end
of
this
,
where
he
saith
,
He
which
hath
eares
let
him
heare
,
what
the
Spirit
writeth
to
the
Churches
.
Now
in
that
he
directeth
his
Epistle
to
the
Angell
and
Minister
,
he
intimateth
to
him
his
dutie
:
first
,
that
he
must
especially
labour
to
teach
the
particular
contents
of
this
Epistle
to
the
Church
of
Ephesus
:
secondly
,
that
he
should
not
onely
teach
,
but
be
a
patterne
and
example
to
them
of
the
things
contained
in
this
Epistle
.
Secondly
,
he
writeth
to
the
Angell
of
the
church
himselfe
,
because
he
especially
doth
great
good
or
harme
to
the
Church
.
If
the
minister
be
good
,
there
cometh
much
good
,
if
he
be
euill
there
cometh
much
euill
,
as
all
examples
shew
.
Now
Christ
writeth
for
this
cause
to
him
,
that
he
might
be
diligent
,
and
so
the
cause
of
good
,
not
of
euill
.
The
second
point
is
,
that
Christ
among
all
the
seuen
Churches
writeth
to
the
Church
of
Ephesus
:
first
,
which
is
not
,
because
it
had
authoritie
aboue
the
rest
,
but
because
it
was
in
riches
and
estimation
aboue
the
rest
,
and
was
the
mother
citie
:
for
they
were
all
candlestickes
,
and
all
golden
candlestickes
:
but
because
it
excelled
,
all
other
cities
in
riches
and
estimation
;
for
that
he
directeth
his
Epistle
first
to
this
Church
.
By
which
he
sheweth
,
that
those
Churches
,
townes
,
and
people
which
excell
either
in
riches
and
estimation
,
and
other
temporall
gifts
,
they
must
also
excell
in
the
graces
of
God
.
And
so
all
men
in
particular
,
as
they
excell
in
riches
and
estimation
,
they
must
excel
others
in
godlinesse
and
religion
.
So
then
,
each
town
must
(
as
it
excelleth
other
,
in
that
it
hath
a
greater
name
,
greater
riches
,
or
other
temporall
blessings
)
go
before
other
which
want
them
.
If
they
excell
other
in
these
,
and
be
inferiour
in
godlinesse
and
religion
,
it
is
a
shame
for
them
before
God
and
man
too
.
The
Epistle
hath
three
parts
,
(
as
all
ordinarie
Epistles
haue
)
first
,
a
preface
:
secondly
,
a
proposition
:
thirdly
,
a
conclusion
.
The
preface
in
the
first
verse
.
Now
the
preface
or
entrance
is
taken
out
of
the
former
chapter
.
The
end
and
intent
of
it
is
,
to
draw
the
Church
of
Ephesus
to
reuerence
the
admonition
of
Christ
:
so
that
Christ
propoundeth
not
that
first
,
but
makes
an
entrance
to
prepare
them
to
receiue
the
same
with
reuerence
,
and
regard
his
admonition
.
The
third
reason
which
he
vseth
to
do
this
,
is
thus
framed
:
If
I
be
he
which
holdeth
the
seuen
stars
in
my
right
hand
,
that
is
,
he
which
by
my
mightie
power
,
guide
,
blesse
,
protect
,
and
defend
thee
and
thy
Ministers
:
and
if
I
walke
in
the
midst
of
the
seuen
candlestickes
,
that
is
,
am
alwaies
present
in
the
midst
of
thy
Church
,
to
guide
,
blesse
and
protect
you
,
then
ye
should
receiue
and
reuerence
mine
admonition
:
but
the
first
is
true
,
ergo
,
my
admonition
must
be
reuerenced
and
obeyed
,
both
of
the
Ministers
and
of
the
people
.
In
this
preface
two
things
are
to
be
learned
:
first
,
seeing
Christ
repeateth
that
againe
which
he
taught
in
the
former
Chapter
:
he
sheweth
,
this
is
a
most
notable
point
to
be
learned
and
practised
of
all
men
:
which
is
,
that
Christ
he
is
present
in
his
Church
,
&
being
present
,
by
his
speciall
prouidence
doth
blesse
,
guide
,
and
protect
it
,
both
in
Ministers
and
people
.
This
must
we
labour
to
learne
,
and
to
be
certainely
perswaded
of
,
euen
of
the
speciall
presence
and
prouidence
of
Christ
in
his
Church
,
in
the
speciall
workes
of
the
same
.
And
without
this
,
we
cannot
haue
sound
religion
:
&
this
standeth
not
in
a
swimming
knowledge
in
the
braine
,
but
in
a
sure
perswasion
of
the
same
in
the
heart
.
The
second
thing
is
,
that
this
perswasion
of
the
speciall
presence
and
prouidence
of
Christ
in
his
Church
,
is
the
meanes
to
draw
vs
to
all
duties
of
our
calling
,
seeing
Christ
maketh
this
his
reason
to
moue
them
to
obey
his
admonition
.
So
if
we
think
and
perswade
our selues
,
that
Christ
is
present
in
the
midst
of
his
Church
,
and
withall
guideth
,
blesseth
,
and
protecteth
the
same
,
we
cannot
but
be
moued
to
walke
as
Enoch
and
Abraham
did
,
with
God
euen
as
in
his
presence
.
In
this
second
verse
is
the
second
part
of
the
Epistle
,
I
know
thy
workes
.
Secondly
,
in
particular
,
for
particular
duties
,
in
the
words
following
.
I
know
thy
workes
.
Some
expound
it
of
workes
of
mercie
,
and
liberalitie
,
but
that
cannot
stand
.
But
when
he
saith
,
I
know
thy
workes
,
that
is
,
the
dealings
and
practises
of
the
people
and
Ministers
in
their
callings
and
affaires
,
I
know
them
,
they
are
open
and
not
hid
from
me
:
and
not
onely
know
them
,
but
with
approbation
allow
them
:
as
in
comparing
this
with
the
fourth
verse
,
where
there
is
an
opposition
:
Though
I
know
thy
workes
,
that
is
,
allow
them
,
yet
I
find
fault
in
some
things
with
thee
.
Whereas
Christ
he
knoweth
,
But
seeing
Christ
approueth
their
workes
,
I
know
your
workes
,
that
is
,
as
proceeding
from
my
spirit
,
and
as
pardoned
,
hauing
the
guilt
taken
from
them
.
Now
I
come
to
her
commendation
particularly
,
which
is
especially
of
the
Angel
or
minister
,
in
whom
the
first
thing
commended
is
this
,
namely
labour
:
which
is
an
excellent
vertue
,
especially
in
the
Ministers
painfulnesse
,
diligence
and
labour
,
in
guiding
and
gouerning
the
church
ouer
which
they
are
set
:
and
this
vertue
is
worthy
of
commendation
,
as
1.
Tim.
5.
17.
he
which
ruleth
well
,
is
worthy
of
double
honour
.
And
Paul
matched
and
preferred
himselfe
before
all
other
Apostles
,
in
this
,
that
he
laboured
more
then
they
all
.
Seeing
our
Sauiour
Christ
commends
this
labour
of
the
ministery
,
Seeing
Christ
commends
the
Ministers
,
The
Minister
must
labour
to
teach
and
to
gouerne
the
people
,
ergo
they
must
labor
to
obey
and
keepe
a
good
conscience
,
and
to
practise
religion
.
And
as
Paul
laboured
to
keepe
a
good
conscience
:
so
must
all
men
learne
to
know
and
vnderstand
the
word
,
and
then
to
obey
and
practise
the
same
.
Secondly
,
Christ
he
commends
their
patience
in
bearing
the
crosse
,
which
vsually
followes
the
Gospell
:
and
this
is
worthy
commendation
,
seeing
it
is
more
then
many
of
the
Prophets
performed
.
Ierem.
20.
was
exceeding
impatient
.
Ionah
being
schooled
in
the
whales
belly
,
yet
after
that
,
all
things
falling
not
out
to
his
mind
,
he
was
most
impatient
.
But
this
Angel
laboured
,
and
withall
ioyed
in
the
crosse
and
persecution
.
As
he
did
,
so
must
Ministers
labour
to
publish
the
Gospell
:
and
because
the
crosse
accompanies
the
Gospell
,
they
must
be
armed
against
persecution
,
with
patience
they
must
endure
all
crosses
,
as
Luke
8.
15.
the
good
ground
brings
forth
frutie
with
patience
.
The
practise
of
Religion
and
patience
must
go
together
.
Now
Christ
ioyneth
these
two
,
labouring
in
his
calling
,
and
patience
,
together
,
&
seuereth
them
not
:
first
,
because
before
the
fal
,
man
could
do
all
his
dutie
without
trouble
,
with
ease
and
ioy
:
but
since
the
fall
,
we
being
corrupted
can
do
nothing
but
it
is
a
trouble
to
vs
;
and
God
set
this
marke
on
our
sinnes
,
that
all
our
duties
should
be
troublesome
,
and
our
callings
should
haue
crosses
and
calamities
ioyned
with
them
.
Secondly
,
because
as
the
Ministers
labor
to
increase
in
the
people
knowledge
,
and
to
do
their
duties
:
so
the
diuell
labours
to
hinder
them
and
to
stay
them
,
therefore
they
must
not
onely
labour
,
but
be
diligent
to
striue
with
patience
.
So
Paul
1.
Thess.
2.
he
wold
haue
come
to
them
,
but
Satan
hindred
him
.
Now
as
Christ
ioyneth
these
two
in
the
ministery
,
so
in
all
callings
these
must
go
together
,
both
in
particular
callings
of
the
church
and
of
the
common
wealth
.
First
,
we
must
know
the
duties
of
our
callings
:
secondly
,
we
must
labour
in
patience
to
practise
them
with
diligence
:
and
withal
we
must
know
,
that
in
the
doing
of
our
dutie
there
is
also
ioyned
affliction
,
therefore
we
must
be
armed
with
patience
,
to
vndergo
all
crosses
and
afflictions
in
our
callings
:
we
must
(
though
afflictions
come
)
obey
the
commaundement
of
God
,
inioyning
vs
trauell
and
labour
in
our
callings
,
and
rely
on
his
promise
,
that
he
will
blesse
vs
in
our
callings
,
if
we
labour
diligently
and
be
patient
in
afflictions
.
We
must
not
thinke
we
may
leaue
our
particular
callings
because
of
troubles
and
afflictions
,
but
we
must
faithfully
continue
in
them
,
and
with
patience
endure
afflictions
,
and
then
Christ
shall
conmmend
vs
,
which
is
better
then
all
the
things
in
the
world
:
his
commendation
is
better
then
any
man
can
giue
.
If
he
commend
vs
,
then
we
are
happie
,
though
all
men
speake
ill
of
vs
.
But
if
we
neglect
and
contemne
our
callings
,
and
will
not
go
on
because
of
afflictions
,
but
leaue
them
for
want
of
patience
,
then
instead
of
commending
,
he
will
discommend
and
disgrace
vs
:
and
then
what
will
it
help
vs
though
all
men
speake
well
of
vs
?
And
thou
canst
not
beare
,
&c.
Now
followeth
the
third
particular
worke
or
vertue
,
for
which
Christ
commends
the
church
of
Ephesus
.
And
how
thou
canst
not
beare
them
which
be
wicked
.
Here
he
commends
her
seueritie
against
wicked
men
,
that
is
,
such
as
liued
offensiuely
in
life
or
doctrine
,
maintained
any
manifest
heresie
or
errour
.
The
church
of
Ephesus
could
not
beare
such
,
but
esteemed
of
them
as
a
burthen
which
she
could
not
beare
,
but
sought
to
be
disburthened
of
.
Hence
we
see
,
Ier.
15.
If
thou
wilt
turne
and
separate
the
wicked
,
&
the
vile
,
then
thou
shalt
be
as
the
Lords
mouth
.
1.
Cor.
5.
where
the
incestuous
person
must
be
giuen
vnto
Satan
.
All
these
places
proue
,
that
wicked
men
which
be
offensiue
in
life
or
doctrine
,
must
be
separate
from
the
church
,
she
must
be
purged
of
them
.
It
is
necessary
the
church
should
be
purged
of
these
wicked
men
:
first
,
because
they
defile
the
worship
of
God
,
and
infect
it
by
their
wickednesse
,
whereas
they
which
worship
him
must
be
holy
as
he
is
holy
.
Secondly
,
least
the
church
be
defiled
&
infected
by
their
wicked
doctrine
and
life
,
for
they
be
as
sowre
leauen
which
wil
soone
infect
the
whole
masse
of
dough
.
By
this
we
see
a
manifest
and
common
fault
in
our
churches
,
Obiect
.
But
some
hold
,
that
wicked
men
must
not
be
cast
out
of
the
church
,
but
must
be
suffered
to
liue
in
the
church
,
and
proue
it
by
Marke
13.
30.
the
tares
must
be
alone
till
the
end
.
Answer
.
But
here
in
the
parable
of
the
tares
,
Christ
speaketh
not
of
the
church
to
be
purged
by
Magistrates
,
but
of
the
vniuersall
purging
in
the
last
day
,
and
that
not
by
men
,
but
by
the
Angels
.
2.
Obiect
.
Luke
14.
13.
Christ
bids
them
compell
all
in
the
high
wayes
:
now
if
all
must
be
compelled
,
then
none
must
be
exempted
and
cast
out
of
the
church
.
Answ.
Christ
speaketh
not
of
compelling
them
to
the
sacraments
,
but
onely
to
the
preaching
of
the
word
▪
they
must
come
and
heare
that
;
yet
this
proues
not
that
men
wicked
and
offensiue
may
not
be
suspended
,
barred
,
and
excommunicated
in
regard
of
the
sacraments
and
seales
of
saluation
,
which
must
be
giuen
to
them
onely
which
haue
faith
and
repentance
.
Quest.
Seeing
wicked
men
must
be
seuered
from
the
church
,
hence
a
question
ariseth
:
how
farre
forth
a
man
may
conuerse
with
them
,
and
keepe
company
with
them
which
are
offensiue
in
life
and
doctrine
?
Answ.
Euill
men
must
be
considered
,
first
,
as
they
be
members
of
a
commonwealth
,
towne
,
or
citie
:
secondly
,
as
they
be
members
of
a
particular
church
by
tolleration
.
Now
as
they
be
members
of
a
commonwealth
,
citie
or
towne
,
we
may
conuerse
with
them
in
outward
things
and
ciuill
affaires
,
as
buying
,
selling
,
&c.
we
may
make
outward
ciuill
peace
with
them
,
though
they
be
wicked
,
as
Paul
biddeth
vs
haue
peace
with
all
men
,
as
farre
as
it
may
stand
with
the
honor
of
God
and
good
of
the
Church
,
and
societie
wherin
we
liue
.
In
this
ciuill
societie
we
may
performe
outward
ciuill
dutie
of
loue
and
ciuill
courtesie
.
Tit.
3.
2.
2
As
a
wicked
man
is
a
member
of
a
particular
Church
,
we
may
liue
in
it
with
him
,
for
we
may
not
because
of
him
leaue
that
Church
,
but
still
liue
and
abide
in
it
.
So
Christ
though
the
Iewes
and
their
Doctors
were
wicked
men
,
in
life
and
doctrine
hypocrites
,
yet
he
liued
still
among
them
:
but
so
as
we
seeing
their
wicked
life
,
allow
not
of
it
,
but
be
grieued
with
it
,
as
the
Sodomites
grieued
the
righteous
heart
of
Lot
.
Nay
,
although
they
be
admitted
to
the
supper
of
the
Lord
by
the
fault
of
the
Minister
,
yet
we
must
and
may
continue
among
them
in
the
Church
.
So
did
Christ
,
he
liued
among
the
Iewes
,
communicated
among
them
in
eating
of
the
Passeouer
,
and
receiued
the
Sacraments
among
them
,
though
they
were
corrupt
in
life
and
doctrine
.
And
the
reason
is
,
because
if
thy
conscience
be
good
,
it
cannot
be
defiled
by
another
mans
ill
conscience
.
Yet
though
we
may
do
these
things
with
them
,
yet
two
things
are
vnlawfull
:
first
,
we
must
haue
no
priuate
or
familiar
companie
with
them
.
(
1.
Cor.
5.
the
tenth
and
eleuenth
verses
.
)
Secondly
,
no
speciall
familiaritie
.
We
must
not
barre
them
of
generall
duties
,
but
of
speciall
familiaritie
onely
.
For
by
that
meanes
a
man
doth
not
onely
countenance
their
persons
,
but
alloweth
of
their
sinnes
.
This
then
condemneth
them
which
are
of
that
nature
,
And
hast
examined
them
.
This
sharpe
dealing
of
the
Church
of
Ephesus
hath
2
parts
:
the
first
,
is
examination
:
the
second
,
condemnation
of
the
false
Apostles
.
The
first
part
is
the
discouerie
of
these
false
Apostles
.
The
second
,
the
opposing
of
her selfe
against
them
being
discouered
.
The
discouerie
of
the
false
Apostles
teacheth
two
points
:
first
,
that
God
hath
giuen
to
his
Church
,
and
to
the
Ministers
and
members
of
it
,
speciall
grace
and
wisedome
,
an
excellent
gift
of
discerning
.
1.
Cor.
2.
15.
1.
Cor.
11.
Spirituall
men
,
endued
with
the
Spirit
of
God
,
can
discerne
of
the
Lords
bodie
and
bloud
,
betweene
bread
and
wine
in
the
Sacrament
,
and
common
bread
and
wine
.
2.
Cor.
13.
Proue
your selues
:
shewing
,
that
the
Church
and
the
members
thereof
,
haue
power
,
and
the
gift
of
wisedome
to
try
whether
they
haue
faith
or
not
.
1.
Ioh.
5.
Trie
the
spirits
.
And
here
she
hath
power
to
discerne
of
false
Apostles
:
and
by
this
gift
the
Church
of
God
differeth
from
all
other
societies
of
men
:
no
societie
saue
the
Church
of
God
hath
this
gift
to
iudge
betweene
good
and
bad
,
truth
and
error
,
true
Apostles
and
false
Apostles
.
Secondly
,
we
gather
hence
,
that
the
Church
of
God
can
iudge
whether
a
Church
be
a
true
Church
or
not
.
Some
men
it
pleaseth
to
call
this
to
question
,
nay
,
to
deny
that
there
is
any
Church
in
England
,
but
call
it
the
synagogue
of
Satan
,
and
say
there
is
no
ministerie
in
it
,
no
word
,
no
Sacraments
.
Now
seeing
the
Church
of
God
can
iudge
of
vs
in
England
:
and
the
churches
in
Germanie
,
in
Scotland
,
&
other
Euangelicall
and
reformed
Churches
,
iudge
the
Church
of
England
a
true
Church
:
it
is
so
,
though
they
deny
it
.
For
we
must
rather
stand
to
the
iudgement
of
one
or
many
particular
true
churches
,
then
of
any
one
priuate
,
or
of
many
men
.
Yea
seeing
the
church
of
God
can
iudge
of
false
Apostles
,
it
hath
also
power
to
iudge
of
Scriptures
,
to
iudge
which
books
be
canonicall
,
which
are
not
.
And
that
which
the
church
of
Rome
saith
is
false
:
that
the
Church
indeed
can
iudge
,
but
as
it
hath
authoritie
from
their
Church
.
This
Church
of
Ephesus
had
this
power
long
before
Rome
was
in
such
name
,
nay
,
it
was
in
this
time
of
Iohn
of
farre
greater
name
then
Rome
,
and
more
famous
and
excellent
.
The
second
point
:
in
what
things
this
discouerie
of
false
Apostles
consisteth
:
in
what
this
iudiciall
action
standeth
,
which
God
hath
giuen
to
the
Church
.
It
standeth
in
two
things
:
first
,
examination
of
false
doctrine
and
false
teachers
.
Secondly
,
condemnation
of
them
after
examination
.
For
the
first
,
he
saith
,
And
hast
examined
:
for
the
second
,
and
found
them
lyers
.
To
come
to
this
examination
,
the
Church
of
Ephesus
had
a
gift
of
examination
,
Luk.
11.
Iam.
1.
5.
In
the
next
place
he
must
labour
throughly
to
know
and
well
to
conceiue
of
their
false
doctrines
:
he
must
seek
to
vnderstand
them
,
their
grounds
,
the
differences
betweene
them
and
the
truth
.
For
it
is
a
fowle
fault
to
propound
a
mans
error
,
and
not
in
that
meaning
he
propounded
it
or
gaue
it
.
They
must
further
proue
and
trie
whether
the
doctrine
be
of
God
or
men
.
To
do
this
,
he
must
come
to
the
word
of
God
,
which
must
be
iudge
in
the
matter
,
not
a
dumme
letter
,
as
the
Papists
hold
,
but
the
true
iudge
in
all
matters
,
and
most
sufficient
.
Esa.
8.
19.
20.
Ioh.
5.
Search
the
Scriptures
.
Only
the
Lord
must
be
iudge
in
his
owne
matters
,
he
must
giue
sentence
,
and
no
Angell
,
Saint
,
or
man
.
Now
this
he
doth
in
the
written
word
:
therefore
they
must
search
whether
such
doctrines
be
contained
in
the
Scriptures
,
or
can
by
necessarie
consequence
be
collected
out
of
them
.
They
must
after
all
this
looke
to
their
liues
:
for
it
is
not
possible
that
a
false
Apostle
should
lead
a
good
life
.
We
must
looke
on
his
faith
and
repentance
,
and
the
fruites
of
them
:
for
though
he
may
bleare
the
eyes
of
the
world
,
yet
if
his
life
be
well
sifted
,
it
will
appeare
by
his
faith
and
repentance
he
is
but
an
hypocrite
;
and
therefore
Mat.
7.
Christ
biddeth
vs
trie
them
by
their
fruites
.
A
bad
tree
cannot
bring
good
fruite
:
but
if
a
man
trie
and
tast
them
,
though
they
appeare
beautifull
to
the
eye
,
yet
we
shall
find
them
to
be
but
hypocriticall
.
and
this
is
a
iudgement
of
God
vpon
such
,
that
they
shal
be
descryed
by
this
one
marke
,
by
their
liues
and
conuersations
.
If
they
teach
false
doctrine
they
haue
liues
answerable
,
they
cannot
but
liue
accordingly
.
There
was
neuer
any
which
was
a
famous
hereticke
in
the
Church
,
but
his
life
was
stained
with
monstrous
sinnes
,
as
the
historie
of
the
Church
declareth
.
The
second
part
of
the
discouerie
is
,
condemnation
or
sentence
against
them
:
for
after
she
had
examined
them
,
&
finding
them
not
that
they
seemed
to
be
,
she
pronounced
them
to
be
false
Apostles
and
lyers
.
Note
;
she
calleth
them
lyers
,
vseth
sharp
speeches
and
yet
sinneth
not
seeing
Christ
commendeth
her
:
so
Ministers
to
shew
their
hatred
against
vice
,
may
vse
sharpe
speeches
;
not
to
raile
or
taunt
,
but
only
to
shew
our
hatred
and
misliking
of
sinne
.
So
Iohn
Baptist
calleth
them
a
generation
of
vipers
:
Christ
called
Herod
a
Foxe
,
Paul
the
Galatians
fooles
.
In
that
she
calleth
them
lyers
,
Againe
,
here
we
see
that
which
Paul
(
Act.
20.
)
foretold
by
the
spirit
of
Prophecie
to
be
fulfilled
,
that
among
the
Ephesians
should
arise
lyars
on
them
,
which
professed
the
Gospell
with
them
.
Againe
,
if
men
in
the
daies
of
the
Apostles
(
they
being
yet
aliue
)
durst
so
take
on
them
Apostolical
authoritie
,
to
cal
themselues
Apostles
and
were
none
:
no
maruell
if
the
Pope
of
Rome
durst
sixe
hundred
yeares
after
them
take
this
vpon
him
,
and
say
,
he
is
Peters
successor
,
to
take
on
him
Apostolicall
power
,
to
allow
of
those
bookes
for
canonical
which
are
not
,
and
to
make
them
▪
as
pure
Scripture
which
are
onely
Apocrypha
.
And
thou
hast
suffered
.
In
the
former
words
were
the
first
part
,
namely
,
of
her
seueritie
,
for
which
Christ
commended
the
church
of
Ephesus
:
now
followeth
the
second
part
,
which
is
,
after
their
discouery
to
oppose
her self
against
false
apostles
:
how
,
it
will
appeare
in
the
particulars
.
First
,
of
the
words
,
Thou
hast
suffered
,
or
as
well
,
thou
hast
borne
as
a
burthen
:
for
the
word
signifieth
to
be
pressed
down
vnder
a
great
burden
.
These
burdens
were
troubles
which
these
false
apostles
caused
after
they
were
discouered
:
first
,
open
iniuries
and
persecutions
:
secondly
,
the
spreading
of
damnable
and
hereticall
doctrines
.
The
Ecclesiasticall
histories
report
,
that
these
false
apostles
were
such
,
as
Cerinthus
,
Ebeon
,
Marcion
,
and
such
like
.
Now
in
these
words
we
note
,
To
fight
for
their
common
faith
;
and
the
more
religion
is
oppressed
,
the
more
we
should
labour
to
maintaine
it
.
Secondly
,
that
professors
might
be
proued
and
tried
,
whether
they
be
true
and
sound
or
not
,
1.
Cor.
11.
19.
There
must
be
heresies
,
&c.
Thirdly
,
that
God
may
exercise
his
indgements
on
the
wicked
and
hypocrites
,
for
they
be
giuen
vp
to
beleeue
lies
,
&
to
receiue
their
false
doctrine
,
2.
Thess.
2.
11.
Seeing
the
Lord
suffereth
his
best
churches
to
be
troubled
with
false
Apostles
,
Now
after
the
dealing
of
these
false
apostles
,
is
set
downe
the
dealing
of
the
church
of
Ephesus
against
them
,
in
all
things
opposing
her selfe
against
them
.
Thou
hast
suffered
,
and
hast
patience
.
That
is
,
thou
hast
borne
a
burden
by
manifold
troubles
and
persecutions
,
and
hast
patience
to
beare
them
.
Obiect
.
But
how
can
troubles
,
persecutions
,
and
patience
stand
together
?
for
troubles
are
against
mens
nature
,
and
makes
them
fret
,
and
be
impatient
against
God
&
man
.
Ans.
These
stand
together
,
not
by
nature
,
but
by
grace
.
Rom.
5.
4.
Tribulation
brings
patience
.
And
they
stand
thus
together
:
to
him
which
truly
beleeueth
in
Christ
,
God
giueth
the
spirit
of
meeknes
,
sheds
his
loue
in
his
heart
,
&
so
in
the
midst
of
trouble
giues
him
a
speciall
tast
of
his
mercie
.
And
thus
in
the
time
of
trouble
,
they
which
be
most
troubled
,
are
withal
most
patient
:
so
trouble
and
patience
may
be
together
.
And
hast
patience
.
Here
is
the
first
way
,
by
which
the
church
of
Ephesus
opposed
her self
against
false
apostles
and
their
dealings
,
which
were
double
:
first
,
iniuries
and
persecutions
:
secondly
,
false
doctrines
,
heretical
and
damnable
teaching
.
Now
by
patience
she
opposed
her selfe
to
both
these
.
So
the
onely
way
to
oppose
our selues
against
persecutors
,
such
as
iniury
or
wrong
vs
,
is
patience
:
whereby
we
stop
their
mouthes
,
and
if
it
be
possible
,
ouercome
and
winne
them
to
Christ
.
This
should
be
our
meanes
to
oppose
our selues
against
wicked
men
,
as
well
in
life
and
maners
,
as
in
iudgement
and
doctrine
;
not
to
returne
iniury
for
iniurie
,
and
wrong
for
wrong
,
but
to
haue
patience
;
not
that
we
should
beare
their
sinnes
,
but
their
wrongs
.
And
for
my
names
sake
hast
laboured
.
Here
is
the
second
meanes
how
she
opposed
her selfe
against
their
spreading
of
damnable
and
hereticall
doctrine
,
which
is
the
second
way
how
they
were
a
burden
to
her
.
Hast
laboured
:
that
is
,
taken
much
paines
for
my
name
,
that
is
,
my
glory
,
and
the
Gospell
of
Christ
:
for
maintaining
my
glory
and
true
Religon
,
thou
hast
taken
as
great
paines
,
as
they
did
to
broach
heresies
:
and
so
thou
hast
opposed
thy selfe
against
them
.
Here
then
is
our
second
way
to
oppose
our selues
against
damnable
heresies
of
wicked
men
:
He
kept
nothing
backe
,
but
deliuered
the
whole
counsell
of
God
.
Thirdly
,
he
must
be
able
to
discouer
,
and
labour
to
discerne
false
teachers
to
the
people
,
not
onely
to
know
them
,
but
make
the
church
to
know
them
.
Tit.
1.
he
must
conuince
false
teachers
,
and
then
discerne
and
discouer
them
,
which
he
shall
do
by
two
things
:
first
,
by
conuincing
and
discrying
their
erronious
doctrine
:
secondly
,
by
reprouing
their
wicked
life
.
So
Christ
noteth
the
erronious
doctrine
of
the
Scribes
and
Pharises
,
in
their
misinterpreting
the
law
:
secondly
,
their
hypocriticall
life
.
So
Paul
in
all
his
Epistles
noteth
wicked
mens
errours
,
and
then
their
bad
life
.
Fourthly
,
he
must
labour
that
the
doctrine
deliuered
out
of
the
Gospell
,
may
edifie
and
take
fruite
in
mens
hearts
,
which
is
the
end
of
all
preaching
and
teaching
.
1.
Cor.
14.
Fifthly
,
he
must
labour
to
be
a
patterne
and
president
in
his
owne
person
,
of
that
doctrine
which
he
teacheth
,
that
so
they
may
haue
his
example
to
follow
,
which
is
an
excellent
meanes
to
make
them
obey
the
word
:
and
the
neglect
of
it
is
the
cause
why
many
contemne
the
word
.
Sixthly
,
he
must
make
petition
to
God
,
that
his
particular
church
may
hold
,
receiue
,
&
obey
that
doctrine
he
deliuereth
.
So
Paul
in
all
his
Epistles
praies
for
them
,
that
they
may
receiue
his
doctrine
.
Now
as
the
minister
,
Seeing
the
maintaining
of
the
name
and
religion
of
Christ
is
so
excellent
a
thing
,
In
the
end
of
the
verse
he
setteth
downe
the
maner
how
she
defended
it
:
namely
,
that
she
did
not
faint
,
but
was
constant
,
perseuered
to
the
end
.
So
we
haue
had
the
Gospell
long
time
preached
,
we
haue
defended
it
with
hazard
of
life
&
goods
;
we
must
not
now
leaue
off
,
but
still
continue
:
and
this
exhortation
is
necessary
,
seeing
the
Lord
,
after
so
long
peace
,
purposeth
to
try
vs
by
persecution
,
or
false
teachers
.
Then
let
vs
purpose
to
be
constant
to
the
end
,
and
not
as
some
,
who
can
change
as
religion
changeth
,
be
of
any
religion
.
To
maintaine
religion
is
commended
,
but
the
principall
thing
for
which
the
church
of
Ephesus
is
commended
,
is
perseuerance
.
Neuerthelesse
,
&c.
In
the
fourth
verse
Christ
setteth
downe
a
direct
and
seuere
reproofe
of
this
Church
.
I
haue
something
against
thee
.
Here
Christ
dealeth
as
a
iudge
,
calling
the
Church
to
an
accompt
,
laying
actions
to
her
charge
:
which
action
is
this
,
Thou
hast
lost
thy
first
loue
:
that
is
,
the
Church
and
people
of
Ephesus
,
the
Angel
and
the
people
,
haue
lost
that
loue
to
God
,
religion
and
man
,
which
they
had
when
they
were
first
called
:
not
that
they
left
it
wholly
,
but
because
both
people
and
Minister
suffered
their
first
loue
to
decay
,
that
now
it
was
not
so
feruent
and
plentifull
as
before
.
thou
hast
lost
thy
first
loue
.
If
God
had
something
against
this
Church
:
Hast
fallen
from
thy
first
loue
.
Hence
the
Papists
as
also
other
Churches
gather
,
that
a
man
may
fall
away
wholly
and
finally
:
then
this
question
must
be
considered
whether
a
man
may
wholy
fall
from
grace
.
That
we
may
answer
to
this
,
we
must
know
,
grace
is
taken
two
wayes
:
first
,
for
that
fauour
of
God
,
whereby
it
pleaseth
his
maiestie
to
make
vs
his
children
which
truly
beleeue
in
Christ
:
and
this
is
the
fountaine
of
all
grace
,
loue
,
and
fauor
.
Now
if
grace
be
taken
for
this
fauor
of
God
in
Christ
,
them
though
the
outward
signs
and
sensible
feeling
of
Gods
fauor
in
Christ
may
be
lost
;
yet
grace
,
that
is
,
Gods
fauour
in
Christ
,
cannot
be
lost
.
A
father
by
some
offence
of
his
child
may
not
shew
signes
of
fauour
to
his
sonne
for
a
time
,
but
rather
his
anger
by
words
or
stripes
:
yet
for
all
this
he
carieth
a
fatherly
mind
to
him
,
not
purposing
to
disinherit
him
.
So
when
a
true
child
of
God
sinneth
,
he
then
feeleth
not
the
fauour
of
God
,
for
he
turneth
his
countenance
from
him
for
a
time
,
yet
not
so
that
his
fauor
is
wholy
lost
,
but
he
still
keepeth
it
towards
vs
,
not
purposing
to
disinherit
vs
in
Christ
:
but
is
still
our
father
,
and
we
his
children
.
Secondly
,
grace
signifieth
not
onely
Gods
fauour
,
but
the
gifts
of
grace
,
as
faith
,
hope
,
repentance
,
&c.
which
are
bestowed
on
them
which
beleeue
.
Now
these
graces
be
of
two
sorts
,
some
necessarie
to
saluation
,
without
which
we
cannot
be
saued
:
for
without
faith
no
man
can
be
iustified
,
sanctified
,
or
glorified
.
Now
from
true
faith
proceedeth
true
hope
and
loue
,
which
three
graces
be
especially
necessarie
to
saluation
,
and
especiall
graces
of
Gods
spirit
.
Secondly
,
there
are
other
graces
which
be
profitable
and
needfull
,
yet
not
necessarie
to
saluation
:
as
feeling
of
Gods
fauor
,
ioy
and
alacritie
in
inuocation
of
Gods
name
,
feare
,
ioy
,
&c.
and
these
are
not
so
necessarie
,
but
that
a
man
which
hath
them
not
may
be
saued
.
Now
then
the
three
first
,
faith
,
hope
,
loue
cannot
be
lost
finally
or
wholly
,
being
necessarie
to
saluation
;
but
the
other
may
:
faith
indeed
may
be
weakened
and
wounded
,
but
neuer
lost
wholly
,
but
in
part
and
for
a
time
;
and
so
it
is
said
here
of
the
Church
of
Ephesus
.
First
,
that
grace
cannot
be
lost
wholly
and
finally
,
these
reasons
proue
,
Math.
16.
16.
Christ
promised
Peter
,
and
in
him
the
whole
Church
,
that
the
gates
of
hell
should
neuer
preuaile
against
him
:
for
when
he
saith
,
they
shall
not
preuaile
,
the
meaning
is
,
they
shall
shew
very
much
strength
,
but
shall
not
ouercome
or
preuaile
against
the
Church
.
Though
she
may
be
foyled
,
yet
neuer
ouercome
.
The
second
reason
is
,
if
it
were
possible
he
should
deceiue
the
elect
of
God
.
Mat.
24.
24.
Christ
taketh
it
for
graunted
,
that
they
which
beleeue
,
which
are
truly
iustified
and
sanctified
,
cannot
fall
finally
,
&
so
loose
their
faith
.
Thirdly
,
Ioh.
10.
28.
Christ
saith
,
his
sheepe
shall
neuer
perish
.
But
they
answer
:
that
so
long
as
they
remaine
the
sheepe
of
Christ
,
they
shall
not
perish
:
but
Christ
cutteth
off
that
obiection
,
saying
,
no
man
taketh
them
out
of
his
hand
,
they
shall
not
be
able
by
their
naturall
corruption
to
fall
,
nor
any
man
can
take
them
out
of
my
hands
.
The
fourth
reason
,
is
Ioh.
3.
36.
He
that
beleeueth
hath
eternall
life
:
they
say
,
hopeth
:
but
he
which
hath
it
in
hope
truly
,
he
cannot
loose
it
,
seeing
hope
cannot
make
a
man
ashamed
,
Rom.
5.
6.
and
hope
is
grounded
on
faith
,
Heb.
11.
1.
Rom.
8.
30.
whom
God
predestinateth
,
he
calleth
,
iustifieth
,
sanctifieth
,
and
glorifieth
.
Now
if
he
which
beleeueth
shall
be
iustified
and
glorified
,
then
he
cannot
fall
away
:
for
he
which
falleth
finally
,
shall
neuer
be
glorified
.
Fifthly
,
in
the
end
of
the
chapter
,
he
saith
,
nothing
can
seuer
him
and
the
church
of
the
Romanes
from
the
loue
of
Christ
,
ergo
not
fall
finally
:
for
then
they
may
be
seuered
.
Sixthly
,
Rom.
11.
29.
Gods
gifts
of
saluation
are
without
repentance
,
that
is
,
the
peculiar
gifts
of
his
spirit
necessary
to
saluation
,
are
without
repentance
.
They
say
,
God
for
his
part
repents
not
,
but
man
reiects
that
grace
whereof
God
repented
not
:
but
this
makes
Gods
will
subiect
to
the
will
of
his
creature
,
and
makes
man
to
rule
God
,
to
obey
mans
wil
:
seeing
they
make
mans
will
to
rule
Gods
will
;
man
wils
a
thing
,
God
wils
it
not
,
yet
mans
will
must
stand
,
which
is
absurd
.
A
seuenth
reason
,
1.
Ioh.
3.
9.
he
which
is
borne
of
God
sinneth
not
,
or
cannot
sin
,
because
the
seed
of
Gods
word
is
in
him
.
Now
in
the
first
chapter
he
saith
,
that
he
which
saith
he
hath
no
sinne
,
lieth
.
Iohn
then
meaneth
here
,
that
he
which
truly
beleeueth
,
sinneth
not
,
that
is
,
sin
ruleth
not
in
him
with
whole
consent
,
but
in
part
.
And
man
being
partly
flesh
&
partly
spirit
,
as
he
is
regenerate
,
sin
proceeds
not
from
him
but
as
he
is
flesh
.
They
answer
:
so
long
as
he
abideth
borne
of
God
:
but
when
he
ceaseth
to
be
borne
of
God
,
he
sinneth
then
with
ful
consent
:
but
he
cuts
of
that
cauil
and
saith
,
Neither
can
sinne
,
seeing
the
seed
of
the
word
working
by
the
spirit
of
God
,
makeh
him
continue
that
he
cannot
so
sinne
.
Eighthly
,
If
a
man
may
fall
wholly
and
finally
,
then
he
must
be
cleane
cut
off
from
Christ
:
for
he
must
first
be
cleane
cut
from
Christ
,
haue
no
coniunction
with
him
,
before
he
can
loose
grace
wholy
.
Now
if
a
man
should
be
so
often
cut
from
Christ
,
as
he
looseth
grace
,
then
he
should
be
often
cut
off
,
and
often
reunited
to
Christ
:
and
if
he
should
be
so
often
reunited
to
Christ
,
them
he
should
be
so
often
baptised
,
for
baptisme
is
the
sacrament
of
incision
and
ingraffing
into
Christ
:
but
that
is
absurd
,
that
baptisme
should
be
any
more
then
once
administred
:
ergo
a
man
is
but
once
ingrafted
,
but
once
vnited
to
Christ
;
and
so
cannot
be
reunited
,
and
neuer
fall
.
The
last
reason
,
We
pray
,
Leade
vs
not
into
temptation
:
that
is
,
suffer
not
Satan
and
sinne
wholy
to
preuaile
,
and
to
conquer
vs
.
Now
in
euery
petition
there
are
two
things
,
first
a
commaundement
to
pray
:
secondly
,
a
promise
that
we
shall
be
heard
:
therfore
seeing
there
is
a
promise
in
the
word
that
no
true
child
of
God
shall
be
wholly
conquered
of
sinne
or
Satan
,
no
true
child
of
God
can
finally
fall
away
.
Against
these
reasons
are
brought
diuers
arguments
,
and
they
are
of
three
sorts
:
first
,
testimonies
of
scripture
:
secondly
,
examples
:
thirdly
,
equity
.
For
scriptures
they
alleage
these
places
.
First
(
Exod.
32.
33.
)
Moses
prayeth
to
God
that
he
may
be
blotted
out
of
the
book
of
life
:
therfore
he
which
is
the
true
child
of
God
may
perish
finally
.
Answ.
His
petition
must
be
vnderstood
with
condition
;
if
it
be
possible
:
and
so
Christ
;
let
this
cup
passe
if
it
be
possible
:
else
Moses
should
pray
for
that
he
knew
was
not
possible
,
and
so
against
his
owne
knowledge
:
for
he
knew
it
could
not
be
that
one
priuate
man
should
die
for
the
people
,
or
suffer
eternal
punishment
for
them
.
Againe
,
Moses
in
that
petition
doth
principally
shew
his
zeale
and
earnest
loue
he
bare
to
Gods
glory
and
the
good
of
the
people
,
in
that
he
neglected
his
owne
life
,
and
desired
that
rather
then
God
should
want
his
glory
,
and
they
perish
,
he
should
rather
die
(
if
it
were
possible
)
eternally
.
So
Paul
desired
to
be
accursed
that
the
Iewes
might
be
saued
.
Now
as
of
faith
,
so
of
beleeuers
there
be
three
kinds
:
one
,
which
knoweth
the
word
,
and
giueth
assent
to
it
,
yet
hath
no
great
loue
or
liking
of
it
:
the
second
,
he
loueth
it
,
reioyceth
in
it
,
but
apprehendeth
not
the
promise
:
but
the
third
,
he
beleeueth
,
loueth
,
and
apprehendeth
the
promise
.
Now
the
two
first
may
fall
away
,
but
the
last
cannot
fall
away
:
and
Luke
is
to
be
vnderstood
of
the
two
first
,
not
of
the
last
.
But
they
obiect
and
say
,
there
is
but
one
God
,
and
one
faith
,
therefore
all
faith
is
one
.
Phil.
4.
Answ.
That
is
,
there
is
but
one
faith
,
one
doctrine
of
saluation
,
and
one
religion
:
so
faith
is
vsed
in
the
word
,
and
so
it
must
be
here
vnderstood
.
Secondly
,
they
proue
it
by
examples
,
as
first
of
Adam
:
secondly
,
of
Dauid
.
Adam
he
had
grace
sufficient
,
yet
he
in
his
innocencie
fell
from
God
,
therefore
much
more
we
which
haue
not
so
much
grace
as
he
had
.
Ans.
Though
he
had
greater
measure
of
grace
,
yet
we
haue
more
certaine
and
sure
priuiledges
of
grace
then
he
had
:
first
,
he
had
his
grace
by
creation
,
we
by
redemption
,
which
is
greater
then
creation
:
secondly
,
he
had
the
first
grace
not
the
second
:
but
we
haue
the
first
grace
and
the
second
too
by
promise
,
which
preserueth
vs
in
the
first
grace
,
Phil.
1.
6.
2.
Thes.
1.
The
Lord
is
faithfull
to
establish
vs
,
&
to
keepe
vs
from
euill
.
God
giueth
the
first
grace
to
beleeue
and
repent
,
and
the
second
to
make
vs
to
continue
in
the
same
.
They
obiect
,
Dauid
fell
from
grace
by
two
great
sins
:
one
of
adulterie
,
the
other
of
pride
.
Answ.
He
fell
grieuously
,
and
the
graces
of
God
were
sore
decayed
,
weakned
and
wounded
in
him
,
not
cleane
extinguished
:
for
then
he
should
haue
contenned
God
,
his
word
and
religion
,
&
despaired
of
mercie
,
which
he
did
not
.
This
sheweth
,
he
had
the
remnants
of
grace
in
his
heart
still
,
though
weakened
and
wounded
.
Ob.
1.
But
he
prayeth
God
to
create
in
him
a
new
heart
.
Psal.
51.
therefore
he
had
cleane
lost
grace
.
Answ.
Dauid
speaketh
there
as
he
felt
himselfe
,
not
as
he
was
in
respect
of
God
,
for
he
felt
in
his
conscience
much
trouble
,
and
Gods
wrath
against
him
.
2.
Ob.
But
he
repented
not
of
a
whole
yeare
.
Now
,
no
repentance
,
no
pardon
;
and
no
pardon
,
no
grace
.
Answ.
The
gift
of
repentance
was
in
him
when
he
fell
,
and
after
,
but
the
practise
of
it
shewed
it selfe
not
till
that
time
that
the
Prophet
came
to
him
,
he
wanted
not
repentance
simply
,
but
new
repentance
in
practise
for
that
fact
.
Their
third
argument
is
from
equitie
of
nature
&
common
reason
:
a
child
of
God
may
become
the
member
of
an
harlot
,
now
one
cannot
be
the
member
of
God
and
of
the
diuell
,
therefore
a
man
may
fall
finally
.
Ans.
There
be
three
sorts
of
members
,
a
dead
,
a
decayed
,
and
a
liuely
member
:
the
first
is
as
a
leg
of
wood
or
brasse
:
the
second
,
as
an
arme
or
leg
taken
with
a
palsey
:
the
third
,
a
mouing
and
liuely
member
,
as
an
hand
sound
and
ready
to
moue
.
So
in
Christ
there
is
a
dead
member
,
which
is
only
in
shew
,
not
in
deed
:
secondly
a
member
decaied
,
dying
but
not
dead
,
as
a
man
by
sin
taken
with
a
spiritual
palsey
which
can
not
feele
grace
flowing
from
Christ
:
thirdly
,
a
liuely
member
which
feeleth
and
liueth
in
Christ
.
Now
a
liuely
member
of
Christ
,
can
not
be
the
member
of
an
harlot
:
but
a
decaied
member
,
which
is
in
the
midst
betweene
dead
and
aliue
,
that
is
the
member
of
Christ
and
the
member
of
an
harlot
;
but
being
not
dead
but
dying
,
shall
be
quickned
againe
:
so
a
man
is
made
the
member
of
Christ
spiritually
,
but
the
member
of
an
harlot
by
carnall
maner
.
They
say
further
,
if
that
men
be
so
certaine
of
their
saluation
that
they
cannot
fall
away
,
then
this
shewes
there
is
no
need
of
the
word
,
no
need
of
preaching
and
exhortation
.
Ans.
Though
a
man
be
certaine
he
cannot
fall
away
,
yet
preaching
and
exhorting
haue
their
vse
,
not
onely
to
worke
grace
,
but
also
to
make
men
constant
in
grace
,
and
to
perseuere
to
the
end
:
and
though
a
man
be
certaine
of
his
saluation
,
yet
he
must
vse
the
meanes
.
Paul
(
Act.
28.
)
he
knew
that
not
one
in
the
ship
should
perish
yet
there
must
not
one
go
out
of
the
ship
.
Esay
(
38
)
tels
Hezechiah
he
should
recouer
,
but
he
must
vse
the
meanes
,
and
so
he
did
.
But
say
they
,
this
doctrine
maintaineth
grosse
securitie
,
to
teach
that
men
are
sure
they
cannot
fall
.
Ans.
There
is
a
double
securitie
,
one
of
the
flesh
,
when
a
man
giues
himselfe
to
the
pleasures
and
profits
of
this
world
,
hauing
no
care
or
conscience
of
his
owne
saluation
:
secondly
,
there
is
a
securitie
of
faith
,
when
one
relieth
wholy
on
Christ
in
the
matter
of
saluation
.
Now
seeing
that
doctrine
maintaines
securitie
,
not
of
the
flesh
,
but
a
spirituall
securitie
of
faith
and
peace
of
conscience
,
it
is
not
to
be
disliked
,
for
it
is
a
mans
chiefe
felicitie
,
when
a
man
in
life
and
death
relieth
wholy
on
Christ
.
Thus
the
answer
to
the
question
,
is
,
that
a
true
beleeuer
cannot
loose
faith
,
nor
fall
away
from
grace
wholly
or
finally
,
but
in
part
,
and
for
a
time
.
Seeing
this
decaying
of
loue
was
in
this
famous
Church
founded
and
preserued
by
the
Apostles
,
2
Remember
therefore
whence
thou
art
fallen
.
In
these
words
Christ
as
a
faithfull
Pastor
of
our
soules
,
prescribeth
a
most
soueraigne
remedie
against
the
former
vice
,
namely
,
decay
in
loue
.
Now
out
of
this
,
that
Christ
rebuketh
not
the
Church
of
Ephesus
,
but
withall
giueth
a
soueraigne
salue
for
that
sore
,
we
learne
that
the
doctrine
of
the
law
whereby
sinne
is
reproued
,
is
to
be
taught
;
but
withall
the
Gospell
must
be
preached
,
seeing
in
it
alone
the
remedie
is
to
be
had
.
Then
must
we
imitate
Christ
:
that
is
,
preach
the
law
in
precepts
and
threatnings
:
and
then
the
Gospell
,
seeing
the
law
sheweth
only
the
wound
,
the
Gospell
the
remedie
.
The
general
vse
of
this
remedie
standeth
in
answering
to
two
questions
:
remember
from
whence
he
is
fallen
,
and
do
his
first
works
.
The
second
question
is
:
A
man
hath
liued
in
ignorance
,
after
his
owne
lust
,
neuer
called
effectually
,
but
now
he
is
touched
in
conscience
for
his
wicked
life
,
how
shall
such
an
one
be
reconciled
to
God
,
and
escape
his
iudgements
?
Ans.
He
must
(
saith
Christ
)
remember
from
whence
he
is
fallen
by
his
first
father
Adam
,
and
by
his
owne
sinnes
:
secondly
,
he
must
repent
of
his
sinnes
past
:
and
lastly
,
he
must
do
his
first
workes
,
to
which
he
was
bound
by
the
law
of
nature
,
and
by
the
morall
law
of
God
.
Now
in
particular
of
the
remedie
.
It
containeth
three
parts
:
the
first
,
Remember
whence
thou
art
fallen
:
the
second
,
And
repent
,
and
do
thy
first
workes
:
and
in
the
end
is
a
reason
to
moue
them
to
do
these
duties
:
or
else
I
will
remoue
thy
candlesticke
.
The
first
part
,
remember
:
that
is
,
remember
,
examine
thy selfe
thorowly
,
that
thou
maist
see
thy
decay
in
thy
loue
:
and
after
that
thinke
on
it
often
,
and
ponder
it
in
thy
heart
.
So
that
these
words
inioyne
them
two
duties
:
the
first
,
to
examine
themselues
:
the
second
,
to
consider
of
their
estate
.
1
Examine
:
that
is
,
enter
into
a
diligent
search
of
thine
owne
heart
,
search
thine
owne
particular
wants
,
especially
this
one
want
,
thy
decay
in
loue
.
Secondly
,
she
must
after
examination
,
often
thinke
of
her
owne
wants
,
and
often
lay
them
to
her
owne
heart
.
Hence
we
see
it
is
a
dangerous
thing
for
any
Christian
,
What
haue
I
done
,
none
examined
or
considered
his
owne
estate
and
wants
.
In
the
dayes
of
Noah
they
knew
nothing
till
the
floud
came
on
them
,
they
neuer
looked
to
their
owne
estate
,
or
regarded
and
considered
Gods
iudgements
,
or
their
owne
sinnes
and
wants
.
And
in
our
time
this
sinne
is
too
common
,
not
one
of
a
thousand
examineth
his
life
,
considereth
his
owne
wants
and
sinnes
:
nay
,
now
if
a
man
turne
his
eye
to
see
his
owne
sinnes
,
why
then
this
is
a
meanes
to
worke
melancholy
in
a
man
:
and
so
most
men
flie
this
,
which
is
so
necessarie
a
discipline
.
We
see
it
is
a
speciall
dutie
of
them
which
liue
in
the
church
,
search
themselues
,
or
fanne
and
winnow
themselues
,
as
a
man
would
search
for
a
litle
thing
in
an
heape
of
chaffe
.
Then
we
must
search
our selues
diligently
and
narrowly
,
yea
the
least
thing
in
vs
,
as
Zacharie
biddeth
his
auditors
.
And
after
that
we
find
wants
in
our
hearts
,
we
must
consider
of
them
seriously
:
for
no
man
can
repent
truly
till
he
know
his
owne
estate
throughly
:
then
we
must
often
consider
it
,
and
be
well
acquainted
with
it
.
Psalm.
119.
vers.
59.
I
considered
my
waies
:
that
is
,
I
entred
into
my selfe
,
and
finding
mine
owne
wants
,
then
I
turned
me
to
thee
.
And
here
we
see
the
very
cause
why
so
few
repent
truly
,
because
they
remember
not
whence
they
be
fallen
,
and
know
not
their
owne
estate
.
The
second
part
is
,
Repent
:
first
,
when
thou
art
well
acquainted
with
thine
owne
estate
,
&
knowest
thy
wants
and
sinnes
;
then
in
the
second
place
repent
.
In
handling
of
this
dutie
,
note
fiue
points
:
the
first
,
what
repentance
is
:
the
second
,
how
it
must
be
practised
:
the
third
,
who
commaundeth
it
:
the
fourth
,
who
must
practise
it
:
the
fifth
,
for
what
end
.
Repentance
is
first
properly
for
the
place
of
it
,
in
the
mind
of
man
:
for
it
is
,
after
some
folly
,
ouerslip
,
or
error
,
to
be
better
aduised
,
which
is
proper
to
the
mind
,
and
therfore
repentance
is
properly
of
the
mind
.
Againe
,
it
is
a
change
in
the
mind
,
as
of
an
euill
mind
to
become
good
,
a
turning
from
sinne
to
grace
,
from
all
sinne
to
God
.
Act.
26.
20.
Now
this
turning
from
sinne
to
God
standeth
in
a
purpose
and
resolution
,
whereby
a
man
by
Gods
grace
purposeth
to
turne
from
all
sinne
,
to
serue
the
Lord
and
cleaue
to
him
,
in
obeying
his
commaundements
.
First
then
there
must
be
a
purpose
in
the
mind
,
from
which
proceedeth
a
turning
of
the
whole
man
,
in
will
,
affections
and
action
:
which
is
the
principall
thing
in
repentance
,
namely
the
turning
of
the
whole
man
from
euill
actions
and
affections
,
to
renued
affections
and
renued
actions
.
By
this
we
see
,
that
the
common
description
of
repentance
is
not
good
,
in
that
they
say
it
standeth
in
contrition
,
which
is
,
sorrow
and
remorce
for
sinne
,
which
is
no
part
of
repentance
,
but
may
be
a
cause
of
repentance
:
godly
sorrow
indeed
causeth
repentance
,
but
is
nothing
of
the
nature
of
it
.
2.
Cor.
7.
9.
10.
Or
else
.
That
is
,
if
you
will
not
practise
that
remedie
:
to
wit
,
renew
your
former
loue
and
repentance
:
I
will
come
against
thee
:
or
as
the
words
be
in
the
originall
:
I
will
come
to
thee
shortly
.
The
Lord
cometh
to
a
people
two
waies
,
in
mercie
,
or
iudgement
:
in
mercie
he
cometh
,
when
he
testifieth
his
presence
to
them
by
shewing
mercie
:
as
when
Christ
in
spirit
came
to
the
old
world
,
and
preached
to
them
(
as
Peter
saith
)
an
hundred
and
twentie
yeares
.
Out
of
this
first
generall
threatning
,
Thus
then
seeing
the
Lord
hath
bene
long
coming
to
vs
,
he
would
haue
vs
to
repent
:
if
we
will
not
,
no
doubt
he
will
come
and
that
shortly
,
and
remoue
his
Gospell
,
he
will
come
in
iudgements
and
punishments
to
destroy
vs
.
The
second
threatning
is
more
particular
:
I
will
remoue
thy
candlesticke
.
Here
he
sheweth
in
what
particular
iudgement
he
wil
come
to
them
:
namely
,
to
remoue
her
candlesticke
.
In
the
former
Chapter
he
compareth
the
Church
to
a
candlesticke
:
then
when
he
saith
he
will
remoue
the
candlesticke
,
he
meaneth
his
word
and
Gospell
:
take
the
ministerie
of
the
word
from
her
,
and
so
make
her
become
of
a
Church
,
no
Church
:
and
hauing
remoued
the
Gospell
,
will
in
stead
of
it
,
send
ignorance
and
blindnesse
.
If
thou
repent
not
:
that
is
,
if
thou
continue
stil
in
thy
sin
.
In
this
second
threatning
note
three
things
:
first
,
concerning
the
minister
:
secondly
,
the
Church
and
people
:
thirdly
,
euery
priuat
man
.
First
,
concerning
the
minister
,
if
he
decay
in
loue
to
God
,
his
word
and
religion
,
if
he
continue
and
lie
in
his
sinnes
,
or
any
one
sinne
,
that
is
a
meanes
to
depriue
him
of
his
office
and
calling
,
and
of
his
gifts
(
for
this
is
especially
directed
to
the
Angell
)
Ier.
15.
end
.
The
Prophet
failing
in
his
dutie
,
partly
by
feare
,
partly
by
want
of
patience
:
then
the
Lord
he
becomes
a
Prophet
to
Ieremy
,
tels
him
,
that
vnlesse
he
returne
to
the
Lord
and
repent
,
the
Lord
would
make
him
no
Prophet
:
so
that
in
him
he
speakes
to
all
Ministers
,
that
if
they
would
haue
their
callings
and
gifts
to
remaine
,
they
must
not
liue
in
any
one
sin
,
decay
in
loue
to
God
or
religion
,
for
then
their
callings
and
gifts
shall
be
taken
from
them
.
As
repentance
is
necessary
for
all
men
,
so
especially
for
Ministers
,
they
must
especially
renew
it
,
seeing
that
is
the
onely
meanes
to
continue
their
callings
and
gifts
.
The
second
thing
is
,
concerning
a
church
or
people
:
if
any
church
or
people
decay
in
loue
to
God
or
his
word
:
or
lie
in
any
one
sin
,
they
then
procure
the
Lord
to
remoue
his
candlesticke
,
to
take
from
them
his
word
,
the
Gospel
and
true
religion
.
Ose.
9.
7.
The
Prophet
is
a
foole
,
the
man
of
spirits
is
mad
:
a
heauy
iudgement
,
whereof
comes
this
?
He
saith
,
for
the
sins
of
the
people
the
Prophet
,
is
ignorant
,
and
becometh
mad
.
If
this
be
so
,
then
we
haue
all
cause
to
feare
,
that
our
sinnes
haue
deserued
the
Gospell
should
be
taken
from
vs
:
for
in
most
men
there
is
great
decay
in
loue
,
seeing
religion
is
hated
and
contemned
of
most
men
.
Therfore
we
must
needs
feare
,
and
the
Lord
for
this
must
needs
remoue
his
word
,
take
his
Gospell
away
,
if
we
meet
him
not
with
repentance
,
for
he
in
iustice
giues
men
to
beleeue
lies
,
when
as
they
will
not
receiue
his
truth
and
Gospell
,
being
so
long
among
them
.
Our
dutie
then
is
to
seeke
to
preuent
this
iudgement
,
by
hearty
and
true
repentance
.
The
third
point
,
concernes
euery
priuate
man
:
euery
priuat
Christian
,
now
a
daies
decayeth
in
loue
to
God
and
man
,
lieth
in
some
one
sinne
or
other
,
&c.
Now
these
are
the
meanes
to
depriue
him
of
the
light
of
the
Gospell
,
and
his
particular
gifts
.
For
as
a
mans
loue
decayeth
,
his
knowledge
decayeth
,
and
so
the
Gospell
and
the
loue
to
it
wax
cold
.
In
a
clock
if
the
watch
stand
,
all
the
wheeles
stand
,
if
it
go
softly
or
swiftly
,
the
rest
of
the
wheeles
go
accordingly
:
so
if
our
loue
be
increased
,
our
knowledge
is
so
,
if
our
loue
decay
our
knowledge
,
our
vnderstanding
in
religion
decayeth
.
And
this
is
the
cause
of
so
litle
knowledge
especially
in
auncient
folke
,
because
they
loose
their
loue
.
Heb.
4.
12.
First
,
we
are
deceiued
by
sin
:
secondly
,
our
heart
is
hardened
:
thirdly
,
we
call
into
question
religion
,
4.
we
set
our selues
against
religion
,
and
so
fal
from
it
,
so
that
,
decay
in
grace
is
the
first
cause
of
apostacy
.
Then
if
we
would
increase
in
knowledge
and
religion
,
we
must
seeke
to
be
cleansed
from
sinne
,
not
liue
and
die
in
any
one
sinne
,
neither
decay
in
loue
,
knowledge
,
or
affection
to
religion
.
Some
gather
hence
that
a
man
may
fall
finally
and
wholly
:
for
if
a
whole
church
may
,
much
more
one
man
:
but
the
reason
is
not
good
,
for
there
is
great
difference
between
one
man
and
a
whole
church
,
for
a
church
stands
of
a
mixt
company
good
and
bad
,
sheepe
and
goates
,
corne
and
chaffe
,
wheat
and
tares
.
Now
in
the
Church
the
wicked
may
fall
and
become
false
professors
,
as
inded
these
were
,
and
yet
the
true
beleeuers
remaine
stil.
Now
hence
it
followeth
not
,
that
a
priuate
man
truly
conuerted
may
fall
.
Now
followeth
the
condition
of
both
the
threatnings
,
Except
you
amend
:
that
is
,
I
come
in
iudgement
to
you
;
and
take
away
the
Gospell
vnlesse
you
repent
.
Now
we
must
marke
that
all
threatnings
in
the
old
testament
are
with
condition
.
So
in
Ionah
,
Yet
fortie
dayes
and
Niniue
shall
perish
,
that
is
,
vnlesse
they
repent
:
and
so
are
the
threatnings
in
the
new
Testament
with
the
same
condition
.
The
wil
of
God
,
or
his
good
pleasure
,
is
one
alone
,
&
no
more
,
what
distinction
soeuer
men
vse
.
Now
his
will
is
partly
secret
,
&
partly
reuealed
:
his
secret
will
is
of
those
things
which
he
hath
not
reuealed
in
his
word
,
or
by
any
work
and
experience
to
man
:
reuealed
,
is
of
those
things
he
hath
reuealed
in
his
word
,
or
else
taught
men
by
experience
or
euent
.
Now
the
reuealed
will
is
with
condition
alway
:
but
the
secret
will
is
not
,
but
by
it
he
willeth
all
things
,
good
things
absolutely
,
and
permitteth
euill
.
And
to
make
this
will
subiect
to
condition
,
were
to
bind
God
to
his
creature
,
but
his
reuealed
will
is
with
condition
,
as
here
in
this
place
.
Obiect
.
Why
doth
God
giue
his
reuealed
will
with
condition
?
Answ.
Because
he
reuealeth
in
mercie
so
much
to
man
as
is
necessary
to
saluation
,
and
no
more
:
and
therefore
he
reuealeth
it
in
that
maner
as
may
be
most
fit
for
his
saluation
.
Now
when
he
propounds
his
will
with
condition
,
that
is
best
,
for
it
keepes
men
more
in
awe
,
and
seemes
better
for
their
saluation
then
if
it
were
with
without
condition
.
Now
marke
,
Christ
he
repeates
this
condition
in
the
beginning
and
end
of
this
verse
,
that
he
will
come
to
them
,
and
he
wil
punish
them
vnlesse
they
repent
and
amend
.
The
reason
is
,
to
shew
that
when
men
lie
in
sinne
,
or
decay
to
God
and
religion
,
then
it
is
most
necessary
to
repent
:
and
it
is
so
necessarie
that
there
is
no
other
way
to
stay
God
from
remouing
the
Gospell
,
then
repentance
.
Is
this
true
?
then
it
stands
vs
in
hand
,
euerie
man
in
his
owne
person
,
and
in
his
familie
,
and
in
the
Church
publikely
,
to
meet
him
with
repentance
:
and
so
we
must
thinke
of
it
,
in
that
Christ
doubles
the
condition
.
But
this
thou
hast
that
thou
hatest
the
workes
of
the
Nicolaitanes
.
But
:
this
note
sheweth
that
these
words
haue
reference
to
the
words
of
rebuke
before
,
as
if
he
should
say
,
though
this
decay
of
loue
be
thy
fault
,
yet
I
commend
thee
for
this
one
vertue
,
&c.
Here
note
our
dutie
,
we
must
not
(
which
is
a
common
sinne
)
be
so
readie
to
blase
our
brethrens
faults
,
to
speake
of
them
,
paint
them
out
in
their
colours
as
we
are
:
but
we
should
as
well
commend
their
vertues
,
and
not
obscure
them
:
for
Christ
,
though
he
found
fault
,
yet
finding
this
vertue
commends
her
,
so
should
we
.
Thou
hatest
.
Here
note
this
point
:
that
it
is
not
sufficient
for
a
man
to
haue
good
gifts
and
graces
,
for
he
may
haue
them
and
be
no
member
of
Christ
,
but
be
in
danger
to
be
cut
off
from
Christ
.
So
was
Iehu
,
he
had
great
zeale
.
So
Iudas
had
many
good
gifts
no
doubt
being
an
Apostle
,
yet
fell
from
Christ
.
So
the
Ephesians
had
an
hatred
of
the
sins
of
the
Nicolaitans
,
yet
were
in
danger
to
be
cut
off
from
Christ
.
Then
we
must
labour
for
that
which
is
the
maine
point
of
all
,
which
if
we
haue
,
we
cannot
fal
,
which
is
,
true
,
heartie
,
and
vnfained
repentance
,
daily
and
renewed
repentance
,
for
daily
and
new
sinnes
.
Thou
hatest
the
workes
.
Here
see
our
dutie
,
we
must
labour
to
know
the
sinnes
and
heresies
of
our
times
,
and
when
we
know
them
,
we
must
hate
them
;
for
which
Christ
commends
them
,
and
and
will
commend
vs
if
we
do
the
like
.
The
workes
of
the
Nicolaitanes
:
not
their
persons
.
So
then
we
must
moderate
our
hatred
,
it
must
be
for
the
sinnes
of
men
:
we
must
hate
their
sinnes
,
not
their
persons
,
whether
they
be
friends
or
foes
.
Obiect
.
But
Dauid
he
hated
mens
persons
,
he
prayed
for
the
destruction
of
his
enemies
,
both
soule
and
body
.
Answ.
He
did
it
being
an
extraordinary
Prophet
,
and
it
was
no
doubt
reuealed
to
him
,
that
his
enemies
were
obstinate
,
and
would
not
repent
,
and
so
prophecieth
by
speciall
and
extraordinary
instinct
:
for
euery
imprecation
in
the
scripture
is
as
a
prophecie
.
But
we
which
want
that
extraordinary
instinct
,
must
keep
vs
within
this
compasse
,
that
we
hate
onely
their
sinnes
,
and
not
their
persons
.
The
workes
of
the
Nicolaitanes
:
in
whom
note
the
ioyning
of
two
sinnes
together
,
adultery
and
idolatrie
;
for
adultery
is
the
punishment
of
idolatry
,
and
idolatrie
is
the
punishment
of
adultrie
:
the
one
being
carnal
fornication
,
the
other
spiritual
,
and
the
punishment
of
adulterie
:
and
so
in
all
hereticall
churches
the
Lord
he
sends
these
together
in
iudgement
,
to
punish
spirituall
adultery
with
temporall
fornication
.
If
a
church
become
idolatrous
,
then
he
giues
them
ouer
to
commit
fornication
and
vncleannesse
.
So
among
the
Israelites
,
and
in
the
Romish
church
falling
to
idolatrie
,
they
abound
also
with
adulterie
and
fornication
.
Thou
hatest
their
workes
.
Here
we
may
learne
one
lesson
,
for
we
see
many
men
seeing
such
diuersitie
of
opinion
in
matters
of
religion
,
they
will
be
of
no
church
,
they
will
be
of
no
religion
.
But
seeing
in
the
best
Churches
planted
and
guided
by
the
Apostles
,
euen
in
their
dayes
,
there
were
such
heresies
,
as
these
Nicolaitans
held
,
no
maruell
if
there
be
schismes
and
heresies
in
our
dayes
:
yet
these
should
not
make
vs
leaue
the
church
,
but
seeke
to
be
of
the
true
religion
,
and
stand
faster
to
it
.
Which
I
also
hate
.
Christ
hauing
now
commended
her
,
would
haue
her
to
go
on
:
and
to
encourage
her
therin
,
he
setteth
his
example
for
them
to
follow
:
thou
hatest
their
workes
,
that
is
well
done
,
do
so
still
:
for
so
do
I.
And
here
we
see
Christ
requireth
that
we
should
be
of
the
same
mind
,
iudgement
,
will
,
and
affection
that
he
is
of
:
and
there
is
good
cause
why
we
should
,
seeing
he
is
the
head
,
we
the
members
;
we
are
bone
of
his
bone
,
flesh
of
his
flesh
.
Now
then
we
must
see
that
there
be
a
conformity
betweene
the
head
and
the
members
,
we
must
hate
that
he
hateth
,
loue
that
he
loueth
,
&
so
shew
that
we
be
true
Christians
and
members
of
Christ
.
Ob.
Christ
he
hateth
wicked
men
,
why
then
suffereth
he
them
to
liue
,
&
destroyeth
them
not
,
or
take
them
out
of
his
Church
?
Answ.
He
suffereth
them
for
iust
cause
:
for
he
can
bring
good
out
of
euill
,
light
out
of
darknesse
,
he
can
turne
that
which
is
most
wicked
in
it selfe
to
his
glorie
,
and
the
benefite
of
his
Church
and
children
,
and
the
destruction
of
his
enemies
.
Then
no
maruel
though
he
suffer
them
which
he
hateth
.
Let
him
which
hath
an
eare
heare
what
the
Spirit
saith
,
&c.
In
this
verse
Christ
inferreth
this
conclusion
vpon
the
former
words
.
It
containeth
in
it
two
parts
:
the
first
,
a
commandement
:
the
second
,
a
promise
.
A
commandement
:
Let
him
that
hath
ears
,
&c.
A
promise
,
in
the
end
of
the
verse
:
For
to
him
will
I
giue
of
the
tree
,
&c.
and
this
conclusion
serueth
to
stirre
vp
the
Church
of
Ephesus
,
to
consider
of
the
former
things
Christ
taught
her
.
In
the
commandement
is
three
things
:
the
first
,
who
be
commaunded
,
He
which
hath
an
eare
:
secondly
,
what
is
commanded
:
namely
,
to
heare
:
thirdly
,
the
thing
which
must
be
heard
:
What
the
Spirit
saith
.
The
parties
commaunded
to
heare
are
described
;
they
which
haue
an
eare
:
that
is
,
which
can
heare
.
Mat.
13.
Christ
expoundeth
it
,
he
which
hath
an
eare
to
heare
:
that
is
,
an
hearing
eare
:
he
must
heare
,
and
giue
attention
to
the
word
.
By
this
we
see
,
there
be
two
kinds
of
hearers
:
one
is
a
deafe
hearer
,
not
hauing
an
hearing
eare
;
as
those
which
bring
outwa●d
and
bodily
eares
to
the
word
,
but
not
the
eares
of
the
hart
:
for
their
hearts
are
not
affected
with
the
word
,
they
cannot
obey
that
they
heare
.
Secondly
,
there
is
an
hearing
hearer
,
who
not
onely
heareth
with
the
outward
eare
of
the
bodie
,
but
he
hath
his
heart
pierced
and
touched
,
hath
new
eares
made
by
Gods
spirit
:
this
is
he
which
bringeth
both
the
eares
,
his
head
,
and
heart
to
the
word
,
who
is
affected
with
it
,
applyeth
it
to
his
owne
heart
,
and
beleeueth
the
word
heard
.
Such
an
eare
had
Dauid
:
the
Lord
God
bored
his
eare
,
and
made
him
new
ears
,
euen
ears
of
heart
:
Mine
ears
hast
thou
opened
.
And
when
the
Lord
spake
to
him
:
hauing
new
eares
,
he
answereth
the
Lord
,
Lo
I
come
,
Isaiah
,
Send
me
.
Such
had
Lydia
,
Seeing
Christ
maketh
this
distinction
of
hearers
on
earth
,
then
grace
is
not
vniuersall
:
sauing
grace
is
not
giuen
to
euery
particular
man
,
that
he
,
if
he
will
,
may
heare
and
haue
saluation
:
for
there
must
be
some
deafe
hearers
as
well
as
hearing
hearers
.
Then
all
cannot
heare
,
nor
haue
eternall
life
,
seeing
all
cannot
come
to
faith
and
repentance
by
hearing
.
Nay
though
God
admit
all
into
the
Church
,
yet
he
giueth
not
grace
to
euery
one
to
heare
,
so
that
he
becometh
a
profitable
hearer
,
to
beleeue
and
repent
by
hearing
.
Mat.
13.
It
is
giuen
to
you
to
know
,
not
to
others
:
noting
that
some
onely
haue
the
spirit
of
God
to
heare
,
to
know
his
will
,
and
become
obedient
to
the
same
.
Seeing
the
commandement
is
giuen
to
hearing
hearers
,
we
must
labour
to
become
such
,
to
become
good
hearers
,
not
to
bring
onely
the
eares
of
the
bodie
to
the
word
:
but
the
eares
of
the
heart
,
not
onely
eares
of
our
bodie
which
we
haue
by
creation
,
but
the
eares
of
our
soules
which
we
haue
by
regeneration
:
and
neuer
thinke
our selues
well
,
till
we
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
hearing
of
the
heart
,
to
beleeue
and
obey
that
we
heare
,
&
can
affect
the
same
,
and
be
changed
and
turned
by
it
.
Iosiah
heard
the
law
,
and
that
not
with
bodily
eares
,
but
with
his
heart
,
so
that
he
turned
to
the
Lord
accordingly
.
Dauid
(
Psalm
.
26.
)
God
biddeth
him
seeke
him
:
he
hauing
his
eares
bored
anew
,
maketh
answer
:
Lord
,
I
will
seeke
thy
face
.
Take
heed
then
of
deafe
eares
,
when
we
heare
the
word
daily
,
not
profiting
by
it
,
are
not
changed
in
life
:
for
this
deafe
eare
is
a
fearefull
iudgement
of
God
,
that
men
hearing
,
should
not
heare
nor
obey
,
and
be
bettered
by
that
they
heare
.
And
yet
this
is
our
common
hearing
:
for
the
most
part
we
come
,
bring
our
bodily
eare
to
the
word
,
but
our
hearts
hearken
not
,
they
obey
not
that
we
heare
:
but
we
remaine
as
blind
and
ignorant
,
and
as
full
of
sinne
as
euer
,
and
that
after
long
hearing
.
Which
sheweth
we
are
indeed
deafe
hearers
.
The
second
point
is
the
dutie
commanded
:
namely
,
to
heare
.
Hearing
in
the
word
of
God
,
is
not
onely
listening
with
the
bodily
eares
,
but
to
be
attentiue
to
the
word
,
and
with
attention
to
adde
faith
,
repentance
,
conuersion
and
obedience
to
it
:
for
we
if
we
be
good
hearers
,
then
we
must
heare
so
as
we
be
changed
from
the
corruption
of
the
old
man
,
and
learne
to
beleeue
in
Christ
.
Eph.
4.
21.
and
as
much
as
we
practise
and
obey
,
so
much
we
learne
:
for
we
heare
no
further
then
we
obey
.
Then
seeing
we
must
so
heare
the
word
,
we
must
suffer
our selues
to
be
chaunged
and
altered
,
labour
to
obey
the
word
,
and
to
be
changed
by
it
.
And
except
we
thus
heare
,
the
word
is
not
to
vs
the
sauor
of
life
,
but
of
death
:
and
as
the
good
hearing
is
the
readie
means
to
saluation
,
so
the
deafe
hearing
,
is
to
destruction
.
The
third
point
which
is
commaunded
by
God
:
namely
,
that
which
the
Spirit
speaketh
.
The
thing
which
we
must
heare
with
attention
,
faith
&
obedience
,
is
repentance
for
our
wants
and
sinnes
:
for
of
that
Christ
spake
afore
.
Then
this
is
a
most
necessarie
thing
,
for
men
to
consider
their
owne
wants
and
sinnes
,
and
the
iudgement
of
God
for
them
:
for
else
Christ
would
not
haue
added
these
words
,
for
the
conclusion
of
the
Epistle
:
who
hauing
shewed
them
their
wants
,
and
the
remedie
,
and
the
iudgment
of
God
for
〈◊〉
sinnes
,
he
addeth
this
caueat
,
which
sheweth
the
necessitie
of
these
things
.
Then
it
standeth
vs
vpon
to
consider
our
own
personal
wants
,
2
Faith
is
no
part
of
repentance
,
but
a
cause
of
it
:
for
they
be
2
distinct
parts
of
Christianity
:
the
first
,
a
sermon
,
beleeue
and
repent
,
where
repentance
followeth
faith
,
as
a
fruite
of
it
.
Thirdly
,
obedience
is
no
part
of
repentance
,
but
a
cause
thereof
:
ergo
repentance
stands
not
in
these
three
properties
:
neither
is
all
one
with
regeneration
,
for
this
goeth
before
them
:
for
godly
sorrow
is
the
cause
of
repentance
,
but
regeneration
is
before
godly
sorow
,
ergo
before
repentance
too
.
The
second
point
is
,
how
we
must
practise
repentance
:
this
stands
in
two
things
:
first
true
humiliation
:
secondly
,
true
reformation
of
life
.
Humiliation
stands
in
confessing
our
sins
,
miseries
and
wants
,
and
in
condemning
our selues
for
them
,
and
in
harty
praier
to
God
for
pardon
.
Reformation
is
the
changing
of
our
bad
actions
to
good
,
and
if
need
require
to
make
satisfaction
to
men
.
Dauid
(
Psal.
32.
)
first
humbled
himselfe
,
secondly
he
prayed
for
pardon
,
and
withall
promiseth
reformation
of
life
.
Manasses
fel
from
God
,
but
he
prayed
to
God
,
&
humbled
himselfe
.
2.
Cron.
33.
12.
So
the
prodigal
son
.
And
Dauid
in
all
these
Psalmes
of
repentance
humbles
himself
.
Psal.
32.
38.
51.
130.
143.
77.
And
so
must
we
do
,
if
we
truly
repent
.
Then
we
see
the
damnable
doctrine
of
the
Papists
,
which
make
repentance
stand
in
contrition
,
and
confession
of
sins
to
a
Priest
,
satisfaction
:
for
a
man
may
do
all
these
,
and
yet
be
a
reprobate
.
So
did
Iudas
,
he
had
contrition
,
confessed
his
sinne
,
made
satisfaction
,
and
yet
his
repentance
was
not
true
repentance
.
