2
Introduction
.
NOw
you
must
go
ouer
these
books
old
and
new
,
by
some
proportion
dayly
,
either
morning
or
euening
after
this
maner
,
wherein
you
shall
see
many
profitable
notes
,
and
especially
the
argument
or
summe
of
euerie
booke
;
it
will
pleasure
you
greatly
,
by
the
report
and
iudgement
of
all
antient
authours
.
The
Argument
of
Genesis
.
THis
booke
is
called
of
the
Hebrues
Verescith
,
that
is
to
say
,
Beginning
,
Generation
,
or
Creation
,
giuing
vs
to
vnderstand
,
that
it
containes
the
creation
of
all
things
.
Moses
the
son
of
Amram
the
sonne
of
Leui
was
borne
2430
yeares
after
the
creation
:
when
he
was
full
40
yeares
old
,
he
was
called
of
God
to
be
the
leader
of
his
people
Israel
;
by
a
large
measure
of
Gods
spirit
he
spake
of
sundrie
things
which
were
done
2414
yeares
before
he
was
borne
,
and
also
profoundly
of
manie
other
things
that
should
befall
the
people
of
Israel
,
euen
vnto
the
birth
of
Christ
.
He
wrote
this
booke
neere
about
850
yeares
after
the
floud
.
At
Iosephs
death
it
had
a
kind
of
ceasing
.
This
booke
comprehends
principally
foure
rhings
.
-
1
Creation
,
by
the
word
which
was
made
flesh
.
-
2
Destruction
,
by
the
ouer-running
of
waters
.
-
3
Multiplication
of
the
world
,
by
Noah
.
-
4
Election
of
some
,
as
of
Abraham
,
Isaake
,
&c.
The
Argument
of
Exodus
,
the
second
booke
of
Moses
.
IT
is
called
of
the
Hebrues
Shemoth
,
which
is
names
,
but
of
the
Graecians
&
later
writers
it
is
called
Exodus
,
which
signifieth
a
departing
and
going
of
Israel
out
of
Aegypt
:
by
computation
it
amounteth
neerly
to
a
storie
of
405
yeres
,
from
the
death
of
Ioseph
,
to
the
lifting
vp
of
the
tabernacle
in
Siloh
;
this
booke
comprehends
principally
three
things
.
-
1
The
Deliuerance
of
Israel
out
of
Aegypt
.
-
2
Their
Iourney
towards
Canaan
.
-
3
An
Order
for
the
seruing
of
God
.
The
Argument
of
Leuiticus
.
IT
is
called
in
Hebrue
Vaicrah
,
but
the
Graecians
&
later
writers
Leuiticus
,
because
it
retaineth
a
memory
of
some
notable
acts
which
were
done
from
the
beginning
of
the
second
yere
after
the
release
from
Aegypt
,
vnto
the
beginning
of
the
eleuenth
moneth
of
the
40
yeare
,
which
is
in
some
account
thirty
yeares
:
and
partlie
because
it
debateth
of
ceremonies
and
such
like
which
were
ended
in
their
time
.
This
booke
containes
foure
principall
thinges
.
-
1
Sundry
sorts
of
ofsrings
concerning
Christ
.
-
2
Ciuill
orders
for
the
practise
of
religion
.
-
3
Ciuill
orders
concerning
life
and
maners
.
-
4
Diuerse
feasts
dedicated
for
religion
.
The
Argument
of
Numbers
.
THis
booke
is
called
of
the
Hebrues
Vaied●bber
,
of
the
Latines
Numeri
,
because
in
the
beginning
of
it
Moses
numbred
the
people
Israel
by
their
tribes
.
It
continueth
the
storie
from
the
beginning
of
the
second
moneth
of
the
second
yeare
after
the
deliuerance
of
Israel
out
of
Aegypt
,
vnto
the
beginning
of
the
eleuenth
moneth
of
the
forteeth
yeare
of
thirty
eight
yeares
and
odde
.
It
containeth
foure
things
.
-
1
The
mustring
of
men
,
and
orders
for
the
preseruation
of
the
Arke
.
-
2
Constitutions
and
lawes
for
religion
.
-
3
Constitutions
and
lawes
for
life
and
maners
.
-
4
Particular
lawes
for
reformation
.
The
Argument
of
Deutronomium
.
THis
booke
is
called
in
Hebrue
Ellehaddebarim
,
in
Greeke
it
is
called
Deut.
signifying
a
Remembrance
of
things
past
,
with
an
exhortation
to
the
perfourmance
of
the
law
,
from
the
beginning
of
the
twelfth
moneth
of
the
fourteeth
yeare
,
vnto
the
twelfth
day
of
the
same
moneth
,
after
their
departure
from
Pharaoes
kingdome
.
This
booke
breefly
repeats
the
greatest
matters
that
were
spoken
and
laid
downe
in
the
former
bookes
.
The
Argument
of
Ioshua
.
HE
was
called
Iesus
the
Emperour
of
Israel
;
he
ruled
them
victoriously
seuenteene
yeares
,
he
was
borne
fiftie
and
three
yeares
before
their
going
out
of
Aegypt
,
he
died
when
he
was
one
hundred
and
ten
yeares
old
,
2570
of
the
world
.
He
and
Eleazar
the
high
priest
is
thought
to
haue
penned
this
booke
.
It
approueth
the
performance
of
Gods
promises
,
and
that
he
neuer
saileth
by
length
of
time
,
nor
by
distance
of
place
,
to
remember
his
ellect
:
as
is
shewed
vs
by
Ioshua
,
who
did
conquer
the
land
of
Canaan
,
and
deuided
it
among
them
,
euen
as
the
Lord
had
spoken
.
The
land
for
the
fertilitie
thereof
,
farre
beyond
all
other
lands
,
did
represent
the
kingdome
of
heauen
,
and
in
regard
of
the
power
therof
,
it
might
well
resemble
the
kingdome
of
Antechrist
Ioshua
the
conquerour
was
a
figure
of
Iesus
,
who
subdued
all
things
to
himselfe
.
The
Argument
of
Iudges
.
IT
is
called
in
Hebrue
Sophetim
,
according
to
the
Hebrue
,
Greeke
,
and
Latine
,
it
is
called
Iudicium
,
because
it
conneth
the
gouernment
and
religion
of
Gods
people
,
from
the
death
of
Ioshua
vnto
Hely
the
priest
,
about
299
yeres
:
&
it
is
supposed
that
Samuel
is
the
penner
thereof
:
it
sheweth
how
God
detesteth
ingratitude
,
by
the
great
oppressions
which
was
inflicted
vpon
the
people
for
the
same
:
they
were
of
all
people
in
the
world
most
victoriously
possessed
of
all
the
ioyes
in
the
world
,
and
yet
they
were
a
people
worse
than
those
whose
carcases
fell
in
the
wildernesse
:
therefore
God
appointed
tyrants
ouer
them
as
their
gouernours
.
Here
is
also
a
perfect
president
of
pardon
vpon
repentance
,
for
when
they
cried
vnto
the
Lord
,
he
destroyed
those
tirants
,
and
gaue
them
godly
rulers
.
The
Argument
of
Ruth
.
SHe
is
said
to
liue
when
Deborah
ruled
Israel
,
it
is
thought
that
the
writer
of
Iudges
is
the
author
of
this
booke
;
because
that
the
Hebrues
doe
reckon
it
with
the
booke
of
Iudges
:
hir
nation
and
kindred
whence
she
came
doth
well
approue
the
calling
of
the
Gentiles
by
Iesus
Christ
,
who
was
to
come
lineally
euen
from
hir
body
.
This
booke
doth
arme
all
Christians
with
patience
,
as
with
the
whole
armour
of
God
,
who
in
the
end
will
get
the
fame
and
report
of
the
world
.
The
Argument
of
the
first
and
second
of
Samuel
.
1.
Chron.
29.29
.
THe
acts
of
Dauid
,
are
they
not
written
in
the
booke
of
Samuel
the
Seer
,
and
in
the
booke
of
Nathan
the
prophet
,
and
in
the
booke
of
Gad
the
Seer
,
by
which
wordes
it
is
plaine
,
that
Samuel
,
Nathan
and
Gad
,
did
write
these
bookes
.
In
the
first
of
Samuel
is
shewed
the
miserie
of
the
people
vnder
king
Saul
,
which
was
a
token
of
Gods
wrath
,
because
they
were
not
content
with
their
estate
.
Saul
himselfe
is
set
foorth
for
an
example
of
vnthankefulnes
,
he
was
hated
of
God
,
he
was
hated
of
the
people
,
&
he
was
possessed
of
a
deuil
.
Dauid
is
made
heire
apparant
to
the
crowne
.
In
the
second
of
Samuel
,
is
declared
the
magnanimitie
of
Dauid
,
who
ouercame
all
the
enemies
of
Gods
people
,
wherin
he
was
a
figure
of
Christ
.
The
Argument
of
the
first
and
second
of
the
kings
.
BOth
these
are
in
the
Hebrue
as
one
.
The
Authours
were
these
,
2.
Chron.
19.29
.
(
seuerallie
a
part
,
or
potion
)
Nathan
,
Ahiah
the
Silonite
,
Iddo
the
Seer
Iohn
,
and
Semeia
.
The
first
Booke
of
Kings
sheweth
vs
the
vncertaine
state
of
Gods
people
in
this
life
,
as
by
the
example
of
the
people
vnder
diuerse
kings
,
vnto
the
death
of
wicked
Achab
,
who
for
a
little
ioy
had
great
annoy
;
God
also
plagued
them
because
sinne
was
fauoured
,
and
vertue
was
discountenanced
;
their
kingdome
was
deuided
into
two
parts
,
presently
vpon
the
death
of
Salamon
,
the
one
became
open
enimie
to
the
other
,
for
the
space
of
350
yeares
:
one
kingdome
was
called
the
kingdome
of
Iudah
,
whose
seat
was
at
Ierusalem
;
the
other
was
called
the
kingdome
of
Israel
,
whose
seat
was
at
Samaria
:
the
one
gaue
themselues
to
serue
the
true
God
;
the
other
to
idols
.
Here
also
is
the
perfect
genealogie
of
Christ
,
lineally
descending
from
Dauid
.
The
second
of
Kings
sheweth
vs
of
all
famous
acts
,
from
Achab
the
king
,
vnto
the
ransacking
of
Samaria
,
the
captiuating
of
the
people
,
and
Hosea
their
last
king
;
here
is
also
the
destruction
of
Ierusalem
,
and
the
people
carried
to
Babilon
.
The
Argument
of
the
1
and
2
of
the
Cronicles
.
PAralipomenon
in
Greeke
.
With
the
Hebrues
both
are
one
,
it
signifieth
omitted
,
or
things
left
;
the
Latines
call
it
Verba
Dierum
,
The
words
of
daies
;
meaning
a
Catalogue
of
things
done
in
former
ages
:
it
was
composed
by
Iddo
,
and
Semeia
.
1
Cron.
comprehendeth
briefly
all
that
was
excellently
done
from
the
creation
,
vnto
the
restoring
of
the
people
from
Babilon
;
it
handleth
exactly
the
genealogie
of
Christ
.
2
Cron.
Comprehends
chiefly
all
such
matters
as
were
from
the
death
of
Salomon
,
vnto
the
captiuitie
of
Babilon
.
Some
things
in
these
two
books
are
more
amplified
than
in
the
books
of
the
Kings
The
Argument
of
Ezra
.
HE
was
a
priest
,
and
towards
the
law
,
and
the
author
of
this
booke
.
It
containeth
the
deliuerance
of
Israel
out
of
Babilon
,
with
great
fauour
&
authoritie
from
the
king
for
the
reedefying
of
the
Temple
at
Ierusalem
;
it
was
hindered
by
the
people
of
the
land
,
yet
it
was
finished
according
to
the
time
foretold
by
the
angel
to
Daniel
.
This
booke
doth
proue
that
God
punisheth
not
the
godly
according
to
iustice
,
but
according
to
mercie
.
The
argument
of
Nehemiah
.
HE
was
cup-bearer
to
Artaxerxes
,
&
in
such
credit
,
that
he
obtained
in
the
twentith
yeare
of
his
raigne
full
authority
with
licence
&
letters
,
to
commaund
to
the
finishing
of
the
decaied
places
of
Ierusalem
.
This
booke
is
commonly
called
the
2
of
Esdras
,
because
he
was
thought
to
be
the
writer
,
and
both
were
ioyned
together
the
same
time
in
the
holy
seruice
of
God
.
And
in
the
Hebrue
both
books
are
one
,
both
comprise
the
storie
neare
of
130
years
,
vnto
the
last
Darius
.
There
were
three
special
men
stirred
vp
by
the
Almightie
,
for
the
comfort
of
his
people
,
hauing
long
lain
in
exilement
,
the
first
was
Zorobabel
their
captaine
,
the
setter
forward
of
chiualrie
;
the
second
was
Ezra
their
priest
,
the
setter
forward
of
religion
;
&
the
third
was
Nehemiah
,
the
setter
forward
of
their
building
.
This
booke
sets
out
many
particulars
,
to
weet
,
the
builders
,
the
manner
of
it
,
their
hinderance
,
their
religion
,
&c.
This
booke
containeth
a
singular
fauour
of
God
towards
them
that
trust
for
redemption
by
Christ
,
for
that
he
openly
writeth
their
names
in
his
holy
citie
,
that
left
Babel
vpon
Gabriels
prophesie
,
to
build
Ierusalem
the
citie
,
for
Christ
the
great
king
:
and
therefore
the
old
Hebrues
bound
Ezra
next
Daniel
,
because
it
dependeth
all
vpon
Gabriels
prophesie
,
Dan.
9.
and
all
the
nation
still
thence
talked
of
Christ
to
be
their
redeemer
.
The
Argument
of
Esther
.
2
,
7.
SHe
was
named
Hadassa
,
she
was
maried
to
Darius
the
son
of
Histaspis
whose
surname
was
Assuerus
,
vpon
the
diuorse
of
queene
Vasthi
:
this
booke
was
written
by
the
chonicler
of
Assuerus
,
&
it
was
taken
out
of
the
records
of
the
Medes
and
Persians
;
Xerxes
the
great
warrior
was
hir
sonne
by
the
king
,
it
is
consonant
with
the
scriptures
of
God
.
Some
hath
added
to
the
same
six
other
chapters
of
Hester
,
which
are
not
sound
nor
answerable
to
the
rest
.
This
booke
approueth
the
assurance
of
Gods
mercies
towards
his
elect
,
in
time
conuenient
,
euen
when
all
worldly
helpes
faileth
,
as
by
the
example
of
Mardocheus
and
Hester
may
appeare
,
who
as
instruments
appointed
of
God
,
did
deliuer
the
Iewes
from
the
decree
and
dedly
sentence
of
the
king
:
moreouer
it
sheweth
that
pride
hath
a
fall
,
by
the
example
of
Haman
.
The
Argument
of
Iob.
THis
storie
sheweth
the
religion
of
Abrahams
other
kinred
than
Israell
,
how
before
the
law
they
held
faith
and
conscience
,
Abrahams
kinred
in
the
family
of
Nahor
,
as
Elihu
was
in
Esaus
,
as
Eliphas
was
in
his
own
better
line
,
as
Bildad
of
his
son
Suach
was
(
whom
many
latins
,
and
all
Greeks
,
commonly
make
to
be
of
Abraham
by
Esau
,
because
the
land
Vz
,
in
Ier.