Another
abuse
is
,
that
they
make
contrition
a
part
of
repentance
,
which
is
indeed
no
grace
,
but
may
be
a
cause
of
grace
.
Besides
,
to
confesse
all
sinnes
to
a
priest
,
is
a
gibbet
to
a
mans
conscience
,
and
more
then
God
himselfe
requireth
.
Last
of
all
,
to
teach
that
a
man
must
satisfie
Gods
iustice
,
is
to
ouerthrow
the
satisfaction
of
Christ
.
The
third
point
is
,
Who
commaunds
this
?
It
is
Christ
.
Now
some
out
of
these
words
gather
,
that
God
giueth
sufficient
grace
to
euery
man
,
to
repent
if
they
will
:
for
(
say
they
)
if
he
command
repentance
,
and
yet
some
cannot
,
then
he
but
mockes
them
,
and
it
is
as
if
we
should
bid
one
,
bound
hand
and
foot
,
to
rise
and
walke
.
Ans.
The
Lord
giueth
not
that
commaundement
to
euery
particular
man
,
but
to
the
Church
,
or
to
some
people
which
shal
become
a
Church
;
and
then
he
doth
it
to
gather
the
elect
.
Now
in
the
Church
there
be
elect
and
reprobate
:
now
this
commandement
to
repent
,
is
giuen
to
the
elect
directly
,
but
to
the
reprobate
by
consequence
,
as
they
be
among
the
elect
in
the
church
.
And
this
commaundement
is
giuen
to
both
,
for
diuers
ends
:
first
to
the
elect
,
to
shew
them
what
they
ought
to
do
,
not
their
ability
what
they
can
do
:
secondly
,
that
it
may
be
an
outward
means
to
bring
them
to
repentance
:
for
when
he
giueth
them
this
commandement
,
he
is
present
by
his
spirit
.
Phil.
2.
12.
he
bids
them
work
out
their
saluation
:
but
addeth
,
God
giueth
the
will
&
the
deed
:
shewing
that
God
giuing
that
commandement
,
is
present
by
his
spirit
,
to
worke
in
them
abilitie
to
performe
it
.
Now
the
wicked
being
in
the
Church
haue
the
same
commaundement
,
not
directly
,
neither
to
those
ends
,
but
first
to
keepe
them
in
outward
ciuill
order
,
secondly
to
make
them
without
excuse
.
But
whereas
they
reason
thus
:
If
Christ
command
all
to
repent
,
then
all
haue
sufficient
grace
to
repent
:
but
the
first
is
true
,
ergo
.
Ans.
The
first
part
is
false
,
vnles
it
be
restrained
thus
,
if
he
command
to
this
very
end
,
that
they
should
repent
and
practise
it
:
for
he
giueth
commandement
to
some
,
not
that
they
may
do
it
,
but
as
to
Pharaoh
,
to
harden
their
harts
.
For
the
second
part
,
that
he
giueth
commandement
to
all
;
the
meaning
is
,
he
giueth
it
onely
to
the
elect
directly
,
because
he
giueth
them
his
spirit
to
obey
it
,
but
to
the
wicked
by
consequence
,
as
they
be
mingled
in
the
Church
with
his
owne
children
.
The
fourth
point
is
,
who
must
repent
,
namely
,
the
Angel
and
whole
Church
of
Ephesus
.
Ob.
But
they
had
repented
before
,
how
then
doth
he
bid
them
repent
againe
?
Ans.
There
are
two
degrees
of
repentance
:
one
is
the
beginning
,
the
other
is
the
renewing
of
it
.
In
the
practise
of
which
two
,
stands
the
whole
life
of
a
Christian
:
first
,
to
begin
to
repent
when
he
is
truly
called
:
and
secondly
,
in
continuing
and
renuing
it
dayly
as
he
often
falleth
.
If
we
haue
begun
by
Gods
grace
,
we
must
not
stay
there
,
but
go
on
and
be
renued
euery
day
.
There
is
no
man
but
he
shall
see
in
him selfe
daily
new
sins
,
slips
,
and
wants
,
for
which
he
must
haue
renewed
repentance
.
Then
seeing
we
daily
increase
our
sins
,
The
fift
point
,
is
why
or
for
what
cause
,
namely
,
for
their
decay
in
loue
especially
,
and
other
wants
:
Christ
prescribeth
to
them
repentance
,
not
that
they
had
none
at
all
.
And
so
Christ
preacheth
to
vs
by
his
Ministers
,
to
repent
of
this
decay
in
loue
:
if
we
haue
had
loue
and
feele
it
now
decayed
,
we
must
repent
:
if
we
haue
not
,
then
we
must
labour
to
haue
it
.
And
Christ
(
we
see
)
giueth
a
large
commaundement
,
not
for
drunkennesse
,
whooredome
,
theft
,
or
such
grosse
sins
;
but
euen
for
their
decay
in
loue
,
want
of
knowledge
,
faith
,
feare
,
&c.
The
common
people
be
of
the
Pharisies
and
Iusticiaries
mind
,
that
they
need
no
repentance
,
seeing
they
liue
ciuilly
,
not
tainted
with
horrible
and
grosse
sins
:
but
we
must
repent
for
other
sins
,
as
want
of
knowledge
,
loue
,
obedience
,
&c
,
otherwise
we
cannot
truly
repent
.
Now
if
we
must
repent
of
al
sins
,
much
more
of
notorious
sins
,
as
of
Atheisme
,
which
now
abounds
and
spreads
abroade
:
of
pride
in
apparell
,
contempt
of
the
Gospell
,
which
increaseth
in
all
places
:
for
want
of
mercie
,
for
crueltie
,
and
for
those
sinnes
which
can
sooner
remoue
the
candlesticke
from
vs
.
Now
the
remedie
is
,
to
do
their
first
workes
,
to
returne
to
their
first
loue
,
to
God
,
his
word
,
and
to
man
.
This
is
in
the
last
place
,
seeing
this
repentance
neuer
perisheth
or
decayeth
,
but
must
be
euer
renewed
.
So
then
he
would
haue
vs
also
to
remember
what
good
thoughts
,
affections
,
&
actions
we
haue
had
,
to
get
them
againe
,
and
neuer
loose
them
after
.
We
must
remember
to
do
our
first
workes
,
which
the
Lord
graunted
to
vs
at
our
first
calling
,
them
we
must
labour
to
do
againe
.
Or
else
I
will
come
against
thee
shortly
.
The
promise
,
To
him
which
ouercommeth
,
&c.
hath
two
parts
,
first
to
whom
it
is
made
,
namely
,
to
him
which
ouercommeth
:
secondly
,
what
is
promised
,
I
will
giue
him
of
the
tree
of
life
,
namely
eternall
happinesse
.
The
partie
to
whom
,
is
he
which
preuaileth
against
all
his
spirituall
enemies
,
the
diuell
,
the
world
,
hell
,
death
,
and
his
owne
flesh
.
That
we
may
ouercome
these
,
three
things
are
necessary
:
first
a
man
must
be
borne
anew
,
become
a
new
creature
in
Christ
.
1.
Iohn
.
5.
for
when
a
man
is
borne
anew
,
he
is
free
from
sinne
,
and
ouercommeth
all
his
enemies
.
Secondly
,
he
must
haue
true
faith
,
by
vertue
whereof
he
must
deny
himselfe
,
and
wholy
rely
on
Christ
,
1.
Iohn
5.
We
ouercome
the
world
by
our
faith
:
for
he
which
truly
beleeueth
in
Christ
,
he
is
partaker
of
Christ
,
of
his
victory
ouer
death
,
hell
,
sinne
and
the
diuell
,
and
hath
his
naturall
corruption
abolished
and
weakned
.
Thirdly
,
that
we
stand
against
all
our
enemies
with
faith
and
good
conscience
to
the
end
.
And
he
which
hath
these
three
,
he
is
able
to
resist
al
these
his
enemies
.
To
them
which
ouercome
.
Ergo
it
is
false
,
that
the
promise
of
the
Gospell
belongs
to
all
men
without
exception
,
that
God
offereth
life
and
saluation
to
all
,
vnlesse
they
will
reiect
it
:
for
saluation
is
promised
onely
vnto
them
which
are
borne
anew
,
which
haue
faith
in
Christ
,
denying
themselues
,
and
they
which
stand
out
against
all
their
enemies
,
by
faith
and
good
conscience
to
the
end
of
their
dayes
.
Is
this
so
?
is
the
promise
made
onely
to
conquerers
?
we
must
then
labour
to
be
conquerers
,
to
ouercome
all
our
spirituall
enemies
:
but
to
liue
in
sinne
,
to
be
the
seruants
of
Satan
,
that
is
,
slauerie
and
hell
it selfe
:
and
for
a
man
to
say
in
truth
of
heart
,
that
he
hath
ouercome
all
these
his
enemies
,
this
is
freedome
and
happinesse
.
And
though
a
man
be
neuer
so
great
among
men
,
yet
if
he
be
the
vassal
of
sinne
an
Satan
,
he
is
out
of
the
fauour
of
God
,
and
most
miserable
.
Secondly
,
the
thing
promised
,
is
life
eternall
,
which
is
set
out
by
two
circumstances
:
first
,
by
the
cause
of
it
:
I
will
giue
:
secondly
,
what
,
to
eate
of
the
tree
of
life
.
In
which
words
is
an
opposition
betweene
Adam
and
Christ
:
for
Adam
by
his
sinne
depriued
himselfe
of
the
tree
of
life
,
but
Christ
hath
set
open
the
tree
of
life
,
that
we
may
haue
free
accesse
to
it
.
Adam
he
lost
an
earthly
paradise
,
Christ
hath
prepared
an
heauenly
paradise
.
The
tree
of
life
stood
in
the
midst
of
the
garden
,
whereof
Adam
did
eate
.
It
was
called
the
tree
of
life
,
first
,
because
it
was
a
sacrament
,
that
is
,
a
signe
and
pledge
to
him
of
eternall
life
,
if
he
had
continued
in
his
estate
.
Secondly
,
because
this
tree
had
a
vertue
in
it
from
God
,
to
preserue
Adam
for
euer
from
death
and
old
age
,
and
to
make
him
continually
to
liue
,
if
he
stood
.
This
tree
of
life
was
a
true
figure
of
Christ
the
Redeemer
and
Sauiour
:
for
as
that
tree
had
vertue
in
it
from
God
to
preserue
Adams
life
,
so
that
he
should
haue
liued
for
euer
,
and
be
kept
from
old
age
:
so
Christ
Iesus
the
Mediator
and
Redeemer
,
he
liueth
,
not
onely
as
he
is
God
,
but
as
he
is
man
,
and
not
for
himselfe
alone
,
but
to
conuey
quickening
vertue
to
all
which
beleeue
in
him
,
and
are
partakers
of
his
merits
by
a
true
faith
.
To
eate
of
the
tree
.
To
eate
signifieth
sometime
to
beleeue
,
as
Ioh.
6.
50.
but
it
cannot
be
so
here
,
seeing
we
cannot
in
heauen
beleeue
in
Christ
:
but
to
eate
of
that
tree
,
is
to
haue
immediate
fellowship
and
communion
in
heauen
with
Christ
for
euer
.
For
Christ
shall
be
to
vs
a
tree
of
eternall
life
for
euer
,
yea
all
in
all
to
euery
one
of
vs
.
In
this
first
point
of
the
promise
,
note
two
things
:
the
first
,
wherein
consisteth
eternall
life
,
namely
,
in
immediat
fellowship
&
communion
with
Christ
in
heauen
for
euer
:
and
this
is
our
true
felicitie
,
to
eate
of
the
tree
of
life
,
to
partake
with
Christ
in
heauen
,
who
shall
be
to
his
all
in
all
,
that
is
,
all
happinesse
that
heart
can
wish
.
Therefore
it
standeth
not
in
outward
meanes
,
as
meate
drinke
,
apparell
,
sleepe
,
respiration
,
recreation
,
&c.
but
in
the
eating
of
the
tree
of
life
,
that
is
,
in
the
immediate
fellowship
with
Christ
Iesus
for
euer
.
Secondly
,
the
place
of
this
tree
is
,
the
midst
of
paradise
:
where
Christ
putteth
a
difference
between
the
tree
of
life
in
the
earthly
paradise
,
and
this
in
the
heauenly
paradise
.
He
saith
in
paradise
,
that
is
,
in
the
third
or
highest
heauen
,
a
place
of
ioy
and
pleasure
,
where
the
Lord
especially
sheweth
his
glorie
,
and
where
he
prouideth
happinesse
for
his
children
.
There
are
indeed
three
heauens
:
one
where
we
liue
and
breath
,
and
where
the
clouds
be
:
the
second
,
where
the
starres
be
:
the
third
is
the
place
where
the
Lord
sheweth
his
presence
,
and
where
he
will
haue
his
children
be
.
Of
this
Paul
speaketh
,
when
he
was
rapt
vp
to
the
third
heauen
,
2.
Cor.
12.
It
is
called
Paradise
,
because
it
is
a
place
of
pleasure
,
for
so
the
word
signifieth
.
Of
God
:
that
is
,
most
excellent
,
and
most
infinite
.
For
so
Gen.
30.
8.
Rahell
wrestled
with
Leah
with
wrestlings
of
God
,
that
is
,
excellent
or
great
wrestlings
.
So
in
the
Psalmes
,
to
shew
how
huge
and
high
the
hilles
were
,
Dauid
calleth
them
the
hilles
of
God
,
the
mountaines
of
God
,
that
is
,
excellent
or
huge
mountaines
.
So
here
he
calleth
it
the
paradise
of
God
,
to
shew
,
it
is
a
place
most
excellent
,
full
of
pleasure
and
ioy
.
This
place
is
set
out
at
large
,
Reu.
22.
Then
seeing
this
is
so
excellent
a
place
,
we
should
labour
aboue
all
things
to
come
thither
,
to
weane
our
minds
from
earthly
paradise
,
which
is
but
a
prison
,
and
lift
our
heads
vp
to
heauen
,
set
our
hearts
and
minds
on
things
aboue
.
Phil.
3.
Vers.
8.
And
to
the
Angell
of
the
Church
of
Smyrna
,
write
.
From
this
eighth
verse
to
the
twelfth
,
is
the
second
Epistle
or
letter
,
to
another
Church
of
Asia
,
namely
,
to
the
Church
of
Smyrna
.
And
before
this
second
Epistle
,
is
a
second
particular
commandement
to
Iohn
for
the
writing
of
it
,
in
these
words
,
And
to
the
Angell
of
the
Church
of
Smyrna
,
write
:
which
particular
commaundement
is
prefixed
before
the
Epistle
,
to
assure
them
and
euery
Church
,
that
S.
Iohn
had
sufficient
calling
to
write
the
same
,
and
that
he
did
it
not
of
himselfe
.
And
so
should
all
they
which
come
to
speake
or
write
the
word
of
God
,
haue
a
sufficient
calling
,
that
so
the
Church
may
receiue
their
doctrine
,
and
without
doubt
beleeue
the
same
as
the
true
word
of
God
.
So
the
Ministers
of
the
Gospell
must
haue
their
calling
:
for
if
the
Apostles
of
Christ
,
which
were
of
more
excellent
gifts
had
it
,
then
,
such
which
be
but
ordinarie
men
.
This
commandement
and
the
meaning
of
it
,
is
in
the
first
verse
of
this
Chapter
.
After
the
particular
commandement
is
the
Epistle
it selfe
,
standing
of
three
parts
:
first
,
a
Preface
:
secondly
,
a
Proposition
:
thirdly
,
a
Conclusion
.
The
preface
or
entrance
is
in
the
eighth
verse
,
and
containeth
a
preparation
to
the
matter
of
the
Epistle
to
be
deliuered
.
In
the
preface
he
sheweth
in
whose
name
it
is
to
be
deliuered
:
namely
,
in
Christs
:
He
which
is
,
and
was
,
which
is
the
first
and
last
.
This
he
doth
for
two
causes
:
first
,
to
stirre
the
Church
of
Smyrna
to
a
religious
care
,
and
receiuing
of
the
same
as
the
pure
word
of
God
:
secondly
,
because
no
commaundement
concerning
religion
and
Gods
seruice
,
is
to
be
propounded
in
the
name
of
any
creature
,
but
onely
in
the
name
of
God
and
Christ
.
Now
this
Epistle
being
concerning
religion
and
Gods
worship
,
he
propoundeth
it
in
Christ
his
name
alone
.
And
Christ
in
this
preface
is
described
by
two
notable
arguments
:
first
,
that
he
is
first
and
last
:
secondly
,
that
he
was
dead
but
is
aliue
:
but
these
words
are
expounded
in
the
first
Chapter
,
where
he
saith
,
he
is
first
and
last
,
that
is
,
he
is
euerlasting
God
,
which
hath
neither
beginning
nor
end
,
afore
all
creatures
&
after
all
.
He
was
dead
but
now
liueth
,
that
is
,
being
God
,
tooke
vpon
him
our
nature
,
became
subiect
to
death
,
and
rose
to
giue
euerlasting
life
to
vs
.
In
which
words
note
two
points
of
doctrine
:
first
,
I
know
thy
works
.
After
the
Preface
,
followeth
the
Epistle
it selfe
,
containing
the
matter
and
contents
to
be
deliuered
to
the
Church
of
Smyrna
,
in
the
ninth
and
tenth
verses
.
The
Epistle
hath
two
parts
:
first
,
a
commendation
of
the
Church
:
secondly
,
counsell
for
her
concerning
time
to
come
.
The
commendation
is
in
the
ninth
verse
,
I
know
thy
workes
.
In
these
words
as
there
is
a
commendation
of
her
,
there
is
also
a
comfort
:
for
he
doth
not
onely
commend
her
,
but
comfort
her
being
in
miserie
.
I
know
thy
workes
.
We
heard
these
words
before
expounded
:
I
know
,
that
is
,
I
see
thy
workes
,
wayes
,
dealing
,
the
course
and
tenour
of
thy
life
,
I
know
and
approue
of
the
same
,
it
liketh
and
pleaseth
me
well
.
In
that
Christ
saith
,
he
knoweth
her
workes
,
here
is
a
notable
propertie
of
Christ
,
that
he
seeth
all
Churches
,
he
beholdeth
all
mens
actions
,
he
seeth
their
words
,
workes
,
affections
and
actions
.
As
he
spake
to
the
Church
of
Ephesus
before
,
so
now
to
the
Church
of
Smyrna
,
to
shew
them
,
that
he
is
alwaies
present
in
the
midst
of
the
Church
,
he
seeth
and
beholdeth
all
her
dealings
.
And
this
consideration
is
most
necessarie
,
and
the
ground
of
all
grace
and
religion
,
when
a
man
is
perswaded
that
Christ
seeth
his
heart
,
heareth
euery
word
,
beholdeth
all
his
actions
,
and
marketh
all
his
words
.
Dauid
139.
Psalme
:
The
Lord
beholdeth
all
my
secrets
,
there
is
not
a
word
in
my
toung
,
but
he
knoweth
it
.
So
should
we
perswade
our selues
:
and
this
would
make
vs
make
conscience
of
all
our
words
,
our
thoughts
,
our
actions
,
of
all
we
do
or
say
;
nay
,
where
this
is
wanting
,
there
is
no
true
grace
,
no
faith
,
no
conscience
:
for
if
a
man
were
perswaded
that
Christ
seeth
his
workes
,
beholds
and
markes
them
,
he
durst
not
for
his
life
sinne
as
he
doth
.
And
thy
tribulation
.
Here
he
ioynes
workes
and
tribulation
together
,
where
we
may
gather
,
that
tribulation
must
needs
go
with
workes
,
and
with
the
grace
of
God
:
where
grace
is
,
there
must
be
tribulations
:
where
God
giueth
grace
,
he
addeth
tribulation
,
first
to
humble
them
,
secondly
to
trie
them
,
thirdly
to
preuent
other
sinnes
which
they
should
else
commit
.
I
know
thy
tribulation
.
This
then
is
added
to
comfort
the
Church
:
as
if
he
should
say
,
It
is
true
,
thou
art
in
tribulation
,
but
it
comes
not
by
chance
,
but
from
God
my
father
:
I
know
it
,
I
see
and
behold
it
,
and
haue
care
of
it
to
do
thee
good
,
Psal.
113.
This
knowledge
is
ioyned
with
his
prouidence
ouer
his
.
This
I
say
is
spoken
to
comfort
vs
:
if
we
be
in
tribulation
,
we
must
then
consider
whence
it
cometh
,
namely
,
from
God
,
he
knoweth
,
and
seeth
,
and
careth
for
it
:
this
will
ease
vs
of
much
griefe
,
and
make
vs
patient
.
So
we
hauing
had
long
peace
,
must
looke
for
tribulation
;
which
when
it
cometh
,
the
onely
way
to
arme
vs
with
patience
,
is
to
consider
that
God
both
seeth
it
and
knoweth
it
,
and
is
&
will
be
a
stay
and
prop
to
vphold
vs
,
that
we
faint
not
in
misery
.
After
he
setteth
out
two
sorts
or
parts
of
tribulation
:
first
,
pouertie
:
secondly
,
reproch
.
The
first
is
pouertie
,
namely
,
want
of
temporall
blessings
▪
necessary
to
maintaine
this
present
life
.
Now
seeing
that
famous
Church
was
so
afflicted
with
pouertie
:
I
know
thy
pouertie
:
This
is
added
to
comfort
her
,
for
that
her
estate
in
earthly
things
was
weake
;
yet
Christ
knoweth
it
,
he
cares
and
prouides
for
her
,
and
will
if
it
be
for
her
good
,
free
her
or
else
giue
her
patience
.
Obiect
.
But
how
can
her
workes
and
pouertie
stand
together
,
seeing
she
could
not
giue
to
the
poore
that
wanted
?
Answ.
All
good
works
stand
not
in
giuing
large
almes
to
the
poore
,
but
the
works
of
our
calling
done
in
faith
and
good
conscience
,
they
be
good
workes
,
though
the
other
haue
their
place
,
if
they
be
done
as
they
shold
:
for
though
works
in
our
calling
be
most
meane
,
yet
it
is
a
good
work
to
God
.
It
is
not
the
matter
of
the
work
,
but
the
maner
of
doing
it
makes
a
good
work
,
namely
,
if
it
proceed
from
an
honest
heart
,
and
be
done
to
Gods
glory
.
Yet
thou
art
rich
.
Here
Christ
intends
to
comfort
her
,
that
though
she
wanted
&
was
in
pouerty
,
yet
she
was
rich
in
Christ
,
she
had
riches
in
God
,
Luke
12.
21.
And
this
in
two
respects
,
first
when
we
are
reconciled
to
God
in
Christ
,
&
haue
assurance
of
the
pardon
of
our
sinnes
in
him
.
2.
Cor.
8.
9.
Secondly
,
when
we
haue
grace
from
God
to
do
good
workes
.
1.
Tim.
6.
18.
That
we
may
be
rich
in
good
workes
,
we
must
lay
vp
a
good
foundation
in
heauen
,
for
Gods
graces
they
be
true
riches
.
The
poore
man
,
The
second
part
of
her
tribulation
,
is
her
reproch
,
And
thy
blasphemie
,
that
is
,
the
slaunder
,
reuilings
and
repoches
of
the
Church
of
Smyrna
.
This
was
not
onely
in
respect
of
God
,
but
of
their
profession
and
religion
:
for
they
did
reuile
and
slander
them
for
their
profession
.
Where
we
see
,
The
persons
which
blasphemed
her
,
They
which
say
they
be
Iewes
,
but
be
not
:
but
are
the
synagogue
of
Satan
.
That
is
,
as
in
other
cities
of
Asia
&
Europe
,
there
were
assemblies
of
Iewes
,
that
had
their
abode
and
synagogues
,
so
in
Smyrna
had
they
assemblies
&
a
synagogue
,
perswading
themselues
they
had
a
true
church
,
but
that
the
other
had
not
,
and
therfore
slandered
them
for
their
religion
,
and
their
Christ
,
whom
these
professed
,
they
denied
.
They
were
Iewes
by
birth
,
coming
of
the
tribe
of
Iudah
,
yet
not
true
Iewes
in
profession
and
worship
of
God
,
but
a
synagogue
of
Satan
.
And
so
they
which
reproch
religion
,
which
reuile
the
worshippers
of
God
,
they
be
Iewes
by
birth
,
but
they
are
not
Iewes
indeed
,
but
enemies
to
God
,
to
religion
,
and
to
them
which
professe
it
.
Now
concerning
these
,
let
vs
examine
first
what
they
were
in
their
own
opinion
:
secondly
in
Christs
opinion
.
Which
say
they
be
Iewes
.
They
coming
of
the
tribe
of
Iudah
,
they
thought
they
were
true
worshippers
of
God
,
as
Abraham
,
Isac
,
and
Iacob
were
:
but
Christ
he
saith
,
they
be
the
synagogue
of
Satan
.
And
as
the
Iewes
(
enemies
to
God
and
religion
)
seeme
to
themselues
to
be
true
professors
:
so
all
the
wicked
blesse
them selues
in
their
sinnes
,
thinke
all
is
well
they
do
,
as
we
may
see
Psal.
10.
they
ouerthrow
the
truth
of
God
by
damnable
heresies
,
yet
perswade
themselues
they
hold
the
truth
,
for
which
they
wil
die
:
yea
witches
,
men
and
women
,
wil
say
they
abhorre
the
diuell
,
they
will
not
haue
any
thing
to
do
with
him
:
but
that
by
good
Angels
,
and
some
speciall
gift
of
God
,
they
excell
other
men
,
&
are
able
to
work
wonders
.
And
so
the
carnal
Protestant
,
he
sinneth
and
saith
God
is
mercifull
,
and
so
makes
Christ
his
packe-horse
.
But
we
must
learne
by
their
example
to
suspect
our
selues
,
to
cast
downe
our
pride
and
conceit
of
our selues
,
and
not
thinke
too
highly
of
our
owne
goodnesse
,
but
to
suspect
our selues
for
many
sinnes
.
We
may
not
say
we
are
Iewes
when
we
are
not
.
The
second
point
is
,
Christs
iudgement
of
them
,
he
saith
they
seemed
to
be
Iewes
,
but
were
not
,
but
indeed
the
synagogue
of
Satan
,
that
is
,
a
company
and
assembly
of
men
which
seemed
to
serue
God
,
but
worshipped
the
diuell
.
Obiect
.
But
they
were
Gods
chosen
people
,
whom
he
chose
out
of
all
nations
to
serue
him
:
how
then
could
they
be
the
synagogue
of
Satan
?
Answ.
There
is
a
double
election
:
first
speciall
and
particular
,
whereby
God
in
his
eternall
counsell
chooseth
one
to
saluation
:
the
second
is
more
general
,
whereby
he
admits
men
into
the
outward
Church
,
to
be
partakers
of
the
outward
signes
and
priuiledges
of
the
couenant
,
as
the
sacraments
,
&c.
The
Iewes
they
had
the
generall
calling
,
but
not
the
particular
election
,
Rom.
9.
and
so
might
fall
from
the
Church
of
God
to
be
a
synagogue
of
Satan
:
for
hauing
only
the
generall
election
,
they
might
renounce
the
word
and
sacraments
,
but
the
particular
election
is
immutable
.
Now
let
vs
see
when
they
became
thus
the
synagogue
of
Satan
:
it
was
not
at
that
time
when
they
put
Christ
to
death
:
for
though
many
of
them
did
it
of
knowledge
,
yet
very
many
of
ignorance
.
And
after
that
Christ
was
ascended
,
Peter
preaching
to
them
,
tels
them
,
that
the
promise
belonged
to
them
,
and
to
their
children
.
It
was
not
then
at
this
time
,
but
when
the
Apostles
had
laboured
by
many
arguments
,
to
proue
that
Christ
was
the
Messiah
,
and
they
would
not
beleeue
,
still
remaining
in
their
wickednesse
,
then
they
became
of
the
church
of
God
a
synagoue
of
Satan
:
for
when
they
wold
not
heare
Paul
,
but
threatned
and
reiected
him
,
then
he
left
them
,
and
preached
to
the
Gentiles
,
and
then
the
Iewes
became
of
a
Church
no
Church
:
for
the
holding
of
an
heresie
makes
a
church
to
become
no
Church
:
but
when
a
Church
holds
errour
in
principall
points
of
religion
,
and
is
openly
conuicted
by
publicke
authoritie
and
iudgement
,
and
stil
remaines
so
,
then
it
ceaseth
to
be
a
Church
,
and
not
before
,
though
it
be
reproued
by
a
priuate
man
,
for
that
is
not
sufficient
.
So
the
Church
of
the
Galatians
holding
iustification
by
workes
,
yet
ceased
not
to
be
a
Church
till
it
was
conuicted
publikely
by
authoritie
Apostolicall
.
And
by
this
we
see
what
we
may
iudge
of
the
Papists
,
Libertines
,
Familie
of
loue
,
&c.
which
being
conuicted
by
publique
iudgement
of
the
Church
of
God
,
are
no
true
Churches
:
for
they
hold
such
heresies
,
as
be
condemned
in
the
word
,
and
haue
bin
conuicted
long
agone
of
them
.
I
come
to
the
cause
why
they
fell
,
namely
,
their
vnbeleefe
.
Rom.
11.
Ob.
But
they
hold
the
Scriptures
,
and
defend
Moses
,
and
the
law
.
Answ.
Though
they
hold
the
letter
,
yet
they
corrupt
the
sense
,
and
where
any
thing
is
spoken
of
Christ
,
they
seeke
to
ouerthrow
it
,
and
so
taking
away
the
subiect
and
matter
of
the
Scripture
which
is
Christ
,
they
ouerthrow
all
:
for
he
which
worshippeth
God
not
in
,
but
out
of
Christ
,
he
worshippeth
not
God
but
an
Idoll
.
So
the
Papists
hold
the
Scriptures
in
word
,
but
in
deed
denie
them
,
seeing
they
take
away
Christ
,
in
spoiling
him
of
his
merit
and
intercession
:
for
take
away
his
offices
,
and
then
you
shall
haue
an
halfe
Christ
.
This
their
example
should
be
euer
in
our
eyes
,
seeing
these
Iewes
,
Gods
own
chosen
people
,
whom
he
chose
out
of
the
whole
world
to
serue
him
,
they
fell
for
want
of
faith
,
and
became
the
synagogue
of
Satan
,
to
worship
the
diuell
;
then
we
must
take
heed
we
be
not
proud
,
because
we
haue
the
word
and
Sacraments
,
and
seeme
to
be
the
people
of
God
:
but
suspect
our selues
,
take
heed
we
maintaine
faith
in
a
good
conscience
,
and
shew
it
in
repentance
and
obedience
,
lest
we
be
cut
off
as
they
were
.
Feare
none
of
those
things
which
thou
must
suffer
.
Seeing
that
this
Church
was
so
accepted
of
Christ
,
that
he
would
not
rebuke
her
,
but
commendeth
and
counselleth
her
,
we
see
it
is
good
and
necessarie
for
Gods
Church
to
be
in
affliction
sometime
:
for
this
church
of
Smyrna
was
in
affliction
,
and
so
was
kept
from
many
sinnes
,
which
otherwise
she
would
haue
fallen
into
.
So
for
all
other
churches
and
children
of
God
,
it
is
necessarie
to
be
in
affliction
sometimes
.
But
feare
not
.
Here
is
Christs
counsell
,
which
hath
three
parts
:
first
,
a
precept
:
Feare
not
,
&c.
secondly
,
a
Prophecie
,
Behold
:
thirdly
,
a
precept
againe
:
Be
thou
faithfull
.
The
first
precept
is
:
Feare
not
.
This
commaundement
may
seeme
to
be
contrarie
to
other
places
of
Scripture
,
as
when
he
biddeth
vs
worke
out
our
saluation
with
feare
&
trembling
;
&
,
where
Paul
biddeth
vs
not
be
high
minded
,
but
feare
.
Answ.
There
be
three
kinds
of
feare
:
the
first
,
naturall
:
the
second
,
of
grace
:
the
third
,
of
vnbeleefe
.
The
first
,
which
is
in
all
men
by
nature
,
is
a
declining
or
auoiding
of
death
:
seeing
al
things
by
nature
seek
to
preserue
themselues
:
and
this
naturall
feare
was
in
Christ
,
who
feared
death
,
as
it
was
the
separation
of
the
soule
and
bodie
,
though
it
was
no
sinne
in
him
,
but
an
infirmitie
.
Secondly
,
feare
is
from
grace
.
Mal.
1.
saith
the
Lord
:
If
I
be
your
Father
,
where
is
my
feare
?
Which
is
a
reuerence
to
God
in
regard
of
his
mercie
and
iudgment
;
and
this
is
no
sinne
but
a
vertue
.
The
third
,
is
from
vnbeleefe
,
when
men
for
feare
of
persecution
or
other
hurt
,
forsake
God
and
his
religion
;
more
fearing
the
persons
of
men
,
then
the
maiestie
of
God
.
Now
Christ
speaketh
not
of
the
two
first
,
but
of
the
last
only
:
namely
,
a
distrustful
feare
,
when
for
feare
of
persecution
or
affliction
,
we
forsake
God
and
religion
;
that
feare
which
draweth
men
from
God
to
death
and
damnation
,
if
they
repent
not
.
Feare
not
.
Here
Christ
sheweth
the
sinne
of
euery
man
by
nature
:
namely
,
to
feare
man
more
then
God
,
to
be
more
affraid
of
the
face
and
countenance
of
men
,
then
of
the
power
and
might
of
the
euerliuing
God
:
which
is
not
onely
in
sinners
,
but
in
the
regenerate
in
some
part
,
who
do
not
consider
of
God
as
he
is
indeed
,
a
mightie
Iudge
taking
vengeance
on
sinners
.
In
this
Christ
sheweth
the
means
to
arme
our selues
against
all
such
feare
of
perils
,
persecution
,
or
daunger
:
namely
,
Christian
fortitude
and
courage
:
which
is
a
gift
of
God
proceeding
from
true
faith
,
whereby
we
are
made
able
to
lay
aside
all
feare
of
daunger
,
and
to
vndergo
all
persecutions
,
afflictions
and
dangers
for
the
maintaining
of
faith
and
a
good
conscience
.
This
Christ
often
prescribeth
,
and
armeth
his
children
with
this
christian
fortitude
,
as
the
Prophets
and
Apostles
in
the
old
and
new
Testament
,
and
now
euery
child
of
God
and
euery
Church
.
And
it
were
to
be
wished
,
that
Ministers
now
in
our
daies
could
say
to
all
Gods
children
,
Feare
not
▪
but
alas
now
they
must
change
their
voice
,
and
crie
with
the
Prophet
,
Howle
and
lament
in
sack
cloth
and
ashes
,
for
your
destruction
is
at
hand
.
And
surely
there
is
cause
why
,
if
one
looke
and
view
the
bodie
of
our
people
:
as
Osea
saith
,
there
is
no
knowledge
of
God
in
the
land
,
euery
man
seeketh
to
follow
his
owne
waies
,
none
cleaueth
to
the
Lord
,
seeketh
to
know
and
obey
him
.
Besides
,
they
are
altogether
carnall
,
fleshly
,
dead
and
drowned
with
the
cares
of
this
life
,
none
affecting
things
belonging
to
eternall
life
:
but
all
mens
hearts
are
possessed
with
pleasures
,
profits
and
preferments
of
this
world
.
Nay
all
men
in
generall
lye
in
a
dead
sleep
,
there
is
no
sense
or
feeling
in
them
:
a
spirituall
slumber
hath
wrapped
all
mens
hearts
in
securitie
and
ignorance
,
neuer
thinking
or
considering
of
the
iudgement
to
come
,
neuer
dreaming
of
the
euill
day
,
though
God
preach
daily
by
his
iudgement
to
them
.
Againe
,
the
contempt
of
the
word
and
Gospell
,
the
prophanation
of
the
Sabbath
,
want
of
mercie
and
loue
,
the
cruelty
which
aboundeth
in
all
men
,
oppression
,
whoredomes
,
fornications
,
these
be
the
sinnes
of
the
people
now
in
our
daies
rife
in
euery
place
;
these
are
common
sinnes
,
calling
for
vengeance
,
which
will
come
vndoubtedly
,
vnlesse
we
repent
:
so
that
Christ
cannot
speake
to
vs
,
as
to
this
Church
,
but
in
a
contrarie
voice
,
But
though
this
be
the
common
estate
of
most
men
,
yet
Christ
he
hath
a
remnant
,
who
lament
and
mourne
for
the
sins
of
the
land
,
who
are
grieued
with
the
abhominations
of
the
world
:
and
these
need
not
feare
,
but
they
must
take
to
them
Christian
fortitude
&
courage
,
lay
aside
al
feare
of
danger
,
&
of
al
that
man
can
do
,
and
boldly
vndergo
all
crosses
and
afflictions
,
euen
to
death
,
to
maintaine
faith
and
a
good
conscience
to
the
end
.
That
they
may
do
this
,
let
them
first
consider
,
that
they
which
feare
distrustfully
,
must
haue
a
miserable
portion
,
in
the
lake
that
burneth
with
fire
and
brimstone
.
Reu.
21.
8.
therefore
for
feare
of
this
reward
,
let
vs
go
on
fearing
nothing
.
2
They
must
consider
Gods
presence
:
he
is
by
them
,
readie
to
protect
and
defend
them
,
his
Angels
pitch
their
tents
about
them
,
Psalm
.
34.
12.
2.
King
.
6.
Elishahs
seruant
seeing
in
Dothan
an
huge
armie
,
which
beset
him
and
his
maister
,
he
saith
,
Be
not
affraid
,
for
they
which
be
with
vs
,
be
more
then
these
against
vs
.
He
was
fully
perswaded
of
Gods
presence
and
protection
,
and
that
Gods
Angels
would
defend
and
guard
him
:
so
should
al
men
in
danger
,
they
must
beleeue
and
perswade
themselues
God
is
present
,
he
hath
his
Angels
pitching
their
tents
to
defend
and
protect
his
children
.
3
Gods
children
must
consider
in
perill
,
that
it
is
an
honorable
thing
to
suffer
for
Christs
sake
,
and
it
is
a
happie
thing
to
suffer
for
the
Gospell
of
Christ
.
Paul
he
accounted
it
his
chiefe
honour
,
nay
he
reioyced
in
nothing
so
much
as
in
his
sufferings
for
Christs
sake
.
Then
if
suffering
the
crosse
for
Christs
sake
be
such
an
honourable
thing
,
we
must
lay
aside
all
feare
,
and
by
Gods
grace
arme
our selues
with
Christian
fortitude
and
courage
,
to
vndergo
all
crosses
&
afflictions
whatsoeuer
.
But
those
which
are
not
touched
with
the
present
day
of
miserie
,
nor
haue
not
this
perfect
fortitude
,
they
must
lament
and
howle
,
lest
the
euill
day
take
them
vnprouided
.
The
next
part
of
Christs
counsell
is
,
a
prediction
or
prophecie
of
the
afflictions
which
this
Church
must
suffer
.
But
before
he
propoundeth
the
afflictions
,
he
setteth
a
word
of
attention
:
Behold
.
By
which
he
teacheth
them
,
and
in
them
,
vs
:
that
it
is
our
dutie
often
to
thinke
and
consider
of
the
time
of
affliction
before
hand
,
to
meditate
of
Gods
iudgements
and
corrections
before
they
come
,
lest
we
perish
in
them
.
For
Christ
(
Luk.
19.
)
he
came
to
Ierusalem
,
and
wept
ouer
it
,
and
foretold
the
iudgements
to
come
:
and
the
cause
was
,
because
she
knew
not
the
day
of
her
visitation
:
because
she
would
not
think
of
her
iudgement
and
affliction
to
come
,
therefore
Christ
forotels
and
shewes
her
final
destruction
.
Let
vs
take
heed
,
lest
it
fall
out
with
vs
as
it
did
with
them
.
It
shall
come
to
passe
.
By
this
Christ
shewes
he
is
true
God
.
For
he
which
can
foretell
all
future
things
in
particular
,
though
they
be
contingent
,
he
is
God
,
for
that
is
proper
to
God
:
but
Christ
foretels
their
particular
affliction
to
come
,
ergo
he
is
God
.
Ob.
But
the
Phisitian
can
foretell
the
death
of
his
patient
,
the
Astronomer
the
eclipse
of
the
Moone
to
come
.
Answ.
They
do
so
,
but
by
meanes
:
the
Phisitian
foretels
by
the
causes
and
signes
he
seeth
in
the
partie
,
by
which
death
is
in
●ort
present
:
so
the
Astronomer
by
the
naturall
course
of
the
heauens
,
can
foretel
an
eclipse
by
the
courses
and
signes
of
it
,
in
which
the
eclipse
is
present
:
but
without
these
signes
and
causes
they
cannot
simply
:
but
Christ
without
any
signe
or
cause
simply
foretels
this
affliction
in
particular
,
to
come
to
the
Church
of
Smyrna
.
Christ
describes
the
affliction
,
first
by
the
cause
,
namely
the
diuel
:
secondly
,
the
persons
,
some
of
you
:
thirdly
,
the
kind
,
imprisonment
:
fourthly
,
the
end
,
to
trie
you
:
fifthly
,
the
time
,
ten
dayes
.
For
the
first
,
the
cause
,
it
is
the
diuel
.
Ob.
But
how
can
he
afflict
them
,
seeing
he
is
a
spirit
and
dealeth
not
with
the
bodies
of
men
?
Ans.
He
is
indeed
a
spirit
,
and
ruleth
in
the
aire
,
he
is
the
god
of
this
world
,
he
ruleth
in
the
hearts
of
wicked
men
,
he
ruleth
,
guideth
,
and
gouerneth
in
them
,
directs
their
thoughts
,
wils
,
affections
,
so
as
he
stirres
them
vp
,
moues
and
caries
them
to
persecute
the
children
of
God
,
to
cast
them
in
prison
.
Now
in
that
the
diuell
is
the
author
of
persecution
,
we
see
of
what
spirit
those
be
which
persecute
the
Church
,
namely
,
men
inspired
by
the
diuel
,
moued
and
ruled
by
him
,
notorious
wicked
wretches
,
which
haue
Satan
for
their
king
and
ruler
.
the
chiefe
of
sinners
,
seeing
he
was
caried
by
him
to
persecute
the
church
of
God
.
Let
then
all
men
take
heed
of
this
:
for
he
which
persecutes
the
Church
for
religion
,
in
word
or
action
,
he
in
that
action
is
the
vassall
of
Satan
,
led
and
ruled
by
the
diuell
:
and
the
diuell
in
that
action
vseth
him
as
his
instrument
:
Satan
is
the
chiefe
and
principall
agent
,
he
is
his
slaue
to
do
his
will
,
and
is
as
a
souldier
vnder
his
band
.
Againe
,
learne
we
to
take
pitie
on
all
such
persons
,
seeing
they
be
possessed
by
the
diuell
,
led
and
moued
by
him
,
yea
euen
to
pray
for
our
persecutors
.
Furthermore
,
the
weapons
we
must
haue
to
defend
our selues
in
persecution
,
are
not
temporall
but
spirituall
:
seeing
our
enemy
is
a
spirit
,
we
must
vse
inuocation
and
praier
,
fasting
and
humbling
our selues
,
by
which
we
shew
our
faith
,
repentance
and
obedience
to
God
.
By
this
weapon
of
prayer
,
Elias
is
called
the
chariot
and
horsemen
of
Israel
:
this
is
a
most
excellent
weapon
.
And
if
the
Lord
should
send
a
forreine
enemy
among
vs
,
then
is
indeed
the
souldier
to
be
vsed
,
but
our
principall
weapon
must
be
prayer
,
that
must
be
our
chariot
and
horsemen
:
the
diuell
feareth
not
the
sword
or
gun
,
but
this
spirituall
weapon
will
ouerthrow
him
.
I
proceed
to
the
second
point
,
their
affliction
is
described
by
the
persons
,
some
of
you
,
not
all
,
but
some
of
them
:
thirdly
,
by
the
kind
of
affliction
,
imprisonment
,
he
shall
not
kill
or
destroy
you
,
but
imprison
you
:
and
some
of
you
,
not
all
of
you
.
Fourthly
,
the
end
,
to
trie
you
,
that
your
hope
,
faith
,
patience
,
and
other
graces
,
may
be
made
knowne
to
your selues
and
other
.
In
all
these
we
note
,
that
Gods
prouidence
is
the
first
and
generall
cause
aboue
all
causes
,
ouerruling
,
ordering
,
and
disposing
them
.
In
this
prouidence
he
vseth
two
instruments
▪
good
,
as
good
Angels
and
regenerate
men
;
and
he
workes
in
and
by
these
in
all
things
;
and
in
these
there
is
a
good
order
,
no
disorder
.
The
second
kind
of
instruments
be
bad
,
as
wicked
Angels
,
diuels
and
wicked
men
,
which
though
they
be
wicked
in
themselues
,
yet
God
can
vse
them
well
:
and
in
these
is
nothing
but
disorder
,
and
the
Lord
he
worketh
by
them
but
not
in
them
,
and
permits
their
disorder
and
sinnes
,
to
shew
by
them
his
iustice
and
power
.
These
wicked
instruments
(
in
themselues
)
the
Lord
vseth
well
and
to
good
ends
:
for
his
prouidence
is
aboue
them
,
it
restraines
them
,
keepes
in
their
malice
,
bridles
them
that
they
cannot
shew
their
malice
to
the
ful
,
but
be
bridled
and
kept
short
,
being
ouermastred
by
his
prouidence
.
So
here
the
diuel
he
afflicts
them
,
yet
not
all
,
but
some
of
them
,
and
he
destroyeth
not
,
but
onely
imprisoneth
them
;
and
not
alwayes
,
but
for
a
short
time
.
The
second
action
of
Gods
prouidence
,
vsing
wicked
instruments
,
is
,
that
the
Lord
turneth
all
to
the
good
of
his
children
.
The
diuell
in
afflicting
them
purposeth
their
destruction
,
but
the
Lord
turneth
it
to
their
good
,
to
proue
them
,
and
trie
the
vertues
and
graces
of
their
hearts
,
as
their
faith
,
hope
,
loue
,
patience
,
&c.
so
that
the
Lord
doth
not
onely
restraine
their
malice
,
but
turneth
all
things
to
the
good
of
his
people
.
And
seeing
the
end
of
their
affliction
is
to
trie
them
,
2.
Seeing
afflictions
are
to
trie
vs
,
we
must
reioyce
,
and
thinke
tribulation
a
great
blessing
.
I
am
.
1.
Thinke
it
exceeding
ioy
to
fall
into
temptations
:
for
by
affliction
our
graces
are
made
manifest
to
our selues
and
to
the
world
.
The
fifth
circumstance
is
the
time
,
for
ten
daies
.
Some
vnderstand
by
this
a
long
time
,
as
Gen.
31.
41
Laban
changed
Iacobs
wages
ten
times
,
that
is
,
many
times
:
but
it
is
not
so
here
,
for
Christ
speakes
that
to
comfort
them
:
now
what
comfort
were
this
,
to
be
long
in
affliction
?
Others
thinke
that
by
ten
daies
,
ten
yeares
is
meant
,
and
that
because
it
is
often
in
scripture
so
vsed
,
seeing
there
is
a
weeke
of
yeares
as
well
as
of
daies
:
but
that
cannot
be
proued
,
that
they
were
in
persecution
so
long
and
no
longer
.
Then
,
I
take
it
,
by
ten
daies
is
meant
a
very
short
time
,
a
litle
space
of
time
,
and
this
is
most
sutable
to
all
the
circumstances
of
the
text
,
and
the
purpose
of
Christ
,
which
was
to
comfort
the
Church
:
as
if
he
had
said
,
Thinke
not
thy
affliction
to
be
long
,
for
it
is
but
for
ten
daies
,
a
short
time
.
In
which
words
note
two
things
:
first
,
that
the
afflictions
of
Gods
Church
are
for
a
certaine
time
,
a
time
decreed
and
set
downe
by
God
,
that
cannot
be
shortned
or
made
longer
.
So
the
Lord
told
Abraham
,
that
the
Israelites
should
be
in
captiuitie
and
affliction
430.
yeares
,
and
so
it
came
to
passe
,
for
they
were
in
affliction
,
especially
in
the
land
of
Egypt
430.
yeares
:
but
so
soone
as
that
time
was
expired
,
the
same
night
were
they
deliuered
.
So
Daniel
for
the
space
of
threescore
and
ten
yeares
captiuity
,
prayed
not
to
the
Lord
for
deliuerance
,
for
he
knew
the
time
was
certaine
and
could
not
be
changed
,
and
therefore
was
patient
:
but
when
that
time
drew
to
an
end
,
then
he
prayed
for
deliuerance
,
and
the
Lord
heard
his
prayer
.
This
should
teach
vs
in
affliction
to
be
patient
,
and
to
seeke
to
arme
our selues
with
patience
:
seeing
the
time
of
our
affliction
is
certain
,
and
cannot
be
made
shorter
or
longer
,
we
cannot
be
deliuered
till
the
whole
time
be
expired
.
Secondly
,
note
that
the
afflictions
of
Gods
Church
and
children
be
but
for
ten
dayes
,
a
very
short
space
of
time
,
in
respect
of
eternall
life
:
and
this
is
a
notable
comfort
to
any
in
the
crosse
and
persecution
,
seeing
the
Lord
wil
put
an
end
to
it
,
it
shal
be
but
for
ten
dayes
,
a
short
time
,
as
Paul
teacheth
,
2.
Cor.
4.
17.
But
yet
there
is
more
to
be
noted
in
these
words
,
euery
word
containing
an
argument
of
comfort
for
the
Church
:
for
first
the
author
of
afflictions
is
the
diuell
,
he
causeth
them
:
now
feare
not
him
,
for
he
is
Gods
enemy
,
therfore
thou
being
his
enemy
,
hast
God
for
thy
friend
,
and
then
what
can
he
do
to
thee
to
hurt
thee
:
for
they
which
haue
him
their
enemy
,
their
cause
is
good
.
Secondly
,
he
shall
not
afflict
all
the
whole
Church
,
but
some
of
you
,
a
few
of
them
:
the
Lord
restraines
his
malice
,
he
cannot
do
his
wil.
Thirdly
,
he
cannot
kill
or
destroy
them
,
but
onely
afflict
their
bodies
.
Fourthly
,
he
shall
not
do
that
to
their
destruction
,
as
he
would
,
but
the
Lord
turnes
it
to
try
them
for
their
good
.
So
this
affliction
it
shall
not
last
alwaies
,
but
for
ten
daies
,
a
very
short
time
,
why
then
should
you
feare
?
Let
not
feare
ouercome
your
hearts
,
be
not
discouraged
,
but
take
Christs
fortitude
and
courage
,
lay
aside
all
feare
,
and
vndergo
manfully
al
danger
,
to
keepe
faith
and
a
good
conscience
to
the
end
.
The
third
part
of
Christs
counsell
is
another
precept
,
which
containeth
a
most
blessed
and
heauenly
counsell
:
be
thou
faithfull
.
The
children
of
God
ought
to
be
faithfull
,
in
regard
of
God
,
and
that
fidelitie
they
owe
to
him
,
first
,
by
promise
made
to
him
in
baptisme
;
for
in
that
Sacrament
God
promiseth
to
his
child
,
Christ
with
all
his
benefits
,
and
the
child
of
God
promiseth
and
maketh
this
stipulation
to
God
,
that
he
will
renounce
himselfe
,
and
in
death
and
life
rely
onely
on
Christ
.
Now
when
a
man
keepeth
this
promise
made
in
baptisme
,
and
performeth
this
condition
to
God
and
stipulation
,
then
he
is
faithfull
to
God
;
&
when
he
breaketh
it
,
then
he
is
vnfaithfull
.
1.
Pet.
3.
21.
Secondly
,
the
Lord
he
giueth
his
seruants
many
graces
,
as
faith
,
hope
,
loue
,
repentance
,
&c.
these
he
committeth
to
man
,
to
see
how
he
will
vse
or
abuse
them
.
1.
Tim.
6.
20.
we
must
labour
to
keepe
them
,
to
vse
them
well
:
and
this
if
we
do
to
Gods
glorie
and
to
our
owne
good
,
then
we
be
faithfull
to
God
,
else
not
:
as
if
a
man
commit
a
thing
to
be
kept
by
another
,
if
he
loose
it
,
or
keepe
it
not
well
,
he
is
not
faithfull
to
him
.
Be
faithfull
.
As
if
he
had
said
:
Thou
hast
made
a
promise
in
baptisme
,
to
keepe
faith
and
a
good
conscience
:
and
thou
hast
had
many
graces
,
promising
to
vse
them
well
,
to
keepe
them
in
life
and
death
,
&
be
faithfull
in
persecutions
&
afflictions
:
keepe
faith
and
a
good
conscience
,
and
then
thou
artfaithfull
.
Against
this
dutie
three
sorts
of
men
offend
:
first
,
they
which
though
they
haue
made
a
couenant
in
baptisme
to
serue
the
Lord
,
to
keep
faith
and
a
good
conscience
,
yet
liue
in
ignorance
and
securitie
,
neuer
seeking
to
know
the
Lord
,
to
vnderstand
his
will
,
or
to
obey
him
:
yet
these
will
brag
of
their
good
meanings
,
though
they
haue
no
care
at
all
to
please
God
,
no
care
to
keepe
their
couenant
made
with
God
,
and
their
stipulation
in
baptisme
to
him
.
Secondly
,
they
which
for
a
good
while
haue
had
faith
and
a
good
conscience
,
and
haue
come
to
serue
the
Lord
,
yet
after
long
time
fall
away
,
being
entangled
with
the
world
,
with
the
profits
and
sinnes
thereof
,
and
so
leaue
all
and
come
to
breake
faith
and
a
good
conscience
:
both
these
are
vnfaithfull
seruants
,
and
their
reward
(
if
the
Lord
dealt
in
iustice
with
them
)
is
destruction
:
and
yet
all
men
in
a
maner
be
of
these
two
sorts
,
they
either
liue
in
ignorance
,
or
fall
away
after
a
long
time
.
The
third
sort
are
they
which
professe
a
long
time
,
liue
in
faith
and
good
conscience
,
and
be
earnest
professors
,
yet
in
time
of
triall
and
persecution
,
they
will
leaue
all
profession
of
religion
to
saue
themselues
.
Then
seeing
all
these
offend
,
we
must
labour
to
know
God
,
to
obey
him
,
to
keepe
his
graces
bestowed
on
vs
to
the
end
,
to
liue
and
die
in
his
seruice
,
and
to
lose
our
life
rather
then
any
one
grace
which
God
bestoweth
vpon
vs
.
And
I
wil
giue
thee
the
crown
of
life
.
Here
is
a
reason
to
moue
them
to
go
on
in
persecution
,
to
be
faithful
to
the
end
.
Hence
the
Papists
gather
,
that
a
man
may
merit
heauen
,
seeing
there
is
promised
a
crowne
of
life
.
Ans.
It
is
called
a
crowne
of
life
by
resemblance
:
for
as
men
in
a
race
,
first
run
,
and
after
they
obtaine
the
crowne
at
the
end
of
their
race
:
so
men
must
first
in
this
world
liue
godly
,
run
and
finish
their
course
,
after
that
,
they
haue
their
crowne
in
heauen
.
I
answer
againe
;
this
reward
is
not
of
the
worke
,
but
the
promise
is
made
to
the
workers
,
not
to
the
martyredome
,
but
to
the
martyr
,
which
hath
by
suffering
death
shewed
his
faith
in
Christ
:
it
is
not
made
to
the
passion
or
suffering
,
but
to
the
person
suffering
,
&
not
for
his
suffering
,
but
to
him
as
he
is
in
Christ
,
&
declared
to
be
so
by
his
suffering
death
.
So
then
,
that
promise
is
not
made
to
the
work
,
but
to
the
worker
,
and
not
for
his
work
,
but
for
the
worthinesse
of
Christ
,
in
whom
he
is
a
true
member
of
the
Church
.
The
vse
then
is
,
Let
him
which
hath
an
eare
,
Now
seeing
Christ
the
head
and
Doctor
of
his
Church
is
most
perfect
in
his
doctrines
,
both
for
matter
and
maner
of
deliuering
the
same
,
seeing
he
repeateth
againe
and
againe
the
same
things
,
and
seeing
Peter
put
them
often
in
mind
of
their
common
saluation
,
hence
we
note
,
that
Ministers
may
often
repeate
the
same
doctrine
:
not
onely
the
same
matter
,
but
in
the
same
maner
and
words
.
So
did
Christ
the
head
Doctor
of
the
Church
,
so
may
we
or
any
preacher
preach
the
same
sermon
againe
in
maner
and
matter
,
not
for
to
ease
our selues
,
but
for
the
good
and
benefite
of
the
Church
:
as
Christ
seuen
times
repeateth
the
same
doctrine
to
the
good
of
the
Church
,
and
common
benefite
of
all
.
The
hearers
then
if
they
find
the
Preacher
shall
deliuer
the
same
doctrine
againe
,
or
often
,
they
must
not
find
fault
,
for
then
they
might
as
well
find
fault
with
Christ
himselfe
,
who
not
once
or
twise
,
but
often
repeated
the
same
words
.
In
this
eleuenth
verse
is
a
conclusion
of
the
Ep●stle
to
the
Church
of
Smyrna
,
and
it
hath
two
parts
:
first
,
a
commaundement
:
secondly
,
a
promise
.
In
the
commandement
,
first
what
is
commanded
:
secondly
,
to
whom
.
The
duty
commanded
,
is
to
heare
.
There
are
two
kinds
of
hearing
good
,
and
bad
.
Here
he
requireth
good
hearing
,
with
faith
and
obedience
,
not
naked
and
bare
outward
hearing
.
Then
we
see
the
true
knowledge
of
the
Gospell
standeth
in
hearing
with
faith
and
obedience
:
for
we
know
no
more
then
we
beleeue
and
obey
:
if
we
beleeue
and
obey
nothing
,
we
heare
and
know
nothing
with
sound
hearing
to
saluation
.
The
second
thing
is
,
to
whom
the
commaundement
is
giuen
,
to
them
which
haue
eares
to
heare
:
for
some
are
deafe
,
some
be
liuely
and
hearing
hearers
.
They
are
deafe
,
which
heare
onely
with
outward
and
bodily
eares
,
not
affected
in
hart
,
nor
chaunged
in
life
by
the
word
:
they
are
good
hearing
hearers
,
which
are
touched
and
affected
by
the
word
,
changed
and
renued
in
life
by
the
same
,
hauing
not
onely
outward
eares
of
the
head
,
but
inward
,
bored
by
Gods
spirit
in
the
heart
.
Hence
we
learne
two
things
:
What
the
Spirit
saith
:
namely
,
that
which
is
before
in
the
former
words
deliuered
by
Christ
.
The
principall
things
be
these
:
first
,
that
the
Lord
seeth
and
regardeth
the
tribulations
and
afflictions
of
his
Church
:
secondly
,
that
Gods
Church
and
people
being
to
suffer
the
crosse
and
afflictions
,
must
forethinke
of
it
,
and
consider
of
it
before
it
come
;
&
withall
must
arme
themselues
with
Christian
courage
and
fortitude
,
not
to
feare
too
much
.
Thirdly
,
they
must
be
faithfull
to
God
in
regard
of
their
promise
and
couenant
in
baptisme
,
in
keeping
faith
and
good
conscience
,
and
in
defence
of
true
religion
euen
to
death
.
So
that
they
must
heare
these
three
:
the
first
,
concerning
Gods
prouidence
,
seeing
and
regarding
his
church
:
the
second
,
concerning
Christian
fortitude
▪
&
courage
in
afflictions
:
the
third
,
our
faithfulnes
&
constancy
in
defence
of
faith
&
a
good
conscience
,
maintaining
of
true
religion
to
the
end
.
These
three
are
the
things
they
should
heare
and
consider
:
and
so
we
must
consider
and
learne
the
same
.
To
excite
them
and
vs
to
these
three
things
,
to
heare
and
know
the
three
duties
,
he
giueth
two
reasons
:
first
,
because
the
Spirit
speaketh
:
the
second
is
,
the
persons
to
whom
he
spake
,
not
to
one
,
but
all
Churches
,
directly
to
them
of
Smyrna
,
and
in
them
to
all
churches
,
to
all
of
vs
,
no
man
is
excepted
but
must
heare
him
.
The
second
part
of
the
conclusion
is
a
promise
:
He
which
euercometh
shal
not
be
hurt
.
That
we
may
ouercom
,
two
things
are
required
:
first
,
to
renounce
and
go
out
of
our selues
:
secondly
,
to
cast
all
our
hope
,
trust
and
affiance
in
Christ
:
which
when
we
do
,
then
we
haue
sauing
faith
,
and
this
ouercometh
all
our
enemies
.
The
second
thing
is
,
to
keep
faith
and
a
good
conscience
,
to
defend
true
religion
,
to
the
end
of
our
dayes
,
against
all
enemies
.
And
shall
not
be
hurt
of
the
second
death
:
that
is
,
eternall
death
:
for
the
first
death
is
,
when
the
bodie
and
soule
are
separated
in
this
life
:
the
second
,
when
both
bodie
and
soule
are
separated
from
God
for
euer
.
In
which
separation
(
Reu.
21.
)
consisteth
the
destruction
of
a
man
,
euen
the
suffering
of
the
fire
of
the
eternall
lake
.
It
is
then
as
if
he
said
:
though
he
shall
suffer
the
first
death
,
yet
he
shall
not
be
hurt
of
the
second
,
he
shall
escape
that
fire
and
lake
for
euer
.
This
is
a
most
comfortable
and
happie
promise
to
escape
the
lake
of
hell
.
Here
note
,
first
to
whom
this
promise
is
made
,
to
them
which
ouercome
,
to
them
which
renounce
themselues
,
put
their
trust
and
affiance
onely
in
Christ
,
and
labour
to
keep
faith
&
a
good
conscience
to
the
end
.
Then
if
we
would
ouercome
,
it
is
not
enough
to
know
,
to
teach
,
or
heare
of
religion
:
but
true
profession
is
ioyned
with
fighting
against
all
the
enemies
of
the
same
with
christian
courage
,
let
none
of
them
raigne
ouer
vs
,
but
fight
till
we
ouercome
and
get
victorie
ouer
them
all
,
then
we
ouercome
indeed
,
and
then
to
vs
is
made
this
promise
.
Alas
it
is
nothing
to
know
or
approue
religion
,
and
yet
to
liue
in
sinne
,
and
to
let
the
diuell
,
the
world
,
and
ourflesh
raigne
ouer
vs
.
Then
we
must
neuer
content
our selues
with
bare
profession
,
but
labour
to
say
in
our
hearts
,
that
we
are
conquerers
of
hell
,
death
,
&c.
by
grace
of
Christ
in
vs
;
and
then
we
haue
a
blessed
promise
of
freedome
from
the
second
death
,
and
of
eternall
happinesse
:
we
shall
not
feare
the
fire
of
hell
,
the
burning
lake
.
Furthermore
,
in
these
words
is
answered
a
question
,
which
many
a
mans
heart
maketh
,
but
few
in
the
truth
of
heart
can
answer
.
How
may
I
escape
the
burning
lake
,
how
can
I
flie
and
auoid
the
second
death
?
Ans.
Thou
must
in
this
life
turne
truly
to
God
,
from
all
thy
euill
waies
,
renounce
thy selfe
,
beleeue
and
put
thine
assurance
in
Christ
,
and
withall
endeuour
to
keep
faith
and
a
good
conscience
to
the
end
,
and
then
thou
shalt
escape
the
second
death
,
the
fiery
lake
of
hel
shal
not
hurt
thee
;
though
thou
shalt
tast
of
the
first
,
yet
thou
shalt
not
see
the
second
death
.
Would
any
haue
his
soule
escape
this
burning
lake
,
haue
his
silly
soule
free
from
the
torments
of
hell
?
let
him
turne
to
God
,
renounce
himselfe
,
put
his
trust
and
confidence
in
Christ
,
neuer
turne
to
his
former
sinnes
,
and
withall
take
heed
to
maintaine
and
keepe
faith
,
a
good
conscience
,
and
maintaine
pure
and
true
religion
to
the
end
,
and
then
he
shall
be
free
from
the
burning
lake
.
Further
,
we
see
by
these
words
,
that
of
the
two
deaths
,
the
second
is
the
worse
,
and
most
properly
death
:
for
the
first
is
but
a
preparation
to
the
second
:
the
second
is
the
cruell
death
and
destruction
of
body
and
soule
.
This
is
yet
the
madnes
of
men
,
that
they
feare
the
pangs
of
the
first
and
not
of
the
second
,
neuer
thinke
of
the
burning
lake
:
like
children
,
which
feare
shadowes
,
and
neuer
feare
fire
or
water
,
but
suffer
themselues
to
be
drowned
or
burned
.
And
to
the
Angell
which
is
at
Pergamus
.
The
Epistle
hath
three
parts
:
first
,
a
preface
:
secondly
,
a
proposition
:
thirdly
,
a
conclusion
.
The
Preface
in
these
words
,
Thus
saith
he
with
hath
that
sharp
,
&c.
the
proposition
in
the
thirteenth
verse
,
the
conclusion
in
the
seuenteenth
verse
.
Thus
saith
he
.
Here
he
sheweth
in
whose
name
he
wrote
this
Epistle
,
to
wit
,
Christs
:
who
is
described
,
that
he
is
not
onely
a
Prophet
and
Priest
,
but
a
King
,
in
gouerning
and
guiding
his
Church
,
for
he
hath
a
sword
in
his
hand
,
which
is
described
,
first
that
it
hath
to
edges
.
Secondly
,
it
is
sharpe
,
meaning
by
it
the
word
of
God
,
so
as
not
onely
the
doctrine
of
the
law
,
but
the
promises
of
the
Gospell
are
of
the
like
power
.
Hebr.
4.
12.
Christ
is
thus
set
out
to
comfort
the
Church
of
Pergamus
,
for
by
this
Christ
signifies
three
things
:
first
,
that
he
by
power
of
the
word
killeth
sinne
,
wounds
it
at
the
heart
,
he
killeth
and
slayeth
the
corruption
of
our
nature
so
deadly
that
it
cannot
recouer
againe
:
secondly
,
that
he
wil
strengthen
and
maintaine
the
church
and
the
members
of
the
same
by
this
sword
,
against
al
their
enemies
,
for
he
will
not
onely
hurt
the
enemies
,
but
defend
his
by
his
sword
.
Obiect
.
How
doth
he
wound
them
by
the
word
?
Answ.
The
word
must
be
knowne
and
beleeued
of
vs
.
Now
when
we
know
and
beleeue
the
law
,
and
the
threates
thereof
,
and
the
points
and
promises
of
the
Gospell
:
then
if
afflictions
come
,
faith
by
which
we
beleeue
them
,
maketh
vs
that
we
are
comforted
,
and
armeth
vs
against
all
afflictions
and
persecutions
,
so
that
nothing
can
hurt
vs
:
but
if
we
beleeue
it
not
,
then
the
word
is
to
vs
as
a
sword
in
a
sheath
,
not
drawn
out
,
nor
vsed
to
defend
or
driue
backe
our
enemies
;
but
being
beleeued
,
it
is
powerfull
,
no
might
of
man
or
any
Prince
is
comparable
.
Thirdly
,
Christ
destroyeth
and
killeth
all
our
enemies
,
all
the
aduersaries
of
the
Church
,
&
this
is
the
principal
end
of
this
sword
:
for
Christ
speaketh
these
words
to
comfort
his
Church
in
persecutions
,
and
for
this
he
is
said
to
haue
a
sharpe
two
edged
sword
,
for
he
killeth
and
slayeth
the
enemies
of
his
Church
,
partly
in
this
life
,
but
deadly
in
the
life
to
come
.
In
this
life
,
the
word
serueth
to
conuince
them
of
hypocrisie
,
vnbeleefe
,
heresies
,
&
superstition
;
for
Christ
he
abolished
them
with
the
breath
of
his
mouth
,
that
is
,
this
sword
,
2.
Thess.
2.
Secondly
,
when
they
be
touched
by
the
preaching
of
this
word
with
desperations
;
for
when
the
law
and
Gospell
is
preached
to
them
,
it
wounds
them
to
the
heart
,
by
reuealing
all
their
cursed
dealings
,
their
vnbeleefe
and
hypocrisie
,
and
sets
the
conscience
on
the
racke
,
and
stirres
it
vp
,
which
is
fit
of
it selfe
to
accuse
them
when
it
hath
reuealed
their
sinnes
:
then
it
smites
them
with
feare
and
horror
,
and
makes
their
conscience
more
fit
to
accuse
&
terrifie
them
;
and
then
though
they
run
on
in
sin
,
yet
they
haue
a
deadly
wound
of
desperation
,
and
this
increaseth
in
this
life
and
slayeth
in
the
next
,
for
it
cleane
cuts
them
off
,
when
Christ
shall
say
,
Go
yee
cursed
:
this
smiteth
them
starke
dead
,
casting
them
into
eternall
destruction
for
euer
.
We
must
labour
to
haue
the
word
of
God
worke
powerfully
in
vs
.
The
second
part
is
the
proposition
,
containing
two
parts
:
first
a
commendation
:
secondly
,
a
rebuke
.
The
commendation
in
the
thirteenth
verse
:
I
know
thy
workes
.
In
these
words
he
commends
this
Church
,
first
in
generall
▪
secondly
in
particular
:
generally
in
these
words
,
I
know
thy
workes
:
that
is
,
thy
waies
and
doings
,
thy
counsels
,
affaires
,
and
withall
I
approue
them
,
as
Psal.
1.
6.
The
Lord
knoweth
the
righteous
,
that
is
,
he
approues
them
.
I
know
thy
works
.
Christ
he
begins
with
these
words
in
this
and
euery
of
these
Epistles
,
to
teach
vs
one
especiall
thing
;
that
the
feare
of
God
is
the
chiefe
thing
to
be
learned
,
the
beginning
of
all
religion
;
and
for
this
cause
he
beginneth
thus
,
I
know
thy
workes
,
three
or
foure
times
.
I
know
:
shewing
by
this
,
that
wheresoeuer
we
be
,
we
are
in
the
presence
of
Christ
,
he
sees
all
our
works
,
he
heareth
and
knoweth
all
we
do
,
we
cannot
go
out
of
his
presence
:
and
to
settle
this
deepely
in
our
hearts
,
that
he
is
present
alwaies
,
seeing
and
beholding
vs
,
he
repeates
this
seuen
times
,
in
the
beginning
of
euery
Epistle
.
Then
this
should
teach
vs
both
Minister
and
people
,
to
labour
to
haue
this
perswasion
in
our
hearts
,
that
Christ
is
present
,
seeth
and
beholdeth
all
we
do
,
when
we
take
any
thing
in
hand
,
he
stands
at
our
elbowes
,
looketh
on
vs
whether
we
do
well
or
ill
:
then
we
must
labour
to
haue
this
perswasion
in
our
hearts
,
that
we
can
say
,
now
I
do
this
or
that
,
my
Sauiour
Iesus
Christ
,
my
Lord
and
redeemer
,
he
beholds
me
,
lookes
on
me
,
seeth
all
my
dealings
,
therefore
I
will
behaue
my selfe
well
.
And
the
Preacher
may
spend
himselfe
in
speaking
,
and
to
no
purpose
,
till
God
giue
grace
,
to
teach
the
people
this
one
point
,
which
is
the
beginning
and
ground
of
all
religion
and
feare
of
God
:
for
men
may
haue
knowledge
,
and
speake
much
of
the
words
of
religion
,
yet
they
cannot
be
true
Christians
,
till
they
haue
learned
this
one
point
,
to
be
so
perswaded
as
they
can
say
in
their
heart
,
Christ
seeth
and
beholds
me
:
and
till
we
can
do
that
,
we
shall
make
conscience
of
no
sinne
.
2
The
particular
,
first
commendation
,
And
where
thou
dwellest
:
though
thou
dwel
in
a
place
where
the
diuel
hath
set
his
throne
,
a
place
most
incommodious
and
vnfit
,
yet
thou
obseruest
and
keepest
my
name
and
religion
:
thus
he
commendeth
her
for
her
constancie
in
religion
.
Throne
.
That
is
,
any
place
where
superstition
,
idolatrie
and
wickednesse
is
practised
without
controlment
,
and
from
whence
wickednesse
is
conueyed
to
other
places
:
for
the
diuell
is
the
god
of
this
world
.
2.
Cor.
4.
4.
and
he
hath
his
kingdome
,
throne
and
seate
placed
,
where
he
can
practise
sinne
and
wickednesse
,
where
iniquitie
is
maintained
,
the
Gospell
despised
,
and
from
whence
he
conueyeth
his
diuellish
wickednesse
to
other
places
.
Such
a
place
was
Pergamus
,
a
citie
wherein
sinne
did
abound
without
controlment
,
religion
despised
,
and
from
whence
wickednesse
was
conueyed
to
many
other
cities
,
townes
,
and
places
.
Here
we
may
note
the
diuels
pollicie
,
who
hath
his
kingdome
here
on
earth
like
to
God
;
here
he
placeth
his
thrones
as
a
Prince
,
and
maketh
choice
to
haue
the
fittest
place
where
he
may
rule
and
raigne
,
and
practise
wickednesse
without
controlment
,
&
from
whence
he
may
conuey
it
to
other
places
;
he
hath
euer
had
,
hath
now
,
&
will
haue
his
thrones
.
He
had
in
old
time
the
high
places
,
the
groues
,
and
such
places
where
the
people
committed
idolatrie
.
Among
the
Gentiles
there
were
Oracles
to
erect
his
thrones
:
for
in
them
he
gaue
answers
,
and
so
conueyed
his
wickednesse
to
many
.
In
later
dayes
he
had
euery
church
and
chappell
his
throne
,
when
Images
,
Saints
Roodes
,
and
such
like
were
erected
,
to
which
all
men
from
all
parts
of
the
land
came
to
worship
.
In
schooles
of
learning
he
had
his
thrones
,
when
nothing
was
taught
but
superstition
and
errors
.
And
now
in
our
times
he
hath
his
thrones
,
and
officers
to
attend
on
the
same
,
as
wisemen
,
and
these
are
a
speciall
meanes
to
erect
his
throne
:
for
vnto
these
come
men
from
farre
and
neare
,
so
that
he
conueyeth
his
iniquitie
to
many
,
seeing
many
seeke
to
them
,
and
so
do
him
homage
.
So
dicing
and
brothell
houses
,
seeing
in
them
iniquitie
is
practised
,
in
them
is
his
throne
.
In
families
where
they
liue
in
ignorance
,
in
sinne
and
wickednesse
,
in
blaspheming
and
drunkennesse
,
or
any
one
sinne
,
there
is
his
throne
:
and
so
many
thrones
as
families
,
where
they
liue
by
any
vniust
dealing
.
Then
it
is
necessarie
,
The
diuell
cunningly
and
pollitickly
chooseth
Pergamus
not
a
base
towne
or
village
,
but
a
huge
citie
,
whence
many
kings
proceeded
,
where
there
was
a
famous
and
great
king
,
and
where
was
much
people
.
So
he
chose
Babylon
a
citie
of
confusion
and
abhomination
.
So
he
hath
chosen
Rome
which
is
become
of
a
famous
Church
,
the
throne
of
Satan
.
So
Ierusalem
the
citie
of
God
,
the
temple
of
God
,
first
began
to
be
a
denne
of
theeues
,
and
then
the
citie
fell
to
wickednesse
:
so
the
diuell
getteth
Gods
temple
,
and
the
holy
citie
to
be
his
throne
.
And
in
our
time
he
getteth
the
great
cities
,
&
shire
townes
for
his
throne
:
for
in
them
is
greater
ignorance
,
and
the
Gospell
more
contemned
,
then
in
small
villages
,
in
which
after
litle
preaching
it
is
willingly
embraced
.
Now
the
cause
of
this
is
,
because
the
diuell
laboureth
especially
to
haue
his
throne
where
he
may
do
the
most
harme
,
and
conuey
his
doctrine
to
moe
places
,
and
liue
without
controlment
.
If
this
or
any
other
shire
towne
,
Then
no
man
must
stand
of
his
gentilitie
,
Sundrie
men
thinke
,
We
see
the
children
of
God
gaine
a
priuiledge
aboue
all
other
:
Seeing
the
preaching
of
the
word
gained
a
Church
in
the
middle
of
the
kingdome
of
the
diuell
,
Seeing
in
Pergamus
,
We
see
it
is
lawfull
for
men
to
dwell
with
and
by
such
wicked
men
:
(
1.
Cor.
7.
)
there
is
a
question
,
whether
a
seruant
hauing
a
maister
which
is
an
infidell
,
may
forsake
him
or
not
:
the
answer
is
made
:
he
must
dwell
with
him
;
but
so
,
that
therby
he
deny
not
the
principall
grounds
of
religion
,
but
keepe
a
good
conscience
towards
God
in
all
things
.
And
hence
we
may
see
how
to
answer
that
old
obiection
of
the
Papists
:
Where
was
our
Church
fourscore
yeares
agone
,
before
Luther
preached
,
when
the
doctrine
of
Antichrist
was
in
all
Europe
?
By
the
like
I
aske
:
Where
was
the
Church
of
Pergamus
,
when
the
kingdome
of
the
diuell
was
there
?
The
holy
Ghost
telleth
vs
,
that
in
the
same
time
when
the
diuell
had
erected
his
throne
mightily
in
that
place
,
yet
there
was
the
church
of
God
.
So
when
the
man
of
sinne
had
spread
his
doctrine
of
wickednesse
in
all
Europe
,
yet
there
was
a
Church
amongst
vs
,
in
this
and
other
lands
:
as
appeares
,
in
that
euer
there
was
some
,
which
both
openly
and
priuately
oppugned
his
doctrine
,
by
word
and
writing
in
all
ages
:
which
shews
,
that
though
sin
ruled
in
this
church
many
hundred
yeares
,
yet
the
Lord
had
professors
though
not
so
visible
as
now
it
is
,
when
men
may
professe
openly
in
euery
place
without
feare
.
And
kept
my
name
.
Though
thou
dwellest
in
a
place
where
the
diuel
hath
erected
his
throne
,
yet
thou
maintainest
my
name
,
and
holdest
it
fast
,
so
that
neither
fraud
nor
force
of
enemies
can
take
it
from
thee
.
My
name
:
that
is
,
my
doctrine
of
the
Gospell
.
Rom.
9.
Thou
doest
constantly
hold
and
maintaine
it
,
and
my
religion
:
thou
beleeuest
the
doctrine
of
saluation
which
my
seruants
haue
deliuered
to
thee
.
So
that
in
these
words
Christ
commends
the
church
of
Pergamus
for
constancie
in
maintaining
the
doctrine
of
saluation
.
We
see
it
is
not
enough
for
vs
,
(
Math.
13.
)
the
man
found
the
pearle
,
he
sold
all
to
buy
the
field
.
And
if
a
man
amongst
vs
should
find
in
our
field
,
by
his
cunning
and
skil
,
a
golden
mine
,
he
would
not
tel
it
to
any
,
but
go
and
sel
all
he
had
,
&
buy
the
ground
,
that
so
he
might
inrich
himself
.
So
we
,
if
we
know
the
doctrine
of
saluation
,
we
must
labor
to
make
it
ours
,
to
haue
it
made
sure
to
vs
,
to
sell
all
we
haue
,
to
loose
life
it selfe
rather
then
to
forgo
that
precious
pearle
.
1.
Tim.
3.
9.
Faith
is
compared
to
a
precious
iewell
,
which
must
be
laid
vp
in
the
treasury
of
a
good
conscience
,
which
cannot
be
broken
into
,
but
must
be
strong
:
in
which
store-house
and
treasury
we
must
haue
true
religion
and
faith
locked
,
that
nothing
get
it
from
vs
,
but
loose
all
we
haue
,
euen
our
life
before
we
part
with
it
:
for
if
that
be
sure
,
all
is
well
;
but
if
faith
and
religion
be
lost
,
all
is
gone
;
saluation
is
lost
,
thy
soule
is
perished
.
Now
for
her
further
commendation
,
Christ
sets
out
her
constancie
by
two
arguments
:
first
,
that
she
held
religion
without
deniall
:
secondly
,
that
she
held
it
in
the
time
of
bloudy
persecution
.
1.
The
Church
of
Pergamus
neuer
denied
Religion
,
or
reuolted
from
faith
in
Christ
:
she
did
not
as
many
men
,
who
hold
,
beleeue
and
maintaine
religion
,
yet
in
time
of
triall
they
will
reuolt
.
In
this
we
must
imitate
her
,
else
we
know
not
whether
the
Lord
will
giue
vs
grace
to
repent
:
if
he
should
not
,
we
perish
.
Esaw
sold
his
birth-right
for
a
small
thing
,
a
few
red
pottage
;
but
after
he
sought
it
with
repentance
and
teares
,
&
could
not
get
it
.
We
must
then
hold
religion
,
and
not
in
time
of
affliction
and
persecution
reuolt
and
deny
it
,
lest
the
Lord
giue
vs
no
grace
to
repent
,
which
we
know
not
whether
he
will
or
not
.
And
hast
not
denied
my
faith
:
that
is
,
mine
owne
doctrine
of
the
Gospell
,
and
true
Religion
.
Religion
is
called
Christs
:
first
,
because
Christ
with
the
Father
and
holy
Ghost
is
author
of
it
,
all
Religion
which
is
good
being
from
aboue
:
secondly
,
because
he
reuealed
it
from
the
bosome
of
his
Father
:
thirdly
,
because
Christ
is
the
matter
of
al
religion
;
Christ
is
the
whole
subiect
of
religion
in
the
old
and
new
Testament
,
the
end
of
the
law
,
and
the
scope
of
the
Gospell
.
The
second
argument
,
whereby
Christ
sets
out
her
constancie
,
is
,
that
she
held
religion
in
the
time
of
bloudy
persecution
:
when
she
was
thus
persecuted
,
she
was
constant
.
When
Antiphas
was
put
to
death
.
Who
this
Antiphas
was
,
it
is
not
certainly
knowne
by
any
history
,
yet
it
is
thought
he
was
Pastor
and
Minister
of
the
Church
of
Pergamus
,
who
opposed
himself
,
and
oppugned
the
doctrine
and
idolatry
of
the
heathen
in
that
citie
.
In
these
words
are
two
points
:
first
,
he
commends
this
martyr
Antiphas
:
when
he
saith
,
That
my
seruant
,
my
faithfull
seruant
Antiphas
,
he
extols
him
to
the
Church
of
Pergamus
.
By
this
we
see
,
that
it
is
lawfull
to
honour
and
commend
Martyrs
which
dy
for
Christs
cause
,
and
that
in
two
things
:
first
,
in
giuing
them
their
due
deserued
honour
and
commendation
,
as
Christ
did
to
Antiphas
:
secondly
,
by
careful
imitation
of
their
constancie
and
vertues
,
and
conuersation
of
life
:
for
this
cause
Christ
commends
this
good
Martyr
,
that
the
people
of
Pergamus
might
imitate
him
in
his
constancie
,
not
to
honour
him
(
as
the
Papists
do
)
with
diuine
honour
and
inuocation
.
Againe
,
he
saith
That
my
faithfull
Martyr
,
not
commending
him
for
his
death
that
he
died
,
but
for
the
cause
:
for
not
the
death
but
the
cause
makes
a
Martyr
,
for
a
man
may
die
for
heresie
and
erronious
opinion
,
and
yet
he
is
no
Martyr
.
But
Antiphas
he
was
a
true
Martyr
,
ergo
Christ
saith
,
that
my
seruant
,
nay
that
my
faithfull
seruant
Antiphas
.
In
the
end
of
this
verse
,
he
setteth
downe
the
authors
of
this
death
of
Antiphas
:
Some
among
you
:
some
of
Pergamus
were
the
cause
of
his
Martyrdome
,
they
were
such
in
whom
the
diuell
ruled
and
raigned
;
and
this
he
repeates
,
to
shew
that
they
which
haue
contemned
Christs
religion
,
though
they
pretend
good
things
,
yet
they
be
the
slaues
of
the
diuell
,
he
rules
and
raignes
in
them
,
they
be
his
holds
and
castels
.
Obiect
.
But
why
did
the
diuell
dwell
in
the
citie
of
Pergamus
,
more
then
in
any
other
?
Answ.
Because
many
in
this
citie
were
Gentiles
,
they
hated
and
contenned
the
Gospel
,
&
so
became
the
holds
of
the
diuel
:
we
must
then
take
heed
we
neuer
contemne
the
fame
.
For
in
a
family
where
they
liue
in
ignorance
,
in
iniustice
,
fraud
and
wickednes
,
there
the
diuell
ruleth
,
he
hath
his
throne
,
that
is
,
a
stable
for
him
to
dwell
in
.
Then
masters
of
families
,
and
parents
which
gouern
families
,
must
see
they
loue
and
embrace
religion
,
and
teach
it
to
their
family
,
else
their
houses
be
but
the
stables
of
Satan
,
his
place
to
dwell
in
.
Ob.
But
whether
might
not
Antiphas
being
Minister
and
Pastor
of
that
Church
haue
fled
?
Answ.
Persecution
is
double
,
either
directed
against
the
person
of
the
Minister
principally
,
or
to
the
whole
Church
equally
:
if
it
be
against
his
person
he
may
flie
safely
,
if
he
get
oportunitie
to
preserue
his
life
,
and
haue
libertie
of
the
Church
to
flie
;
but
if
it
respect
the
whole
Church
,
then
vnlesse
he
haue
libertie
graunted
by
them
,
he
must
stay
and
take
part
with
them
in
their
persecution
.
Now
of
this
sort
was
Antiphas
persecution
,
seeing
he
was
so
called
of
God
to
suffer
.
But
I
haue
a
few
things
against
thee
.
He
commended
her
before
,
but
here
he
rebukes
her
;
and
this
reproofe
is
first
generally
propounded
,
then
in
more
particular
:
in
generall
he
tels
them
,
that
they
wanted
zeale
,
Thou
bearest
with
them
which
,
&c.
But
I
haue
.
These
words
he
spake
to
the
church
of
Ephesus
before
,
and
here
repeates
them
againe
,
teaching
the
true
members
of
the
Church
,
to
enter
into
their
owne
hearts
,
to
search
what
is
in
them
that
Christ
may
haue
against
them
,
to
cal
themselues
to
a
strait
reckoning
,
to
consider
all
the
things
they
haue
done
from
their
beginning
to
their
end
,
and
al
their
life
narrowly
to
examine
themselues
,
to
lay
their
sinnes
before
their
eyes
,
without
flattering
or
fauouring
themselues
,
not
after
their
owne
mind
to
iudge
of
them
,
but
to
examine
them
by
the
rule
of
Gods
word
;
and
in
all
their
life
looke
what
things
there
be
for
which
Christ
wil
come
against
them
.
For
want
of
this
,
many
men
being
in
the
church
perish
,
neuer
consider
their
former
life
,
how
they
haue
liued
,
and
for
what
sins
Christ
wil
come
against
them
.
If
we
would
escape
death
by
Christs
heauy
and
strait
sentence
,
and
come
to
life
,
we
must
thus
call
our selues
to
a
reckoning
,
and
simply
lay
all
our
sinnes
in
word
,
thought
and
deed
before
our
eyes
,
to
thinke
what
we
haue
deserued
,
and
to
condemne
our selues
:
then
we
shall
preuent
that
iudgement
of
Christ
,
he
shall
not
need
to
enter
into
sentence
with
vs
,
if
we
haue
put
all
our
sinnes
in
a
booke
and
reckoned
already
for
them
.
The
practise
of
this
duty
,
is
the
foundation
of
all
religion
,
and
the
beginning
of
all
grace
in
the
heart
:
but
the
want
of
this
is
the
ruine
of
mens
soules
,
and
the
ready
way
to
destroy
them
.
And
if
this
be
wanting
,
the
Minister
may
speake
and
preach
to
little
purpose
.
Because
thou
hast
borne
with
them
:
that
is
,
entertained
them
which
are
wicked
.
Here
the
fault
is
in
more
particular
,
namely
,
want
of
zeale
:
they
suffered
men
which
maintained
damnable
doctrine
,
and
heretical
opinions
to
be
among
them
,
and
dwell
among
them
,
such
as
held
the
doctrine
of
Balaam
:
so
we
see
,
though
they
held
religion
,
yet
they
did
it
coldly
,
not
shewing
their
feruent
zeale
against
such
as
maintained
damnable
doctrine
.
By
this
we
see
the
Church
may
vse
zeale
in
excommunicating
and
cutting
off
those
which
maintaine
damnable
and
hereticall
doctrine
:
they
may
after
due
admonition
excommunicate
them
,
and
cut
them
off
as
pernitious
members
.
1.
Tim.
2.
Alexander
and
Hymineus
were
excommunicated
:
&
the
church
may
follow
Paules
example
,
to
cut
off
such
as
hold
heresies
in
the
fundamentall
points
of
religion
.
And
seeing
Christ
was
offended
for
this
their
forbearing
of
those
wicked
men
,
we
see
,
we
must
not
entertaine
such
as
hold
such
errors
and
damnable
doctrine
:
but
haue
indignation
against
them
,
hate
their
opinions
,
and
detest
them
.
The
Church
must
be
couragious
to
defend
truth
in
religion
,
to
stand
against
wicked
heretikes
,
to
excommunicate
and
thrust
them
out
of
the
Church
,
if
they
remaine
obstinate
.
Vers.
14.
Thou
hast
.
That
is
,
thou
entertainest
certaine
wicked
men
,
and
euil
persons
,
which
maintaine
and
teach
Balaams
doctrine
,
the
doctrine
of
the
false
Prophet
.
And
as
Christ
reproued
them
here
,
so
he
might
as
well
say
to
vs
in
this
Church
,
that
he
hath
something
against
vs
,
for
want
of
zeale
and
seueritie
against
sinne
and
sinners
:
for
though
our
Church
doth
not
hold
and
maintaine
,
but
repell
the
false
doctrine
of
the
Church
of
Rome
,
of
the
Anabaptists
,
and
the
Familie
of
loue
:
yet
Christ
may
truly
say
,
he
hath
something
against
vs
,
for
want
of
zeale
against
sinners
and
wicked
men
.
For
in
our
Church
they
abound
,
there
is
abundance
of
Atheists
and
wicked
men
in
the
midst
of
vs
,
which
are
partakers
of
the
word
&
Sacraments
,
&
al
outward
priuiledges
of
the
Church
:
and
these
Atheists
,
though
not
in
word
,
yet
in
life
,
deny
God
and
religion
:
they
know
not
God
,
cannot
distinguish
betweene
true
religion
,
and
the
heresies
and
damnable
doctrine
of
the
Papists
:
they
thinke
not
reuerently
of
the
word
of
God
,
nor
of
his
Ministers
and
Ambassadours
.
Amongst
vs
there
be
abundance
of
Epicures
,
who
giue
themselues
to
all
licentiousnesse
,
to
eate
,
drinke
,
and
sport
themselues
:
these
loue
not
the
word
,
but
being
vnder
the
law
of
the
land
,
they
will
heare
sometimes
,
once
a
yeare
receiue
the
Sacrament
,
and
this
is
all
.
There
are
also
vnmercifull
and
cruell
men
,
oppressors
,
men
which
in
their
priuate
callings
vse
all
iniustice
,
deceipt
,
fraud
,
wrong
,
oppression
,
with
vsurie
,
and
such
horrible
sinnes
:
these
are
suffered
in
the
Church
,
and
these
be
the
wise
men
of
the
world
,
we
count
them
as
politicke
and
great
men
.
Now
the
suffering
of
these
men
amongst
vs
,
sheweth
,
that
in
our
Church
is
great
want
of
zeale
,
feruencie
and
seueritie
,
for
which
Christ
will
come
against
vs
,
as
to
the
Church
of
Pergamus
.
The
reason
followeth
,
and
the
confirmation
of
his
rebuke
,
which
is
to
moue
the
Church
of
Pergamus
,
to
detest
the
doctrine
of
Balaam
the
false
Prophet
;
and
it
is
taken
from
the
effects
of
Balaam
,
that
he
gaue
wicked
counsell
to
Balaak
,
to
cast
a
blocke
in
the
way
of
the
children
of
Israel
,
to
make
them
eate
of
things
offered
to
idols
,
and
commit
fornication
.
It
standeth
in
a
comparison
or
similitude
:
As
the
false
Prophet
Balaam
cast
a
stumbling
blocke
before
the
Israelites
,
to
moue
them
to
eate
of
things
offered
to
Idols
,
and
commit
fornication
:
so
there
are
some
among
the
Church
of
Pergamus
,
which
labour
to
moue
men
to
the
same
sinnes
.
The
first
part
of
the
similitude
is
in
the
first
part
of
this
verse
:
as
Balaam
taught
false
doctrine
,
and
gaue
ill
counsell
to
Balaak
,
&c.
In
which
we
must
consider
three
things
:
first
,
what
his
false
counsell
was
,
and
what
an
offence
is
:
secondly
,
the
casting
of
offence
before
the
Israelites
:
thirdly
,
the
meanes
how
.
An
offence
properly
is
any
thing
,
word
,
or
deed
,
which
is
cast
in
a
mans
way
to
make
him
stumble
or
fall
,
or
go
out
of
his
way
,
as
a
stone
,
or
peece
of
wood
,
or
such
like
thing
:
this
is
a
scandall
or
stumbling
blocke
properly
.
Here
it
is
taken
(
by
comparison
)
for
any
thing
which
hindereth
a
man
in
the
way
to
saluation
,
which
hindereth
or
stoppeth
him
,
maketh
him
fall
,
or
go
out
of
the
way
.
Offence
is
double
,
either
giuen
or
taken
.
Offence
giuen
,
is
any
word
or
deed
,
whereby
a
man
is
procured
to
sinne
:
offence
taken
,
is
when
a
man
taketh
occasion
to
sin
,
or
to
be
offended
by
that
which
is
done
well
of
another
.
So
when
Christ
did
well
,
and
preached
the
true
doctrine
of
saluation
,
the
Pharises
were
offended
at
his
doctrine
:
he
did
well
,
they
tooke
occasion
to
be
offended
at
his
well
doing
.
Now
one
giueth
an
offence
,
when
he
maketh
one
offended
,
and
causeth
him
(
as
much
as
he
can
)
to
sinne
.
So
Peter
telleth
Christ
,
that
the
things
he
spake
of
should
not
come
to
him
:
Christ
biddeth
him
,
come
behind
him
Satan
:
where
Peter
gaue
an
offence
to
Christ
,
though
Christ
did
not
sinne
;
for
Christ
tooke
not
the
occasion
which
Peter
yet
offered
.
As
for
the
giuing
of
offence
,
it
is
to
cause
a
man
to
sin
,
or
fall
away
from
God
by
any
thing
.
The
meanes
are
things
either
simply
euill
,
or
indifferent
.
By
things
in
themselues
euill
,
as
those
which
are
directly
against
the
word
of
God
.
Those
things
euill
in
themselues
,
be
either
ill
perswasions
,
or
ill
examples
:
for
by
these
offences
are
often
giuen
:
for
euill
perswasions
and
examples
draw
the
better
sort
often
to
sin
,
and
are
very
dangerous
meanes
to
make
men
offend
.
Againe
,
offences
be
giuen
by
things
indifferent
,
not
euill
in
themselues
,
but
when
men
vse
them
vnseasonably
and
vnfitly
,
out
of
time
and
place
,
and
not
before
fit
persons
.
So
Paul
saith
,
that
if
to
eate
should
offend
,
he
would
neuer
eate
:
1.
Cor.
9.
So
here
Balaam
giueth
offence
,
they
of
Pergamus
take
it
,
to
commit
sinne
,
and
to
be
stirred
vp
to
fall
from
God
.
The
meanes
by
which
Balaam
cast
these
offences
before
the
Israelites
:
namely
,
by
prouoking
them
to
eate
of
the
meate
offered
to
idols
,
and
commit
fornication
.
Numb
.
25.
When
Balaam
had
vsed
many
waies
to
curse
them
,
and
could
not
preuaile
,
he
vsed
new
meanes
,
which
was
,
to
send
out
most
wicked
and
beautifull
women
,
to
inuite
them
to
their
idole
banquets
,
and
to
fornication
,
and
they
condescended
to
them
.
Hence
we
gather
,
So
that
by
this
note
,
we
may
iudge
of
all
religions
,
both
of
the
Iew
,
and
the
Turke
:
but
especially
of
the
Papists
,
which
most
trouble
vs
in
this
Church
:
for
all
religions
whose
doctrine
tendeth
to
stop
or
hinder
men
in
the
way
to
saluation
,
they
be
the
doctrines
of
diuels
.
The
Papists
religion
which
our
ancient
folke
call
the
old
religion
,
is
a
doctrine
tending
to
destroy
men
,
to
ouerturne
the
whole
morall
law
of
God
,
especially
to
maintaine
adulterie
and
idolatrie
.
The
first
commandement
is
,
thou
shalt
haue
the
true
God
onely
for
thy
God
.
But
the
Papists
make
moe
then
one
,
they
make
the
creatures
Gods
,
they
inuocate
Saints
,
which
,
what
is
it
,
but
to
make
them
Gods
,
to
giue
them
his
honour
,
seeing
he
alone
is
present
euery
where
,
&
seeth
the
hart
,
and
seeing
they
say
they
can
merit
,
which
none
can
do
formans
sin
,
but
onely
God
,
no
not
Christ
himself
if
he
were
not
God
?
Nay
,
they
make
the
wooden
crosse
(
not
Christ
on
the
crosse
)
to
be
God
,
in
that
they
call
it
their
hope
:
and
so
the
virgin
Mary
,
calling
her
our
Ladie
,
putting
hope
in
her
,
and
saying
,
she
can
commaund
her
Sonne
in
heauen
,
in
the
matter
of
saluation
.
The
second
Commaundement
they
in
practise
breake
,
in
making
images
of
God
the
Father
,
like
an
old
man
,
the
Sonne
as
he
was
on
earth
,
and
the
holy
Ghost
in
forme
of
a
doue
,
&
with
religious
worship
,
adore
and
worship
Saints
.
They
erre
against
the
third
commaundement
,
teaching
that
a
man
may
sweare
by
Saints
:
and
the
fourth
,
in
that
they
make
festiual
dayes
of
men
and
saints
to
be
equal
with
the
Sabbath
of
the
Lord
,
and
take
away
mens
libertie
of
labouring
six
dayes
,
to
worship
their
saints
.
As
for
the
fift
commandement
,
in
this
they
make
subiects
free
from
their
lawful
loyalty
to
their
lawful
Princes
.
In
the
sixt
,
they
make
and
appoint
places
to
which
murderers
may
flie
and
be
safe
,
and
in
keeping
the
word
from
lay
men
(
as
they
call
them
)
and
so
murder
their
soules
.
In
the
seuenth
,
they
maintaine
stewes
and
houses
of
professed
adultery
,
and
hold
that
the
vncle
may
marry
his
neece
or
his
great
neece
.
For
the
eight
commandement
,
they
ouerthrow
it
,
in
that
they
make
all
things
saleable
,
heauen
,
hell
,
purgatory
and
all
,
which
is
manifest
robbery
.
They
wrong
the
ninth
commaundement
,
in
that
they
falsly
make
mens
writings
the
canon
of
Gods
word
,
nay
they
maintaine
lying
,
seeing
that
they
hold
,
a
man
being
asked
of
a
thing
he
knowes
(
as
when
one
hath
confessed
his
sinnes
another
askes
him
,
he
may
though
he
know
the
same
,
say
he
knoweth
not
)
that
is
,
they
know
not
them
,
to
tell
them
to
you
;
but
that
is
a
slender
excuse
.
For
the
tenth
commaundement
,
they
make
concupiscence
and
lust
to
be
no
sin
,
and
put
out
that
commaundement
.
So
that
we
see
,
this
whole
religion
,
which
is
called
of
old
people
,
the
old
religon
,
is
cleane
new
from
the
true
religion
,
nay
it
is
a
doctrine
of
diuels
,
seeing
it
tends
to
leade
men
to
destruction
,
and
ouerturning
of
the
whole
law
of
God
.
To
come
to
our
owne
church
;
true
it
is
,
men
slaunder
our
doctrine
,
saying
it
is
scandalous
three
wayes
:
first
,
that
we
teach
,
God
creates
men
to
cast
the
greatest
number
of
them
into
hel
&
destroy
them
.
First
we
answer
:
we
hold
,
that
though
the
scripture
speakes
not
of
any
certaine
number
,
yet
the
elect
are
said
to
be
a
small
number
.
Secondly
,
the
end
why
God
created
men
,
was
not
to
destroy
them
,
but
to
manifest
his
own
glory
in
their
due
,
iust
,
&
deserued
damnation
&
destruction
:
not
that
he
created
men
to
this
end
,
to
cast
them
to
hell
.
Secondly
,
they
charge
the
doctrine
of
our
church
to
be
a
blasphemous
doctrine
,
seeing
we
hold
that
God
decreed
mans
fall
,
and
so
do
make
him
the
author
of
sinne
.
Answ.
We
say
indeed
,
that
God
decreed
mans
fall
,
&
permitted
him
to
sin
,
yet
teach
we
not
,
that
he
is
the
author
of
sin
:
for
his
wil
is
double
,
generall
and
particular
:
in
his
generall
wil
,
he
decreed
to
permit
man
to
sin
and
fall
,
yet
so
,
as
in
respect
of
God
it
was
good
,
though
in
respect
of
man
euill
:
for
as
he
can
draw
out
of
darknesse
light
,
so
out
of
euill
he
can
worke
good
to
himselfe
.
Secondly
,
there
is
his
speciall
wil
,
by
which
he
wils
and
delights
onely
in
that
which
is
good
,
and
by
this
he
hated
mans
fall
.
And
euen
as
the
Magistrate
hates
,
&
would
not
the
death
of
the
malefactor
,
yet
he
wils
it
,
in
that
he
executes
the
same
:
so
the
Lord
he
in
his
general
wil
willed
the
permitting
of
mans
fall
,
not
as
it
was
euil
,
but
as
it
turned
to
his
glory
and
honour
,
and
the
good
of
the
elect
.
Lastly
,
they
charge
our
doctrine
to
be
a
doctrine
of
securitie
and
carnall
carelesnesse
,
in
that
we
teach
,
men
may
be
certaine
of
their
saluation
,
and
to
perseuere
to
the
end
:
but
seeing
we
withal
teach
a
man
must
vse
the
meanes
,
daily
pray
,
heare
the
word
,
receiue
the
sacraments
,
and
performe
all
the
duties
of
faith
and
religion
to
the
end
,
we
teach
no
doctrine
of
carnall
securitie
,
but
a
doctrine
of
paine
and
trouble
,
which
maketh
men
not
carelesse
,
but
careful
to
come
to
heare
,
to
be
certaine
,
and
to
perseuere
;
therefore
they
charge
vs
wrongfully
in
all
these
.
Seeing
it
is
so
great
a
sinne
to
giue
offence
,
we
must
take
especiall
heed
we
giue
no
offence
in
our
life
,
conuersation
,
word
,
or
deed
,
but
so
to
cary
our selues
,
that
we
liue
vnspottedly
:
for
if
we
giue
offence
,
we
are
Balaams
scholers
,
and
tread
in
his
path
.
Let
vs
then
in
our
callings
so
cary
our selues
vprightly
,
that
we
giue
no
offence
:
for
wo
to
them
by
whom
offences
come
:
nay
it
were
better
they
had
a
mil-stone
tied
to
them
,
and
they
cast
into
the
sea
:
for
that
is
to
plunge
our
brothers
soule
,
as
much
as
in
vs
lieth
,
to
the
gulfe
of
hel
.
But
we
must
rather
labour
to
help
him
,
to
take
from
him
al
blocks
of
offence
;
which
if
men
would
do
,
then
our
Church
should
flourish
:
but
the
want
of
this
,
makes
men
bold
to
sin
,
and
to
run
on
by
sinne
into
hell
.
And
as
none
must
giue
offence
,
so
we
must
take
heed
we
take
no
offence
,
or
be
allured
to
sin
by
mens
wicked
either
counsel
or
examples
:
nay
we
must
cast
off
all
things
,
which
may
any
way
hinder
vs
in
the
way
to
heauen
:
if
our
right
eye
or
hand
offend
,
or
any
thing
which
is
most
deare
and
neare
vs
,
we
must
cut
it
off
:
if
we
do
so
,
then
Gods
blessing
is
with
vs
.
The
Israelites
in
the
borders
of
the
Moabites
,
so
long
as
they
serued
the
Lord
,
all
curses
could
not
hurt
them
,
but
turned
to
their
good
:
but
after
they
tooke
offence
by
the
Moabitish
women
,
to
be
inticed
by
them
,
then
they
came
to
eat
with
them
at
their
idol-feasts
,
and
commit
fornication
;
and
then
the
wrath
of
the
Lord
was
vpon
them
.
The
like
may
be
said
of
vs
.
Seeing
they
vsed
these
meanes
,
Vers.
15.
Euen
so
thou
hast
those
which
maintaine
the
doctrine
of
the
Nicolaitanes
.
In
these
words
is
the
second
part
of
the
comparison
,
in
which
two
things
:
first
,
what
the
Nicolaitanes
were
:
secondly
,
how
Christ
was
affected
toward
them
.
First
,
what
they
were
in
the
Church
of
Pergamus
,
is
manifest
in
these
words
:
Euen
so
,
which
is
a
word
of
resemblance
and
relation
,
that
may
thus
be
described
.
They
were
a
sect
of
men
in
the
Church
of
Pergamus
,
which
maintained
two
damnable
opinions
according
to
the
doctrine
of
Balaam
:
first
,
that
it
was
lawful
to
eate
meate
offered
to
idols
,
euen
in
the
idoll
temples
:
secondly
,
that
fornication
was
no
sin
,
as
we
haue
shewed
before
.
It
may
seeme
strange
,
that
in
the
dayes
of
the
Apostles
,
so
soone
after
Christ
,
there
should
be
any
such
which
held
these
damnable
opinions
:
yet
we
see
there
were
such
notorious
heretickes
.
Now
that
we
fauour
not
their
opinions
,
we
must
know
the
grounds
of
their
errors
.
For
the
first
error
:
that
a
man
might
eate
meat
offered
to
idols
,
euen
in
the
very
temples
of
idols
,
for
is
,
they
might
vrge
Christian
libertie
thus
.
Those
things
which
be
indifferent
may
be
lawfully
vsed
:
but
to
eate
meate
offered
to
idols
,
is
a
thing
indifferent
,
ergo
.
Ans.
If
these
meats
be
considered
in
themselues
,
they
be
indifferent
,
and
may
lawfully
be
vsed
:
nay
after
they
be
offered
to
idols
,
if
they
be
sold
in
the
market
and
bought
,
they
may
be
eaten
priuately
,
so
that
we
wound
not
any
weake
Christian.
But
as
they
be
prepared
to
be
offered
to
idols
,
vsed
in
idol-temples
for
the
honour
of
them
,
we
may
not
vse
them
as
prepared
for
the
idol
,
vsed
and
offered
in
the
temple
,
and
had
in
honour
of
them
.
Now
the
Nicolaitans
vsed
them
so
,
therefore
vnlawfully
.
Secondly
,
they
might
and
did
alleage
(
being
professors
of
Christ
outwardly
)
other
places
of
scripture
,
as
that
Paul
saith
,
An
idoll
is
nothing
,
ergo
it
is
no
sinne
to
eate
that
which
is
offered
to
them
.
Ans.
An
idol
is
nothing
by
nature
,
subsisting
or
being
,
nothing
which
hath
any
sparke
of
the
Godhead
in
it
,
but
yet
in
mans
braine
it
is
something
,
seeing
in
mens
minds
and
imaginations
they
repute
it
as
a
God
.
Thirdly
,
they
might
alleage
Naamans
example
,
2.
King
.
5.
18.
who
went
into
the
temple
of
Rimmon
and
kneeled
downe
there
.
Ans.
He
kneeled
not
to
the
idol
but
to
the
King
,
who
was
there
,
&
leaned
on
his
hand
,
so
that
he
bowed
downe
,
not
with
any
diuine
worship
to
the
idol
,
but
with
ciuil
worship
to
the
Kings
Maiestie
:
and
Naaman
was
in
the
temple
,
not
to
worship
the
idoll
,
but
to
make
protestation
that
he
would
serue
the
God
of
Israel
,
and
for
that
end
caried
as
much
earth
as
two
mules
could
beare
,
to
offer
sacrifice
to
the
Lord
.
And
if
the
Nicolaitans
had
bene
so
in
the
idol
temples
,
to
protest
that
they
would
worship
the
true
God
,
then
they
had
not
sinned
.
So
if
any
come
into
a
place
,
and
be
present
where
Masse
is
said
,
with
protestation
to
serue
the
Lord
,
he
then
allowes
not
of
the
same
,
but
rather
condemnes
them
for
it
.
For
the
second
opinion
of
these
Nicolaitanes
,
that
fornication
was
no
sinne
,
they
seemed
so
to
proue
it
out
of
Genes.
19.
18.
when
the
men
of
Sodom
came
to
Lots
house
,
he
offereth
them
his
daughters
:
now
he
would
not
haue
done
it
(
say
they
)
if
it
had
bin
a
sin
.
Ans.
Lot
seemes
to
be
faulty
,
and
not
to
be
excused
in
that
,
though
he
thought
to
escape
the
greater
sin
by
the
lesser
;
but
we
must
not
do
euil
that
good
may
come
thereof
.
Againe
,
they
might
vrge
,
that
(
Hos.
1.
)
the
Lord
commanded
Hosea
to
take
a
wife
and
children
of
fornication
.
Ans.
1.
Some
say
it
was
onely
in
vision
,
not
in
deed
.
2.
Some
answer
,
that
he
did
it
in
speech
onely
,
as
he
was
a
Prophet
,
because
he
prophesied
to
the
people
,
that
he
was
as
one
that
had
such
a
wife
and
children
,
which
both
are
safe
answers
,
and
allowed
.
Other
,
more
likely
,
say
,
it
was
a
thing
not
in
vision
and
word
only
,
but
in
deed
and
truth
done
.
And
surely
seeing
the
Prophets
name
,
the
womans
name
,
&
her
fathers
name
are
set
downe
,
it
seemeth
to
be
a
thing
done
indeed
.
Neither
doth
a
thing
in
speech
so
much
affect
the
people
,
as
a
deed
and
fact
done
.
And
the
best
and
most
auncient
interpreters
,
which
were
nearest
the
time
of
Christ
,
interpret
it
a
thing
done
indeed
.
But
you
may
say
,
this
was
against
good
maners
,
&
contrary
to
Gods
law
,
that
the
Prophet
should
take
such
a
wife
.
Ans.
No
:
seeing
God
is
aboue
his
law
,
and
can
dispense
with
it
:
as
when
he
bids
Abraham
kil
his
sonne
,
and
he
had
not
sinned
if
he
had
slaine
him
:
so
here
Hosea
he
did
not
sinne
,
hauing
a
particular
and
speciall
commaundement
for
the
same
.
Neither
did
he
this
to
commit
fornication
,
but
to
make
of
an
harlot
an
honest
woman
:
and
he
is
bidden
to
take
the
children
of
fornination
,
not
that
he
should
beget
any
in
fornication
,
but
take
her
children
which
she
had
borne
in
fornication
.
Againe
,
Act.
15.
The
Apostle
speaking
of
two
things
indifferent
,
ioyneth
fornication
to
them
.
Ans.
First
,
he
doth
so
,
because
the
Gentiles
thought
that
it
was
no
sinne
,
but
indifferent
:
and
they
are
there
conioyned
(
though
fornication
be
not
a
thing
indifferent
)
because
the
Gentiles
offended
the
Iewes
by
these
three
ioyntly
together
.
Now
followeth
the
affection
of
Christ
:
which
things
I
also
hate
:
that
is
,
not
their
persons
,
but
their
errors
.
Which
thing
I
hate
.
First
,
he
teacheth
vs
to
auoide
and
dislike
the
least
honour
or
approbation
which
can
be
giuen
to
idols
:
for
these
Nicolaitanes
did
not
honour
idols
,
or
offer
to
them
,
but
came
into
their
temples
,
and
(
inuited
by
their
friends
)
did
eate
of
the
meate
offered
to
them
:
yet
Christ
hateth
their
dealing
:
shewing
,
he
wold
haue
vs
to
do
the
like
.
This
also
condemneth
the
practise
of
the
Church
of
Rome
,
who
say
,
they
worship
not
idols
,
yet
they
kneele
downe
to
the
images
of
Christ
,
and
Saints
,
adore
them
,
light
candles
and
tapers
to
them
,
offer
to
them
,
hang
costly
iewels
about
their
neckes
,
cloth
them
with
costly
apparell
,
and
so
do
indeed
farre
more
then
the
Nicolaitanes
did
;
therefore
hath
Christ
cause
to
hate
them
much
more
.
This
also
teacheth
men
which
trauell
,
to
take
heed
that
they
trauell
not
without
any
calling
,
to
see
newes
,
out
of
the
limits
of
the
Church
,
as
to
Spaine
and
Italie
:
for
then
they
being
out
of
the
bounds
of
the
true
Church
,
offer
themselues
to
occasions
which
may
bring
them
to
idolatrie
,
though
they
hate
images
:
for
being
in
idolatrous
places
,
they
must
come
into
their
temples
,
and
do
as
their
maner
is
,
offer
to
idols
,
and
kneele
downe
to
them
:
which
they
cannot
without
some
approbation
,
whereas
they
should
hate
the
least
approbation
or
liking
of
them
.
Then
it
is
good
for
men
which
trauell
,
to
trauell
within
the
Church
,
and
not
out
,
but
by
some
speciall
calling
and
necessitie
.
Further
,
by
this
,
Christ
would
haue
vs
to
hate
all
familiar
societie
with
idolaters
.
A
man
may
I
graunt
liue
with
Idolaters
in
a
ciuill
course
of
peace
:
but
not
to
haue
a
speciall
kind
of
familiaritie
and
amitie
with
them
.
Now
as
Christ
hated
their
idolatry
,
so
did
he
their
fornication
,
giuing
vs
example
to
hate
fornication
:
first
,
because
our
bodies
are
not
our
owne
:
but
the
bodie
of
a
faithfull
man
or
woman
is
the
bodie
of
Christ
,
he
hath
bought
it
,
therefore
we
must
consecrate
and
dedicate
them
to
honour
him
,
not
Satan
his
enemy
.
Our
bodie
and
soule
is
the
member
of
Christ
,
at
least
by
profession
:
then
we
must
not
take
the
member
of
Christ
,
and
make
it
the
member
of
an
harlot
.
Our
bodie
and
soule
is
the
house
and
temple
of
the
holy
Ghost
,
therefore
we
must
keepe
them
faire
,
pure
and
cleane
,
fit
to
entertaine
such
a
guest
:
but
they
which
pollute
themselues
with
fornication
,
make
them
sties
and
stables
for
the
diuell
.
Repent
quickely
.
Cor.
5.
Paule
desired
them
to
labour
to
be
reconciled
to
God
.
Now
(
1.
Cor.
6.
)
they
were
reconciled
alreadie
,
and
had
true
repentance
:
noting
that
they
must
labour
to
haue
their
reconciliation
more
increased
,
in
regard
of
the
certaintie
of
it
,
and
their
daily
offences
and
sinnes
.
Now
we
must
thinke
,
that
what
Christ
spake
to
the
Church
of
Pergamus
,
is
spoken
to
vs
;
and
if
we
be
in
the
like
sin
,
we
must
learne
to
performe
the
same
dutie
,
which
they
are
commanded
here
.
Christ
moreouer
prescribeth
this
not
onely
to
the
Church
of
Pergamus
,
but
to
the
Nicolaitanes
,
which
held
two
damnable
errors
;
and
as
they
held
them
,
no
doubt
they
liued
accordingly
,
yet
Christ
biddeth
them
repent
.
Then
great
and
grieuous
sinners
are
not
barred
from
Gods
mercie
if
they
will
repent
.
Excellent
is
that
of
Esay
:
Our
God
is
much
,
exceeding
much
in
mercie
.
Psalm.
130.
God
is
much
in
mercie
,
plenteous
in
redemption
,
no
man
which
is
a
grieuous
sinner
,
but
God
offereth
him
mercie
,
if
he
will
repent
and
lay
hold
on
it
.
Among
vs
in
this
Church
are
many
ignorant
and
euill
people
:
yet
if
these
will
repent
,
the
Lord
offereth
his
mercie
;
though
they
be
as
wicked
as
the
Nicolaitanes
,
as
Iudas
,
or
Herode
were
,
yet
Christ
offereth
his
mercie
and
merite
,
if
they
will
lay
hold
on
it
.
Then
let
all
such
wicked
men
breake
off
their
sins
by
repentance
,
of
their
idolatrie
,
blasphemie
,
fornication
,
and
humble
themselues
with
Iob
in
dust
and
ashes
,
and
they
shall
find
mercie
.
But
we
must
not
abuse
Gods
mercie
to
presumption
,
but
be
sure
,
that
though
thy
sinnes
be
as
scarlet
or
crimson
,
or
as
scarlet
which
can
take
no
other
colour
,
yet
there
is
mercie
in
store
to
helpe
thee
,
if
thou
repent
.
This
doctrine
may
be
taught
to
malefactors
,
not
to
imbolden
them
in
sinne
,
but
to
assure
them
,
that
if
they
repent
at
any
time
,
the
Lord
will
heare
them
:
yea
though
a
man
fall
often
into
the
same
sinne
(
which
is
dangerous
)
yet
if
he
haue
grace
to
repent
,
Gods
fountaine
of
mercie
is
not
drawne
dry
,
but
still
he
hath
in
store
;
onely
they
must
repent
:
for
if
they
looke
to
haue
the
merit
of
Christ
,
Christ
looketh
to
haue
their
repentance
.
Else
I
will
come
against
thee
shortly
.
The
first
cause
and
reason
,
If
not
,
I
will
come
,
&c.
that
is
,
if
thou
do
not
repent
for
these
sinnes
,
want
of
zeale
,
and
other
thy
particular
sinnes
,
I
will
come
to
thee
shortly
,
to
punish
and
plague
thee
;
for
the
Lord
(
as
I
haue
said
)
he
cometh
either
in
mercy
,
or
in
iudgement
.
Now
if
they
repent
not
,
Christ
saith
he
will
come
to
them
,
not
to
help
them
,
but
to
execute
iudgement
on
them
,
to
punish
them
.
So
Esay
.
30.
27.
Christ
saith
not
,
I
will
,
but
I
come
to
thee
:
expressing
the
time
to
come
,
by
the
time
present
:
to
certifie
them
,
that
if
they
repent
not
,
he
will
most
surely
come
,
as
certainly
as
if
he
did
now
come
to
them
.
In
this
threatning
we
see
a
generall
rule
to
be
learned
of
all
,
that
if
any
Church
or
people
will
not
repent
,
then
the
Lord
will
come
to
them
in
iudgement
to
punish
them
,
as
by
sundry
examples
we
may
see
the
Lord
hath
done
.
In
our
Church
and
people
,
though
some
do
repent
,
yet
for
the
common
body
of
the
people
they
do
not
,
but
they
liue
in
sinne
and
ignorance
,
hauing
no
care
to
know
Gods
will
;
and
if
they
know
it
,
yet
no
care
to
obey
the
same
,
but
they
for
the
most
part
continue
in
their
sinnes
.
Seeing
their
case
is
such
,
who
could
not
out
of
Gods
word
,
in
good
conscience
foretell
and
prophesie
(
by
this
generall
rule
)
that
God
will
come
against
them
shortly
,
to
take
vengeance
on
them
,
and
to
plague
them
?
Though
we
may
flatter
our selues
,
and
think
all
is
well
,
yet
we
must
assure
our selues
he
cannot
but
come
,
vnlesse
we
repent
.
This
should
then
moue
vs
all
to
repent
,
to
humble
our selues
,
condemne
our selues
for
our
sins
,
craue
pardon
,
purpose
newnesse
of
life
,
desire
the
Lord
that
he
would
in
Christ
be
reconciled
to
each
of
vs
,
and
promise
and
performe
euer
after
new
obedience
.
If
we
doe
repent
daily
for
new
and
particular
sinnes
,
then
we
shall
stay
the
Lord
,
preuent
his
coming
to
punish
vs
:
but
if
we
go
on
in
sinne
,
assure
our selues
the
Lord
is
true
of
his
promise
,
he
will
come
in
iudgement
against
vs
.
The
second
reason
is
directed
to
the
Nicolaitans
,
With
whom
he
wil
fight
,
that
is
,
be
at
enmitie
with
them
,
and
declare
the
same
in
waging
battell
with
them
,
seeing
they
hold
these
two
grosse
and
damnable
●●inions
.
With
the
sword
of
my
mouth
.
That
is
,
the
preaching
and
publilishing
of
the
word
,
the
ministery
and
dispensation
of
the
law
and
the
Gospell
among
men
.
In
which
words
he
still
alludeth
to
the
doing
of
Balaam
;
as
in
the
doctrine
,
so
in
the
end
and
scope
:
for
when
Balaam
cursed
the
children
of
Israel
,
the
Angell
stood
against
him
,
to
stay
and
hinder
him
that
he
should
not
go
:
he
seeing
the
Angel
,
fel
downe
and
worshipped
the
Angel
,
that
is
,
the
son
of
God
Christ
Iesus
:
but
after
,
seeing
he
would
not
be
restrained
,
but
went
to
curse
the
people
,
he
perished
by
the
sword
.
Numb
.
31.
Euen
so
Christ
dealeth
with
the
Nicolaitanes
,
as
he
did
with
Balaam
:
seeing
they
went
on
still
in
wickednes
,
he
fighteth
with
them
to
reclaime
them
from
their
wicked
wayes
,
he
withstands
them
with
the
sword
of
his
mouth
,
but
if
they
will
needs
go
on
,
then
he
fights
,
not
to
reclaime
them
,
but
to
slay
them
,
as
he
did
Balaam
.
But
I
will
fight
against
thee
,
not
kill
thee
,
for
Christ
he
intended
not
at
the
first
to
slay
them
,
but
to
withstand
them
,
and
if
it
might
be
to
reclaime
them
:
but
after
,
if
they
would
not
be
hindered
and
stayed
,
to
destroy
them
,
as
he
did
Balaam
.
Seeing
Christ
comes
against
the
wicked
and
impenitent
,
I
will
come
to
thee
,
and
fight
against
thee
.
Here
Christ
sheweth
he
is
the
true
Pastor
and
Doctor
of
the
Church
,
he
can
deuide
the
word
aright
,
giue
promises
to
them
to
whom
they
belong
,
and
threatnings
to
whom
they
belong
:
for
iudgements
and
promises
must
not
be
propounded
to
all
equally
,
but
there
must
be
regard
had
of
time
,
place
,
and
persons
.
For
iudgements
,
some
be
temporall
,
which
must
be
threatned
to
the
penitent
:
some
eternal
,
and
those
to
the
impenitent
.
So
promises
are
to
be
made
,
not
hand
ouer
head
,
but
with
respect
,
condition
,
limitation
,
and
restraint
.
To
propound
either
promises
or
threatnings
otherwise
,
is
not
to
deuide
the
word
aright
.
With
the
sword
of
my
mouth
:
that
is
,
the
ministerie
of
the
word
,
not
to
kill
them
,
but
to
resist
and
withstand
them
which
repent
not
:
and
this
is
the
chiefe
end
and
scope
of
the
preaching
of
the
word
,
to
winne
men
from
their
sinnes
and
wicked
wayes
;
and
if
they
will
not
repent
,
then
to
drowne
them
in
perdition
and
to
slay
them
.
In
this
Church
of
England
,
and
in
this
congregation
,
we
haue
had
the
Gospell
this
36
yeares
published
and
preached
to
vs
,
the
Lord
hath
rebuked
vs
for
our
sinnes
,
and
yet
we
still
abide
in
them
without
repentance
:
the
Lord
still
cometh
against
vs
with
the
sword
of
his
mouth
,
stil
checkes
vs
for
our
sinnes
,
and
controlleth
the
wicked
idolater
,
Atheist
,
fornicator
&
cruel
man
,
he
stands
to
fight
against
such
,
face
to
face
,
stands
with
his
naked
sword
in
the
ministery
of
the
word
,
to
reclaime
them
from
their
sins
:
if
they
wil
not
,
to
wound
them
to
the
heart
,
and
to
kil
them
.
Now
we
hearing
our
sins
reprooued
,
we
should
feare
and
tremble
,
fall
downe
as
Balaam
did
:
and
seeing
the
Lord
in
the
word
preached
,
stands
with
his
sword
in
his
hand
,
ready
to
slay
vs
if
we
wil
not
be
stayed
,
we
should
be
afraid
.
If
we
heare
of
an
enemy
to
come
against
vs
,
how
will
euery
one
quake
for
feare
:
shall
we
feare
the
shaking
sword
of
a
mortal
man
,
and
not
the
bloudy
sword
of
the
euerliuing
God
?
Shall
we
resist
him
and
go
on
,
though
he
fight
against
vs
?
Alas
it
is
not
wisedome
to
striue
with
God
,
for
then
he
will
hacke
vs
to
peeces
:
but
we
must
heare
him
,
and
submit
our selues
to
his
good
will
&
pleasure
:
and
if
we
wil
not
,
the
same
sword
of
God
shall
be
an
instrument
to
pierce
our
hearts
to
death
.
Then
when
we
heare
the
Minister
speaking
to
vs
,
we
must
know
that
the
Lord
speaketh
to
vs
,
fights
against
our
sins
,
and
not
contemne
him
.
Againe
,
we
see
the
word
of
God
is
called
the
sword
of
Christs
mouth
,
not
only
because
he
once
deliuered
it
,
but
because
it
dayly
proceeds
from
him
in
the
preaching
of
the
same
by
the
Ministers
.
Then
we
see
this
is
an
excellent
thing
,
that
the
Ministers
of
Christ
lawfully
called
,
they
be
that
mouth
of
Christ
,
from
which
his
sword
proceeds
.
So
Paul
calleth
them
the
Ambassadours
of
Christ
to
deliuer
his
word
.
2.
Cor.
5.
19.
Then
they
which
be
in
the
schooles
of
the
Prophets
,
This
sheweth
the
abuse
of
that
sword
,
which
the
Pope
,
the
Vicar
of
Christ
,
chalengeth
:
for
he
will
haue
both
swords
,
ciuil
and
Ecclesiasticalls
surely
he
is
not
the
Vicar
,
and
in
the
roome
of
Christ
,
for
Christ
was
content
onely
with
the
spirituall
sword
.
Now
followeth
the
conclusion
of
the
Epistle
,
containing
two
parts
:
the
first
a
commandement
,
Let
him
which
hath
an
eare
heare
:
the
second
,
a
promise
,
To
him
which
ouercometh
,
will
I
giue
to
eate
of
the
Manna
,
&c.
Of
the
first
I
haue
spoken
before
.
The
end
and
scope
of
this
commaundement
,
is
to
stir
vp
the
Church
to
attention
,
to
marke
the
things
propounded
.
The
first
speciall
point
what
is
commaunded
to
be
heard
,
is
,
the
word
of
God
,
which
must
not
be
heard
with
a
bare
and
simple
hearing
,
but
with
knowledge
,
faith
,
beleefe
,
and
obedience
in
practise
.
Seeing
he
commaunds
this
hearing
to
all
men
,
we
see
it
is
the
ordinance
of
God
,
all
men
in
the
Church
should
frequent
sermons
,
where
this
word
of
God
is
propounded
and
taught
by
plaine
and
simple
men
,
that
they
may
better
learne
their
dutie
.
At
a
good
time
men
wil
come
to
the
Church
,
though
they
come
not
halfe
a
yeare
after
:
but
the
ordinance
of
Christ
is
,
that
men
should
daily
at
all
lawfull
occasions
frequent
sermons
,
and
come
to
the
congregation
:
and
if
we
be
his
sheepe
,
we
will
heare
his
voice
:
Ioh.
10.
&
desire
to
heare
his
word
,
taught
by
his
mouth
.
Mat.
16.
the
word
of
God
is
called
the
key
of
the
kingdome
of
heauen
:
now
as
necessarie
it
is
to
haue
the
key
to
open
heauen
,
as
to
haue
his
soule
brought
thither
.
Paule
calleth
the
doctrine
of
the
Gospell
,
the
word
of
reconciliation
,
because
the
same
by
Gods
grace
reconcileth
vs
to
him
,
who
being
his
enemies
,
are
made
by
it
to
be
in
his
fauour
.
Then
we
must
come
to
heare
it
daily
,
not
at
Christmas
or
such
times
alone
,
for
this
is
to
magnifie
those
dayes
aboue
the
Lords
day
.
But
men
corrupt
&
froward
,
say
for
themselues
:
Tush
,
if
God
,
or
Christ
,
or
his
Apostles
wold
preach
to
vs
,
we
wold
come
:
but
when
men
speake
to
vs
,
being
sinfull
and
like
our selues
,
we
will
not
.
Ans.
It
is
the
will
and
ordinance
of
God
,
that
his
word
should
be
published
and
preached
to
man
,
by
man
like
himselfe
:
for
since
Adams
fall
,
man
could
not
abide
to
heare
the
Maiestie
of
God
:
the
Israelites
seeing
but
a
glimmering
of
Gods
glorie
,
could
not
abide
it
,
but
said
:
Speake
to
vs
by
Moses
,
Exod.
19.
And
he
will
haue
his
word
preached
by
sinfull
man
,
to
trie
mans
obedience
and
humilitie
,
how
he
will
receiue
and
obey
the
word
of
God
deliuered
by
man
.
Againe
,
he
doth
it
,
to
make
loue
betweene
man
and
man
,
when
one
man
speaketh
the
word
of
God
to
another
.
Then
are
they
presumptuous
persons
,
who
dare
oppose
themselues
against
Gods
most
holy
ordinance
and
will
.
Againe
,
others
say
they
haue
the
Bible
,
containing
the
Sermons
of
Christ
,
the
Apostles
and
Prophets
,
and
who
can
make
better
Sermons
then
they
?
now
seeing
they
haue
these
at
hand
,
they
need
not
come
to
the
Church
.
But
let
these
consider
,
that
as
it
is
the
ordinance
and
will
of
God
to
haue
the
Bible
,
so
will
he
haue
it
expounded
by
man
in
the
Church
,
that
men
might
vnderstand
it
,
and
so
make
vse
of
it
in
their
liues
.
As
for
some
others
,
they
will
not
come
to
the
Church
,
but
hauing
a
iourney
,
(
as
they
say
)
they
can
serue
God
on
their
horse
backe
,
or
in
the
way
,
as
well
,
and
with
as
good
a
heart
as
the
best
in
the
Church
:
but
let
these
heare
the
word
of
God
,
by
the
wisest
man
,
Salomon
,
Pro.
28.
16.
He
which
turneth
his
eare
from
the
law
:
that
is
,
from
hearing
the
word
of
God
,
his
prayers
are
abhominable
.
And
if
he
turne
from
God
,
God
will
turne
from
him
:
and
if
men
be
wearie
of
his
word
,
God
will
be
wearie
of
their
seruice
,
of
all
their
prayers
,
and
other
seruice
where
or
whatsoeuer
.
Lastly
,
many
thinke
they
haue
knowledge
enough
,
no
man
can
teach
them
that
they
know
not
alreadie
.
But
the
preaching
of
the
word
serueth
not
onely
to
beget
knowledge
,
but
to
increase
the
same
:
and
also
to
beget
in
man
obedience
to
his
knowledge
:
so
that
these
,
though
they
seeme
to
be
the
wisest
,
are
most
foolish
:
no
man
,
no
not
the
greatest
learned
,
but
he
hath
knowledge
in
part
,
and
it
may
be
increased
:
and
say
,
he
get
not
more
knowledge
,
yet
he
may
by
the
word
deliuered
by
a
plaine
and
simple
man
,
be
brought
to
obedience
of
that
he
knoweth
.
Another
principall
dutie
commanded
in
the
conclusion
,
is
reading
the
word
,
both
in
publike
and
priuate
,
that
so
we
may
be
prepared
to
heare
and
obey
the
same
.
So
Christ
(
Luk.
10.
26.
)
What
readest
thou
?
he
taketh
it
for
graunted
,
that
the
young
man
could
reade
the
lawe
.
Esay
.
5.
13.
for
want
of
Gods
word
and
knowledge
,
the
people
of
God
went
into
captiuitie
.
And
yet
we
see
among
vs
many
families
which
come
to
church
,
heare
the
word
,
nay
,
receiue
the
Sacraments
,
not
knowing
the
thing
assured
in
them
:
neither
hauing
a
Bible
to
reade
,
nor
procuring
others
if
they
cannot
:
yet
many
haue
a
Bible
lying
on
their
cupbord
,
but
vse
it
not
.
The
tables
,
cards
,
and
dice
,
they
be
well
vsed
and
worne
,
but
the
booke
of
God
lyeth
couered
with
dust
.
Many
will
haue
the
booke
of
Statutes
,
that
they
may
know
their
dutie
,
but
none
careth
to
haue
the
Statutes
of
God
,
to
teach
them
to
range
their
vnbridled
affections
within
the
compasse
of
the
same
.
And
to
him
which
ouercommeth
.
That
we
may
ouercome
so
,
we
must
do
two
things
:
first
,
we
must
denie
our selues
,
and
all
that
is
in
vs
,
&
put
our
whole
confidence
in
Christ
alone
:
secondly
,
we
must
maintaine
true
religion
,
and
a
good
conscience
in
all
things
,
to
our
last
end
:
and
this
is
indeed
to
ouercome
all
our
spirituall
enemies
.
The
second
point
,
is
the
thing
promised
:
He
will
giue
him
to
eate
of
the
hidden
Manna
,
&c.
The
thing
promised
is
a
threefold
gift
of
God
:
first
,
to
eate
of
that
Manna
:
secondly
,
he
shall
haue
a
white
stone
:
thirdly
,
a
new
name
written
in
the
same
white
stone
.
Which
three
signifie
our
election
,
vocation
,
iustification
,
sanctification
&
glorification
;
and
to
be
the
children
of
God
.
To
come
to
the
first
:
to
eate
of
the
hidden
Manna
.
Manna
signifieth
properly
that
food
which
God
gaue
the
children
of
Israell
from
heauen
to
feed
them
in
the
wildernesse
,
Psalm
.
98.
For
the
excellencie
of
it
,
it
is
called
the
wheat
of
heauen
,
and
the
foode
of
strong
men
,
or
of
Angels
:
in
forme
,
it
was
like
Coreander
seed
,
white
and
sweet
,
Seeing
Christ
crucified
is
the
bread
of
life
,
Seeing
Christ
is
the
bread
of
life
,
Christ
addeth
the
hidden
Manna
,
to
put
a
distinction
betweene
the
earthly
Manna
,
which
the
Israelites
,
and
all
might
see
,
feele
,
and
eate
,
and
Christ
who
is
the
hidden
Manna
,
and
whom
euery
one
cannot
see
.
It
is
called
hidden
,
first
because
no
man
by
nature
can
haue
this
foode
,
no
naturall
man
can
see
,
will
,
or
desire
it
:
secondly
,
because
God
reuealeth
not
this
spirituall
food
,
namely
Christ
,
effectually
to
all
men
.
Math.
11.
25.
The
wise
and
prudent
cannot
know
it
,
it
is
reuealed
onely
to
Gods
children
.
Seeing
Christ
is
the
hidden
Manna
,
Then
we
must
not
content
our selues
with
knowledge
swimming
in
the
braine
,
but
labour
to
know
our
wants
,
to
feele
our
misery
,
to
seeke
to
haue
Christ
the
food
of
our
soules
,
to
deliuer
vs
from
the
misery
and
wretched
estate
we
are
in
;
by
it
to
labour
to
get
but
one
drop
of
bloud
to
satisfie
our
hungry
and
starued
soules
.
And
as
one
which
is
starued
with
hunger
would
seeke
to
haue
meate
,
so
we
must
haue
experimentall
knowledge
,
that
we
can
say
in
conscience
,
I
see
and
feele
how
I
want
Christ
to
feed
my
soule
.
Seeing
Christ
is
the
hidden
Manna
,
God
offereth
him
not
to
all
men
in
generall
,
for
then
he
should
not
be
hid
as
he
is
from
many
,
therefore
there
is
no
vniuersal
election
,
no
vniuersal
grace
offered
effectually
to
all
men
in
particular
.
The
second
gift
is
,
a
white
stone
:
where
Christ
borroweth
a
phrase
of
speech
from
the
Gentiles
,
to
whom
he
wrote
.
The
Gentiles
vsed
these
stones
in
iudgement
;
for
when
men
were
iudged
,
the
Iudges
gaue
them
either
a
white
stone
,
which
was
a
token
of
absolution
,
or
a
blacke
stone
,
which
was
a
signe
of
condemnation
.
Secondly
,
they
vsed
these
stones
,
to
trie
whether
such
a
day
or
such
should
be
luckie
(
as
they
say
)
or
vnluckie
:
for
if
they
tooke
a
white
stone
out
of
their
vessel
,
then
it
was
a
token
of
good
lucke
;
if
a
black
,
then
of
bad
.
Now
here
it
is
vsed
for
the
first
.
Christ
promiseth
a
white
stone
,
The
third
gift
is
,
A
new
name
written
in
the
same
stone
.
This
name
is
to
be
Gods
child
:
so
the
same
Apostle
expounds
it
,
1.
Iohn
3.
Behold
what
great
loue
God
sheweth
vs
,
euen
to
be
called
his
sonnes
:
this
is
the
name
he
giueth
to
them
which
ouercome
,
to
be
called
his
sonnes
,
and
heires
with
Christ
.
Now
seeing
God
giueth
this
new
name
to
his
children
,
it
must
not
be
an
idle
name
:
but
the
Lord
giueth
with
it
a
new
condition
,
whereby
we
are
made
the
sonnes
and
heires
of
God
.
So
when
Abram
was
new
named
Abraham
,
it
was
for
a
speciall
purpose
;
for
then
he
began
to
be
the
father
of
the
faithfull
.
When
Iacob
was
called
Israel
,
it
was
for
a
speciall
end
.
So
we
hauing
a
new
name
,
must
haue
a
new
condition
,
which
is
,
to
be
called
the
sonnes
and
heires
of
God
in
Christ
.
Now
this
is
a
most
excellent
prerogatiue
,
for
then
we
haue
Christ
our
elder
brother
,
and
our
fellow
heire
,
God
our
father
,
the
Angels
to
defend
and
guide
vs
,
all
things
and
meanes
of
this
life
to
our
benefite
,
Gods
speciall
prouidence
to
guide
vs
,
and
being
Gods
children
,
our
sins
are
no
sins
,
but
a
meanes
to
come
to
felicitie
:
and
our
death
is
no
death
,
but
a
litle
doore
to
passe
to
life
:
this
is
the
new
condition
God
giueth
with
our
new
name
.
Written
in
the
white
stone
:
That
is
,
in
the
pledge
of
absolution
;
for
here
the
white
stone
and
new
name
go
together
:
for
looke
whom
he
absolueth
,
he
giueth
a
new
name
and
new
condition
:
for
he
which
hath
his
sinnes
pardoned
,
is
a
new
creature
,
a
new
man
:
the
white
stone
and
new
name
go
together
,
and
are
written
in
each
other
.
Then
men
must
haue
them
both
,
and
not
as
most
do
,
say
they
hope
Christ
is
their
Sauiour
,
he
will
pardon
their
sinnes
,
and
yet
continue
in
them
,
&
take
occasion
by
that
to
sinne
:
for
Christ
if
he
giue
the
white
stone
,
that
is
,
pardon
of
sinne
,
he
giueth
with
it
a
new
name
,
and
a
new
condition
of
life
.
Which
no
man
knoweth
.
Some
might
obiect
:
Doth
he
giue
men
new
names
,
why
then
do
we
not
call
them
by
their
names
?
Answ.
He
saith
,
no
man
knoweth
it
but
he
which
hath
it
,
that
is
in
that
maner
and
certainty
as
he
which
receiues
it
,
for
no
man
can
know
or
discerne
it
:
then
men
must
not
thinke
strange
though
be
be
not
called
by
this
new
name
.
The
world
knoweth
vs
not
.
1.
Iohn
.
3.
1.
Now
in
that
he
which
hath
this
new
name
,
No
man
knowes
this
new
name
so
certainly
&
infallibly
,
and
from
within
,
as
he
which
receiues
the
same
,
for
no
man
can
determine
of
the
faith
,
adoption
or
calling
of
any
,
but
himself
:
for
that
is
proper
to
God
to
search
the
heart
.
This
must
stay
our
censure
and
iudgement
,
to
iudge
men
to
be
hypocrites
,
to
condemne
either
the
better
or
bad
sort
of
men
,
for
we
know
not
a
mans
heart
,
his
faith
is
but
knowne
to
God
and
himselfe
.
Obiect
.
How
farre
may
we
iudge
of
anothers
state
of
saluation
?
Answ.
We
iudge
of
another
mans
estate
,
either
certainly
or
not
:
certainly
,
as
when
one
iudgeth
,
and
sets
downe
certainly
and
resolutely
,
that
such
men
are
elected
to
saluation
without
all
doubt
:
but
this
is
proper
to
God
,
no
man
can
know
the
spirit
of
man
but
God
and
the
man
himself
,
and
so
farre
as
it
pleaseth
him
to
reueale
the
same
to
some
of
his
children
;
as
to
Dauid
he
reuealed
the
damnation
and
reiection
of
some
,
for
which
cause
he
prayeth
for
their
destruction
.
Now
besides
this
,
there
is
the
iudgement
of
charitie
,
when
we
iudge
of
another
as
charitie
moueth
vs
:
now
charitie
maketh
a
man
iudge
the
best
.
This
charitie
hath
two
parts
,
first
it
is
not
to
despaire
:
secondly
it
is
to
iudge
of
a
mans
saluation
vndoubtedly
,
to
be
perswaded
of
it
certainly
.
We
must
not
despaire
,
though
we
see
men
liue
in
sin
.
And
we
must
iudge
certainly
of
mens
saluation
,
and
without
doubt
that
they
be
called
effectually
,
in
that
they
testifie
their
faith
,
by
their
obedience
,
not
that
we
can
set
down
certainly
,
but
we
must
in
charitie
iudge
so
of
them
.
And
this
is
charitie
in
the
highest
degree
,
when
we
iudge
that
such
a
one
is
the
child
of
God
by
the
fruites
of
his
faith
.
Here
again
they
of
the
Church
of
Rome
are
deceiued
,
making
the
Church
to
haue
this
note
and
property
to
be
visible
,
but
not
visibilitie
:
but
election
,
adoption
,
and
faith
are
the
principall
markes
of
the
Church
.
Now
these
cannot
be
seene
,
onely
the
fruites
of
them
may
.
And
to
the
Angell
.
Here
beginneth
the
fourth
particular
Epistle
.
The
end
&
scope
of
these
words
,
is
to
certifie
the
church
of
Thyatyra
,
that
Iohn
had
a
speciall
commandement
and
calling
from
God
,
first
,
to
write
this
Epistle
:
secondly
,
to
certifie
all
Churches
to
the
end
of
the
world
,
that
he
had
a
commandement
and
calling
from
God
to
write
,
not
onely
this
Epistle
,
but
this
whole
booke
:
and
for
that
cause
this
is
seuen
times
repeated
,
To
the
Angell
,
&c.
The
Epistle
beginneth
here
:
These
things
write
,
&c.
and
continueth
almost
to
the
end
of
this
Chapter
:
in
it
note
three
parts
:
first
,
a
Preface
:
secondly
,
a
Proposition
:
thirdly
,
a
Conclusion
.
The
preface
or
entrance
in
the
eighteenth
verse
,
all
which
were
in
the
former
Chapter
:
verses
5.
14.
15.
These
things
saith
.
In
the
preface
:
note
first
,
in
whose
name
it
is
written
:
namely
in
the
name
of
Christ
.
The
cause
why
his
name
is
in
the
Preface
,
is
set
downe
before
.
Christ
is
described
by
three
arguments
:
first
,
he
is
the
Son
of
God
:
secondly
,
his
eyes
are
like
a
flame
of
fire
:
thirdly
,
his
feet
like
fine
brasse
.
Christ
is
here
said
to
be
the
Son
of
God
.
In
the
former
Chapter
he
was
called
the
sonne
of
man
:
here
the
Sonne
of
God
.
By
God
,
he
meaneth
not
the
Godhead
as
it
is
absolutely
or
common
to
all
the
three
persons
:
but
by
it
is
meant
the
Father
,
who
when
he
is
conferred
with
any
person
in
the
Trinitie
,
is
called
God
,
not
that
he
is
more
God
,
then
the
Sonne
and
holy
Ghost
;
or
that
they
be
not
equall
,
but
for
order
,
in
that
he
is
the
first
person
,
&
from
him
the
Godhead
is
communicated
to
the
Sonne
and
holy
Ghost
.
How
Christ
is
called
the
Sonne
of
God
,
we
may
know
by
these
two
rules
:
first
,
Christ
is
the
Sonne
of
the
Father
,
not
in
respect
of
his
Godhead
,
or
as
he
is
God
,
but
in
respect
of
his
person
:
and
in
respect
of
his
person
he
is
begotten
of
the
Father
before
all
worlds
.
For
the
Godhead
of
Christ
the
Sonne
,
is
not
begotten
,
or
begetteth
not
,
nor
proceedeth
,
but
he
hath
one
and
the
same
Godhead
with
the
Father
:
therefore
it
no
more
begetteth
,
or
is
begotten
,
or
proceeding
then
his
.
The
second
rule
,
Christ
is
the
Sonne
of
the
Father
,
not
by
creation
,
as
the
Angels
and
Adam
,
nor
by
grace
as
true
beleeuers
in
Christ
;
but
by
nature
,
in
that
he
is
begotten
of
the
substance
of
the
Father
before
all
worlds
.
Because
the
Father
communicated
to
him
from
himself
,
his
whole
Godhead
and
nature
:
and
by
this
communication
of
the
Godhead
to
his
Son
wholly
,
he
is
said
to
beget
the
Sonne
,
and
he
is
said
to
be
begotten
of
the
Father
.
The
end
why
Christ
is
called
the
Sonne
of
God
,
is
,
namely
,
to
stirre
vp
in
this
Church
of
Thyatira
,
care
and
diligence
,
reuerence
and
attention
in
marking
and
obeying
the
things
of
this
Epistle
,
seeing
that
he
which
teacheth
them
is
the
Sonne
of
God
:
teaching
vs
in
their
example
,
when
we
heare
the
word
read
or
preached
,
we
must
haue
attention
,
diligent
care
and
feare
,
seeing
it
is
the
Sonne
of
God
which
speaketh
to
vs
.
When
Pilate
was
condemning
Christ
,
and
heard
he
was
the
Sonne
of
God
,
he
was
affraid
.
Shall
an
heathen
man
which
knew
not
God
,
feare
to
heare
of
Christ
the
Son
of
God
:
and
shall
not
we
tremble
to
heare
him
speake
to
vs
himselfe
?
At
the
voice
of
Christ
the
mountaines
melted
,
and
the
rockes
claue
asunder
,
and
shall
not
our
stonie
and
rockie
hearts
tremble
to
heare
him
speake
to
vs
out
of
his
word
?
His
eyes
were
like
a
flame
of
fire
.
We
must
not
take
these
words
literally
,
but
as
in
the
former
Chapter
:
for
Christ
is
set
out
as
he
appeared
in
vision
to
Iohn
.
By
his
fierie
eye
is
meant
,
first
,
that
in
him
is
infinite
wisedome
,
he
seeth
all
things
,
he
knoweth
by
his
fierie
and
piercing
eye
,
all
things
,
present
,
past
,
and
to
come
.
Secondly
,
it
signifieth
his
vigilancie
and
watchfulnesse
ouer
his
Church
,
and
euery
particular
member
of
the
same
,
for
these
two
ends
:
first
,
to
preserue
and
protect
his
own
children
,
secondly
to
take
reuenge
and
punishment
on
his
enemies
.
Thirdly
,
by
his
fierie
eye
,
is
signified
his
anger
against
sinnes
and
sinners
.
Christ
is
said
to
haue
fierie
eyes
,
to
teach
vs
,
that
he
can
discerne
secret
and
hidden
sinnes
:
for
in
this
Chapter
we
find
,
that
certaine
men
in
this
Church
were
giuen
to
fornication
and
idolatrie
,
close
and
hidden
sinnes
.
Now
here
he
is
said
to
haue
fierie
eyes
,
to
shew
them
,
he
seeth
these
secret
sinnes
;
he
knoweth
their
hearts
,
much
more
their
sinfull
workes
,
and
will
punish
them
.
Then
by
this
we
haue
a
good
remedie
against
all
secret
sins
.
And
his
feet
like
fine
brasse
.
He
is
said
to
haue
brazen
feet
,
to
shew
his
strength
and
power
,
by
which
he
ouercame
and
bruised
the
head
of
the
serpent
on
the
crosse
,
and
fully
vanquished
hell
,
death
and
sinne
by
his
death
,
and
also
doth
subdue
sinne
and
Satan
,
and
put
them
vnder
not
onely
his
brazen
foot
,
but
vnder
the
feet
of
his
seruants
and
members
.
The
end
why
he
is
said
to
haue
feet
of
brasse
here
in
this
Epistle
,
is
to
terrifie
certaine
wicked
persons
in
this
Church
,
as
fornicators
,
and
idolaters
,
nay
the
whole
Church
of
Thyatira
,
which
by
these
wicked
men
,
were
in
daunger
to
be
drawne
that
way
.
This
then
may
be
a
remedie
for
all
loose
liuers
:
The
second
part
of
the
Epistle
is
the
Proposition
,
wherein
is
propounded
the
substance
and
matter
of
the
Epistle
.
It
hath
two
parts
:
first
,
a
praise
:
secondly
,
a
dispraise
or
rebuke
.
The
commendation
,
in
the
19.
verse
:
the
dispraise
,
in
the
20.
verse
.
First
,
she
is
commended
generally
,
I
know
thy
workes
:
secondly
,
particularly
,
for
many
duties
and
vertues
.
I
know
thy
workes
:
that
is
,
I
see
and
allow
thy
workes
and
wayes
.
The
end
why
he
alleadgeth
and
repeateth
these
words
,
is
to
stirre
vp
the
hearts
of
his
seruants
,
to
consider
of
his
presence
For
Christ
before
hath
fierie
eyes
,
and
here
he
saith
,
I
know
thy
workes
,
to
make
this
consideration
,
to
sinke
more
deepely
,
and
imprint
it
more
throughly
.
In
the
second
part
he
commendeth
her
for
many
duties
and
vertues
:
first
,
loue
:
secondly
,
seruice
:
thirdly
,
patience
:
fourthly
,
faith
and
increase
of
godlinesse
.
First
,
she
is
commended
for
loue
:
that
is
,
loue
to
man
,
not
to
God
,
for
,
for
that
she
is
commended
after
in
the
duties
to
God
.
But
by
loue
and
seruice
is
meant
duties
to
man
,
performed
by
man
to
man
.
To
know
this
loue
better
,
note
three
points
:
first
,
what
it
is
:
secondly
,
the
property
of
true
loue
to
man
:
thirdly
,
how
it
must
be
practised
toward
men
.
Loue
to
man
is
a
gift
of
Gods
spirit
,
whereby
a
man
is
well
affected
to
his
neighbour
for
Gods
sake
.
First
,
loue
is
the
gift
of
the
Spirit
,
Gal.
5.
25.
Secondly
,
it
is
a
gift
whereby
a
man
is
well
affected
to
his
neighbour
,
that
is
,
to
reioyce
at
his
good
,
to
defend
,
to
seeke
and
wish
his
good
;
yea
,
to
be
grieued
with
his
hurt
and
miserie
,
and
withall
to
haue
bowels
of
compassion
to
helpe
him
in
his
hurt
and
miserie
.
Thirdly
,
it
must
be
to
our
neighbour
,
not
by
dwelling
or
habitation
,
but
to
them
which
be
our
brethren
in
nature
,
haue
the
same
flesh
with
vs
,
&
beare
the
same
image
of
God
.
Then
all
men
,
as
they
be
men
,
are
our
neighbours
,
though
they
dwell
at
the
worlds
end
,
whether
beleeuer
or
infidell
,
friend
or
foe
,
to
these
we
must
be
wel
affected
.
Fourthly
,
it
must
be
for
Gods
sake
:
for
God
must
first
absolutely
and
principally
be
loued
,
and
man
for
him
:
so
that
our
loue
to
man
is
a
fruit
of
our
loue
to
God
,
springing
and
descending
from
it
.
As
for
the
propertie
of
our
loue
to
man
,
it
must
be
feruent
,
and
that
in
two
things
:
first
,
if
need
require
,
euery
man
is
bound
in
the
compasse
of
his
calling
,
to
lay
downe
his
life
for
his
brother
,
and
for
his
neighbour
,
1.
Ioh.
3.
16.
Secondly
,
it
must
be
feruent
towards
our
enemies
:
in
the
world
there
is
much
hatred
,
malice
and
iniuries
.
Now
we
must
loue
those
persons
from
whom
these
come
,
and
loue
must
be
feruent
,
that
these
like
water
do
not
quench
it
.
And
for
the
practise
of
our
loue
to
man
,
the
rule
is
,
that
we
loue
him
as
our selues
:
as
we
loue
and
wish
well
to
our selues
heartily
,
so
must
we
loue
and
wish
well
to
him
.
This
is
the
law
of
nature
,
to
do
to
another
as
we
would
haue
him
to
do
to
vs
:
yea
this
is
the
law
of
God
;
do
to
all
men
as
you
would
haue
them
do
to
you
.
Is
a
man
to
sell
?
the
diuell
offereth
him
gaine
,
if
he
wil
lie
.
Now
consider
by
thine
owne
law
,
wouldest
thou
haue
another
to
deceiue
thee
by
lying
?
no
surely
:
then
deceiue
not
thy
neighor
by
false
weights
,
wares
,
or
otherwise
.
By
these
three
things
we
see
for
what
this
Church
was
commended
.
This
loue
were
to
be
wished
in
vs
,
but
alas
it
waxeth
cold
,
euery
man
is
a
louer
of
himselfe
,
seeketh
his
owne
good
,
no
man
his
brothers
:
euery
man
spends
his
labor
,
wit
,
and
his
calling
to
help
himself
,
no
man
to
do
good
to
others
,
to
help
the
common
good
,
or
the
good
of
the
Church
,
but
to
the
hurt
or
hindering
of
others
:
for
men
think
they
may
make
the
best
of
their
owne
,
sell
as
deare
as
they
can
:
but
we
should
employ
all
our
callings
,
if
we
had
true
loue
,
not
onely
to
our
owne
good
,
but
the
good
of
others
,
euen
the
common
good
of
the
towne
,
country
,
or
church
.
When
men
come
to
the
Church
,
to
heare
the
word
,
to
pray
,
to
receiue
the
sacrament
,
then
they
seeme
to
shew
great
loue
of
God
,
but
look
into
their
callings
,
there
is
no
loue
of
their
brethren
:
which
sheweth
they
haue
no
true
but
an
outward
loue
of
God
,
seeing
they
loue
not
their
neighbour
,
liue
by
iniustice
,
seeking
to
fley
him
,
and
draw
out
his
very
bloud
by
cruell
dealing
,
by
griping
,
pilling
,
and
polling
:
now
there
cannot
be
true
loue
of
God
,
where
this
loue
of
our
neighbour
is
wanting
.
1.
Iohn
3.
21.
The
second
vertue
for
which
this
church
is
commended
,
is
seruice
.
In
this
place
it
is
a
vertue
and
work
of
loue
,
whereby
a
Christian
man
becomes
a
seruant
to
euery
man
for
his
good
.
This
is
commended
and
described
,
Heb.
6.
10.
Paul
Gal.
6.
commaunds
vs
to
do
seruice
one
to
another
by
loue
.
1.
Cor.
13.
loue
seekes
not
her
owne
,
but
the
good
of
others
.
So
Christ
(
Iohn
13.
)
commaunds
his
to
be
seruants
one
to
another
,
in
those
good
things
which
God
giueth
vs
.
As
we
must
do
them
good
in
all
we
can
,
so
one
speciall
dutie
here
mentioned
,
is
to
be
ready
to
releeue
(
according
our
abilitie
)
the
want
of
the
Church
,
for
we
must
haue
first
loue
and
charitie
,
then
seruice
as
a
braunch
springing
from
loue
.
Heb.
6.
10.
which
is
when
we
are
ready
to
bestow
our
goods
or
gifts
,
which
God
giueth
vs
,
to
the
good
of
the
Church
,
especially
the
godly
in
the
Church
.
This
were
to
be
wished
in
England
,
but
it
is
not
,
seeing
the
richest
sort
bestow
their
goods
in
hawks
,
hounds
,
beares
,
buls
,
dogs
,
and
other
their
pleasure
and
pastime
:
but
when
any
comes
to
be
bestowed
on
the
poore
,
then
they
be
strait
handed
,
all
comes
as
hardly
from
them
as
a
rib
out
of
their
side
.
We
see
men
can
be
content
yearely
to
bestow
much
money
in
playes
,
pastimes
,
and
other
delights
,
and
that
with
zeale
and
earnestnes
:
but
come
to
the
poore
,
our
owne
flesh
,
to
our
brother
,
who
beares
the
same
image
of
God
as
we
do
,
here
we
sticke
,
and
from
winter
to
winter
suffer
them
to
starue
for
want
of
that
which
our
dogs
haue
.