Lament
.
is
in
Edom
)
this
kinred
of
hic
Abraham
,
in
these
families
held
religion
,
and
had
these
men
prophets
,
but
prophets
alwais
had
not
visions
for
Gods
particular
dealings
,
though
for
naturall
knowledge
and
rules
of
vertue
they
be
sinceare
.
This
booke
in
this
argument
,
is
most
rare
,
containing
a
disputation
,
of
fiue
prophets
,
God
in
the
end
comming
moderator
.
The
shortnes
of
speech
,
the
deapth
of
matter
,
the
discourse
of
Iob
for
his
life
,
of
Elihu
for
naturall
philosophie
,
of
the
rest
for
the
common
plaguing
of
the
wicked
,
the
thrise
holie
conclusion
of
God
makes
that
booke
better
than
all
ophir-gold
.
The
storie
fell
out
about
Moses
birth
,
777
yeres
after
the
deluge
.
Iob
I
hold
to
be
of
Abraham
by
Kettura
,
and
the
land
Vz
to
be
not
that
of
Esaus
Vz
,
but
of
Nachors
:
whether
Abrahams
sonnes
by
Kettura
went
to
seeke
dwelling
with
their
eldest
cosine
of
those
sonnes
of
the
east
.
And
thence
so
Abrahams
sons
by
Kettura
be
named
.
Moses
was
dead
before
Iob
,
for
he
liued
but
120
yeares
,
and
Iob
140
,
after
his
temptation
.
Dina
is
said
to
be
Iobs
wife
,
but
by
men
that
in
sadnesse
follow
the
iests
of
the
Iews
,
who
faigne
for
memorie
of
storie
,
fables
.
Dina
hath
in
scriptures
no
husband
named
,
nor
Iob
a
wife
with
hir
proper
name
,
thereupon
Iewes
(
for
teaching
children
readinesse
in
storie
)
mary
Dina
(
that
might
be
Iobs
grandmother
)
to
him
;
who
followed
them
in
sadnesse
were
deceiued
.
Herein
we
are
assured
,
vpon
sufficient
practise
,
and
proofe
of
Gods
eternall
fauour
,
that
when
al
desolations
and
hazards
whatsoeuer
are
nearest
,
euen
then
is
that
man
nearest
vnto
God
,
and
in
the
greatest
possibilitie
of
honor
and
maiestie
.
Many
great
and
excellent
things
are
herein
contained
,
therefore
I
recommend
them
vnto
your
christian
diligence
.
The
Argument
of
the
Psalms
.
IT
is
called
in
Hebrue
Sepher
Tehilim
,
by
the
which
the
Graecians
doe
expresse
musicall
instruments
.
It
was
gathered
by
Esdra
.
The
authors
were
diuerse
,
as
the
Psalmes
doe
witnesse
,
and
some
are
vncertaine
,
yet
the
matter
is
sound
and
good
;
Dauid
was
the
chiefest
,
2.
Sam.
23
and
therefore
he
was
called
the
sweet
Psalmist
of
Israel
:
Moses
wrote
the
90
and
91
as
a
fourme
of
praier
;
Ethan
and
Theman
wrote
the
88
,
and
89
who
were
men
of
great
wisdome
;
1
Kin.
4
,
30
the
holy
Priests
and
Leuits
wrote
the
137.
Dauid
ordeined
wise
and
skilfull
men
to
make
Psalmes
,
and
to
prophesie
with
all
sorts
of
instruments
,
as
Corah
and
his
sonnes
,
Asaph
and
his
sonnes
,
Ieduthum
and
his
sonnes
,
Heman
and
his
sonnes
there
were
ordained
before
the
Arke
of
cunning
musitian
,
2.
Chro.
15
,
16.25
,
1.2
.
2.
Esd.
12
,
40.
288
;
the
instruments
were
these
,
Meginath
,
Mehiloth
,
Alamoth
,
Gittith
,
Ieduthum
,
Susa●eduth
,
Sosainum
,
Salteries
,
Harpes
,
Organes
,
Trumpets
,
Cimballes
,
&c.
and
the
Psalmes
serue
for
diuerse
purposes
,
as
you
may
easely
see
,
if
you
marke
them
;
some
for
musicke
,
as
you
may
know
by
then
titles
;
some
for
prayers
,
some
for
thanksgiuing
,
some
for
consolation
,
some
for
doctrine
,
some
for
prophesie
,
and
some
for
storie
.
The
Argument
of
the
Prouerbs
,
Ecclesiastes
,
Canticles
.
1.
King
4.32.11
.
SAlomon
was
the
writer
of
these
three
bookes
,
as
appeares
by
their
Titles
,
and
maner
of
writing
,
after
his
conuersion
.
In
the
first
,
he
teacheth
all
people
the
true
wisdome
in
the
vsing
of
Temporall
things
.
In
the
second
he
teacheth
a
contempt
of
all
earthly
glorie
,
in
regard
of
ioies
in
the
Lord
Iesus
.
In
the
third
,
he
sets
out
the
incomprehensible
fauor
of
God
towards
all
such
,
by
their
marriage
in
Christ
,
representing
a
spirituall
and
an
inseperable
coniunction
,
vnder
metaphors
,
similitudes
,
and
comparisons
.
The
Argument
of
Esaie
.
HE
was
Amos
sonne
,
taken
of
manie
for
an
Euangelist
,
he
spake
and
taught
vnder
Vziah
,
Ioatham
,
Ahaz
,
Ezechia
,
and
Manasses
.
This
booke
was
written
by
him
a
little
before
his
death
:
it
contains
the
doctrine
of
reconciliation
more
clearely
than
the
rest
.
It
is
full
of
reprehensions
and
consolations
;
the
comming
of
the
Messiah
is
prooued
,
and
the
vniting
of
the
Iewes
and
Gentiles
.
The
Argument
of
Ieremie
.
HE
was
sonne
to
Helchia
the
Priest
,
he
wrot
this
booke
and
prophesied
vnder
Iosias
Ioiachim
,
and
Zedechia
,
at
that
time
as
Hierusalem
was
ransacked
,
and
the
people
captiuated
,
whome
Ieremie
lamenteth
.
Baruck
was
his
secretarie
.
This
booke
shewes
the
captiuitie
of
Hierusalem
and
hir
people
,
for
hir
manifold
sinnes
.
The
Argument
of
Ezechiel
.
HE
was
a
priest
in
Babylon
,
fiue
yeres
of
Ichoiachims
captiuity
.
This
booke
doth
shew
the
murmuring
of
the
wicked
against
the
Prophets
,
because
they
yeelded
to
Nabuchadnezar
.
Therefore
in
the
first
part
of
this
booke
he
laboureth
to
confirme
his
former
doctrine
,
that
they
did
well
in
yeelding
,
for
it
was
decreed
by
the
mouth
of
God
,
that
they
should
be
captiuated
,
then
he
laboureth
with
doctrine
to
assure
them
of
deliuerance
againe
,
from
this
their
seruitude
and
captiuitie
.
The
Argument
of
Daniel
.
HE
was
in
Babilon
with
Ananias
,
Misael
,
&
Azarius
,
in
Iehoiachims
time
,
and
he
thus
prophesied
vnder
Nabuchadnezer
,
Euilmeredec
,
&
Baltazar
.
In
this
book
is
shewed
what
hapned
to
their
king
and
the
people
,
during
the
70
yeares
captiuitie
;
what
kings
raigned
,
how
the
people
were
vsed
,
what
should
be
happen
them
after
their
captiuitie
vntill
Christ
.
The
Argument
of
Hosea
.
IN
the
daies
of
Osiah
,
Ioathan
,
Ahas
,
&
Ezechias
,
kings
of
Iudah
,
he
wrote
and
prphesied
.
This
booke
shewes
the
Idolatrie
of
the
people
vnder
Ieroboam
,
and
their
sins
by
many
particulars
.
This
prophet
was
among
them
70
yeres
,
and
they
despised
him
and
others
.
The
Argument
of
Ioel.
HE
prophesied
in
the
daies
of
Osia
,
and
Ieroboam
,
concerning
Samaria
,
and
wrote
the
same
.
Herin
is
shewed
the
famine
and
extreame
misery
that
they
of
Iudah
endured
,
because
of
their
idolatrie
and
obstinacie
.
The
Argument
of
Amos.
IN
the
daies
of
Osiah
and
Ieroboam
,
he
wrote
this
,
he
was
a
poore
and
a
simple
shepheard
,
stirred
vp
of
speciall
purpose
to
set
foorth
Gods
glorie
,
by
calling
the
people
to
repent
.
The
Argument
of
Obadiah
.
HE
spake
against
Edom
,
at
which
time
the
pallace
of
the
temple
and
the
citie
was
set
on
fire
,
this
booke
shewes
how
the
Idumeans
vexed
Israel
most
cruelly
,
and
continually
:
in
the
highest
pitch
of
their
pride
,
God
sends
this
Obadiah
to
denounce
his
vengeance
against
them
,
and
good
successe
vpon
his
owne
inheritance
.
The
Argument
of
Ionah
.
HE
spake
vnder
Amaziah
and
Ieroboam
,
he
controled
Phulbelocus
of
Niniuie
,
who
succeeded
Sardanapalus
.
This
booke
sheweth
how
little
his
preaching
auailed
in
Israel
;
and
how
much
few
words
preuailed
in
Niniuie
,
to
the
shame
of
all
Israell
:
here
is
the
distruction
first
of
the
kingdome
of
Israel
,
then
of
Iudah
,
chiefly
because
they
contemned
the
prophets
.
The
Argument
of
Nahum
.
HE
prophesied
vnder
Ezechia
king
of
Iudah
,
Hosea
king
of
Israel
,
and
Salmanazer
king
of
the
Assyrians
,
This
booke
shewes
the
reuolting
of
Niniuie
,
from
the
true
profession
which
they
had
taken
from
Ionah
;
they
became
persecuters
of
all
that
professed
godlinesse
,
therefore
their
citie
was
destroied
by
Nabucadnezer
,
among
whom
there
was
some
godly
,
whom
God
remembreth
with
his
comforts
,
sent
by
the
prophets
.
The
Argument
of
Abacuk
.
HE
wrote
this
booke
about
the
same
time
,
and
he
lamenteth
the
desolation
of
the
godly
,
and
the
prosperitie
of
the
wicked
,
who
in
the
end
should
be
captiuated
by
the
Chaldeans
.
The
Argument
of
Sophoniah
.
HE
prophesied
in
the
daies
of
Iosiah
,
the
sonne
of
Ammon
,
king
of
Iudah
,
The
Moabits
,
the
Assirians
,
and
others
,
who
were
enemies
to
Gods
people
,
shall
come
themselues
to
confusion
,
but
the
godly
by
patience
shall
possesse
their
soules
.
The
Argument
of
Agge
.
THis
prophet
,
Zacharie
,
and
Malachie
,
were
especially
appointed
after
the
captiuitie
to
confort
the
people
,
&
to
set
them
forward
to
the
building
of
the
temple
at
Ierusalem
,
which
was
a
sight
of
the
spirituall
Ierusalem
.
This
prophet
shewes
the
cause
of
their
captiuitie
,
and
exhorteth
to
repentance
.
The
Argument
of
Zacharie
.
THis
prophet
wrote
the
second
yeare
of
Darius
,
in
the
eight
moneth
,
the
same
matter
.
The
Argument
of
Malachie
.
THis
prophet
was
the
last
and
the
next
to
Iohn
Babtist
.
He
spake
of
the
captiuitie
,
of
the
building
of
Salomons
temple
,
and
the
storie
of
Esdras
,
and
Nehemias
;
he
reproues
diuerse
sinnes
,
and
speaks
as
the
two
former
.
The
Argument
of
Mathew
.
HE
wrote
this
Gospell
in
Hebrue
,
eight
yeares
after
the
ascention
of
Christ
.
All
the
foure
Euangelists
did
write
in
efect
one
thing
,
they
al
entitled
their
writing
Gospell
,
signifiing
,
Good
tidings
or
newes
from
heauen
;
comprehending
the
incarnation
,
death
,
resurrection
,
and
ascention
of
Christ
,
being
the
absolute
summe
of
our
redemption
,
and
adoption
to
eternall
glorie
.
This
Title
comprehends
all
the
matter
shadowed
in
the
law
,
and
perfourmed
in
the
gospell
:
whatsoeuer
one
writes
darkly
,
the
other
more
largely
and
plainly
.
They
varie
not
in
any
one
thing
,
though
their
writing
be
farre
in
distance
,
for
time
and
place
,
which
greatly
argueth
and
augmenteth
the
trueth
and
dignitie
thereof
.
They
entreat
in
some
matters
more
exactly
than
in
other
;
Mathew
laboreth
to
set
foorth
an
historicall
narration
of
Christs
body
,
to
weet
,
of
his
incarnation
,
his
kinred
,
how
he
was
occupied
in
the
time
of
his
life
,
teaching
and
working
miracles
to
confirme
the
will
of
his
father
;
he
spake
of
his
death
,
and
resurrection
,
with
such
circumstances
as
belong
thereunto
.
The
Argument
of
Marke
.
HE
was
the
disciple
and
interpreter
of
Peter
.
Vpon
earnest
request
made
to
him
at
Roome
,
he
wrote
this
gospell
in
Greeke
,
ten
yeares
after
the
Ascention
of
Christ
.
He
planted
the
faith
at
Alexandria
,
where
he
died
.
The
Argument
of
Luke
.
HE
was
a
phisition
at
Antioch
,
the
follower
of
S.
Paule
,
who
did
write
this
gospell
15
yeares
after
Christs
ascention
,
he
died
at
Constantinople
.
This
book
most
chiefly
specifieth
of
ceremonies
which
were
performed
in
Christ
.
The
Argument
of
Iohn
.
HE
was
sonne
to
Zebedeus
the
brother
of
Iames
,
whom
Herod
be
headded
,
at
the
request
of
some
Bishops
in
Asia
.
He
chiefly
handleth
Christs
diuinitie
,
and
wonderfull
worke
of
our
reconciliation
.
He
wrote
this
gospell
32
yeares
after
Christs
ascention
,
he
died
and
was
buried
amongst
the
Ephesians
.
The
Argument
of
the
Acts.
THe
same
was
written
in
Greeke
by
S
Luke
,
at
Rome
,
and
dedicated
to
one
Theophilus
.
This
booke
is
an
abridgment
or
a
chronicle
of
all
famous
&
worthy
acts
of
Christ
,
of
his
disciples
and
Apostles
:
herein
is
annexed
the
sermons
of
the
Apostles
,
touching
faith
&
maners
,
the
open
persecution
of
the
truth
,
&
the
victorie
thereof
in
the
end
.
The
Argument
of
the
Romanes
.
THe
Romanes
were
Iews
and
Gentiles
,
embracing
Christ
in
Rome
,
among
whom
were
many
false
teachers
which
moued
S.
Paule
to
write
this
Epistle
,
by
his
secretarie
Tertius
,
exhorting
them
to
take
heed
therof
,
and
to
encrease
in
the
knowledge
of
Christ
.
The
dignitie
of
works
,
of
faith
,
of
grace
,
and
iustification
of
the
law
,
and
the
vse
thereof
,
from
Corinth
,
Acts
20.
Rom.
16.
some
few
daies
before
he
went
to
Ierusalem
.
The
Argument
of
the
first
to
the
Corinthians
.
THe
Corinthians
had
their
originall
of
Corinthus
,
who
built
that
citie
;
in
it
was
the
temple
dedicated
to
the
Goddesse
Venus
.
There
was
that
great
notorius
whore
Lais
,
spoken
of
ouer
all
the
world
,
and
there
was
many
other
abhominations
,
yet
in
this
city
God
had
his
church
.
S.