To
moue
men
to
help
the
poore
:
first
see
how
men
in
the
old
testament
were
charged
with
offerings
,
first
fruites
,
sacrifices
,
and
many
other
ceremonies
:
now
these
be
ended
;
but
instead
of
that
altar
,
the
poore
they
be
the
altar
,
whereon
we
must
offer
our
burnt
offerings
&
our
sacrifices
.
Secondly
,
Esay
58.
10.
he
which
imparts
his
heart
to
the
poore
,
that
is
,
seeing
him
in
want
,
hath
his
heart
touched
with
the
bowels
of
compassion
,
and
testifies
his
loue
in
releeuing
his
want
:
this
man
hath
a
happie
promise
,
his
name
shall
not
be
put
out
,
but
shine
for
euer
:
and
this
is
true
religion
,
to
visit
the
fatherlesse
and
widow
,
to
comfort
and
releeue
them
,
Iam.
1.
Prou.
25.
He
which
giueth
to
the
poore
,
lendeth
to
the
Lord
.
Now
the
Lord
he
comes
in
his
person
to
borow
,
he
makes
the
pore
his
stewards
to
gather
it
in
:
wilt
thou
say
him
nay
,
to
lend
him
of
his
owne
?
thou
wilt
not
.
Wouldest
thou
haue
him
stay
,
or
send
his
steward
away
emptie
.
Again
,
Christ
comes
in
their
person
,
he
askes
an
almes
,
he
saith
in
their
person
,
I
am
hungry
,
naked
,
fatherles
and
motherles
,
and
in
them
he
stands
crauing
at
our
doores
.
Now
if
we
would
escape
that
horrible
sentence
of
condemnation
,
Away
from
me
,
&c.
let
vs
not
say
him
nay
,
or
deny
him
.
But
if
we
wil
be
liberall
in
any
thing
,
and
bestow
largely
on
any
thing
,
bestow
it
on
the
poore
,
our
owne
flesh
,
and
so
we
lend
to
God
who
is
the
best
paymaster
,
and
we
giue
to
Christ
,
who
will
not
let
it
be
vnrewarded
.
Now
followeth
the
third
particular
vertue
,
for
which
Christ
commends
the
Church
of
Thyatira
,
which
is
faith
,
that
is
,
fidelitie
,
whereby
we
are
faithfull
to
God
,
in
keeping
our
promise
made
to
him
in
baptisme
:
wherein
we
promise
to
renounce
our selues
,
to
beleeue
in
God
,
three
persons
,
one
true
God
,
to
obey
him
all
our
life
time
:
this
is
commaunded
,
1.
Tim.
5.
12.
Now
it
would
be
wished
,
that
our
Church
might
be
commended
for
this
fidelitie
,
but
it
cannot
:
for
though
it
be
a
common
thing
among
vs
to
sweare
by
our
faith
,
yet
there
is
litle
faith
in
our
hearts
,
yea
litle
care
to
keepe
this
fidelitie
promised
in
baptisme
:
for
some
of
vs
lie
in
ignorance
,
neuer
knowing
what
promise
we
haue
made
to
God
;
and
such
are
many
among
vs
,
young
,
olde
,
high
,
low
,
rich
,
&
poore
.
Others
they
haue
no
care
of
goodnes
,
of
heauen
or
heauenly
things
,
but
of
eating
,
drinking
,
sporting
,
in
which
they
spend
their
days
,
neuer
thinking
of
Christ
,
or
of
their
promise
to
him
.
A
third
sort
,
are
those
which
we
account
honest
and
wise
men
;
but
they
come
short
indeed
:
for
these
set
their
hearts
on
riches
and
the
things
of
this
world
,
spend
their
strength
and
wit
in
the
getting
of
them
,
and
haue
their
hearts
glued
to
them
.
They
like
Molds
are
euer
in
the
earth
.
We
call
them
(
I
say
)
honest
men
,
but
indeed
they
deny
God
,
forsake
their
first
faith
and
fidelitie
to
God
in
baptisme
,
and
in
stead
of
the
true
God
,
erect
an
idoll
,
euen
their
riches
:
and
of
these
we
haue
great
heapes
.
Then
it
stands
vs
in
hand
,
often
to
remember
our
promise
in
baptisme
,
to
renounce
our selues
,
&
the
things
of
this
world
,
to
beleeue
in
Christ
,
to
performe
obedience
to
him
in
al
our
life
:
for
if
we
go
on
,
and
stil
deny
our
first
faith
,
nothing
belongs
to
vs
but
condemnation
.
The
fourth
vertue
,
is
patience
,
whereof
we
haue
heard
in
this
,
and
the
former
chapter
.
Here
marke
how
patienc
is
ioyned
with
loue
to
men
,
faith
to
God
,
and
seruice
to
men
and
God
.
The
reason
is
,
because
no
good
action
can
be
done
of
any
man
without
patience
:
loue
and
faith
without
it
are
nothing
:
for
if
a
man
do
his
dutie
to
man
,
he
shall
be
sure
to
be
hated
:
now
without
patience
he
ceaseth
to
do
his
dutie
.
So
if
a
man
beleeue
in
God
,
and
professe
the
same
,
the
world
contemnes
him
:
now
without
patience
he
cannot
perseuere
constantly
.
Patience
is
the
effect
of
faith
,
Rom.
15.
faith
brings
forth
hope
:
and
Mat.
13.
the
good
ground
brings
forth
fruit
,
but
in
patience
.
All
that
a
man
doth
,
if
it
be
done
acceptable
to
God
,
it
must
be
ioyned
with
patience
.
Then
we
must
in
all
our
gifts
and
graces
ioyne
patience
with
our
hope
,
faith
,
loue
,
knowledge
,
&c.
2.
Pet.
1.
6.
No
grace
can
shew
it selfe
without
this
,
a
man
cannot
endure
the
crosse
without
it
.
And
thy
workes
,
Christ
before
had
said
the
same
:
here
he
repeateth
it
againe
,
which
is
not
idle
:
for
no
word
in
scripture
is
idle
:
but
by
this
Christ
shewes
his
exceeding
approbation
of
the
workes
of
this
Church
of
Thyatira
,
that
they
were
such
as
he
liked
of
,
not
in
a
meane
,
but
in
exceeding
great
measure
:
the
cause
why
he
liked
them
so
,
followeth
afterward
.
Now
seeing
Christ
repeates
these
words
after
foure
worthy
vertues
,
he
doth
it
to
shew
vs
what
things
are
required
to
a
good
worke
,
namely
faith
,
loue
,
seruice
,
patience
,
and
fidelity
:
for
to
do
a
worke
to
God
,
we
must
ioyne
these
foure
vertues
:
and
therfore
Christ
addeth
these
words
both
before
and
after
these
vertues
.
First
,
faith
is
required
,
because
in
doing
any
action
,
euery
man
must
shew
his
fidelitie
to
God
,
which
we
do
,
when
before
we
do
any
worke
,
we
search
the
word
of
God
,
whether
it
be
commanded
or
forbidden
there
:
for
no
worke
we
do
can
please
God
,
vnlesse
we
be
perswaded
out
of
the
word
that
it
is
lawfull
:
nay
,
being
not
of
faith
,
it
is
sin
,
Rom.
14.
Secondly
,
our
works
must
not
proceed
from
faith
alone
,
but
from
faith
and
loue
ioyntly
together
,
for
faith
worketh
by
loue
:
and
though
a
man
do
neuer
so
good
things
,
if
not
in
loue
,
it
is
nothing
.
1.
Cor.
13.
Thirdly
,
a
speciall
seruice
is
required
to
God
and
man
:
for
all
our
workes
must
be
done
in
seruice
to
man
:
for
the
end
of
our
callings
be
to
do
seruice
to
man
,
and
withal
in
doing
seruice
to
man
,
to
please
and
serue
God
.
Paul
commaunds
seruants
to
please
their
masters
in
the
Lord
,
as
seruing
him
:
so
of
all
men
it
is
vnderstood
,
that
they
in
doing
the
workes
of
their
calling
,
must
do
them
in
seruice
to
men
,
and
withall
to
serue
God
.
Col.
3.
21.
This
ouerthroweth
the
Papists
fasting
,
praying
,
pilgrimage
,
hard
attire
,
and
whipping
themselues
,
to
pray
to
Saints
,
and
offer
to
them
:
for
these
come
not
from
faith
and
loue
,
neither
are
they
done
in
seruice
to
men
,
to
do
them
good
in
soule
or
body
:
for
these
neither
benefit
themselues
nor
other
.
Last
of
all
,
patience
is
requisite
that
a
man
may
haue
constancy
and
perseuerance
,
for
no
man
can
do
a
good
worke
as
he
ought
,
but
many
will
mocke
and
iest
at
him
;
he
shall
haue
many
crosses
by
wicked
men
,
euen
by
Gods
prouidence
:
now
that
he
might
be
constant
,
patience
is
necessarie
,
that
so
(
as
the
good
ground
)
he
may
bring
foorth
fruit
,
but
in
patience
.
To
apply
this
,
euery
man
in
doing
any
thing
in
his
particular
calling
,
must
labour
to
shew
these
foure
vertues
:
his
faith
to
God
,
loue
to
man
,
his
seruice
to
God
and
man
,
and
haue
patience
to
vndergo
all
troubles
which
come
by
doing
his
dutie
.
For
if
a
man
do
the
worke
of
his
particular
calling
,
be
it
neuer
so
base
,
yet
it
is
as
good
a
worke
to
God
in
it
kind
,
as
to
preach
the
word
,
and
to
giue
almes
.
The
fifth
vertue
is
,
that
her
workes
were
mo
at
last
then
at
first
.
The
Church
of
Ephesus
was
discommended
for
her
decay
in
loue
:
but
here
Christ
commendeth
this
Church
for
increase
in
godlinesse
and
vertue
.
It
were
to
be
wished
,
that
our
Church
might
be
commended
for
this
vertue
;
but
alas
it
cannot
:
for
the
bodie
of
our
people
are
in
number
increased
,
but
litle
in
practise
and
obedience
.
Heb.
5.
They
indeed
in
regard
of
the
time
might
be
teachers
,
hauing
so
long
heard
the
word
:
but
yet
they
need
to
be
taught
euen
the
principles
of
religion
:
for
though
they
heare
daily
,
yet
is
there
no
knowledge
,
no
increase
of
zeale
or
of
repentance
,
no
going
on
in
grace
:
2.
Tim.
3.
they
are
euer
learning
,
yet
neuer
come
to
knowledge
.
This
is
a
common
fault
in
all
estates
,
men
heare
much
,
learne
litle
,
and
practise
lesse
:
nay
we
haue
a
worse
fault
,
for
many
among
vs
hauing
heard
good
things
,
go
backward
,
loose
them
,
become
worse
,
or
else
stand
at
a
stay
.
And
this
is
our
shame
,
that
many
places
which
heare
the
wordlesse
,
go
before
vs
in
knowledge
,
faith
,
obedience
and
repentance
.
Then
if
we
would
auoide
Gods
wrath
and
discommendation
,
let
vs
now
increase
.
It
is
not
enough
for
old
men
to
say
they
cannot
:
though
their
memorie
faile
,
yet
they
must
labour
to
haue
good
and
zealous
affections
.
Young
men
must
employ
their
strength
,
and
wit
,
and
memorie
in
this
,
to
increase
in
grace
,
&
not
to
quench
any
grace
,
but
to
stirre
them
vp
:
for
to
him
which
hath
is
giuen
,
but
from
him
which
hath
not
is
taken
away
that
he
had
.
Then
all
must
labor
to
go
on
in
grace
,
that
the
teacher
may
haue
comfort
,
and
the
hearers
be
freed
from
shame
and
discommendation
.
Notwithstanding
I
haue
something
against
thee
.
Neuerthelesse
.
That
is
,
though
I
haue
hitherto
commended
thee
,
yet
thou
hast
something
which
I
like
not
,
but
greatly
dislike
.
Of
this
I
haue
spoken
before
.
Secondly
,
the
reason
of
the
reproofe
.
Because
thou
sufferest
the
woman
Iesabell
to
teach
:
that
is
,
because
they
suffered
a
certain
woman
,
namely
Iesabel
,
in
the
assemblies
to
teach
and
seduce
the
people
.
First
,
obserue
in
these
words
,
the
great
power
and
authority
which
this
Church
had
giuen
her
of
God
:
for
besides
the
power
of
preaching
the
word
,
and
administration
of
the
Sacraments
,
she
had
power
to
appoint
who
should
preach
,
who
shold
not
:
and
further
authoritie
to
restraine
wicked
men
and
women
by
her
seuere
gouernment
.
The
like
power
was
in
the
Church
of
Ephesus
;
&
so
of
al
Churches
,
in
preaching
of
the
word
,
&
administration
of
the
Sacraments
,
to
appoint
who
shold
preach
,
and
who
not
,
and
also
to
restraine
wicked
men
,
that
they
commit
not
what
wickednesse
they
will
in
the
congregation
.
And
this
authoritie
hath
the
Lord
giuen
to
all
Churches
:
nay
,
without
this
,
no
Church
can
continue
or
stand
.
And
it
is
not
sufficient
to
haue
rule
in
the
congregation
,
but
seuere
gouernment
,
wherby
wicked
men
may
be
kept
in
order
:
and
because
this
Church
vsed
not
this
power
,
therefore
she
is
discommended
.
Now
in
euery
Church
where
the
word
is
preached
,
and
Sacraments
administred
,
there
they
haue
the
same
power
:
yet
we
see
how
sin
abounds
,
fornication
,
adulterie
,
blasphemie
,
vsurie
,
drunkennesse
,
and
all
for
want
of
this
gouernment
,
which
should
represse
such
sinnes
.
This
Church
sinned
,
first
,
in
suffering
a
woman
to
teach
:
secondly
,
to
seduce
the
people
of
God
.
This
word
teach
,
signifieth
to
teach
publikely
in
the
assemblies
.
Then
they
sinned
in
suffering
a
woman
,
Iesabel
,
to
teach
publikely
in
the
open
assemblies
of
men
.
For
1.
Tim.
3.
8.
I
permit
not
a
woman
to
teach
:
1.
Cor.
14.
34.
they
must
keepe
silence
.
But
it
may
obiected
,
first
,
that
Deborah
and
Huldah
were
Prophetesses
.
Ans.
They
were
extraordinarie
:
and
we
may
not
make
an
ordinarie
rule
vpon
extraordinarie
actions
.
Secondly
,
1.
Cor.
11.
If
a
woman
pray
or
prophecie
.
Ans.
First
,
there
were
such
in
the
infancie
of
the
Church
,
and
were
extraordinarie
.
Secondly
,
they
did
sinne
,
and
as
a
fault
it
is
rebuked
in
the
fourteenth
Chapter
,
where
he
commaundeth
women
to
be
silent
.
Thirdly
,
women
are
said
to
pray
,
because
they
giue
assent
to
the
Minister
praying
,
saying
Amen
,
and
to
prophecie
by
singing
Psalmes
,
and
reading
Scripture
:
for
so
much
the
word
(
Prophecie
)
signifieth
being
taken
largely
.
So
(
1.
Chron.
25.
)
Asaph
is
said
to
prophecie
,
when
he
sung
with
instruments
of
musicke
in
the
congregation
.
Seeing
Christ
rebuketh
them
for
suffering
a
woman
to
teach
in
the
congregation
:
(
2.
Tim.
1.
5.
)
Timothy
was
taught
by
his
grandmother
Lois
,
and
Eunice
his
mother
in
the
Scriptures
.
But
hence
some
gather
,
(
without
ground
)
that
as
a
woman
may
not
teach
,
so
not
gouern
.
But
this
cannot
be
proued
out
of
the
word
,
and
it
hath
no
force
.
For
though
a
woman
may
not
teach
,
and
stand
in
Christs
stead
in
the
congregation
,
yet
she
may
gouerne
and
stand
in
his
stead
in
the
Common
wealth
,
be
a
Queene
,
Dutchesse
,
Countesse
,
&c.
For
there
is
special
reason
why
she
may
not
stand
in
Christs
stead
in
the
Church
,
seeing
men
onely
so
stand
in
his
stead
:
for
Christ
tooke
on
him
the
person
of
a
man
,
not
of
a
woman
:
but
that
letteth
not
,
but
she
may
stand
in
his
stead
in
the
Commonwealth
,
if
she
come
to
it
by
succession
,
seeing
it
is
her
patrimonie
and
inheritance
.
And
we
haue
great
cause
to
blesse
almightie
God
for
the
gouernment
of
a
woman
,
more
then
any
which
euer
yet
ruled
ouer
vs
.
But
it
is
said
,
the
man
is
the
womans
head
,
therefore
he
must
beare
rule
,
not
she
:
Ans.
He
is
the
head
,
that
is
,
more
excellent
,
as
he
is
man
,
but
not
in
regard
of
any
gifts
:
for
a
woman
may
passe
a
man
in
grace
,
and
gifts
of
God
,
and
other
respects
,
and
so
may
haue
rule
ouer
the
man
,
though
he
be
more
excellent
as
he
is
man
,
she
inferiour
as
she
is
woman
.
The
second
fault
reproued
in
the
Church
of
Thyatira
is
,
the
suffering
of
a
woman
to
teach
and
seduce
.
Then
as
to
suffer
a
woman
to
teach
openly
in
the
Church
is
a
fault
,
so
to
suffer
her
to
seduce
is
a
fault
likewise
.
Seeing
Christ
reproueth
them
for
suffering
her
:
we
see
it
is
not
left
to
mans
will
to
teach
and
hold
what
he
will
,
but
men
must
be
restrained
,
that
they
teach
and
hold
nothing
which
standeth
not
with
the
word
of
God
:
they
must
reproue
patrons
and
defenders
of
sects
,
and
schismes
,
and
new
doctrines
:
for
which
,
our
Church
is
to
be
commended
,
which
hath
lawes
for
Papists
,
Protestants
,
and
Recusants
,
which
is
both
lawfull
and
commended
by
Christ
.
To
aggrauate
these
two
faults
,
he
describeth
her
by
her
properties
:
first
,
that
she
is
called
Iesabel
:
that
is
,
one
like
Iesabel
:
secondly
,
by
her
action
,
she
called
her selfe
a
Prophetesse
.
First
,
the
woman
Iesabel
.
But
why
doth
Christ
call
her
so
?
First
,
because
this
woman
was
like
Iesabel
,
and
did
in
her
person
reuiue
the
wicked
manners
and
opinions
of
Iesabel
:
for
as
Iesabel
was
an
idolater
,
brought
in
idolatrie
,
&
the
worship
of
Baal
among
the
Israelites
:
so
this
woman
in
the
Church
of
Thyatyra
.
Secondly
,
as
she
was
giuen
to
fornication
,
so
this
woman
was
a
maintainer
and
teacher
of
the
same
.
Thirdly
,
as
Iesabel
was
a
woman
of
authoritie
,
and
by
her
authoritie
did
countenance
and
defend
her
sinnes
,
false
religion
and
the
worship
of
Baal
:
so
this
woman
was
also
of
great
authoritie
,
and
by
the
same
,
taught
and
maintained
her
diuellish
opinions
.
In
this
reason
see
the
practise
of
the
diuell
,
who
laboureth
in
ages
following
,
to
renew
and
reuiue
the
vices
and
sinnes
which
were
before
,
&
their
errors
.
For
as
he
had
Iesabel
in
Ahabs
time
,
who
was
a
patron
of
fornication
and
idolatrie
:
so
in
the
Apostles
time
he
had
this
woman
,
who
renewed
these
opinions
,
another
Iesabel
like
her
.
The
end
is
to
further
his
kingdom
:
for
the
diuell
seeth
that
these
meanes
most
dishonour
God
,
hurt
his
kingdome
,
and
most
of
all
build
his
kingdom
:
and
so
he
dealeth
in
al
ages
,
to
reuiue
the
opinions
,
errors
&
scismes
of
old
.
So
they
which
follow
Machiauel
,
imitate
the
doings
of
Achitophel
.
So
the
Papists
reuiue
the
errors
of
the
Scribes
and
Pharises
:
they
which
separate
themselues
from
our
Church
,
the
opinion
of
the
Donatists
:
the
Family
of
loue
,
the
error
of
the
Valentinians
.
The
second
reason
is
,
because
by
this
name
he
might
draw
them
to
dislike
of
her
,
and
not
to
follow
her
,
but
that
she
might
be
in
as
great
disgrace
as
Iesabel
was
in
the
old
Testament
.
And
this
Christ
doth
to
teach
vs
in
reading
the
bookes
of
the
old
and
new
Testament
,
if
we
reade
of
any
wiked
men
,
that
we
should
dislike
their
vices
and
errors
,
take
heed
of
them
and
auoid
them
:
nay
,
if
we
see
them
in
vs
,
we
must
dislike
our selues
for
them
:
and
contrarily
,
if
we
reade
of
a
vetruous
man
or
woman
,
we
must
imitate
their
vertues
,
like
and
loue
them
,
and
our selues
for
them
,
if
we
haue
the
same
.
The
second
argument
whereby
he
describes
her
,
is
her
action
,
Which
calleth
her selfe
a
Prophetesse
:
that
is
,
she
doth
chalenge
to
her selfe
to
be
such
a
one
as
taught
the
word
by
the
instinct
and
help
of
Gods
spirit
,
and
that
all
she
taught
was
the
word
of
Gods
spirit
.
She
taught
fornication
was
no
sinne
,
and
that
one
might
go
into
the
Idoll
temple
and
eate
of
their
offerings
,
and
yet
she
pretends
all
to
be
done
and
taught
by
Gods
spirit
,
making
him
the
teacher
and
author
of
her
errors
.
Seeing
wicked
men
and
women
father
their
errors
on
Gods
spirit
,
she
said
she
was
one
.
Here
Christ
sheweth
the
note
of
a
false
Prophet
,
namely
,
a
mans
owne
word
and
testimony
;
but
a
true
Prophet
hath
many
tokens
and
arguments
,
to
proue
him
to
be
so
.
As
in
the
Primitiue
Church
they
spake
sundry
tongues
without
study
,
often
wrought
miracles
,
as
seales
of
a
true
Prophet
.
Secondly
,
they
held
vnitie
of
doctrine
,
in
integritie
of
life
and
conuersation
,
to
confirme
their
callings
.
Thirdly
,
they
had
excellent
gifts
giuen
them
of
God
,
as
zeale
,
courage
,
and
constancy
to
maintaine
their
callings
,
which
were
extraordinary
:
but
this
woman
had
nothing
,
but
her
owne
word
and
bare
testimony
.
In
the
second
place
(
the
more
to
disgrace
her
and
the
church
of
Thyatira
)
her
teaching
was
described
by
the
end
,
which
was
to
deceiue
men
.
Here
is
another
marke
of
a
false
Prophet
,
to
teach
to
seduce
and
draw
men
to
some
sinne
or
wickednesse
.
The
end
of
true
teaching
is
godlynes
;
but
of
false
,
it
is
to
draw
men
to
sinne
in
life
and
conuersation
.
After
he
describeth
her
seducing
by
two
arguments
:
first
,
the
persons
,
my
seruants
:
secondly
,
the
meanes
,
to
make
them
commit
fornication
,
and
to
eate
of
things
offered
to
idols
.
For
the
persons
,
my
seruants
:
this
increaseth
her
fault
,
seeing
they
were
excellent
men
,
the
seruants
of
Christ
.
Hence
arise
two
questions
:
first
,
why
some
men
be
rather
the
seruants
of
Christ
then
other
some
:
secondly
,
whether
the
seruants
of
Christ
can
be
seduced
.
For
the
first
,
some
say
,
God
would
haue
euery
man
in
the
world
his
seruant
,
&
doth
what
he
can
to
make
them
so
;
he
calleth
them
,
redeemeth
them
,
giueth
them
grace
to
be
his
children
,
reconcileth
them
to
himself
,
so
that
they
may
if
they
will
be
saued
:
now
some
will
not
for
all
this
receiue
Gods
grace
,
but
contemne
his
mercy
though
he
call
them
,
redeeme
them
,
and
giue
them
grace
.
But
this
is
against
common
sense
,
to
make
Gods
will
in
subiection
&
mans
will
to
rule
,
to
disgrace
God
and
set
man
aloft
,
to
make
Gods
will
to
be
ordered
by
mans
will
.
But
the
reason
why
some
are
the
seruants
of
God
,
not
al
,
is
Gods
good
pleasure
in
electing
some
,
and
reiecting
others
,
for
he
electeth
not
all
to
grace
and
glory
,
but
some
onely
,
and
these
be
his
seruants
,
by
reason
of
his
owne
good
will
and
pleasure
.
Act.
13.
48.
As
many
as
were
ordained
to
life
,
that
is
,
elected
and
redeemed
of
Gods
free
will
and
pleasure
,
they
beleeued
.
The
second
question
is
,
whether
a
seruant
of
God
can
be
seduced
?
Answ.
Seruants
be
of
two
sorts
:
some
are
only
in
appearance
,
some
in
deed
and
truth
.
Those
be
onely
in
appearance
which
receiue
the
word
and
outward
seales
,
but
not
the
inward
fruite
:
and
these
be
in
our
Churches
the
greatest
part
:
these
may
fall
away
finally
and
wholly
,
as
did
the
Galathians
and
many
other
.
But
those
which
be
in
truth
the
seruants
of
Christ
,
though
they
may
fall
in
part
,
yet
they
cannot
fall
wholy
or
finally
,
Mat.
16.
the
gates
of
hel
shal
striue
,
&
shew
their
strength
against
that
rocke
of
faith
,
but
shall
not
preuaile
.
So
we
pray
,
Leade
vs
not
into
temptation
,
that
is
,
let
vs
neuer
be
wholly
vnder
the
power
of
Satan
.
Now
what
we
pray
for
,
that
we
haue
a
promise
in
the
worde
for
it
:
and
true
faith
and
a
constant
purpose
to
liue
in
any
on
sinne
cannot
stand
together
;
for
faith
purifieth
the
heart
,
and
preserueth
it
in
life
and
death
:
ergo
a
true
beleeuer
cannot
fall
wholly
or
finally
.
To
come
to
the
meanes
of
discerning
them
,
it
is
by
committing
fornication
,
and
eating
things
offered
to
idols
.
She
made
the
seruants
of
God
to
sinne
by
these
two
sinnes
and
meanes
;
which
shewes
she
was
a
maintainer
of
the
sect
of
the
Nicolaitanes
,
of
whom
I
spake
before
.
And
I
gaue
her
space
to
repent
.
Time
to
repent
:
That
is
,
though
her
sinnes
deserued
present
death
,
yet
God
suffered
her
to
liue
in
the
world
a
space
of
time
,
to
see
if
she
would
repent
.
Now
in
her
example
he
teacheth
vs
how
to
vse
time
whilest
we
liue
in
the
world
,
namely
,
seeing
it
is
giuen
vs
of
God
to
repent
in
,
and
so
to
come
to
saluation
,
we
must
vse
it
so
,
&
repent
while
we
haue
time
.
For
that
cause
he
lets
some
liue
twenty
or
forty
yeares
:
for
there
is
no
repentance
before
we
come
into
this
world
,
or
after
we
go
out
,
therefore
while
we
liue
in
it
we
must
repent
:
then
we
must
thinke
of
it
earnestly
,
that
we
vse
it
to
repent
in
,
that
so
we
may
be
reconciled
to
God
receiued
to
mercy
,
and
haue
the
kingdome
of
heauen
.
Then
damnable
is
the
practise
of
our
daies
,
when
men
liue
in
eating
,
drinking
,
sporting
,
carding
,
&
dicing
,
in
spending
their
strength
and
wit
in
getting
riches
,
neuer
thinking
of
the
true
end
why
they
liue
,
which
is
to
repent
,
and
come
to
saluation
,
but
spend
their
time
he
giues
them
to
repent
other
wayes
.
The
Lord
might
cut
them
off
as
soone
as
they
be
borne
,
yet
he
suffereth
them
to
liue
to
see
if
they
will
repent
:
then
if
they
runne
on
in
sin
,
they
increase
their
damnation
,
and
do
as
a
man
should
euery
day
cary
a
faggot
for
ten
yeares
to
one
heape
,
and
be
burned
himselfe
with
them
at
the
end
.
I
gaue
her
:
Namely
,
Christ
gaue
her
time
to
repent
,
no
creature
,
no
man
or
Angel
can
dispose
of
the
time
of
repentance
,
but
only
Christ
Iesus
,
it
is
in
his
power
alone
when
one
must
repent
or
not
.
Then
seeing
it
is
not
in
our
power
,
it
is
best
for
vs
to
repent
without
delay
,
while
it
is
called
to
day
.
The
yong
man
takes
his
swinge
,
because
he
is
yong
,
as
though
he
could
repent
in
old
age
,
or
when
he
list
:
but
he
robs
Christ
of
his
honor
,
for
he
alone
can
dispose
of
the
time
of
repentance
.
Then
take
the
present
,
who
knoweth
when
the
Lord
will
cut
him
off
,
and
then
his
estate
is
miserable
.
We
thinke
a
man
may
repent
at
the
last
gaspe
:
but
it
is
not
good
for
a
man
to
deferre
,
seeing
he
may
die
quietly
by
reason
of
the
sicknesse
,
yet
may
die
out
of
Gods
fauour
.
But
to
whom
gaue
Christ
this
time
?
To
her
:
that
is
,
Iesabel
,
a
wicked
woman
.
Here
we
see
the
endles
mercy
of
God
in
Christ
Iesus
,
he
offereth
mercy
to
Iesabel
,
a
leud
wicked
fornicator
,
&
idolater
,
a
blasphemous
wretch
,
fathering
her
sinnes
on
the
spirit
of
God
,
yet
she
hath
mercy
offered
.
So
the
Lord
dealeth
not
in
iustice
,
to
cut
men
off
,
but
giueth
grieuous
sinners
time
to
repent
.
So
did
he
to
Manaesses
,
a
wisard
and
idolater
,
who
humbling
himselfe
was
receiued
to
mercy
.
Salomon
an
idolater
,
yet
repenting
,
was
receiued
to
mercy
,
for
he
was
a
pen-man
of
the
Scripture
,
ergo
an
holy
man
.
2.
Pet.
1.
20.
Isay
1.
The
Iewes
a
sinfull
people
,
as
ill
as
they
which
were
in
hel
.
The
Sodomites
and
Gomorrheans
,
they
had
mercy
offered
if
they
would
repent
,
and
though
their
sins
were
as
red
as
crimson
,
yet
God
would
wash
them
as
white
as
snow
.
We
may
not
hence
take
occasion
to
sinne
:
but
they
which
be
grieuous
sinners
must
not
despaire
,
if
they
can
repent
they
shall
haue
mercy
.
Of
her
fornication
.
She
had
sundry
sinnes
,
especially
idolatry
,
which
cannot
want
company
,
for
no
sinne
goeth
alone
.
Christ
calleth
her
to
repent
for
that
one
sinne
of
fornication
,
because
that
was
the
most
principall
sin
,
the
head
sinne
of
that
woman
:
teaching
vs
,
that
when
we
repent
,
we
must
begin
with
our
greatest
sins
,
which
most
clog
our
conscience
,
and
by
which
we
offend
most
.
Againe
,
he
which
can
repent
truly
of
one
great
sin
,
he
repents
of
all
:
if
he
hate
the
greater
,
he
will
hate
the
lesser
.
Then
we
in
repentance
must
begin
at
the
greater
sin
,
and
repent
in
particular
for
it
:
for
confused
repentance
is
not
true
;
as
to
say
,
I
am
a
sinner
,
&c.
but
repentance
in
particular
for
particular
sinnes
,
beginning
at
the
head
sinne
which
most
troubleth
vs
,
that
is
true
repentance
.
Seeing
Christ
saith
,
he
gaue
her
time
to
repent
:
hence
the
Papists
gather
,
free
will
,
namely
to
do
good
,
and
to
repent
,
for
else
this
admonition
were
in
vaine
.
But
it
followes
not
,
for
God
gaue
her
time
to
repent
,
and
commaundement
to
repent
,
for
other
ends
:
first
,
that
then
he
may
with
the
time
giue
grace
also
to
repent
,
that
so
she
and
we
may
see
what
we
should
do
,
and
withall
see
our
owne
want
,
that
we
are
not
able
to
do
as
we
are
commaunded
,
and
so
to
make
vs
inexcusable
.
And
she
repented
not
.
Here
Iesabels
sinne
is
set
downe
,
namely
impenitency
,
and
going
on
in
her
sins
of
fornication
and
idolatry
:
concerning
which
sins
,
note
two
things
,
first
,
where
impenitency
is
forbidden
:
secondly
,
how
great
a
sin
it
is
.
First
,
where
it
is
forbidden
.
Ans.
There
are
two
parts
of
the
word
,
the
law
and
the
Gospell
,
and
these
two
be
seuered
and
distinct
,
neither
can
be
mingled
one
with
the
other
.
Now
the
law
commands
things
,
which
we
in
that
nature
of
man
in
which
Adam
was
,
could
haue
fulfilled
:
but
the
Gospell
commaunds
things
aboue
nature
.
The
law
cannot
command
repentance
,
seeing
it
reuealeth
not
repentance
:
Hence
the
Papists
gather
againe
,
that
a
man
hath
free
will
:
seeing
he
gaue
her
time
to
repent
,
but
she
would
not
.
Ans.
She
had
free
will
to
sinne
,
as
all
men
haue
,
and
so
to
be
impenitent
:
but
it
followes
not
that
she
had
free
wil
to
do
good
,
&
to
repent
without
Gods
speciall
grace
.
That
which
Christ
said
of
Iesabel
,
may
be
said
of
our
Church
,
and
most
men
among
vs
:
he
giueth
vs
long
time
to
repent
,
ten
,
twenty
,
or
thirty
yeares
;
not
one
of
a
hundred
repents
,
we
care
not
to
heare
the
word
,
and
receiue
the
sacraments
:
we
will
not
turne
to
God
truly
,
but
lie
in
sin
,
in
ignorance
,
in
contempt
of
the
word
,
in
prophanation
of
the
Sabbath
,
couetousnesse
,
adultery
,
idlenesse
,
drinking
,
and
eating
;
so
that
our
liues
tell
plainly
,
not
one
of
a
thousand
turnes
to
God
truly
.
Now
Christ
hauing
reproued
the
Church
and
Iesabel
,
from
the
22.
to
the
28.
verse
,
he
giueth
speciall
counsell
to
them
both
.
The
end
of
his
counsell
is
,
to
direct
them
how
to
auoide
the
iudgement
of
God
,
both
in
this
and
the
life
to
come
.
The
counsell
of
Christ
hath
two
parts
:
the
first
concerneth
the
woman
Iesabel
and
her
company
:
the
second
,
the
Church
of
Thyatira
.
The
counsell
concerning
her
,
is
in
the
22.
and
23.
verses
:
the
summe
of
it
is
to
repent
:
thou
Iesabel
and
thy
company
and
disciples
repent
of
your
sins
.
This
is
not
expressed
,
but
in
stead
therof
is
the
reason
,
vers.
22.
23.
The
reason
is
this
,
If
thou
wilt
not
repent
,
I
will
punish
thee
with
sundry
iudgements
:
but
thou
wouldst
not
be
punished
with
sundry
iudgements
,
therefore
repent
.
Behold
I
will
.
This
is
the
reason
,
in
which
note
two
parts
:
first
,
a
threatning
:
secondly
,
an
exception
,
except
they
repent
of
their
workes
.
Before
the
threatning
Christ
sets
this
note
of
attention
.
This
should
teach
her
&
vs
to
consider
seriously
of
iudgements
against
sin
and
sinners
in
the
written
word
of
God
.
Iosias
when
the
law
was
read
,
his
heart
melted
,
which
was
at
the
threatnings
of
the
law
.
2.
King
.
24.
So
when
Peter
preached
,
the
Iewes
were
pricked
in
heart
,
because
he
told
them
of
the
fearefull
iudgement
due
to
them
for
killing
the
Lord
of
life
.
Act.
2.
37.
So
should
we
with
Iosias
be
humbled
at
the
serious
consideration
of
Gods
threatnings
against
sin
,
and
be
moued
to
repent
.
And
the
cause
why
sin
is
so
rife
,
is
,
because
men
thinke
not
earnestly
,
or
else
regard
not
Gods
iudgements
against
sin
and
sinners
.
The
threatning
hath
three
parts
,
according
to
three
estates
.
The
first
concerning
Iesabel
:
I
will
cast
her
into
a
bed
.
We
may
gather
the
meaning
of
these
words
by
those
(
2.
Sam.
13.
5.
)
of
Ionadab
to
Amnon
,
Ly
down
on
thy
bed
,
and
faine
thy self
sick
.
So
here
I
I
will
cast
her
into
a
bed
,
that
is
,
strike
her
with
some
great
sicknes
:
the
place
,
namely
the
bed
,
put
for
the
sicknes
which
is
in
the
man
lying
on
the
bed
.
Iesabel
tooke
pleasure
in
the
bed
by
fornication
,
who
abusing
the
bed
,
the
Lord
to
punish
her
in
the
bed
accordingly
,
gaue
her
sicknes
in
the
same
bed
which
she
abused
.
Here
is
Gods
dealing
with
sinners
,
he
punisheth
them
in
those
things
they
haue
abused
.
Iesabel
abused
the
bed
to
fornication
;
the
Lord
punished
her
in
the
bed
,
with
some
great
disease
and
sicknes
.
Diues
abused
his
tongue
and
tast
in
Gods
creatures
,
&
he
is
punished
in
them
.
Luke
16.
he
asked
a
drop
of
water
to
coole
his
tongue
.
Gamesters
take
pleasure
in
abusing
time
,
and
spend
it
in
carding
and
dicing
,
their
punishment
it
brings
many
iudgements
on
them
,
they
come
to
ruine
and
misery
.
Ahab
to
get
the
vineyard
,
sheds
bloud
,
the
Lord
sheds
his
,
Iesabels
,
and
his
childrens
:
and
they
which
liue
by
the
bloud
of
the
poore
,
&
draw
it
out
of
them
,
are
punished
with
the
like
,
for
bloud
will
haue
bloud
,
and
the
Lord
will
punish
men
in
those
sins
wherein
they
tooke
most
pleasure
.
Then
this
should
admonish
vs
to
take
heed
we
abuse
no
creature
of
God
,
for
the
Lord
he
will
turne
the
same
to
our
punishment
.
I
will
cast
her
:
That
is
,
strike
her
with
some
grieuous
sicknes
.
Here
we
see
the
author
of
sicknes
,
it
is
not
by
chance
,
but
comes
from
the
hand
of
God
:
if
men
could
learne
this
,
they
would
make
better
vse
of
sicknesse
:
if
men
could
say
,
the
Lord
hath
cast
me
on
my
bed
,
visited
my
body
with
sicknes
,
he
hath
done
it
for
some
of
my
sins
,
to
humble
me
,
and
make
me
repent
;
then
they
would
find
in
their
recouery
a
blessing
,
and
liue
a
new
life
.
Esay
38.
Hezekiah
when
he
lay
on
his
death
bed
,
knew
it
came
from
the
Lord
,
&
therfore
,
hearing
Esay
say
he
must
die
,
he
turned
him
to
the
wall
and
wept
,
as
for
other
things
,
so
especially
for
his
sins
,
and
craued
pardon
for
them
.
So
Iacob
lying
on
his
bed
,
leaned
on
his
staffe
,
sate
vp
and
prayed
for
pardon
of
his
sins
,
and
to
testifie
his
faith
and
hope
to
God
.
So
should
we
in
our
sicknesse
shew
our
faith
and
hope
,
and
pray
for
pardon
of
sinnes
committed
against
him
.
The
second
part
of
the
threatning
,
which
concernes
her
disciples
and
followers
,
which
receiued
her
doctrine
,
and
committed
fornication
with
her
:
and
their
punishment
is
to
be
cast
into
great
affliction
.
We
see
it
is
a
great
sin
to
commit
fornication
,
and
not
a
trick
or
slip
of
youth
,
as
we
call
it
,
seeing
Christ
assignes
a
great
punishment
to
it
.
Againe
,
we
see
some
causes
why
townes
,
cities
,
and
countries
be
afflicted
with
much
famine
,
sword
and
pestilence
:
namely
,
because
there
be
fornicators
and
maintainers
of
errors
and
superstition
:
for
God
sends
these
iudgements
,
as
for
other
sins
,
so
for
fornication
.
Sodom
was
destroyed
for
this
sin
.
And
euen
in
our
time
,
we
haue
plagues
,
famin
,
sword
,
many
sicknesses
,
and
that
for
this
sin
among
the
rest
.
1.
Cor.
11.
many
were
dead
for
this
sin
,
lest
they
shold
come
defiled
to
the
Lords
table
.
Now
followes
the
exception
:
Except
they
repent
.
Here
we
see
,
all
Gods
iudgements
and
threatnings
be
with
exception
in
the
matter
of
saluation
.
And
seeing
Christ
ads
this
exception
,
vnlesse
they
repent
:
we
see
men
of
yeares
condemned
in
the
Church
,
not
so
much
for
sin
,
as
liuing
in
sin
without
repentance
.
Indeed
the
least
sin
makes
a
man
subiect
to
condemnation
,
but
lying
in
sin
,
that
brings
actual
condemnation
&
the
wrath
of
God
vpon
vs
,
so
that
if
man
commit
sinne
and
lie
in
it
,
he
casts
his
soule
away
.
To
commit
sinne
,
is
not
that
which
killeth
vs
,
but
to
lye
in
sinne
:
for
if
a
man
sinne
,
and
after
repent
,
he
shall
haue
mercie
at
Gods
hands
.
Secondly
,
it
is
propounded
in
the
midst
of
the
threates
:
for
they
go
before
this
exception
,
and
come
after
.
Where
we
see
,
God
mingleth
his
mercie
with
iudgement
,
he
sheweth
not
all
iudgement
,
nor
all
mercie
,
but
tempereth
them
together
.
Now
,
in
that
the
Lord
will
bring
iudgement
on
them
vnlesse
they
repent
:
we
see
that
repentance
preuenteth
temporall
iudgement
.
We
haue
had
long
peace
,
and
haue
abused
it
to
commit
sinne
,
now
we
must
looke
for
Gods
iudgements
:
and
we
see
the
Spaniard
as
a
weapon
of
God
,
now
the
Lord
may
iustly
bring
him
on
vs
.
The
best
way
to
preuent
this
and
al
Gods
iudgements
,
is
,
for
high
and
low
,
and
all
estates
to
repent
,
and
so
the
Lord
will
turne
him
away
.
Of
thy
workes
:
namely
,
fornication
&
idolatrie
.
So
we
,
if
we
wil
repent
,
we
must
cease
from
our
particular
sins
,
as
the
drunkard
from
his
drunkennesse
,
and
to
liue
soberly
,
&c.
For
to
say
,
I
am
sorie
,
and
in
generall
to
repent
,
as
many
men
do
,
is
but
to
make
shew
of
repentance
:
but
men
must
leaue
each
sinne
,
and
do
the
contrarie
vertue
.
In
the
three
and
twentieth
verse
,
is
the
third
part
of
this
threatening
,
I
will
kill
her
child
with
death
:
that
is
,
such
as
be
of
her
familie
,
and
her
children
in
fornication
,
not
them
which
follow
her
doctrine
,
but
properly
,
for
they
are
reproued
before
.
I
will
kill
.
It
had
bene
sufficient
,
to
say
so
:
but
he
addeth
,
I
will
kill
with
death
:
for
the
certaintie
,
largenesse
,
and
fulnesse
of
it
,
not
sparing
them
.
But
the
mother
sinned
,
shall
the
child
be
punished
for
her
sake
?
Ans.
In
temporall
and
bodily
punishments
it
may
be
so
,
not
in
eternall
punishments
.
Among
men
,
if
the
father
be
a
traitor
,
the
Son
is
punished
,
and
beareth
the
shame
:
then
shall
it
not
be
equitie
with
God
to
punish
the
sonne
for
the
fathers
sinne
in
bodily
punishment
?
And
though
there
were
no
reason
to
vs
,
yet
we
should
thinke
it
good
with
God
.
But
there
is
reason
sufficient
,
why
the
Lord
should
destroy
cities
,
and
commonwealths
,
and
families
,
which
be
linked
together
by
the
bond
of
societie
,
and
be
members
of
the
same
familie
.
Now
if
one
member
sinne
,
the
other
may
be
punished
:
as
in
the
bodie
,
if
the
stomacke
be
sicke
,
the
head
feeleth
it
:
so
when
the
father
sinneth
,
the
sonne
may
be
punished
:
when
the
husband
,
the
wife
:
when
the
Maister
,
the
seruant
:
when
the
subiect
,
the
magistrate
:
because
of
the
mutuall
relation
,
and
nigh
bond
of
societie
betweene
members
of
the
same
familie
,
citie
,
or
kingdome
.
Is
this
so
?
then
parents
had
need
to
take
heed
how
they
sinne
:
for
they
sinning
,
may
bring
iudgments
and
death
on
their
familie
or
their
children
.
Then
are
they
cruell
parents
,
which
liue
in
sinne
,
not
caring
for
their
children
,
but
by
their
sinnes
bring
Gods
iudgements
on
them
,
and
on
their
families
.
Let
then
euery
man
in
the
societie
where
he
liueth
,
be
carefull
he
sinne
not
:
for
then
he
may
bring
Gods
iudgement
on
the
place
,
especially
,
if
he
be
a
speciall
member
:
as
Ahab
on
himselfe
and
his
children
,
and
Dauid
on
the
whole
people
.
Then
all
such
as
will
not
looke
to
themselues
,
but
liue
in
sinne
,
should
be
banished
out
of
all
societies
,
vnlesse
they
will
repent
and
be
new
men
:
seeing
they
do
what
they
can
to
bring
Gods
iudgements
on
that
place
where
they
liue
.
Vers.
24.
That
all
Churches
may
know
,
that
I
am
he
,
which
searcheth
the
heart
and
reines
.
Christ
hauing
propounded
his
threatning
,
here
he
goeth
about
to
make
it
take
place
in
them
:
in
Iesabell
and
her
company
,
by
remouing
of
two
carnall
conceipts
,
whereby
they
might
thinke
to
illude
and
auoid
Christs
threatnings
.
For
first
,
they
might
haue
said
,
Our
practises
and
sinnes
be
secret
,
not
knowne
to
men
:
therefore
though
God
threaten
,
we
shall
escape
the
iudgements
of
God
:
but
we
are
without
the
reach
of
them
,
they
cannot
take
hold
of
vs
.
But
Christ
in
the
first
words
cutteth
off
this
first
conception
:
Thogh
you
may
perswade
your selues
you
shall
escape
iudgement
,
seeing
your
sinnes
be
secret
,
yet
I
search
the
heart
,
and
I
will
discouer
them
to
all
Churches
:
they
shall
know
that
I
search
the
heart
,
that
is
,
I
see
and
know
the
most
hidden
and
secret
thoughts
and
affections
of
the
heart
.
That
all
Churches
.
Christ
will
discouer
their
sins
,
not
to
all
the
world
,
but
to
all
Churches
:
and
this
he
speaketh
,
to
the
end
to
terrifie
Iesabel
and
her
companie
.
For
as
it
is
a
great
honour
to
be
approued
and
esteemed
of
all
Churches
,
so
it
is
a
great
disgrace
and
dishonor
to
be
euill
thought
of
by
the
Churches
of
God
.
Mat.
18.
That
which
is
bound
in
earth
by
the
church
of
God
,
is
bound
in
heauen
by
God
himselfe
:
so
by
proportion
those
which
be
euill
thought
of
in
Gods
church
,
and
in
disgrace
of
it
,
they
be
in
disgrace
with
God
in
heauen
.
Seeing
Christ
speaketh
this
to
terrifie
Iesabel
and
her
companie
,
Ro.
16.
1.
Cor.
1.
the
last
verse
,
Paule
saith
:
All
the
Churches
salute
you
:
,
not
that
all
Churches
send
commendations
by
word
of
mouth
:
but
,
to
confirme
and
comfort
them
,
he
saith
,
all
true
Churches
planted
by
him
,
did
approue
of
them
:
Act.
16.
Paul
approued
of
Timothy
,
and
receiued
him
to
him
,
because
he
was
commended
and
had
the
approbation
of
the
Churches
and
brethren
at
Lyconium
and
Lystra
..
So
must
we
haue
the
approbation
of
Gods
Church
,
which
is
the
approbation
of
God
himselfe
.
But
what
would
Christ
haue
all
Churches
to
know
?
namely
,
that
I
search
the
heart
,
&c.
In
which
words
,
by
heart
and
reines
,
is
meant
the
same
thing
:
namely
,
by
reines
,
is
meant
the
thoughts
and
affections
of
men
,
and
by
heart
is
meant
so
much
,
as
it
is
plaine
in
the
old
&
new
Testament
.
But
how
can
these
signifie
thoughts
and
affections
,
seeing
thoughts
be
in
the
braine
,
affections
in
the
heart
,
neither
of
them
in
the
reines
?
Ans.
By
resemblance
:
for
as
the
reines
be
in
the
most
secret
and
inward
parts
of
the
bodie
:
so
thoughts
be
in
the
most
hidden
part
of
man
;
namely
,
his
soule
.
So
thoughts
are
said
to
be
in
the
heart
,
because
they
haue
operation
in
the
heart
,
though
they
be
placed
in
the
brain
.
Search
:
that
is
,
with
such
circumspection
and
diligence
,
as
bringeth
the
finding
out
of
that
we
seek
.
By
this
is
signified
,
that
Christ
seeth
not
onely
the
outward
actions
,
but
the
inward
affections
and
motions
,
nothing
,
the
most
secret
,
is
hidden
from
him
.
We
see
by
this
,
Dauid
(
Psalm
.
19.
)
after
earnest
search
;
as
though
he
had
said
:
Lord
,
I
haue
searched
my
heart
,
but
I
cannot
sufficiently
know
mine
owne
corruptions
,
therefore
,
O
Lord
,
forgiue
me
all
mine
vnknowne
sinnes
.
And
if
we
could
thus
suspect
our selues
,
we
would
better
practise
repentance
,
and
liue
with
greater
care
;
but
ignorant
persons
,
not
able
to
search
their
corrupt
hearts
,
they
blesse
themselues
,
and
excuse
themselues
,
nay
,
say
they
can
keepe
the
whole
law
.
Now
Christ
hauing
cut
off
the
first
corrupt
conceipt
,
preuenteth
the
second
,
wherby
they
might
hinder
and
auoid
his
iudgement
:
for
they
might
say
,
though
the
Lord
send
iudgments
,
yet
we
shall
be
safe
,
they
shall
not
come
nigh
vs
.
Thus
they
,
and
euery
sinfull
man
doth
say
.
Esa.
28.
They
in
common
iudgement
,
make
a
league
with
hell
,
saying
Gods
iudgements
shall
not
come
nigh
them
.
This
is
a
naturall
corruption
of
our
hearts
,
that
in
common
iudgement
we
shall
escape
:
and
euery
man
liketh
this
.
Now
Christ
to
cut
off
this
corrupt
conceipt
,
saith
:
And
will
giue
:
as
if
he
had
said
:
you
may
flatter
your selues
,
thinke
when
I
send
iudgement
you
shall
escape
:
but
I
will
giue
to
euery
one
(
none
excepted
)
according
to
his
workes
:
therefore
flatter
your selues
no
more
.
I
will
giue
.
That
is
,
I
will
reward
,
partly
in
this
life
,
and
partly
at
the
day
of
iudgement
:
for
it
is
meant
especially
of
the
last
iudgement
.
Rom.
2.
Reu.
20.
Hence
the
Papists
gather
,
that
men
must
be
saued
,
not
onely
by
faith
,
but
workes
,
seeing
God
will
reward
good
workes
.
Ans.
1.
Their
reason
standeth
thus
:
by
that
we
are
iudged
,
by
the
very
same
thing
we
are
saued
:
but
we
are
iudged
by
workes
,
therfore
saued
by
works
.
The
flat
maior
is
false
:
for
we
must
distinguish
betweene
iudgement
and
iustification
.
To
iudge
,
is
to
declare
one
iust
by
his
signes
,
as
his
workes
:
to
iustifie
,
is
to
make
a
man
iust
:
in
which
we
consider
nothing
but
Christ
,
and
our
faith
applying
him
to
vs
.
So
then
we
are
iudged
by
workes
,
but
not
iustified
neither
saued
by
workes
.
Answ.
2.
Christ
saith
not
,
I
will
giue
for
their
workes
:
but
I
will
giue
them
according
to
their
works
,
as
their
workes
be
,
not
for
them
;
where
he
maketh
workes
an
outward
signe
and
rule
,
according
to
which
he
wil
frame
his
iudgement
,
to
declare
men
iust
.
Seeing
euery
man
must
be
iudged
,
Seeing
we
shall
be
iudged
in
this
life
,
but
especially
in
the
last
day
,
by
our
workes
,
we
must
labour
to
abound
in
good
workes
;
not
to
winne
heauen
by
them
,
but
to
assure
our selues
we
belong
to
Christ
,
and
shall
be
truly
vnited
to
him
.
Now
all
good
works
,
are
either
the
works
or
duties
of
the
morall
law
of
God
,
or
else
they
be
those
workes
of
our
calling
,
both
generall
as
we
be
Christians
,
or
particular
in
that
calling
God
placeth
vs
,
done
in
faith
and
loue
,
to
Gods
glorie
,
the
good
of
others
,
and
in
obedience
to
God
.
These
be
good
works
to
God
,
though
the
calling
be
neuer
so
base
:
for
which
we
shall
be
rewarded
,
and
according
to
which
we
shall
be
iudged
and
saued
.
Now
contrarily
,
euil
works
they
be
euident
signes
of
condemnation
:
&
look
how
many
euil
works
we
do
,
they
be
so
many
brands
and
markes
of
our
soules
,
to
shew
we
be
the
children
of
Satan
.
Here
we
see
there
are
degrees
of
glorie
in
heauen
,
and
of
punishment
in
hell
:
for
he
will
reward
euery
one
according
to
his
works
.
Then
they
which
haue
abounded
in
good
workes
,
they
shall
haue
greater
measure
of
glorie
:
the
fewer
works
,
the
lesser
glorie
:
so
they
which
haue
committed
greatest
sinnes
,
they
shall
haue
greatest
measure
of
punishment
;
they
which
lesse
,
lesse
punishment
in
hell
fire
.
And
vnto
you
I
say
.
But
before
the
counsell
,
he
setteth
a
preface
:
in
which
preface
,
note
first
,
who
speaketh
:
secondly
,
to
whom
:
For
the
first
,
who
speaketh
:
namely
,
I.
Where
Christ
as
doctor
of
the
church
challengeth
to
himselfe
all
supremacie
,
and
sufficient
authoritie
ouer
the
Church
:
for
all
his
Ministers
come
in
his
name
,
not
in
their
owne
:
The
Lord
saith
,
or
Christ
saith
.
But
Christ
,
he
comes
in
his
owne
name
:
I
say
.
Noting
,
he
is
the
head
Doctor
and
teacher
of
the
Church
,
the
fountaine
and
head
of
all
doctrine
deliuered
to
it
.
This
Christ
saith
,
to
smite
a
reuerence
in
their
harts
,
seeing
this
counsell
is
not
deliuered
to
them
by
any
man
or
Angell
,
but
by
Christ
himselfe
,
who
deliuered
it
to
Iohn
.
For
the
second
:
to
whom
he
giueth
counsell
:
namely
,
you
:
that
is
,
generally
:
after
he
expoundeth
this
you
,
namely
,
to
the
rest
of
the
Church
of
Thyatira
,
to
the
whole
bodie
and
Angell
of
that
Church
,
except
Iesabel
and
her
companie
.
Where
note
,
Christ
speaking
to
them
,
distinguisheth
betweene
persons
,
namely
,
the
Church
and
her
Angell
,
and
Iesabel
and
her
companie
:
so
sutably
he
giueth
his
doctrine
to
them
.
Now
he
being
the
Doctor
of
the
Church
,
teacheth
his
Ministers
what
to
do
:
namely
,
to
distinguish
betweene
man
and
man
,
doctrine
and
doctrine
:
not
to
deliuer
euery
part
of
the
word
to
all
men
,
but
to
deuide
it
aright
,
to
giue
to
euery
person
,
that
which
may
be
fit
for
him
.
But
how
must
the
word
be
deliuered
to
mixt
congregations
,
where
there
be
both
weake
and
strong
,
Papists
and
Protestants
,
despairing
and
impenitent
auditors
?
Ans.
We
must
imitate
Christ
,
we
must
distinguish
betweene
persons
,
and
sutably
direct
our
doctrine
to
them
.
Impenitent
and
hard
hearted
sinners
must
haue
threatnings
,
with
exception
of
the
penitent
:
hard
hearted
must
haue
no
comfort
but
iudgement
,
with
limitation
to
them
which
despaire
,
these
conforts
with
limitation
of
them
which
be
impenitent
.
Now
what
is
meant
by
this
,
rest
of
them
,
Christ
sheweth
:
And
to
as
many
as
receiue
not
this
learning
.
Where
he
giueth
two
notes
to
know
these
rest
by
.
The
first
,
they
which
had
not
this
learning
,
which
maintained
not
the
doctrine
of
Iesabel
and
her
companie
.
The
second
note
:
they
which
haue
not
knowne
the
deepnesse
of
Satan
(
as
they
call
it
:
)
that
is
,
which
haue
not
approued
,
liked
,
withstood
,
nor
giuen
their
consent
to
that
depth
of
Satan
:
that
is
,
that
doctrine
of
Iesabel
,
which
they
call
and
esteeme
to
be
deepe
and
profound
learning
:
which
these
(
though
they
know
it
)
yet
do
not
with
knowledge
approue
it
,
which
Iesabel
and
her
companie
iudged
profound
learning
,
beyond
the
doctrine
of
the
Prophets
&
Apostles
.
Of
the
first
note
I
haue
spoken
before
.
In
the
second
note
,
we
may
marke
a
wicked
practise
of
Iesabel
and
her
followers
:
they
esteemed
their
owne
learning
highly
profound
,
but
the
doctrine
of
the
Prophets
and
Apostles
,
that
was
no
such
matter
:
an
high
conceipt
of
her
owne
false
doctrine
,
but
a
base
opinion
of
true
Apostolicall
doctrine
:
and
this
opinion
hath
bene
in
many
heretikes
.
So
the
Iewes
hold
,
that
God
gaue
Moses
two
doctrines
:
the
first
,
was
the
written
law
,
which
was
for
the
common
people
:
the
second
was
a
more
secret
doctrine
,
which
Moses
had
by
reuelation
,
and
so
conueyed
it
to
the
Iewes
,
which
they
kept
still
in
the
Cabbala
.
So
the
Papists
thinke
,
the
written
word
,
but
an
inkie
letter
,
a
dead
letter
,
or
nose
of
waxe
:
but
the
common
consent
in
the
heart
of
all
Chatholikes
,
that
they
take
to
be
the
true
word
of
God
,
contemning
the
written
word
in
the
Prophets
&
Apostles
.
So
the
Anabaptists
,
they
make
the
word
of
God
written
,
to
be
milke
for
euery
nouice
,
but
the
consent
of
the
heart
among
themselues
,
that
is
the
strong
meate
.
Nay
,
this
opinion
is
in
our
Church
:
for
we
preferre
the
writings
of
men
before
the
word
of
God
.
For
if
a
man
expound
a
text
by
the
word
,
gather
doctrines
according
to
the
lawes
of
reason
,
this
we
call
simple
preaching
:
but
if
any
bring
in
the
authoritie
of
men
,
as
Saint
Ambrose
,
Augustine
,
with
Latine
or
Greeke
,
this
we
take
to
be
a
learned
kind
of
preaching
,
which
is
nothing
else
,
but
to
magnifie
the
writings
of
men
,
to
thinke
highly
of
them
,
but
to
disgrace
the
word
of
God
,
thinke
basely
of
it
.
Here
Christ
saith
,
I
grant
it
is
a
profound
learning
,
not
of
God
,
but
of
the
diuell
.
Where
we
see
,
Christ
alleaging
this
saying
of
Iesabel
,
doth
it
with
a
disgrace
:
he
saith
,
it
is
deepnesse
and
profoundnesse
,
but
of
the
diuell
:
yea
Christ
saith
not
,
it
is
profound
indeed
;
but
that
it
is
Iesabels
speech
,
as
they
say
.
Hence
I
gather
,
that
Christian
men
cannot
safely
play
stage
playes
,
and
Comedies
of
heathen
and
prophane
men
,
for
these
be
full
of
prophane
and
blasphemous
oathes
,
and
wicked
sayings
,
against
God
and
the
morall
law
.
Now
if
Christ
alleaging
but
one
word
of
a
wicked
woman
,
did
it
not
without
disgrace
of
her
:
how
can
Christian
men
not
onely
speake
,
but
by
iesture
act
,
heathen
and
prophane
Comedies
?
As
they
speake
.
He
addeth
these
words
:
first
,
to
shew
,
that
the
words
he
alleaged
before
,
were
not
his
owne
,
but
Iesabels
and
her
scholers
.
Secondly
,
to
shew
the
proud
and
presumptuous
mind
of
them
,
in
that
they
call
their
owne
hereticall
opinions
,
profound
learning
:
which
is
a
note
of
a
false
teacher
,
to
vse
swelling
words
,
and
great
bragges
:
to
make
a
faire
shew
.
Iude
vers.
16.
2.
Pet.
2.
But
the
doctrine
of
God
is
in
humilitie
both
of
spirit
,
and
maner
of
teaching
.
The
Lord
teacheth
his
will
to
the
contrite
and
humble
man
.
Psalm.
25.
14.
Now
followeth
Christs
counsell
:
Though
I
lay
no
other
burden
on
you
,
yet
I
will
haue
you
hold
that
still
which
I
gaue
you
,
to
the
end
.
This
distinction
containeth
two
parts
;
Though
I
lay
no
other
,
&c.
in
the
foure
and
twentieth
verse
:
yet
I
will
,
&c.
in
the
fiue
and
twentieth
verse
.
In
the
first
part
,
Christ
saith
,
Though
I
haue
punished
Iesabel
,
left
her
on
a
bed
;
punished
her
children
and
familie
;
yet
I
will
lay
no
burthen
on
thee
,
but
onely
that
I
reproue
thee
for
the
suffering
of
Iesabel
.
This
Christ
speaketh
to
comfort
them
,
and
all
such
as
giue
themselues
to
maintaine
sinceritie
of
life
and
of
doctrine
,
for
these
shall
be
saued
from
common
iudgements
,
and
haue
the
Lords
protection
in
common
afflictions
:
though
I
punish
Iesabel
and
her
company
,
yet
when
wicked
men
be
punished
in
common
destruction
,
you
which
study
to
maintaine
sinceritie
of
doctrine
and
life
,
shall
haue
Gods
protection
in
common
iudgements
.
Then
it
stands
vs
in
hand
to
imitate
them
,
But
that
which
you
haue
alreadie
,
hold
fast
till
I
come
.
After
the
preface
followes
the
summe
of
the
counsell
of
Christ
to
the
Angell
and
Church
of
Thyatira
,
which
stands
in
a
distinction
,
though
I
will
lay
no
burden
on
thee
,
yet
I
wil
haue
you
hold
fast
,
&c.
the
first
part
is
in
the
24.
verse
,
the
second
part
in
these
words
,
as
before
I
said
.
That
which
you
haue
receiued
.
That
is
,
that
which
my
Apostles
and
Prophets
haue
taught
you
,
that
doctrine
of
saluation
they
haue
deliuered
you
,
hold
that
fast
with
both
hands
,
till
I
come
to
iudgement
at
the
last
day
.
Before
Christ
commended
this
Church
for
not
approuing
the
false
doctrine
of
Iesabel
,
but
here
he
commands
her
to
embrace
the
doctrine
of
the
Prophets
and
Apostles
.
Hence
we
see
,
Christ
would
haue
this
Church
to
embrace
the
doctrine
taught
by
his
Apostles
,
to
maintaine
that
,
and
not
to
regard
any
other
,
but
though
an
Angell
from
heauen
did
preach
any
other
doctrine
,
he
should
be
accursed
.
Galat.
1.
By
this
we
may
iudge
of
the
maine
religions
which
be
in
the
world
,
Hold
fast
to
the
end
.
Here
not
how
long
,
not
one
or
two
dayes
,
but
to
the
end
,
and
we
must
looke
to
this
,
seeing
Christ
so
straightly
commands
it
,
because
this
is
the
foundation
and
mark
of
true
religion
,
and
the
readie
way
to
saue
mens
soules
,
to
be
constant
to
the
end
:
and
for
this
(
2.
Tim.
2.
)
Paul
bids
him
teach
that
he
learned
,
that
others
might
instruct
them
which
follow
,
and
so
conuey
it
from
age
to
age
:
and
for
this
the
Church
is
called
the
ground
and
pillar
of
truth
.
And
so
the
Lord
(
Eph.
4.
)
giueth
the
Church
Pastors
:
first
,
such
as
by
their
teaching
maintaine
puritie
in
maners
,
and
teachers
which
maintaine
it
in
doctrine
.
Then
this
is
the
Churches
dutie
,
to
continue
puritie
of
religion
to
the
end
of
the
world
.
If
the
marke
be
set
wrong
in
the
hauen
,
it
is
enough
to
cast
away
all
the
ships
:
so
if
the
puritie
of
doctrine
be
corrupt
,
which
is
the
direction
of
our
soules
to
heauen
,
then
we
shall
make
shipwracke
of
our
soules
in
hell
.
Then
the
Ministers
must
not
onely
teach
truly
,
but
labour
to
beate
downe
false
doctrine
which
poisons
the
doctrine
of
the
Gospell
.
And
because
men
labour
not
to
maintaine
the
puritie
of
religion
and
true
doctrine
,
the
Lord
(
2.
Thess.
2.
)
giueth
them
vp
to
beleeue
lies
and
fantasies
of
men
.
To
him
which
ouercometh
,
&c.
In
these
words
is
the
last
part
,
to
wit
,
the
conclusion
of
the
Epistle
containing
two
parts
:
first
,
a
promise
:
secondly
,
a
commaundement
.
In
the
promise
,
note
two
things
:
first
the
parties
to
whom
:
secondly
,
the
benefits
promised
.
The
partie
to
whom
,
to
him
which
ouercometh
:
whom
here
Christ
describes
to
be
,
he
which
keepes
his
workes
,
by
his
practise
of
obedience
.
He
which
keepes
or
obserues
.
This
is
the
forme
of
obedience
,
namely
the
obseruing
of
the
works
of
Christ
,
which
is
not
a
keeping
of
them
according
to
the
rigour
of
the
law
,
but
a
constant
purpose
and
indeuour
to
keepe
them
:
for
the
children
of
God
haue
this
priuiledge
,
that
their
will
and
indeuour
is
accepted
of
God
for
the
deed
in
Christ
Iesus
.
There
are
many
which
haue
litle
knowledge
,
these
must
not
be
cast
downe
,
but
if
they
haue
a
desire
and
indeuour
to
liue
according
to
the
will
of
Christ
,
making
conscience
of
sinne
,
their
obedience
is
true
obedience
,
and
acceptable
to
Christ
.
My
workes
.
Here
is
the
matter
of
obedience
,
namely
Christs
works
:
that
is
,
such
workes
as
Christ
hath
ordained
in
his
word
by
his
spirit
,
and
is
the
author
of
in
his
members
.
Christ
cals
these
workes
his
workes
,
We
see
no
worke
is
acceptable
to
God
,
My
workes
:
Not
one
or
two
workes
,
but
all
my
workes
:
the
creature
must
obey
Christ
,
not
in
some
,
but
absolutely
in
all
things
▪
he
will
not
pattstakes
,
but
wil
haue
all
or
none
.
Dauid
(
Psal.
119.
)
conformed
himselfe
to
the
whole
law
.
So
Hezekiah
he
turned
to
all
the
law
of
Moses
.
Vnto
the
end
.
I
will
giue
him
power
which
I
haue
receiued
of
my
father
.
These
words
must
be
referred
to
the
words
,
not
following
but
before
.
For
the
better
vnderstanding
of
them
,
two
questions
are
necessary
:
first
,
what
is
the
power
of
the
Mediator
:
secondly
,
how
farre
he
conueyeth
power
to
his
seruants
.
For
the
first
,
the
power
of
Christ
as
he
is
Mediator
is
great
,
and
described
by
three
arguments
:
first
,
to
rule
ouer
nations
:
here
is
the
largenesse
of
it
,
for
Christ
hath
power
ouer
all
men
,
all
countries
and
kingdomes
in
the
whole
world
are
in
his
hand
.
Secondly
,
it
is
soueraigne
and
absolute
,
ruling
and
ouerruling
all
creatures
,
ouerruled
of
none
.
This
soueraigntie
stands
in
two
things
,
first
,
that
he
giueth
lawes
that
binde
the
conscience
,
so
that
if
men
keepe
them
not
,
he
hath
power
to
condemne
them
:
nay
he
ruleth
mens
wils
and
affections
,
he
can
make
them
obey
him
in
spite
of
their
hearts
.
Seconly
,
in
that
he
hath
this
power
of
himself
and
from
himself
.
Reu.
3.
he
hath
the
keyes
of
heauen
and
hel
.
Psal.
2.
he
can
breake
them
in
peeces
as
a
potters
vessell
.
Thirdly
,
he
receiues
it
from
his
father
,
as
he
is
God
he
is
equall
to
his
father
,
yet
as
he
is
Mediator
,
he
receiueth
it
from
him
:
thus
is
his
power
generall
,
soueraigne
,
and
absolute
.
To
come
to
the
second
question
.
How
farre
this
power
is
ours
,
and
imparted
to
vs
.
Answ.
The
generall
soueraigne
power
of
Christ
is
not
giuen
to
vs
,
or
to
any
creature
,
but
to
him
who
is
God
and
man
;
it
is
incommunicable
to
any
creature
,
and
proper
to
the
person
of
Christ
.
Then
Christ
speaketh
these
words
,
not
to
shew
that
his
absolute
&
soueraigne
power
is
giuen
to
vs
:
but
because
his
creatures
haue
the
benefit
of
it
,
the
full
comfort
and
saluation
of
the
elect
cometh
from
it
,
they
haue
fruite
of
it
,
in
that
they
partake
with
him
in
his
glory
in
heauen
.
Ephes.
2.
7.
2.
Cor.
6.
the
Saints
shall
iudge
the
world
,
that
is
,
shall
be
witnesses
and
approuers
of
Christs
sentence
,
not
that
they
shall
haue
power
to
giue
iudgement
,
but
they
shall
be
caught
vp
first
,
and
he
giuing
sentence
,
they
sitting
by
him
shall
approue
it
.
Secondly
he
giueth
vs
this
power
,
because
he
by
this
inables
his
in
their
owne
person
to
ouercome
sin
,
the
world
,
and
their
owne
corruption
.
By
this
we
see
our
dignitie
,
euery
seruant
of
God
hath
power
ouer
nations
,
ouer
the
world
,
to
rule
and
breake
them
in
peeces
,
to
iudge
and
condemne
them
.
And
rule
the
nations
,
as
a
shepheard
ruleth
his
sheepe
:
that
is
,
to
gouerne
and
feed
them
,
Iohn
21.
Feed
my
lambes
,
that
is
,
feed
and
rule
.
Hence
the
Papists
gather
,
Peter
was
the
generall
Bishop
to
guide
and
feed
Christs
sheepe
,
that
is
the
world
:
but
then
euery
Christian
should
be
a
Pope
,
for
euery
one
hath
power
to
rule
the
nations
ouer
the
whole
world
:
but
none
will
say
,
euery
one
should
haue
so
large
authoritie
:
then
it
is
not
meant
of
supremacie
.
Further
,
from
this
place
the
Papists
gather
,
that
Saints
be
patrons
of
countries
and
kingdomes
:
secondly
,
that
we
may
pray
to
Saints
in
heauen
,
for
(
say
they
)
they
haue
rule
of
nations
,
ergo
they
know
them
and
what
they
do
.
But
they
abuse
the
text
,
for
it
is
not
said
,
any
Christian
shall
rule
ouer
one
nation
,
but
ouer
all
indefinitely
:
neither
do
they
rule
as
Christ
,
but
as
hauing
benefit
of
his
power
.
Again
,
both
their
collections
are
bad
,
for
by
nations
,
here
is
not
meant
any
country
or
kingdome
,
but
the
wicked
onely
,
they
haue
rule
ouer
,
not
all
nations
simply
,
but
wicked
men
and
vnbeleeuers
.
And
I
will
giue
him
the
morning
starre
.
a
star
,
first
because
he
illuminates
mens
wils
and
vnderstandings
in
things
belonging
to
saluation
:
secondly
,
to
shew
that
the
prophesie
of
Balaam
(
Num.
24.
)
is
now
in
the
new
Testament
fulfilled
;
for
now
Christ
hath
by
his
Apostles
reuealed
himselfe
plentifully
to
all
nations
.
Againe
,
he
is
called
the
morning
starre
,
for
speciall
resemblance
:
for
that
starre
riseth
not
at
midnight
,
or
in
the
beginning
of
the
night
,
but
in
the
morning
,
in
the
beginning
of
the
day
,
and
then
shineth
brighter
then
all
the
rest
.
So
Christ
the
true
morning
starre
,
came
not
in
the
beginning
of
the
world
,
or
in
the
middest
of
it
,
but
in
the
latter
age
,
he
came
in
the
new
testament
,
and
fulnesse
of
time
,
and
now
he
reuealeth
his
will
more
fully
then
euer
in
the
old
testament
.
2.
Pet.
1.
9.
Christ
then
is
called
this
morning
starre
,
for
in
the
old
testament
they
had
darknesse
and
candle
light
,
but
now
Christ
shineth
out
brightly
.
I
will
giue
him
.
Here
is
a
promise
of
two
benefits
,
first
perfect
illumination
and
lightning
,
whereby
all
ignorance
shall
be
dispelled
after
this
life
,
and
men
shall
then
so
farre
know
God
as
mans
nature
can
comprehend
.
The
second
benefit
is
the
light
of
glory
,
not
onely
of
knowledge
but
perfect
glory
,
for
by
fellowship
of
this
glory
of
Christ
,
we
shal
be
made
like
Saints
and
Angels
,
shining
starres
in
the
kingdome
of
heauen
.
Seeing
Christ
is
a
starre
,
We
must
follow
Peters
rule
,
Seeing
Christ
is
the
morning
starre
,
not
that
shines
in
the
night
,
but
in
the
morning
,
in
the
day
time
,
we
must
labor
to
leade
our
liues
in
godlinesse
and
sobrietie
,
as
children
of
the
light
.
Rom.
13.
12.
and
if
we
will
not
walk
in
this
light
,
it
shall
be
taken
from
vs
,
and
we
shall
be
cast
into
eternall
darknesse
.
Let
him
which
hath
an
eare
.
Here
is
the
second
part
of
the
conclusion
:
but
of
this
often
before
.
CHAP.
III.
VERSE
1.
And
to
the
Angell
of
the
Church
of
Sardis
,
&c.
THIS
is
the
fift
particular
commandement
to
Iohn
:
that
he
should
write
an
Epistle
to
that
great
and
famous
citie
of
Sardis
.
The
Epistle
hath
three
parts
:
first
,
a
Preface
:
secondly
,
body
or
substance
:
thirdly
,
a
conclusion
.
First
,
the
Preface
sheweth
in
whose
name
the
Epistle
was
written
,
to
giue
it
the
more
authoritie
.
It
containeth
a
liuely
description
of
Christ
in
his
kingly
office
,
as
he
is
the
soueraigne
head
of
his
Church
,
and
that
in
two
royalties
and
priuiledges
:
first
,
in
that
he
hath
the
seuen
spirits
:
secondly
,
the
seuen
starres
.
For
the
first
,
I
shewed
what
it
meaneth
,
chap.
1.
vers.
4.
namely
,
the
holy
Ghost
,
who
is
the
author
of
all
grace
:
so
that
to
haue
the
seuen
spirits
,
is
as
much
as
to
say
,
he
had
the
holy
Ghost
.
Ob.
All
Gods
seruants
haue
the
holy
Ghost
,
therefore
that
is
no
peculiar
priuiledge
of
Christ
.
Ans.
True
,
but
not
in
the
same
maner
:
for
Christ
had
it
two
wayes
:
first
,
in
regard
of
his
Deitie
:
secondly
,
of
his
humanitie
.
First
,
as
he
is
God
,
he
hath
in
him
the
beginning
of
the
holy
Ghost
:
for
the
holy
Ghost
proceedeth
from
the
Father
and
the
Sonne
.
Therefore
Christ
is
said
to
send
the
holy
Ghost
,
and
to
worke
by
him
:
and
whatsoeuer
he
doth
in
the
Church
,
he
doth
it
by
him
,
and
for
that
cause
Christ
is
said
to
haue
the
seuen
spirits
.
Secondly
,
in
regard
of
his
manhood
:
because
the
holy
Ghost
hath
powred
foorth
into
his
manhood
the
perfection
of
all
graces
and
gifts
whatsoeuer
,
as
he
is
annointed
with
the
oyle
of
gladnesse
aboue
his
fellowes
.
And
this
perfection
standeth
in
two
things
:
first
,
in
number
:
secondly
,
in
degree
or
measure
.
First
,
in
number
thus
:
Among
Gods
seruants
some
haue
these
graces
,
some
those
;
none
haue
all
:
but
Christ
hath
all
the
graces
which
all
men
and
Angels
haue
,
&
more
too
.
Secondly
,
in
degree
:
for
the
graces
of
Christ
are
more
in
measure
,
then
all
the
graces
of
all
the
Saints
and
seruants
of
God
whatsoeuer
:
he
hath
the
fountaine
of
all
grace
,
and
therefore
he
is
said
to
haue
the
Spirit
without
measure
.
And
for
that
cause
also
Christ
is
said
to
haue
the
seuen
spirits
.
This
is
spoken
by
occasion
of
the
Church
and
people
of
Sardis
,
which
was
a
dead
people
,
and
therefore
Christ
was
able
to
quicken
them
,
and
to
put
life
and
spirit
into
them
.
That
no
man
can
haue
fellowship
with
the
Father
,
No
man
can
come
to
the
Father
but
by
me
:
so
there
must
be
a
participation
with
Christ
,
before
there
can
be
any
with
the
holy
Ghost
.
This
serueth
for
our
instruction
,
because
among
the
Papists
there
be
many
great
learned
men
,
which
haue
excellent
gifts
of
nature
,
wit
,
memorie
,
and
vnderstanding
:
and
though
they
haue
withall
a
reformed
and
ciuill
life
,
yet
they
want
faith
and
regeneration
.
How
cometh
this
to
passe
?
that
such
worthy
men
hauing
the
common
gifts
of
the
spirit
,
want
the
speciall
?
The
cause
is
this
:
their
Christ
is
a
false
Christ
,
yea
an
idol
Christ
:
they
professe
the
want
of
sauing
faith
,
and
all
is
,
because
they
want
Christ
.
Therefore
no
maruell
though
you
see
the
greatest
learned
there
,
mocke
and
scoffe
at
this
speciall
grace
of
the
assurance
of
our
election
.
Againe
,
many
among
vs
looke
to
be
saued
by
Christ
,
and
yet
you
shall
see
no
grace
,
neither
of
knowledge
,
nor
faith
,
feare
nor
care
to
keepe
Gods
commandements
or
a
good
conscience
,
no
sparke
of
grace
,
and
yet
looke
to
be
saued
by
Christ
.
How
can
these
stand
together
?
Though
they
say
they
haue
Christ
,
they
deceiue
themselues
:
for
they
haue
not
the
graces
of
the
Spirit
,
and
they
haue
no
grace
,
because
they
are
not
in
Christ
:
and
by
that
they
may
know
they
are
not
in
Christ
,
because
they
haue
no
grace
.
To
conclude
then
,
we
must
all
be
admonished
to
labour
that
we
may
be
vnited
to
Christ
our
head
truly
,
to
haue
fellowship
with
him
,
that
in
him
we
may
haue
fellowship
with
the
Father
and
the
holy
Ghost
.
No
grace
of
God
to
life
eternall
will
be
bestowed
vpon
vs
,
till
we
haue
Christ
himselfe
.
Therefore
first
labour
to
be
in
Christ
,
and
to
be
truly
ioyned
and
vnited
to
him
by
the
bond
of
faith
,
that
by
this
meanes
we
may
haue
all
graces
distilling
and
flowing
into
our
hearts
by
Christ
.
Now
the
second
royaltieis
,
he
hath
seuen
starres
:
that
is
,
the
Ministers
and
Pastors
of
the
seuen
Churches
.
Christ
is
said
here
to
haue
them
,
because
he
is
the
soueraigne
Lord
ouer
them
:
he
is
an
absolute
Lord
ouer
all
.
For
he
setteth
them
apart
,
and
giueth
them
whatsoeuer
gifts
they
haue
:
he
appointeth
them
their
offices
,
duties
,
and
callings
;
so
as
he
hath
rule
ouer
them
,
he
appointeth
,
ordaineth
,
maketh
and
preserueth
them
.
As
he
hath
in
him
the
fulnesse
of
spirit
,
so
is
he
a
Lord
ouer
his
Ministers
,
he
hath
power
to
saue
if
they
obey
;
or
to
destroy
,
if
they
rebell
.
Ob.
The
Church
maketh
Ministers
.
Ans.
The
right
of
making
Ministers
and
ordaining
them
,
is
Christs
royaltie
,
and
belongeth
to
him
,
the
Church
doth
but
testifie
and
declare
who
they
be
that
Christ
maketh
Ministers
,
and
approueth
them
:
therefore
he
saith
here
,
the
seuen
starres
be
his
.
Now
the
end
of
these
words
is
to
strike
the
heart
of
the
Minister
which
is
secure
and
negligent
,
to
make
him
know
himselfe
and
his
place
,
that
he
may
begin
to
haue
sound
conscience
of
his
dutie
.
And
this
point
is
an
excellent
motiue
to
make
them
looke
to
their
dutie
:
their
gifts
are
not
their
owne
,
nay
they
themselues
are
not
their
owne
,
but
Christs
;
and
he
is
their
Lord
.
This
very
consideration
cannot
but
be
effectuall
to
stirre
vp
all
pastors
to
regard
their
duties
:
for
seeing
they
are
Christs
,
they
must
not
do
their
owne
will
.
We
must
renounce
our selues
in
all
things
,
and
therefore
bethinke
our selues
:
our
soules
and
our
bodies
,
are
not
our
owne
but
Christs
.
Let
this
consideration
draw
vs
on
to
do
,
thinke
,
and
speake
nothing
,
but
that
which
Christ
would
:
if
he
will
haue
you
liue
,
be
content
,
because
he
is
the
Lord
of
your
life
;
if
to
dye
,
be
content
,
because
you
are
his
,
and
not
your
owne
.
So
much
for
the
Preface
.
Now
followeth
the
second
part
of
the
Epistle
containing
two
parts
:
first
,
a
reproofe
:
secondly
,
a
promise
.
The
reproofe
in
the
first
verse
:
I
know
thy
works
:
in
which
is
contained
a
reproof
,
and
withall
a
remedie
in
the
next
words
:
I
know
.
Here
note
the
vice
,
and
withall
the
reproofe
:
the
vice
is
hypocrisie
;
for
she
pretended
religion
in
outward
shew
,
but
wanted
it
indeed
.
Thou
hast
a
name
:
that
is
,
the
Churches
about
thee
iudge
thee
to
liue
,
that
is
,
to
be
borne
anew
,
beleeue
in
Christ
,
&
to
haue
his
spirit
to
guide
thee
:
but
thou
art
dead
in
sinnes
,
and
wantest
newnesse
of
life
and
regeneration
.
The
like
we
may
say
of
many
great
Churches
:
by
name
,
the
Romish
Church
,
which
though
it
seeme
to
liue
,
yet
in
regard
of
spirituall
life
it
is
dead
.
It
pretendeth
to
be
the
true
Church
of
Christ
,
but
in
truth
it
is
dead
in
sinne
.
Yet
some
say
,
it
is
not
dead
,
but
diseased
,
full
of
sores
and
sicknesses
;
and
though
the
throat
be
cut
,
yet
it
breatheth
and
panteth
:
but
the
truth
is
,
it
is
starke
dead
and
cold
,
it
hath
no
spirituall
life
at
all
.
But
some
alleage
the
contrarie
,
saying
,
it
hath
the
Sacraments
in
it
;
and
where
there
is
a
Sacrament
,
there
is
a
Church
:
but
they
haue
Baptisme
,
therefore
a
Church
.
Ans.
Baptisme
is
not
alwaies
a
note
of
a
true
Church
:
for
the
Samaritanes
had
circumcision
,
which
was
before
Baptisme
,
yet
they
were
no
people
nor
church
of
God
.
Os.
1.
9.
That
there
may
be
baptisme
&
yet
no
church
,
it
appeareth
,
because
there
may
be
baptisme
without
the
preaching
of
the
word
.
As
the
Papists
haue
baptisme
without
the
true
preaching
of
the
word
:
so
they
haue
the
outward
Baptisme
,
but
deny
the
inward
Baptisme
,
which
is
iustification
by
Christ
,
and
sanctification
by
his
Spirit
.
Againe
I
answer
,
it
is
a
Sacrament
,
not
to
that
church
of
the
Papists
,
but
to
the
hidden
church
in
popery
:
for
the
Lord
euer
hath
his
church
among
them
,
he
keepeth
among
them
euen
7.
thousand
which
neuer
worshipped
their
idols
.
Now
then
,
that
Sacrament
is
reserued
in
that
church
,
not
for
the
Papists
,
but
for
Gods
children
among
them
.
By
this
we
see
Gods
owne
prouidence
,
to
call
them
by
those
meanes
,
and
for
their
sakes
he
reserueth
the
word
and
Sacraments
among
them
.
But
they
say
,
Antichrist
sitteth
in
the
middest
of
Gods
temple
:
but
Antichrist
as
we
say
,
is
in
the
Romish
church
:
therefore
that
is
the
temple
of
God
.
Ans.
The
true
Church
of
God
is
among
them
,
but
it
is
hidden
.
Now
he
sitteth
in
the
midst
of
them
,
not
as
a
member
but
as
an
vsurper
,
theefe
and
deceiuer
:
for
the
Church
of
God
is
in
their
Church
,
as
wheate
among
chaffe
,
and
gold
in
drosse
.
And
the
like
may
be
said
,
though
not
in
regard
of
doctrine
,
yet
in
regard
of
life
,
of
al
our
greatest
townes
in
England
,
for
the
body
of
them
they
seeme
to
liue
,
if
we
looke
on
their
outward
seruice
of
God
and
shew
,
yet
indeed
they
be
dead
,
which
appeareth
by
the
common
sinnes
now
in
prosperitie
,
as
pride
inward
and
outward
,
fulnesse
of
bread
,
carelesnesse
in
religion
:
though
we
haue
now
the
word
plentifully
preached
,
yet
we
seeming
to
liue
are
stark
dead
.
Yet
the
Lord
hath
his
church
amongst
vs
,
but
the
body
of
our
people
though
they
haue
the
word
preached
,
yet
they
will
not
be
reformed
.
But
as
a
father
which
cannot
reforme
his
sonne
by
words
,
must
vse
the
rod
:
so
the
Lord
when
as
the
preaching
of
the
word
will
not
serue
,
he
must
needs
take
the
rod
in
his
hand
,
to
make
vs
obey
his
will
,
to
reform
our
liues
,
to
trie
which
be
his
own
children
,
&
which
not
.
Christ
before
called
these
seuen
churches
his
true
church
,
Thou
hast
a
name
.
Other
churches
iudged
of
this
church
by
the
rule
of
charity
:
seeing
them
to
make
shew
of
religion
,
and
to
professe
the
Gospell
,
they
iudged
it
to
be
a
true
church
.
So
must
we
,
so
long
as
we
see
men
liue
outwardly
in
the
feare
of
God
,
professe
religion
,
iudge
of
them
in
charitie
,
til
we
see
some
euident
signe
,
and
commit
secret
iudgement
to
God
.
We
see
all
infants
are
not
the
children
of
God
,
yet
we
admit
all
,
iudge
wel
of
them
in
charitie
,
coming
of
beleeuing
parents
;
and
Paul
calleth
all
the
churches
he
wrote
vnto
elect
,
by
the
rule
of
charitie
,
condemning
none
till
God
made
them
manifest
.
But
thou
art
dead
.
The
churches
about
iudged
her
to
liue
,
but
Christs
iudgement
is
,
thou
art
dead
:
then
we
must
regard
especially
the
iudgement
of
Christ
,
and
not
care
so
much
to
be
approued
of
the
church
(
though
that
be
good
)
as
to
be
approued
of
Christ
,
which
cannot
erre
:
for
though
the
church
approue
and
commend
vs
,
if
Christ
approoue
vs
not
,
our
estate
is
miserable
.
Verse
.
2.
Be
awake
and
strengthen
the
things
ready
to
die
.
After
the
reproofe
followeth
first
the
remedy
,
secondly
,
the
reason
.
In
the
remedy
,
note
two
duties
:
first
,
to
be
watchfull
:
secondly
,
to
confirme
the
graces
of
God
decayed
in
them
.
In
that
first
he
commaunds
them
to
be
watchfull
,
we
see
it
is
an
excellent
dutie
;
and
then
is
a
man
watchfull
when
he
hath
great
circumspection
and
heedinesse
in
respect
of
the
saluation
of
his
soule
.
This
dutie
concerneth
two
things
,
namely
sin
and
death
:
for
we
are
commanded
in
the
word
to
watch
against
these
two
.
Against
sin
in
two
things
:
first
,
for
a
man
to
bethinke
himselfe
of
all
the
sins
he
may
fall
into
:
to
do
this
,
he
must
consider
,
first
his
nature
,
secondly
his
calling
.
First
his
nature
,
that
there
is
in
it
the
seed
of
all
sinne
,
ergo
he
may
fall
into
all
sin
:
secondly
,
a
man
shall
find
that
he
is
more
inclined
to
one
sinne
then
to
another
,
and
against
that
he
must
labour
most
.
Secondly
,
for
his
calling
,
we
must
know
that
euery
calling
hath
his
sinnes
since
the
fall
of
man
.
Now
a
man
must
consider
which
be
the
especial
sins
of
his
calling
,
and
when
a
man
seeth
them
,
he
shall
know
by
these
two
into
what
sins
he
may
fall
,
and
against
them
he
must
watch
.
Another
thing
is
,
to
keepe
the
heart
that
it
be
not
tainted
with
any
sinne
.
Pro.
4.
24.
aboue
all
watch
and
ward
,
keepe
thy
heart
,
that
is
,
vse
all
good
meanes
to
keepe
thy
heart
cleane
from
all
sinne
.
The
second
part
of
watchfulnesse
is
in
death
,
against
the
coming
of
Christ
at
iudgement
vnto
vs
,
or
in
particular
by
death
,
in
which
note
two
things
:
first
,
to
bethinke
our selues
of
Christs
coming
to
iudgement
,
or
to
come
to
vs
in
particular
,
and
in
this
regard
we
must
make
account
that
euery
day
is
the
day
wherein
Christ
will
come
,
either
in
generall
or
particular
iudgement
.
The
second
dutie
is
,
to
prepare
our selues
against
Christs
comming
,
to
make
vs
ready
to
die
euery
houre
,
as
if
Christ
would
come
euen
this
day
,
so
to
morrow
,
and
euery
day
.
That
we
may
do
this
,
we
must
vse
sobrietie
and
temperancie
in
all
the
things
of
this
life
,
moderately
to
vse
them
,
not
to
be
drowned
with
the
pleasures
&
profits
of
this
life
:
for
we
then
forget
the
time
of
death
.
And
as
Christ
prescribeth
the
remedie
to
Sardis
,
so
to
vs
:
we
are
not
better
then
they
:
we
take
great
care
to
prepare
for
the
dangers
of
this
life
.
If
a
towne
were
in
danger
to
be
sacked
,
or
a
house
to
be
robbed
,
we
would
set
watch
and
ward
to
guard
them
,
how
much
more
shold
we
watch
for
the
saluation
of
our
soules
,
and
not
hazard
them
at
death
for
want
of
watchfulnesse
?
The
second
reason
to
moue
vs
to
watch
,
is
the
want
of
watchfulnesse
,
and
securitie
,
which
is
the
fore-runner
of
destruction
.
1.
Thes.
5.
3.
When
men
cry
peace
,
then
cometh
destruction
.
Luk.
12.
When
the
rich
man
thought
all
was
safe
,
then
came
destruction
,
and
his
soule
was
taken
from
him
.
When
the
old
world
thought
nothing
,
then
came
the
floud
and
swept
them
away
.
This
should
admonish
vs
to
take
heed
to
prepare
our selues
,
and
watch
both
against
sinne
and
death
,
vnlesse
we
will
cast
away
our
soules
.
And
strengthen
.
Here
is
the
second
dutie
,
which
is
the
reforming
of
the
decayed
graces
.
As
if
he
should
say
,
thou
hast
had
many
graces
,
whereof
diuerse
are
lost
,
and
many
are
sore
decayed
,
therefore
labour
to
recouer
and
strengthen
them
.
Where
Christ
teacheth
vs
,
that
if
we
haue
any
gift
of
God
,
we
must
labour
to
preserue
it
,
and
not
onely
that
,
but
to
increase
and
grow
on
,
and
strengthen
it
:
we
must
not
stand
in
one
estate
,
but
increase
in
good
workes
,
that
we
may
become
perfect
men
in
Christ
,
by
growing
in
grace
as
in
dayes
:
for
our
gifts
are
not
our
owne
but
Gods
,
we
are
his
stewards
,
he
looketh
to
haue
his
owne
with
aduantage
,
else
we
are
vnprofitable
seruants
.
Then
we
must
stirre
vp
the
gifts
of
God
in
vs
:
and
to
do
so
,
we
must
often
and
daily
reade
the
Scriptures
,
daily
heare
them
and
meditate
on
them
,
vse
the
Sacraments
often
,
vse
often
prayer
and
inuocation
,
and
striue
daily
against
our
owne
corruptions
,
and
withall
stirre
vp
our
hearts
to
good
things
,
and
to
true
obedience
.
Psal.
119.
Dauid
saith
:
I
haue
inclined
my
heart
,
euen
my
dead
heart
,
and
put
life
into
it
:
and
so
we
must
put
life
into
our
benummed
soules
,
and
often
call
on
them
which
are
halfe
dead
.
But
we
commonly
stand
still
,
seeke
not
to
grow
,
but
stand
at
a
stay
.
Christ
by
these
words
would
signifie
,
that
some
be
dead
,
other
graces
be
readie
to
die
:
whence
we
haue
answer
to
that
question
,
whether
grace
may
be
vtterly
lost
?
We
say
some
graces
may
,
othersome
cannot
be
lost
,
but
sore
decayed
and
diminished
.
For
Gods
graces
are
of
two
sorts
:
some
necessarie
to
saluation
,
as
faith
and
regeneration
:
some
are
lesse
necessarie
,
which
go
not
with
sauing
faith
:
as
sensible
and
full
feeling
of
Gods
fauour
,
ioy
in
the
holy
Ghost
,
earnest
inuocation
on
Gods
name
.
Now
these
may
be
separated
from
faith
,
and
be
wholy
lost
in
the
seruants
of
God
for
a
time
:
the
other
cannot
,
though
they
may
be
sore
diminished
:
nay
,
faith
and
regeneration
considered
in
themselues
,
may
be
lost
wholy
:
for
nothing
is
vnchangeable
in
it
owne
nature
,
but
God
.
The
grace
by
which
the
elect
Angels
stand
,
is
in
it selfe
chaungeable
,
and
these
would
perish
and
come
to
nothing
vnlesse
they
were
continually
preserued
,
kept
and
confirmed
in
vs
and
them
.
If
this
be
so
,
why
then
do
not
the
elect
fall
away
?
Ans.
Not
because
they
haue
faith
and
regeneration
,
or
that
they
be
in
themselues
vnchangeable
,
but
because
of
Gods
promises
:
as
Mat.
16.
Christ
saith
,
that
the
gates
of
hell
,
(
though
they
shew
their
violence
,
)
shall
not
preuaile
against
Peters
faith
:
so
that
these
graces
are
eternall
,
not
of
themselues
,
but
by
Gods
promise
,
which
will
preserue
them
to
the
end
.
Now
followeth
the
reason
of
the
remedie
:
For
I
haue
not
found
,
&c.
therefore
watch
and
seeke
to
restore
thy
decayed
graces
.
I
haue
not
found
.
Here
Christ
signifieth
,
that
he
made
a
search
in
this
Church
,
and
that
to
reward
them
either
with
life
or
death
.
And
so
this
was
the
practise
of
Christ
when
he
came
to
Sodom
,
he
went
downe
to
search
it
.
So
Gen.
11.
the
Lord
came
downe
to
see
Babel
:
the
like
is
▪
Ierem.
9.
And
the
Lord
he
visiteth
,
that
is
,
he
enquireth
of
the
sinnes
of
the
fathers
in
the
children
,
and
if
he
find
them
,
he
punisheth
them
in
the
children
.
And
alwaies
Christ
first
maketh
inquirie
;
and
after
search
made
,
he
rewardeth
accordingly
.
The
like
will
Christ
do
with
vs
,
therefore
we
must
labour
to
be
such
as
he
may
approue
of
.
If
a
Magistrate
were
to
search
our
houses
,
we
would
see
that
nothing
should
be
amisse
:
how
much
more
when
Christ
the
heauenly
Prince
(
which
searcheth
the
heart
,
and
cannot
be
deceiued
)
cometh
to
search
vs
,
that
he
may
approue
of
vs
and
reward
vs
?
But
found
thee
not
perfect
.
There
is
a
twofold
perfection
:
one
of
the
law
,
another
of
the
Gospell
.
Of
the
law
,
when
we
satisfie
the
whole
law
:
of
the
Gospell
,
when
our
workes
done
proceed
from
a
beleeuing
heart
,
which
is
carefull
to
please
God
in
all
things
.
Now
though
no
worke
of
man
be
perfect
,
yet
those
workes
coming
from
a
heart
full
of
faith
are
perfect
in
Christ
,
God
accepting
the
will
and
indeuour
for
the
deed
,
through
Christ
.
Christ
he
searched
,
and
found
in
this
church
many
goodly
works
,
in
shew
only
:
for
they
were
full
of
hypocrisie
,
made
shew
of
godlinesse
,
but
wanted
the
power
thereof
,
neither
did
they
come
from
an
heart
full
of
faith
,
or
that
indeuoured
to
please
God
,
not
to
sinne
in
any
thing
:
therefore
they
were
not
perfect
and
pleasing
to
God
.
In
that
this
church
is
reproued
,
not
for
want
of
workes
,
and
those
faire
in
shew
,
but
because
they
proceeded
not
from
a
beleeuing
and
honest
heart
;
learne
to
pray
as
Dauid
,
Psal.
119.
80.
Lord
,
let
my
heart
be
vpright
,
let
me
giue
all
diligence
to
please
thee
in
al
things
.
This
is
a
great
comfort
when
one
can
say
in
his
conscience
,
My
heart
is
vpright
:
but
hypocrisie
is
the
killing
of
the
soule
.
Before
God
.
Christ
seemeth
to
distinguish
himselfe
from
God
.
But
he
speaketh
not
of
God
simply
,
but
of
the
Father
,
and
of
himselfe
as
he
is
the
Mediator
,
and
so
is
inferiour
to
the
Father
,
though
he
be
now
in
glorie
.
Now
seeing
he
is
in
heauen
,
and
in
glorie
there
,
yet
carieth
himselfe
as
Mediator
,
we
may
pray
to
him
,
without
helpe
of
Angell
or
Saint
,
and
it
is
no
presumption
,
seeing
he
is
still
by
his
owne
confession
Mediator
,
and
so
carieth
himselfe
toward
vs
.
Remember
.
Here
,
after
the
remedie
,
Christ
as
a
good
Pastour
of
the
soule
,
sheweth
how
to
vse
the
same
:
namely
,
first
,
remember
:
secondly
,
hold
fast
:
thirdly
,
repent
.
In
practising
of
which
three
,
standeth
the
remedie
of
hypocrisie
.
Remember
:
that
is
,
call
to
mind
the
doctrine
of
saluation
taught
by
my
Apostles
.
This
remembrance
is
a
most
excellent
dutie
,
and
bringeth
with
it
many
graces
,
as
subiection
to
Gods
will
,
repentance
,
&c.
Psal.
73.
Dauid
seeing
the
prosperitie
of
the
wicked
,
had
almost
slipt
,
and
was
sore
tempted
:
he
could
not
be
rid
of
his
temptation
,
till
he
went
into
the
sanctuarie
of
God
:
that
is
,
till
he
knew
the
word
of
God
.
Psal.
119.
55.
He
kept
the
commaundement
of
God
,
because
he
remembred
his
name
in
the
night
season
.
Peter
remembred
Christs
words
,
and
so
repented
at
the
crowing
of
a
cocke
,
Luk.
23.
And
indeed
,
the
cause
of
all
sinne
,
is
forgetfulnesse
of
the
word
of
God
.
Therefore
Heb.
6.
euery
sinne
is
called
ignorance
,
because
we
commit
sinne
,
not
remembring
and
knowing
Gods
word
:
and
if
we
could
keep
in
liuely
memorie
the
word
of
God
,
it
were
not
possible
that
we
should
sin
as
we
do
.
Then
it
is
a
most
excellent
meanes
to
cut
off
sinne
,
to
haue
the
word
of
God
running
in
our
minds
,
forbidding
sinne
in
vs
.
And
the
Diuell
he
laboureth
aboue
all
things
to
make
vs
forget
the
word
,
for
then
he
can
draw
vs
easily
to
sinne
.
Now
that
we
may
haue
the
word
continually
in
memorie
,
we
must
labour
to
haue
our
hearts
affected
with
the
same
:
for
we
cannot
remember
more
then
we
like
and
affect
.
Then
we
must
beleeue
it
,
else
we
cannot
remember
:
for
that
we
beleeue
not
,
slippeth
soone
out
of
our
memorie
.
And
the
cause
why
so
few
remember
the
word
,
is
,
because
they
be
not
affected
and
delighted
with
it
,
nor
beleeue
it
.
That
thou
hast
heard
and
receiued
.
That
is
,
that
doctrine
which
by
hearing
and
receiuing
thou
hast
learned
.
Seeing
he
puts
hearing
and
receiuing
together
,
we
gather
that
this
is
the
ordinary
meanes
of
saluation
,
to
heare
and
receiue
the
word
preached
.
Then
God
calleth
not
all
men
in
all
times
,
The
second
dutie
is
,
to
hold
fast
:
this
signifieth
two
things
:
first
to
maintaine
the
doctrine
taught
by
the
Apostles
,
and
receiued
of
them
:
secondly
,
to
practise
the
same
in
their
life
:
but
of
these
before
.
The
third
dutie
is
,
to
repent
:
that
is
,
though
she
repented
before
,
yet
she
must
restore
and
renew
her
repentancce
.
Hence
we
learne
,
that
we
must
not
only
begin
,
but
often
renew
our
repentance
,
and
not
onely
for
great
sins
,
but
for
litle
slips
and
defects
in
grace
,
as
dulnesse
of
heart
,
want
of
zeale
,
coldnes
in
practise
of
religion
,
&c.
Now
because
this
Church
was
ready
to
die
,
Christ
addeth
a
reason
,
to
put
life
into
her
,
if
she
haue
any
grace
.
If
thou
wilt
not
,
I
will
come
on
thee
as
a
theefe
:
A
most
terrible
threatning
:
if
thou
wilt
not
renew
thy
repentance
,
restore
that
grace
decayed
in
thee
,
I
will
come
as
a
theefe
sodainly
,
and
with
speedy
destruction
,
that
thou
shalt
haue
no
time
or
way
to
escape
it
.
Note
here
,
that
this
threatning
is
not
absolute
,
but
with
condition
,
and
it
is
the
most
terrible
commination
in
the
whole
word
of
God
,
where
Christ
threatneth
to
powre
out
his
whole
wrath
on
a
Church
,
so
as
they
shall
haue
no
time
or
meanes
to
escape
it
.
Then
we
hauing
the
same
sin
that
she
had
,
Vers.
4.
Notwithstanding
thou
hast
a
few
names
.
Before
Christ
had
reproued
this
church
of
hypocrisie
,
now
he
commends
her
for
a
few
which
professe
his
name
among
them
.
But
Christ
had
said
before
,
that
the
church
was
dead
:
how
then
can
this
be
a
true
church
?
Ans.
Though
the
body
of
the
Church
were
dead
in
sin
,
yet
a
few
,
some
of
them
were
true
beleeuers
,
and
testified
their
faith
in
obedience
.
Out
of
this
coherence
we
haue
two
instructions
to
learne
:
first
,
that
a
particular
church
and
congregation
,
is
called
a
church
in
regard
of
the
better
sort
and
part
,
and
those
which
beleeue
in
Christ
,
and
haue
the
priuiledges
:
also
in
regard
of
the
better
part
which
beleeue
:
for
the
Catholicke
Church
is
a
number
of
men
on
earth
beleeuing
in
Christ
.
Now
the
particular
church
is
a
member
of
the
Catholicke
Church
,
so
farre
as
they
beleeue
in
Christ
.
Those
which
beleeue
not
,
are
no
part
of
the
true
church
:
but
as
bad
humors
in
the
body
are
no
true
parts
of
the
body
,
so
these
are
no
true
parts
of
the
Church
.
Secondly
,
we
see
a
distinction
betweene
man
and
man
in
this
church
,
though
all
be
called
,
yet
some
called
be
dead
,
some
aliue
in
Christ
,
and
continue
so
.
Now
the
cause
of
this
distinction
is
,
not
from
the
will
of
man
,
but
from
the
good
pleasure
of
God
,
Rom.
11.
4.
The
whole
body
of
the
Israelites
fell
to
idolatry
,
yet
the
Lord
had
seuen
thousand
which
bowed
not
the
knee
to
Baal
.
What
is
the
cause
of
this
?
not
the
will
of
man
:
but
I
haue
reserued
seuen
thousand
which
haue
not
bowed
to
Baal
,
saith
the
Lord
.
So
then
his
will
and
good
pleasure
is
the
cause
why
some
stand
and
some
fall
.
So
the
cause
why
some
in
this
church
of
Sardis
liued
,
some
were
dead
,
is
because
the
Lord
in
his
good
pleasure
left
some
to
themselues
,
and
to
othersome
he
gaue
his
spirit
.
This
,
as
before
,
confutes
vniuersall
grace
,
which
derogates
much
from
the
grace
of
God
.
For
this
,
why
some
stand
,
some
fall
,
comes
from
and
higher
cause
,
euen
from
the
power
and
will
of
God
,
which
leaueth
some
to
themselues
,
and
inableth
some
to
stand
by
his
spirit
.
Thou
hast
a
few
names
.
Here
is
the
commendation
of
the
better
part
of
the
church
,
there
be
yet
a
few
persons
knowne
to
me
by
their
names
,
which
haue
not
defiled
their
garments
.
Here
he
alludeth
to
the
ceremoniall
law
,
for
the
Lord
in
the
ceremoniall
law
,
made
a
distinction
betweene
things
cleane
and
vncleane
,
not
in
themselues
,
but
by
his
appointment
.
Now
among
the
Iewes
,
if
a
man
with
his
hand
or
garment
touched
a
thing
vncleane
,
he
was
defiled
:
which
ceremony
signified
to
them
,
that
they
should
abstaine
not
onely
from
sin
,
but
all
appearance
of
euill
,
in
that
they
might
not
touch
any
vncleane
thing
,
no
not
with
their
garments
.
Then
here
Christ
would
shew
there
were
sundry
in
Sardis
,
which
did
abstain
both
from
sin
and
all
occasions
,
shews
,
and
appearances
of
sin
:
though
the
body
of
the
church
were
dead
,
yet
many
in
Sardis
made
such
conscience
of
sin
,
that
they
auoided
the
very
occasions
of
sinne
.
Hence
we
see
,
A
few
names
.
That
is
,
persons
knowne
to
Christ
by
their
particular
names
:
they
be
called
names
,
because
Christ
writeth
their
names
in
a
bill
.
Then
we
see
Christ
knoweth
his
seruants
particularly
by
their
names
:
Luke
10.
he
knoweth
all
our
haires
,
much
more
our
names
.
Iohn
10.
Christ
calleth
his
sheep
by
their
names
.
This
is
a
speciall
comfort
for
vs
,
The
Lord
to
comfort
Moses
in
trouble
,
vsed
this
,
that
he
knoweth
him
by
his
name
:
and
so
should
it
be
to
vs
that
our
names
are
knowne
to
Christ
,
and
he
will
accordingly
help
vs
.
2.
Timoth.
2.
there
it
is
made
the
foundation
of
saluation
,
that
the
Lord
knoweth
who
be
his
.
Which
haue
not
defiled
.
These
were
commended
for
sinceritie
and
vprightnesse
of
life
and
conuersation
:
though
the
rest
of
the
church
were
dead
,
yet
these
were
aliue
,
and
kept
themselues
from
all
appearance
of
sin
.
Now
Christ
commending
them
,
he
leaueth
in
them
a
patterne
of
sinceritie
for
vs
to
follow
,
to
be
as
a
looking
glasse
,
to
see
how
we
should
professe
religion
.
We
must
not
onely
know
and
speake
of
the
Gospell
,
but
we
must
liue
accordingly
,
we
must
keep
our
garments
from
pollution
,
liue
without
al
occasion
of
sin
:
and
that
we
may
liue
sincerely
,
we
must
first
abstaine
from
al
sin
in
our
own
persons
,
take
heed
we
practise
no
sin
.
Secondly
,
we
must
take
heed
of
contagion
of
sin
,
not
partake
in
other
mens
sins
,
by
consent
or
winking
at
them
,
or
giuing
counsel
to
sin
.
Thirdly
,
we
must
abstaine
from
all
occasions
of
sinne
,
from
all
appearance
of
euill
,
we
must
not
once
name
sin
,
nor
giue
the
least
approbation
thereof
,
Let
not
fornication
be
named
among
you
.
Eph.
5.
Then
we
must
behold
this
patterne
,
labor
to
be
like
them
,
that
Christ
may
commend
vs
as
he
did
them
:
and
this
we
must
do
by
liuing
well
,
for
religion
stands
not
in
knowledge
but
in
practise
,
and
by
doing
these
three
,
that
is
,
abstaining
from
the
practise
of
all
sinne
,
from
the
contagion
of
sin
,
and
from
all
prouocation
to
sin
,
we
shall
imitate
them
and
become
a
most
excellent
people
,
and
a
worthy
church
of
Christ
.
Out
of
this
place
the
Papists
gather
,
that
a
man
after
baptisme
may
liue
without
al
mortall
sins
,
for
these
few
,
hauing
put
on
Christ
,
liued
free
from
all
sinne
,
nay
from
all
appearance
of
sin
.
But
first
though
they
liued
so
till
this
time
,
yet
how
proue
they
they
liued
so
after
?
secondly
,
they
be
said
to
keepe
their
garments
vndefiled
,
not
because
they
sinned
not
at
all
,
but
because
they
liued
and
endeuored
in
constant
purpose
not
to
sinne
,
but
in
all
things
to
please
God
:
and
so
the
Lord
accepts
their
will
and
constant
endeuour
,
for
the
deed
,
and
they
be
righteous
before
God
,
and
no
sinners
,
but
keepers
of
the
law
.
And
these
shall
walke
with
me
in
white
.
Here
after
the
commendation
is
a
promise
,
to
walk
,
that
is
,
liue
,
in
white
,
that
is
,
in
ioy
and
happinesse
.
Eccles.
9.
8.
Let
thy
garments
be
white
:
that
is
,
reioyce
and
take
thy
lawfull
pleasure
,
in
the
things
of
this
life
.
The
church
before
was
threatned
to
haue
Christ
as
iudge
,
and
to
destroy
them
,
but
these
few
they
shall
not
taste
of
his
wrath
,
but
be
with
Christ
for
euer
in
glory
and
happinesse
.
By
which
we
see
,
that
men
which
communicate
not
with
the
sins
of
townes
,
countries
,
or
nations
,
shall
not
partake
in
iudgement
with
them
.
Lot
liued
in
Sodom
,
yet
his
righteous
soule
was
not
partaker
of
their
sins
,
neither
was
it
of
their
punishment
,
Gen.
19.
Ezech.
6.
9.
they
which
mourned
for
the
sins
of
the
people
were
marked
,
and
in
the
destruction
not
touched
.
By
reason
of
our
long
peace
,
sins
abound
,
so
that
there
is
plentie
of
sin
,
of
contempt
of
the
word
,
of
religion
,
&c.
These
sins
call
for
iudgment
,
and
wil
haue
iudgement
:
now
if
we
would
escape
this
iudgement
,
we
must
take
heed
we
communicate
not
with
these
sins
,
and
then
we
shall
escape
,
though
we
liue
in
Sodome
.
After
the
promise
,
followeth
a
reason
of
the
same
:
For
they
be
worthy
.
Hence
the
Papists
gather
,
that
a
man
by
his
workes
may
merit
heauen
,
because
here
they
be
worthy
of
reward
,
&
be
worthy
to
walke
with
Christ
in
glory
.
But
I
answer
,
all
true
seruants
of
God
be
worthy
of
life
euerlasting
,
because
God
the
father
giueth
Christ
to
euery
true
beleeuer
:
so
that
euery
beleeuer
may
truly
say
,
Christ
is
mine
:
and
withall
he
giueth
the
spirit
of
Christ
,
which
stirreth
vp
in
the
heart
true
iustifying
faith
,
which
layeth
hold
on
Christ
,
applieth
him
and
all
his
righteousnesse
.
Now
Christ
being
giuen
to
vs
by
God
,
and
receiued
of
vs
by
faith
,
is
wholly
ours
,
and
his
righteousnesse
is
made
ours
by
imputation
,
so
that
Christ
with
all
his
benefits
is
truly
ours
:
and
when
one
stands
thus
iustified
in
Christ
,
and
clothed
with
his
righteousnesse
,
he
is
said
to
be
worthy
of
saluation
,
not
for
any
thing
of
his
owne
,
but
for
Christs
righteousnesse
:
for
there
is
a
double
righteousnesse
,
one
of
the
person
,
as
when
Christs
righteousnesse
is
imputed
to
vs
:
another
of
the
work
,
as
when
a
work
is
done
answerable
to
the
rigour
of
the
law
,
and
then
it
is
meritorious
.
Now
Christ
speaketh
here
of
the
worthinesse
of
the
person
,
not
of
the
worke
of
the
person
,
standing
righteous
in
Christs
righteousnesse
.
Verse
5.
To
him
which
ouercometh
.
Here
is
the
conclusion
:
in
it
note
two
parts
:
first
,
a
promise
:
secondly
,
a
commaundement
:
of
these
before
.
To
him
which
ouercometh
:
that
is
,
which
getteth
victory
ouer
all
his
spirituall
enemies
:
which
we
do
,
by
holding
faith
and
a
good
conscience
in
all
things
to
the
end
:
and
this
is
,
first
the
partie
to
whom
.
Seeing
that
the
promises
are
euer
made
to
him
which
ouercometh
,
we
must
labour
to
haue
that
estate
;
in
conscience
truly
to
say
,
we
haue
laboured
in
all
things
to
keepe
faith
and
a
good
conscience
,
and
to
thinke
it
a
miserable
estate
to
be
ouercome
of
any
enemy
,
be
it
sin
,
the
diuell
,
the
world
,
or
our
flesh
.
I
come
to
the
thing
promised
,
which
is
threefold
in
words
,
but
one
in
substance
,
namely
glory
,
happines
,
and
life
euerlasting
.
First
,
He
shall
be
clothed
in
white
aray
,
that
is
,
with
eternall
glory
,
happines
,
and
life
.
Out
of
this
the
Papists
gather
,
that
a
man
may
do
a
good
work
in
respect
of
reward
.
It
is
true
indeed
,
one
may
do
so
,
as
Moses
had
respect
to
the
recompence
of
reward
,
Hebr.
11.
26.
yet
that
must
not
be
the
principall
end
,
but
faith
to
edifie
the
church
and
other
men
;
&
then
we
may
do
it
to
receiue
eternal
life
as
a
reward
.
And
will
not
cut
his
name
out
of
the
booke
of
life
.
Here
two
questions
must
be
assoiled
.
1.
What
is
the
book
of
life
?
2.
Whether
one
can
be
blotted
out
of
it
?
for
thou
hast
the
booke
of
life
in
Gods
predestination
,
or
his
decree
in
election
,
by
which
he
hath
ordained
some
men
to
life
in
his
good
pleasure
:
&
this
decree
of
God
is
called
in
a
resemblance
the
booke
of
life
.
For
as
a
General
in
the
field
hath
his
book
,
wherein
he
writes
al
his
souldiers
names
:
and
a
Magistrate
keepes
a
record
,
writing
in
it
all
the
citizens
of
that
citie
;
so
God
hath
his
decree
,
wherein
he
writes
the
names
of
all
those
whom
he
will
saue
in
his
secret
counsell
.
The
second
question
is
:
Whether
one
can
be
put
out
of
this
booke
?
Ans.
A
man
is
written
in
this
booke
two
wayes
:
first
,
in
the
iudgement
of
God
truly
:
secondly
,
in
the
iudgement
of
men
.
Now
if
a
man
be
truly
written
in
the
counsell
of
God
,
then
he
cannot
be
put
out
:
but
if
he
be
onely
in
the
iudgement
of
men
,
he
may
be
blotted
out
.
For
the
first
,
they
cannot
,
because
Gods
counsell
is
vnchangeable
:
and
(
Rom.
8.
)
whom
he
predestinates
he
calleth
,
iustifieth
,
and
sanctifieth
.
This
golden
chaine
cannot
be
broken
,
but
whom
he
predestinateth
he
glorifieth
,
ergo
they
cannot
fall
finally
.
As
for
the
other
,
being
onely
in
the
iudgement
of
men
,
as
all
be
liuing
in
the
church
professing
Christ
,
these
may
be
put
out
.
Psal.
69.
Let
them
be
blotted
out
of
the
booke
of
life
:
he
prayeth
that
they
might
be
manifested
,
that
they
were
neuer
indeed
in
the
booke
of
life
.
Hence
,
first
we
see
the
number
of
the
elect
is
certaine
,
for
their
names
are
in
Gods
bill
,
they
cannot
be
put
out
,
but
remaine
for
euer
.
This
then
is
no
vniuersall
election
:
for
what
neede
God
a
bill
or
booke
to
write
in
some
,
if
all
were
elected
?
Seeing
some
men
being
in
this
booke
onely
in
the
iudgement
of
men
,
may
be
blotted
out
,
and
manifested
to
men
to
be
but
hypocrites
:
then
we
must
take
heed
of
all
sin
,
and
make
conscience
of
euery
sinne
;
for
so
often
as
we
sin
,
we
reach
vp
a
pen
to
heauen
to
crosse
our
names
,
to
blot
them
out
as
much
as
in
vs
lieth
.
Let
vs
then
looke
to
haue
our
consciences
assured
that
we
be
in
that
booke
:
which
we
may
,
if
we
find
our
consciences
free
from
all
sin
,
and
from
all
appearance
of
sin
.
But
some
godlesse
person
will
hence
gather
,
I
will
liue
as
I
list
,
for
if
I
be
in
the
booke
of
life
I
shall
be
saued
;
if
not
damned
,
liue
how
I
can
.
But
these
deceiue
themselues
,
for
if
their
names
be
in
it
,
they
cannot
liue
in
sin
,
but
in
faith
and
obedience
,
in
newnesse
of
life
and
repentance
:
for
he
which
is
predestinated
is
iustified
,
and
must
liue
in
repentance
and
faith
:
and
as
surely
as
he
shall
be
saued
,
he
shall
liue
in
faith
and
repentance
.
3.
I
will
confesse
him
in
the
kingdom
of
heauen
.
That
is
,
at
the
last
day
I
wil
take
him
for
mine
:
he
which
thus
ouercometh
and
liueth
in
faith
&
a
good
conscience
,
I
wil
confesse
him
to
belong
to
me
,
to
be
my
member
,
I
wil
separate
him
from
al
the
world
,
and
take
him
to
my selfe
,
and
pronounce
to
him
the
sentence
of
absolution
,
Come
thou
blessed
of
my
Father
,
Math.
25.
The
end
why
Christ
propounds
this
third
blessing
,
is
to
moue
euery
person
in
the
church
of
Sardis
,
to
confesse
Christ
in
this
world
:
for
he
reasons
thus
,
If
thou
shalt
confesse
me
before
men
,
I
wil
confesse
thee
before
my
Father
:
if
not
,
I
will
deny
thee
,
euen
before
my
Father
.
And
so
to
vs
,
if
we
will
haue
Christ
confesse
vs
before
God
,
we
must
confesse
him
before
men
,
and
let
no
creature
make
vs
deny
him
,
but
stand
out
against
all
his
enemies
,
euen
against
the
gates
of
hel
and
the
diuel
,
which
is
indeed
a
hard
matter
for
flesh
&
blood
;
yet
Christ
perswades
vs
to
do
it
,
&
to
take
paines
to
professe
him
before
all
men
,
for
he
will
confesse
vs
before
God
.
If
a
King
should
come
in
company
,
and
choose
out
one
,
and
come
to
salute
him
familiarly
,
call
him
by
his
name
,
and
take
him
by
the
hand
,
that
would
be
a
great
credit
:
but
what
a
happinesse
is
it
to
haue
Christ
Iesus
King
of
all
kings
to
come
and
call
vs
by
our
names
,
take
vs
by
the
hands
,
confesse
vs
to
be
his
friends
,
and
pronounce
the
sentence
of
absolution
before
God
,
his
Angels
,
the
diuel
and
all
men
,
euen
our
enemies
?
Vers.
7.
And
write
vnto
the
Church
of
Philadelpha
.
Here
beginneth
the
sixth
particular
Epistle
,
reaching
to
the
fourteenth
verse
.
And
as
before
euery
particular
Epistle
,
was
set
downe
a
particular
commandement
,
to
write
:
so
here
Christ
giueth
Iohn
a
particular
commandement
to
write
:
the
end
of
which
commandement
,
is
to
warrant
Iohns
calling
,
as
before
often
I
haue
shewed
.
The
Epistle
hath
three
parts
:
first
,
the
Preface
:
secondly
,
the
matter
:
thirdly
,
the
conclusion
.
The
Preface
is
in
the
seuenth
verse
,
and
it
sheweth
in
whose
name
this
Epistle
was
written
:
to
wit
,
in
the
name
of
Christ
.
And
as
in
other
Epistles
Christ
was
described
,
to
get
credit
to
the
Epistle
:
so
is
he
here
by
two
properties
:
first
,
of
holinesse
:
secondly
,
of
truth
:
besides
,
he
is
desscribed
by
his
kingly
office
:
which
hath
the
keyes
of
Dauid
.
The
1
propertie
of
Christ
is
,
he
is
holy
.
But
how
can
Christ
be
holy
,
seeing
he
cometh
of
Adam
,
as
he
is
man
?
To
this
many
answer
,
that
Christ
tooke
his
substance
indeed
from
Adam
,
yet
so
sanctified
,
as
that
it
is
free
from
all
sinne
.
This
,
though
it
be
true
,
yet
is
not
sufficient
:
for
as
we
take
from
Adam
the
corruption
of
nature
,
so
we
haue
from
him
the
guilt
of
sin
.
Now
though
sanctification
taketh
away
corruption
of
nature
,
yet
it
taketh
not
away
the
guilt
of
sinne
.
Then
the
true
answer
is
this
:
All
which
come
of
Adam
by
naturall
generation
,
and
that
commaundement
which
God
gaue
in
the
creation
,
Increase
and
multiply
,
they
take
from
Adam
both
corruption
of
nature
and
guilt
of
sin
:
for
both
be
equally
conueyed
to
vs
from
Adam
.
But
God
,
to
preuent
this
,
ordained
that
Christ
should
be
borne
,
not
by
naturall
generation
,
but
by
a
miraculous
conception
:
and
so
though
he
take
of
man
mans
nature
,
yet
he
taketh
not
mans
sinne
,
which
he
should
as
well
haue
had
,
if
he
had
come
by
ordinarie
and
naturall
generation
.
Now
in
that
it
is
said
,
Christ
is
holy
,
note
that
he
is
so
,
first
,
in
regard
of
himselfe
:
secondly
,
of
vs
&
his
church
.
In
regard
of
himselfe
,
first
,
as
he
is
God
:
his
Godhead
is
holy
,
nay
his
diuine
nature
is
holinesse
it selfe
:
there
is
no
difference
betweene
Christ
as
he
is
God
,
and
his
holinesse
.
Secondly
,
in
regard
of
his
humane
nature
,
it
was
not
onely
free
from
all
sin
,
but
filled
with
all
holinesse
,
aboue
all
men
and
Angels
:
he
had
the
holy
Ghost
without
measure
.
Thirdly
,
in
his
actions
he
was
holy
,
as
in
his
actuall
obedience
and
fulfilling
the
law
.
Secondly
,
Christ
is
holy
in
regard
of
his
Church
,
euen
of
vs
his
members
,
because
he
is
the
author
of
all
holinesse
in
vs
,
we
haue
all
our
holinesse
from
him
,
nay
,
he
is
the
very
roote
of
holinesse
;
not
as
the
Father
,
or
the
holy
Ghost
,
but
in
a
more
speciall
maner
,
because
from
Christ
as
the
roote
,
springeth
holinesse
in
all
his
members
.
And
as
from
Adam
(
being
the
root
in
whom
all
mankind
stood
)
was
conueyed
sin
and
corruption
to
all
which
came
of
him
:
so
from
Christ
,
being
the
roote
,
is
conueyed
holinesse
to
all
his
members
in
him
:
he
is
our
sanctification
,
because
we
fetch
our
righteousnesse
from
him
,
as
a
branch
doth
sappe
from
the
root
:
for
the
humane
nature
of
Christ
is
the
very
root
from
whence
is
conueyed
to
vs
all
righteousnesse
.
Seeing
Christ
is
holy
,
2
Seeing
Christ
was
thus
holy
,
he
propoundeth
to
vs
a
patterne
to
follow
,
teaching
vs
to
be
holy
as
he
was
holy
,
to
make
conscience
of
al
sinne
,
to
be
conformable
to
him
,
to
marke
what
he
did
,
and
to
imitate
it
.
1.
Ioh.
3.
4.
We
must
purge
our selues
of
sinne
,
and
be
pure
as
he
is
pure
:
for
he
which
is
not
holy
as
he
is
holy
,
shall
haue
no
benefit
or
fellowship
by
his
death
and
passion
.
Thirdly
we
see
,
that
title
giuen
to
the
Bishop
of
Rome
is
blasphemous
,
to
call
him
Holinesse
,
as
it
is
common
in
all
their
speeches
to
him
.
Now
he
in
that
taketh
to
him
the
title
of
Christ
which
is
a
part
of
Christs
honour
,
communicable
to
none
else
:
nay
,
he
taketh
more
on
him
then
Christ
here
doth
:
for
Christ
is
called
but
holy
,
he
is
called
holinesse
it selfe
.
The
second
title
of
Christ
,
is
truth
.
Christ
is
called
true
in
three
respects
:
first
,
because
without
errour
and
ignorance
he
knoweth
al
things
as
they
be
in
themselues
:
so
do
not
creatures
,
but
by
vertue
from
him
.
Secondly
,
because
what
he
willeth
and
decreeth
,
he
willeth
and
decreeth
seriously
,
without
fraud
,
deceipt
,
or
any
contradiction
,
as
appeareth
in
the
whole
Scripture
,
wherein
is
nothing
contrarie
to
it selfe
,
but
all
without
chaunge
and
alteration
.
Thirdly
,
because
he
maketh
good
all
his
promises
in
his
word
,
he
accomplisheth
and
performeth
them
all
,
he
is
the
performance
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yea
and
Amen
.
Seeing
Christ
is
true
,
Seeing
Christ
is
absolutely
true
,
Seeing
he
is
so
true
,
Psal.
55.
The
Lord
hateth
the
deceiptfull
person
.
Reu.
20.
without
,
that
is
in
hell
,
be
all
deceiptfull
and
lying
persons
.
Psal.
15.
It
is
a
note
of
a
member
of
the
Church
,
and
of
Christ
,
to
be
true
and
faithfull
,
and
to
speake
truth
from
his
heart
,
for
the
diuell
is
the
author
of
lies
.
3
Christ
is
described
by
his
kingly
office
:
which
hath
the
keyes
of
Dauid
.
First
,
let
vs
see
what
is
meant
by
the
key
of
Dauid
.
Esay
22.
22.
speaking
of
Eliakim
,
saith
:
I
will
put
the
key
of
Dauid
vpon
his
shoulder
:
for
Ezra
had
bene
Hezechiahs
Steward
,
an
ancient
steward
in
many
kingdomes
:
but
in
his
dayes
he
began
to
be
negligent
in
his
dutie
,
therfore
he
decreed
to
cast
him
out
,
and
to
place
Eliakim
in
his
stead
,
(
2.
King
.
18.
18.
)
and
therefore
saith
,
he
will
put
the
key
of
Dauid
,
that
is
,
the
gouernement
of
the
kingdome
of
Iudah
on
his
shoulder
:
for
by
Dauids
house
is
meant
the
kingdome
of
Dauid
;
and
the
giuing
of
the
key
,
is
the
placing
and
inuesting
him
into
his
office
,
and
giuing
him
the
authoritie
of
the
kingdome
of
Dauid
.
Christ
here
hath
the
key
of
Dauid
,
great
and
large
authoritie
of
the
Churches
,
as
a
chiefe
Gouernor
in
a
kingdome
.
It
will
be
said
,
Dauids
key
was
temporall
,
Christs
kingdome
spirituall
.
Ans.
First
,
Christ
had
Dauids
key
properly
:
for
when
Christ
was
borne
,
the
scepter
was
departed
from
Iudah
to
the
Romaine
Emperour
;
so
that
Christ
then
was
the
next
to
it
,
and
had
true
right
to
the
crowne
and
kingdome
:
Luk.
3.
And
Christ
challenging
his
right
,
saith
,
(
Mat.
17.
26.
)
That
the
Kings
sonnes
be
free
,
and
therefore
he
need
not
to
pay
tribute
.
2
Christ
had
Dauids
key
typically
and
figuratiuely
:
for
Dauids
temporall
kingdome
was
a
figure
of
Christs
spirituall
kingdome
:
so
Dauid
was
a
figure
and
type
of
Christ
,
therefore
he
is
often
called
Christ
:
and
Ezec.
3.
Christ
is
called
Dauid
.
Now
he
is
said
to
haue
Dauids
kingdome
,
and
not
Neroes
or
any
other
,
because
their
kingdomes
were
kingdomes
of
darknesse
and
miserie
,
and
cursed
kingdomes
:
but
Dauids
kingdome
was
a
kingdome
of
light
,
a
blessed
kingdome
,
hauing
those
men
which
were
acceptable
to
God
,
and
therefore
was
a
type
of
the
kingdome
of
Christ
.
Then
where
Christ
is
said
to
haue
Dauids
key
,
it
is
not
so
to
be
vnderstood
,
that
he
had
the
same
with
Dauid
,
but
that
which
is
signified
by
Dauids
key
,
Christ
Mat.
2.
is
called
a
Nazarite
,
not
that
he
vsed
their
rites
and
customes
:
for
he
dranke
wine
,
they
did
not
;
but
because
he
was
that
signified
by
a
Nazarite
,
namely
,
by
Sampson
,
Iud.
13.
For
as
he
slue
more
by
his
death
,
then
by
his
life
:
so
Christ
he
saued
more
by
death
then
by
his
life
:
yet
Christ
was
a
Nazarite
,
that
is
,
seuered
from
all
sin
and
pollution
.
And
so
Christ
had
Dauids
key
,
that
is
,
the
spirituall
key
signified
by
his
temporall
key
,
which
key
signifieth
authoritie
,
power
,
and
gouernment
of
the
church
of
God
.
Which
openeth
and
none
shutteth
.
In
these
words
Christ
hath
relation
to
an
house
,
where
,
when
one
openeth
the
doore
,
he
openeth
the
house
:
and
so
Christ
,
he
openeth
and
he
shutteth
,
which
sheweth
his
absolute
and
soueraigne
authoritie
:
he
hath
the
key
of
Dauid
,
and
he
hath
it
absolutely
,
no
creature
is
aboue
him
,
but
he
can
shut
or
open
at
his
pleasure
.
Now
this
key
is
the
power
of
Christ
.
In
his
hand
,
which
is
a
supreme
soueraignetie
ouer
the
church
,
by
which
he
can
saue
or
destroy
.
Now
this
soueraigne
power
of
Christ
hath
three
parts
:
first
,
to
prescribe
:
secondly
,
to
iudge
:
thirdly
,
to
saue
and
destroy
.
First
,
to
prescribe
,
he
hath
an
absolute
power
without
constraint
of
any
creature
,
to
commaund
what
he
will
haue
done
or
not
:
so
he
propoundeth
doctrine
to
mens
consciences
to
be
beleeued
vpon
paine
of
eternall
death
.
Christ
sheweth
in
the
bookes
of
the
old
and
new
Testament
,
that
no
man
can
make
one
article
of
our
beleefe
:
nay
he
which
teacheth
any
other
doctrine
then
that
,
is
accursed
,
Gal.
1.
Secondly
,
Christ
hath
absolute
power
to
prescribe
regiment
to
his
Church
,
how
and
in
what
maner
,
and
also
the
persons
by
whom
it
shall
be
gouerned
.
So
Moses
made
the
tabernacle
according
to
the
patterne
Christ
shewed
him
.
Salomon
built
the
Temple
according
to
the
forme
he
saw
by
reuelation
.
1.
Chron.
28.
12.
Thirdly
,
Christ
hath
authority
to
prescribe
times
for
his
worship
,
to
appoint
Sabbaths
,
&c.
And
(
Gen.
1.
)
as
he
created
the
Sabbath
,
so
hath
he
power
alone
to
alter
it
,
no
creature
can
prescribe
a
time
to
Gods
seruice
,
to
the
end
of
the
world
,
but
Christ
alone
.
Then
it
is
not
true
,
that
the
Church
hath
power
to
appoint
two
Sabbaths
in
one
weeke
,
or
one
in
many
weekes
;
for
it
is
Christs
honour
to
prescribe
his
worship
,
and
the
time
of
the
same
.
The
second
part
of
Christs
soueraigne
power
,
is
to
iudge
,
to
haue
power
to
determine
of
his
owne
will
,
without
helpe
of
any
man
or
Angell
.
And
in
this
regard
it
belongeth
to
him
to
giue
sense
of
the
Scriptures
,
he
alone
gaue
them
,
he
is
the
lawgiuer
,
and
must
expound
his
owne
law
.
Secondly
,
Christ
alone
must
decide
questions
and
controuersies
concerning
faith
.
Then
the
Church
hath
not
any
such
power
,
but
from
Christ
,
by
helpe
of
the
written
word
,
by
which
Christ
expoundeth
them
to
vs
.
The
third
part
of
this
soueraigntie
is
,
that
Christ
can
saue
and
destroy
,
open
and
shut
,
he
alone
hath
the
keys
of
heauen
and
hell
:
he
can
open
,
that
is
,
pardon
sinne
properly
.
And
he
alone
promiseth
this
pardon
,
and
can
performe
it
being
God
:
and
as
he
giueth
the
pardon
for
sinne
,
so
he
giueth
also
eternall
life
,
sauing
mens
soules
.
Secondly
,
he
hath
power
to
shut
,
to
cast
some
into
hell
,
and
to
destroy
,
when
men
liue
in
sinnes
and
dye
in
them
without
repentance
:
he
hath
power
to
hold
men
in
sins
,
after
to
cast
them
into
hell
,
and
shut
them
vp
for
euer
.
Seeing
Christ
prescribeth
this
doctrine
to
the
soule
and
conscience
,
Who
made
me
a
Iudge
?
and
to
punish
the
adulterous
woman
,
confessing
he
was
not
a
Magistrate
.
From
this
power
is
another
deriued
from
Christ
:
namely
,
the
power
of
the
keyes
,
which
proceedeth
from
the
power
of
Christ
,
and
by
which
power
the
key
of
Dauid
is
put
in
execution
.
Mat.
16.
19.
I
will
giue
thee
the
keyes
of
heauen
.
Now
this
power
of
the
keyes
,
is
a
ministerie
granted
to
the
Church
of
God
,
to
open
and
shut
the
kingdome
of
heauen
.
First
,
it
is
a
ministerie
,
that
is
,
a
seruice
and
dutie
:
for
that
which
the
Ministers
do
,
is
but
a
seruice
done
to
the
Church
,
and
they
be
but
seruants
and
stewards
of
Christ
in
the
Church
of
God
,
in
gouerning
it
.
So
then
it
is
no
authoritie
but
a
seruice
.
When
Adam
fell
,
we
all
fell
in
him
,
and
he
thrust
himselfe
and
all
mankind
out
of
Gods
kingdome
by
his
sinne
,
&
closed
vp
heauen
gates
against
vs
.
Now
since
that
fall
,
Christ
became
man
,
and
in
his
manhood
dyed
for
our
sinnes
,
and
made
satisfaction
to
God
for
them
;
and
this
satisfaction
of
Christ
is
the
thing
which
properly
openeth
the
kingdome
of
heauen
,
and
nothing
else
properly
.
Christ
alone
can
open
and
shut
,
the
Church
can
only
reueale
and
pronounce
the
will
of
God
:
then
no
otherwise
she
openeth
or
shutteth
,
but
by
declaring
the
same
to
be
open
or
shut
.
To
the
Church
of
God
.
That
is
,
to
the
companie
of
true
beleeuers
called
to
saluation
by
Christ
,
to
them
onely
is
this
key
giuen
,
Mat.
18.
18.
the
promise
is
made
onely
to
the
Church
and
Gods
people
,
not
to
all
societies
of
men
.
The
end
of
it
is
,
to
open
and
shut
.
How
,
Christ
he
knew
best
,
Ioh.
20.
23.
where
he
sheweth
,
what
is
the
key
,
and
what
to
open
and
shut
:
namely
,
to
pardon
and
remit
sinnes
,
and
no
way
else
can
men
open
and
shut
.
Now
we
must
distinguish
betweene
giuing
sentence
,
&
pronouncing
that
sentence
.
The
first
belongs
to
Christ
alone
;
the
second
to
man
,
who
forgiueth
sinne
,
not
by
giuing
sentence
,
but
pronouncing
sentence
giuen
alreadie
by
Christ
in
heauen
.
And
to
make
the
church
to
forgiue
sinnes
properly
,
is
to
robbe
Christ
of
a
speciall
honor
due
to
his
Godhead
.
Then
the
right
vse
of
the
power
of
the
keyes
,
is
,
when
the
church
of
God
vseth
them
onely
in
the
name
of
Christ
,
to
open
and
shut
:
first
,
as
his
seruants
and
stewards
:
secondly
,
according
to
his
will
and
word
,
not
mans
traditions
and
affections
.
Thirdly
,
to
bring
sinners
to
saluation
,
to
beget
and
continue
them
in
repentance
.
They
being
so
vsed
haue
a
promise
:
namely
,
What
you
bind
on
earth
,
is
bound
in
heauen
,
&c.
and
it
is
the
means
by
which
Christs
power
is
put
in
execution
.
Now
this
power
of
the
keyes
giuen
to
the
Church
,
hath
two
parts
:
first
,
the
ministerie
of
the
word
:
secondly
,
spirituall
iurisdiction
.
The
first
,
Mat.
16.
19.
namely
,
the
ministerie
of
the
word
,
is
set
downe
and
authorised
by
Christ
:
I
will
giue
thee
the
keyes
of
the
kingdome
of
heauen
,
that
is
,
the
word
of
God
:
and
whose
sinnes
thou
shalt
bind
by
that
word
,
they
shall
be
bound
by
the
cords
of
their
sinnes
in
heauen
,
&c.
This
ministerie
of
the
word
,
is
a
key
to
open
and
shut
,
two
wayes
:
first
,
by
teaching
&
expounding
the
word
of
God
,
and
doctrine
of
saluation
:
and
this
is
a
key
.
Luk.
11.
52.
You
haue
taken
away
the
key
of
knowledge
.
The
key
of
knowledge
is
the
doctrine
of
the
word
of
God
.
Secondly
,
the
ministerie
of
the
word
is
a
key
in
men
lawfully
called
,
in
that
they
apply
in
the
ministerie
thereof
,
the
curses
of
the
law
to
them
which
liue
in
sinnes
,
and
the
promises
of
the
Gospell
to
the
repentant
heart
.
So
it
openeth
and
shutteth
the
kingdome
of
heauen
:
for
that
which
the
Minister
pronounceth
by
Gods
word
to
be
bound
on
earth
,
is
fast
bound
in
heauen
,
&c.
Here
we
must
remember
,
that
Ministers
are
either
certaine
or
vncertaine
of
mens
repentance
:
being
certaine
,
they
must
remit
sinnes
certainely
and
simply
:
but
being
vncertaine
,
they
must
do
it
with
condition
,
and
so
they
must
simply
or
with
condition
,
remit
and
retaine
sinnes
.
Then
in
the
publike
handling
of
the
word
,
men
must
pronounce
with
condition
,
seeing
they
be
vncertaine
who
are
penitent
,
who
not
.
Their
auditors
are
a
mixt
companie
,
some
beleeue
,
and
some
do
not
beleeue
:
Lydiaes
heart
is
opened
,
Simon
Magus
is
hardened
.
The
second
power
of
the
keyes
,
is
spirituall
iurisdiction
:
it
is
called
spirituall
,
to
distinguish
it
from
mens
,
and
ciuill
iurisdiction
of
the
Magistrate
.
It
is
set
downe
and
confirmed
by
Christ
,
Mat.
18.
16
,
17
,
18.
and
after
,
the
promise
is
added
,
vers.
19.
20.
This
spirituall
iurisdiction
is
a
power
,
wherby
the
Church
pronounceth
sentence
vpon
an
obstinate
sinner
,
and
putteth
the
same
sentence
in
execution
.
It
hath
two
parts
:
Excommunication
,
and
absolution
.
Excommunication
is
an
action
of
the
church
,
in
the
name
of
Christ
excluding
an
obstinate
offender
from
the
outward
priuiledges
of
the
church
and
the
kingdome
of
heauen
.
That
so
much
is
in
true
excommunication
,
we
see
1.
Cor.
5.
the
incestuous
person
must
be
excluded
from
the
church
,
and
be
thrust
out
into
the
kingdome
and
regiment
of
Satan
,
and
his
body
some
way
afflicted
.
Math.
18.
17.
if
the
offender
will
not
repent
being
excommunicate
,
he
must
be
as
a
prophane
man
,
euen
one
which
hath
no
title
to
the
kingdome
of
heauen
.
But
some
may
say
,
Christ
onely
can
thrust
them
out
of
the
kingdome
of
heauen
.
It
is
true
indeed
,
so
he
doth
properly
,
yet
the
church
pronounceth
who
be
receiued
and
who
refused
,
as
that
an
obstinate
sinner
is
shut
out
of
the
church
,
and
withall
shut
from
the
kingdome
of
heauen
,
she
can
debarre
him
of
the
outward
priuiledges
of
the
church
.
1.
Cor.
6.
the
drunkard
which
liueth
in
drunkennesse
shall
not
come
to
heauen
:
vpon
which
ground
the
church
shuts
him
out
:
by
her
sentence
,
euen
out
of
the
kingdom
of
God
&
Christ
.
Ob.
If
this
be
so
,
them
the
true
child
of
God
may
be
shut
out
,
seeing
he
may
fall
to
such
sins
.
Ans.
He
may
in
part
,
and
for
a
time
,
not
wholly
and
for
euer
,
because
he
may
be
ouertaken
often
,
but
yet
as
a
free
citizen
is
known
to
be
a
free-man
,
though
he
be
in
prison
for
a
time
,
and
so
hath
no
vse
of
his
freedome
;
so
the
child
of
God
,
though
in
part
,
for
a
time
he
be
shut
out
,
hauing
no
vse
of
the
kingdome
of
heauen
,
yet
wholly
and
for
euer
he
is
not
;
but
so
soone
as
he
begins
to
repent
,
he
shal
be
receiued
againe
.
Excommunication
being
so
weightie
a
matter
,
Further
,
to
know
the
power
of
the
keyes
,
we
must
know
foure
abuses
,
crept
in
the
vse
of
the
power
of
them
:
the
first
abuse
was
in
former
ages
,
in
that
they
gaue
them
onely
to
Peters
person
,
&
barred
al
other
Pastors
from
them
;
wheras
they
belong
to
al
Pastors
in
their
places
as
well
as
Peter
.
Ob.
Mat.
16.
19.
Christ
saith
,
I
will
giue
to
thee
Peter
.
Ans.
But
before
he
spake
to
all
the
Disciples
:
and
Peter
he
being
more
bold
,
and
indued
with
aptnes
,
answered
in
steed
of
all
:
not
that
the
rest
did
not
answer
,
but
to
auoid
confusion
he
spake
for
them
all
,
ergo
Christ
speakes
to
him
in
stead
of
them
al.
Secondly
(
Iohn
20.
23.
)
he
giues
it
to
them
al
,
not
to
Peter
alone
.
And
Ministers
haue
that
power
conueyed
from
the
Apostles
,
by
vertue
of
Christs
promise
,
Mat.
28.
he
will
be
with
them
,
not
onely
in
their
persons
,
but
in
them
which
followed
,
to
the
end
of
the
world
:
to
them
(
I
say
)
which
should
preach
and
baptise
as
they
did
.
The
second
abuse
is
,
that
the
church
of
Rome
hath
turned
the
power
of
the
keyes
into
the
supremacie
of
the
church
:
for
they
make
it
a
supremacie
ouer
al
Princes
and
churches
,
whereby
they
put
vp
and
pul
downe
Kings
,
and
make
lawes
to
bind
all
mens
consciences
.
For
it
is
a
seruice
,
and
no
supremacy
.
The
third
abuse
is
,
that
they
will
haue
onely
the
Clergie
,
and
not
the
Prince
to
deale
in
matters
of
religion
:
but
we
reade
the
contrary
in
Gods
word
.
Iosias
2.
Chron.
35.
32.
he
intends
to
banish
idolatrie
,
and
to
set
vp
the
true
worship
of
God
,
and
therefore
causeth
the
people
of
Beniamin
and
Iudah
to
stand
to
his
couenant
,
his
subiects
to
obey
his
intent
:
and
this
is
commended
in
him
.
But
they
say
,
that
Princes
haue
not
the
chiefest
power
to
gouerne
,
because
Pastors
haue
the
power
of
the
keyes
.
Answ.
Spirituall
power
is
giuen
to
the
Pastors
,
to
rule
the
church
spiritually
;
yet
Princes
haue
power
to
rule
the
church
ciuilly
,
to
cause
their
subiects
to
embrace
true
religion
,
and
to
forsake
idolatrie
:
but
then
(
say
some
)
they
should
be
vnder
the
Pastors
.
Answ.
If
we
consider
the
Pastors
person
and
goods
,
they
be
vnder
the
Princes
:
but
as
they
beare
the
key
of
Christ
and
his
word
,
the
King
must
honour
them
,
for
they
stand
in
the
stead
of
Christ
:
but
to
make
the
Pastor
aboue
the
Prince
,
is
a
ready
way
to
get
all
into
his
hand
,
and
a
great
abuse
in
the
church
of
God
.
The
fourth
abuse
is
,
that
the
Romish
church
hath
turned
the
power
of
the
keys
into
the
hands
of
their
Priests
in
the
sacrament
of
penance
,
for
euery
Popish
priest
sits
as
iudge
,
and
euery
man
cometh
to
him
,
kneeleth
to
him
,
confesseth
all
his
sinnes
he
can
remember
against
euery
commandement
:
he
inioyneth
him
to
bewaile
them
,
and
after
some
signes
of
repentance
,
he
forgiueth
the
fault
,
and
that
properly
as
God
doth
:
yet
after
pardon
,
he
must
vndergo
some
temporall
punishment
,
for
he
forgiueth
the
fault
only
,
not
the
punishment
.
In
which
abuse
note
these
errors
.
First
,
there
is
confession
of
all
sinnes
,
which
hath
no
warrant
in
the
word
:
secondly
,
he
giuing
absolution
properly
as
God
doth
,
robbeth
Christ
of
his
honor
:
for
euen
the
Pharises
confessed
,
that
God
alone
forgiueth
sinnes
properly
.
Thirdly
,
they
absolue
from
the
fault
,
but
not
the
punishment
,
and
this
is
to
enrich
themselues
,
and
to
get
whole
countries
,
yea
all
mens
lands
and
liuings
into
their
owne
hands
.
Fourthly
,
they
will
haue
them
make
satisfaction
to
God
,
which
is
impossible
,
and
withall
,
maketh
Christs
satisfaction
imperfect
.
Now
by
these
foure
abuses
it
appeareth
,
that
Christ
vnto
them
is
no
true
Christ
:
but
though
the
Pope
giue
the
keyes
of
Peter
,
the
crosse
keyes
in
his
Armes
,
yet
he
hath
not
the
true
vse
of
them
:
nay
,
seeing
he
maketh
new
doores
,
(
as
beside
that
of
heauen
and
hel
,
)
those
of
Purgatorie
and
Lymbus
Patrum
,
Againe
,
Verse
.
8.
I
know
thy
workes
.
From
this
eighth
verse
to
the
eleuenth
,
is
contained
the
matter
of
the
Epistle
,
containing
three
heads
:
first
,
praise
:
secondly
,
promise
:
thirdly
,
commandement
.
The
praise
is
in
the
eigth
verse
:
the
promise
is
two-fold
,
in
the
ninth
and
tenth
verses
:
the
commaundement
in
the
eleuenth
.
1.
The
praise
is
propounded
summarily
,
I
know
thy
workes
.
Then
the
reason
why
he
praiseth
her
,
where
the
former
words
be
expounded
.
I
know
thy
workes
.
This
hath
bin
expounded
in
euery
Epistle
,
I
know
and
approue
thy
course
and
conuersation
of
life
.
These
words
are
repeated
in
euery
Epistle
,
to
stir
vp
euery
church
and
member
of
the
same
,
to
the
feare
of
God
:
for
Christ
by
these
words
would
haue
vs
be
perswaded
,
that
God
is
present
with
vs
,
seeth
all
we
do
,
is
an
eye-witnesse
of
all
our
actions
.
Then
we
should
do
all
our
actions
as
in
his
presence
,
as
before
his
Maiestie
:
and
where
this
consideration
is
not
in
some
measure
,
there
is
no
feare
of
God
,
nor
true
religion
.
The
reason
of
this
commendation
is
added
,
Behold
,
&c.
here
note
two
points
,
first
a
signe
of
his
approbation
,
I
haue
giuen
thee
an
open
doore
,
&c.
secondly
,
what
be
the
workes
he
approoued
,
Thou
hast
a
litle
strength
.
Behold
,
&c.
These
words
may
be
vnderstood
either
of
the
Angell
of
Philadelpha
alone
,
or
of
the
whole
church
,
both
Pastor
and
people
.
If
of
the
Angell
,
this
is
the
sense
:
Behold
I
haue
giuen
thee
,
that
is
,
behold
and
consider
I
haue
giuen
and
vouchsafed
thee
libertie
,
and
oportunity
to
preach
my
Gospel
,
and
by
preaching
to
win
and
conuert
sinners
to
me
.
So
1.
Cor.
16.
9.
there
Paul
vseth
the
same
words
,
signifying
by
the
doore
of
vtterance
,
libertie
and
oportunitie
to
preach
the
Gospell
of
Christ
.
For
thou
hast
a
litle
strength
:
That
is
,
though
thou
be
endued
but
with
a
small
measure
of
gifts
,
yet
thou
hast
maintained
the
doctrine
of
saluation
,
and
not
denied
my
Gospel
in
persecution
.
Now
Christ
saying
thus
to
this
Minister
,
that
he
had
giuen
him
libertie
to
preach
;
shewes
it
is
a
great
priuiledge
to
preach
the
Gospell
,
and
to
win
soules
to
Christ
:
for
so
much
the
word
Behold
,
and
the
words
themselues
import
.
That
it
is
so
,
it
appeareth
in
that
the
most
worthy
Prophets
haue
not
had
this
graunted
,
as
Esay
,
Ezechiel
,
&c.
they
hardened
the
people
,
and
they
say
they
spent
their
strength
in
vain
,
&
did
no
good
.
For
this
,
ministers
are
called
the
instruments
of
saluation
,
Dan.
12.
they
shall
shine
,
for
the
winning
of
soules
,
as
stars
in
heauen
.
Then
they
which
haue
this
priuiledge
,
should
esteeme
of
it
highly
aboue
any
thing
in
the
world
,
for
it
is
a
most
excellent
dignitie
,
aboue
all
earthly
preferments
,
for
which
we
ought
especially
to
magnifie
Gods
mercie
.
For
thou
hast
a
litle
strength
.
Though
thou
hast
but
small
measure
of
grace
and
gifts
,
Behold
.
These
words
may
also
be
vnderstood
of
the
whole
Church
:
I
haue
giuen
thee
a
doore
:
that
is
,
a
speciall
priuiledge
to
enter
into
the
kingdome
of
heauen
,
and
title
to
it
.
I
approue
thy
workes
:
and
this
is
a
signe
of
it
,
that
I
haue
giuen
thee
entrance
into
the
same
.
Now
this
is
a
priuiledge
not
belonging
to
all
men
,
but
onely
to
the
Church
of
God
.
Which
confuteth
vniuersall
redemption
.
Which
no
man
shall
shut
.
That
is
,
no
power
,
after
I
haue
opened
heauen
,
shall
be
able
to
shut
it
.
Here
after
the
libertie
,
he
sheweth
the
continuance
of
it
:
namely
,
for
euer
.
How
then
is
it
true
,
that
Christ
died
for
all
men
effectually
,
if
all
men
are
not
saued
,
because
they
will
not
?
So
Christ
should
for
his
part
open
heauen
,
and
they
should
shut
it
by
their
wils
.
But
Christ
saith
,
no
power
either
of
the
diuell
or
man
can
shut
it
,
he
hauing
once
opened
the
same
.
For
thou
hast
a
litle
strength
.
Thou
art
indued
with
a
litle
and
small
measure
of
grace
,
of
faith
,
hope
,
&
regeneration
:
yet
according
to
that
measure
,
thou
hast
defended
my
word
,
and
not
denied
me
in
persecution
.
By
this
we
see
,
that
a
man
indued
with
a
small
measure
of
Gods
spirit
,
may
do
works
acceptable
to
God
,
and
by
the
same
come
to
life
euerlasting
,
if
his
grace
be
true
grace
.
Math.
17.
if
their
faith
be
but
as
a
graine
of
mustard
seed
,
it
shall
be
able
to
remoue
mountaines
.
Now
that
which
is
true
of
miraculous
faith
,
that
is
true
of
iustifying
faith
:
if
it
be
true
,
though
neuer
so
litle
,
yet
it
shall
be
able
to
do
workes
pleasing
to
God
,
and
by
the
same
we
may
come
to
saluation
:
for
God
regardeth
not
so
much
the
measure
of
grace
,
as
the
maner
,
that
it
be
true
,
not
fained
.
In
this
is
a
speciall
comfort
for
those
which
labour
to
keepe
faith
and
a
good
conscience
.
Such
are
often
troubled
with
the
consideration
of
their
owne
weaknesse
and
wants
:
but
they
must
know
,
that
if
they
haue
true
faith
,
though
it
be
but
in
small
measure
,
the
Lord
accepteth
of
them
,
if
they
labour
to
please
God
in
all
things
:
for
the
Lord
accepteth
a
man
,
not
for
that
he
should
haue
,
but
for
that
he
bestoweth
on
him
,
be
it
much
or
litle
.
This
may
incourage
those
which
be
not
so
forward
in
religion
,
which
haue
not
made
such
proceeding
as
they
should
:
for
many
seeing
the
Lord
to
require
so
much
,
they
cast
all
off
,
and
neuer
labour
to
come
to
know
religion
,
and
to
keepe
faith
and
a
good
conscience
.
But
these
shold
remember
,
that
the
Lord
accepteth
of
small
gifts
if
they
be
true
;
he
accepteth
a
man
according
to
the
measure
of
grace
he
bestoweth
on
him
,
be
it
more
or
lesse
.
Then
we
must
not
be
discouraged
for
our
wants
,
imperfections
,
and
ignorances
:
for
if
we
labour
to
haue
true
faith
,
the
Lord
regardeth
not
the
measure
of
grace
,
but
that
it
be
true
grace
.
Yet
we
must
take
heed
we
abuse
not
this
mercie
of
God
,
and
take
occasion
to
sinne
,
and
to
become
negligent
and
carelesse
in
the
duties
of
religion
,
but
still
labour
to
come
to
such
measure
,
as
the
Lord
will
most
approue
of
.
Because
,
&c.
Here
Christ
sheweth
for
what
workes
he
commendeth
this
Church
:
first
,
she
kept
his
word
:
secondly
,
she
denyed
not
his
name
,
but
maintained
it
in
persecution
against
all
his
enemies
.