Paule
staied
there
almost
three
yeares
,
but
when
he
departed
into
Siria
,
manie
false
teachers
entred
in
,
who
taught
that
whoredome
,
riot
,
drunkennesse
,
&c.
was
lawfull
,
they
denied
marriage
,
and
the
resurrection
;
vpon
which
occasion
,
S.
Paule
wrote
this
Epistle
,
to
withdraw
them
from
all
those
euils
,
Act.
19.
1
Cor.
16.
and
with
exhortations
to
remaine
in
the
doctrine
which
he
had
taught
.
From
Ephesus
.
4
The
Argument
of
the
second
to
the
Corinthians
HEre
he
excuseth
his
long
absence
,
by
diuerse
troubles
which
hindered
him
,
he
willeth
to
excommunicate
him
that
was
taken
in
adulterie
;
he
cleareth
himselfe
of
all
blame
towards
them
,
Acts
20.
he
sheweth
a
difference
betwixt
one
spirite
and
another
,
the
agreement
of
the
old
testament
with
the
new
.
From
Philippi
.
6
The
Argument
of
the
Gallathians
.
THe
Gallathians
were
a
people
of
Asia
:
after
S.
Paules
departure
thence
,
many
false
teachers
entred
in
and
taught
,
That
the
ceremonies
of
the
law
were
to
be
kept
,
and
they
taught
euill
things
against
the
Apostles
,
thereby
to
deface
their
doctrine
;
which
moued
him
to
write
vnto
them
,
discharging
himselfe
for
the
credit
of
his
calling
,
and
confirming
of
his
doctrine
,
with
the
ouerthrow
of
the
contrarie
.
From
Rome
.
13
The
Argument
of
the
Ephesians
.
THis
citie
of
Ephesus
was
famous
by
the
sea
side
of
Ionius
,
where
was
a
temple
dedicated
to
the
false
Goddesse
Diana
.
S.
Paule
at
his
first
comming
staied
little
there
,
but
at
the
second
time
he
continued
three
yeares
,
perceauing
that
God
had
many
soules
there
to
be
saued
,
euen
among
witches
,
sorcerers
,
&c.
whereby
the
mercie
of
God
appeared
more
aboundantly
:
at
his
departure
he
left
among
them
elders
,
and
Timothie
as
their
Bishop
.
This
Argument
agreeth
neerly
with
the
Romanes
and
Gallathians
.
Sent
from
Rome
.
11.
The
Argument
of
the
Philippians
.
PHilip
Macedon
was
the
originall
of
the
citie
,
they
had
domesticall
troubles
,
and
many
lost
for
the
trueths
sake
,
and
therefore
he
exhorteth
them
to
patience
and
watchfulnesse
.
Sent
from
Rome
.
8.
The
Argument
of
the
Colossians
.
THe
Colossians
were
a
people
of
that
great
citie
Collossa
,
S.
Paule
was
neuer
with
them
,
they
were
taught
by
Epaphras
,
Onesimus
,
&
Tychichus
,
S.
Paule
heard
that
they
were
troubled
with
the
Iewes
,
about
ceremonies
,
and
with
the
gentils
about
subtill
questions
and
wordes
of
philosophie
,
wherefore
he
wrote
vnto
them
to
confirme
them
in
that
they
had
learned
concerning
Christ
,
and
to
confute
the
contrarie
.
Sent
from
Roome
.
9
The
Argument
of
the
first
to
the
Thessalonians
.
THessalonica
was
a
famous
citie
of
Macedonia
,
whence
the
people
had
their
names
,
he
was
among
them
,
but
three
Sabaoths
,
by
reason
of
the
Iews
.
He
sent
Timothie
vnto
them
,
by
whom
he
vnderstood
of
their
conscience
,
and
that
they
should
consider
well
of
the
resurrection
.
Acts
17
,
He
sent
it
from
Athens
.
The
Argument
of
the
second
to
the
Thessalonians
.
HE
excuseth
his
long
absence
,
shewing
them
the
manner
of
the
resurrection
and
the
comming
of
Christ
,
he
dehorteth
from
curious
questions
.
Sent
from
Athens
.
2
The
Argument
of
the
first
to
Timothie
.
HIs
father
was
a
Graecian
,
his
mother
a
Iew
,
which
was
the
cause
he
was
not
circumcised
in
his
infancie
,
according
to
the
law
.
His
mother
Eunice
,
and
his
grandmother
Loida
,
were
godly
,
wherein
they
brought
him
vp
.
S.
Paule
his
maister
sent
him
on
the
Lords
busines
,
to
diuerse
places
:
in
the
end
he
was
left
at
Ephesus
as
their
bishop
,
to
whom
he
wrote
this
Epistle
,
about
the
choise
of
Pastours
in
the
church
.
At
Laodicea
.
3
The
Argument
of
the
second
to
Timothie
.
HE
mourned
greatly
after
S.
Paule
,
therefore
Paule
did
write
to
confort
him
,
and
withall
to
shew
him
how
he
was
held
in
prison
,
which
was
the
cause
that
he
came
not
to
Ephesus
according
to
his
promise
.
Sent
from
Rome
.
12
The
Argument
of
Titus
.
HE
was
a
Graecian
borne
,
Paule
was
his
maister
,
who
left
him
at
Creete
to
constitute
ministers
in
euerie
parish
,
and
to
refourme
their
manners
,
Titus
was
a
yong
man
,
therefore
his
maister
wrote
this
Epistle
that
he
should
do
nothing
rashlie
.
What
kinde
of
Pastours
should
be
allowed
and
what
not
,
From
Nicapolis
in
Macedonia
.
Acts
20.
5
The
Argument
of
Philemon
.
HE
was
Collocentia
,
a
rich
man
,
and
a
godly
liberall
man
,
he
had
a
seruant
named
Onesimus
,
who
departed
from
him
by
stealth
:
when
he
heard
S.
Paule
preach
,
he
beleeued
in
Iesus
Christ
and
confessed
his
fault
,
wherevpon
S.
Paule
wrote
this
Epistle
to
his
maister
,
exhorting
him
to
forgiue
his
seruant
.
Sent
from
Rome
.
10
The
Argument
of
the
Hebrues
.
THe
truth
is
by
the
opinion
of
the
most
and
best
learned
,
that
S.
Paule
wrote
this
Epistle
,
the
Grecians
did
so
allow
of
it
,
and
the
same
was
confirmed
in
the
councell
of
Nicen.
Nicephorus
saith
that
it
was
written
in
Hebrue
by
S.
Paule
,
and
translated
into
Greeke
by
S.
Luke
,
who
altered
S.
Pauls
stile
and
method
of
writing
.
Iraeneus
who
was
Policarpus
scholler
,
said
the
same
;
the
trueth
being
receiued
from
S.
Iohn
,
who
was
Policarpus
maister
;
such
was
the
obstinacie
of
the
Iewes
,
resisting
the
doctrine
of
Christ
,
which
gaue
occasion
to
S.
Paule
to
write
,
exhorting
them
from
the
hardnes
of
their
hearts
.
Herein
he
magnifieth
Christ
aboue
the
prophets
,
Moses
,
and
Aaron
,
Leui
,
and
all
other
offices
,
and
officers
;
who
fulfilled
the
prophesies
,
accomplshed
the
law
,
and
offred
a
farre
more
perfect
sacrifice
than
they
all
.
Sent
by
Timothie
from
Italie
.
The
Argument
of
Iames.
IN
the
tenth
of
Mathew
mention
is
made
of
two
Iames
,
one
the
sonne
of
Zebedeus
,
the
other
the
sonne
of
Alpheus
,
which
Iames
was
the
Author
of
this
Epistle
,
he
is
called
Lebbeus
and
Thaddeus
,
and
he
is
called
the
brother
of
Iude
,
Gal.
1
,
19.
and
the
brother
of
our
Lord
.
Here
he
instructeth
al
men
to
liue
wel
,
and
to
beleeue
well
,
he
sets
out
the
conuersation
of
those
that
are
regenerated
:
the
excellencie
of
faith
,
of
works
,
of
patience
,
&c.
The
Argument
of
the
first
of
Peter
.
THis
Peter
was
called
Simeon
the
son
of
Iohn
the
fisher
,
Christ
did
name
him
Caephas
,
which
is
Peter
,
Marke
3.
he
was
one
of
the
Apostles
,
and
the
chiefest
for
diuerse
causes
.
He
spake
of
works
after
iustification
,
as
S.
Iames
doth
:
he
descendeth
into
the
dueties
of
each
degree
,
and
to
the
conuersation
of
the
Gentils
.
It
was
written
vpon
the
occasion
of
Siluanus
,
being
long
with
S.
Paule
,
and
trauelling
to
Babilon
,
met
with
S.
Peter
,
who
deliuered
him
this
Epistle
generall
.
The
Argument
of
the
second
of
Peter
.
HE
exhorteth
all
men
from
day
to
day
,
and
from
degree
to
degree
,
to
increase
in
the
works
of
regeneration
,
to
beware
of
false
teachers
,
the
state
of
the
last
times
.
He
thought
his
death
to
be
at
hand
,
wherefore
he
wrote
to
the
glorie
of
his
maister
Christ
.
The
Argument
of
the
first
of
Iohn
.
THis
Iohn
was
one
of
the
foure
Euangelists
,
he
was
the
sonne
of
Zebedeus
beloued
of
Christ
,
he
wrote
the
Reuelation
,
he
exhorteth
to
faith
&
brotherly
loue
,
to
trie
and
approue
the
spirits
,
to
auoid
false
teachers
,
hypocisie
,
and
small
offences
,
and
to
decke
themselues
with
godly
liuing
.
The
Argument
of
the
second
of
Iohn
.
HEre
he
handleth
mutuall
loue
,
the
duetie
of
widowes
,
to
beware
of
false
teachers
,
&
a
way
to
know
them
:
he
did
write
especially
to
a
godly
widow
,
who
with
hir
children
and
hir
houshold
laboured
after
Christ
.
The
Argument
of
the
third
of
Iohn
.
HE
exhorteth
his
familiar
friends
,
and
his
host
Gains
to
diuerse
points
of
doctrine
,
and
to
good
works
,
thanking
God
for
the
great
comfort
receiued
at
his
hands
,
he
commends
him
for
a
harberour
of
Gods
people
.
The
Argument
of
Iude.
HE
was
one
of
the
Apostles
,
he
instructed
the
Godly
to
continue
in
well
doing
,
he
shewes
the
iustice
of
God
against
sinners
and
reuolters
,
as
the
Angels
,
the
Iewes
.
The
Argument
of
the
Reuelation
.
THis
booke
containeth
all
the
doctrine
of
the
prophets
,
concerning
Christ
,
which
was
to
be
accomplished
after
his
comming
,
the
comfort
that
comes
by
his
death
,
the
marriage
of
the
church
with
the
sanctified
members
,
the
prouidence
of
God
,
and
the
force
of
his
word
,
The
fourth
Introduction
.
THe
Argument
or
sum
of
all
the
Bible
by
books
and
chapters
,
as
they
ly
,
comprehendeth
ten
histories
or
generall
matters
,
chaining
the
scriptures
to
the
saluation
of
one
people
,
in
the
seruice
of
God
,
and
to
the
destruction
of
an
another
,
wilfullie
nelegcting
and
obstinatly
gainsaying
the
same
:
whereby
you
shall
see
,
as
it
were
it
one
view
,
what
was
most
notably
done
and
spoken
in
euerie
age
,
what
difference
and
change
there
was
,
and
vpon
what
occasion
:
you
shall
not
light
into
any
one
booke
or
chapter
,
but
hereby
you
shal
be
able
to
say
,
This
or
that
matter
belongeth
to
such
a
storie
;
This
is
the
effect
of
euery
booke
&
chapter
;
Here
this
or
that
beginneth
,
and
there
it
endeth
.
I
haue
set
before
the
particular
matter
of
euerie
storie
seuerally
,
according
to
the
age
and
continuance
thereof
,
which
being
once
perfectly
learned
,
shall
euer
be
remembred
,
with
the
encrease
of
knowledge
,
and
with
an
admirable
change
in
your selfe
,
to
your
comfort
,
and
to
Gods
glorie
.
Storie
.
|
Bookes
and
Chapters
.
|
Contents
.
|
1
|
From
|
Gen.
1
,
|
To
|
Gen.
7
,
|
The
Flood
.
1656.
years
.
|
2
|
Gen.
8
,
|
Gen.
12
,
|
The
renouation
of
the
creation
.
424.
yea
.
|
3
|
Gen.
12
,
|
Exod.
19
,
|
The
election
in
Abram
and
his
seed
.
430.
yea
.
|
4
|
Exod.
12.
|
Ios.
1
,
|
Their
going
out
of
Aegypt
to
Canaan
.
40.
yea
.
|
5
|
Ios.
1
,
|
Iudg.
1.
|
Their
quiet
possession
in
the
same
.
7.
yea
.
|
6
|
Iudg.
1
,
|
1.
Samuel
.
|
Of
Saul
their
first
king
.
450.
yea
.
|
7
|
1.
Sam.
|
Nehem.
|
Their
captiuitie
in
Babylon
.
490.
yea
.
|
8
|
Nehem.
|
Their
restoring
to
libertie
.
70.
yea
.
|
Ezra
.
|
Hester
.
|
9
|
Danie.
|
Their
perpetuall
libertie
in
Christ
.
490.
ye
.
|
10
|
Reuel
.
|
The
birth
of
Christ
,
to
the
worlds
end
,
by
the
computation
of
Elias
,
2000.
ye
.
|
NOw
you
must
learne
what
euerie
storie
doth
generally
containe
,
what
is
the
sum
or
whole
drift
of
the
holy
Ghost
in
the
same
,
which
I
haue
set
downe
by
particulars
.
You
must
marke
where
and
in
what
booke
or
chapter
the
substance
of
euerie
storie
lieth
,
and
how
it
is
dispearsed
in
the
Bible
;
most
principally
note
two
things
,
to
weet
,
what
good
men
was
in
euerie
age
,
or
in
euerie
such
storie
,
and
what
wicked
men
.
The
particulars
of
the
first
storie
.
Fathers
.
Gen.
5.
|
Adam
.
|
Signifieth
|
Earthly
.
|
Seth.
|
Setled
.
|
Enos
.
|
Sorrowfull
.
|
Kenan
.
|
Godly
repentance
.
|
Mahalalel
.
|
Praise
God
.
|
Jared
.
|
The
lowly
.
|
Henoch
.
|
The
Sabaoth
keeper
.
|
Methuselah
.
|
Long
life
.
|
Lamech
.
|
Heart
wounded
.
|
Noah
.
|
The
Comforter
.
|
These
were
the
tenne
holy
fathers
before
the
floud
,
which
the
holy
ghost
reckoneth
,
in
whom
the
religion
and
seruice
of
God
was
grounded
;
these
published
ouer
the
world
,
that
then
was
,
all
such
effectuall
matters
tending
to
religion
,
as
was
deliuered
afterward
to
Moses
in
two
tables
of
stone
,
to
be
continued
and
enlarged
by
sacraments
and
sacrifices
,
by
ceremonies
,
and
such
like
ordinances
,
euen
vnto
the
death
of
Christ
:
there
was
nothing
done
in
the
time
of
Moses
,
which
might
not
wel
be
deriued
from
the
law
and
profession
of
these
men
,
if
you
compare
them
by
their
special
instances
;
&
by
them
you
shal
finde
true
religion
maintained
,
and
the
false
detected
,
moreouer
by
them
hard
places
are
made
plaine
.
And
if
you
reckon
how
long
euerie
of
them
liued
,
the
whole
doth
perfectly
measure
the
age
of
that
world
,
from
Adam
to
the
floud
,
1656.
And
for
these
special
causes
I
haue
laid
downe
briefly
their
stories
.
ADam
was
a
passing
and
a
most
perfect
creature
,
disagreeing
from
all
other
creatures
,
both
in
the
magnanimitie
of
his
soule
,
and
in
the
excellencie
of
his
bodie
;
in
soule
he
was
like
to
God
himselfe
,
for
wisdome
,
for
innocencie
,
and
clearenes
;
in
bodie
he
did
beare
the
fourme
and
fashion
of
the
goodliest
male
and
female
kinde
that
was
to
be
in
the
world
.
He
comprehended
,
by
the
light
of
Gods
spirite
,
that
the
seede
of
the
woman
should
restore
him
and
all
beleeuers
into
the
fauor
of
God
,
and
therefore
he
called
his
wife
Heua
,
that
is
to
say
,
Life
;
and
he
called
his
sonne
Seth
,
that
is
to
say
,
Setled
,
and
persuaded
in
the
faith
of
Christ
.
In
the
commemoration
of
which
seed
,
Adam
offered
continuall
sacrifice
,
the
which
in
the
allowance
thereof
was
ordinarilie
consumed
by
fire
,
as
was
the
sacrifice
of
Abraham
in
the
time
of
the
law
.
By
this
he
may
well
be
called
a
king
,
a
prophet
,
a
priest
or
sacrificer
.
As
the
original
whence
he
came
being
earth
,
had
relation
to
what
he
should
returne
;
so
the
place
where
he
was
created
,
being
mount
Moriah
,
had
relation
to
that
place
where
Christ
the
high
sacrificer
should
be
crucified
,
to
the
ioy
of
the
world
;
as
by
many
other
particulars
afterwards
,
was
made
plaine
to
be
Ierusalem
,
Gen.
22
,
2.
where
Isaac
was
offered
as
a
figure
of
Christ
;
where
Sem
or
Melchisedech
dwelt
,
being
the
king
of
peace
and
iustice
;
14
,
18.
where
Noahs
arke
rested
;
Gen.
8.
where
Salomon
was
commanded
to
build
the
temple
in
the
honour
of
his
name
.
2
Cron.
3
,
1.
When
God
had
chastned
the
woman
,
and
cursed
the
serpent
,
he
said
vnto
Adam
,
The
seed
of
the
woman
shall
bruse
the
serpents
head
.
Gen
3
,
15.
He
liued
to
instruct
Mathuselah
in
this
promise
concerning
Christ
,
243
yeares
;
Gen.
5
,
25.10
,
11.
the
rather
,
because
Methuselah
was
appointed
of
God
to
liue
long
and
manie
yeares
after
,
of
purpose
to
teach
others
.
That
Adam
fell
the
day
of
his
creation
,
all
must
hold
,
that
loue
not
grosse
ignorance
,
our
Lord
telleth
that
Satan
stood
not
in
the
truth
.
Now
his
falling
could
not
be
knowne
to
vs
,
to
iudge
of
that
speech
,
but
by
the
storie
of
the
serpent
,
which
Moses
ioined
with
the
creation
:
and
it
were
irreligious
boldnesse
to
thrust
a
practise
of
life
betwixt
,
in
another
kinde
.
Moreouer
,
our
Lord
telleth
that
satan
was
a
murtherer
from
the
beginning
,
speaking
vnto
Hebrues
.
They
now
his
enemies
not
onelie
graunt
,
but
proue
by
the
testimony
vniuersall
of
all
their
learned
,
that
the
sixt
day
the
serpent
deceiued
Eue.
If
Adam
fell
not
same
the
day
of
his
creation
,
what
did
he
then
on
the
next
seuenth
day
?
how
bestowed
he
the
sabaoth
?
if
he
were
idle
,
then
he
gaue
an
ill
president
to
his
posteritie
;
if
he
wrought
,
then
he
did
worse
;
and
if
it
be
said
that
he
was
religiously
occupied
in
the
seruice
of
God
,
then
it
followeth
that
he
fell
the
day
before
,
whereupon
Christ
was
promised
,
and
to
be
adored
the
next
sabaoth
.
Againe
,
if
Adam
fel
not
the
same
day
of
his
creation
,
then
Cain
was
begotten
in
innocencie
;
for
it
must
needs
be
granted
acording
to
the
institution
and
quality
of
nature
,
that
day
or
the
next
night
Adam
knew
Eue
his
wife
,
in
which
he
was
conceiued
.
The
euening
sacrifice
in
the
law
of
Moses
,
had
perfect
relation
to
the
coole
of
the
day
,
or
euening
in
which
Adam
transgressed
.
The
sixt
day
in
which
Christ
was
crucified
,
and
about
the
euening-tide
,
pointed
plainly
to
the
day
,
and
to
the
verie
time
in
the
which
Adam
fel
;
the
course
of
storie
,
the
words
of
our
Lord
,
and
the
graunt
and
proofe
of
his
enemies
,
inforceth
men
of
modestie
to
beleeue
it
,
and
to
thinke
their
humours
strange
that
dare
crosse
the
old
and
new
Greeks
,
protestants
,
and
Romists
,
to
this
day
;
the
differing
runne
into
more
absurditie
than
a
large
volume
wold
containe
;
and
they
who
yeeld
not
to
the
most
auntient
and
vniuersall
,
vnlesse
they
bring
a
reason
that
all
must
embrace
,
shew
neither
skill
in
learning
,
nor
any
reuerence
to
Christianitie
.
Seth
Was
the
third
sonne
of
Adam
,
begotten
in
the
likenesse
of
his
father
,
when
he
was
130
yeare
old
,
all
the
world
is
bound
to
take
instruction
of
him
,
thereby
to
be
setled
in
Christ
the
rocke
.
All
places
of
scripture
that
donth
import
faith
and
constancie
may
be
reduced
vnto
this
.
Enos
Was
verie
zealous
,
and
therfore
sorrowfull
,
when
he
saw
the
corruption
of
religion
and
good
maners
,
which
was
like
to
ensue
vpon
the
marriage
of
the
sonnes
of
God
,
with
the
daughters
of
men
,
who
regard
beautie
and
worldly
preferment
rather
than
the
promises
of
life
euerlasting
,
by
continuing
in
true
religion
.
To
this
you
may
referre
the
zeale
of
Moses
,
Elias
,
Paule
,
Iohn
,
&c.
who
wept
for
the
sinnes
of
the
people
,
and
desired
rather
to
be
rased
out
of
the
booke
of
life
euerlasting
,
than
that
so
many
thousands
should
perish
.
To
this
you
may
referre
all
vnordinate
and
vnequall
marriages
.
Kenan
Had
sorrowfulnesse
,
and
withall
,
godly
repentance
,
furnished
with
a
godly
care
of
amendment
.
To
this
you
may
reduce
all
sorrowfull
and
penitent
sinners
.
Mahalaleell
.
Had
a
name
very
answerable
to
that
acceptable
sacrifice
which
the
creator
imposed
vpon
his
creation
,
according
to
the
signification
of
his
owne
name
.
To
this
you
may
reduce
all
places
of
thanksgiuing
and
praysing
God
.
So
Leah
named
hir
fourth
sonne
Iudah
,
signifying
,
Praise
the
Lord
;
this
ought
to
be
imitated
of
all
men
throughout
the
course
of
religion
,
and
trade
of
life
,
the
reason
why
,
is
shewed
Psal.
19
,
47
,
105
,
120.
Iared
Had
the
vertues
of
his
forefathers
,
which
induced
him
to
great
humilitie
and
lowlinesse
.
To
this
you
may
reduce
al
such
places
how
God
exalteth
the
lowly
and
meeke
.
Henoch
Walked
with
God
in
holines
,
he
was
a
man
dedicated
to
the
Lord
by
his
name
and
trade
of
life
,
and
therefore
taken
vp
into
heauen
;
he
is
the
seuenth
from
Adam
:
his
yeares
are
agreeable
with
the
number
of
the
sabaoth
,
putting
all
men
in
mind
of
the
six
daies
creation
,
&
the
seuenth
daies
redemption
.
Seuen
is
an
holy
and
an
infinite
number
,
importing
grace
and
peace
,
by
Iesus
Christ
.
The
number
of
Seuen
is
taken
many
times
for
a
time
certaine
and
ceasing
,
but
in
euill
part
,
as
Nabucadnezer
was
a
beast
Seuen
yeres
,
and
no
longer
.
The
tabernacle
was
a
building
Seuen
moneths
and
no
longer
.
Seuen
somtimes
is
taken
in
good
part
,
and
for
a
certaine
time
ceasing
,
as
the
land
of
Canaan
was
Seuen
yeres
in
conquering
.
Al
notable
actions
were
done
in
equall
number
of
Seuen
,
as
from
Moses
to
Christs
death
by
seuen
seuens
;
Seuen
fifties
for
the
glorie
of
Iosephs
house
;
seuen
seuenties
for
the
house
of
Iudah
;
seuen
tennes
for
the
captiuitie
;
seuen
seuenties
to
Christ
.
The
holy
seruants
of
God
,
as
a
rare
marke
to
behold
,
were
borne
in
the
equall
number
of
seuen
,
as
Henoch
.
|
The
7.
from
|
Adam
.
|
Heber
.
|
Henoch
.
|
Isaac
.
|
Heber
.
|
Moses
.
|
Abraham
.
|
Iosua
.
|
Ephraim
.
|
Ioram
.
|
Dauid
.
|
Methuselah
Hauing
all
the
vertues
and
blessednesse
of
his
forefathers
,
after
his
death
shal
haue
life
aeternall
,
which
his
name
did
teach
him
by
the
signification
therof
.
As
Adam
liued
743
yeares
to
instruct
him
,
so
he
liued
with
Sem
98.
yeares
.
Apply
this
to
the
faithful
,
as
a
reward
of
their
labours
in
Christ
,
to
which
all
such
like
places
may
be
reduced
.
His
age
was
an
exact
number
or
rule
of
the
floud
.
The
waters
could
not
drowne
the
world
while
he
liued
.
The
like
may
be
said
of
Lot
,
that
fire
could
not
fall
vpon
Sodome
and
Gomorah
vntill
he
was
in
Zoar.
Lamech
He
was
outwardly
afflicted
by
men
,
and
inwardly
afflicted
in
conscience
,
by
the
Deuill
;
he
was
a
prophet
,
for
he
spake
of
things
many
hundred
yeares
past
,
and
of
the
comfort
to
come
by
Noah
.
To
this
you
may
reduce
the
tribulations
,
afflictions
,
and
sorrowes
of
the
church
.
Noah
Found
grace
and
fauour
with
God
,
to
whom
almightie
God
vouchsafed
to
speake
,
next
vnto
Adam
,
and
to
establish
the
couenant
with
him
;
his
houshold
as
a
small
remnant
left
in
the
Arke
,
is
an
aequall
proportion
of
the
smalnesse
of
the
church
,
in
respect
of
the
wicked
multitude
.
The
Doue
bringing
an
oliue
leafe
,
signifieth
peace
and
plentie
:
you
may
reduce
it
to
the
holy
Ghost
,
bringing
glad
tidings
and
eternall
ioy
to
the
church
.
He
was
the
tenth
from
Adam
.
The
signification
of
their
names
being
well
linked
together
,
makes
vp
a
christian
sacrifice
,
the
whole
summe
of
religion
,
or
the
liuely
image
and
portrature
of
Christ
.
Goe
backeward
or
forward
with
their
names
,
by
the
signification
or
Aetymologie
thereof
;
he
that
hath
one
vertue
hath
all
,
he
that
misseth
of
one
vertue
,
misseth
of
all
,
they
cannot
be
seperated
.
Forward
thus
;
He
that
is
setled
in
Christ
,
as
was
Seth
,
is
sorrowfull
for
sin
as
Enos
.
He
that
is
sorrowfull
for
sinne
hath
godly
repentance
,
with
Kenan
.
He
that
hath
godly
repentance
,
praiseth
God
in
pouertie
and
in
plentie
,
with
Mahalaleel
.
He
that
praiseth
God
is
lowly
in
all
estates
,
as
was
Iared
.
He
that
is
lowly
sanctifieth
the
sabaoth
,
as
did
Henoch
.
He
that
sanctifieth
the
sabaoth
,
hath
long
life
with
Methuselah
.
He
that
hath
these
former
vertues
shal
be
heartely
wounded
in
this
world
,
as
was
Lamech
,
but
in
the
world
to
come
he
shall
haue
ioy
and
comfort
with
Noah
.
Backward
thus
;
He
that
hath
not
ioy
and
comfort
in
Christ
with
Noah
,
is
not
heartily
wounded
with
the
afflictions
of
this
life
as
was
Lamech
.
He
that
is
not
heartily
wounded
,
hath
no
hope
of
long
life
with
Methuselah
.
He
that
hopeth
not
for
long
life
keepeth
not
the
sabaoth
with
Henoch
.
He
that
keepeth
not
the
sabaoth
,
is
not
lowly
with
Iared
.
He
that
is
not
lowly
,
praiseth
not
God
with
Mahalaell
.
He
that
praiseth
not
God
,
hath
not
godly
repentance
with
Kenan
.
He
that
hath
not
godly
repentance
,
is
not
sorrowfull
for
sinne
with
Enos
.
He
that
is
not
sorrowfull
for
sinne
,
is
not
setled
in
Christ
.
He
that
is
not
setled
in
Christ
,
is
earthly
,
miserable
,
and
perisheth
.
I
pray
you
labour
well
for
the
knowledge
of
this
storie
,
let
nothing
passe
,
for
all
is
profitable
.
In
them
the
law
is
thundered
,
in
them
the
Gospell
is
preached
,
and
in
them
the
sacraments
are
administred
.
All
the
world
were
enimies
to
these
few
,
as
appeared
by
Gods
iudgement
vpon
them
by
a
floud
.
The
particulars
of
the
Second
storie
.
Sem.
|
Signifieth
|
Renowned
.
|
Arphaxad
.
|
Healing
.
|
Sale
.
|
Peace
.
|
Heber
.
|
Pilgrime
.
|
Peleg
.
|
Deuided
.
|
Regue
.
|
Breaking
.
|
Sarug
.
|
Palme
trees
.
|
Nahor
.
|
Angrie
or
drie
.
|
Terah
.
|
A
wretch
.
|
Abram
|
High
father
.
Gen.
11
,
|
Here
the
great
and
mightie
creator
,
in
the
number
of
other
ten
holie
fathers
,
beginneth
to
multiplie
a
new
society
or
sanctified
people
,
and
to
set
vp
his
owne
glorie
in
open
shew
to
all
that
should
come
after
,
according
to
the
religion
in
the
former
age
.
Sem
Was
Noahs
sonne
who
afterwards
was
called
Melchisedech
,
because
he
was
to
beare
a
perfect
demonstration
or
figure
of
Christ
;
he
was
said
to
be
the
king
of
peace
,
of
iustice
,
and
of
righteousnesse
,
and
to
be
without
father
and
without
mother
,
Gen.
14
,
18.
Heb.
7
,
1.
without
beginning
of
daies
and
end
of
life
.
So
long
liued
he
after
the
floud
,
that
his
kinred
was
vnknowne
,
for
in
Abrahams
time
he
was
a
great
grandfather
of
eight
degrees
.
Melchisedech
must
be
Sem
,
for
none
of
Chams
house
,
nor
any
of
Iaphets
house
,
could
resemble
the
sonne
of
God
,
whose
religion
was
to
come
from
Salem
.