And
these
two
containe
euen
all
the
duties
of
a
true
Christian
,
and
the
whole
practise
of
all
religion
.
And
these
must
be
an
example
for
vs
:
we
must
labour
to
keepe
his
word
,
and
in
all
things
to
do
his
will
.
Secondly
,
we
must
in
time
of
persecution
defend
his
name
,
and
maintaine
his
word
against
all
his
enemies
.
To
keepe
his
word
.
A
few
wordes
,
but
a
great
dutie
:
for
it
signifieth
,
that
she
in
all
things
,
in
euery
commaundement
of
the
law
and
Gospell
,
had
care
to
obey
his
word
and
will
.
And
happie
were
we
indeed
,
if
Christ
could
say
so
of
vs
,
that
we
obeyed
his
word
,
all
the
commandements
of
the
law
by
obeying
,
and
the
Gospel
by
faith
and
repentance
,
&c.
But
it
cannot
:
for
though
in
shew
we
professe
we
do
,
yet
in
life
we
shew
we
faile
in
most
points
of
both
.
Vers.
9.
10.
In
these
verses
are
two
promises
concerning
the
conuersion
of
certaine
Iewes
.
Behold
,
&c.
Here
is
the
first
promise
concerning
the
the
confirmation
of
the
Church
of
Philadelphia
.
Now
it
is
likely
,
in
this
citie
there
was
a
synagogue
of
the
Iewes
,
which
bare
men
in
hand
,
that
they
were
the
true
worshippers
of
God
,
yet
denied
Christ
the
Sauiour
,
and
so
persecuted
this
Church
.
Now
Christ
here
promiseth
he
will
make
this
synagogue
repent
,
and
become
true
members
of
Christ
,
to
professe
Christ
,
and
worship
him
.
In
this
promise
note
three
points
:
first
,
who
is
the
author
of
their
conuersion
,
namely
,
God
:
for
so
it
is
said
,
I
will
make
them
,
or
I
will
bring
them
to
that
estate
,
to
worship
me
.
Secondly
,
who
be
conuerted
,
namely
,
the
synagogue
of
the
Iewes
.
Thirdly
,
the
fruites
of
their
repentance
:
they
shall
worship
before
thy
feet
.
First
,
the
author
of
their
conuersion
is
Christ
himselfe
:
for
so
he
saith
,
I
will
make
them
to
repent
.
These
are
significant
words
,
which
giue
all
to
God
in
their
conuersion
of
some
and
of
all
sinners
,
God
is
the
sole
author
,
man
hath
no
stroke
in
his
owne
conuersion
:
man
indeed
willeth
it
,
and
is
conuerted
willingly
;
yet
not
by
nature
doth
he
will
it
,
but
by
grace
.
This
confutes
the
Papists
,
who
hold
that
nature
and
grace
may
concurre
in
the
conuersion
of
a
sinner
:
for
a
man
(
say
they
)
being
stirred
vp
by
grace
,
can
will
and
do
that
which
is
good
.
As
a
man
being
sicke
,
he
hath
the
facultie
of
walking
,
yet
being
faint
he
cannot
,
vnlesse
he
leane
on
anothers
shoulder
:
so
a
man
hath
a
power
to
will
that
which
is
good
,
but
it
must
be
stirred
vp
first
by
grace
.
But
Ephes.
2.
man
by
nature
is
not
onely
sicke
,
but
starke
dead
in
sin
,
and
cannot
moue
one
foote
,
no
more
then
a
dead
man
.
Obiect
.
But
(
say
they
)
then
man
should
be
but
a
blocke
,
if
he
doth
nothing
in
his
conuersion
.
Answ.
Though
he
do
nothing
in
the
matter
of
conuersion
,
yet
he
hath
sense
and
vnderstanding
,
which
he
can
vse
in
naturall
and
ciuill
causes
,
though
he
cannot
vse
them
in
spirituall
actions
,
and
so
he
is
not
like
a
stocke
.
I
wil
giue
them
and
make
them
come
:
therfore
a
man
being
effectually
called
,
he
cannot
either
come
,
or
not
come
at
his
pleasure
,
as
though
God
did
for
his
part
offer
man
grace
,
and
will
him
to
come
,
yet
he
may
refuse
it
,
and
not
come
:
but
if
God
call
,
man
cannot
but
come
,
else
Christ
would
not
haue
said
,
I
will
giue
him
and
make
him
come
.
But
they
say
,
Matth.
23.
Christ
saith
to
Ierusalem
,
How
oft
would
I
,
&c.
but
you
would
not
.
Answ.
He
spake
that
not
as
he
was
God
,
but
as
he
was
a
Prophet
,
or
the
Minister
of
circumcision
to
the
Iewes
.
Againe
,
say
they
Act.
27.
they
resisted
the
holy
Ghost
.
Ans.
That
is
the
doctrine
of
the
Apostles
and
Prophets
,
which
was
indicted
by
the
holy
Ghost
,
not
the
spirit
of
God
himselfe
,
for
no
inferior
power
can
resist
a
superior
.
To
come
to
the
next
.
Who
be
conuerted
.
Namely
,
a
certaine
synagogue
of
the
Iewes
at
Philadelphia
,
which
said
they
were
worshippers
of
Christ
,
yet
indeed
were
the
synagogue
of
Satan
,
and
bond-slaues
of
the
diuell
.
Here
we
see
not
onely
small
,
I
will
make
them
come
and
worship
.
Now
followeth
the
third
point
in
the
conuersion
of
a
sinner
:
namely
the
good
fruites
of
their
repentance
and
conuersion
.
I
will
make
them
worship
.
These
words
are
expounded
1.
Cor.
14.
25.
where
the
children
of
God
prophecying
,
there
cometh
in
an
vnlearned
man
,
he
falleth
downe
and
worshippeth
:
so
here
he
will
cause
these
wicked
Iewes
to
come
,
and
fall
downe
,
and
worship
and
adore
the
true
God
in
the
congregation
of
Gods
church
and
people
.
In
these
words
note
two
fruites
of
conuersion
:
the
first
concernes
God
:
the
second
,
the
church
of
God
and
the
members
of
the
same
.
For
the
first
;
to
worship
God
,
it
is
a
true
fruite
of
a
conuerted
sinner
,
which
no
man
can
truly
performe
as
he
ought
till
he
be
conuerted
,
to
wit
,
to
worship
and
adore
God
in
the
companie
of
his
saints
&
people
.
The
natural
man
knoweth
that
there
is
a
God
,
that
this
God
must
be
worshipped
:
but
to
worship
him
as
he
ought
,
it
is
a
worke
that
none
but
he
which
is
truly
conuerted
can
performe
.
Another
may
performe
outward
worship
,
heare
the
word
,
receiue
the
sacraments
:
but
true
worship
which
is
in
the
heart
and
spirit
(
for
God
is
a
spirit
)
that
he
cannot
performe
.
Now
for
the
worship
of
God
,
three
properties
are
to
be
noted
in
these
words
:
first
,
They
shall
come
and
worship
:
not
worship
simply
,
but
come
,
signifying
that
the
true
worship
of
God
must
be
voluntary
,
willing
,
and
cheerefull
,
not
of
constraint
or
compulsion
,
but
as
though
there
were
no
law
or
iudgment
for
them
if
they
did
not
.
Psa.
110.
they
came
freely
,
not
by
compulsion
.
Then
we
see
how
most
men
come
short
:
for
men
are
not
touched
with
loue
of
the
word
,
neuer
or
seldome
come
to
heare
it
,
onely
come
to
morning
or
euening
Prayer
,
because
if
they
do
not
,
the
law
wil
compell
them
.
These
are
no
true
worshippers
of
God
,
for
he
cannot
abide
any
worshippers
,
but
willing
and
voluntary
.
And
worship
:
That
is
,
reuerence
God
with
bowing
the
body
or
knee
:
and
this
is
the
second
property
:
we
must
expresse
our
reuerence
in
conuenient
and
seemely
bowing
of
the
body
or
the
knee
.
Then
we
see
,
this
is
not
a
thing
indifferent
,
but
necessary
,
to
vse
meete
and
conuenient
gesture
of
the
bodie
in
the
seruice
of
God
,
to
bow
downe
,
and
prostrate
our selues
,
our
soule
and
bodie
.
Esay
.
6.
the
Angels
in
the
presence
of
God
couer
their
feete
with
three
wings
,
and
their
face
with
other
three
,
testifying
their
reuerence
and
adoration
in
the
worship
of
God
.
So
must
Gods
people
worship
him
in
soule
and
bodie
,
&c.
But
we
come
short
in
this
dutie
:
for
whereas
we
should
vse
seemely
and
conuenient
gesture
of
the
bodie
,
to
shew
our
reuerence
and
humilitie
,
we
see
many
lie
snorting
and
leaning
on
their
elbowes
,
others
vnreuerently
with
their
heads
couered
which
ought
to
be
bare
,
for
God
is
a
God
of
soule
and
bodie
,
therefore
we
must
reuerence
him
with
both
.
Before
thy
feet
.
This
is
the
third
propertie
:
namely
,
in
the
congregation
of
Gods
people
,
they
shall
prostrate
themselues
at
their
feet
:
in
hearing
the
word
or
prayer
,
they
must
be
humbled
,
the
pride
of
their
hearts
beaten
downe
,
be
smitten
with
feare
of
Gods
Maiestie
,
and
of
their
owne
sinnes
.
Act.
16.
29.
The
Iaylor
ouer
night
put
Paule
into
prison
,
but
in
the
morning
finding
all
the
prison
doores
open
,
and
thinking
all
the
prisoners
to
be
gone
,
he
would
haue
killed
himself
.
Now
being
thus
astonished
and
affraid
,
Paule
preacheth
the
Gospell
to
him
,
which
before
he
contemned
:
but
now
being
smitten
with
feare
of
the
Maiestie
of
God
,
he
heareth
Paule
willingly
with
trembling
,
and
cometh
kneeling
and
crowching
to
him
,
saying
:
What
shall
I
do
?
&c.
And
vntill
a
man
be
smitten
downe
with
feare
of
Gods
glorious
Maiestie
,
with
sense
of
his
iudgements
for
his
sinnes
,
and
so
come
to
humble
himselfe
,
he
cannot
be
a
true
beleeuer
of
Gods
will
and
word
.
The
cause
why
there
be
so
few
true
professors
,
and
that
all
serue
God
with
formall
worship
,
is
,
because
they
were
neuer
cast
downe
,
they
were
neuer
smitten
with
feare
of
Gods
Maiestie
,
neuer
confounded
for
their
owne
sinnes
:
for
till
these
be
in
vs
in
some
sort
,
we
cannot
worship
God
,
we
cannot
bow
,
and
crowch
,
and
humble
our selues
before
him
.
And
this
is
the
cause
why
most
of
the
people
euery
where
content
themselues
with
outward
and
formal
worship
,
with
mumbling
ouer
their
Creed
,
Pater
noster
,
and
the
tenne
Commandements
;
they
were
neuer
smitten
downe
with
feare
of
Gods
iudgements
and
their
owne
sinnes
:
their
natural
pride
was
neuer
beaten
downe
with
their
owne
vnworthinesse
.
Then
if
we
would
be
true
worshippers
of
God
,
let
vs
come
willingly
,
let
vs
worship
God
in
soule
and
bodie
,
and
let
vs
come
with
humbled
hearts
,
with
mortified
minds
and
affections
,
and
so
we
shall
worship
him
aright
.
The
second
fruite
of
the
conuersion
concerneth
man
:
Before
thy
feete
,
meaning
the
church
of
Philadelphia
:
namely
,
that
they
being
conuerted
to
the
church
of
God
,
should
reuerence
it
,
and
the
members
thereof
.
They
shall
cast
themselues
downe
in
the
congregation
,
as
men
not
worthie
to
be
members
of
the
church
,
but
as
a
footstoole
for
them
to
trample
and
tread
on
,
by
reason
of
the
great
sinnes
which
these
conuerted
Iewes
had
before
committed
.
This
their
exceeding
reuerence
shewes
it selfe
in
the
roote
of
the
same
,
which
is
a
base
conceit
and
vile
opinion
of
themselues
,
and
so
should
euery
true
conuert
study
to
confesse
,
namely
,
that
he
is
the
greatest
sinner
of
all
Gods
children
,
and
thinke
so
basely
of
himselfe
,
that
he
can
be
content
to
be
not
a
member
,
but
the
footstoole
of
the
congregation
:
and
this
must
we
follow
,
if
we
be
truly
conuerted
;
we
must
haue
a
base
opinion
of
our selues
,
think
we
are
the
most
vile
of
all
Gods
people
,
&
giue
place
to
all
men
in
regard
of
our
sins
.
Paul
Tim.
2.
calleth
himselfe
the
chiefe
of
all
sinners
,
and
we
must
do
the
like
:
for
the
proud
Pharisaicall
heart
is
farre
from
repentance
,
but
the
lowly
and
humble
heart
is
accepted
of
God
.
And
shalt
know
that
I
loue
thee
.
Here
is
a
reason
of
the
former
words
,
for
why
did
these
persecuted
Iewes
become
true
worshippers
of
God
,
and
beleeue
in
him
,
and
reuerence
his
church
?
The
reason
is
,
because
I
wil
make
them
perswaded
that
I
loue
them
:
and
this
is
the
ground
of
all
true
reuerence
.
All
superiours
haue
reuerence
due
to
them
by
Gods
ordinance
,
as
the
father
,
master
,
Magistrate
,
&c.
Now
that
they
may
haue
true
reuerence
of
their
inferiours
,
they
must
first
labour
to
be
beloued
of
the
Lord
,
and
then
they
procure
to
themselues
true
reuerence
:
for
the
loue
of
God
to
vs
,
is
the
ground
of
this
.
Then
those
which
excel
in
birth
or
riches
,
they
must
not
looke
to
be
reuerenced
for
them
,
but
for
that
they
be
loued
of
God
.
And
whence
cometh
it
that
men
in
authoritie
,
as
the
father
,
master
,
Magistrate
,
Prince
,
&c.
want
their
due
honor
and
reuerence
,
but
because
they
seeke
not
the
ground
of
it
,
namely
to
be
in
the
fauour
of
God
.
Because
thou
hast
kept
the
words
of
my
patience
.
Here
is
the
second
promise
of
Christ
,
namely
,
preseruation
of
this
church
in
time
of
most
bloudie
persecution
.
This
Epistle
and
booke
was
written
by
Iohn
after
Christs
ascension
in
the
daies
of
Diocletian
.
Now
after
him
came
Traian
,
who
raysed
a
most
bloudy
persecution
against
the
church
in
al
countries
,
putting
to
death
many
of
Gods
children
.
Now
of
this
persecution
,
Christ
foretels
this
church
,
and
withall
makes
this
promise
,
that
he
will
preserue
them
out
of
the
Emperors
hand
,
and
addeth
a
reason
,
They
were
constant
to
obey
his
Gospell
.
In
the
promise
consider
first
the
occasion
,
Because
thou
hast
kept
:
secondly
,
the
thing
promised
,
Deliuerance
:
thirdly
,
a
prediction
or
prophecie
of
that
which
should
come
on
this
Church
.
The
occasion
:
Because
thou
hast
kept
the
word
of
my
patience
.
Some
vnderstand
by
word
of
patience
,
the
commandement
of
patience
,
which
she
shold
obey
:
but
that
is
too
narrow
:
but
it
signifieth
the
doctrine
of
saluation
taught
in
Christ
.
And
this
doctrine
of
saluation
is
called
the
word
of
patience
:
first
,
because
the
doctrine
of
the
Gospell
teacheth
vs
patience
:
secondly
,
because
it
is
an
instrument
of
patience
,
to
worke
it
in
vs
:
for
when
a
man
beleeueth
his
saluation
in
Christ
,
then
he
is
patient
in
all
things
.
Thirdly
and
especially
,
because
the
Gospell
cannot
be
obeyed
constantly
to
the
end
,
without
patience
.
For
a
time
one
may
obey
,
but
it
is
impossible
to
obey
and
be
constant
to
the
end
,
without
patience
.
The
good
ground
bringeth
foorth
fruit
,
but
in
patience
.
Luk.
8.
This
Church
receiued
the
doctrine
of
the
Gospell
,
The
doctrine
of
the
Gospell
,
My
patience
.
Christ
calleth
it
his
,
because
he
is
the
author
of
it
,
and
worketh
it
in
vs
.
And
this
is
added
to
beate
downe
the
pride
of
this
Church
.
For
when
Christ
commended
them
for
obedience
,
they
might
begin
to
be
too
proud
.
Therefore
he
hauing
commended
her
,
lest
she
shold
be
so
,
he
telleth
her
it
is
not
her
owne
,
but
his
gift
,
he
putteth
it
into
her
heart
.
And
this
may
beate
downe
the
pride
of
our
hearts
,
when
we
consider
that
we
haue
nothing
of
our selues
,
but
all
good
things
in
vs
come
from
Christ
;
he
bestoweth
them
on
vs
,
he
giueth
all
,
nothing
we
haue
of
our selues
,
What
hast
thou
that
thou
hast
not
receiued
?
why
then
should
we
be
proud
of
it
?
I
will
deliuer
thee
.
That
is
,
from
the
great
and
bloudie
persecution
of
Traian
which
lasted
fourteene
yeares
,
wherein
many
of
Gods
children
were
put
to
death
.
Hence
note
,
that
God
hath
set
downe
the
very
times
and
houres
,
in
which
he
will
trie
the
faith
of
his
children
.
Deut.
8.
the
Lord
led
Israel
through
the
wildernesse
fortie
yeares
to
trie
them
.
Chap.
13.
3.
he
sendeth
false
Prophets
to
trie
his
seruants
,
whether
they
will
cleaue
to
him
or
not
.
So
the
Lord
hath
set
times
to
trie
his
for
their
sins
,
and
to
see
what
grace
is
in
their
hearts
.
So
he
dealt
with
Abraham
commanding
him
to
kill
his
sonne
,
Gen.
22.
2.
Chron.
32.
31.
he
left
Hezechiah
to
trie
him
.
And
so
euery
Christian
hath
his
set
time
when
he
must
be
tried
,
that
so
God
may
either
discouer
his
hypocrisie
,
or
make
knowne
his
faith
.
When
one
foundeth
a
schoole
,
he
setteth
some
to
see
how
they
profit
;
after
seuen
yeares
or
some
such
space
,
he
will
looke
to
trie
the
scholers
,
that
he
may
see
how
they
go
on
:
and
without
this
triall
men
will
not
make
so
good
progresse
.
So
in
Gods
schoole
,
the
Lord
he
cometh
at
his
set
time
,
to
trie
what
profit
men
haue
made
,
to
trie
their
hearts
,
or
true
obedience
,
to
reward
them
accordingly
.
If
God
will
thus
trie
vs
,
He
will
come
,
the
time
is
set
and
cannot
be
changed
.
It
is
a
wonder
to
see
how
mens
mouths
be
full
of
precisenesse
,
so
that
if
men
knew
not
the
world
to
be
full
of
blindnesse
,
it
might
daunt
many
Christian
hearts
.
But
seeing
there
must
be
a
day
of
triall
of
all
that
is
in
vs
,
the
Lord
will
not
take
our
hypocrisie
,
but
he
looketh
for
sinceritie
:
then
we
must
seeke
as
much
as
is
possible
,
to
conforme
our selues
to
Gods
will
:
for
when
we
haue
done
all
we
can
,
we
come
farre
short
,
and
though
men
mocke
vs
,
yet
God
will
approue
vs
.
Then
labour
to
be
pure
in
all
things
without
hypocrisie
,
not
giuen
to
any
one
sin
:
but
in
all
things
,
word
,
deed
,
and
thought
,
keepe
faith
and
a
good
conscience
:
be
not
like
to
the
foolish
virgins
;
haue
not
blazing
lampes
without
oyle
.
If
a
man
come
to
trie
a
scholer
in
a
good
schoole
,
and
after
long
teaching
find
him
not
to
haue
profited
,
it
is
a
great
disgrace
:
them
what
disgrace
is
it
for
vs
,
if
after
so
long
time
of
grace
Christ
come
to
try
vs
,
and
find
no
grace
in
vs
,
no
faith
,
repentance
nor
obedience
,
but
hypocrisie
,
and
nothing
answerable
to
our
profession
?
But
we
must
with
Dauid
,
Psal.
26.
be
so
vpright
,
that
for
sinceritie
of
heart
,
we
would
be
content
to
haue
the
Lord
to
trie
vs
,
being
not
giuen
to
any
sinne
,
nor
tainted
with
any
offence
.
I
will
saue
them
.
But
how
can
this
be
,
seeing
no
Church
was
free
from
this
generall
persecution
of
Traian
:
for
the
Churches
of
Asia
were
all
persecuted
.
Now
this
was
one
of
the
most
famous
Churches
:
how
then
did
Christ
saue
them
,
seeing
they
were
persecuted
grieuously
,
and
(
it
may
be
)
put
to
death
many
of
them
?
Ans.
Promises
of
deliuerance
(
as
this
is
)
be
not
simply
made
,
but
with
condition
.
I
will
deliuer
thee
:
that
is
,
saue
thee
from
temptation
and
persecution
,
so
farre
as
it
shall
be
hurtfull
for
the
saluation
of
thee
.
Christ
promiseth
freedome
,
not
simply
from
persecution
,
but
from
the
hurt
which
might
come
thereby
to
them
,
in
respect
of
Gods
grace
and
their
saluation
.
Ps.
91.
He
which
trusteth
in
the
Lord
,
the
plague
shall
not
come
nigh
his
dwelling
;
yet
we
see
in
common
plagues
,
as
well
the
godly
as
the
wicked
die
:
yet
it
is
a
true
promise
,
that
the
plague
shall
not
come
nigh
him
,
to
hurt
him
or
his
,
to
hinder
any
mans
saluation
.
And
we
pray
:
Lead
vs
not
into
temptation
,
not
to
be
free
from
all
temptations
,
but
that
we
be
not
wholy
left
of
God
vnto
the
diuel
:
but
though
we
be
tempted
,
that
he
will
deliuer
vs
from
the
euill
of
the
temptation
,
that
it
may
be
for
our
profit
and
not
our
hurt
,
From
the
houre
of
temptation
.
But
how
can
this
also
be
true
?
that
the
long
and
bloudie
persecution
vnder
Traian
for
fourteene
yeares
,
should
be
called
but
an
houre
of
temptation
?
Ans.
First
,
in
regard
of
God
,
to
whom
a
thousand
yeares
are
but
as
one
day
,
therefore
fourteene
yeares
is
but
a
short
time
.
Secondly
,
in
regard
of
eternall
punishment
in
hell
which
we
deserue
,
this
time
of
persecution
is
but
a
short
time
.
Thirdly
,
in
regard
of
the
persecutions
of
Gods
people
:
Iacob
serued
twice
seuen
yeares
for
Leah
,
and
they
seemed
a
short
time
to
him
,
by
reason
of
his
affection
to
her
:
so
the
affections
that
Gods
people
haue
to
the
Lord
,
to
his
word
and
religion
,
make
them
thinke
many
yeares
persecution
a
short
time
.
Paule
for
his
affection
and
loue
to
Christ
,
thought
eternall
damnation
but
a
yeare
,
a
short
time
.
So
these
in
this
Church
thought
this
long
and
bloudy
persecution
,
a
short
time
,
an
houre
,
for
that
loue
they
had
to
Christ
and
his
Gospell
,
and
the
glory
of
God
;
and
for
this
affection
could
haue
bene
content
to
suffer
it
longer
.
The
end
why
Christ
vseth
this
phrase
,
is
to
comfort
this
and
al
other
Churches
in
persecutions
,
by
the
shortnes
of
their
continuance
,
which
is
but
an
houre
,
a
short
time
.
Now
though
they
last
twentie
yeares
,
yet
if
we
haue
any
affection
to
Gods
glory
and
to
his
religion
,
it
will
be
but
an
houre
,
a
short
time
.
This
consideration
of
the
shortnes
of
time
,
might
incourage
any
man
,
and
arme
him
to
endure
any
persecution
,
crosse
,
or
affliction
.
Besides
this
which
I
haue
said
,
note
that
in
these
words
there
is
a
prediction
:
there
is
a
prediction
of
a
thing
to
come
,
namely
,
an
houre
of
temptation
.
Here
Christ
foretelleth
a
thing
,
not
present
,
but
to
come
,
though
not
known
to
the
Church
,
and
that
without
the
helpe
of
any
creature
,
man
or
Angel
:
which
prophecying
of
this
persecution
vnder
Traian
,
sheweth
that
he
is
true
God
:
for
it
is
a
propertie
and
priuiledge
of
God
simply
,
of
,
by
,
and
from
himselfe
,
without
helpe
of
any
creature
,
foreseeing
of
things
in
their
courses
,
to
foretell
a
thing
to
come
.
Men
cannot
foretell
any
thing
,
vnlesse
it
be
present
in
the
causes
,
not
simply
.
Then
here
we
must
know
the
cause
why
this
persecution
came
to
them
rather
then
peace
,
and
why
Christ
foretold
it
rather
than
peace
.
The
cause
why
Christ
saith
,
this
houre
of
temptation
shall
come
,
is
not
any
foreknowledge
of
Christ
,
or
because
he
foretelleth
it
:
for
things
come
to
passe
,
not
because
God
foretelleth
and
knoweth
them
:
but
because
they
be
to
come
to
passe
,
therefore
he
foreseeth
them
and
foreknoweth
them
.
The
cause
then
why
things
come
to
passe
,
is
the
will
,
good
pleasure
,
&
decree
of
God
.
Act.
2.
23.
Christ
was
put
to
death
by
the
eternall
counsell
and
decree
of
God
:
so
it
was
Gods
will
and
pleasure
,
not
his
foreknowledge
,
or
foreseeing
,
that
this
persecution
came
on
this
church
:
and
the
decree
of
God
in
the
effecting
of
all
things
,
is
the
highest
cause
by
which
all
things
come
to
passe
,
and
that
giueth
being
to
al
other
causes
.
Obiect
.
Then
God
is
the
author
of
sin
.
Answ.
As
Gods
will
and
decree
in
the
effecting
of
things
,
is
in
the
highest
place
:
so
must
we
distinguish
of
the
things
he
willeth
;
for
he
willeth
some
things
which
he
effecteth
himselfe
,
as
all
good
things
:
some
things
he
willeth
,
and
yet
doth
not
effect
them
,
but
onely
permits
them
to
be
done
by
other
:
as
sin
and
euill
things
,
which
though
they
come
not
from
his
will
,
yet
they
be
according
to
his
will
,
not
against
his
will
;
for
his
will
disposeth
of
sin
and
euill
things
;
and
in
all
things
,
good
or
euill
,
his
will
disposeth
and
setteth
downe
the
causes
and
circumstances
of
place
,
time
,
maner
,
how
,
the
end
,
&c.
Then
their
opinion
is
false
,
The
end
why
Christ
alleageth
this
prophecie
,
is
to
expound
the
former
words
,
namely
,
why
he
called
the
time
of
persecution
a
temptation
,
because
it
should
certainly
come
to
trie
the
whole
earth
.
Where
we
may
note
the
propertie
of
any
affliction
,
persecution
,
or
crosse
,
namely
to
trie
a
man
,
to
discrie
what
is
in
his
heart
,
whether
there
be
grace
and
feare
of
God
,
or
hypocrisie
.
And
for
this
end
is
the
crosse
sent
to
men
,
to
make
knowne
either
their
faith
or
hypocrisie
.
And
there
is
nothing
better
to
trie
the
heart
of
man
then
temptation
and
affliction
:
and
then
though
thy
heart
was
full
of
presumption
before
,
thou
maist
know
what
is
in
thee
,
and
iudge
of
thy selfe
.
Verse
11.
Behold
,
I
come
shortly
.
Here
is
Christs
commaundement
:
in
it
note
first
the
occasion
it selfe
:
secondly
,
the
reason
to
inforce
it
.
The
commaundement
,
Hold
fast
,
namely
,
with
both
hands
,
as
for
life
and
death
.
If
thou
haue
receiued
a
litle
measure
of
grace
,
rather
part
with
any
thing
then
with
it
,
keepe
it
and
preserue
it
till
death
:
but
of
this
before
.
The
reasons
to
inforce
this
commaundement
,
are
two
:
one
before
,
the
other
after
.
The
first
,
Behold
,
I
come
shortly
.
I
wil
come
to
thee
shortly
,
either
by
generall
iudgement
,
or
else
by
particular
iudgement
by
death
.
Now
before
it
Christ
puts
a
word
of
attention
,
to
shew
that
this
commandement
is
not
to
be
lightly
passed
ouer
of
vs
,
but
to
be
earnestly
and
often
remembred
.
Now
seeing
Christ
teacheth
vs
that
he
will
come
shortly
to
vs
in
iudgement
,
general
or
particular
,
we
must
beleeue
him
,
and
often
haue
it
in
memory
,
that
Christ
is
not
far
off
,
but
wil
come
to
vs
shortly
to
shew
our
estate
either
in
heauen
or
hell
.
Then
we
must
beleeue
it
,
haue
it
written
in
our
hearts
and
in
our
memories
,
and
not
flatter
our selues
:
we
must
not
say
,
that
Christ
will
deferre
his
coming
:
he
teacheth
vs
that
he
is
at
the
doore
,
he
cometh
shortly
,
either
by
generall
iudgement
of
all
men
,
or
particular
iudgement
to
vs
.
Now
followeth
the
reason
after
the
commaundement
,
That
no
man
take
thy
crowne
from
thee
:
that
is
,
the
crowne
of
glorie
,
word
,
to
vse
his
Sacraments
reuerently
,
else
he
will
take
them
from
vs
,
put
off
our
crowne
,
and
make
vs
a
barbarous
and
brutish
people
,
giuen
to
all
idolatrie
.
O
then
let
vs
hold
these
fast
with
both
hands
;
let
all
go
,
honour
,
riches
,
preferment
,
pleasures
and
our
owne
life
,
ere
we
loose
our
glorious
crowne
of
the
Gospell
of
Christ
:
for
if
we
wil
not
hold
it
fast
,
he
will
giue
it
to
a
nation
,
which
though
now
we
contemne
,
yet
they
shall
scorn
&
hisse
at
vs
.
And
now
that
we
heare
of
warres
and
inuasions
,
let
these
put
vs
in
mind
of
greater
iudgement
,
and
assure
vs
that
if
we
make
not
more
accompt
of
the
word
and
Sacraments
,
and
not
only
professe
outwardly
in
bodie
,
but
in
the
seruice
of
God
ioyne
heart
and
hand
,
be
indeed
as
good
professors
as
we
beare
the
world
in
hand
we
are
,
the
Lord
will
remoue
our
crowne
,
and
giue
it
to
a
nation
which
will
bring
foorth
better
increase
,
and
seeke
to
maintaine
it
better
.
Vers.
12.
Him
that
ouercometh
,
will
I
make
a
pillar
in
the
temple
of
my
God
.
Here
is
set
downe
the
promise
,
which
containeth
two
things
:
first
,
to
whom
the
promise
is
made
,
to
him
that
ouercometh
:
secondly
,
the
thing
promised
in
the
words
following
.
For
the
first
,
he
giueth
to
vnderstand
,
that
whosoeuer
will
haue
his
seruice
pleasing
vnto
God
,
must
dispose
himselfe
to
fight
a
good
fight
,
and
to
wage
battell
against
all
his
enemies
.
A
man
cannot
be
a
good
Christian
,
except
he
be
a
good
souldier
:
when
he
beginneth
to
turne
to
God
,
then
he
hath
innumerable
enemies
▪
both
within
himselfe
,
and
without
,
to
make
him
take
another
course
,
and
turne
from
God
:
now
if
he
be
not
a
good
souldier
,
these
enemies
will
ouercome
him
.
For
the
second
,
the
thing
promised
is
eternall
life
:
in
these
words
:
I
will
make
him
a
pillar
in
the
temple
of
my
God
.
Christ
here
alludeth
to
men
in
this
world
,
who
haue
bene
wont
to
build
pillars
vpon
hils
and
mountaines
,
that
the
posteritie
to
come
might
remember
them
when
they
were
dead
and
rotten
.
1.
Sa.
18.
18.
Absolom
in
his
life
had
reared
him
vp
a
pillar
,
which
is
in
the
kings
dale
:
for
he
said
,
I
haue
no
sonne
to
keepe
my
name
in
remembrance
.
This
then
is
the
sense
:
It
is
the
custome
of
men
,
to
set
vp
pillars
for
the
remembrance
of
their
bodies
:
but
I
will
make
the
man
himselfe
that
ouercometh
,
a
pillar
.
In
the
temple
.
That
is
,
in
the
Church
triumphant
,
figured
by
the
temple
at
Ierusalem
:
as
if
he
should
say
:
Others
set
vp
pillars
in
fields
and
mountaines
,
but
I
will
make
him
a
pillar
in
the
temple
of
my
God
.
I
will
make
him
a
pillar
.
That
is
,
I
will
not
onely
make
him
a
part
,
but
a
worthie
part
in
the
temple
.
My
God
.
This
is
set
downe
to
shew
,
that
God
is
Christs
God
,
as
he
is
Mediator
:
otherwise
as
he
is
God
the
second
person
,
he
is
equall
to
the
Father
.
And
he
shall
go
no
more
out
.
First
,
he
shall
abide
a
pillar
for
euer
,
he
shall
not
need
renewing
as
the
pillars
of
men
do
.
This
pillar
shall
haue
three
names
:
first
,
the
name
of
God
:
whereby
he
doth
signifie
,
that
he
is
the
seruant
of
God
.
Secondly
,
the
name
of
the
citie
of
my
God
.
By
citie
is
not
meant
the
triumphant
Church
,
but
the
place
thereof
:
namely
,
the
high
heauens
.
The
meaning
of
it
is
;
I
will
make
it
manifest
,
that
he
is
a
citizen
of
the
place
of
glorie
.
This
citie
is
described
in
the
words
following
;
by
a
resemblance
it
is
called
new
Ierusalem
,
because
that
was
a
citie
that
resembled
Paradise
where
Adam
was
,
New
Ierusalem
.
But
how
can
it
be
called
new
Ierusalem
,
seeing
it
was
before
the
earthly
Ierusalem
?
Answ.
It
is
called
new
,
not
in
regard
of
the
being
,
but
in
regard
of
reuelation
:
for
it
was
before
the
beginning
of
the
world
.
Which
came
downe
out
of
heauen
from
my
God
.
It
is
not
said
,
it
shall
come
downe
,
but
it
is
come
downe
.
This
clause
is
added
to
answer
to
an
obiection
,
which
he
that
ouercometh
might
make
,
thus
:
Heauen
is
farre
off
,
how
can
heauen
come
downe
from
heauen
?
Ans.
It
cometh
downe
to
vs
by
the
preaching
of
the
Gospell
:
for
by
it
we
begin
to
be
citizens
thereof
.
Eph.
2.
The
third
name
is
my
new
name
.
By
the
name
of
Christ
we
are
to
vnderstand
glorie
and
power
.
Ob.
But
Christ
had
glorie
and
power
from
all
eternitie
.
Ans.
True
,
he
had
so
:
but
this
is
to
be
meant
as
he
is
God
incarnate
.
Now
the
ends
and
reasons
which
made
him
describe
the
estate
of
life
euerlasting
,
are
these
:
first
,
to
comfort
them
which
keep
faith
and
a
good
conscience
,
he
doth
describe
the
reward
thereof
,
being
an
excellent
meanes
to
incourage
men
to
go
forward
in
the
faith
.
Learne
we
then
in
all
our
afflictions
,
to
keepe
this
faith
and
good
conscience
to
the
end
,
by
beholding
the
estate
of
life
euerlasting
,
and
the
reward
thereof
.
I
will
make
him
a
pillar
.
I
will
make
him
a
pillar
in
Ierusalem
,
that
is
,
the
Church
triumphant
,
they
must
learne
to
amend
their
erronious
opinion
,
who
thinke
euery
Church
as
holy
as
Ierusalem
,
and
is
to
haue
the
same
reuerence
.
And
I
will
write
vpon
him
.
That
is
,
he
shall
haue
God
for
his
God
.
Here
he
giueth
vs
to
vnderstand
,
that
we
can
haue
no
fellowship
with
God
but
by
Christ
,
God
will
neuer
saue
nor
blesse
vs
out
of
Christ
his
Sonne
.
If
therefore
thou
wilt
giue
thankes
to
God
,
thou
must
do
it
through
Christ
:
if
thou
wilt
receiue
any
temporall
blessing
of
God
,
it
must
be
in
and
by
,
not
out
of
Christ
.
I
will
make
him
a
citizen
of
the
kingdome
of
heauen
.
Here
we
must
learne
to
carrie
our selues
in
this
world
as
citizens
of
heauen
,
and
not
of
this
world
,
otherwise
we
can
neuer
looke
for
heauen
.
Phil.
3.
20.
I
will
make
heauen
come
downe
.
Here
we
may
see
the
mercie
of
God
to
man
:
heauen
was
shut
vp
by
our
sinnes
,
but
God
hath
opened
it
by
the
bloud
of
Christ
,
that
we
might
enter
therein
.
Therefore
if
we
will
haue
the
new
name
,
we
must
become
new
creatures
:
for
neither
circumcision
nor
vncircumcision
auaileth
any
thing
,
but
a
new
creature
:
if
we
content
our selues
with
the
old
man
,
we
shall
neuer
come
to
heauen
.
Vers.
13.
Let
him
that
hath
an
eare
,
heare
what
the
spirit
saith
to
the
Churches
.
This
is
the
last
part
of
the
Epistle
written
to
the
Church
of
Philadelphia
.
Now
whereas
Christ
againe
and
againe
repeateth
the
same
words
,
the
Ministers
of
the
Gospell
haue
a
warrant
if
they
preach
the
same
Sermon
to
the
people
,
yea
though
they
preach
it
oftentimes
.
But
they
must
looke
that
they
do
it
not
for
ease
,
but
for
the
good
of
the
Church
.
And
therefore
the
hearers
hearing
the
Minister
repeate
the
same
doctrine
,
ought
not
curiously
to
reprehend
him
:
for
then
they
may
as
well
reprehend
Christ
himselfe
,
as
before
I
haue
shewed
.
Here
then
is
a
dutie
commaunded
:
namely
,
to
heare
:
this
hearing
is
the
good
learning
that
bringeth
true
faith
,
saluation
,
and
sincere
obedience
with
it
.
But
to
whom
is
this
commandement
giuen
?
To
hearing
hearers
,
and
to
such
as
do
not
onely
receiue
the
word
of
God
with
their
outward
eares
,
but
with
the
eare
that
is
in
the
heart
.
Hence
we
learne
,
first
,
that
God
doth
not
giue
to
all
men
grace
to
heare
his
word
to
their
saluation
.
Secondly
,
that
we
must
so
heare
,
that
thereby
we
may
be
conuerted
and
changed
.
But
what
is
to
be
said
?
namely
,
what
the
spirit
teacheth
to
the
Churches
.
That
we
might
heare
attentiuely
,
he
vseth
a
double
reason
:
one
drawne
from
the
speaker
:
another
from
the
auditors
,
to
wit
,
the
Churches
.
But
I
haue
spoken
of
these
before
.
And
to
the
Angell
of
the
Church
of
the
Laodiceans
write
,
As
before
all
the
other
Epistles
,
so
before
this
last
Epistle
,
there
is
a
commandement
giuen
to
Iohn
to
write
it
.
And
the
Epistle
hath
three
parts
,
as
the
former
had
:
first
,
a
Preface
:
secondly
,
the
matter
:
thirdly
,
a
conclusion
.
First
,
of
the
Preface
,
wherin
Christ
is
described
(
in
whose
name
it
was
penned
)
by
two
arguments
.
First
,
by
his
name
and
title
,
Amen
,
a
faithfull
witnesse
.
Secondly
,
by
his
priuiledge
and
propertie
,
the
beginning
of
the
cratures
.
Amen
,
is
an
Aduerb
of
affirmation
or
asseueration
,
signifying
truly
,
verily
,
&
certainly
.
The
reason
why
he
is
so
called
,
is
rendred
in
the
words
that
follow
,
which
are
a
commentary
and
full
exposition
of
this
,
The
faithfull
witnesse
,
&c.
So
that
to
this
end
he
is
called
Amen
,
to
shew
that
he
is
a
true
and
faithfull
witnesse
.
See
chap.
1.
5.
there
I
expound
it
.
And
here
I
will
repeate
the
heads
onely
of
that
exposition
.
He
is
called
a
witnesse
,
betweene
God
the
father
and
vs
,
because
he
doth
not
onely
reueale
the
fathers
will
to
vs
,
but
sealed
it
with
his
blood
,
and
giueth
vs
many
testimonies
inward
and
outward
:
but
of
all
testimonies
,
that
of
the
Scripture
is
most
certaine
.
And
for
these
three
respects
he
is
thus
termed
:
first
,
because
he
doth
reueale
it
,
and
seale
it
,
and
ratifie
it
,
by
inward
and
outward
testimonies
:
secondly
,
because
he
wold
accomplish
his
fathers
wil.
2.
Cor.
1.
20.
All
the
promises
of
God
are
in
him
,
yea
and
Amen
:
that
is
,
most
certaine
,
and
therefore
he
is
a
witnesse
,
yea
a
faithfull
witnesse
.
Thirdly
,
he
is
called
a
true
witnesse
,
because
he
speaketh
the
truth
:
that
which
he
reuealeth
from
his
father
,
is
the
will
of
his
father
,
who
is
truth
it selfe
:
he
saith
as
the
thing
is
,
without
error
or
falshood
,
nay
his
will
is
the
rule
of
all
truth
.
This
is
the
meaning
of
the
first
argument
.
Now
the
vse
and
the
end
why
here
Christ
is
so
called
,
if
we
do
but
reade
the
Epistle
and
marke
the
contents
,
we
may
guesse
probably
at
the
end
:
which
is
,
that
he
might
shew
himselfe
an
example
to
the
Angell
of
that
Church
,
who
was
slacke
and
negligent
in
his
ministery
,
therfore
Christ
instructs
him
how
to
cary
himself
without
respect
of
persons
,
teaching
the
word
of
God
truly
and
faithfully
.
See
chap.
1.
5.
And
not
only
to
the
Angel
,
but
to
all
the
Church
,
yea
to
all
Christians
,
he
propounds
himselfe
an
example
of
two
worthy
vertues
,
faith
and
truth
:
he
would
haue
all
to
be
true
and
faithfull
in
their
life
and
conuersation
,
euen
as
he
is
.
This
faith
is
a
vertue
,
whereby
a
mans
word
becometh
as
sure
as
an
obligation
,
as
we
vse
to
speake
,
whereby
we
make
good
all
our
words
,
othes
and
promises
.
Truth
is
that
whereby
a
man
without
lying
,
deceit
,
or
fraud
speaketh
the
truth
from
his
heart
,
that
(
I
say
)
which
is
necessary
to
be
knowne
for
his
owne
and
others
good
,
and
for
the
glory
of
God
.
Set
we
this
example
before
our
eyes
,
and
as
Christ
is
a
true
and
faithfull
witnesse
,
so
let
vs
be
carefull
to
shew
our selues
true
in
all
our
words
and
speeches
,
and
to
be
faithfull
in
all
our
promises
.
These
be
excellent
graces
in
Christ
,
and
fruites
of
the
spirit
in
Christians
,
therefore
let
vs
be
knowne
by
these
to
be
like
Christ
.
The
second
end
of
this
title
,
is
to
induce
this
Church
to
apply
it selfe
to
the
word
of
God
effectually
;
for
it
was
faultie
in
this
point
:
therfore
that
he
might
bring
them
to
this
,
he
saith
that
he
is
a
faithfull
witnesse
.
How
should
they
do
this
?
Thus
:
consider
in
the
word
the
law
and
the
Gospell
,
the
commaundements
,
promises
and
threatnings
,
and
apply
them
particularly
euery
man
to
himselfe
:
the
commandements
to
know
sinne
,
the
threatnings
to
humble
vs
,
and
that
we
may
be
touched
in
conscience
,
and
made
fit
to
receiue
Gods
grace
:
see
an
example
of
it
,
Luke
15.
in
the
prodigall
son
:
I
haue
sinned
,
and
am
not
worthy
,
&c.
So
Daniel
and
Ezra
humbled
themselues
.
No
man
can
truly
be
humbled
till
he
make
this
particular
application
of
the
word
which
he
readeth
and
heareth
.
Now
the
Gospell
also
must
be
thus
applied
:
we
are
bound
to
beleeue
the
promises
of
life
eternal
,
not
onely
that
they
are
true
,
but
to
apply
them
to
our selues
.
The
Gospell
requireth
a
further
thing
,
which
is
the
foundation
of
the
church
:
for
proofe
see
Phil.
3.
7
,
8
,
9
,
10
,
11.
The
summe
is
this
,
he
esteemes
all
things
losse
in
regard
of
Christ
,
and
desires
the
righteousnes
which
is
by
faith
in
Christ
,
and
to
know
the
vertue
of
Christs
resurrection
.
Now
marke
the
fifteenth
verse
:
let
so
many
as
be
perfect
be
thus
minded
,
teaching
euery
one
of
vs
our
dutie
,
to
apply
Christ
to
our
owne
person
.
Thus
are
we
bound
in
conscience
to
apply
the
Gospell
to
our selues
:
and
whosoeuer
doth
not
so
,
he
makes
God
a
lier
,
as
much
as
in
him
lieth
.
1.
Iohn
5.
And
this
is
the
principall
end
and
reason
why
Christ
calleth
himselfe
so
,
that
men
might
not
onely
beleeue
the
word
in
general
,
but
apply
it
in
particular
to
themselues
.
The
not
doing
of
this
,
is
the
cause
of
negligence
in
religon
,
of
so
many
luke-warme
Christians
and
professors
.
Therefore
let
vs
all
learne
this
dutie
.
It
is
not
enough
to
know
the
word
,
no
nor
to
be
able
to
teach
it
,
but
aboue
al
things
to
lay
it
to
the
conscience
,
to
apply
it
,
that
we
may
be
truly
humbled
and
turne
to
God
:
therefore
iustifying
faith
is
that
which
applieth
in
particular
.
Now
the
second
title
of
Christ
,
is
the
beginning
of
all
creatures
,
Col.
1.
16.
By
him
all
things
were
created
in
heauen
and
earth
:
therefore
in
regard
of
creation
he
is
so
called
.
Yet
I
doubt
not
but
there
is
a
further
cause
why
he
is
so
called
here
,
namely
,
because
he
is
the
beginning
of
the
new
creatures
:
as
Ephes.
1.
10.
where
it
is
said
,
we
are
Gods
workmanship
,
created
in
Christ
to
good
workes
.
Marke
there
euery
Christian
is
a
workmanship
of
God
.
To
this
purpose
Esay
53.
10.
saith
,
when
Christ
shal
giue
him selfe
a
free
will
offering
,
he
shall
see
his
seed
.
How
?
Thus
:
All
that
are
borne
a
new
,
they
are
the
seed
of
Christ
,
he
is
the
beginning
and
roote
,
and
so
much
the
very
scope
of
this
Epistle
declareth
.
Now
he
is
such
a
beginning
two
waies
,
first
as
he
is
the
author
of
regeneration
,
for
whosoeuer
is
borne
a
new
,
Christ
is
the
cause
and
author
of
his
conuersion
.
Therefore
Esay
9.
6.
he
is
called
the
father
of
eternitie
,
because
he
doth
regenerate
men
to
life
by
his
spirit
,
and
Esay
8.
18.
he
saith
,
Loe
here
I
am
,
and
the
children
that
thou
hast
giuen
me
.
Secondly
,
as
he
is
the
matter
thereof
,
Ephes.
5.
the
Church
is
flesh
and
bone
of
Christ
,
where
the
Apostle
alludeth
to
the
creation
of
our
first
parents
:
for
Adam
was
a
figure
of
a
man
regenerate
:
and
as
Eue
had
her
beginning
from
Adams
side
,
so
the
Church
and
euery
Christian
haue
their
being
and
beginning
from
Christ
:
from
his
blood
springs
the
Church
of
God
and
all
Christians
,
as
they
are
new
creatures
and
regenerate
,
not
as
they
are
men
and
women
.
Now
the
end
why
he
is
so
called
,
is
to
meete
with
a
vice
in
that
and
other
Churches
.
Men
haue
more
care
and
desire
to
seeme
to
be
Christians
,
then
to
be
Christians
indeed
:
men
set
more
by
a
shew
,
then
truth
;
shadow
,
then
substance
.
Therfore
he
shewes
that
their
principall
care
must
be
to
be
true
Christians
indeed
,
&
not
to
seeme
so
only
.
This
church
was
not
regenerate
in
that
church
,
and
therefore
Christ
tels
them
of
it
,
that
he
is
the
beginning
of
new
creatures
.
And
the
same
is
our
fault
,
our
care
is
not
so
much
for
the
power
of
godlines
,
as
for
the
shew
of
it
:
therefore
I
beseech
you
haue
care
of
this
:
to
heare
the
word
and
to
receiue
the
sacraments
are
good
things
in
their
kind
,
but
they
are
not
sufficient
to
saluation
:
except
thou
become
a
true
member
of
Christ
,
thou
hast
no
good
by
them
.
2
He
saith
this
to
meete
with
another
vice
,
that
is
,
spiritual
pride
.
He
shewes
that
there
is
no
excellencie
in
outward
things
,
all
earthly
excellencies
are
nothing
without
this
,
wherby
a
man
is
a
new
creature
:
therefore
we
must
not
stand
vpon
our
pantofles
for
our
birth
or
gentry
:
but
whosoeuer
wil
reioyce
,
must
reioyce
in
this
,
that
he
hath
Christ
for
the
author
of
his
regeneration
.
Further
,
this
teacheth
vs
an
excellent
lesson
,
that
Christ
loueth
and
preserueth
his
church
,
for
as
it
was
in
the
first
Adam
,
so
it
is
in
the
second
Adam
.
The
woman
had
not
her
beginning
apart
from
man
,
but
of
and
from
him
,
that
he
might
loue
her
the
better
,
and
haue
care
of
her
preseruation
.
So
this
is
to
teach
vs
,
that
Christ
hath
a
care
of
vs
,
and
that
we
must
honor
him
.
Nay
,
which
is
more
,
Adam
was
but
the
matter
onely
,
and
not
the
author
of
Heuah
,
but
Christ
is
both
to
the
church
,
to
shew
his
loue
to
be
endlesse
.
The
root
neuer
hurts
the
branches
,
nay
it
strengtheneth
it selfe
to
defend
,
cherish
,
and
maintaine
the
branches
:
it
hath
no
affection
,
inclination
or
disposition
to
hurt
,
but
to
helpe
.
Thus
much
of
these
words
,
to
note
the
bond
betweene
Christ
and
his
church
,
yea
his
loue
and
our
dutie
.
Hence
I
gather
,
that
the
Papists
erre
,
in
teaching
that
a
man
hath
the
vse
of
his
owne
will
in
his
regeneration
,
and
that
he
can
dispose
himselfe
in
his
iustification
:
for
a
creature
cannot
worke
nor
help
to
create
himself
:
but
euery
regenerate
person
is
a
creature
of
God
,
and
the
conuersion
of
a
sinner
is
here
made
the
creation
of
a
man
:
the
creature
in
his
owne
creation
is
able
to
do
nothing
.
If
there
were
no
more
such
sayings
in
the
Bible
,
this
one
were
sufficient
to
confute
that
opinion
.
And
thus
much
of
the
preface
.
Now
the
matter
of
the
Epistle
or
contents
and
substance
.
Verse
15.
I
know
thy
workes
,
&c.
that
thou
art
neither
hote
nor
hote
,
&c.
The
Proposition
hath
two
parts
.
First
,
a
dispraise
,
or
reproofe
.
Secondly
,
counsell
.
The
dispraise
is
for
two
faults
:
the
first
,
lukewarmnesse
:
the
second
,
pride
and
vanitie
of
mind
.
Then
first
,
I
will
make
the
words
plaine
:
secondly
,
declare
the
vse
of
them
.
I
know
:
that
is
,
all
thy
waies
and
workes
be
manifest
to
me
,
and
I
vtterly
dislike
them
.
And
to
lay
open
their
fault
the
more
,
he
borroweth
a
comparison
from
water
,
whereof
there
be
these
three
sorts
,
hote
,
cold
,
and
warme
.
Cold
and
hote
water
may
be
receiued
into
the
stomack
with
lesse
hurt
and
annoyance
:
but
the
water
that
is
lukewarme
troubleth
the
stomacke
,
and
ceasseth
not
till
it
be
cast
vp
againe
.
Now
with
these
three
kinds
of
water
,
he
compareth
three
sorts
of
men
.
By
cold
men
,
vnderstand
the
enemies
of
religion
,
as
Iewes
and
Gentiles
,
Turkes
and
Saracens
,
Gadarens
and
Galileans
.
By
hote
,
vnderstand
men
zealous
in
religion
:
by
lukewarm
,
indifferent
.
So
the
meaning
is
,
thou
art
neither
an
open
enemy
of
religion
,
nor
yet
truly
religious
,
or
a
true
friend
.
I
would
,
&c.
Christ
here
maketh
a
wish
:
but
he
doth
not
simply
wish
,
that
they
were
enemies
of
religion
:
but
in
respect
of
their
estate
,
he
wisheth
they
were
either
of
those
,
rather
then
as
they
were
.
Otherwise
this
absurditie
would
follow
,
that
Christ
should
wish
them
to
be
of
a
people
no
people
of
God
.
By
lukewarmenesse
,
he
vnderstandeth
a
people
professing
the
word
of
God
,
and
yet
not
greatly
regarding
and
reuerencing
it
.
This
people
is
a
lukewarme
people
:
as
if
he
should
say
,
a
mixture
of
both
,
neither
hote
nor
cold
,
wanting
the
heate
of
grace
,
and
the
fire
of
Gods
spirit
,
whereby
their
hearts
should
be
heated
and
inflamed
.
Vers.
16.
Because
thou
art
neither
,
&c.
The
meaning
is
this
.
Euen
as
a
man
that
hath
receiued
such
water
,
will
cast
it
vp
,
and
cannot
keepe
it
in
:
so
Christ
being
grieued
with
their
sinnes
will
cast
them
off
from
hauing
any
fellowship
with
him
,
and
make
them
to
be
no
Church
.
This
is
the
true
and
right
meaning
of
the
words
.
Now
in
them
these
things
are
contained
.
First
,
Christ
setteth
downe
their
fault
,
and
aggrauateth
it
.
Secondly
,
he
compareth
three
kinds
of
men
together
.
The
hote
man
hath
the
best
place
,
and
the
cold
man
the
second
,
and
the
lukewarme
man
the
last
and
lowest
.
So
you
see
the
enemie
of
religion
and
of
Gods
grace
,
is
better
then
he
that
professeth
religion
,
and
liueth
not
thereafter
.
As
if
he
should
say
,
the
ordinarie
Gospeller
which
contenteth
himselfe
to
heare
the
word
,
and
to
receiue
the
Sacraments
,
is
not
so
good
before
God
,
as
the
Turke
and
Iew
.
The
threatning
followeth
:
I
will
spue
them
out
of
my
mouth
.
Now
hauing
found
the
meaning
,
we
must
examine
our selues
whether
we
may
not
be
charged
with
the
same
fault
:
and
it
will
be
found
that
we
are
guiltie
of
this
,
and
euen
plaine
Laodiceans
.
Which
that
you
may
see
,
I
will
shew
diuerse
kinds
of
such
lukewarme
Gospellers
and
Christians
.
1
The
Papist
though
he
seeme
to
make
a
great
shew
of
loue
to
Christ
,
yet
he
performeth
no
such
thing
:
for
he
parteth
stakes
with
Christ
,
and
maketh
himselfe
to
be
his
owne
sauiour
:
so
that
howsoeuer
he
pretend
to
be
a
most
zealous
Catholike
,
yet
he
hath
no
true
grace
.
2
The
Temporizer
,
he
which
altereth
his
religion
as
times
alter
.
And
such
is
the
bodie
of
our
people
,
and
they
are
not
ashamed
to
confesse
it
,
that
they
will
follow
the
Prince
,
and
change
their
religion
with
the
time
.
And
this
sheweth
what
men
will
do
,
if
Poperie
come
againe
:
they
may
say
they
are
good
Christians
,
but
they
shew
themselues
plaine
Laodiceans
.
3
All
such
as
follow
Nicodemus
:
that
is
,
which
loue
Christ
,
but
dare
not
come
to
him
by
day
light
:
such
as
thinke
they
may
heare
Masse
,
and
yet
keepe
their
conscience
to
themselues
,
halting
betwixt
God
and
Baal
.
4
Such
as
are
mediators
and
pacificators
,
and
would
make
an
vnion
betweene
vs
and
the
Papists
,
being
perswaded
that
our
religion
and
the
Papists
are
all
one
in
effect
,
for
the
matter
and
substance
of
it
:
and
that
all
the
difference
is
only
in
circumstance
,
so
they
write
and
defend
their
opinion
:
but
let
them
pretend
what
they
will
,
zeale
of
Gods
glorie
,
or
whatsoeuer
,
be
it
neuer
so
much
,
they
are
but
Laodiceans
.
A
fift
fort
there
is
,
and
who
are
they
?
Luk.
16.
Such
as
serue
God
and
Mammon
.
And
where
are
they
?
nay
,
where
are
they
not
?
Lamentable
is
out
time
,
wherein
men
will
needes
be
professors
,
and
yet
how
is
all
their
time
spent
vpon
care
for
this
world
?
.
The
greatest
part
of
their
life
and
time
is
bestowed
on
that
;
there
is
all
their
ioy
,
care
,
desire
,
labour
and
studie
:
let
them
say
what
they
will
,
so
long
as
their
care
and
studie
is
spent
vpon
Mammon
,
they
are
very
Laodiceans
.
And
such
are
the
most
part
of
our
hearers
,
they
draw
neare
God
with
their
lippes
,
but
their
hearts
are
vpon
their
goods
;
the
whole
heart
is
set
vpon
the
world
,
and
the
whole
time
of
their
liues
is
spent
in
this
.
Who
they
are
,
your
owne
consciences
will
tell
you
,
they
are
indeed
Christians
&
professors
,
but
lukewarme
,
and
worse
then
Christs
enemies
.
6
They
that
heare
the
word
and
like
it
,
but
in
their
liues
giue
themselues
to
sinnes
,
blasphemie
,
drunkennesse
,
fornication
,
oppression
,
vsurie
,
some
to
this
vice
,
some
to
that
.
And
euen
in
this
very
ranck
I
place
those
which
professe
religion
,
but
yet
delight
in
the
fond
and
irreligious
fashions
of
the
world
,
vsing
the
new
,
strange
and
monstrous
fashions
of
apparell
:
they
spend
so
much
time
vpon
their
bodies
,
that
the
soule
goeth
naked
.
The
world
aboundeth
with
such
now
,
yong
and
old
.
It
is
strange
to
see
how
absurd
men
are
,
beyond
all
common
reason
,
in
apparelling
themselues
so
fondly
,
whereas
their
garments
shold
put
them
in
mind
of
their
owne
shame
and
nakednesse
,
&
be
no
cause
of
glorying
in
them
.
And
the
modest
garments
should
shew
the
vertues
of
the
mind
:
now
what
do
they
else
but
shew
the
vanities
and
vices
of
our
minds
?
Now
,
Well
,
this
being
so
,
now
consider
the
iudgement
threatened
,
lay
it
before
your
eyes
,
marke
the
end
and
recompence
:
Christ
will
spue
such
out
of
his
mouth
,
that
is
,
cast
them
from
God
,
from
Christ
and
his
Church
.
This
threatning
pertaineth
to
this
age
,
and
therefore
we
must
tremble
,
and
be
ashamed
,
and
repent
of
this
sinne
,
left
ere
long
we
be
spued
out
of
his
mouth
.
Thus
much
of
the
examination
of
this
sinne
.
Now
of
the
amendement
of
it
.
Where
note
,
first
,
the
fault
:
secondly
,
the
greatnesse
of
it
:
thirdly
,
the
punishment
:
that
is
,
a
separation
from
the
Church
.
Now
I
will
proceed
further
to
shew
,
that
euen
among
vs
,
as
well
as
in
other
places
,
this
sinne
is
to
be
found
,
that
euery
one
may
be
the
better
acquainted
with
his
owne
state
.
And
this
appeareth
by
diuerse
signes
.
First
,
by
common
neglect
of
the
duties
of
Religion
,
which
is
manifested
diuerse
waies
:
first
,
though
we
come
often
and
greedily
to
the
Church
,
yet
very
few
profit
in
knowledge
,
and
fewer
in
amendement
of
life
:
and
many
that
profit
in
knowledge
something
,
do
thriue
in
obedience
litle
or
nothing
at
all
.
How
true
this
is
,
I
appeale
to
euery
mans
conscience
.
This
is
an
euident
argument
of
great
negligence
in
all
sorts
.
Take
the
bodies
of
our
congregations
,
&
they
be
as
ignorant
as
any
.
I
know
there
be
some
which
profit
both
in
knowledge
and
practise
:
but
I
speake
of
the
greatest
part
.
Experience
in
diuerse
occasions
maketh
this
manifest
.
The
second
token
of
this
negligence
,
is
,
that
few
spend
any
time
in
reading
of
the
word
,
to
search
the
Scriptures
,
&
try
whether
it
be
as
they
are
taught
or
not
:
nay
,
few
will
be
at
the
cost
to
buy
a
Bible
;
or
if
they
haue
one
,
they
will
not
take
the
paines
to
reade
in
it
,
or
to
keep
a
constant
course
in
reading
of
it
daily
.
A
third
signe
,
is
the
prophanation
of
the
Sabbath
:
though
many
come
to
Church
at
the
time
appointed
for
publike
worship
and
seruice
,
yet
there
is
no
priuate
sanctification
of
it
at
home
:
but
when
the
congregation
is
dissolued
,
men
betake
themselues
to
their
owne
affaires
,
profits
,
delights
and
pleasures
.
No
such
persons
can
possibly
haue
any
great
measure
of
knowledge
,
or
obedience
and
grace
,
because
they
do
not
keepe
times
for
this
purpose
.
By
these
signes
it
is
plaine
and
euident
,
yea
palpable
,
that
there
is
great
negligence
in
the
duties
of
Religion
.
Now
where
there
is
such
negligence
,
though
coldnesse
be
wanting
,
yet
there
is
no
heate
,
and
we
are
but
lukewarme
Gospellers
.
Another
sign
of
lukewarmnesse
,
is
this
:
our
religion
stands
on
generals
,
and
reacheth
not
to
our
particular
callings
.
In
the
church
we
are
good
Christians
,
but
when
we
come
home
to
the
particular
duties
of
our
priuate
callings
,
where
is
religion
then
?
where
is
the
practise
of
that
we
heare
?
There
is
no
conscience
made
of
lying
,
deceiuing
,
&
oppressing
;
&
no
care
of
that
good
dealing
which
ought
to
be
in
men
.
Al
our
religion
is
in
the
church
,
and
none
at
home
.
Whereas
if
religion
were
in
the
hart
,
it
would
shew
some
fruit
in
our
liues
:
as
fire
and
heate
cannot
be
hidden
.
Although
I
doubt
not
but
there
be
some
of
whom
these
sins
take
no
hold
,
yet
there
be
many
which
professe
that
they
be
neither
hot
nor
cold
,
but
in
a
meane
between
both
,
and
yet
they
will
be
partakers
of
the
word
and
sacraments
:
and
when
they
see
any
haue
care
to
obey
,
they
haue
presently
the
name
of
precisenes
ready
for
them
,
because
they
haue
care
to
do
that
which
they
professe
.
In
this
very
reproch
they
shew
,
that
they
are
luke-warme
,
their
mouthes
proclaime
it
,
and
their
liues
professe
it
,
and
they
are
neuer
a
whit
ashamed
of
it
.
Whosoeuer
opens
his
mouth
to
fasten
this
reproch
vpon
his
neighbor
,
he
fastens
vpon
himselfe
this
marke
of
luke-warmnesse
without
shame
.
And
so
they
go
beyond
the
Laodiceans
which
were
ashamed
of
it
,
and
would
not
defend
it
,
whereas
these
boast
of
it
.
My
meaning
is
,
not
to
fasten
this
vpon
euery
man
,
but
I
say
it
is
a
common
sin
,
more
then
any
other
.
Well
now
,
The
second
point
is
,
that
we
are
in
danger
to
be
spued
out
of
Christs
mouth
:
for
this
was
written
for
our
instruction
,
and
for
all
Churches
:
that
as
luke-warme
water
troubleth
mens
stomackes
,
so
do
we
trouble
Christ
,
and
therefore
are
like
to
be
cast
out
euen
as
that
is
.
We
may
flatter
our selues
,
and
thinke
all
is
well
,
as
they
did
in
Noahs
time
:
but
know
it
,
we
are
in
danger
of
a
most
grieuous
iudgement
,
namely
,
to
be
cut
off
from
Christ
,
&
to
be
made
no
people
.
Though
we
had
no
more
sins
but
this
,
we
are
in
danger
to
be
cut
off
for
it
.
And
God
can
do
this
diuers
wayes
,
either
by
taking
his
Gospell
from
vs
,
or
sending
in
our
enemies
among
vs
.
And
,
by
example
of
other
countries
,
the
Lord
sets
this
before
our
eyes
dayly
,
how
he
can
and
will
do
this
:
therfore
let
vs
not
stand
vpon
any
outward
priuiledge
,
but
lay
this
to
our
hearts
.
And
so
much
for
the
first
sin
.
The
second
vice
followeth
in
the
seuenteenth
verse
.
Verse
.
17.
Thou
saist
I
am
rich
,
&c.
Here
is
a
new
reproofe
of
a
new
fault
,
and
that
is
spiritual
pride
.
These
words
depend
on
the
former
,
as
a
reason
and
cause
:
for
before
they
were
charged
with
luke-warmenesse
.
Now
the
cause
of
that
is
pride
:
this
is
the
mother
,
that
is
the
daughter
.
Thou
saist
.
That
is
,
thou
thinkest
thus
.
It
is
the
maner
of
the
holy
Ghost
to
expresse
the
thoughts
of
men
by
speeches
;
and
when
men
thinke
thus
and
thus
,
the
holy
Ghost
saith
,
they
say
thus
and
thus
:
because
,
as
manifest
as
our
speeches
be
to
one
another
,
so
manifest
be
our
thoughts
to
Christ
.
In
that
Christ
doth
thus
expresse
mens
thoughts
,
Now
I
come
the
thought
.
He
expresseth
their
pride
by
the
effect
of
it
,
that
is
,
their
thought
:
and
what
is
their
thought
?
I
am
rich
.
That
is
,
I
abound
with
spirituall
graces
,
as
knowledge
,
iudgement
,
vnderstanding
and
memory
.
By
this
thought
Christ
describeth
their
pride
,
not
outward
,
but
inward
;
not
carnal
,
but
spiritual
,
whereby
they
perswaded
themselues
,
that
they
were
in
much
better
case
and
state
then
they
were
.
And
this
is
the
common
sin
of
churches
.
Against
this
sin
of
pride
,
learne
we
that
Christ
came
not
to
call
the
righteous
,
but
sinners
to
repentance
.
But
what
,
is
there
any
righteous
since
Adams
fal
?
No
:
but
some
thinke
themselues
righteous
,
as
did
the
proud
Pharises
,
which
said
as
the
Church
of
Laodicea
here
,
I
am
rich
.
And
Paul
brings
in
the
Corinthians
,
saying
,
We
shall
raigne
.
Thus
you
see
that
this
hath
bin
a
common
sin
,
and
so
it
is
at
this
time
.
In
the
popish
Churches
this
opinion
takes
place
,
when
they
perswade
themselues
to
satisfie
Gods
iustice
for
temporall
punishments
by
their
workes
,
and
that
they
can
merite
sufficiently
for
themselues
and
others
.
And
amongst
vs
this
wretched
thought
finds
harbour
.
We
thinke
we
abound
with
knowledge
,
none
will
seeme
to
be
ignorant
or
to
want
knowledge
,
and
therefore
not
one
of
a
hundred
will
aske
a
question
:
nay
,
many
therefore
will
not
heare
the
word
,
because
they
know
as
much
for
substance
as
the
Preacher
can
tell
them
;
for
all
a
mans
dutie
(
say
they
)
is
but
to
feare
God
and
keepe
his
commaundements
;
and
thou
shalt
loue
God
aboue
all
,
and
thy
neighbour
as
thy selfe
:
and
what
would
you
more
?
Thus
they
perswade
themselues
,
that
they
are
rich
,
and
want
no
knowledge
,
when
they
know
not
one
principle
of
religion
more
then
the
law
of
nature
teacheth
them
,
namely
,
Do
as
you
would
be
done
to
.
Others
pleade
that
they
haue
had
euer
since
they
could
remember
such
a
strong
faith
,
that
they
neuer
doubted
of
Gods
mercy
.
But
this
is
no
strong
faith
,
but
a
strong
presumption
,
and
a
strange
faith
:
for
true
faith
is
alway
ioyned
with
doubting
and
distrusting
.
Others
professe
,
that
they
are
rich
in
loue
,
and
they
will
not
be
drawne
from
it
,
but
they
loue
God
and
their
neighbours
,
when
they
haue
neither
knowledge
,
faith
,
nor
loue
.
Which
appeareth
thus
:
let
a
man
make
relation
of
any
bodily
calamitie
,
and
you
are
astonished
,
but
let
the
Ministers
tel
you
that
you
are
in
danger
of
spirituall
iudgement
,
and
who
is
afraid
?
where
is
the
person
that
trembleth
?
Worldly
newes
troubleth
you
,
but
the
word
neuer
scares
you
,
the
remembrance
of
your
owne
damnable
estate
grieueth
you
not
.
Let
vs
say
what
we
will
of
your
soules
state
,
alas
you
regard
it
not
,
but
the
drunkard
will
continue
in
his
drunkennesse
,
and
the
adulterer
and
blasphemer
in
their
wickednesse
,
Increased
in
wealth
,
or
made
rich
.
This
is
added
only
for
amplification
,
to
shew
the
measure
of
their
pride
,
that
it
was
not
small
,
but
great
:
therefore
the
word
is
doubled
to
shew
the
strength
of
their
conceipt
,
and
the
greatnesse
of
their
pride
.
Now
what
is
the
cause
why
they
were
not
onely
puft
vp
,
but
giuen
to
such
an
high
degree
of
pride
?
Answ.
Knowledge
was
the
cause
,
for
no
doubt
but
the
Angell
of
that
Church
had
great
knowledge
,
and
was
a
learned
man
,
and
the
people
were
well
instructed
.
Now
knowledge
puffeth
vp
,
it
maketh
mens
hearts
to
swell
with
pride
;
therfore
it
is
true
,
that
where
much
knowledge
is
,
there
is
much
pride
,
if
men
want
the
grace
of
humiliation
,
and
griefe
for
sinne
.
And
haue
need
of
nothing
.
Here
is
a
further
marke
and
token
of
their
pride
:
when
a
man
thinkes
thus
,
that
he
needs
no
help
for
his
saluation
,
if
he
stands
in
no
need
of
Christs
blood
for
the
saluation
of
his
soule
,
this
is
a
notable
signe
of
abundant
pride
in
the
heart
.
This
serueth
further
,
to
conuince
our
congregration
of
this
pride
,
for
if
we
be
neuer
so
litle
sicke
,
straight
we
seeke
to
the
Phisitians
;
but
though
our
soules
be
neuer
so
sicke
,
none
seeke
to
the
Ministers
:
sicknesses
we
feele
,
but
not
sins
,
therefore
the
Phisitian
is
in
request
,
but
the
Minister
is
not
thought
of
till
the
pangs
of
death
be
felt
.
This
shewes
that
we
abound
in
spirituall
pride
:
therfore
marke
this
,
you
must
labour
to
feele
what
need
you
haue
of
Christ
;
for
til
you
do
so
,
there
is
no
grace
in
the
heart
.
If
you
would
haue
grace
,
learne
this
,
that
you
want
the
bloud
of
Christ
:
and
till
you
feele
this
,
neuer
thinke
your
case
good
,
but
wretched
and
damnable
.
It
is
a
daungerous
case
for
a
man
to
say
,
he
wanteth
nothing
.
And
knowest
not
.
Here
he
setteth
downe
the
cause
of
their
pride
:
that
is
,
ignorance
:
as
if
he
should
say
,
Thou
knowest
not
thine
owne
naturall
estate
,
as
thou
wert
borne
of
Adam
,
thy
state
out
of
Christ
.
Thus
we
see
,
that
ignorance
is
the
cause
of
pride
,
and
pride
of
lukewarmenesse
.
By
this
he
sheweth
what
they
are
ignorant
of
.
Hence
it
may
be
gathered
,
that
pride
was
not
the
first
sinne
,
nor
the
roote
of
all
other
sinnes
,
as
the
Papists
and
some
other
thinke
.
Indeed
it
is
a
great
sinne
,
and
a
mother
sinne
,
yet
it
hath
a
more
inward
cause
:
that
is
,
ignorance
.
Whereof
?
euen
of
a
mans
owne
estate
before
God
:
so
much
Christ
here
signifieth
.
The
cause
why
any
thinke
wel
of
themselues
,
and
swell
in
pride
,
is
the
ignorance
of
their
owne
estate
:
and
because
they
are
ignorant
of
that
,
therefore
they
are
puft
vp
with
pride
.
By
this
we
must
all
be
admonished
,
to
haue
care
to
learne
to
know
our
owne
estate
,
in
which
we
are
by
nature
,
without
Christ
.
Euery
person
that
will
come
to
saluation
must
be
throughly
acquainted
with
his
owne
estate
,
and
know
his
owne
sinnes
,
and
the
curse
due
to
them
:
and
therefore
it
is
that
the
Prophets
so
often
call
vpon
the
people
to
search
and
fanne
themselues
,
that
they
might
be
acquainted
with
their
owne
estate
.
Till
you
know
this
,
you
shall
be
but
proud
peacocks
,
&
neuer
haue
grace
:
although
you
haue
otherwise
very
great
gifts
,
of
knowledge
,
and
grace
to
conceiue
a
prayer
,
&
be
able
to
teach
,
yet
you
shall
neuer
haue
any
grace
to
turne
and
repent
truly
,
till
the
ignorance
of
your
state
be
remoued
:
and
then
cometh
grace
,
true
obedience
,
and
humiliation
,
and
other
graces
needfull
for
Gods
seruice
:
therefore
labour
for
it
.
If
there
be
any
blemish
in
your
face
,
you
will
see
it
,
O
then
labour
to
see
the
spots
of
your
soules
.
Now
in
that
Christ
doth
thus
strike
at
the
roote
of
their
pride
,
and
bewray
their
ignorance
,
he
sheweth
the
state
of
euery
man
by
nature
:
so
that
here
cometh
to
be
handled
the
naturall
estate
and
miserie
of
man
.
The
miserie
of
this
Church
is
propounded
two
waies
:
first
,
generally
:
secondly
,
particularly
.
Generally
,
in
two
words
,
wretched
and
miserable
.
Wretched
,
that
is
,
one
subiect
to
misery
,
griefe
,
and
calamities
:
so
much
is
signified
by
the
first
word
.
That
we
may
know
what
this
miserie
is
,
I
will
enter
into
a
description
of
mans
wretchednesse
.
Where
two
things
must
be
considered
:
first
,
the
roote
and
fountaine
of
it
,
namely
,
originall
sinne
:
which
hath
two
branches
:
first
,
that
very
particular
offence
and
trespasse
whereby
Adam
sinned
,
which
is
not
onely
the
sinne
of
his
person
,
but
of
mans
nature
,
and
of
euery
one
that
cometh
of
Adam
,
Christ
excepted
.
Secondly
,
from
that
sinne
,
as
a
part
of
it
,
and
yet
withall
as
a
punishment
of
it
,
followeth
the
corruption
of
mans
heart
,
and
defacing
of
Gods
image
,
whereby
the
heart
hath
got
a
pronenesse
,
and
disposition
,
or
inclination
to
all
sinne
.
In
these
two
stand
mans
miserie
:
for
from
these
do
spring
al
our
miseries
,
both
in
and
after
this
life
.
So
much
for
the
first
part
,
what
mans
miserie
is
.
Againe
,
we
must
conceiue
it
vnder
the
forme
of
a
punishment
.
All
miserie
of
what
kind
soeuer
,
is
a
punishment
laid
vpon
man
for
that
first
sinne
.
Now
the
punishment
of
sinne
must
be
considered
diuerse
waies
,
according
to
the
diuerse
times
of
mans
being
,
either
in
this
world
,
or
departed
hence
.
All
punishment
is
either
in
this
life
,
or
in
the
end
of
it
,
or
after
:
and
so
is
miserie
,
in
this
life
,
in
the
end
of
it
,
or
after
it
.
Againe
,
some
miseries
concerne
the
whole
man
,
and
they
are
two
principally
.
First
,
a
subiection
to
Gods
wrath
,
whereby
a
man
is
in
daunger
thereof
euery
day
,
&
made
a
child
of
wrath
.
This
is
a
miserie
of
all
miseries
,
and
so
much
the
more
grieuous
,
as
a
man
cannot
without
some
grace
see
it
.
Secondly
,
bondage
to
the
diuell
:
the
Scripture
speaketh
of
it
oftentimes
.
You
may
conceiue
it
thus
:
The
man
regenerate
saith
,
I
sin
,
but
I
would
not
sinne
:
the
naturall
man
saith
,
I
sinne
,
and
I
will
sinne
;
it
is
my
nature
to
sinne
,
and
my
pleasure
,
and
in
sinne
will
I
liue
.
And
these
are
the
two
miseries
concerning
the
whole
man
.
Now
there
be
miseries
which
concerne
not
the
whole
man
,
but
the
bodie
or
soule
,
goods
or
calling
in
this
life
.
Miseries
concerning
the
soule
are
these
.
First
,
in
the
mind
and
vnderstanding
,
there
is
blindnesse
and
ignorance
of
Gods
will
.
Secondly
,
in
diuerse
persons
,
madnesse
and
foolishnesse
.
All
these
are
miseries
,
curses
,
and
punishments
inflicted
on
mans
soule
for
sin
.
And
further
,
that
nothing
can
be
learned
without
paines
and
difficultie
.
Further
,
in
the
mind
there
is
a
conscience
,
and
there
is
accusation
,
secret
feares
and
terrors
;
and
so
many
accusations
,
so
many
miseries
.
In
the
will
there
is
rebellion
,
and
in
the
affections
,
peruersenesse
;
which
is
not
onely
a
sinne
,
but
a
plague
and
punishment
.
And
as
the
soule
,
so
the
bodie
is
subiect
to
his
miseries
,
to
many
paines
,
aches
,
and
diseases
.