Noah
hauing
found
fauour
with
God
,
and
perceiuing
by
a
spirite
of
prophesie
,
that
his
sonne
Sem
should
be
blessed
,
and
of
great
fame
with
God
and
man
,
he
named
him
,
Renowmed
;
which
in
the
Hebrue
is
according
to
the
Aetymologie
of
his
name
.
Thus
of
the
other
nine
.
Elam
.
|
Their
issue
|
Elamits
.
|
Ashur
.
|
Assyrians
.
|
Iud.
|
Lidians
.
|
Aram.
|
Aramits
,
or
Assyrians
.
|
These
were
the
wicked
off-spring
of
Sem
,
Gen.
10
,
12
,
who
became
open
enemies
to
him
and
to
other
of
that
sacred
line
,
whence
Christ
should
come
.
Gomer
.
|
Their
issue
.
|
Tartarians
.
|
Magog
.
|
Turkes
,
and
Scythians
.
|
Madai
.
|
Medes
.
|
Iauan
.
|
Their
issue
|
People
of
Asia
and
Gracia
.
Ezec
27
,
1.2.38
,
1.2
.
|
Tuball
.
|
Mesech
.
|
These
were
the
sonnes
of
Iaphet
,
Gen.
10
,
2.3.4.5
.
of
whom
were
the
Gentils
.
|
Tiras
.
|
Cush
.
|
The
issue
|
Ninnod
a
mightie
hunter
,
the
builder
of
Babel
.
Gen.
10
,
8.
|
Misraim
.
|
Aegyptians
,
in
Hebrue
Misraims
.
|
Pute
.
|
Blacke
moores
.
|
Canaan
|
Canaanites
and
Peresits
,
Gen.
10.
|
These
were
the
sonnes
of
Cham
,
who
became
professed
and
sworne
enemies
in
this
age
.
The
particulars
of
the
third
storie
.
Ruben
.
|
Signifieth
|
Water
.
|
Simeon
.
|
A
sword
.
|
Leui.
|
A
booke
.
|
Iudah
.
|
A
lion
.
|
Dan.
|
An
adder
.
|
Nepthali
.
|
A
Hind
.
|
Gad.
|
A
banner
.
|
Asher
.
|
Bread
.
|
Isachar
.
|
An
asse
.
|
Zabulon
.
|
A
ship
.
|
Ioseph
.
|
A
fuictful
bow
.
|
Gen.
29.
Beniamin
.
|
A
wolfe
.
|
In
this
age
almightie
God
maketh
his
seruice
&
religion
more
open
and
apparent
than
before
,
by
diuerse
ordinances
,
constitutions
&
lawes
,
which
he
imposed
vpon
these
twelue
holie
fathers
,
to
be
vnrepealed
vntill
the
passion
of
Iesus
Christ
:
in
the
meane
time
God
directed
them
and
guided
them
as
it
were
by
hand
,
and
fead
them
in
due
season
,
with
al
things
miraculously
:
out
of
these
as
out
of
one
man
,
(
euen
Abram
their
father
,
to
whom
the
promise
was
made
)
there
came
a
mightie
nation
,
fierce
and
terrible
,
against
whom
the
kings
of
Canaan
could
not
preuaile
,
no
,
not
the
deuill
in
hell
;
whose
kingdome
is
a
kingdome
of
power
.
Our
of
these
twelue
came
all
those
of
whom
God
had
regard
,
vntil
Christ
.
They
are
dispearsed
in
the
scripture
to
great
vse
,
therefore
learne
their
stories
,
so
you
shal
be
able
to
say
something
of
euerie
one
.
In
the
creation
God
did
foresee
this
royal
nation
,
deriued
from
the
twelue
tribes
;
for
in
their
iourney
to
Canaan
,
they
came
to
Elim
,
where
was
twelue
fountaines
.
He
deuided
the
yeare
according
to
their
number
;
the
twelue
stones
in
Aarons
brest
,
the
twelue
stones
out
of
Iordan
,
and
diuerse
other
notable
things
of
that
number
,
hath
relation
to
this
people
.
You
must
be
perfit
in
their
particular
stories
,
for
example
thus
:
Iudah
Was
the
fourth
sonne
of
Iacob
,
whom
Rachel
bare
vnto
him
,
Gen.
29
,
31.32
.
she
called
his
name
Iudah
,
which
is
by
interpretation
,
Praise
the
Lord
;
wherein
she
shewed
a
perpetuall
memorie
of
Gods
mercie
,
not
onely
because
she
being
despised
and
reproched
for
hir
barrennesse
,
had
now
the
fourth
sonne
,
but
also
because
that
of
his
seed
the
Messias
should
come
,
in
whom
all
the
world
might
sing
and
praise
the
Lord
.
Iacob
by
a
spirite
of
diuination
did
foresee
the
same
,
and
therefore
among
the
rest
of
his
brethren
,
at
his
death
he
gaue
him
a
name
or
a
cognisance
of
great
magnanimitie
and
courage
,
speaking
after
this
manner
;
Iudah
,
as
a
lions
whelpe
thou
shalt
come
vpon
the
spoile
,
my
sonne
;
he
shall
lie
downe
and
couch
as
a
lion
,
and
as
a
lionesse
,
who
shall
stirre
him
vp
?
Here
is
a
plaine
narration
of
Christ
,
compared
to
a
lion
,
for
his
kinglie
properties
,
no
man
daring
to
withstand
him
;
of
whom
S.
Iohn
saith
,
Reuel.
5
,
5.
Behold
the
lion
out
of
the
tribe
of
Iudah
,
hath
obtained
to
open
the
booke
,
and
to
vnloose
the
seales
thereof
;
meaning
Christ
Iesus
is
he
that
shutteth
and
no
man
openeth
,
and
he
that
openeth
and
no
man
shutteth
.
Moses
that
kingly
prophet
,
at
his
death
blessed
these
twelue
tribes
in
another
sort
,
and
yet
ratefying
the
former
,
wherein
he
remembreth
Iudah
aboue
the
rest
.
These
were
enemies
in
this
age
,
with
their
issue
.
-
Ismael
.
-
Esau
.
The
particulars
of
the
4.
Storie
.
12
principall
stations
,
or
habitations
of
Israell
.
|
Ramases
.
|
Ex.
12
|
Wormes
meat
.
|
Succoth
.
|
13
|
Poore
cottages
.
|
Ethan
.
|
13
|
Hard
ground
.
|
Maarah
.
|
15
|
Bitternesse
.
|
Elim
.
|
15
|
Strong
hearts
.
|
Sin
.
|
16
|
Thornie
.
|
Rephedim
.
|
17
|
Temptation
.
|
Sinai
.
|
19
|
Euerlasting
temptation
|
Jothathae
.
|
Num
1
,
|
Turning
away
.
|
Hor.
|
20
|
Declaring
,
or
shewing
.
|
Zalinonah
.
|
21
|
Shadow
of
a
portion
.
|
Moab
.
|
27.
|
Of
the
father
.
|
The
said
twelue
tribes
were
fortie
yeares
trauelling
from
Aegypt
,
vnder
the
conduct
of
Moses
,
towards
Canaan
.
They
pitched
their
tents
and
rested
in
two
and
fortie
places
,
whereof
some
were
pleasant
,
and
some
were
vnpleasant
,
of
which
I
haue
reckoned
vp
these
twelue
.
Read
the
chapters
opposit
,
and
you
shall
direct
your
memorie
to
all
that
was
done
in
this
age
.
Enemies
in
this
time
.
-
King
Pharao
.
Exod.
1
,
5
,
14
,
-
Amalakits
.
1
Sam.
15
,
The
particulars
of
the
fift
storie
.
Wherein
consider
:
-
1
The
strength
of
Canaan
;
hauing
relation
to
Sathans
force
.
-
2
The
weakenesse
of
the
conquerours
;
hauing
relation
to
the
poore
church
of
Christ
.
-
3
The
time
of
the
conquest
,
which
was
seuen
yeares
;
hauing
relation
to
Iesus
Christ
the
conquerour
of
conquerours
,
written
and
comprised
in
the
aequall
number
of
Seuen
,
as
many
other
great
and
famous
acts
are
.
The
black
Moores
,
the
Canaanites
,
the
Peresites
,
being
the
progenie
of
Chant
,
Noahs
cursed
sonne
,
banded
themselues
,
and
became
an
huge
armie
against
the
host
of
Israel
.
The
particulars
of
the
sixt
Storie
.
Acts
13
,
20.
THese
13
Iudges
or
gouernors
continued
[
](A14282-e22960-b)*
*
But
in
proprietie
of
Chron.
339.
450
years
,
accounting
the
years
of
the
oppressors
.
Their
storie
serues
very
well
to
shew
the
iudgement
of
God
against
obstinat
sinners
,
and
his
mercies
to
the
penitent
.
There
are
many
waightie
things
therein
,
and
well
worth
the
perfecting
.
Othoniell
.
|
Iudg
|
Of
the
Tribe
of
|
Iudah
.
|
Ehud
.
|
3
|
Beniamin
.
|
Deborah
,
&
Barack
.
|
6
|
Nepthali
.
|
Gedeon
.
|
6
|
Ephraim
.
|
Ahimelech
,
|
8
|
Ephraim
,
|
Tola
.
|
10
|
Isachar
.
|
Iair
.
|
10
|
Manasses
.
|
Iepthe
.
|
11
|
Ephraim
.
|
Abelane
.
|
12
|
Iudah
.
|
Eglon.
|
12
|
Zabulon
.
|
Abden
.
|
12
|
Manasses
.
|
Sampson
.
|
13
|
Dan.
|
Holy
.
|
1.
Sam.
1
|
Leui.
|
Oppressours
or
enemies
,
after
the
death
of
Ioshua
,
when
the
people
became
secure
and
carelesse
.
Philistims
.
|
Iud.
3
,
|
These
were
stirred
vp
as
rods
&
as
scourges
for
the
people
,
when
they
neglected
the
holy
worship
and
seruice
of
the
highest
.
|
Canaanites
.
|
Sidonians
.
|
Heuits
.
|
Chusan
.
|
Eglon.
|
Iudg.
3.
|
|
Iabin
.
|
4
,
|
Madianites
|
6
,
|
Amalakites
|
6
,
|
Philistims
.
|
10
|
Amonites
.
|
13
|
Philistimes
|
Here
you
may
proue
ar
large
the
assurance
of
Gods
loue
and
fauour
,
where
good
men
doe
beare
rule
,
and
are
obaied
;
and
on
the
contrarie
his
iustice
,
where
wicked
men
doe
beare
rule
,
and
the
people
rebellious
in
his
seruice
.
I
haue
distinguished
the
good
from
the
bad
,
as
they
succeeded
,
so
are
you
to
learne
them
perfectly
.
Read
the
booke
.
The
particulars
of
the
seuenth
storie
.
Wherein
consider
well
three
kings
,
before
the
kingdome
of
Israell
was
deuided
.
-
Saule
.
-
Dauid
.
-
Salomon
.
Saul
Signifieth
,
Desired
of
the
people
;
He
was
of
the
tribe
of
Beniamin
,
which
thing
was
a
great
prerogatine
to
that
tribe
,
being
the
least
,
and
the
last
.
Because
the
people
dispaired
in
the
mercies
of
God
,
and
distrusted
his
power
,
hauing
giuen
them
manifest
assurance
of
the
same
,
he
gaue
them
such
a
one
as
they
deserued
,
to
weet
,
an
Hipocrite
,
and
an
open
enemie
to
all
truth
and
sinceritie
,
who
slew
all
that
did
weare
an
Ephod
,
1.
Sam.
10
,
13
,
18.19.20.17
and
tooke
an
oth
of
the
people
to
betray
harmelesse
and
guiltlesse
Dauid
,
and
the
rest
.
Dauid
Beleeued
God
,
and
his
kingdome
was
reckoned
when
the
Ark
was
recouered
to
Iudah
at
Easter
;
so
Christ
at
Easter
was
proclaimed
king
.
He
was
of
the
tribe
of
Iudah
,
of
the
roote
of
Iesse
,
he
killed
a
Beare
,
and
a
great
outragious
Philistine
,
that
defied
Israell
;
wherein
he
was
a
figure
of
Christ
.
He
had
many
enemies
,
and
infinite
distresses
;
therein
he
was
a
figure
of
the
church
.
1
Sam.
16
,
17
,
Dauid
was
vpright
exept
in
this
,
1.
King
.
15
,
5.
Salomon
Signifieth
peace
;
so
was
his
kingdome
.
For
his
wisdome
and
order
in
religion
,
he
might
wel
be
a
figure
of
Christ
.
Kin.
11
,
4.5
.
2
Sam.
13
,
14
,
2
Chro.
3
,
1.
1
King
.
12
,
1
Kin.
11
,
1
,
Ezech
,
37
,
16.17.18
.
He
fell
to
extreame
sinnes
,
yet
he
was
saued
.
He
laid
the
foundation
of
the
temple
,
in
Moriah
.
His
kingdome
was
diuided
into
two
parts
,
according
to
the
words
of
the
Lord
vnto
him
,
but
after
490
yeares
were
expired
,
it
was
throwne
together
againe
.
Immediatly
after
the
death
of
Salomon
,
the
great
and
entire
kingdome
of
Israel
was
deuided
into
two
parts
,
whereof
one
was
called
the
kingdome
of
Iudah
,
whose
seat
was
at
Ierusalem
,
the
other
was
called
the
kingdome
of
Israel
,
whose
seat
was
at
Samaria
.
The
kings
of
Israel
were
open
and
professed
enemies
to
the
kings
of
Iudah
,
Israel
was
stronger
than
Iudah
,
for
the
one
had
tenne
tribes
,
the
other
onely
two
,
that
held
and
tooke
part
.
When
you
read
the
booke
of
Samuel
or
the
booke
of
the
Kings
,
marke
diligentlie
these
six
necessarie
questions
.
-
1
Whether
the
king
of
Iudah
,
or
of
Israel
?
-
2
Whether
he
were
good
or
euill
?
-
3
What
prophet
,
one
or
more
?
-
4
The
religion
of
the
people
?
-
5
Their
manners
and
conuersation
?
-
6
Their
prosperitie
or
aduersitie
?
The
particulars
of
the
eight
storie
.
Daniel
.
In
this
booke
is
set
forth
a
true
proportion
of
Antechrists
earthly
glorie
,
which
for
a
time
reached
vnto
heauen
,
and
mounted
ouer
all
nations
;
the
end
was
as
a
tree
cut
downe
by
the
roots
,
with
an
axe
.
And
who
sees
not
herein
the
prouidence
of
God
,
in
the
fulnesse
of
time
,
shining
vpon
his
sanctuarie
,
which
so
long
had
laine
waste
?
To
make
this
plaine
,
and
to
direct
your
memorie
sure
,
I
canne
deuise
no
better
instruction
short
and
plaine
,
than
that
which
is
in
my
former
booke
of
method
.
Two
things
must
be
well
marked
.
The
one
,
what
kings
raigned
in
Babilon
during
the
captiuitie
.
The
other
,
what
kings
raigned
and
ruled
after
the
captiuitie
,
vntill
Christ
.
-
Three
kings
during
the
captiuitie
.
Nabucadnezer
-
Euilmeredech
.
-
Baltasher
.
-
Dan.
12
,
3.4
.
-
2.
King
.
25
,
27.
-
Dan.
5
,
8.
What
is
to
be
said
of
them
.
Nabucadnezer
Saw
a
vision
;
A
great
Image
,
Dan.
2
,
31.
whose
glorie
was
excellent
,
and
very
terrible
,
bearing
these
5
parts
and
proportions
:
His
-
Head
was
as
fine
gold
,
-
Breasts
and
armes
of
siluer
.
-
Bellie
and
thighs
of
Brasse
.
-
Legges
of
yron
.
-
Feet
part
of
yron
and
part
of
clay
.
The
true
exposition
of
this
image
,
according
to
the
parts
thereof
,
as
the
holy
Ghost
sets
it
downe
,
signifieth
Nabucadnezer
;
who
for
his
greatnesse
is
compared
to
a
tree
,
reaching
to
the
heauens
:
that
which
he
saw
as
a
most
goodly
and
glorious
image
,
Dan.
4.16
,
Daniel
saw
it
in
a
vision
,
verie
fierce
and
terrible
,
as
a
lion
with
Eagles
wings
chopt
off
.
It
was
lifted
vp
and
set
vpon
his
feet
,
as
a
man
,
and
a
mans
heart
was
giuen
vnto
him
.
The
other
two
kings
,
to
weet
,
Euilmeredech
,
and
Baltashar
,
are
referred
in
comparison
to
the
first
,
who
raigned
iust
45
yeares
as
appeareth
thus
.
He
tooke
Iehoiachim
king
of
Iudah
,
in
the
eight
yeare
of
his
raigne
.
Euilmeredech
his
sonne
who
succeeded
him
,
lifted
vp
Iehoiachim
out
of
prison
where
he
had
lain
,
seuen
and
thirty
yeares
,
in
which
Iehoiachim
was
raised
vp
,
that
makes
iust
fiue
and
forty
yeres
,
being
the
whole
raigne
of
this
first
king
.
-
Euilmeredech
raigned
22
yeares
.
-
Baltashar
raigned
3
yeares
.
Thus
you
may
see
plainly
the
seuenty
yeares
were
fully
ended
in
the
particular
raigne
of
these
three
kings
,
Iere.
25
,
12.
according
to
a
prophesie
.
Now
the
head
of
gold
is
gon
off
,
and
quite
taken
away
,
the
kings
of
Babel
are
extinquished
,
and
the
seuentie
yeares
expired
.
In
this
age
the
church
was
exiled
,
vnder
rulers
of
cruell
and
beastly
affections
.
The
particulars
of
the
ninth
storie
.
WHen
the
seuentie
years
were
accomplished
,
Leui.
26
,
40.
1.
Kin.
8
,
46.
which
were
foretold
,
Daniel
praied
vnto
the
Lord
for
the
restoring
of
the
desolation
of
Ierusalem
,
which
so
long
had
beene
exiled
,
and
in
disgrace
;
whiles
he
yet
spake
and
praied
,
the
Angell
of
the
Lord
came
in
hast
about
the
euening
sacrifice
,
who
vttered
these
words
:
Seuenty
yeares
are
determined
vpon
thy
people
,
and
vpon
thy
holy
citie
,
Dan.
9
,
24
,
to
bring
in
euerlasting
righteousnesse
.
Here
is
an
euen
reckoning
and
a
iust
account
cast
out
of
all
the
times
from
Daniels
vision
,
at
the
Edict
,
9
,
21.
vnto
the
death
of
Christ
the
prince
of
peace
.
Euerie
weeke
hath
seuen
daies
;
the
Angel
means
for
euerie
day
in
a
weeke
a
yeare
;
seuen
daies
,
seuen
yeares
,
Leuit.
29
,
8.9.10
after
the
reckoning
of
the
Iubile
yeare
,
the
whole
is
490
yeares
.
The
same
Angel
for
plainnesse
,
deuides
the
same
seuen
weekes
,
Dan.
9
,
25.
into
three
parts
,
after
this
manner
.
The
first
part
shall
be
seuen
weeks
,
that
is
to
say
,
forty
and
nine
yeares
,
from
the
going
forth
of
the
commaundement
that
the
people
of
Israel
should
be
freed
in
the
first
yeare
of
Darius
,
vnto
the
building
and
finishing
of
the
temple
at
Ierusalem
,
the
proofe
wherof
is
thus
.
The
Iewes
confesse
fortie
and
six
yeares
,
Ioh.
2
,
20.
Ezra
..
4
,
Nehc.
4
,
Ezra
6
,
Neh.
7
,
8.9.10
,
13.
Dan.
10
,
1.2
.
in
which
the
temple
was
a
building
:
in
the
other
three
yeares
they
were
hindered
from
their
worke
,
in
which
three
yeares
of
trouble
Sirus
raigned
;
yet
according
to
the
Almighties
former
reckoning
it
was
finished
.
The
kings
and
rulers
that
were
in
this
age
or
deuision
of
time
appeareth
thus
:
Armes
and
breasts
of
siluer
,
being
part
of
the
image
which
Nabucadnezer
saw
,
Dan.
2
,
39.
signifieth
ten
kings
of
the
Medes
and
Persians
,
who
continued
one
hundred
and
thirtie
yeares
,
who
are
these
.
-
1
Cirus
or
Darius
.
-
2
Artaxerxes
or
Cambises
.
-
3
Assuerus
or
Darius
.
-
4
Histaspes
.
-
5
Xerxes
.
These
raigned
twentie
and
nine
yeares
,
in
the
twentith
yeare
of
Artaxerxes
or
Darius
the
Temple
was
built
,
being
full
fortie
and
nine
yeare
.
These
other
kings
were
after
the
building
,
who
made
vp
the
hundred
and
thirtie
yeares
.
-
6
Ochus
.
-
7
Artaxerxes
.
-
8
Ochus
.
-
9
Arses
.
-
10
Darius
the
Persian
.
These
kings
which
seemed
to
the
world
to
be
glorious
,
as
the
armes
and
breasts
of
siluer
,
Daniel
sees
them
like
a
sauage
and
a
cruel
beare
,
with
iij.
ribs
in
his
mouth
,
saying
;
Arise
,
let
vs
deuoure
much
flesh
,
so
did
they
macerate
the
saints
of
God
,
but
at
their
death
the
armes
and
breasts
of
siluer
is
said
to
be
cut
off
,
being
kings
of
Madai
and
Paras
.
The
second
part
of
the
Angels
deuision
of
time
.
Dan
2
,
16.
Sixtie
and
two
yeares
shall
be
a
troublesome
time
for
Gods
people
,
after
the
which
the
prince
of
peace
,
the
king
of
glorie
shal
be
slaine
,
euen
he
shall
destroy
the
citie
and
the
sanctuarie
.
The
bellie
and
thighs
of
brasse
doth
signifie
king
Alexanders
power
.
To
this
belongeth
the
vision
of
Daniel
,
8
,
3.4
.
a
Goat
buck
with
a
horne
,
which
being
broken
off
,
comes
out
in
steed
thereof
foure
heads
,
signifying
Alexanders
foure
captaines
fighting
two
and
two
,
which
two
first
is
also
the
legges
of
yron
and
clay
and
their
successours
,
and
the
4
beast
with
10
hornes
.
Alexander
continued
six
yeares
.
His
legges
of
iron
.
Dan.
7
,
7.
Is
the
beast
which
Daniel
saw
verie
fearefull
and
strong
,
with
yron
teeth
burst
in
pieces
,
and
stamped
the
residue
vnder
his
feet
,
who
was
the
fourth
kingdome
in
the
earth
,
subduing
all
to
himselfe
.
●3
.
The
tenne
hornes
are
tenne
king
stronger
than
the
Iewes
,
that
shall
rise
out
of
Siria
and
Aegypt
,
whereof
one
is
said
to
be
a
little
horne
boasting
against
the
most
highest
.
8
,
7.11
.
Iron
like
.
-
1
Solennicus
Nicator
.
-
2
Antiochus
Soter
.
-
3
Antiochus
Theos
.
-
4
Solenicus
Callicus
.
-
5
Solenicus
Serauius
.
-
6
Antiochus
Megas
.
-
7
Solenicus
Philopater
.
-
8
Antiochus
Epimanes
.
Iauan
kings
of
Aegypt
,
yron
like
,
to
make
vp
the
ten
horns
.
-
9
Ptolomeus
Lagi
.
-
10
Ptolomeus
Philodelphus
.
His
feet
part
of
yron
and
part
of
clay
,
were
Iauan
kings
of
Babell
clay
like
in
number
twelue
.
These
kings
as
beasts
ruled
most
beastly
and
vnnaturally
,
verie
strong
294.
yeares
to
Cleopatras
death
,
who
presumptuously
confirmed
Herod
king
ouer
Iudah
.
The
third
part
of
the
Angels
deuision
of
time
,
consisting
in
these
wordes
.
He
shall
confirme
the
couenant
with
many
for
one
weeke
,
and
in
the
midst
of
the
weeke
he
shall
cause
the
sacrifice
to
cease
.
Dan.
9
,
27.
These
wordes
hath
plaine
relation
to
Iesus
Christ
,
his
death
,
resurrection
,
&c.
for
one
weeke
in
the
account
of
the
Iubile
yeare
aforesaid
,
standeth
for
seuen
yeares
,
a
yeare
for
a
day
.
In
the
midst
of
the
same
weeke
,
that
is
to
say
,
in
the
midst
of
this
last
seuen
yeares
,
Christ
was
baptized
,
and
did
preach
this
last
halfe
seuen
yeares
,
confirming
his
authority
with
miracles
,
signes
,
and
wonders
,
vntill
the
same
three
yeres
and
halfe
,
the
end
of
Daniels
weeke
,
was
ended
.
In
which
he
suffered
his
passion
according
as
it
was
before
determined
manie
thousand
years
in
the
councell
of
the
euerlasting
Trinitie
.
❧
To
the
elect
Lady
Florence
Herberd
,
late
the
wife
of
a
worthie
knight
,
Sir
William
Herberd
,
of
S.
Iulians
,
in
the
Countie
of
Munmoth
,
disceased
.
AS
a
pretious
[
](A14282-e26100-b)*
*
Cant.
1
,
2
,
1.
Ioh.
2
,
20.27
.
ointment
being
poured
foorth
casteth
out
,
and
spreadeth
abroad
a
sweet
,
a
fragrant
,
and
an
odiferous
smell
farre
and
near
:
euen
so
(
good
Christian
Lady
)
the
name
and
fame
of
such
as
are
annointed
with
the
holy
Ghost
,
doth
cast
out
and
spread
it selfe
farre
and
near
,
verie
sweet
to
the
nosthrils
of
the
Almightie
,
and
verie
delightfull
to
the
members
of
Christ
.
Though
the
distance
of
place
,
and
the
conueniencie
of
time
,
hath
not
ministred
vnto
me
any
acquaintance
with
you
,
nor
occasions
to
see
you
,
yet
your
[
](A14282-e26110-b)b
b
Act.
10
,
2.
deuout
behauiour
,
your
fulnesse
of
almes
,
and
your
continuall
praying
,
with
other
your
modest
and
chast
conuersations
,
being
cast
out
and
spread
abroad
farre
and
near
,
makes
me
bold
to
write
vnto
you
,
as
to
one
perfectly
knowne
,
and
wel
acquainted
,
and
that
with
no
lesse
than
three
speciall
and
waightie
occasions
,
mouing
and
vrging
me
.
The
first
is
,
to
assure
you
and
to
protest
vnto
you
that
I
haue
truely
,
sincerely
,
and
faithfully
,
published
this
your
husbands
labour
,
annexed
with
my
owne
,
as
he
desired
(
by
the
fauour
of
a
worshipfull
gentleman
who
hath
vndertaken
to
patronize
the
same
with
the
rest
.
)
The
second
is
,
to
desire
pardon
of
your
Ladiship
for
the
long
delaing
thereof
,
sithence
my
importunities
are
iust
,
and
my
excuses
reasonable
.
The
third
is
,
in
the
mercifulnesse
of
Christ
Iesu
to
exhort
you
,
and
to
comfort
you
onward
in
the
good
way
and
right
course
which
your
Christian
husband
hath
left
you
.
He
hath
broken
the
yse
to
his
pains
,
you
may
see
the
cleare
water
at
your
pleasure
:
he
hath
crazed
the
shell
to
his
verie
death
,
you
may
take
the
kernell
all
your
life
:
and
he
hath
sauored
of
the
sauce
that
was
soure
,
now
you
may
assay
and
eate
of
the
sweete
.
His
pains
hath
brought
him
at
the
last
to
drinke
of
Christ
,
the
water
of
life
:
his
continuall
hungring
after
righteousnesse
,
hath
brought
him
to
eate
of
spirituall
Manna
,
the
food
of
his
soule
:
and
his
bitter
annoy
is
changed
into
heauenly
and
eternall
ioy
.
[
](A14282-e26120-b)c
c
1.
Cor.
15
,
49.
He
that
bare
in
the
earth
the
image
of
the
earthy
,
now
beares
the
image
of
the
heauenly
.
He
once
was
subiect
to
sinne
because
he
was
subiect
to
the
law
,
and
being
subiect
to
the
law
,
he
was
subiect
to
death
,
but
thanks
be
to
God
,
who
hath
giuen
him
victorie
in
Iesus
Christ
.
Death
is
now
dead
,
death
is
swallowed
vp
,
his
death
is
dead
,
and
how
?
1.
Cor.
15
,
57.
Hos.
13
,
14.
Esa.
25
,
8.9
.
1.
Cor.
15
,
54.55.56
.
Sinne
is
the
sting
or
the
life
of
death
,
the
life
of
sinne
is
the
law
;
now
,
take
away
the
law
,
take
away
sin
;
take
away
sinne
,
then
death
is
dead
,
death
is
gon
and
vtterly
destroyed
:
[
](A14282-e26140-b)d
d
Luke
.
7
,
and
to
conclude
,
your
husband
(
sweete
Lady
)
is
aliue
,
he
is
not
dead
but
liueth
,
he
was
a
knight
on
earth
,
he
is
now
a
[
](A14282-e26150-b)e
e
Gal.
5
,
Re.
1
,
6.
Cant.
5
,
1.
king
in
heauen
.
And
since
his
chance
was
to
make
such
an
exchange
,
good
Madame
be
merrie
,
though
his
companie
was
your
comfort
,
yet
be
not
against
his
preferment
,
and
know
this
to
be
a
common
and
a
commendable
saying
,
Past
cure
,
past
care
.
Out
of
remedie
,
out
of
remembrance
.
[
](A14282-e26160-b)f
f
1.
Sam.
12
,
20.21.22.23
.
Dauid
whilst
his
sonne
was
aliue
,
fasted
and
wept
bitterly
,
but
when
he
was
dead
,
he
was
merrie
and
reioysed
greatly
.
As
it
is
sure
whilst
your
husband
was
aliue
,
you
did
the
one
,
so
now
seing
he
is
dead
let
it
be
surely
seene
for
good
example
that
you
doe
the
other
.
As
Dauid
said
of
his
sonne
I
shall
goe
to
him
,
but
he
shall
not
come
to
me
:
so
say
you
,
(
good
worshipfull
Lady
)
I
shall
goe
to
my
husband
,
my
husband
shal
not
returne
to
me
.
Beare
you
the
crosse
valiantly
,
which
you
haue
taken
vp
zealously
,
no
manner
of
discontentment
is
ioyous
for
the
present
time
,
but
grieuous
,
neuerthelesse
afterwards
it
bringeth
quiet
rest
.
As
fine
Gold
is
wrought
in
flaming
fire
,
and
white
siluer
in
blacke
pitch
,
euen
so
glorie
is
to
be
gotten
with
the
depth
of
danger
,
and
pleasure
with
the
price
of
paine
.