Yea
,
the
diseases
of
mans
bodie
are
so
many
,
that
all
Physicke
bookes
cannot
record
them
.
Besides
diseases
,
there
is
mortalitie
:
that
is
,
a
subiection
to
death
;
so
as
all
the
art
and
skill
in
the
world
cannot
preuent
it
.
In
our
goods
,
the
want
of
necessaries
is
a
miserie
,
and
by
reason
of
sinne
a
punishment
,
and
in
it
owne
nature
a
curse
.
And
all
the
hurt
that
cometh
by
the
creatures
,
(
whereas
they
be
at
enmitie
betweene
themselues
,
or
with
men
)
it
is
a
curse
for
mans
sinne
.
And
in
that
they
be
subiect
to
vanitie
too
,
all
is
for
the
punishment
of
our
sinnes
.
Further
,
all
losses
,
and
damages
,
and
crosses
whatsoeuer
,
and
wants
of
temporall
blessings
,
they
are
miseries
.
The
like
we
may
say
of
all
callings
:
for
there
is
none
but
it
is
subiect
to
griefes
and
vexations
;
no
man
can
carie
himselfe
so
in
any
calling
,
but
he
shall
feele
some
woe
and
miserie
.
And
as
in
this
life
,
so
in
the
end
of
this
life
,
the
miserie
is
bodily
death
:
that
is
,
a
separation
of
the
soule
from
the
bodie
;
which
,
if
man
had
not
fallen
,
should
haue
remained
vnseparable
.
This
in
it
owne
nature
is
a
fearefull
curse
:
for
it
is
the
very
gate
of
hell
.
And
after
this
life
,
followeth
the
full
accomplishment
of
Gods
wrath
:
all
the
miseries
in
this
life
,
are
but
preparations
to
that
.
Then
cometh
destruction
endlesse
in
the
place
of
the
damned
.
For
this
destruction
,
is
first
,
a
separation
from
God
,
and
excludeth
men
from
all
societie
with
him
:
secondly
,
an
apprehension
of
Gods
wrath
in
the
whole
man
,
bodie
and
soule
for
euer
.
Thirdly
,
it
is
in
the
place
of
the
damned
,
with
the
diuell
and
his
angels
:
therefore
this
miserie
is
the
summe
and
accomplishment
of
all
miseries
,
the
rest
are
but
beginnings
of
this
.
Thus
you
see
what
mans
miserie
is
.
Now
then
considering
what
is
the
fountaine
of
our
miserie
,
originall
sin
;
&
what
is
the
nature
of
miserie
,
namely
,
it
is
a
curse
and
punishment
;
we
see
what
it
is
to
be
wretched
and
miserable
.
Thou
art
wretched
.
That
is
,
tainted
with
sinne
,
and
subiect
to
punishment
for
it
,
in
this
life
,
in
the
end
of
it
,
and
after
it
.
Now
touching
this
generall
point
,
we
are
to
consider
the
end
why
Christ
saith
this
:
And
knowest
not
,
&c.
Which
is
,
that
he
might
teach
them
and
vs
,
to
learne
to
know
our
miserie
,
and
to
feele
it
,
and
to
be
touched
in
conscience
for
it
.
Whosoeuer
shall
but
lightly
reade
ouer
this
Epistle
shall
see
,
that
this
is
the
very
end
of
it
:
for
they
thought
themselues
to
be
highly
in
Gods
fauour
,
when
it
was
nothing
so
indeed
.
I
pray
you
all
therefore
which
are
now
assembled
here
,
to
heare
things
touching
eternall
life
,
and
the
saluation
of
your
soules
,
forsake
&
abandon
other
conceipts
,
and
turne
your
eyes
to
this
,
that
you
may
see
what
be
the
miseries
to
which
you
are
subiect
:
and
when
you
see
them
,
go
further
labour
that
your
hearts
may
be
touched
,
that
you
may
euen
crie
out
with
the
men
of
Ierusalem
,
What
shall
we
do
?
But
thou
art
miserable
.
And
this
is
a
fault
in
many
of
vs
,
that
men
are
not
humbled
when
they
see
other
men
sinne
,
our
hearts
are
not
touched
with
sorow
for
it
,
but
rather
puft
vp
.
If
we
haue
receiued
more
grace
then
other
,
let
vs
not
despise
or
scorne
them
which
haue
not
the
like
measure
.
Thus
much
of
their
misery
in
generall
.
As
for
the
particulars
,
they
are
in
number
three
:
that
he
might
strike
their
hearts
with
a
sense
of
their
misery
,
he
is
not
content
to
set
it
downe
in
generall
termes
,
but
enters
into
particular
,
names
three
maine
miseries
of
theirs
.
Now
the
end
likewise
is
to
be
considered
why
Christ
calleth
them
poore
:
namely
,
that
they
and
we
might
striue
to
see
our
pouertie
,
that
we
might
become
poore
in
spirit
:
for
they
thought
themselues
rich
,
therefore
Christ
(
to
beate
downe
this
conceit
,
and
to
prepare
them
to
true
grace
)
tels
them
they
are
poore
,
in
regard
of
grace
and
life
eternall
.
And
here
we
are
taught
a
principall
point
of
religion
,
to
feele
our
owne
pouertie
,
that
we
haue
no
goodnesse
in
vs
,
and
therefore
to
despaire
vtterly
of
our
saluation
in
regard
of
our selues
.
This
is
greatly
commended
in
the
Scriptures
,
therefore
learne
another
dutie
.
As
we
are
by
nature
poore
,
and
haue
no
goodnesse
in
our selues
:
so
labour
to
see
it
,
and
to
be
out
of
heart
with
our selues
,
that
is
to
be
poore
in
spirit
:
otherwise
you
may
come
to
church
,
heare
the
word
,
receiue
the
sacraments
,
but
neuer
haue
saluation
,
or
haue
spirituall
blessings
except
you
be
first
acquainted
with
your
poore
estate
,
that
you
are
very
beggers
,
nay
more
,
plaine
bankerupts
:
for
so
Christ
taught
vs
to
pray
,
Forgiue
vs
our
debts
:
therfore
Christ
tels
the
proud
Church
of
her
pouertie
.
Happie
and
blessed
were
our
state
and
condition
if
we
could
learne
this
,
and
lay
aside
our
pride
:
for
we
are
so
poore
,
that
we
must
pleade
nothing
but
pardon
,
no
merit
or
satisfaction
.
If
we
did
this
,
then
would
we
esteeme
aright
of
the
Gospell
,
and
haue
some
comfort
by
it
.
Now
because
we
haue
not
this
,
we
do
not
embrace
the
Gospel
heartily
and
chearfully
as
we
ought
.
Cary
therefore
away
this
lesson
with
you
,
that
the
beginning
of
all
grace
is
to
feele
the
want
of
grace
,
to
acknowledge
your
pouertie
,
and
to
be
touched
for
it
,
and
grieued
euen
from
the
bottome
of
your
hearts
,
&
to
feele
this
as
sensibly
,
as
the
begger
feeleth
his
misery
.
Deceiue
not
your selues
,
Gods
word
must
stand
:
till
you
be
beggers
,
the
Gospell
wil
be
but
a
dreame
and
a
fancie
to
you
.
Quest.
But
how
can
Christ
call
her
poore
,
seeing
it
was
a
very
rich
people
?
Ans.
It
is
true
indeed
,
they
were
very
rich
,
so
histories
do
record
:
but
as
it
was
a
rich
citie
,
so
it
was
a
poore
church
;
for
all
the
wealth
in
the
world
is
pouertie
,
without
the
fauour
of
God
in
Christ
:
we
are
complete
in
Christ
,
without
him
we
haue
nothing
.
All
things
are
yours
,
and
you
Christs
,
and
Christ
Gods
.
All
temporall
blessings
are
nothing
out
of
Christ
:
riches
are
no
riches
,
honours
no
honors
out
of
Christ
.
In
Christ
we
are
complete
,
and
therefore
rich
Laodicea
is
but
a
poore
and
beggerly
people
;
and
so
are
all
without
Christ
.
Therefore
if
God
haue
giuen
you
riches
,
lay
vp
a
good
foundation
;
vse
then
for
this
end
,
that
they
may
further
and
not
hinder
your
saluation
,
as
helpes
and
meanes
thereof
,
otherwise
they
will
be
your
ruine
and
destruction
.
So
much
for
the
first
part
of
mans
pouertie
.
The
second
part
is
Blindnesse
.
How
can
they
be
said
to
be
blind
?
they
had
no
doubt
an
excellent
teacher
,
indued
with
great
knowledge
and
ability
to
teach
;
and
I
doubt
not
but
the
people
were
well
instructed
.
Answ.
It
cannot
be
denied
but
they
had
great
knowledge
,
yet
they
are
called
blind
:
first
,
because
they
knew
not
their
own
estate
;
for
though
a
man
had
al
the
skil
and
knowledge
in
the
world
,
he
were
but
a
blind
man
without
this
knowledge
.
Secondly
,
because
they
knew
not
God
in
Christ
.
They
knew
God
in
general
,
as
many
do
now
,
but
not
by
a
particular
application
to
themselues
,
that
God
was
their
God
in
Christ
,
and
Christ
their
redeemer
.
They
were
content
to
know
the
Gospell
generally
&
confusedly
.
Thirdly
,
because
they
could
not
vnderstand
things
that
differred
.
It
is
a
great
gift
of
God
to
be
able
to
discerne
things
that
differ
,
earthly
things
from
heauenly
,
and
temporall
from
spirituall
.
Therefore
let
vs
learne
this
lesson
:
All
knowledge
is
but
ignorance
,
if
a
man
know
not
himselfe
,
and
God
to
be
his
God
,
and
Christ
his
sauiour
▪
Let
a
man
be
brought
vp
in
the
best
schooles
of
learning
,
and
haue
the
most
absolute
gifts
that
can
be
,
though
he
go
beyond
all
men
in
diuine
and
humane
knowledge
and
learning
:
if
he
know
not
himselfe
,
and
his
state
before
God
,
he
knoweth
nothing
.
Christ
sets
this
marke
vpon
the
Angel
of
this
Church
,
and
yet
no
doubt
he
was
a
learned
man
:
but
it
shewes
he
had
no
care
to
know
him self
.
Therfore
content
not
your selues
to
haue
the
knowledge
of
the
Gospell
or
humane
learning
,
but
learne
to
know
that
God
is
thy
God
,
and
Christ
thy
redeemer
,
and
that
his
blood
was
shed
for
thy
sins
.
Dauid
intitleth
the
32.
Psal.
his
learning
:
and
yet
what
great
or
deepe
learning
is
there
,
but
this
that
he
is
blest
which
hath
the
pardon
of
his
sins
:
which
he
proueth
by
his
own
example
.
And
indeed
this
seasoneth
al
learning
;
when
you
know
Christ
:
till
you
do
this
,
you
are
blind
as
these
were
.
The
last
point
of
mans
misery
,
is
Nakednes
,
which
is
two-fold
:
first
,
to
the
eyes
of
man
:
secondly
,
to
the
eyes
of
God
.
Corporall
and
bodily
nakednesse
,
is
two-fold
:
first
,
before
the
fall
,
and
that
was
an
excellent
kind
of
nakednesse
,
whereby
their
bodies
being
vncouered
,
were
full
of
glorie
,
without
shame
:
but
that
is
not
meant
here
.
Secondly
,
since
the
fall
,
sinful
and
shameful
nakednesse
,
where
the
bodie
is
ful
of
deformitie
,
and
all
parts
of
it
should
be
couered
,
but
that
for
necessities
sake
the
face
and
hands
are
left
bare
.
Besides
this
corporall
nakednesse
,
there
is
a
spirituall
nakednes
,
which
God
seeth
and
man
cannot
see
,
that
is
when
a
man
lieth
open
and
naked
before
God
:
Now
in
that
Christ
saith
,
wretched
and
miserable
,
and
a
part
of
her
miserie
was
her
spirituall
nakednesse
:
we
learne
diuers
instructions
:
first
,
not
to
couer
our
sins
before
Gods
eies
,
for
we
stand
al
naked
and
vncouered
before
him
.
The
studie
and
care
of
most
men
,
is
to
hide
their
sins
from
the
world
,
but
few
care
for
couering
them
that
God
may
not
see
them
.
Looke
as
ye
haue
seene
Lazer-men
lay
open
their
nakednes
before
you
,
so
God
seeth
your
nakednes
.
Let
al
carelesse
and
negligent
persons
remember
this
:
whosoeuer
considereth
this
seriouslie
,
they
will
be
ashamed
to
neglect
this
dutie
.
Further
,
let
vs
consider
the
end
why
Christ
saith
they
were
naked
.
It
is
that
al
men
might
haue
care
to
set
themselues
before
God
,
and
bring
themselues
into
his
presence
(
and
not
seeke
to
hide
themselues
from
God
as
Adam
did
)
that
they
may
obtaine
a
couering
.
We
must
al
learne
to
know
our
owne
nakednes
,
and
be
perswaded
that
God
seeth
al
our
sins
.
Then
we
must
be
humbled
and
touched
for
them
:
then
we
must
pray
for
a
couering
.
It
was
Dauids
practise
,
Blessed
is
the
man
whose
sins
are
couered
.
First
he
vnfolds
his
nakednes
,
and
then
intreateth
the
Lord
to
couer
his
sin
,
giuing
vs
to
vnderstand
,
that
he
had
laid
open
his
nakednes
.
So
also
should
we
all
do
,
shew
the
wounds
and
scars
of
our
soules
,
that
God
may
giue
vs
a
garment
to
couer
vs
.
That
we
may
all
be
partakers
of
the
couering
of
Christs
righteousnes
,
labour
to
feele
your
pouertie
and
nakednes
;
for
till
you
feele
your
owne
miserie
▪
you
are
neuer
fit
for
Christ
.
Further
,
Christ
saith
this
,
to
prepare
them
and
vs
for
the
good
counsel
following
:
therefore
let
this
be
the
conclusion
.
If
you
haue
receiued
any
grace
,
labour
to
increase
in
it
:
if
not
,
labour
to
haue
it
:
learne
to
know
your
owne
pouerty
,
blindnes
,
and
nakednes
,
and
to
feele
it
and
be
touched
for
it
:
be
humbled
seriously
and
throughly
.
This
must
be
the
needle
to
draw
Gods
grace
through
your
hearts
.
Vers.
18.
I
counsell
thee
,
&c.
Now
followeth
the
counsell
of
Christ
,
in
the
three
next
verses
:
in
which
he
propoundeth
a
most
excellent
and
sufficient
remedie
of
their
miserie
,
in
which
note
three
things
:
first
,
the
maner
of
prescribing
the
remedie
,
by
way
of
counsell
:
secondly
,
the
remedie
it selfe
,
gold
,
apparell
,
and
eye
salue
:
thirdly
,
the
means
to
obtain
it
,
buy
of
me
.
Of
these
in
order
.
The
maner
of
prescribing
is
mild
:
in
it
Christ
taketh
vpon
him
the
person
of
a
Counsellor
to
his
Church
:
for
as
God
hath
his
Church
and
people
,
so
in
mercie
he
giueth
them
counsell
and
counsellers
.
The
president
of
this
councell
is
Christ
.
Prou.
8.
14.
Counsell
is
mine
,
saith
Wisedome
.
Isay
9.
6.
Christ
is
called
that
Counseller
.
He
is
both
King
of
and
Counsellor
to
his
Church
.
And
surely
this
title
of
right
belongeth
to
him
:
for
first
,
by
his
office
he
aduiseth
men
how
they
shall
escape
eternall
death
,
and
be
saued
:
secondly
,
he
teacheth
how
a
man
may
please
God
in
all
his
actions
:
thirdly
,
how
he
may
flie
sinne
.
These
three
he
doth
daily
in
his
church
and
children
,
and
that
not
by
extraordinarie
,
but
euen
by
ordinarie
meanes
;
as
by
his
word
and
spirit
,
and
therefore
may
well
be
called
our
Counseller
:
neither
can
any
,
either
Angell
or
man
,
thus
counsell
vs
,
but
onely
Christ
.
Now
in
that
Christ
is
such
a
person
by
office
and
profession
,
Further
,
in
all
dangers
and
temptations
one
must
resort
to
Christ
for
counsell
:
for
to
this
end
is
he
a
Counseller
.
He
told
them
they
were
miserable
,
and
therefore
gaue
them
counsell
,
declaring
that
he
is
at
hand
in
all
our
miseries
and
distresse
.
And
therefore
we
must
resort
to
Christ
for
his
counsell
,
and
rest
vpon
it
,
and
order
our selues
according
to
it
.
The
good
king
Iehosaphat
(
when
the
Moabites
and
Ammonites
banded
together
)
was
in
great
distresse
,
but
what
did
he
?
We
(
said
he
)
know
not
,
Lord
,
what
to
do
,
but
our
eyes
are
toward
thee
.
That
is
,
we
looke
to
thee
for
counsel
and
direction
:
we
must
rest
&
rely
vpon
thee
for
wholesome
counsel
&
good
direction
.
So
should
all
men
do
in
distresse
and
daunger
,
as
we
are
now
,
by
reason
of
our
sinnes
and
the
professed
malice
of
our
enemies
:
for
by
all
likelihood
these
dayes
are
the
time
of
our
chastisement
and
correction
;
therefore
we
must
say
as
he
said
.
Therefore
in
all
distresse
,
whether
it
be
sicknesse
or
pang
of
death
,
forsake
all
ill
counsell
,
go
not
to
wizards
and
Astrologians
for
helpe
:
but
humble
your selues
,
and
pray
for
his
counsell
.
So
much
for
the
first
part
,
that
is
,
the
maner
of
prescribing
this
remedie
.
Now
of
the
remedie
it selfe
.
As
the
miserie
had
three
parts
,
and
those
great
miseries
all
:
so
Christ
propoundeth
his
remedie
in
such
sort
,
that
it
is
answerable
to
the
three
branches
of
the
miserie
:
first
,
gold
,
that
thou
mayest
be
rich
:
secondly
,
rayment
:
thirdly
,
eye
salue
.
By
gold
,
(
according
to
the
analogie
of
the
Scripture
)
we
are
to
vnderstand
the
graces
of
Gods
spirit
,
as
true
faith
,
repentance
,
feare
and
loue
of
God
&
man
.
All
these
are
called
gold
:
as
the
triall
of
our
faith
is
said
to
be
more
precious
then
gold
.
We
may
likewise
vnderstand
al
other
gifts
of
the
spirit
:
yea
,
all
Christs
merits
,
&
Christ
himself
the
fountaine
of
all
.
Purged
by
the
fire
.
That
is
,
precious
and
fine
gold
,
of
speciall
account
,
that
is
purged
from
all
drosse
by
the
art
of
man
.
This
sheweth
,
what
is
the
propertie
of
his
gifts
and
graces
,
they
are
as
precious
as
fine
pure
gold
:
as
1.
Pet.
1.
5.
This
is
worth
the
marking
,
that
the
gifts
of
Gods
spirit
are
of
great
price
and
value
,
and
that
before
Gold
.
Psal.
119.
72.
Math.
13.
4.
This
teacheth
all
,
how
to
beautifie
themselues
in
soule
and
bodie
.
The
blind
and
false
opinion
of
the
world
is
,
that
strange
attire
and
forreine
fashions
beautifie
and
adorne
the
bodie
:
and
it
is
commonly
thought
that
Iewels
and
precious
stones
adorne
vs
:
and
indeed
it
is
true
in
some
persons
,
such
as
be
great
personages
:
but
strange
fashions
and
outlandish
attire
disgraceth
the
bodie
.
The
right
way
to
beautifie
the
bodie
indeed
,
and
to
make
it
truly
glorious
,
and
to
adorne
the
soule
also
,
i●
to
get
these
graces
:
for
these
are
as
precious
as
fine
gold
.
Our
bodies
shold
be
the
temples
of
the
holy
Ghost
,
&
the
houses
of
a
worthie
guest
:
therefore
we
should
the
rather
labour
for
the
best
ornaments
.
And
if
you
will
adorne
your selues
as
you
ought
,
you
must
do
it
with
the
graces
of
Gods
spirit
,
and
abhorre
these
fond
and
absurd
fashions
,
which
no
wise
man
can
like
of
.
That
thou
maist
be
rich
,
&c.
These
graces
haue
a
further
effect
,
and
serue
not
onely
to
adorne
and
beautifie
,
but
also
to
make
men
rich
.
Here
then
see
the
common
folly
,
nay
,
madnesse
of
men
,
which
spend
all
their
time
,
wit
,
and
strength
to
enrich
their
bodies
,
and
leaue
their
soules
vnfurnished
.
What
a
madnesse
is
this
,
that
so
many
should
neglect
true
riches
,
and
studie
for
nothing
more
then
that
which
is
nothing
lesse
then
riches
,
euen
counterfeit
riches
?
By
this
text
it
is
more
then
manifest
,
that
such
are
more
then
mad
,
and
that
this
folly
is
very
great
.
Therefore
seeing
true
riches
be
the
graces
of
Gods
spirit
,
seeke
for
these
.
So
much
for
the
first
part
of
the
remedie
.
White
garments
.
That
is
,
Christ
himselfe
and
his
righteousnesse
imputed
.
As
Gal.
3.
27.
euen
as
a
garment
is
put
on
the
bodie
,
so
is
Christ
and
his
righteousnesse
,
and
the
fruite
thereof
,
that
is
,
sanctification
:
all
this
is
meant
by
garments
here
.
Now
the
end
is
to
couer
the
nakednesse
of
the
soule
,
which
is
deformed
and
defiled
with
sinne
.
Eye
salue
.
That
is
,
the
spirit
of
illumination
,
knowledge
wrought
in
the
mind
by
the
spirit
of
God
.
For
as
eye-salue
doth
cleare
the
eye
sight
,
and
sharpen
the
same
,
where
it
was
by
some
occasion
hindred
▪
so
doth
Christ
by
illumination
make
a
man
know
and
vnderstand
God
in
Christ
,
and
discerne
betweene
good
and
euill
,
of
things
temporall
and
eternall
.
Thus
you
haue
the
meaning
of
these
words
.
Now
by
the
exposition
you
may
see
,
that
by
all
these
we
can
vnderstand
nothing
but
Christ
himselfe
and
his
merits
.
One
and
the
same
thing
is
signified
by
three
words
,
to
shew
,
that
there
is
in
Christ
the
fulnesse
of
grace
,
and
that
he
hath
remedies
for
all
our
wants
.
The
Laodiceans
were
poore
in
spirituall
goods
,
and
Christ
was
their
riches
;
naked
,
and
he
their
garment
;
blind
,
and
he
their
eye-salue
.
So
that
looke
how
many
sinnes
there
be
in
men
,
so
many
contrarie
remedies
there
be
in
Christ
.
What
wants
soeuer
be
in
vs
,
he
hath
a
supply
of
them
all
.
The
Papists
make
him
an
insufficient
Sauiour
,
in
that
they
patch
our
merits
to
his
,
and
so
they
disgrace
Christ
:
but
we
are
to
count
Christ
a
most
perfect
and
absolute
Mediator
and
Redeemer
in
himselfe
without
vs
.
To
buy
.
The
meanes
how
these
worthie
gifts
of
God
are
gotten
.
Christ
saith
,
by
buying
and
bargaining
:
he
saith
not
,
receiue
,
but
buy
.
This
is
an
allusion
to
the
state
of
that
citie
which
was
rich
,
and
consisted
most
of
Merchants
,
which
liued
by
buying
and
trafficke
:
therefore
he
speaketh
to
them
in
their
owne
kind
:
as
if
he
should
say
:
You
are
a
people
exercised
in
buying
and
selling
,
and
are
delighted
with
nothing
more
:
therefore
come
,
I
haue
wares
for
you
of
sundrie
sorts
,
gold
,
garments
,
and
eye-salue
,
buy
of
me
.
Then
the
word
buy
must
not
be
vnderstood
properly
:
for
so
we
can
buy
nothing
of
Christ
,
but
all
is
giuen
vs
.
This
is
said
onely
by
way
of
resemblance
,
and
I
will
shew
wherin
it
standeth
.
The
principal
things
in
bargaining
are
these
:
first
,
a
man
that
is
to
buy
seeth
his
want
,
&
desireth
to
haue
it
supplied
:
secondly
,
he
cometh
to
the
place
where
it
may
be
had
,
calleth
for
it
,
looketh
on
it
,
and
liketh
it
:
thirdly
,
he
maketh
the
price
and
value
of
it
,
he
cheapeneth
it
:
fourthly
,
he
giueth
money
for
it
,
or
moneys
worth
,
and
so
buyeth
it
:
fiftly
,
if
it
be
a
great
summe
he
giueth
earnest
in
hand
.
So
by
a
certaine
proportion
and
resemblance
,
there
is
a
kind
of
bargaining
between
vs
and
Christ
.
For
a
man
must
feele
himselfe
to
stand
in
need
of
Christ
and
of
his
merits
,
and
so
see
his
owne
want
and
miserie
.
For
,
because
men
see
want
of
bread
,
meate
,
drinke
,
and
cloth
in
their
houses
,
therefore
they
go
to
buy
of
the
baker
,
brewer
,
butcher
,
and
draper
,
&c.
Well
then
,
looke
how
sensibly
a
man
feeleth
the
want
of
these
things
,
so
euidently
should
we
feele
our
want
of
Christ
and
his
merits
.
And
as
the
feeling
of
our
want
is
the
beginning
and
occasion
of
our
going
to
buy
,
so
it
should
be
in
this
our
merchandise
.
Againe
,
we
should
hunger
and
long
after
Christ
.
As
a
buyer
taketh
liking
of
,
and
longing
for
that
he
wanteth
,
and
is
thereby
stirred
vp
to
buy
;
so
besides
the
sense
of
our
want
,
we
should
hunger
and
thirst
after
Christ
.
Besides
,
we
must
prize
Christ
at
so
high
a
rate
,
that
we
count
all
things
else
as
drosse
and
doung
;
as
Paule
counted
most
excellent
things
no
better
:
we
must
value
him
aboue
ten
thousand
worlds
.
Lastly
,
we
must
make
an
exchange
.
How
?
seeing
we
can
giue
him
nothing
but
his
owne
:
therefore
he
saith
,
Come
buy
without
money
.
Simon
Magus
would
haue
bought
him
for
money
,
and
was
deceiued
.
Yet
there
must
be
an
exchange
,
we
must
giue
him
all
our
sinnes
,
and
receiue
his
righteousnesse
.
See
here
a
most
blessed
exchange
:
for
our
shame
and
confusion
,
we
haue
Christs
righteousnesse
and
his
merits
.
How
?
Thus
:
when
we
begin
to
humble
our selues
,
and
pray
for
remission
and
reconciliation
,
then
this
change
is
made
.
Though
we
can
giue
him
no
earnest
,
yet
he
giueth
vs
earnest
.
What
is
that
?
It
is
some
portion
of
Gods
spirit
,
some
small
measure
of
his
grace
:
that
is
our
earnest
,
that
we
shall
haue
the
kingdome
of
heauen
.
And
thus
heauen
is
bought
and
sold
betweene
Christ
and
vs
.
When
the
heart
mourneth
for
sin
,
and
praieth
for
pardon
,
and
purposeth
to
sin
no
more
,
this
is
the
worke
of
Gods
spirit
in
vs
,
and
the
earnest
of
our
eternall
saluation
in
heauen
.
Be
our
graces
neuer
so
few
or
small
,
it
is
a
sufficient
earnest
,
as
a
penie
is
for
a
bargaine
of
a
hundred
pound
.
Seeing
all
these
things
concurre
to
the
receiuing
of
Christ
,
therefore
he
calleth
it
bargaining
.
So
this
point
is
plaine
,
how
this
spirituall
bargaine
is
made
,
and
why
it
pleaseth
Christ
to
terme
it
so
.
Now
we
see
that
we
are
commaunded
this
dutie
:
Come
to
particulars
.
I
appeale
to
all
your
consciences
:
who
almost
feeleth
or
seeth
his
owne
want
and
miserie
?
Men
can
soone
see
the
want
of
necessaries
in
their
houses
,
but
this
they
cannot
see
.
And
as
for
the
desire
of
Christ
,
and
longing
for
him
,
there
is
none
.
When
you
are
drie
or
hungrie
,
you
can
say
you
are
drie
and
hungrie
:
but
who
saith
,
I
thirst
for
Christ
?
If
we
looke
to
our
estimation
of
Christ
,
we
are
plaine
Gadarens
,
and
of
Esawes
mind
,
we
set
more
by
a
messe
of
red
pottage
,
and
esteeme
the
basest
things
aboue
Christ
and
his
merits
:
nay
,
we
are
loth
to
part
with
our
sins
,
and
to
take
his
righteousnesse
;
we
will
rather
keep
them
stil
then
change
for
the
better
.
Who
taketh
Christs
righteousnesse
,
and
declareth
it
by
fruites
?
We
can
be
content
to
loade
Christ
with
our
sins
,
but
we
wil
not
be
loden
with
his
righteousnes
.
Is
this
a
good
change
?
No
,
it
is
not
.
Euery
man
can
say
;
he
must
rise
betimes
which
shall
go
beyond
him
in
base
and
earthly
bargaines
:
but
who
hath
regard
of
this
excellent
and
heauenly
bargaine
?
Then
to
conclude
,
I
pray
you
al
make
this
bargaine
with
Christ
,
and
do
it
presently
,
let
it
be
your
first
worke
.
You
are
carefull
to
put
your
children
to
good
trades
,
and
you
do
wel
;
but
be
as
carefull
that
they
may
make
this
bargaine
,
and
you
shall
do
much
better
.
This
is
the
cheapest
and
the
best
bargaine
that
euer
was
made
,
it
will
make
you
and
yours
rich
for
euer
:
as
for
other
bargaines
,
many
cannot
get
them
,
and
many
loose
them
when
they
haue
gotten
them
;
this
onely
is
durable
.
Verse
19.
As
many
as
I
loue
,
&c.
We
haue
heard
a
sharp
reproofe
,
and
as
sharp
a
threatning
;
by
which
,
because
they
might
take
occasion
to
doubt
and
despaire
of
Gods
mercie
and
fauour
in
Christ
Iesus
,
therefore
now
he
takes
away
all
occasion
in
the
19.
and
20.
verses
.
First
thus
,
If
I
vse
to
rebuke
and
chasten
all
that
I
loue
,
then
you
need
not
doubt
of
my
mercie
,
albeit
I
rebuke
and
threaten
you
so
.
This
,
I
take
it
,
is
the
proper
occasion
of
these
words
.
Now
see
the
meaning
:
I
loue
.
Christ
loueth
the
creatures
two
wayes
:
first
,
as
a
Creator
:
secondly
,
as
a
redeemer
.
As
he
is
a
Creator
,
he
loueth
them
with
a
generall
and
common
loue
,
whether
the
creatures
be
reasonable
or
vnreasonable
.
As
Redeemer
,
he
loueth
them
with
a
speciall
and
peculiar
loue
,
not
common
to
all
,
but
to
that
part
of
mankind
onely
which
is
elected
and
chosen
to
saluation
.
And
of
this
last
loue
he
speaketh
here
:
as
if
he
should
say
,
As
many
as
I
loue
,
communicating
with
them
my
righteousnes
and
life
eternall
:
I
rebuke
.
The
word
hath
a
larger
extent
and
signification
,
first
to
conuince
one
of
a
fault
,
and
then
to
checke
or
reproue
the
person
:
and
it
cannot
well
be
rendred
in
one
English
word
.
And
chastice
:
that
is
,
with
such
a
kind
of
correction
which
a
father
vseth
to
his
child
,
which
is
called
nurture
,
to
breake
a
child
of
his
fault
,
and
to
teach
him
obedience
:
and
so
it
is
vsed
Prouer.
3.
12.
whence
this
text
is
borrowed
.
The
meaning
then
briefly
is
this
:
All
those
persons
whom
I
loue
,
I
conuince
of
their
particular
faults
,
and
rebuke
them
:
and
like
a
louing
father
,
I
chastise
them
and
nurture
them
,
to
breake
them
of
their
vices
,
and
bring
them
to
amendment
.
Now
for
the
vse
of
these
words
:
The
vse
of
this
is
two-fold
:
Prouerb
.
3.
12.
the
first
is
,
despise
not
the
Lords
chastisement
,
for
it
is
a
token
of
his
loue
:
whensoeuer
he
reprooueth
or
afflicteth
thee
by
visitations
and
crosses
,
make
not
light
account
,
but
make
profit
of
it
.
The
second
is
,
faint
not
,
arme
thy self
with
patience
,
because
it
is
the
Lords
maner
to
chastise
those
that
he
loueth
:
and
so
many
chastisements
,
so
many
pledges
and
pawnes
of
his
loue
towards
his
seruants
.
By
this
Christ
is
an
example
to
all
parents
and
gouernours
:
they
must
giue
tokens
of
loue
in
necessarie
corrections
,
that
their
children
and
seruants
may
be
brought
from
their
misdemeanure
:
for
this
end
chastisement
should
be
vsed
.
It
were
to
be
wished
,
that
all
parents
and
maisters
did
vse
to
giue
correction
thus
:
but
our
case
is
lamentable
in
this
respect
.
Men
thinke
it
enough
to
prouide
foode
and
raiment
for
their
houshold
:
all
their
care
is
for
the
bodie
only
,
and
they
neuer
seeke
to
reforme
their
misdemeanours
in
life
.
This
negligence
brings
many
sinnes
with
it
,
and
pulleth
many
iudgements
vpon
vs
.
So
much
for
the
second
point
.
Amend
.
Againe
marke
the
order
of
the
words
:
Rebuke
and
chasten
.
Here
we
haue
a
necessary
instruction
,
seeing
Christ
first
propounds
a
direct
end
of
his
chastisement
,
that
is
,
their
amendment
:
which
that
he
may
the
better
effect
,
first
he
conuinceth
them
,
secondly
he
reprehendeth
,
and
thirdly
chasteneth
them
;
and
all
these
tend
to
our
amendment
.
A
worthie
and
excellent
order
,
and
to
be
followed
of
all
gouernors
;
they
must
propound
a
good
end
of
all
chastisements
:
first
the
good
of
the
partie
chastised
:
then
they
must
vse
this
order
,
first
a
conuiction
of
the
conscience
by
the
word
of
God
:
secondly
,
reprehension
:
thirdly
,
correction
,
if
the
two
former
wil
not
serue
.
Which
being
so
,
you
see
how
they
ouershoote
themselues
,
that
make
correction
serue
for
nothing
but
a
meanes
of
reuenge
,
an
action
of
choller
and
rage
,
without
any
purpose
to
better
the
partie
.
Whereas
this
order
vsed
,
would
reforme
the
person
,
and
stop
many
vices
,
and
nip
them
euen
in
the
head
:
to
some
it
is
as
good
as
meate
and
drinke
to
be
fighting
and
brawling
.
Be
zealous
.
Here
is
a
remedie
for
luke-warmnesse
.
In
the
eight
verse
they
had
a
remedie
for
pride
:
now
he
maketh
a
plaister
for
luke-warmnesse
.
Here
first
marke
how
these
words
depend
on
the
former
:
Christ
had
said
,
Whom
I
loue
,
I
vse
to
chastise
,
according
as
their
faults
be
greater
or
lesser
:
therefore
seeing
I
haue
corrected
thee
,
repent
.
Where
we
are
taught
the
vse
of
all
reproofes
,
admonitions
and
visitations
;
the
speciall
end
of
them
,
is
to
driue
vs
to
amend
.
As
oft
as
the
Lord
doth
either
by
word
reproue
,
or
by
deed
correct
vs
,
it
is
to
shew
that
we
must
repent
and
amend
:
therefore
whensoeuer
you
are
visited
,
say
the
Lord
summons
you
to
repent
:
take
an
occasion
by
the
visitation
,
of
further
reformation
;
yea
,
know
it
,
that
so
many
afflictions
are
so
many
sermons
of
Repentance
,
to
make
you
grow
and
increase
in
faith
,
repentance
and
obedience
.
Now
that
we
may
the
better
vnderstand
what
this
commandement
Be
zealous
meaneth
,
diuers
points
are
to
be
handled
:
first
,
what
zeale
is
.
Zeale
is
an
affection
,
that
is
compounded
of
two
affections
,
loue
and
indignation
,
or
sorow
:
therefore
first
we
must
loue
Christ
aboue
all
things
,
if
we
will
be
zealous
:
secondly
,
we
must
be
grieued
and
angred
when
Christ
is
dishonoured
.
Loue
of
religion
,
and
griefe
for
the
want
of
good
successe
therof
,
will
make
men
zealous
.
We
haue
an
example
in
Christ
,
Ioh.
2.
17.
where
thus
much
is
signified
,
that
his
loue
to
his
father
was
so
great
,
that
the
heate
of
his
indignation
had
almost
consumed
him
:
he
preferred
the
accomplishment
of
his
Fathers
will
before
all
.
In
the
second
place
,
note
the
diuerse
kinds
of
zeale
:
good
,
that
is
,
true
:
or
bad
,
that
is
,
counterfeit
.
To
a
good
zeale
there
is
required
,
first
,
true
faith
:
secondly
,
repentance
:
thirdly
,
knowledge
.
As
for
faith
,
it
is
the
very
root
of
good
zeale
:
for
as
Paule
saith
,
Loue
is
from
faith
vnfained
.
1.
Tim.
1.
5.
Now
zeale
is
an
affection
compounded
of
loue
and
faith
.
And
as
for
repentance
,
we
see
that
zeale
and
it
are
conioyned
in
this
place
.
Iehu
indeed
was
zealous
,
but
because
he
repented
not
,
but
liued
in
the
sins
of
his
predecessors
,
it
was
no
good
zeale
.
And
for
the
last
,
we
must
know
,
that
zeale
without
knowledge
is
but
rashnesse
.
And
thus
you
see
how
to
distinguish
true
zeale
from
counterfeit
,
euen
by
the
companions
of
it
.
Now
further
by
the
fruites
it
may
be
discerned
.
First
,
it
compelleth
a
man
to
please
God
in
all
things
:
it
will
enforce
one
,
ouer-rule
and
maister
him
.
2.
Cor.
5.
13.
Whether
we
be
out
of
our
wit
,
we
are
in
it
vnto
God
,
&c.
The
very
loue
of
Christ
and
his
Gospell
inforced
him
,
that
he
could
not
but
preach
.
So
wheresoeuer
this
true
zeale
is
in
any
measure
,
it
will
make
a
man
that
he
cannot
but
do
his
dutie
.
It
will
burst
foorth
and
find
an
issue
,
according
to
the
multitude
of
thy
mercies
,
&c.
and
so
goeth
on
maruellous
earnestly
and
feruently
:
he
prayed
not
slackly
and
coldly
,
but
with
all
his
force
and
power
,
from
the
heart
,
for
pardon
and
reconciliation
.
And
so
when
he
gaue
thankes
,
he
saith
,
My
soule
praise
the
Lord
,
and
all
that
is
within
me
,
&c.
Psal.
103.
1.
Thus
you
see
what
be
the
fruites
of
zeale
,
and
what
it
is
to
be
zealous
.
In
a
word
then
it
is
this
,
to
haue
our
hearts
enflamed
with
a
loue
of
Christ
and
his
word
aboue
all
things
,
and
to
be
exceeding
angrie
when
it
is
disobeyed
,
enforcing
vs
to
do
our
dutie
with
all
the
strength
we
haue
.
Now
to
end
this
point
,
we
heard
before
,
that
lukewarmenesse
in
religion
is
our
sinne
generally
throughout
the
land
,
our
zeale
is
cold
,
and
our
profession
but
formall
.
How
shall
we
reforme
this
?
Become
zealous
,
beare
a
feruent
loue
to
religion
,
loue
Christ
aboue
all
,
and
be
grieued
when
you
see
him
dishonored
,
or
his
word
disobeyed
,
and
false
worship
established
.
Away
with
this
slacknesse
in
religion
,
otherwise
it
had
bene
better
you
had
bene
of
no
religion
,
then
to
be
neither
hote
nor
cold
.
A
man
were
better
be
a
Turke
or
a
Iew
,
then
a
lukewarme
Christian
:
for
they
are
better
then
such
,
and
such
professors
are
worse
then
they
.
And
amend
.
This
is
added
,
because
zeale
without
repentance
is
but
counterfeit
zeale
,
as
Iehues
was
.
But
of
what
vices
must
they
repent
?
Euen
of
lukewarmenesse
.
They
were
not
bidden
repent
because
of
any
grosse
sinnes
that
they
had
committed
,
but
for
slacknesse
in
performing
good
duties
.
Here
is
a
good
lesson
for
our
common
people
,
which
say
,
because
they
are
no
grosse
sinners
,
as
adulterers
,
theeues
,
murtherers
,
but
meane
well
,
hurt
no
man
,
and
liue
peaceably
,
their
case
is
good
.
They
despise
preaching
,
and
neuer
thinke
how
the
want
of
practising
good
duties
,
is
a
thing
that
they
should
repent
for
.
But
they
are
to
know
,
that
they
are
summoned
to
repent
for
want
of
good
duties
,
though
they
do
no
euill
.
This
is
the
diuels
inchantment
,
he
rocketh
them
asleepe
with
it
.
You
may
haue
all
these
things
,
and
yet
be
condemned
and
go
to
hell
.
And
yet
this
is
a
common
opinion
,
and
spread
ouer
euery
where
:
but
know
it
,
thou
maist
liue
and
die
with
thy
good
meaning
and
peaceable
liuing
,
and
yet
be
damned
,
if
thou
repent
not
.
Vers.
20.
Behold
,
I
stand
at
the
doore
,
&c.
Lest
any
should
despaire
,
because
he
had
reproued
them
so
sharpely
,
and
menaced
them
so
seuerely
,
he
addeth
these
words
,
which
are
to
confirme
the
Church
against
doubting
,
by
shewing
signes
of
his
loue
.
Now
before
he
setteth
downe
the
speciall
tokens
of
his
loue
,
he
saith
,
Behold
.
In
which
very
note
of
attention
,
we
haue
a
necessarie
instruction
,
to
teach
vs
,
that
if
we
would
arme
our selues
against
doubting
,
we
must
acquaint
our selues
with
the
tokens
of
Gods
loue
,
lay
them
to
our
hearts
,
and
remember
them
.
We
haue
of
this
an
example
in
Dauid
,
Psal.
23.
in
all
the
verses
saue
the
last
,
he
rehearseth
Gods
goodnesse
and
his
particular
blessings
:
whereupon
he
inferreth
this
conclusion
;
Therfore
without
all
doubt
I
shall
liue
long
to
praise
God
.
And
all
this
came
from
the
particular
obseruation
of
Gods
goodnesse
;
therefore
if
you
would
not
stand
in
doubt
of
Gods
mercie
,
obserue
his
dealing
and
his
loue
in
Christ
,
as
plentifull
tokens
of
his
prouidence
.
They
being
laid
together
,
worke
in
vs
peace
of
conscience
,
and
ioy
in
the
holy
Ghost
.
There
is
no
man
so
full
of
despaire
and
doubting
,
but
if
he
lay
these
things
together
,
and
obserue
diligently
all
the
tokens
of
Gods
fauour
,
he
shall
find
store
of
comfort
:
therefore
looke
backe
to
your
liues
;
what
tokens
of
Gods
loue
you
haue
receiued
,
and
in
the
time
of
trouble
that
will
be
a
remedie
against
desperation
.
I
stand
.
Christ
expresseth
his
mind
by
borrowed
speeches
:
for
in
this
verse
he
compareth
euery
man
to
a
house
or
housholder
,
and
our
hearts
to
doores
by
which
an
entrance
is
made
:
and
himselfe
to
a
guest
or
stranger
which
cometh
to
the
house
,
and
desireth
to
be
let
in
and
entertained
:
yet
not
so
much
to
looke
for
kindnesse
to
be
shewed
him
,
as
to
shew
fauour
to
vs
.
By
this
similitude
Christ
purposeth
to
shew
this
Church
,
what
his
mind
is
toward
it
:
and
he
expresseth
it
by
two
signes
here
set
downe
:
first
,
a
desire
of
their
conuersion
,
which
he
heartily
seeketh
and
looketh
for
,
I
stand
and
knocke
.
Secondly
,
his
promise
after
their
conuersion
,
If
any
,
&c.
he
will
haue
fellowship
,
euen
mutuall
fellowship
with
them
.
Now
of
the
words
in
order
as
they
lie
.
The
scope
and
substance
of
them
being
thus
first
thus
generally
propounded
,
I
here
note
two
things
.
First
,
that
this
Church
(
if
we
regard
the
greatest
part
of
it
)
had
not
true
fellowship
with
Christ
as
yet
,
nor
Christ
with
them
:
because
he
was
not
yet
receiued
into
their
houses
,
but
stood
at
their
doores
which
were
shut
.
This
may
seeme
strange
:
but
the
cause
is
euident
,
the
truth
is
,
there
were
many
good
things
in
them
:
for
they
knew
the
Gospell
and
liked
it
,
and
professed
it
,
and
were
partakers
of
the
seales
of
the
couenant
:
and
yet
they
were
tainted
with
one
great
sinne
of
lukewarmenesse
,
which
closed
vp
the
doore
of
their
hearts
,
so
that
though
they
had
many
good
things
,
yet
this
one
sinne
kept
out
Christ
.
By
which
we
see
,
that
one
sinne
,
in
a
man
indued
with
many
good
graces
,
keepeth
out
Christ
,
and
barreth
him
from
all
fellowship
and
societie
with
him
.
Iudas
had
many
notable
things
in
him
;
he
forsooke
all
,
and
preached
Christ
,
and
yet
couetousnesse
kept
out
Christ
.
Herod
had
so
too
,
but
incest
kept
the
doore
shut
against
Christ
.
It
is
the
nature
of
sinne
to
cut
a
man
off
from
all
fellowship
with
Christ
:
and
so
we
may
haue
many
excellent
things
among
vs
,
as
the
word
and
Sacraments
;
and
yet
if
thou
be
a
man
which
hast
but
one
sinne
(
and
nourishest
it
)
it
is
a
barre
to
keepe
out
Christ
from
entring
.
If
thou
be
giuen
either
to
couetousnesse
,
drunkennes
,
fornication
,
adulterie
,
theft
,
blasphemie
,
or
lying
,
&c.
that
one
sin
whatsoeuer
,
will
keepe
out
Christ
,
so
that
he
must
be
faine
to
stand
and
stay
at
the
doore
,
and
so
must
abide
as
long
as
a
man
continueth
in
any
one
sinne
.
Therefore
so
many
as
haue
any
desire
to
haue
fellowship
with
Christ
,
must
haue
care
to
cut
off
all
sinne
:
for
though
thou
haue
knowledge
,
wit
,
memorie
,
vnderstanding
and
vtterance
,
yet
if
thou
haue
but
one
sinne
,
it
taketh
away
the
very
ground
of
all
fellowship
with
Christ
:
that
is
,
of
all
felicitie
and
happinesse
.
In
the
originall
,
it
is
not
I
stand
,
but
I
haue
stoode
.
So
Ier.
7.
13.
I
haue
risen
vp
early
:
and
Esa.
65.
2.
I
haue
stretched
out
my
arme
all
the
day
long
.
And
here
,
I
haue
risen
vp
early
,
and
stood
here
long
,
all
the
day
till
night
:
for
so
much
the
word
of
supping
importeth
;
as
if
he
should
say
,
till
supper
time
.
This
sheweth
Christs
exceeding
patience
,
in
waiting
for
the
conuersion
of
this
people
.
He
might
in
iustice
haue
condemned
them
for
their
sinnes
,
and
haue
cast
them
to
hell
,
and
yet
he
standeth
still
all
the
day
waiting
for
their
conuersion
,
till
he
is
faine
to
complaine
.
Now
this
place
serueth
to
shew
and
set
foorth
,
and
giueth
iust
occasion
to
speake
of
Gods
patience
,
in
waiting
for
the
conuersion
&
amendement
of
a
sinner
.
Now
that
which
Christ
saith
to
them
,
may
he
iustly
say
to
vs
:
he
hath
risen
vp
early
,
and
spent
a
long
day
in
waiting
at
our
doores
,
aboue
sixe
and
thirtie
yeares
,
therefore
he
may
well
vpbraide
vs
.
Let
vs
then
learne
to
know
the
day
of
our
visitation
:
I
stand
at
the
doore
.
And
knocke
.
First
he
vsed
meanes
to
enter
when
they
had
barred
him
out
.
Marke
the
vnspeakeable
mercie
of
Christ
:
they
by
their
sinnes
stopt
Christ
from
entring
▪
yet
he
pursueth
them
with
mercie
,
and
offereth
mercie
to
them
that
refused
it
,
and
contented
themselues
to
lie
and
liue
in
their
sinnes
.
When
Adam
had
sinned
and
fled
from
God
,
the
Lord
sought
him
out
,
and
made
a
couenant
of
grace
with
him
.
So
Esay
65.
the
Lord
saith
,
he
was
found
of
them
that
neuer
sought
him
:
they
that
neuer
dreamed
of
mercie
sound
mercie
.
Quest.
It
may
be
demaunded
,
how
he
knockes
.
Answ.
The
words
precedent
shew
the
sense
:
for
these
words
haue
relation
to
them
.
He
said
before
,
he
would
spue
them
out
:
then
he
giueth
them
counsell
.
Now
by
so
sharpe
a
rebuke
they
might
haue
despaired
:
therefore
he
shewes
,
that
by
this
threatning
,
and
rebuke
,
and
counsell
,
he
knockes
,
that
they
might
perceiue
they
were
not
tokens
of
wrath
but
of
mercie
.
So
then
this
knocking
is
nothing
else
but
the
reproofe
,
threatning
,
and
counsell
vsed
before
.
He
knocketh
when
it
pleaseth
him
to
make
men
see
their
sinne
by
such
things
.
Here
then
we
are
to
marke
the
state
of
al
people
which
haue
the
ministerie
of
the
word
,
they
haue
Christ
among
them
,
and
he
standeth
at
the
doore
and
knocketh
at
euery
mans
heart
.
All
threatnings
of
the
law
,
reproofes
of
sin
,
exhortations
,
admonitions
and
promises
,
they
are
so
many
knockes
of
Christ
.
A
great
&
vnspeakeable
mercie
,
that
the
King
of
heauen
and
earth
should
do
this
:
Now
then
doth
Christ
knocke
thus
by
preaching
,
promises
,
and
threatnings
,
&c.
then
we
must
not
be
so
dull
,
dead
,
and
backward
,
but
shew
more
zeale
.
If
any
man
of
great
place
and
calling
knocke
at
your
doores
,
what
stirring
is
there
,
that
you
may
receiue
him
as
is
meete
?
Then
what
a
shame
is
this
,
when
Christ
vouchsafeth
to
deale
thus
mercifully
with
vs
?
Againe
,
in
that
Christ
cometh
by
the
ministery
of
the
Gospell
to
work
our
conuersion
,
it
serueth
to
admonish
vs
to
turne
with
all
speed
,
for
we
know
not
how
long
he
will
stand
and
reach
forth
the
hand
of
his
ministerie
to
beate
vpon
our
hearts
.
Marke
further
;
this
knocking
is
not
a
light
and
soft
kind
of
knocking
,
but
it
goeth
with
crying
;
he
both
knocketh
and
crieth
,
it
is
an
earnest
knocking
of
one
that
would
faine
enter
.
Seeing
then
Christ
standing
at
the
doore
of
mens
hearts
knocketh
so
earnestly
to
saue
mens
soules
,
we
againe
ought
to
be
earnest
to
receiue
and
embrace
the
Gospell
.
He
knocketh
in
good
earnest
,
and
we
must
accordingly
by
Gods
grace
be
as
earnest
.
So
much
for
the
first
token
of
Christs
loue
,
his
desire
of
their
conuersion
,
which
he
sheweth
by
two
signes
;
first
his
waiting
,
secondly
his
knocking
,
and
that
ioyned
with
crying
.
If
any
man
,
&c.
Now
followeth
the
second
token
,
namely
,
a
promise
of
fellowship
with
them
after
their
conuersion
.
These
words
haue
bene
much
abused
,
therefore
I
wil
stand
a
litle
to
set
downe
the
meaning
.
Marke
the
forme
of
speech
,
it
is
such
as
seemeth
to
giue
a
man
an
action
in
his
owne
conuersion
,
whereby
he
comes
and
receiues
Christ
.
So
it
attributes
to
mans
will
an
action
:
as
if
he
should
say
,
I
for
my
part
stand
and
knocke
,
if
therefore
any
man
heare
&c.
This
may
seeme
strange
,
that
such
an
action
should
be
attributed
to
a
man
that
is
dead
in
sin
.
But
this
speech
is
vsed
for
iust
cause
;
for
in
the
conuersion
of
a
sinner
there
be
three
agents
:
first
,
the
holy
Ghost
:
secondly
,
the
word
:
thirdly
,
mans
will
.
The
principal
agent
and
worker
is
the
holy
Ghost
,
which
changeth
the
mind
and
will
from
euill
to
good
,
the
will
by
nature
willing
nothing
but
that
which
is
against
the
will
of
God
.
Secondly
,
the
word
,
which
is
an
instrument
of
the
holy
Ghost
,
for
he
works
not
now
ordinarily
by
reuelation
,
or
speciall
instinct
and
inspiration
,
but
when
a
man
is
reading
or
hearing
the
word
,
and
applying
it
to
his
heart
,
then
the
holy
Ghost
workes
in
and
by
the
word
,
that
being
the
power
of
God
to
saluation
,
from
faith
to
faith
.
Thirdly
,
the
wil
though
it
be
dead
by
nature
,
&
can
do
nothing
of
it self
:
yet
when
the
holy
Ghost
begins
to
moue
it
,
it
moues
it self
,
and
striues
to
be
altered
when
God
moues
it
.
We
must
not
think
mans
wil
is
like
a
peece
of
wax
,
which
hath
no
action
,
but
only
passiuely
receiues
and
impression
:
but
the
will
being
disposed
,
moues
and
stirres
it selfe
.
Euen
as
fire
,
so
soone
as
it
is
kindled
it
burnes
,
and
as
soone
as
it
burnes
is
fire
:
so
when
God
hath
once
giuen
grace
,
the
will
moueth
,
the
mind
seeth
and
acknowledgeth
sin
,
and
the
will
inclined
by
the
holy
Ghost
begins
a
strife
against
sin
,
and
makes
a
man
endeuour
to
please
God
so
much
as
he
can
.
So
the
will
in
the
very
first
conuersion
hath
his
action
,
though
not
by
nature
but
by
grace
.
Now
considering
these
three
actions
concurre
in
the
conuersion
of
a
sinner
,
hence
it
is
that
actions
are
ascribed
to
sinners
which
are
to
be
conuerted
,
as
here
and
in
manie
other
places
,
not
that
they
can
do
any
thing
of
themselues
without
Christ
,
but
when
they
are
wrought
vpon
by
the
holy
Ghost
.
Thus
a
man
hath
a
free
will
in
his
first
conuersion
by
grace
:
as
fire
hath
some
effects
of
fire
so
soone
as
euer
it
is
kindled
:
therefore
it
is
said
,
Repent
and
beleeue
,
to
impenitent
persons
;
not
because
they
can
do
it
of
themselues
,
but
because
when
it
shall
please
the
holy
Ghost
to
worke
it
in
their
hearts
by
the
word
,
they
can
turne
,
and
vse
good
meanes
.
This
is
the
cause
why
the
holy
Ghost
ascribes
an
action
to
such
persons
:
when
God
giues
grace
to
receiue
Christ
,
then
it
receiueth
Christ
:
when
God
opens
the
heart
by
that
grace
,
it
is
enabled
to
receiue
Christ
.
This
being
the
true
meaning
of
these
words
,
let
vs
see
how
this
text
hath
bene
abused
,
first
by
Papists
,
which
gather
hereupon
that
a
man
hath
free
will
in
his
conuersion
by
nature
:
that
he
hath
and
that
is
the
faith
which
sets
open
the
heart
wide
to
receiue
Christ
.
Thus
if
you
shall
humble
your selues
,
and
acknowledge
your
vnworthinesse
,
and
lay
hold
on
Christ
with
true
faith
,
and
testifie
it
by
feruent
loue
to
Christ
and
his
members
,
then
shall
your
hearts
be
open
indeed
,
and
you
shall
receiue
Christ
.
Thus
much
for
the
true
meaning
of
the
condition
.
It
followeth
,
I
wil
sup
,
&c.
This
is
the
promise
it self
,
namely
a
mutual
fellowship
with
Christ
:
this
is
the
ground
of
al
ioy
,
comfort
&
happines
:
therfore
it
is
here
propounded
as
the
principal
thing
,
and
it
hath
two
parts
:
first
,
I
will
sup
with
him
:
secondly
,
and
he
with
me
.
The
true
communion
betweene
Christ
and
his
members
,
stands
in
these
two
things
.
Here
is
a
double
feast
,
and
these
two
containe
the
summe
and
substance
of
Salomons
book
called
the
Canticles
:
for
there
Christ
entertaineth
&
feasteth
the
church
,
and
the
church
feasteth
him
.
For
the
first
,
I
will
sup
with
him
.
How
?
Cant.
4.
end
.
Come
my
wel
beloued
and
eate
of
the
delicate
things
and
pleasant
fruites
:
there
you
may
see
how
euery
Christian
soule
conuerted
,
makes
Christ
a
feast
,
to
wit
,
with
the
fruites
of
true
repentance
.
Psal.
51.
The
broken
and
contrite
heart
,
that
is
a
most
worthie
part
of
the
feast
,
and
a
sacrifice
acceptable
to
God
.
Secondly
,
a
beleeuing
heart
,
for
without
saith
it
is
vnpossible
to
please
God
,
Heb.
11.
and
when
we
giue
vp
our
bodies
and
soules
a
liuing
sacrifice
.
Rom
12.
1.
bring
broken
,
beleeuing
,
and
obedient
harts
:
these
are
the
dishes
and
delicates
wherewith
Christ
is
fed
,
wherein
he
delights
.
And
he
with
me
.
We
must
also
be
feasted
by
Christ
:
for
Christ
comes
not
for
this
end
to
be
entertained
,
but
to
entertaine
.
The
feast
which
Christ
makes
,
is
his
own
bodie
and
bloud
in
the
administration
of
his
Supper
:
his
bodie
is
true
meate
,
and
his
bloud
is
true
drinke
.
And
the
vessels
in
which
it
is
serued
out
,
are
the
seales
of
the
word
;
and
the
guests
are
penitent
sinners
,
which
haue
broken
hearts
,
which
hunger
and
thirst
after
Christ
.
Now
from
this
feast
ariseth
righteousnesse
,
peace
of
conscience
,
and
ioy
in
the
holy
Ghost
.
Rom.
14.
17.
All
ioy
that
heart
can
thinke
comes
by
this
feast
.
Now
seeing
Christ
makes
these
promises
as
a
principall
token
of
his
loue
,
we
must
make
some
vse
of
them
.
We
must
renounce
all
our
carnal
vanities
and
earthly
delights
,
and
giue
our selues
no
more
to
surfetting
and
drunkennesse
,
and
sumptuous
banquetting
.
Here
is
a
better
kind
of
feasting
,
therefore
turne
your
eyes
from
those
,
lift
vp
your
hearts
,
and
haue
care
to
entertaine
Christ
:
feast
him
with
the
graces
that
God
hath
giuen
you
,
and
labor
againe
to
be
feasted
of
him
,
feed
of
his
bodie
and
bloud
to
life
eternall
.
Labour
to
be
acquainted
with
these
,
that
you
may
know
by
experience
how
Christ
feasts
you
,
and
you
him
.
You
know
one
friend
how
to
entertaine
another
,
euerie
man
according
to
his
dignitie
:
but
you
should
haue
more
care
of
this
spirituall
and
mutuall
entertainment
betweene
Christ
and
you
.
Againe
,
see
here
a
notable
abuse
of
those
that
come
to
the
Lords
table
:
for
marke
how
these
two
go
together
,
Christ
feasts
vs
,
and
we
must
feast
him
,
so
that
there
may
be
an
enterchange
of
feasting
:
but
our
communicants
come
to
the
Lords
table
,
and
they
will
haue
Christ
feast
then
,
but
they
will
not
feast
him
,
whereas
we
should
feast
him
daily
by
faith
,
obedience
,
and
repentance
,
and
good
duties
of
our
callings
:
but
we
like
churlish
&
vngratefull
Nabals
,
haue
not
one
good
dish
to
feast
him
withall
.
This
is
our
shame
.
Or
if
we
be
good
guests
for
a
day
,
yet
after
that
is
past
,
we
haue
no
care
to
entertaine
Christ
.
Looke
to
it
therefore
,
and
see
that
you
feed
Christ
,
not
by
your
owne
natural
power
,
but
by
your
gifts
of
grace
.
To
him
that
ouercometh
,
&c.
This
is
the
conclusion
of
the
Epistle
,
in
which
note
two
parts
:
first
,
a
promise
:
secondly
,
a
precept
.
The
promise
:
To
him
that
ouercometh
,
that
is
,
he
that
holds
out
,
keeping
faith
and
a
good
conscience
against
all
the
enemies
of
his
saluation
.
Shall
sit
:
that
is
haue
fellowship
with
Christ
in
his
glorie
.
Christ
doth
not
promise
equall
glorie
and
honor
,
for
that
is
not
possible
for
anie
creature
,
because
he
is
the
head
of
his
church
,
but
onely
a
participation
:
as
if
he
should
say
,
he
shall
be
partaker
of
my
glorie
,
so
farre
as
shall
be
meete
and
conuenient
for
him
:
as
appeareth
by
the
words
following
.
But
this
(
wil
some
say
)
is
no
great
matter
.
True
,
the
carnall
heart
of
man
may
surmise
so
:
therefore
he
addes
,
as
I
ouercame
,
&c.
This
is
no
small
glorie
,
for
like
as
my
father
did
aduance
me
when
I
had
ouercome
,
so
will
I
aduance
all
my
members
,
when
they
haue
ouercome
their
spirituall
enemies
.
Now
as
Christ
is
inferiour
to
the
Father
,
as
he
is
Mediator
,
and
yet
sits
with
him
:
so
the
members
of
Christ
may
sit
with
him
,
and
yet
be
vnequall
to
him
in
glorie
.
Verse
22.
Let
him
that
hath
an
eare
.
This
hath
bene
expounded
often
before
.
The
memoriall
of
the
righteous
is
euerlasting
:
but
the
name
of
the
wicked
shall
rot
.
Prou.
10.
Laus
Christo
nescia
finis
.
❧
An
excellent
Sermon
,
plainely
prouing
that
Rome
is
Babylon
:
and
that
Babylon
is
fallen
.
Preached
long
since
by
a
famous
Diuine
,
and
added
as
a
Commentarie
to
the
hardest
part
of
the
Reuelation
.
REVEL.
14.
VERS.
8.
She
is
fallen
,
she
is
fallen
,
euen
Babylon
that
great
Citie
:
for
of
the
wine
of
the
furie
of
her
fornication
she
hath
made
all
Nations
to
drinke
.
THE
holy
Euangelist
S.
Luke
in
the
fourth
chapter
of
his
Gospell
recordeth
,
that
on
a
time
,
when
our
Sauior
came
into
the
Synagogue
at
Nazareth
,
to
reade
as
his
custome
was
,
there
was
deliuered
to
him
a
booke
containing
the
Prophecie
of
the
Prophet
Esay
.
Which
after
he
had
opened
,
at
the
first
he
found
the
place
where
it
was
written
in
these
words
:
The
spirit
of
the
Lord
is
vpon
me
,
because
he
hath
annoynted
me
,
that
I
should
preach
the
Gospell
to
the
poore
:
He
hath
sent
me
that
I
should
heale
the
broken
in
heart
,
that
I
should
preach
deliuerance
to
the
captiues
,
and
sight
to
the
blind
,
that
I
should
set
at
libertie
them
that
are
bruised
,
and
to
preach
the
acceptable
yeare
of
the
Lord
.
Then
after
he
had
closed
the
booke
,
and
deliuered
it
to
the
Minister
,
he
sate
downe
to
preach
,
and
the
eyes
of
all
them
that
were
in
the
congregation
were
bent
vpon
him
.
Then
he
opened
his
mouth
,
and
spake
vnto
them
these
words
:
This
day
is
this
Scripture
fulfilled
in
your
eares
,
and
they
all
gaue
him
testimonie
that
it
was
so
.
In
like
maner
may
I
say
,
concerning
this
place
of
Scripture
which
I
haue
read
vnto
you
:
In
your
eyes
and
eares
is
this
Scripture
this
day
fulfilled
.
And
I
pray
God
you
may
all
likewise
beare
witnesse
with
me
,
that
it
is
so
.
The
last
time
that
I
spake
in
this
auditorie
,
I
intreated
of
the
flourishing
and
prosperous
estate
of
Ierusalem
,
which
is
the
Church
of
God
,
set
foorth
in
the
122.
Psalme
,
and
therefore
good
order
now
requireth
,
that
I
should
speake
of
the
decay
and
ouerthrow
of
the
enemie
of
Ierusalem
,
which
is
Babylon
,
the
See
and
Church
of
Antichrist
:
and
for
that
purpose
principally
,
haue
I
chosen
this
text
of
Scripture
to
speake
of
:
that
by
the
one
we
might
be
enflamed
with
loue
of
the
true
Church
of
Christ
,
and
by
the
other
be
moued
to
the
hatred
of
that
false
Church
of
Antichrist
.
Now
this
text
of
Scripture
(
She
is
fallen
,
she
is
fallen
,
euen
Babylon
that
great
citie
,
for
of
the
wine
of
the
fury
of
her
fornication
she
,
hath
giuen
all
nations
to
drinke
)
offereth
me
three
speciall
things
to
be
considered
:
first
,
what
Babylon
is
:
secondly
,
what
is
become
of
her
:
and
thirdly
,
what
is
the
cause
of
her
heauie
decay
.
In
the
first
part
,
by
the
assistance
of
God
,
I
shall
plainely
shew
and
proue
,
that
Babylon
is
Rome
:
In
the
second
,
that
Babylon
or
Rome
,
by
the
iust
iudgement
of
God
is
fallen
,
yea
,
she
is
fallen
:
In
the
last
,
the
reason
of
this
so
sharpe
sentence
of
God
against
her
,
because
she
hath
deceiued
all
the
world
with
drunkennesse
and
whoredome
.
Within
the
compasse
of
these
three
propositions
I
will
keep
my selfe
in
all
my
discourse
:
sauing
that
by
your
fauour
,
forasmuch
as
this
is
the
middle
voice
of
three
Angels
that
speake
in
this
Chapter
,
for
a
Preface
,
I
will
vse
the
voice
of
the
first
Angell
,
of
whose
preaching
this
my
text
is
a
consequent
:
and
in
the
stead
of
a
conclusion
I
will
touch
the
voyce
of
the
third
Angel
,
which
is
a
consequent
of
this
the
middle
Angels
voice
.
Concerning
the
preface
,
it
shall
be
this
in
few
words
.
After
that
S.
Iohn
had
described
the
preseruation
and
vnitie
of
the
Church
of
God
in
Christ
their
head
,
euen
in
the
midst
of
the
furie
of
Antichrist
,
vnder
the
figure
of
the
Lambe
standing
on
mount
Sion
with
144000.
of
his
chast
worshippers
:
next
he
declareth
that
God
would
bring
the
same
againe
into
the
sight
of
the
world
by
preaching
of
the
Gospell
,
and
the
ouerthrow
of
the
kingdome
of
Antichrist
.
Wherefore
he
sendeth
an
Angell
flying
in
the
midst
of
heauen
,
or
betweene
heauen
and
earth
,
bringing
with
him
an
euerlasting
Gospell
,
and
preaching
that
all
men
should
feare
God
,
and
giue
glorie
to
his
name
,
for
the
time
of
his
iudgement
was
at
hand
,
and
that
they
should
worship
him
that
made
heauen
and
earth
,
and
all
things
that
are
in
them
.
A
very
Angelicall
sermon
indeed
,
&
an
euerlasting
Gospell
is
that
,
(
howsoeuer
the
enemies
charge
it
with
noueltie
)
that
teacheth
to
feare
God
,
to
giue
glorie
to
his
name
,
and
to
worship
him
onely
that
is
the
Creator
of
heauen
and
earth
.
And
a
consequent
of
that
Gospell
is
this
Sermon
of
the
Angell
.
She
is
fallen
,
she
is
fallen
,
euen
Babylon
that
great
Citie
.
For
wheresoeuer
men
are
taught
to
feare
God
aright
,
to
giue
all
glorie
to
him
alone
,
and
to
worship
none
other
but
him
that
made
heauen
and
earth
,
and
all
things
in
them
contained
:
there
must
needes
follow
a
great
fal
and
ouerthrow
of
Babylon
,
and
Babylonicall
religion
,
which
teacheth
the
contrarie
.
Wherefore
if
we
loue
the
peace
of
Ierusalem
,
to
the
ouerthrow
of
this
her
great
aduersarie
,
let
vs
imbrace
this
euerlasting
Gospell
,
that
we
feare
God
,
glorifie
God
,
and
worship
God
alone
.
Againe
,
if
we
hate
Babylon
with
a
perfect
hatred
;
as
we
ought
to
do
,
and
therefore
would
seeke
her
vtter
ruine
and
decay
:
let
vs
procure
that
this
Gospell
may
be
preached
,
that
men
may
learn
to
feare
,
honour
,
and
serue
God
onely
,
and
then
vndoubtedly
Babylon
shall
fall
,
she
shall
fall
I
say
,
she
can
stand
no
longer
.
Let
this
suffice
therefore
for
a
Preface
.
Now
haue
we
to
consider
,
what
Babylon
is
.
I
haue
vndertaken
to
proue
,
that
Babylon
here
spoken
of
;
is
Rome
.
But
first
I
must
admonish
you
,
how
I
vnderstand
Rome
.
And
that
is
not
onely
for
a
certaine
place
in
Italy
,
compassed
about
with
walles
,
and
furnished
with
buildings
,
as
other
cities
are
:
but
for
that
authoritie
,
gouernment
and
preheminence
which
is
challenged
by
meanes
of
that
citie
,
or
for
the
Romaine
Empire
,
which
is
claimed
by
prerogatiue
of
the
same
citie
:
and
so
is
Babylon
taken
in
the
Scripture
,
and
namely
in
this
Prophecie
.
For
in
the
eleuenth
Chapter
of
this
Reuelation
,
the
same
great
citie
is
called
also
Sodoma
and
Aegyptus
,
where
our
Lord
was
crucified
:
Sodoma
,
for
the
great
abhomination
and
filthinesse
therein
maintained
,
and
Aegyptus
,
because
it
keepeth
the
people
of
God
in
miserable
bondage
and
slauerie
,
as
Aegypt
vnder
Pharao
did
of
old
.
Whereby
it
is
manifest
,
that
the
great
citie
is
to
be
taken
for
that
tyrannie
,
gouernment
,
and
preheminence
,
as
I
said
,
which
is
challenged
in
the
right
of
that
great
Citie
:
and
so
is
the
regiment
and
gouernance
of
the
Romaine
Antichrist
,
depending
vpon
the
prerogatiue
of
his
See
,
which
is
Rome
.
Now
if
any
will
contend
,
that
Babylon
must
be
taken
in
the
proper
sense
,
for
a
citie
in
Chaldea
onely
,
as
though
we
should
looke
for
the
See
of
Antichrist
out
of
the
East
(
as
the
Papists
for
thirty
or
fortie
yeares
ago
deuised
a
fable
,
that
was
renewed
also
in
Queene
Maries
dayes
,
of
a
monstrous
child
which
should
be
borne
at
Babylon
,
which
they
would
haue
men
suppose
to
be
Antichrist
:
)
he
may
be
flatly
conuicted
of
great
ignorance
,
when
the
Angell
in
the
seuenteenth
Chapter
of
this
Prophecie
testifieth
,
that
her
name
is
Babylon
in
a
mysterie
,
as
in
the
eleuenth
Chapter
,
that
she
is
spiritually
called
Sodoma
and
Aegyptus
,
not
in
respect
of
situation
of
the
place
,
but
in
similitude
and
likenesse
of
conditions
.
Wherefore
it
remaineth
,
that
(
according
to
my
promise
)
I
proue
Babylon
here
mentioned
,
to
be
Rome
.
The
greatest
controuersie
that
this
day
troubleth
the
world
,
is
,
where
the
true
Church
of
God
should
be
:
the
Papists
making
great
bragges
,
that
it
is
on
their
side
,
&
we
affirming
that
it
is
on
our
side
.
This
controuersie
will
soone
be
cut
off
,
and
brought
to
an
end
,
if
it
may
be
shewed
that
Babylon
is
Rome
:
for
then
cannot
Rome
be
the
Church
of
Christ
,
but
the
Church
of
Antichrist
.
And
therefore
it
standeth
me
vpon
,
to
bring
very
good
and
substantiall
proofes
,
to
maintaine
this
my
assertion
,
that
Babylon
is
Rome
.
But
what
proofes
may
be
counted
sufficient
?
Is
not
the
authoritie
of
holy
Scriptures
,
and
the
testimonie
of
auncient
Doctors
of
the
Church
good
and
substantiall
proofes
?
Therfore
if
authoritie
of
Scriptures
be
a
good
and
substantiall
proofe
,
ye
shall
haue
Scriptures
:
if
consent
of
auncient
Writers
in
the
same
sentence
be
of
any
value
,
you
shall
haue
plentie
.
And
first
beginning
with
Scriptures
,
I
will
not
alledge
such
places
as
be
hard
and
darke
to
vnderstand
,
but
such
as
be
plaine
,
euident
,
and
manifest
,
and
can
receiue
no
other
interpretation
,
to
satisfie
the
iudgement
of
any
reasonable
man
.
I
omit
therefore
so
many
figures
as
in
this
Reuelation
do
not
very
obscurely
signifie
,
but
euen
directly
point
at
and
paint
out
that
Antichristian
Church
.
For
although
they
do
so
aptly
and
fitly
agree
therto
,
as
a
man
might
easily
iudge
they
were
made
euen
for
the
same
purpose
:
yet
because
they
might
be
wrested
to
some
other
meaning
,
if
manifest
places
did
not
withstand
,
I
will
leaue
all
aduantage
that
I
might
take
of
them
,
and
hold
me
onely
at
this
time
to
those
plaine
and
euident
demonstrations
,
which
with
no
equitie
nor
conscience
can
admit
any
other
interpretation
.
Onely
I
will
here
note
,
that
forasmuch
as
all
figures
,
types
,
and
colours
contained
in
this
booke
may
so
conueniently
be
applied
to
Rome
,
as
though
they
had
bene
properly
appointed
to
describe
her
,
(
as
they
were
indeed
)
it
is
great
preiudice
against
Rome
,
although
no
plainer
proofes
might
be
brought
.
But
when
so
plaine
arguments
are
brought
foorth
,
that
without
too
much
impudencie
cannot
be
auoided
,
and
all
other
figures
and
darke
speeches
agree
accordingly
,
it
is
a
manifest
coniunction
that
Rome
is
none
other
but
this
Babylon
.
But
to
begin
with
these
plaine
places
(
as
I
haue
promised
,
)
the
first
shall
be
out
of
the
eleuenth
Chapter
of
this
Reuelation
,
the
place
before
alleaged
:
where
it
is
declared
,
that
God
in
all
times
,
yea
in
the
greatest
persecution
,
would
maintaine
his
Church
,
and
reserue
at
the
least
two
witnesses
which
should
testifie
of
his
truth
,
in
spite
of
Antichrist
and
his
adherents
.
Which
although
the
monstrous
beast
that
ariseth
out
of
the
bottomelesse
pit
,
should
murther
and
slay
,
yet
God
should
restore
them
to
life
again
,
continually
stirring
vp
a
sufficient
number
to
beare
witnesse
of
his
name
and
doctrine
.
In
that
Chapter
I
say
is
contained
,
that
when
the
beast
had
murthered
them
,
he
should
enuie
them
the
honour
of
buriall
,
and
so
their
bodies
should
lye
in
the
streete
or
market
place
of
that
great
citie
,
which
is
spiritually
called
Sodoma
and
Aegyptus
,
where
our
Lord
was
crucified
.
Declaring
thereby
,
that
as
Rome
had
slaine
and
crucified
the
head
,
so
should
Rome
persecute
the
members
.
And
in
the
same
Citie
where
their
Lord
was
murthered
,
the
seruants
should
be
persecuted
.
But
here
a
man
would
thinke
that
I
were
impudent
to
affirme
,
that
our
Sauiour
Christ
was
crucified
at
Rome
,
whome
all
the
world
knoweth
to
haue
suffered
death
at
Ierusalem
.
But
you
must
call
to
remembrance
,
that
at
the
first
I
gaue
warning
,
that
I
did
not
vnderstand
Rome
for
the
topographie
of
Rome
,
that
is
,
so
much
ground
onely
as
is
compassed
within
the
walles
of
that
Citie
,
but
for
the
regiment
,
gouernance
and
prerogatiue
that
is
claymed
,
by
reason
of
that
Citie
or
Monarchie
,
whereof
Rome
is
the
head
:
and
then
I
shall
easily
proue
that
Christ
was
crucified
at
Rome
.
For
by
whome
was
he
condemned
?
was
it
not
by
Pilate
the
Deputie
or
Lieutenant
of
the
Romain
Empire
?
For
what
cause
or
crime
was
he
adiudged
to
die
?
was
it
not
for
treason
pretended
to
be
committed
against
the
Romaine
Empire
?
With
what
kind
of
execution
was
he
put
to
death
?
was
it
not
such
as
was
vsuall
by
the
lawes
of
the
Romaines
,
for
such
hainous
offences
as
were
vniustly
laid
to
his
charge
?
Finally
,
was
not
the
place
wherein
he
suffered
,
within
the
circuit
of
the
Romaine
Empire
?
May
I
not
then
iustly
affirme
that
he
was
crucified
at
Rome
,
when
by
the
Romaine
Iudge
he
was
condemned
for
a
crime
against
the
Romaine
state
,
and
executed
by
a
kind
of
death
appointed
by
the
Romaine
lawes
,
and
in
a
place
of
the
Romaine
dominion
?
As
for
the
Iewes
,
they
had
at
that
time
no
authoritie
to
put
any
man
to
death
,
as
they
confesse
themselues
,
when
Pilate
bad
them
take
him
,
and
iudge
him
according
to
their
owne
lawe
,
meaning
they
shold
decree
some
light
punishment
against
him
.
They
answered
:
It
is
not
lawfull
for
vs
to
iudge
him
to
dye
.
As
touching
the
cause
,
although
they
accused
him
of
blasphemie
,
in
that
he
made
himselfe
the
Sonne
of
God
:
yet
could
he
not
be
condemned
for
that
,
because
Pilate
would
admit
no
accusation
,
but
such
as
contained
a
crime
against
the
Romaine
lawes
.