As
the
roots
of
a
tree
are
bitter
and
the
fruits
sweete
,
euen
so
of
bitter
annoy
comes
pleasant
ioy
,
and
of
an
heauie
sute
,
happy
successe
.
That
it
may
be
a
parcell
of
your
ioy
in
heauen
to
see
him
which
was
your
ioy
in
earth
,
remember
the
instruction
he
gaue
you
whilst
he
was
liuing
,
remember
the
councell
he
gaue
you
whilst
he
was
dying
,
&
remember
to
keepe
in
practise
seriously
,
and
sinceerely
,
among
your
houshold
,
the
studie
and
the
excercise
of
true
religion
,
according
to
the
doctrine
of
Iesus
Christ
.
To
whose
holy
tuition
and
mercifull
prouidence
I
leaue
your
Ladiship
,
with
so
many
good
desires
for
your
godly
deserts
,
as
miles
hath
seuered
S.
Iulian
and
S.
Leonard
.
Yours
in
the
Lord
,
Edw:
Vaughan
.
Sir
William
Herberd
knight
his
particulars
vpon
the
tenth
story
,
to
weet
,
from
the
birth
of
Christ
to
the
worlds
end
.
COnsider
the
times
from
the
birth
of
Christ
to
the
end
of
the
world
,
which
by
the
doctrin
of
Elias
amounteth
to
2000
yeares
,
the
whole
time
may
be
deuided
into
seuen
successiue
ages
,
according
to
the
Seuen
|
Churches
.
|
Reuel.
1
,
4.
|
Seales
.
|
5
,
1.
|
Trumpets
.
|
8
,
6.
|
The
two
first
are
ascribed
to
the
church
of
Ephesus
and
Smyrma
,
which
accomplished
the
first
300
yeares
,
for
it
is
manifest
that
the
things
spoken
to
those
churches
concerne
the
first
300
yeares
after
Christ
,
that
is
to
say
,
The
examination
of
false
Apostles
,
the
hating
of
the
Nicolaitans
heresies
,
the
induring
of
the
extreame
malice
of
the
Iews
,
Reu.
2
,
10.
and
of
the
ten
persecutions
,
with
patience
and
constancie
,
is
called
the
tribulation
of
ten
daies
.
The
third
deuision
belongeth
to
the
church
of
Pergamus
,
to
which
,
as
to
each
that
follow
,
we
attribute
340
yeares
,
which
reacheth
from
the
yeare
of
our
Lord
till
the
640.
That
age
is
commended
for
constancie
in
the
truth
,
and
because
there
were
then
some
that
doted
vpon
images
,
and
had
ordained
dedication
to
the
Idols
temple
,
to
the
martyrs
and
vigils
,
in
their
honour
,
which
was
a
spirituall
fornication
,
practised
of
the
Nicolaitans
,
this
age
was
therefore
thus
reprooued
:
I
haue
a
few
things
to
say
to
thee
,
because
thou
hast
maintained
the
doctrine
of
Balaam
,
which
taught
Balac
to
put
a
stumbling
blocke
before
the
children
of
Israel
,
and
that
they
should
eat
things
sacrificed
to
Idols
,
and
to
commit
fornication
.
Reu.
2
,
14.
The
fourth
deuision
or
age
is
appropriated
to
the
church
of
Thiatira
,
extending
from
the
yeare
640
,
to
the
yeare
980.
The
church
in
this
age
is
commended
for
hir
great
deuotion
,
but
because
it
permitted
the
church
of
Rome
to
vsurpe
authoritie
,
and
to
be
another
Iesabel
in
Samaria
,
drawing
people
to
Idolatrie
,
it
is
therefore
reproued
,
the
plagues
that
God
would
bring
vpon
the
church
of
Rome
,
are
declared
,
and
the
children
of
the
true
church
exhorted
to
continue
in
the
antient
faith
which
they
haue
already
receiued
.
The
fift
deuision
or
age
is
the
church
of
Sardic
,
which
beginneth
at
the
yere
980
,
continued
till
the
yeare
1332.
In
this
age
the
spirit
of
Iesabel
was
growne
so
strong
,
and
hir
Achab
so
wicked
,
that
the
visible
church
bare
onely
the
name
of
a
church
,
the
doctrine
generally
corrupted
,
and
things
reduced
,
touching
the
publicke
worshipping
of
the
Almightie
,
vnto
that
miserable
estare
,
that
they
resembled
the
raigne
of
Achab
and
Iesabel
,
wherein
Elias
had
so
greatly
complained
,
yet
God
had
then
his
secreat
elect
expressed
in
these
wordes
,
I
know
thy
workes
and
where
thou
dwellest
,
Reu.
2
,
13.
euen
where
Sathans
throne
is
,
thou
keepest
my
name
,
and
hast
not
denied
the
faith
.
The
sixt
deuision
appertaineth
to
the
church
of
Philodelphia
,
which
containes
the
times
that
we
liue
,
and
all
the
yeares
from
1320
,
till
the
yeare
of
our
Lord
1660.
In
this
age
of
the
church
the
truth
of
the
doctrine
is
replenished
,
and
the
truth
of
the
Gospell
florished
,
notwithstanding
all
indeuours
against
it
,
the
faithfull
are
endued
with
spirituall
strength
,
thus
;
I
haue
set
before
thee
an
open
doore
,
and
no
man
can
shut
it
,
for
thou
hast
a
little
strength
,
and
hast
kept
my
works
,
Reu.
3
,
8.
and
hast
not
denied
my
name
.
The
seuenth
deuision
or
age
,
is
attributed
to
the
yeare
2000
,
this
age
forgetting
the
mercie
of
God
wil
proue
to
be
carelesse
of
heauenly
things
,
being
neither
hote
nor
cold
.
Therefore
God
will
loath
and
abhorre
this
age
,
manifest
in
these
wordes
;
I
know
thy
workes
,
and
tribulation
,
and
pouertie
,
but
thou
art
ritch
,
and
I
know
the
blasphemie
of
those
which
say
they
are
Iews
,
and
are
not
,
Reu.
2.8.9
.
but
are
the
synagogue
of
Sathan
.
Besides
these
mysteries
of
the
seuen
churches
,
let
vs
receiue
farther
instruction
in
the
opening
of
the
seuen
seales
,
concerning
those
things
from
the
birth
of
our
sauiour
,
vnto
the
end
of
the
world
.
THe
first
seale
being
opened
,
is
discouered
the
preaching
of
the
Gospell
,
and
the
victories
of
Christ
,
in
subduing
multitudes
to
his
truth
.
I
beheld
,
and
loe
there
was
a
while
horse
,
and
he
that
sate
on
him
had
a
bow
,
and
a
crowne
was
giuen
vnto
him
,
Reu.
6
,
1.2
.
and
he
went
out
conquering
that
he
might
ouercome
.
Hereof
speakes
that
princely
prophet
Dauid
,
Psal.
45.
Good
lucke
haue
thou
with
thine
honour
,
ride
on
,
because
of
the
word
of
truth
,
of
meekenesse
,
and
righteousnesse
,
thine
arrowes
are
verie
sharpe
,
and
the
people
shal
be
subdued
vnto
thee
euen
in
the
middest
among
the
kings
enemies
,
thy
seal
(
O
God
)
endureth
for
euer
,
the
scepter
of
thy
kingdome
is
a
right
scepter
.
1.
The
second
seale
being
opened
;
the
bloudie
persecutions
of
the
Idolaters
,
Romane
Emperors
,
and
in
Gods
iustice
,
these
cruell
warres
,
and
bloudie
deaths
are
prefigured
in
these
words
;
And
there
went
out
another
horse
that
was
red
,
and
power
was
giuen
vnto
him
that
sate
thereon
to
take
peace
from
the
earth
,
3.
and
there
was
giuen
vnto
him
a
great
sword
.
The
third
seale
being
opened
,
the
darkenesse
,
ignorance
and
heresies
,
the
famine
both
spirituall
and
temporall
was
discouered
,
that
horrible
persecutions
and
warres
should
bring
into
the
world
,
in
these
wordes
;
I
beheld
,
and
loe
a
blacke
horse
,
and
he
that
sate
thereon
had
a
balance
in
his
hand
,
saying
,
A
measure
of
wheat
for
a
penny
,
and
a
measure
of
barlie
for
a
penny
,
and
oyle
and
wine
thou
shalt
not
hurt
.
5.6
.
Notwithstanding
all
the
persecutions
,
heresies
and
scarsitie
both
of
true
teachers
and
of
true
doctrine
in
the
church
,
yet
the
spirituall
wine
and
oyle
,
being
the
old
and
new
testament
,
(
the
law
and
the
Gospell
)
were
preserued
and
vncorrupt
as
you
heare
,
this
is
the
wine
and
oyle
that
the
good
Samaritane
poured
into
the
wound
,
which
he
thereby
both
clensed
and
cured
:
this
wine
of
the
law
searcheth
our
infirmities
,
and
this
oyle
of
the
gospell
is
the
oyle
of
gladnesse
,
wherewith
we
be
annointed
that
be
the
true
members
of
Christ
.
It
is
the
oyle
that
in
the
lamp
of
our
soules
kindleth
and
continueth
the
light
of
our
faith
.
This
oyle
the
fiue
wise
virgins
were
furnished
with
,
and
the
fiue
foolish
wanted
;
and
it
is
the
oile
and
the
vnction
that
supplies
our
vnderstanding
.
1.
Ioh.
2.20
,
27.
The
fourth
seale
manifested
the
Romish
Iesabel
,
and
the
persecuting
church
of
Rome
,
by
palenesse
pretending
whitenesse
,
by
hypocrisie
pretending
pietie
,
spreading
his
authoritie
ouer
the
earth
,
and
destroying
many
,
some
with
the
sword
,
others
with
spirituall
hunger
,
others
with
spirituall
death
,
&c.
expressed
by
these
wordes
;
And
behold
,
a
pale
horse
,
and
his
name
that
sate
thereon
was
death
,
and
hell
followed
after
him
,
and
power
was
giuen
vnto
him
ouer
the
fourth
part
of
the
earth
,
to
kill
with
the
sword
,
Reu.
6
,
8.
with
hunger
,
and
with
death
.
The
fift
seale
being
opened
,
appeared
the
soules
of
them
that
were
killed
for
the
testimonie
of
the
truth
,
requiring
iustice
at
the
hands
of
God
for
their
bloud
,
but
it
was
said
vnto
them
,
that
they
should
rest
a
little
while
,
vntill
their
fellow
seruantes
were
also
killed
.
The
sixt
seale
being
opened
,
the
iudgement
of
God
vpon
the
persecutors
of
his
chuch
,
the
horror
of
their
conscience
,
and
the
anguish
of
their
mindes
,
was
declared
in
these
wordes
;
And
the
kings
of
the
earth
,
and
the
great
men
hid
themselues
in
dens
and
among
the
rocks
,
saying
,
Rocks
fal
on
vs
,
and
hide
vs
from
the
presence
of
him
that
sitteth
vpon
the
throne
.
12.13.14.15.16.17
.
The
seuenth
seale
being
opened
,
prefigured
the
beginning
of
aeternall
rest
.
Now
marke
what
the
holy
Ghost
discouereth
vpon
the
sound
of
the
seuen
trumpets
,
Reu.
8
,
it
makes
plaine
all
that
was
betweene
the
birth
of
Christ
,
and
the
end
of
the
world
.
THe
first
and
second
trumpet
hath
relation
and
sit
cohaerence
to
the
church
of
Ephesus
,
and
the
church
of
Smirma
,
and
to
the
opening
of
the
first
and
second
seale
,
that
is
to
say
,
to
the
first
300
yeares
after
Christ
.
The
euent
demonstrated
is
first
the
persecution
of
the
church
,
by
the
Romane
Emperours
,
whose
cruelties
were
so
sharpe
&
bloudie
,
that
they
are
represented
by
the
tearmes
of
haile
and
fire
mingled
with
bloud
:
this
storme
of
persecution
fell
vpon
Christs
husbandrie
,
so
that
the
third
part
of
the
trees
,
that
is
to
say
,
the
third
part
of
the
people
,
and
all
the
greene
grasse
,
meaning
the
ministers
bedued
with
spirituall
grace
,
yeelding
plentie
of
food
vnto
their
flocke
,
were
burnt
vp
and
consumed
.
The
iustice
of
God
vpon
these
persecutors
,
in
afflicting
them
with
horrible
warres
,
which
like
a
great
mountaine
burning
like
fire
,
was
cast
into
the
turbulent
sea
of
their
tumultuous
estate
,
so
that
the
third
part
of
their
dominions
was
replenished
with
bloud-shead
,
the
third
part
of
their
subiects
slaine
,
and
the
third
part
of
their
prouinces
,
cities
,
and
gouernments
,
which
are
resembled
to
shippes
sayling
vpon
the
sea
of
that
Empire
,
was
destroyed
.
The
third
Trumpet
is
answerable
to
the
church
of
Pergamus
,
and
to
the
opening
of
the
third
seale
,
representing
the
time
from
300
yeares
after
Christ
,
till
the
yeares
640.
Superstition
and
idolatrie
,
the
doctrine
of
Balaam
,
and
scandalous
endeuours
of
Balac
,
the
blacke
horse
of
darkenesse
,
ignorance
and
famine
of
Gods
word
,
began
then
to
take
roote
.
And
before
the
end
of
those
yeares
,
as
this
trumpet
declareth
,
a
great
starre
no
lesse
than
the
Bishop
of
Rome
,
fel
from
heauen
burning
like
a
torch
,
and
it
fell
into
the
third
part
of
the
riuers
,
that
is
,
into
the
third
part
of
the
doctrine
of
the
church
,
and
into
the
fountaine
of
waters
,
that
is
,
into
the
principall
points
of
religion
.
And
the
name
of
the
starre
is
called
Wormewood
,
or
Corruption
;
and
the
third
part
of
the
waters
became
as
wormewood
,
that
is
,
corrupt
and
false
doctrine
The
fourth
trumpet
,
according
to
the
times
of
the
church
of
Thiatira
,
and
the
opening
of
the
fourth
seale
,
that
is
,
from
the
yeare
of
our
Lord
640
,
to
the
yeare
980.
In
this
time
the
Romish
Iesabel
had
taken
heart
and
deceiued
the
children
of
God
,
and
made
them
commit
spirituall
fornication
.
In
these
times
the
pale
horse
of
the
hypocritical
church
of
Rome
was
farre
onward
on
his
race
,
carrying
Death
vpon
his
back
,
and
haling
hell
after
him
,
hauing
power
ouer
the
fourth
part
of
the
earth
,
and
killing
with
the
sword
,
with
famine
,
and
with
death
,
no
maruell
then
if
this
trumpet
telleth
vs
,
In
those
daies
the
third
part
of
the
sun
,
that
is
,
the
Euangelicall
light
;
and
the
third
part
of
the
moone
,
that
is
,
of
the
church
,
which
receiueth
all
her
light
of
Gods
word
;
and
the
third
part
of
the
starres
,
that
is
,
of
the
pastours
and
ministers
,
were
darkned
;
and
the
day
was
smitten
,
that
is
,
the
doctrine
both
of
the
gospel
,
and
of
the
law
,
was
so
darkened
and
so
corrupted
,
that
they
wanted
the
light
wherewith
they
should
haue
illuminated
their
mindes
.
Reu.
9
,
1.2.3
.
The
fift
trumpet
agreeth
with
the
times
and
state
of
the
church
of
Sardie
,
and
with
the
opening
of
the
fift
seale
.