And
as
for
the
death
of
the
crosse
,
it
is
manifest
to
be
proper
to
the
Romaines
:
for
the
Iewes
would
haue
stoned
him
,
if
they
might
haue
condemned
him
for
blasphemie
,
according
to
the
law
of
Moises
.
And
that
the
Angell
in
that
place
by
no
meanes
can
vnderstand
Ierusalem
,
it
is
manifest
by
these
reasons
:
first
,
that
he
calleth
it
that
great
citie
;
which
tearme
could
neuer
be
spoken
of
Ierusalem
.
Also
he
calleth
it
Sodoma
and
Aegyptus
,
which
was
the
sea
of
the
monstrous
beast
Antichrist
,
which
in
other
places
is
often
called
Babylon
.
Whereas
no
man
euer
did
imagine
that
Ierusalem
should
be
called
Sodome
,
Aegypt
,
or
Babylon
.
Adde
hereunto
,
that
Ierusalem
,
the
place
where
Christ
suffered
,
was
vtterly
destroyed
in
S.
Iohns
time
,
whereby
it
is
euident
,
that
by
this
great
citie
,
spiritually
called
Babylon
,
Sodoma
,
and
Aegyptus
,
is
meant
none
other
but
the
Romaine
Empire
,
which
crucified
the
head
,
and
should
also
bring
foorth
to
put
any
man
to
death
:
and
he
hath
deserued
the
monstrous
beast
Antichrist
,
which
should
torment
and
afflict
the
members
,
which
began
with
murther
of
the
Lord
,
and
should
continue
,
till
it
were
destroyed
,
in
murthering
of
the
seruants
.
And
by
this
plaine
text
,
which
cannot
be
wrested
to
any
other
sense
,
this
great
citie
of
Babylon
,
where
Christ
was
crucified
,
is
proued
to
be
Rome
,
and
the
authoritie
,
rule
,
and
power
of
the
Romaine
Citie
.
The
second
plaine
and
euident
proofe
which
I
will
vse
at
this
time
,
shall
be
taken
out
of
the
thirteenth
Chapter
of
this
Reuelation
,
where
that
euill
shapen
beast
is
described
,
which
is
the
head
of
the
persecuting
malignant
Church
,
hauing
seuen
heads
and
ten
hornes
:
and
is
the
same
which
afterward
in
the
seuenteenth
Chapter
beareth
the
great
whore
Babylon
,
the
mother
of
all
abhominations
of
the
earth
.
Who
so
therefore
will
compare
these
things
that
are
written
in
this
booke
,
concerning
the
description
of
that
monstrous
beast
,
with
those
things
that
the
Prophet
Daniel
in
the
seuenth
Chapter
of
his
Prophecie
,
describeth
of
the
foure
beasts
,
and
specially
of
the
fourth
,
which
all
men
confesse
to
be
the
Romaine
Empire
:
except
he
be
too
much
blinded
with
frowardnes
and
peruerse
affection
,
he
must
needes
acknowledge
,
that
this
Beast
which
Iohn
painteth
out
,
is
the
same
that
Daniel
setteth
out
:
which
containing
in
it
the
crueltie
of
the
Leopard
,
the
Beare
and
the
Lion
,
which
were
the
former
Monarchies
,
is
vnlike
to
them
all
,
and
therefore
is
the
fourth
Empire
,
which
all
the
world
acknowledgeth
to
be
the
Monarchie
of
Rome
.
What
should
I
speake
of
the
number
of
the
hornes
,
equall
in
both
,
and
generally
of
all
other
parts
of
their
description
,
which
is
set
foorth
so
like
,
and
almost
with
the
same
words
,
both
of
the
one
and
of
the
other
,
that
it
were
meere
madnesse
to
imagine
that
this
beast
which
Iohn
describeth
,
should
be
any
other
,
then
that
Daniel
had
so
long
before
portraited
.
Then
if
the
Beast
in
Daniels
description
doth
signifie
the
fourth
kingdome
,
as
the
Angell
expoundeth
it
,
which
no
man
will
denie
to
be
the
Romaine
Monarchie
:
the
same
monstrous
Beast
,
being
here
painted
out
in
this
Reuelation
,
with
the
same
shape
,
colours
and
conditions
,
must
needes
signifie
the
Romaine
Empire
,
and
so
Babylon
by
this
reason
also
is
proued
to
be
Rome
.
The
third
argument
or
proofe
is
taken
out
of
the
seuenteenth
Chapter
of
this
Reuelation
,
and
the
ninth
verse
:
where
the
Angell
expounding
to
Saint
Iohn
the
mysterie
of
the
Beast
with
the
seuen
heades
,
declareth
in
very
plaine
wordes
,
that
the
seuen
heades
do
signifie
seuen
hilles
,
whereon
the
woman
sitteth
.
Now
seeing
it
is
euident
,
that
the
woman
signifieth
a
great
Citie
,
we
must
see
where
we
can
find
a
great
Citie
builded
vpon
seuen
hilles
,
and
that
by
the
interpretation
of
the
Angell
is
Babylon
,
the
See
of
Antichrist
.
And
if
we
seeke
throughout
the
whole
world
,
where
shall
we
find
a
great
Citie
builded
vpon
seuen
hils
,
but
that
great
citie
in
Italie
?
which
all
Writers
Poets
,
Historians
,
Cosmographers
,
with
one
consent
do
confesse
to
be
Rome
,
which
is
builded
vpon
seuen
hilles
,
whose
names
are
these
:
Palatinus
,
Capitolinus
,
Auentinus
,
Exquilinus
,
Viminaelis
,
Quirinalis
,
and
Caelius
.
This
is
so
plaine
a
notation
of
Rome
to
be
Babylon
,
builded
on
seuen
hilles
,
that
the
Angell
could
not
more
plainely
haue
expressed
Rome
,
though
he
had
named
her
.
Nay
this
is
a
more
euident
and
certain
description
of
Rome
to
be
the
See
of
Antichrist
,
then
if
in
plaine
words
he
had
said
,
Babylon
is
Rome
.
For
it
might
be
,
that
some
other
citie
then
that
here
was
meant
,
might
haue
the
name
of
Rome
,
but
no
other
citie
could
haue
this
notation
,
to
be
builded
on
seuen
hils
.
For
Constantinople
was
afterward
called
new
Rome
,
but
Constantinople
was
not
builded
vpon
seuen
hilles
like
vnto
old
Rome
.
Therefore
this
is
a
plaine
and
manifest
circumlocution
of
Rome
,
which
with
no
reason
can
receiue
any
other
exposition
.
For
what
boy
going
to
the
Grammer
schoole
,
and
reading
in
Virgils
Georgickes
this
verse
:
Septem
quae
vna
sibi
muro
circundedit
arces
:
That
citie
(
saith
Virgil
)
which
hath
compassed
seuen
hils
within
her
walles
.
What
boy
,
I
say
,
in
the
Grammer
schoole
doth
not
vnderstand
this
to
be
meant
of
the
citie
of
Rome
,
although
the
Poet
in
that
place
doth
not
once
name
Rome
?
With
what
face
therefore
will
any
man
denie
,
that
the
Angell
here
meaneth
any
other
citie
by
this
Periphrasis
and
circumlocution
,
then
Rome
?
For
if
any
will
be
so
froward
to
except
,
that
the
word
of
hils
is
not
taken
in
the
proper
sense
,
but
figuratiuely
and
metaphorically
for
some
other
thing
,
as
some
would
seem
to
interprete
seuen
hils
in
this
place
for
seuen
kingdoms
,
he
shal
plainly
be
conuinced
by
these
reasons
:
first
,
it
were
absurd
that
the
Angel
should
repeat
one
thing
twise
;
for
in
the
next
clause
he
sheweth
that
the
seuen
heads
do
signifie
kingdoms
also
:
but
specially
we
must
remember
,
that
this
is
an
interpretation
of
the
Angell
,
which
must
either
be
plaine
and
easie
to
be
vnderstood
,
or
it
deserueth
not
the
name
of
an
interpretation
.
Therefore
if
the
Angell
,
offering
to
expound
the
mysterie
of
the
seuen
heads
,
giueth
this
exposition
,
that
they
signifie
seuen
hils
:
if
hils
be
not
taken
in
their
proper
sense
,
to
what
purpose
serueth
this
exposition
?
For
if
the
name
of
hils
hath
need
of
another
exposition
,
he
had
bene
as
good
to
haue
left
the
name
of
heads
vnexpounded
.
And
as
for
the
interpretation
of
hils
to
signifie
Kings
,
is
more
obscure
,
darke
,
and
far
fet
,
then
that
heads
should
represent
Kings
;
for
it
is
more
apt
by
metaphor
to
call
a
King
an
head
,
then
to
cal
him
an
hill
.
Therefore
except
we
will
say
,
that
the
interpretation
of
the
Angell
is
vaine
,
yea
more
darke
then
the
thing
that
is
expounded
by
him
,
we
must
needes
confesse
that
hils
are
taken
in
their
proper
sense
for
hils
,
and
then
the
citie
builded
vpon
seuen
hilles
without
all
controuersie
is
the
citie
of
Rome
.
The
fourth
and
last
proofe
that
I
will
take
out
of
the
holy
scripture
,
is
the
last
verse
of
the
same
seuenteenth
chapter
,
which
is
yet
a
more
plaine
description
of
Rome
,
if
any
thing
can
be
more
plaine
then
that
hath
bene
alreadie
spoken
:
for
there
the
Angell
in
plaine
words
expoundeth
,
that
the
woman
which
S.
Iohn
saw
,
which
was
the
great
whoore
Babylon
,
is
that
great
Citie
which
hath
dominion
ouer
the
Kings
of
the
earth
.
What
brazen
face
is
so
impudent
,
to
denie
that
Rome
was
that
great
citie
which
had
dominion
ouer
the
Kings
of
the
earth
at
that
time
when
this
was
spoken
?
Or
what
other
citie
had
dominion
ouer
the
Kings
of
the
earth
in
S.
Iohns
time
,
but
Rome
?
Who
is
therefore
so
froward
and
vntoward
,
that
he
will
not
acknowledge
Babylon
here
to
be
plainly
called
Rome
?
If
I
should
name
the
chiefe
city
of
England
,
who
would
not
vnderstand
London
?
If
I
should
speake
of
the
chiefest
citie
of
France
,
who
would
not
conceiue
Paris
?
And
when
the
Angell
named
the
chiefe
citie
of
the
world
,
who
could
be
ignorant
,
liuing
in
that
time
,
or
knowing
the
history
of
that
time
,
that
he
vnderstood
it
of
the
citie
of
Rome
,
which
was
the
sea
of
the
Empire
,
and
from
whence
we
should
looke
that
Antichrist
should
come
,
according
to
the
former
prophesies
?
For
it
is
a
shame
in
this
place
to
flie
vnto
allegories
,
and
further
expositions
of
this
Angelicall
interpretation
,
which
as
I
said
before
,
if
it
be
not
cleare
,
plaine
,
and
easie
to
be
vnderstood
,
deserueth
not
the
name
of
an
exposition
:
as
when
one
knoweth
one
vnknowne
thing
is
expounded
by
another
as
much
or
more
vnknowne
,
it
is
vaine
,
superfluous
,
and
ridiculous
.
Wherefore
,
whom
any
bonds
of
reason
will
hold
in
,
they
must
be
satisfied
with
the
exposition
of
the
Angell
,
that
Babylon
is
Rome
.
For
seeing
it
was
necessary
for
the
Church
of
God
,
to
know
aswell
the
place
where
Antichrist
should
fit
,
as
to
be
instructed
of
his
craft
and
crueltie
:
our
Sauiour
Christ
,
the
author
of
this
Reuelation
,
would
not
suffer
his
congregation
to
be
ignorant
thereof
,
but
sent
his
Angell
plainely
to
interprete
and
expound
the
vision
of
the
great
whoore
,
that
the
Church
being
throughly
admonished
of
her
wickednesse
,
and
instructed
perfectly
to
know
her
,
might
more
easily
take
heed
of
her
,
flie
from
her
,
and
abhor
her
:
so
that
according
to
my
promise
I
haue
sufficiently
proued
by
authoritie
of
holy
Scriptures
,
this
first
proposition
which
I
tooke
in
hand
,
that
Babylon
is
Rome
.
But
because
some
are
of
such
obstinate
and
wilful
frowardnes
,
that
nothing
will
satisfie
them
,
but
they
will
still
grudge
and
repine
,
carpe
,
and
obiect
against
my
interpretations
of
holy
Scriptures
(
for
the
texts
they
cannot
deny
)
I
wish
them
that
are
such
,
if
they
like
not
these
expositions
,
which
I
haue
brought
to
the
defacing
of
Antichrist
and
his
religion
,
that
then
they
admit
and
reuerence
those
expositions
,
which
their
owne
authors
bring
for
the
maintenance
of
the
Popes
authoritie
and
his
religion
:
of
which
sort
are
these
:
God
(
saith
Moses
in
Genesis
)
made
two
great
lights
,
the
Sunne
to
rule
the
day
,
and
the
Moone
to
gouerne
the
night
:
that
is
,
saith
the
famous
Interpreter
,
God
ordained
the
Pope
and
the
Emperour
to
rule
the
world
.
By
the
Sun
is
meant
the
Pope
,
and
by
the
Moone
the
Emperour
:
and
looke
how
much
greater
and
more
glorious
the
Sunne
is
then
the
Moone
,
so
much
greater
and
more
glorious
is
the
Pope
then
the
Emperour
.
And
not
content
with
this
,
he
counteth
by
Arithmeticke
how
much
greater
the
Sunne
is
in
quantitie
then
the
Moone
,
by
proportion
that
it
hath
to
the
earth
,
and
so
by
many
parts
he
concludeth
that
the
Pope
is
greater
then
the
Emperor
.
But
here
a
man
might
help
him
,
what
by
Geometrie
,
and
what
by
Arithmeticke
,
for
where
as
the
Sunne
is
166.
times
greater
then
the
earth
,
and
the
earth
39.
times
greater
then
the
Moone
(
as
is
proued
by
Mathematicall
demonstration
)
the
Pope
should
be
6474
times
greater
then
the
Emperour
.
This
is
one
noble
exposition
that
is
set
forth
to
aduance
the
dignitie
of
the
Pope
and
his
kingdome
.
Another
like
to
this
,
is
vpon
the
words
of
the
Apostles
,
which
answered
vnto
our
Sauiour
Christ
,
when
he
commaunded
him
that
had
no
sword
to
sell
his
coate
and
buy
one
,
signifying
the
great
daunger
that
was
at
hand
:
Lord
(
say
they
)
here
are
two
swords
.
These
swords
(
saith
the
Glosar
)
are
the
Ciuill
and
Ecclesiasticall
power
which
remained
in
Peter
,
and
therefore
his
successor
the
Pope
hath
preheminence
of
both
.
No
doubt
a
worthy
interpretation
,
and
that
agreeth
well
with
the
text
,
and
doth
the
Pope
great
worship
.
Againe
,
S.
Paul
saith
to
the
Corinthians
,
1.
Cor.
2.
The
spirituall
man
iudgeth
all
things
,
and
he
himselfe
is
iudged
of
none
.
This
spirituall
man
,
saith
the
Interpreter
,
is
the
Pope
,
which
is
Iudge
of
all
the
world
,
and
may
not
be
controlled
of
any
man
,
no
though
he
draw
with
him
innumerable
soules
into
hell
fire
,
there
to
be
tormented
with
the
diuell
and
him
for
euermore
;
yet
no
man
must
be
so
bold
as
to
find
fault
with
him
,
or
to
say
,
Domine
,
quid
ita
facis
?
Lord
,
why
do
you
so
?
Is
not
this
an
handsome
exposition
?
Yea
I
promise
you
,
euen
like
vnto
this
other
:
Statuimus
vt
Clerici
nec
comam
nutriant
,
nec
barbam
radant
:
We
decree
(
saith
the
Canon
of
an
auncient
Councell
)
that
the
Clergie
shall
neither
weare
long
haire
,
nor
shaue
their
beards
.
The
Glosar
finding
this
Canon
to
be
so
cleane
contrary
vnto
the
custome
of
the
Popish
Clergie
,
who
vse
to
weare
long
haire
and
to
shaue
their
beards
,
thought
he
would
draw
it
,
at
the
least
if
it
would
not
come
by
faire
meanes
,
to
maintaine
the
laudable
custome
of
the
Popish
Clergie
:
and
by
exposition
of
one
word
,
he
maketh
the
whole
Canon
to
serue
his
turne
.
Therefore
Statuimus
(
saith
he
)
which
is
,
we
decree
,
is
to
be
expounded
for
Abrogamus
,
which
is
,
we
disanul
or
abrogate
,
and
so
the
sense
afterward
falleth
out
very
plaine
for
the
popish
Priests
thus
:
We
disanul
that
Prists
shold
go
without
long
haire
,
or
vnshauen
beards
.
A
right
cunning
interpretation
,
and
proper
for
the
place
:
and
such
in
effect
are
all
those
that
serue
for
the
maintenance
of
the
Popes
authoritie
,
and
the
religion
of
Poperie
.
Therefore
he
that
is
of
so
sharpe
iudgement
,
that
he
will
mislike
and
refuse
those
plaine
expositions
which
I
haue
brought
of
the
places
before
alleaged
,
and
except
against
them
,
as
inforced
,
constrained
,
and
far
fetched
:
let
him
like
of
,
praise
,
magnifie
,
and
admire
these
interpretations
,
which
are
sought
to
vphold
and
establish
the
Popes
throne
and
religion
,
as
rightly
,
faithfully
,
and
truly
collected
.
Atque
idem
iungat
Vulpes
,
&
mulgeat
Hireos
:
and
by
as
good
reason
let
him
ioyne
for
his
plough
not
Oxes
but
Foxes
,
and
milke
for
his
paile
,
not
she
Goates
but
he
Goates
,
as
the
Poet
saith
.
Now
that
I
haue
proued
Babylon
to
be
Rome
by
authoritie
of
Scripture
,
it
followeth
that
I
must
shew
for
the
same
the
consent
of
auncient
Doctors
.
And
as
in
my
former
probation
I
touched
onely
such
places
as
did
plainly
,
directly
,
and
manifestly
set
forth
my
purpose
,
so
in
this
behalf
I
wil
deale
with
the
Doctors
.
Not
such
as
they
are
wont
to
alleage
against
vs
,
names
indeed
of
great
and
reuerent
antiquitie
,
but
workes
of
meere
falshood
and
forgery
,
bewraying
their
authors
not
to
be
such
as
they
are
fathered
vpon
,
but
such
as
out
of
the
bodie
of
blindnesse
and
superstition
of
much
later
time
haue
begotten
them
.
Such
are
the
decretal
Epistles
of
the
old
Bishops
of
Rome
,
Linus
,
Clemens
,
Anacletus
,
&c.
Of
which
,
Clemens
writing
to
S.
Iames
forsooth
in
his
second
Epistle
chargeth
him
very
earnestly
that
the
Pixe
be
cleanly
kept
,
so
that
there
appeare
no
Mise
dong
,
or
any
other
filthines
among
the
fragments
of
the
body
of
Christ
,
with
many
other
like
Apostolicall
commaundements
.
The
impudencie
of
whose
authors
appeareth
notably
in
this
,
that
whereas
they
were
ignorant
buzzards
that
could
not
write
true
Latine
,
they
would
ascribe
their
counterfeit
Epistles
to
so
learned
fathers
,
as
though
at
that
time
when
women
and
children
spake
Latine
naturally
as
their
mother
tong
,
the
Bishops
were
so
vnlearned
,
that
they
did
write
so
barbarously
,
and
were
not
able
to
vtter
their
mind
in
true
Latine
.
But
leauing
those
delicates
for
such
as
long
after
them
,
I
will
vse
no
authoritie
for
this
purpose
,
but
such
as
they
cannot
refuse
,
but
that
that
is
auncient
,
catholike
,
and
autenticall
.
I
will
begin
therefore
with
Irenaeus
,
one
of
the
most
auncient
and
autenticall
writers
that
the
Church
hath
:
who
in
the
fift
booke
of
his
treatise
against
all
heresies
,
speaking
of
the
sea
of
Antichrist
,
vpon
the
last
verse
of
the
13.
chapter
of
this
Reuelation
,
where
it
is
said
,
that
the
number
of
the
beasts
name
is
six
hundred
,
sixtie
and
sixe
,
sheweth
that
the
opinion
of
many
in
his
time
was
,
that
seeing
this
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
30
|
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
1
|
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
300
|
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
5
|
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
10
|
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
50
|
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
70
|
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
200
|
|
|
666.
|
which
is
in
English
,
the
Latine
man
,
or
Romane
,
in
the
numerall
Greeke
letters
containeth
this
number
,
that
Antichrist
must
be
sought
at
Rome
.
His
words
are
these
:
Sed
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nomen
sexcentorum
sexaginta
sex
numerorum
,
&c.
&
valde
verisimile
est
,
quoniam
verissimum
regnum
hoc
habet
vocabulum
.
Latini
enim
sunt
qui
nunc
regnant
.
Also
(
saith
he
)
this
name
LATEINOS
,
containing
the
number
of
666.
is
thought
to
be
the
name
of
Antichrist
:
and
it
is
very
like
so
to
be
,
for
that
which
most
vndoubtedly
is
a
kingdome
hath
that
name
:
for
they
be
Latines
which
now
do
raigne
.
You
see
by
this
testimonie
of
Irenaeus
,
that
this
prophecie
of
old
time
was
vnderstood
of
Rome
,
and
that
the
mumber
of
the
beasts
name
is
to
be
found
in
one
that
beareth
rule
at
Rome
.
If
this
exposition
or
explication
of
the
beasts
name
had
bene
deuised
by
Luther
,
Zwinglius
,
or
Caluin
,
it
might
haue
bene
suspected
as
a
thing
imagined
of
spite
and
enuy
against
the
Church
of
Rome
,
but
when
it
is
brought
forth
by
so
auncient
a
Doctor
,
which
liued
not
many
yeares
after
this
Reuelation
was
giuen
,
as
he
himself
saith
,
that
it
was
but
a
litle
before
his
time
,
vnder
Domitian
the
Emperor
,
which
died
thirteene
hundred
yeares
before
Luther
was
borne
:
we
must
needs
iudge
it
both
to
be
very
auncient
,
and
voide
of
all
partialitie
.
Wherefore
I
will
passe
ouer
diuers
other
applications
of
that
number
to
other
names
,
which
neuerthelesse
hit
Babylon
home
,
because
they
haue
bene
sought
out
of
late
by
such
as
beare
il
wil
vnto
Rome
.
For
I
thinke
this
is
sufficient
with
all
reasonable
men
of
equall
iudgement
,
to
proue
that
this
is
no
new
opinion
,
to
seek
the
sea
of
Antichrist
at
Rome
.
They
themselues
to
proue
their
doctrine
catholicke
,
alleage
authoritie
of
eleuen
or
twelue
hundred
yeares
antiquitie
:
behold
,
this
opinion
is
thirteene
or
foureteene
hundred
yeares
old
,
that
Antichrist
should
be
a
Romaine
,
and
that
the
sea
of
his
tyrannie
should
be
at
Rome
.
The
second
witnesse
of
this
assertion
that
Babylon
is
Rome
,
is
Tertullianus
,
a
very
auncient
writer
also
,
who
in
plaine
words
affirmeth
,
that
Babylon
signifieth
Rome
,
in
the
third
booke
against
Martion
,
which
denied
that
Christ
had
a
true
bodie
.
Wherefore
Tertullian
vseth
this
reason
against
him
:
That
thing
which
hath
a
figure
of
it
,
must
be
a
thing
of
truth
:
and
so
discoursing
of
many
things
figured
,
and
the
figures
of
them
,
cometh
to
these
words
:
Sic
&
Babylon
apud
Iohannem
nostrum
,
Romana
vrbis
figuram
portat
,
perinde
&
magna
,
&
regno
superbae
,
&
sanctorum
debellatricis
:
that
is
to
say
,
euen
so
doth
Babylon
(
in
the
Apocalips
of
our
S.
Iohn
)
beare
the
figure
of
the
citie
of
Rome
,
which
is
altogether
as
great
,
and
as
proud
in
raigne
,
and
as
great
a
persecutor
of
the
Saints
,
as
Babylon
was
.
You
see
therefore
most
clearely
and
plainely
,
that
Tertullian
with
all
his
learning
could
not
interprete
these
things
that
be
written
in
this
Reuelation
concerning
Babylon
,
to
be
applied
to
any
other
citie
then
Rome
:
and
he
is
also
a
witnesse
voide
of
all
partialitie
or
affection
to
either
part
of
them
that
striue
in
our
dayes
;
for
he
departed
neare
about
foureteene
hundred
yeares
before
our
time
:
why
should
he
not
then
be
credited
in
this
case
?
Well
,
next
vnto
him
I
will
ioyne
Chrysostome
,
in
his
Commentarie
vpon
the
second
Epistle
to
the
Thessalonians
,
the
second
chapter
,
in
his
fourth
Homilie
:
where
as
S.
Paul
speaking
of
the
manifestation
of
Antichrist
,
saith
,
they
knew
what
was
the
stay
,
that
he
was
not
presently
reuealed
.
But
when
that
stay
is
taken
away
,
he
should
be
reuealed
in
his
due
time
.
Chrysostome
expoundeth
this
stay
to
be
the
Romaine
Empire
,
which
must
giue
place
vnto
Antichrist
:
that
like
as
the
Persians
came
in
place
of
the
Chaldeans
,
the
Grecians
in
place
of
the
Persians
,
and
the
Romaines
in
place
of
the
Grecians
:
euen
so
Antichrist
should
inuade
the
Empire
of
the
Romaines
.
Vacantem
imperij
principatum
inuadet
,
&
tentabit
ad
se
rapere
hominum
&
Dei
imperium
:
Antichrist
(
saith
he
)
shall
inuade
the
vacant
principalitie
of
the
Empire
,
and
shall
assay
to
draw
vnto
himselfe
the
Empires
both
of
God
and
men
.
And
is
it
not
manifest
that
the
Papacie
grew
and
tooke
increase
by
the
decay
of
the
Empire
,
and
at
the
fall
of
the
Monarchie
,
chalenged
full
possession
of
all
dominion
,
both
spirituall
and
temporall
?
Of
the
same
iudgement
is
S.
Ierome
writing
vpon
the
same
place
of
Paul
,
vnto
Algasia
,
in
the
eleuenth
question
,
whose
words
are
these
:
Nec
vult
apertè
dicere
Romanum
imperium
destruendum
,
quod
ipsi
qui
imperant
aeternum
putant
,
vnde
secundum
Apocalypsim
Iohannis
in
fronte
purpuratae
meretricis
scriptum
est
nomen
blasphemiae
,
id
est
Romae
aeternae
,
&c.
that
is
,
neither
will
he
openly
say
,
that
the
Romane
Empire
shold
be
destroyed
,
which
they
that
gouerne
it
thinke
to
be
euerlasting
:
wherefore
according
to
the
Reuelation
of
Saint
Iohn
,
in
the
forehead
of
the
purple
whoore
there
is
written
a
name
of
blasphemie
,
which
is
,
Rome
euerlasting
.
Lo
,
here
another
witnesse
of
good
antiquitie
and
sufficient
credite
,
which
not
onely
agreeth
plainely
with
Chrysostome
,
that
Antichrist
should
take
possession
of
the
Romaine
Empire
when
it
should
be
decayed
in
the
Emperours
:
but
also
most
plainely
agreeing
with
Tertullian
,
calleth
that
Babylonicall
strumpet
,
which
is
described
in
the
seuenteenth
chapter
of
this
Apocalypse
,
that
purple
whoore
of
Rome
,
and
the
name
of
blasphemie
,
to
be
Rome
euerlasting
:
as
though
he
had
heard
the
Pope
brag
of
the
eternitie
of
his
sea
,
which
he
saith
is
the
rocke
,
against
which
the
gates
of
hell
cannot
preuaile
.
But
he
is
foully
beguiled
,
for
Rome
the
sea
of
his
Popedome
is
by
Saint
Ieromes
iudgement
that
Babylom
of
whom
the
Angell
preached
,
that
howsoeuer
she
boasts
of
her
eternity
,
She
is
fallen
,
she
is
fallen
,
euen
Babylon
that
great
city
,
and
neuer
shal
rise
againe
.
They
crie
out
against
vs
,
that
we
raile
and
speake
contumeliously
of
the
holy
sea
of
the
Pope
,
when
we
cal
Rome
the
whore
of
Babylon
:
but
when
the
old
Doctors
(
to
whose
iudgement
they
themselues
appeale
from
the
authoritie
of
the
Scriptures
)
feare
not
so
plainely
in
their
writings
to
paint
out
the
Babylonicall
Strumpet
in
her
right
colours
,
and
in
flat
words
to
say
she
is
Rome
,
the
mother
of
all
abhomination
,
and
the
sea
of
Antichrist
:
why
should
we
be
blamed
for
saying
as
we
are
taught
by
them
?
And
especially
of
those
men
that
make
so
great
vaunts
that
the
iudgement
of
the
Fathers
is
altogether
on
their
side
by
whom
they
offer
to
be
tried
,
when
they
dare
not
abide
the
iudgment
of
the
Scriptures
?
Againe
,
consider
I
pray
you
;
if
the
old
Doctors
before
Antichrist
were
openly
reuealed
,
did
vnderstand
by
the
Scriptures
that
he
should
sit
at
Rome
:
what
thinke
you
would
they
haue
said
and
written
if
they
had
liued
in
these
daies
,
and
knowne
and
seene
all
that
was
prophesied
to
be
fulfilled
in
him
?
With
what
confidence
suppose
ye
,
would
they
haue
inueyed
against
him
?
With
how
open
mouthes
would
they
haue
cried
out
vpon
him
?
At
least
wise
do
you
not
thinke
in
your
conscience
,
that
when
they
had
considered
the
authoritie
of
the
Pope
,
and
his
wholesome
doctrine
,
they
would
haue
changed
their
minds
,
and
recanted
their
writings
against
Rome
,
and
repented
that
euer
they
had
called
her
the
purple
whoore
of
Babylon
,
seeing
she
is
the
holy
mother
Church
of
Rome
,
the
sea
of
the
most
holy
father
the
Pope
the
head
of
the
same
Church
?
I
must
needs
say
thus
much
in
your
behalfe
(
ô
ye
Papists
)
as
ill
as
I
loue
you
,
that
if
Ierome
,
Tertullian
,
and
the
rest
of
the
Doctors
did
so
account
of
Rome
as
you
affirme
of
them
,
they
were
much
too
blame
to
defame
her
with
such
odious
names
,
as
to
call
her
the
whoore
of
Babylon
,
which
must
needs
make
her
vehemently
suspected
to
be
the
Church
of
Antichrist
,
and
not
of
Christ
:
for
what
Papist
in
these
dayes
dare
say
,
that
which
Ierom
said
,
that
Rome
is
that
purple
Harlot
Babylon
,
which
S.
Iohn
speaketh
of
in
the
Apocalypse
?
The
same
Ierome
in
his
13.
booke
of
Commentaries
of
the
Prophecie
of
Esay
,
vpon
the
47.
chapter
writeth
in
this
maner
:
Licet
ex
eo
quod
iuxta
70.
scriptum
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
est
,
filia
Babylonis
,
non
ipsam
Babylonem
quidam
,
sed
Romanam
vrbem
interpretantur
,
quae
in
Apocalypsi
Iohannis
&
Epist.
Petri
Babylon
specialiter
appellatur
,
&c.
That
is
to
say
:
For
as
much
as
the
seuentie
Interpreters
write
,
not
the
daughter
Babylon
,
but
the
daughter
of
Babylon
,
some
do
interpret
thereof
,
not
Babylon
in
Caldea
,
but
the
citie
of
Rome
,
which
in
the
Reuelation
of
S.
Iohn
,
and
the
Epistle
of
Peter
,
is
specially
called
Babylon
.
Note
that
Ierome
in
this
place
accounted
Rome
to
be
Babylon
the
younger
,
daughter
of
Babylon
the
elder
.
And
secondly
,
that
this
was
not
his
opinion
onely
,
but
the
consent
of
many
other
in
his
time
,
and
namely
,
of
such
as
vsed
to
interpret
the
Prophet
Esay
.
Thirdly
and
especially
consider
,
that
he
affirmeth
Rome
in
the
Apocalypse
to
be
especially
called
Babylon
.
So
that
Babylon
in
the
Apocalypse
,
by
his
iudgement
,
can
be
vnderstood
for
nothing
else
but
Rome
,
because
Rome
is
there
specially
figured
by
Babylon
.
What
meaneth
Ierome
so
often
to
beate
in
this
naile
,
that
Babylon
is
Rome
?
If
it
had
slipped
out
of
his
pen
but
once
,
he
might
haue
bene
pardoned
for
his
ouersight
:
but
when
he
hath
neuer
done
writing
,
that
Rome
is
Babylon
,
why
should
we
account
him
any
longer
for
a
Catholike
?
For
in
his
Preface
vnto
the
booke
of
Didimus
,
De
Spiritu
sancto
,
which
he
translated
out
of
Greeke
into
Latine
,
writing
to
Paulinianus
,
he
vttereth
these
words
:
Cùm
in
Babylone
versarer
,
&
purpuratae
Meretricis
essem
Colonus
,
&
iure
Quiritum
viuerem
,
&c.
Of
late
(
saith
he
)
when
I
was
in
Babylon
,
and
was
an
inhabitant
of
the
purple
Harlot
,
and
liued
after
the
lawes
of
the
Romaines
,
I
thought
to
intreat
somwhat
of
the
holy
Ghost
.
What
needed
Ierome
in
this
place
so
odiously
and
contumeliously
to
call
Rome
by
the
name
of
Babylon
,
but
that
he
could
neuer
consider
Rome
otherwise
,
but
to
be
the
See
appointed
for
Antichrist
?
For
in
other
places
where
he
interpreteth
the
Scriptures
and
Prophecies
,
concerning
Antichrist
,
we
may
lesse
maruell
if
he
interpret
Babylon
for
Rome
,
because
no
reason
could
leade
him
to
expound
it
otherwise
.
But
here
talking
pleasantly
with
his
friend
,
what
necessitie
compelled
him
to
vse
such
descriptions
of
Rome
,
but
that
this
perswasion
was
so
deepely
grauen
in
his
mind
,
that
Babylon
is
Rome
,
that
neither
in
earnest
nor
iest
he
could
forget
it
,
but
is
alwaies
harping
vpon
it
,
as
though
he
thought
scorne
to
call
Rome
by
any
other
name
,
then
that
he
had
learned
in
the
Scriptures
to
be
Babylon
,
and
the
purple
harlot
?
For
in
like
maner
writing
to
Marcella
,
a
vertuous
Gentlewoman
of
Rome
,
whome
he
allured
to
forsake
Rome
,
and
to
dwell
neare
vnto
him
in
Bethelem
,
one
speciall
reason
that
he
vseth
to
perswade
her
,
is
this
:
That
as
Bethelem
whither
he
wold
haue
her
to
repaire
,
is
situate
in
the
holy
Land
,
and
the
place
consecrated
to
the
birth
of
CHRIST
:
so
Rome
where
she
desired
to
remaine
,
was
the
Babylonicall
harlot
,
according
to
the
Reuelation
of
S.
Iohn
,
appointed
for
the
birth
of
Antichrist
,
which
there
should
arise
,
and
exercise
his
tyrannie
,
and
from
thence
should
deceiue
the
whole
world
with
his
wicked
wiles
.
But
who
so
will
reade
the
workes
of
Ierome
,
may
find
yet
more
places
,
in
which
he
is
bold
to
call
Rome
Babylon
,
the
very
See
of
Antichrist
.
Whereby
it
is
apparant
,
that
it
is
no
new
or
strange
matter
to
seeke
Antichrist
at
Rome
,
when
such
old
Doctors
of
the
Church
,
so
commonly
in
Commentaries
,
Epistles
,
and
other
writings
,
do
teach
vs
that
Rome
is
Babylon
:
and
the
Scripture
affirmeth
that
Babylon
is
the
See
of
Antichrist
.
But
let
vs
leaue
S.
Ierome
,
and
see
what
other
say
of
the
same
matter
.
S.
Ambrose
,
writing
a
Commentarie
vpon
the
Reuelation
of
S.
Iohn
,
is
of
the
same
iudgement
.
Of
the
authoritie
of
the
worke
I
wil
moue
no
question
at
this
time
,
seeing
it
is
commended
to
vs
by
Cuthbert
Tonstall
,
late
bishop
of
Duresme
,
who
found
it
in
an
old
Librarie
,
and
first
set
it
in
print
,
vnder
the
name
of
that
great
S.
Ambrose
,
and
is
willing
that
men
should
so
thinke
of
it
.
It
is
good
authoritie
I
say
,
against
the
Papists
,
being
commended
by
so
Catholike
a
Prelate
,
and
because
they
are
wont
to
receiue
whatsoeuer
cometh
vnder
the
name
of
an
old
Doctor
,
though
it
be
neuer
so
vnlike
his
writing
,
and
crie
out
vpon
vs
for
reiecting
at
our
pleasure
the
workes
of
auncient
Doctors
,
that
make
against
our
doctrine
:
as
though
we
reiected
any
without
cause
,
or
they
refused
none
for
any
cause
:
whereas
Pigius
their
great
Patron
,
blushed
not
to
reiect
the
report
of
two
generall
Councels
,
the
fift
and
sixt
of
Constantinople
,
which
are
commended
to
vs
by
publike
faith
of
the
Church
of
Constantinople
,
because
in
the
one
Pope
Honorius
is
condemned
and
accursed
for
an
heretike
,
and
in
neither
of
both
the
Popes
Legates
could
haue
the
highest
place
,
according
to
the
request
of
their
ambitious
Maister
.
But
as
for
this
Ambrose
,
if
he
were
not
Ambrose
of
Millaine
,
yet
is
it
apparant
by
the
stile
,
that
he
was
some
auncient
Writer
of
the
Latine
Church
,
and
he
throughout
this
Prophecie
interpreteth
Babylon
to
be
Rome
,
and
Antichrist
to
be
sought
no
where
but
at
Rome
.
Primasius
also
a
very
auncient
Writer
,
who
likewise
commenteth
vpon
the
Apocalypse
,
expoundeth
these
Prophecies
of
Antichrist
to
be
fulfilled
in
the
Romaine
Empire
,
and
of
the
citie
of
Rome
.
S.
Augustine
in
his
learned
worke
De
Ciuitate
Dei
,
not
once
or
twice
,
but
oftentimes
is
bold
to
call
Rome
Babylon
,
and
Babylon
Rome
,
as
in
his
sixteenth
booke
and
seuenth
chapter
,
he
calleth
Rome
another
Babylon
in
the
West
.
And
in
his
eighth
booke
and
second
chapter
,
he
calleth
Babylon
of
Caldea
the
first
Rome
;
and
Rome
of
Italie
the
second
Babylon
:
willing
men
to
consider
,
that
in
the
beginning
of
the
citie
of
God
,
which
was
the
Church
in
Abrahams
time
,
the
first
Rome
,
that
was
Easterne
Babylon
her
enemie
,
was
builded
in
Caldea
,
and
about
the
same
time
that
the
first
Babylon
was
destroyed
,
lest
the
citie
of
God
should
lacke
her
enemie
,
the
second
Babylon
,
which
is
Rome
in
Italie
was
erected
.
It
is
a
strange
matter
,
that
the
same
citie
which
is
the
professed
enemie
of
the
citie
of
God
,
should
be
the
mother
of
all
religion
,
and
the
very
citie
of
God
it selfe
.
O
Augustine
,
thou
wast
not
well
aduised
to
make
the
Citie
of
Rome
enemie
to
the
Citie
of
GOD
,
that
Rome
shold
be
the
same
to
the
Church
of
GOD
,
that
Babylon
of
old
was
to
Ierusalem
!
The
same
Augustine
in
the
22.
Chapter
of
the
18.
booke
,
calleth
Rome
another
Babylon
,
and
daughter
of
the
first
Babylon
.
And
in
the
27.
Chapter
he
calleth
Rome
westerne
Babylon
.
By
these
&
other
testimonies
of
old
Writers
that
might
be
brought
but
for
tediousnesse
,
I
suppose
it
is
sufficiently
proued
,
that
Babylon
in
this
my
text
spoken
of
,
is
Rome
,
and
that
we
should
not
seek
Antichrist
to
proceed
from
any
other
place
then
from
Rome
.
But
what
need
I
trouble
my selfe
to
seeke
further
testimoniall
,
for
confirmation
of
this
matter
,
that
Babylon
is
Rome
,
then
of
the
Papists
themselues
?
which
affirme
that
S.
Peter
in
his
Epistle
,
where
he
sendeth
salutations
from
the
Church
gathered
in
Babylon
,
by
Babylon
vnderstandeth
Rome
.
And
they
learne
it
of
Ieronime
,
which
in
the
life
of
S.
Marke
doth
so
expound
it
.
So
greedie
they
are
to
find
a
place
in
Scripture
,
where
Peter
should
be
said
to
haue
bene
at
Rome
,
that
they
are
content
to
acknowledge
Babylon
in
the
Scripture
to
be
vnderstood
of
Rome
.
And
thus
I
haue
performed
,
I
trust
sufficiently
,
that
which
I
tooke
in
hand
to
proue
,
both
by
the
authoritie
of
holy
Scripture
in
plaine
and
manifest
texts
,
and
by
consent
of
many
auncient
writers
,
yea
by
the
confession
of
the
Papists
themselues
,
that
Babylon
in
the
Scripture
is
taken
for
Rome
.
And
thus
much
for
the
first
part
,
in
which
,
because
I
haue
bene
ouer
long
,
I
will
be
shorter
in
that
which
remaineth
.
In
the
second
part
I
promised
to
declare
how
Babylon
which
is
Rome
is
fallen
,
according
to
the
Prophecie
of
this
Angell
:
She
is
fallen
,
saith
the
Angell
,
She
is
fallen
.
He
repeateth
the
word
of
falling
for
two
causes
:
first
,
to
declare
the
certainty
of
her
decay
,
that
howsoeuer
she
seemed
to
flourish
&
triumph
,
as
though
she
should
neuer
haue
fallen
or
come
to
ruine
:
yet
God
for
her
wickednesse
most
righteously
,
and
for
the
comfort
of
his
Church
most
mercifully
,
had
decreed
vndoubtedly
that
she
should
fall
,
when
that
time
was
once
come
,
which
in
his
most
wise
and
well
ordered
counsell
was
appointed
for
her
destruction
.
Secondly
,
he
repeateth
twice
,
that
she
is
fallen
,
to
shew
,
that
she
should
haue
an
vnrecouerable
fall
:
she
should
not
fall
as
other
Cities
,
which
haue
risen
againe
:
but
she
should
fall
without
all
hope
of
recouerie
,
neuer
to
be
restored
againe
.
Therefore
in
the
eighteenth
Chapter
,
a
mightie
Angell
taketh
vp
a
great
Mil-stone
,
and
throweth
it
into
the
sea
,
saying
:
With
such
violence
shall
Babylon
that
great
Citie
be
throwne
downe
,
and
neuer
be
seene
any
more
.
So
that
as
it
is
impossible
for
a
great
Milstone
,
throwne
with
great
force
by
a
mightie
Angell
into
the
bottome
of
the
sea
,
to
rise
vp
againe
and
swim
aboue
the
water
:
so
impossible
is
it
that
Babylon
,
when
she
is
at
the
lowest
of
her
fall
,
should
euer
be
set
vp
againe
.
And
in
the
nineteenth
Chapter
,
it
is
said
:
That
the
smoake
of
her
burning
ascended
vp
for
euer
and
euer
.
Also
of
her
vtter
desolation
,
descriptions
are
made
in
the
eighteenth
Chapter
,
where
it
is
said
,
that
Babylon
is
made
a
dwelling
place
of
diuels
,
a
cage
of
vncleane
birds
:
according
to
the
Prophecie
of
Esay
concerning
old
Babylon
,
that
Zyim
&
Ohym
,
which
be
Sprights
and
Goblins
shall
walke
in
her
Pallaces
,
Scrichowles
and
Ostriges
shall
crie
in
her
houses
,
Apes
and
Satyres
shall
daunce
in
her
beautifull
buildings
.
No
voice
of
men
shall
be
heard
in
her
,
no
sound
of
a
Mill
shall
be
heard
,
no
light
of
a
candle
shall
be
seene
,
but
perpetuall
solitude
and
sorow
shall
dwell
there
for
euermore
.
Therefore
saith
the
Angell
,
she
is
fallen
,
she
is
fallen
,
that
is
,
she
is
destroyed
,
and
neuer
shall
be
repaired
.
But
if
we
will
better
vnderstand
how
she
is
fallen
,
we
must
consider
more
distinctly
wherein
she
is
fallen
.
First
,
in
wealth
and
riches
she
hath
sustained
a
great
fall
.
Consider
how
many
kingdomes
and
states
of
the
world
haue
renounced
her
obedience
,
and
all
those
haue
withdrawne
great
rents
,
reuenues
,
and
commodities
,
that
in
times
past
were
addicted
to
the
maintenance
of
Babylon
,
the
Church
of
Rome
:
A
great
fall
without
peraduenture
,
and
that
will
neuer
be
recouered
.
Remember
so
many
Abbeyes
,
Monasteries
,
Nunneries
,
Frieries
,
Hospitals
,
Chauntries
,
Churches
and
Chappels
,
now
ouerthrowne
and
made
euen
with
the
ground
.
All
lands
,
iewels
,
ornaments
and
great
treasures
that
belonged
vnto
them
,
cleane
taken
away
from
them
:
and
you
will
confesse
with
me
,
that
Rome
in
riches
hath
a
great
fall
.
Yea
,
if
you
would
see
with
your
eyes
a
manifest
example
of
Gods
iudgement
against
Babylon
,
behold
those
euill
fauoured
ruines
and
heapes
of
Monasteries
,
that
were
sometimes
gorgeous
and
sumptuous
buildings
.
The
same
end
remaineth
all
that
pompe
and
pride
of
Babylon
not
yet
altogether
beaten
downe
,
but
euen
now
in
falling
.
For
the
mouth
of
the
Lord
hath
spoken
it
,
and
his
immutable
counsell
hath
decreed
it
,
and
he
hath
sent
an
Angell
to
proclaime
it
.
Some
wish
perchance
,
that
Monasteries
had
stood
still
,
and
bene
conuerted
to
better
vses
:
but
vndoubtedly
the
prouidence
of
God
so
ordered
all
things
,
that
his
curse
which
was
vpon
them
might
be
executed
,
and
the
Prophecies
that
were
concerning
them
,
might
be
fulfilled
,
that
they
might
be
a
monument
of
his
wrath
vnto
all
the
posteritie
,
the
beginning
of
the
fall
of
Babylon
,
and
an
example
of
the
destruction
of
all
the
rest
,
that
should
follow
soone
after
.
Who
would
euer
haue
thought
that
so
great
riches
,
treasures
and
reuenues
should
so
suddenly
be
ouerthrowne
,
destroyed
,
and
come
to
nothing
?
Therefore
it
is
manifest
,
that
the
wealth
and
worldly
substance
,
whereby
the
pride
,
voluptuousnesse
,
and
intemperance
of
ryotous
Rome
was
maintained
,
and
growne
to
an
intollerable
excesse
,
is
greatly
diminished
,
sore
decayed
,
and
hath
a
foule
fall
,
and
shortly
shall
haue
a
finall
fall
.
Well
,
Babylon
is
not
fallen
onely
in
wealth
and
riches
,
but
also
in
power
and
authoritie
.
For
the
kings
of
the
earth
which
sometimes
were
subiect
to
that
monstrous
beast
,
haue
now
shaken
off
the
yoke
of
her
seruitude
,
and
withdrawne
the
obedience
of
all
their
subiects
from
her
.
Yea
,
the
most
part
of
the
ten
hornes
,
which
sometime
gaue
ouer
their
power
and
authoritie
vnto
the
beast
,
which
were
all
the
Kings
and
Potentates
that
acknowledged
the
Pope
for
their
supreme
head
,
and
soueraigne
Lord
,
do
now
hate
and
abhorre
the
Harlot
of
Rome
,
and
shall
make
her
desolate
by
withdrawing
their
Subiects
from
her
obedience
,
and
naked
by
spoiling
her
of
her
treasures
,
and
shall
eate
her
flesh
for
pure
hatred
,
and
burne
her
with
fire
:
For
great
is
the
Lord
which
iudgeth
her
.
So
that
she
which
before
at
her
pleasure
might
commaund
all
Princes
to
begin
warre
,
to
cease
from
warre
,
to
defend
her
quarrels
,
to
annoy
her
enemies
,
now
is
glad
to
flatter
a
few
seduced
Princes
to
take
her
part
,
that
she
be
not
vtterly
forsaken
of
all
men
:
or
else
to
practise
by
treason
and
trecherie
,
suborning
Rogues
and
Vagabonds
to
stirre
vp
tumults
among
the
rude
people
,
to
trouble
godly
estates
and
commonwealths
that
despise
her
dominion
;
but
without
all
hope
euer
to
recouer
her
auncient
tyrannie
.
Her
thunderbolts
of
Excommunication
,
which
were
sometime
terrible
to
all
men
,
are
now
feared
of
no
man
.
What
thogh
she
retaine
her
proud
and
presumptuous
stomacke
,
and
will
do
while
her
breath
lasteth
,
to
pronounce
sentence
of
depriuation
against
Princes
that
abhorre
her
wickednesse
?
Her
impudent
arrogancie
is
not
so
much
detested
of
many
,
as
laughed
to
scorn
of
all
.
Her
Proctors
and
priuie
practisers
,
though
they
chaunge
themselues
like
Proteus
,
into
neuer
so
vnlikely
shapes
,
are
espied
in
euery
corner
.
For
God
himselfe
reuealeth
their
pretences
,
and
will
not
suffer
her
to
preuaile
any
longer
.
So
that
in
power
and
authoritie
Babylon
is
fallen
,
and
falleth
daily
more
and
more
into
vtter
contempt
with
all
men
,
vntill
she
be
vtterly
consumed
and
brought
to
nothing
,
which
will
not
be
long
before
it
come
to
passe
.
For
this
sentence
that
God
hath
pronounced
against
her
,
and
begun
also
to
execute
,
cannot
be
chaunged
,
or
much
longer
deferred
.
But
especially
and
chiefly
Babylon
is
fallen
in
credite
of
her
doctrine
.
For
besides
so
many
Princes
and
estates
of
Christendome
,
that
by
publike
authoritie
haue
receiued
the
Gospell
,
and
vtterly
abolished
all
Babylonicall
doctrine
:
euen
in
the
midst
of
her
tyrannie
and
persecution
,
great
multitudes
daily
are
lightened
with
the
bright
beames
of
the
Gospell
:
that
for
all
Inquisitions
,
imprisonments
,
exquisite
torments
,
and
cruell
burnings
,
they
neuer
a
whit
diminish
,
but
rather
increase
,
as
God
hath
prouided
that
the
bloud
of
the
Martyrs
should
be
the
seed
of
the
Church
.
And
they
are
more
then
obstinate
,
if
they
do
not
acknowledge
that
this
matter
is
gouerned
from
God
aboue
.
For
if
it
had
bene
of
men
,
it
must
needes
haue
decayed
before
this
time
,
and
haue
come
to
nought
,
as
Gamaliel
said
of
the
doctrine
of
the
Apostles
.
Therefore
in
fighting
against
it
,
they
shew
themselues
but
after
the
maner
of
the
old
Gyants
,
to
make
warre
against
God
.
Or
as
it
is
contained
in
this
Prophecie
,
that
Antichrist
should
gather
together
the
Princes
of
the
earth
to
make
battell
against
him
that
sitteth
vpon
the
white
Horse
,
whose
name
is
The
word
of
God
,
but
all
to
their
vtter
confusion
and
destruction
.
For
the
word
of
God
must
conquer
and
preuaile
in
the
last
age
,
and
Antichrist
must
be
consumed
by
the
spirit
of
the
mouth
of
Christ
,
which
is
his
holy
word
,
and
vtterly
abolished
by
the
glorious
brightnesse
of
his
coming
to
iudgement
,
as
S.
Paule
testifieth
in
the
second
Chapter
of
the
second
Epistle
to
the
Thessalonians
.
Therfore
it
is
vaine
that
they
seeke
to
vnderprop
the
doctrine
of
Babylon
by
crueltie
and
tyrannie
,
for
all
will
not
serue
,
seeing
the
time
of
her
final
fall
approcheth
,
and
now
already
our
Sauiour
Christ
with
the
spirit
of
his
mouth
hath
wasted
and
consumed
a
great
part
of
that
credit
&
estimation
,
in
which
the
doctrine
of
Babylon
of
long
time
hath
triumphed
.
And
it
is
our
parts
to
pray
that
her
credit
may
dayly
more
and
more
decrease
,
that
the
kingdom
of
Christ
may
be
perfectly
established
amongst
vs
,
and
the
kingdom
of
Antichrist
overthrowne
,
euen
from
the
foundations
,
that
no
superfluous
relicks
of
Babylonical
religion
may
remain
where
the
church
of
Christ
is
in
building
,
but
that
the
doctrin
of
Babylon
may
fal
altogether
.
Thus
I
haue
declared
that
Baylon
in
wealth
and
substance
,
in
power
and
authoritie
,
in
credit
&
estimation
of
her
doctrine
,
is
falne
,
and
that
without
hope
of
recouery
:
for
her
credit
is
cracked
,
not
onely
amongst
her
enemies
the
Protestants
,
but
euen
amongst
her
best
friends
and
greatest
Arch-papists
.
For
I
suppose
there
is
none
in
the
world
so
blind
,
so
superstitious
,
so
deuoutly
addict
in
all
points
of
Popish
idolatrie
and
superstition
,
as
they
were
30.
or
40.
yeares
past
.
Although
they
close
their
eyes
neuer
so
obstinatly
against
the
light
of
Gods
word
,
yet
some
effect
of
the
beames
of
force
wil
pierce
euen
through
their
eye-lids
.
And
that
they
themselues
cannot
dissemble
,
although
they
would
neuer
so
faine
,
but
that
they
haue
bene
deceiued
with
grosse
errors
and
shameful
superstitions
:
their
pardons
,
their
pilgrimages
,
their
legends
:
who
is
now
so
blind
that
seeth
not
how
the
world
hath
bin
seduced
by
them
?
And
the
simplicitie
of
the
people
abused
to
satisfie
their
vnsatiable
couetousnesse
?
As
for
the
greatest
Patrons
of
Poperie
that
be
learned
,
they
cannot
denie
,
but
that
great
errors
haue
bene
receiued
and
taught
for
truth
.
Yea
the
Pope
himselfe
hath
acknowledged
,
that
many
errours
haue
crept
into
the
church
,
yea
euen
into
the
Masse
:
but
the
reformation
of
them
pertaineth
to
him
alone
and
the
generall
Councell
.
But
what
hope
of
reformation
is
to
be
looked
for
at
their
hands
,
let
it
be
seene
in
the
decrees
of
the
last
Councell
of
Trent
.
What
litle
Mise
those
great
mountaines
in
so
many
yeares
trauell
haue
brought
foorth
?
In
fortie
or
fiftie
yeares
consultation
two
great
matters
reformed
.
One
for
Pardoners
not
to
be
common
pedlers
,
another
for
the
Communion
in
both
kinds
,
to
those
that
desire
it
,
so
they
confesse
it
were
as
good
in
one
kind
,
and
agree
with
them
in
all
other
points
of
Poperie
.
Yet
all
was
not
well
,
they
confesse
by
their
correction
.
And
as
for
the
greatest
Pillars
and
Proctors
they
haue
,
if
they
be
pressed
neare
,
acknowledge
a
great
deale
more
.
As
one
that
landed
lately
at
Yarmouth
,
before
witnesse
of
good
credit
testified
,
that
if
he
might
be
satisfied
in
two
points
,
concerning
the
Popes
supremacie
,
and
the
reall
presence
,
for
other
matters
he
would
not
greatly
striue
.
So
that
I
will
conclude
,
that
Babylon
is
fallen
in
riches
,
in
power
,
in
credit
of
Doctrine
,
not
onely
with
Protestants
,
but
euen
with
Papists
themselues
.
But
now
I
know
what
will
be
obiected
against
me
,
That
I
haue
trauelled
all
in
vaine
,
to
proue
that
Babylon
is
fallen
,
and
that
Babylon
is
Rome
:
and
that
I
haue
abused
the
texts
of
Scripture
,
and
sentences
of
old
Doctors
,
to
proue
the
same
.
For
whatsoeuer
is
contained
either
in
the
Scripture
,
or
in
the
writings
of
the
auncient
Doctors
,
to
proue
that
Babylon
is
Rome
,
is
to
be
vnderstood
of
Rome
vnder
the
heathen
Emperours
,
and
not
vnder
the
Popes
:
and
that
all
this
while
I
haue
wrested
the
Scriptures
,
and
enforced
the
Doctors
to
affirme
that
which
they
neuer
thought
of
.
Indeed
I
will
confesse
that
some
Prophesies
contained
in
this
Reuelation
,
were
fulfilled
in
the
heathen
Emperours
,
and
that
the
heathen
Empire
was
an
introduction
vnto
Antichrist
:
but
that
Antichrist
the
great
enemie
of
the
church
of
Christ
,
and
which
is
principally
called
Antichrist
,
could
not
be
any
of
the
heathen
Monarchie
,
I
will
make
it
manifest
by
plaine
demonstrations
.
And
first
I
will
retaine
this
Principle
sufficiently
proued
before
,
that
Rome
is
the
See
of
Antichrist
,
and
that
by
authoritie
of
Scriptures
,
and
consent
of
auncient
Writers
we
can
seeke
him
no
where
but
in
the
Romaine
Empire
.
And
now
the
controuersie
resteth
in
this
,
whether
the
heathen
Emperors
or
the
Pope
be
he
.
First
,
S.
Paul
in
the
second
chapter
of
the
second
Epistle
to
the
Thessalonians
,
speaking
purposely
of
Antichrist
,
saith
expresly
,
that
he
shall
sit
in
the
Temple
of
God
,
which
is
the
Church
of
Christ
.
But
it
is
manifest
that
the
heathen
Emperours
did
not
sit
in
the
Church
of
God
,
therefore
the
heathen
Emperour
is
not
this
Antichrist
.
And
by
the
same
reason
it
is
manifest
,
that
Mahomet
is
not
that
especiall
Antichrist
,
because
he
sitteth
without
the
temple
of
God
,
as
there
be
diuers
that
would
haue
these
things
to
be
vnderstood
of
Mahomet
or
Ottomanus
:
but
it
is
as
cleare
as
the
Sunne
at
noone
dayes
;
for
as
much
as
neither
the
heathen
Emperors
,
nor
Mahomet
,
nor
Ottomanus
sitteth
in
the
Temple
or
Church
of
God
,
that
none
of
them
is
that
great
Antichrist
,
of
whom
the
prophesies
of
the
Scripture
are
to
be
expounded
.
And
whereas
some
of
them
interprete
the
abhomination
of
desolation
where
of
Christ
speaketh
,
to
be
meant
of
Antichrist
,
or
at
leastwise
to
be
a
signe
of
him
,
that
cannot
be
vnderstood
of
the
heathen
Emperours
,
or
any
other
that
is
without
the
Church
:
for
that
standeth
in
the
holy
place
which
is
the
temple
,
and
signifieth
the
Church
.
Now
the
Pope
sitteth
in
the
midst
of
the
temple
of
God
,
and
boasteth
himself
to
be
God
,
chalenging
to
himselfe
such
authoritie
as
is
proper
only
to
God
,
and
vsurping
such
honour
as
is
peculiar
onely
to
God
.
Therfore
not
in
the
heathen
Emperors
,
but
in
the
Popes
is
this
prophesie
accomplished
.
Another
reason
to
proue
that
Antichrist
(
which
in
this
Reuelation
is
foreshewed
to
come
into
the
world
)
cannot
be
vnderstood
to
be
the
heathen
Emperours
,
is
taken
out
of
the
seuenteenth
chapter
of
the
same
booke
:
for
there
the
Angell
interpreting
to
S.
Iohn
the
mysterie
of
the
beast
that
beareth
the
harlot
,
which
hath
seuen
heads
,
signifying
seuen
hilles
,
he
declareth
also
that
they
signifie
seuen
Kings
,
or
principall
estates
,
or
formes
of
regiment
,
for
so
the
name
of
King
is
often
taken
in
the
Prophets
and
specially
in
Daniel
,
at
which
prophesie
S.
Iohn
borroweth
many
phrases
.
Of
these
seuen
heads
,
fiue
(
he
saith
)
were
fallen
,
the
sixt
was
then
presently
in
authority
,
and
the
seuenth
was
not
yet
come
,
which
seuenth
was
the
monstrous
beast
Antichrist
,
that
was
both
the
seuenth
and
the
eight
.
Now
it
is
euident
,
that
this
could
not
be
vnderstood
of
the
heathen
Emperours
:
for
Nero
the
first
persecuting
Paynim
was
come
and
gone
,
and
Domitian
another
persecutor
,
(
by
whose
tyrannie
S.
Iohn
was
banished
into
the
I
le
of
Pathmos
,
where
he
saw
and
receiued
this
Reuelation
)
was
then
in
authoritie
:
so
that
of
the
Monarchie
or
tyrannie
of
heathen
Emperours
,
this
could
not
be
vnderstood
,
and
of
the
Christian
Emperours
,
no
man
will
expound
it
:
so
that
it
must
needs
be
turned
ouer
to
the
Pope
,
for
it
can
rest
in
no
place
else
:
and
being
referred
vnto
him
,
all
the
rest
haue
a
very
apt
exposition
.
For
the
citie
of
Rome
,
and
the
dominions
thereof
,
hath
had
seuen
principall
states
or
formes
of
regiment
:
the
first
state
of
Kings
,
the
second
of
Consuls
,
the
third
of
Decemviri
,
the
fourth
of
Dictators
,
the
fift
of
Triumviri
,
the
sixt
of
Caesars
or
Emperors
,
and
the
seuenth
of
Popes
.
Now
fiue
of
these
states
or
formes
of
regiment
were
fallen
and
abolished
in
Saint
Iohns
time
;
the
sixt
which
was
the
Emperours
,
in
his
time
was
in
place
,
and
the
seuenth
which
is
the
Popes
,
was
not
yet
come
,
which
was
the
very
beast
it selfe
:
the
Romaine
Empire
reuiued
and
raised
vp
from
the
bottomlesse
pit
of
hell
,
into
the
vsurped
tyrannie
of
the
Pope
.
And
this
is
that
beast
,
that
sometimes
was
of
wonderfull
great
power
and
glory
in
the
dayes
of
Augustus
,
and
some
other
of
his
successors
,
but
then
much
decayed
,
as
if
it
had
not
bene
,
although
in
some
sort
it
were
,
but
should
be
restored
in
the
vsurped
authoritie
of
the
Pope
,
that
claimeth
all
the
world
to
be
his
Diocesse
:
which
power
commeth
not
from
God
,
but
from
the
Prince
of
pride
,
out
of
the
bottomlesse
pit
.
But
chiefly
let
vs
consider
,
that
the
beast
although
he
be
but
one
,
yet
in
the
account
he
standeth
for
two
,
for
he
is
that
seuenth
head
,
and
the
eight
also
.
And
remember
that
the
Pope
challengeth
double
authoritie
,
namely
the
power
of
both
the
swords
,
the
spirituall
and
temporall
.
So
that
in
this
exposition
all
things
agree
most
aptly
.
Againe
,
it
is
manifest
in
the
Scriptures
,
that
Antichrist
should
deceiue
the
world
with
false
doctrine
,
vnder
pretence
and
colour
of
true
religion
,
and
therefore
so
often
times
the
Scripture
warneth
men
,
that
they
be
not
seduced
by
him
:
which
were
needles
,
if
any
open
professed
enemy
of
Christ
shold
be
that
Antichrist
.
For
there
is
no
likelihood
that
an
heathen
man
,
a
Iew
or
a
Turk
should
deceiue
any
multitude
of
true
Christians
:
but
he
that
vnder
the
pretence
of
the
name
of
Christ
,
seeketh
most
of
all
to
deface
the
honour
of
Christ
,
he
is
a
subtle
aduersarie
,
and
the
very
spirit
of
Antichrist
,
as
S.
Iohn
also
in
his
Epistle
doth
testifie
.
For
in
the
second
chapter
speaking
of
those
Antichrists
,
which
were
the
fore-runners
of
the
great
Antichrist
,
he
sheweth
that
they
went
out
from
the
Church
.
And
in
the
fourth
chapter
he
calleth
them
false
Prophets
,
and
teacheth
men
how
to
know
the
spirit
of
Antichrist
,
He
that
denieth
Iesus
to
be
Christ
,
he
that
denieth
that
Iesus
Christ
is
come
in
the
flesh
:
that
is
,
he
that
derogateth
any
thing
from
the
honour
of
Iesus
to
be
Christ
,
and
in
his
flesh
to
haue
performed
the
ful
worke
of
mans
redemption
,
as
the
Pope
doth
most
blasphemously
,
he
is
Antichrist
:
and
who
so
teacheth
any
such
doctrine
,
speaketh
by
the
spirit
of
Antichrist
.
For
the
testimony
of
Iesus
is
the
spirit
of
prophesie
.
Seeing
therfore
that
S.
Iohn
accounteth
Antichrist
for
one
that
is
gone
from
the
church
,
&
for
a
false
Prophet
,
it
is
cleare
that
Antichrist
is
no
heathen
Emperor
,
which
was
neuer
of
the
Church
,
nor
yet
a
false
Prophet
that
tooke
vpon
him
to
teach
in
the
Church
.
The
same
may
be
said
of
Mahomet
,
who
neuer
professed
himselfe
to
be
a
Christian
,
nor
yet
a
Prophet
in
the
Church
of
Christ
,
pretending
to
vphold
the
religion
of
Christ
,
but
an
open
enemie
of
the
Gospel
,
&
of
our
Sauior
Christ
,
altogether
without
the
Church
.
By
these
arguments
I
doubt
not
but
all
men
may
see
,
that
seeing
Babylon
is
Rome
,
and
that
the
head
of
Babylon
is
Antichrist
,
that
he
cannot
be
any
of
the
heathen
Emperours
,
but
euen
the
Pope
himselfe
.
And
therefore
I
conclude
according
to
my
text
,
that
Rome
is
fallen
,
if
Babylon
be
fallen
.
Now
remaineth
the
last
part
that
I
promised
to
intreate
of
,
namely
the
cause
of
Gods
so
seuere
iudgment
against
Babylon
,
that
he
hath
decreed
her
vtter
ouerthrow
and
destruction
,
which
the
Angel
comprehendeth
in
these
words
,
Because
she
hath
made
all
nations
drunke
with
the
wine
of
the
furie
of
her
fornication
:
that
is
,
she
hath
deceiued
all
the
world
with
false
doctrine
,
which
he
compareth
vnto
two
kinds
of
vices
,
whereby
men
are
so
deceiued
,
that
they
loose
all
their
right
iudgement
,
drunkennesse
and
fornication
:
for
as
these
two
vices
do
allure
men
to
commit
them
,
by
coueting
of
vaine
delectation
that
is
in
them
;
euen
so
Babylon
hath
inticed
all
men
like
another
Circe
,
to
drink
of
the
cup
of
her
delectable
errours
,
and
to
commit
most
filthy
fornication
with
her
idolatrous
religion
.
For
of
al
other
religions
,
to
the
carnal
man
none
is
so
pleasant
as
Poperie
is
,
in
which
be
so
many
kinds
of
satisfaction
to
be
obtained
,
both
in
this
life
and
after
men
be
dead
,
that
there
is
no
greater
securitie
for
an
hypocrite
to
sleepe
in
,
them
in
the
faire
promises
of
Popery
.
And
that
causeth
so
many
willingly
to
embrace
it
,
and
so
loth
to
depart
from
it
,
because
they
would
still
continue
without
checke
of
true
doctrine
,
which
calleth
men
to
repentance
,
&
amendment
of
life
,
or
else
threatneth
eternall
damnation
.
For
howsoeuer
it
pleaseth
them
to
charge
the
doctrine
of
the
Gospell
with
cause
of
securitie
,
it
may
easily
be
seene
by
comparison
of
it
with
the
doctrine
of
Poperie
,
whether
is
cause
of
securitie
:
that
which
teacheth
no
satisfaction
but
one
,
for
them
that
be
penitent
in
this
life
:
or
theirs
that
hath
so
many
wayes
to
merit
rewards
,
and
to
satisfie
for
sinnes
,
not
only
while
men
liue
in
the
world
,
but
also
for
them
that
are
already
gone
out
of
it
.
And
there
is
no
wine
so
sweet
to
the
tast
of
a
carnall
man
,
as
that
which
maketh
him
drunke
with
opinion
of
his
owne
righteousnesse
:
as
it
is
the
nature
of
strong
wine
,
to
make
very
cowards
thinke
themselues
to
be
valiant
champions
:
and
such
is
the
cup
of
popish
doctrine
,
containing
merits
and
satisfactions
.
Againe
,
when
we
consider
that
Antichrist
should
make
men
drunke
with
his
erronious
doctrine
,
we
maruell
lesse
how
men
could
be
so
blinded
and
infatuate
,
that
they
could
not
see
and
perceiue
such
grosse
errors
and
manifest
vntruths
as
are
in
Poperie
.
For
as
they
that
are
ouercome
with
the
strength
of
wine
,
haue
lost
the
right
vse
both
of
their
wit
and
of
their
senses
:
euen
so
they
that
are
drunke
with
the
hereticall
doctrine
of
Papistrie
,
do
grope
in
the
cleare
light
of
the
Sunne
,
and
see
not
their
owne
deformitie
,
though
all
the
world
beside
crie
out
of
them
.
In
like
maner
,
they
that
be
ouercome
with
the
vnhonest
loue
of
harlots
,
they
haue
their
reason
so
imprisoned
in
corrupt
affection
and
foolish
fantasie
,
that
they
are
at
libertie
neither
to
see
their
owne
folly
,
nor
to
admit
any
wise
and
godly
counsell
.
So
it
fareth
with
those
that
the
Babylonical
Circe
the
Church
of
Rome
hath
allured
by
her
inchauntments
,
to
commit
spirituall
fornination
with
her
,
they
cannot
abide
to
heare
the
voice
of
them
that
call
them
out
of
that
damnable
estate
,
so
highly
they
please
themselues
in
their
owne
misery
,
as
if
they
were
in
case
of
perfect
felicitie
.
This
is
the
effect
of
their
drunkennesse
,
this
is
the
effect
of
their
fornication
,
and
this
is
the
iust
iudgement
of
God
,
that
they
which
haue
shut
vp
their
eares
from
hearing
the
truth
,
should
be
deceiued
with
strong
delusions
,
that
they
might
beleeue
lies
.
Furthermore
,
by
the
names
of
these
vices
,
the
Angell
comprehendeth
all
other
vices
that
follow
drunkennesse
and
incontinencie
.
For
these
crimes
go
not
vnaccompanied
,
for
where
either
of
them
is
,
commonly
both
will
be
,
and
they
haue
either
of
them
,
and
both
together
,
their
traine
to
waite
vpon
them
:
and
all
these
we
see
to
haue
ouerflowed
in
Rome
the
Westerne
Babylon
,
as
she
her selfe
,
though
she
haue
a
brazen
forehead
,
and
be
past
all
shame
,
cannot
denie
altogether
.
And
because
of
these
so
great
and
hainous
inormities
,
the
iust
sentence
of
God
pronounced
here
by
the
Angell
,
is
come
vpon
her
,
that
she
is
now
in
her
fall
and
decay
,
as
she
was
once
in
her
ruffe
and
glorie
.
But
this
especially
is
to
be
noted
,
that
the
Angell
here
saith
,
that
she
should
deceiue
all
nations
with
the
furie
of
her
fornication
.
For
this
is
the
great
vniuersalitie
that
they
make
so
great
bragges
of
,
and
would
haue
it
to
be
a
certaine
note
and
marke
of
the
Catholicke
Church
to
be
vniuersall
.
Behold
the
Angell
sayth
here
in
plaine
words
,
that
all
nations
should
drinke
of
the
wine
of
the
furie
of
her
fornication
:
Where
is
then
the
vniuersall
consent
and
vnitie
of
all
nations
in
Religion
,
that
maketh
a
true
Religion
?
and
yet
vniuersalitie
and
vnitie
be
two
great
pillars
of
the
Church
of
Rome
.
And
for
my
part
,
I
do
not
enuie
her
those
markes
which
she
challengeth
of
vniuersalitie
and
vnitie
(
although
we
might
stand
in
law
with
her
for
them
,
)
but
let
her
peaceably
inioy
them
:
for
they
may
helpe
to
proue
her
to
be
the
false
Church
of
Antichrist
,
but
they
cannot
make
her
to
be
the
true
Church
of
Christ
.
We
see
plainely
that
Babylon
hath
here
vniuersalitie
and
vnitie
,
for
she
maketh
all
nations
to
drinke
of
the
furious
wine
of
her
fornication
:
but
the
Church
of
Christ
(
as
he
himselfe
sayth
)
is
a
small
flocke
;
and
himselfe
by
Simeon
is
said
to
be
a
signe
of
contradiction
,
a
marke
that
is
gaine-said
of
most
men
.
And
here
also
is
answered
one
great
mightie
obiection
,
wherewith
they
thinke
to
choke
vs
:
That
seeing
the
Church
of
Christ
is
the
Spouse
of
Christ
,
how
could
it
be
that
Christ
should
forsake
his
Spouse
,
and
suffer
her
to
continue
in
damnable
errours
so
many
hundred
yeares
?
Why
,
Christ
himselfe
declareth
,
that
the
deceipts
and
errours
of
false
Prophets
should
be
so
great
,
that
if
it
were
possible
the
very
elect
should
be
deceiued
:
yea
,
there
should
be
such
a
miserable
dispersion
,
that
scarce
two
true
professors
of
his
name
should
remaine
together
in
one
place
,
and
yet
the
holy
band
of
vnitie
should
be
in
the
head
,
which
is
our
Sauiour
Christ
:
for
wheresoeuer
the
carcasse
is
,
thither
the
Eagles
would
be
gathered
.
And
Saint
Paule
in
manifest
words
declareth
,
that
the
second
comming
of
Christ
should
not
be
before
there
were
a
generall
apostacie
,
that
is
,
a
departure
from
the
true
faith
and
Religion
of
Christ
,
and
that
the
sonne
of
perdition
Antichrist
were
openly
shewed
.
And
in
this
Reuelation
how
often
is
it
said
,
that
Antichrist
should
deceiue
all
the
world
,
all
nations
,
people
and
tongues
,
and
that
the
Church
of
Christ
should
be
driuen
into
the
wildernesse
,
out
of
the
sight
of
the
world
,
and
there
remaine
a
space
,
vntill
she
should
be
brought
againe
to
light
and
open
knowledge
of
all
men
?
As
it
is
come
to
passe
this
day
,
Gods
name
be
therefore
euerlastingly
praised
.
But
because
I
haue
occupied
long
time
,
I
will
draw
to
an
end
:
for
by
that
I
haue
said
,
I
trust
it
doth
sufficiently
appere
,
that
God
according
to
his
righteous
iudgement
,
hath
determined
vtterly
to
ouerthrow
Babylon
,
because
she
hath
deceiued
all
nations
with
the
wine
of
the
furie
of
her
fornication
.
And
now
it
resteth
onely
that
I
speake
a
word
or
two
of
the
voice
of
the
third
Angell
,
which
is
a
consequent
of
this
my
text
,
and
serueth
very
aptly
for
the
conclusion
of
my
Sermon
.
The
third
Angell
followed
,
crying
with
a
loud
voyce
,
saying
:
If
any
man
shall
worship
the
Beast
,
or
his
image
,
or
receiue
his
marke
en
his
forehead
,
or
in
his
hand
;
or
shall
acknowledge
any
obedience
or
reuerence
to
him
,
as
willing
to
drinke
of
the
cup
of
Babylons
fornication
,
the
same
shall
drinke
of
the
wine
of
the
furie
of
Gods
wrath
,
which
is
powred
foorth
vnmingled
into
the
great
cuppe
of
Gods
anger
,
and
they
shall
be
tormented
with
fire
and
brimstone
,
before
the
Lambe
and
his
holy
Angels
,
and
the
smoke
of
their
torments
shall
ascend
for
euermore
,
and
they
shall
haue
no
rest
day
nor
night
from
extreame
torments
that
worship
the
Beast
,
or
shew
any
reuerence
vnto
Antichrist
.
The
effect
is
in
few
words
:
that
horrible
,
intollerable
,
and
eternall
torments
remaine
for
all
them
that
now
(
especially
when
Babylon
is
now
discouered
)
will
haue
any
thing
to
doe
with
her
damnable
errours
and
pernicious
doctrine
:
for
howsoeuer
ignorance
before
her
fall
,
though
it
were
inexcusable
,
yet
seemed
to
diminish
the
greatnesse
of
the
crime
;
now
that
her
wickednesse
is
openly
displayed
,
no
pretence
can
saue
men
from
the
extreamitie
of
Gods
wrath
,
if
they
will
still
obstinately
continue
in
her
heresies
.
Let
vs
therefore
pray
vnto
Almightie
God
instantly
,
that
all
men
in
their
vocation
may
seeke
the
vtter
ouerthrow
and
destruction
of
Babylon
:
that
Princes
and
Magistrates
may
according
to
the
prophecies
of
them
,
hate
her
with
a
perfect
hatred
,
and
vtterly
abolish
whatsoeuer
belongeth
to
her
:
that
they
may
reward
her
,
as
she
hath
rewarded
vs
,
and
giue
her
double
punishment
according
to
her
workes
:
and
in
the
cuppe
of
affliction
that
she
hath
powred
forth
for
vs
,
they
may
powre
forth
double
as
much
to
her
.
And
looke
how
much
she
hath
glorified
her selfe
,
and
liued
in
wantonnesse
,
(
which
was
without
measure
)
so
much
they
may
bestow
vpon
her
of
sorrow
and
torments
.
That
Preachers
and
Ministers
of
Gods
word
may
plainely
and
without
dissimulation
or
halting
,
discouer
her
wickednesse
,
and
earnestly
to
vrge
whatsoeuer
hath
yet
need
of
perfect
reformation
.
That
all
subiects
may
continue
in
holy
obedience
,
first
to
God
,
and
then
to
their
Prince
,
to
the
aduauncing
of
the
honour
and
glorie
of
God
,
through
Iesus
Christ
:
to
whom
with
the
holy
Ghost
be
all
honor
,
glory
,
power
and
dominon
,
both
now
and
euer
.
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A09442-e180
Notes for div A09442-e6320
Notes for div A09442-e20250
Notes for div A09442-e32400
Notes for div A09442-e40440