In
the
ending
of
the
period
of
yeares
of
the
church
of
Sardie
,
at
the
which
Antechrist
was
growne
to
his
full
greatnesse
,
and
had
set
vp
by
publicke
order
the
adoration
of
the
sacrament
,
and
thereby
brought
in
an
idoll
to
be
worshipped
as
God
,
which
was
decreed
at
the
councell
of
Laterane
,
the
yeare
of
our
Lord
1315
,
and
within
seuen
or
eight
yeares
after
,
no
doubt
generally
receiued
in
the
churches
of
Christendome
,
we
see
the
wordes
of
Daniell
perfourmed
taking
his
daies
for
yeares
,
and
from
the
time
that
the
daily
sacrifice
shal
be
taken
away
(
which
was
abolished
at
Christs
passion
)
the
idoll
or
desolation
set
vp
,
there
shall
be
1290
daies
,
which
pointeth
to
the
yeare
1323.
The
next
verse
hath
relation
to
the
beginning
of
the
times
of
the
church
of
Philodelphia
,
when
as
the
truth
began
to
be
taught
,
blessed
is
he
that
waiteth
and
commeth
to
1335
dayes
.
That
extreame
pollution
of
the
spirituall
temple
was
such
as
it
hath
an
alogie
with
the
vtter
destruction
of
the
temple
at
Ierusalem
,
by
Vaspatian
and
Titus
.
It
was
prefigured
in
the
yeare
and
halfe
,
and
odde
daies
of
Antiochus
horrible
tiranny
in
Ierusalem
,
from
the
fourth
yeare
and
some
moneths
more
of
his
raigne
,
whereas
he
caused
the
law
of
Moses
to
be
abolished
,
the
sacrifices
to
cease
,
the
temple
to
be
defiled
,
the
abhominable
idol
of
Iupiter
Olimpius
,
to
be
worshipped
for
the
space
of
1290
daies
,
till
the
eight
yeare
that
Iudas
Machabeus
clensed
the
temple
,
and
decked
it
with
crownes
and
shields
of
Gold
,
a
figure
of
Christ
Iesus
.
The
time
of
extreame
darkenesse
and
tyranny
of
Antechrist
,
by
Achab
and
Iesabell
,
had
Elias
been
of
this
age
,
he
would
haue
so
cried
out
as
he
did
then
;
but
God
would
haue
answered
,
I
haue
a
few
names
in
Sardie
that
haue
not
defiled
their
garments
.
The
seale
opened
openeth
vnto
vs
,
that
in
this
age
the
soules
of
the
Martirs
crieth
for
vengance
at
the
hands
of
God
,
who
lost
their
liues
for
the
truths
sake
,
and
for
that
they
would
not
embrace
falshood
.
But
it
was
told
them
that
they
should
rest
till
the
number
of
their
bretheren
were
fulfilled
,
who
should
also
be
slaine
by
Antechrist
.
This
trumpet
telleth
vs
,
He
had
gotten
the
key
of
the
bottomelesse
pit
and
opened
the
gulfe
of
hell
,
and
hence
produced
an
innumerable
companie
of
Locusts
,
that
is
to
say
,
of
friers
,
monkes
,
and
such
like
,
the
smoke
of
whose
errors
darkened
the
bright
sunne
of
the
Gospell
,
and
the
aire
of
mens
minds
,
but
these
haue
not
power
ouer
Gods
elect
.
The
sixt
trumpet
comprehendeth
the
times
of
the
church
of
Philodelphia
,
and
the
opening
of
the
sixt
seale
,
Reu.
9
,
8.
in
these
the
gospell
is
preached
,
the
Babylonians
fallen
,
the
synagogue
of
sathan
shal
be
subdued
,
the
elect
of
God
are
sealed
,
Antechrist
with
his
kings
&
confederates
shal
be
astonished
.
At
the
iudgement
of
God
,
they
shall
crie
,
Mountaines
fall
vpon
vs
.
This
trumpet
sheweth
,
that
not
onely
the
spirituall
temple
shall
be
re-edified
by
the
true
Zorobabel
,
Iesus
Christ
,
and
the
gospel
preached
generally
,
but
also
many
particulars
touching
the
same
,
which
(
to
auoid
tediousnesse
)
I
must
leaue
.
The
seuenth
trumpet
is
agreeable
to
the
euent
of
the
church
of
Laodicia
,
Reu.
5
,
●
.
whom
the
Lord
(
as
soone
as
he
tasteth
)
will
spew
out
of
his
mouth
.
It
hath
resemblance
to
the
opening
of
the
seuenth
seale
,
which
doth
intimate
vnto
vs
the
euerlasting
sabaoth
and
rest
,
for
a
mightie
angell
lifted
vp
his
hand
to
heauen
,
and
sware
by
him
that
liueth
for
euermore
,
which
created
all
things
,
that
Time
should
be
no
more
,
but
in
the
daies
of
the
voice
of
the
seuenth
angell
,
when
he
shall
begin
to
blow
the
trumpet
.
And
there
were
great
voices
in
heauen
saying
,
The
kingdome
of
this
world
are
our
Lords
,
and
his
Christ
,
and
he
shall
raigne
for
euer
.
Then
the
24
elders
which
sate
before
God
,
fell
vpon
their
faces
,
and
worshipped
God
saying
,
We
giue
thee
thanks
O
Lord
God
almightie
,
&c.
The
eight
Introduction
.
THus
I
haue
aduisedly
considered
and
briefly
disposed
few
principall
places
,
how
you
shall
after
another
sort
make
interpretation
of
holy
scripture
,
particularly
by
applying
or
comparing
the
old
Testament
with
the
new
,
or
the
new
with
the
old
:
you
must
be
very
perfect
in
them
,
and
then
make
diligent
examination
which
of
them
shall
happen
to
be
in
any
one
place
that
you
haue
to
vse
for
the
time
.
Consider
whether
the
scripture
that
you
haue
in
hand
be
set
foorth
by
-
Commaundement
.
-
Promise
.
-
Ceremonie
.
-
Type
or
figure
.
-
Prophesie
.
-
Similitude
.
-
Example
.
-
Phrase
.
-
Contradiction
.
-
Parrable
.
-
Miracle
.
-
Allegorie
.
-
Sacrifice
.
-
Sacrament
.
Least
you
should
misse
by
taking
one
for
another
,
I
haue
verie
briefly
composed
and
laid
you
downe
their
plaine
definition
,
with
examples
.
Commaundement
Is
an
imposition
,
a
charging
,
willing
,
or
requiring
of
a
man
from
his
owne
wil
,
seeme
it
neuer
so
good
,
to
the
accomplishment
and
doing
of
another
mans
wil.
And
the
Lord
commanded
the
man
saying
;
Gen.
2
,
16.
Thou
shalt
eat
freely
,
but
of
the
tree
of
knowledge
of
good
and
euill
thou
shalt
not
eat
.
17.
Promise
Is
to
assume
,
to
vndertake
,
to
couenant
,
to
indent
,
bargaine
,
and
agree
,
is
all
one
thing
,
and
to
one
sence
.
If
thou
wilt
obay
diligently
the
voice
of
the
Lord
,
then
the
Lord
wil
set
thee
on
high
,
aboue
all
nations
,
and
these
blessings
shall
fall
on
thee
,
Deut.
28
,
1.2.3.4
.
Blessed
in
the
citie
,
and
blessed
in
the
field
.
&c.
Ceremonie
Is
an
order
,
a
constitution
,
disposition
,
rite
,
an
element
,
or
tradition
.
It
is
an
outward
representing
vnder
a
materiall
and
earthly
thing
,
an
infallible
matter
tending
to
religion
and
the
seruice
of
God
,
vrged
and
commaunded
by
the
greatest
of
power
,
as
time
,
place
,
or
person
doth
require
,
hauing
an
end
,
as
Circumcision
Being
the
outward
cutting
of
the
foreskin
of
the
flesh
,
representeth
the
mortification
of
carnall
and
earthly
affections
and
lusts
,
and
the
quickning
of
the
spirit
.
This
had
an
end
by
Baptisme
,
which
is
also
a
ceremonie
,
and
hath
an
end
at
the
second
comming
of
Christ
.
Gen.
7
,
10.11
.
Tipe
,
or
figure
Is
that
which
can
be
referred
neither
to
religion
,
to
manners
,
nor
to
truth
.
If
it
command
any
wicked
thing
,
or
doe
forbid
any
good
thing
,
then
it
is
a
type
or
a
figure
.
When
it
may
be
taken
two
manner
of
waies
,
one
way
to
good
,
Gen.
9
,
26
,
14
,
8.
Haeb.
7
,
1.
to
15.
Gen.
12
,
1.
to
18.22
,
to
19.
2.
Cor.
12
,
4.
and
another
way
to
euill
,
then
is
it
a
type
or
figure
.
Sem
or
Melchisedech
was
a
perfect
figure
or
type
of
Christ
Iesus
,
both
concerning
his
kingdome
and
priesthood
.
Prophesie
Is
a
diuining
,
foretelling
,
an
interpreting
,
an
exorting
,
or
aedifying
.
Exod.
7
,
1.2
.
1.
Cor.
14.3.4
1.
Thess.
5
,
20.
Eze.
13
,
1.39
,
1.2
.
Sonne
of
man
prophesie
against
the
prophets
of
Israel
,
and
say
vnto
them
,
that
prophesie
out
of
their
owne
hearts
thus
saith
the
Lord
.
Similitude
Is
that
which
beares
a
resemblance
,
proportion
,
fashion
,
likenesse
,
shew
,
distinction
,
or
more
plaine
manifestation
of
another
matter
.
A
similitude
is
not
the
same
in
euerie
particular
as
that
which
was
likened
vnto
it
,
but
it
is
sufficient
if
it
be
like
in
one
.
Similitudes
are
neuer
set
out
to
confirme
or
confute
,
but
to
adorne
or
to
make
a
matter
more
plain
;
and
it
is
euermore
inferiour
to
the
matter
in
hand
,
as
for
example
:
Psal.
144.
Man
is
like
a
thing
of
nought
,
things
of
nought
worth
are
still
throwne
out
,
cast
away
,
not
sit
for
any
good
purpose
,
therefore
to
be
cast
out
,
reiected
,
and
troden
vnder
feet
;
so
is
man
as
a
thing
of
nought
.
My
beloued
is
like
a
Roe
or
a
yoong
Hart.
Cant.
2
,
9.
Here
you
must
consider
the
qualitie
of
a
Roe
or
a
yoong
Hart
,
then
you
shall
see
what
the
beloued
of
Christ
is
.
Like
the
lillie
among
the
thornes
,
Cant.
2
,
2.
Luk.
13.19.21
.
Math.
20
,
1.2
.
so
is
my
loue
among
the
children
of
men
.
Like
the
graine
of
mustard
seed
;
to
leuen
;
to
vineyard
;
so
is
the
church
.
Marke
well
the
particulars
or
the
sundrie
propertie
,
qualitie
,
condition
,
or
effect
of
euerie
similitude
,
then
apply
it
to
this
or
that
thing
,
or
to
that
matter
,
and
you
shall
be
greatly
delighted
,
and
enlightned
.
Example
Is
a
matter
like
in
effect
,
though
not
in
substance
.
It
is
the
confirmation
of
another
matter
when
it
hath
the
selfe
same
sence
,
although
not
the
selfe
same
wordes
.
It
is
well
said
to
be
a
fit
example
,
when
a
like
matter
being
generall
doth
proue
a
particular
.
An
example
is
a
matter
done
and
extant
in
print
and
in
writing
.
Ensample
Is
that
which
we
see
with
our
eyes
daily
in
the
worke
of
God
,
or
conuersations
of
men
,
which
is
not
printed
or
written
.
It
is
an
ensample
when
we
ourselues
can
witnesse
the
seeing
of
it
,
and
the
performing
of
it
.
An
Example
is
that
which
hath
an
end
or
purpose
either
to
exhort
,
or
to
dehort
from
some
thing
,
and
so
is
an
Ensample
.
The
drowning
of
Pharao
in
the
sea
,
was
an
example
of
Gods
iustice
against
obstinate
sinners
,
Exo.
14.21
.
persecuting
the
godly
,
and
resisting
the
will
of
God
.
The
falling
of
the
tower
of
Siloh
,
was
an
example
that
others
should
take
heed
.
Luke
13
,
4.
The
destruction
of
the
cities
of
Sodome
and
Gomorrah
,
Gen.
19
,
23.
was
an
example
that
we
should
not
delight
in
sinne
.
Phrases
The
holy
Ghost
for
our
better
capacitie
and
vnderstanding
,
vseth
to
speake
and
to
deliuer
great
and
waightie
matters
after
a
phrase
or
common
speech
,
vsed
in
the
world
among
ordinary
men
,
as
thus
;
Nathan
said
to
Saule
,
1.
Sam.
15.
The
Lord
hath
cast
thee
away
:
meaning
thereby
,
as
men
doe
cast
away
things
of
nought
,
things
good
for
nothing
,
so
God
hath
reiected
and
cast
him
off
,
he
hath
giuen
him
ouer
as
a
thing
nought
worth
.
Men
say
of
base
and
simple
things
,
We
will
cast
it
away
.
Let
not
sinne
raigne
in
your
mortall
bodies
;
meaning
by
kings
gouernement
,
Rom.
6
,
12.
that
sinne
should
not
gouerne
nor
haue
dominion
ouer
vs
.
To
raigne
,
to
rule
,
and
to
haue
dominion
,
is
a
common
speech
or
phrase
that
is
vsed
for
them
that
haue
gotten
the
vpper
hand
,
the
masterie
,
and
the
authoritie
,
to
commaund
others
.
Difficultie
or
Contradiction
Is
when
one
place
crosseth
another
,
by
a
contrarie
letter
or
sence
,
thus
:
The
male
in
whome
the
fore-skin
is
not
circumcised
shall
be
cut
off
from
the
people
.
Gen.
17.
If
you
be
circumcised
,
Christ
shall
not
profite
you
to
saluation
.
Gal.
5.
This
is
a
contrarie
to
the
former
in
letter
,
one
place
crosseth
or
gainsayeth
another
.
Exod.
20
,
Honor
thy
father
and
thy
mother
.
Luke
.
14
,
If
a
man
will
come
vnto
me
,
he
must
forsake
father
and
mother
.
This
is
a
contrarie
in
sence
.
God
is
not
contrarie
to
himselfe
,
which
seems
here
by
the
letter
,
nor
so
abhorring
the
lawes
of
nature
,
as
to
commaund
a
man
to
forsake
his
father
and
mother
that
nourished
him
vp
.
&c.
But
by
way
of
companion
,
forsake
father
and
mother
,
yea
,
life
and
all
,
rather
than
God
.
Parable
Is
a
wise
,
a
hidden
,
a
secreat
,
and
a
darke
saying
,
vnder
earthly
things
to
set
forth
heauenly
.
Pro.
1
,
6.
Parrable
hath
many
things
in
it
to
be
considered
of
necessitie
.
Christ
speaks
to
the
wicked
by
parables
,
because
in
hearing
they
should
not
heare
,
and
in
reading
they
should
not
vnderstand
;
Mar.
4
,
31.
he
makes
al
plaine
to
his
disciples
.
Christ
spake
in
a
parrable
of
a
Sower
,
Mat.
13
,
3.
another
24.25
.
another
31.
another
33.
Mar.
23.
to
28.
A
certaine
man
had
a
figge
tree
planted
in
his
vineyard
.
Luke
13
,
6.
Miracles
Is
a
wonder
,
a
strange
action
,
things
applyed
and
turned
cleane
contrarie
to
their
course
and
nature
,
as
water
turned
to
wine
.
Things
onely
perfourmed
by
the
power
of
God
.
Miracles
perfourmed
by
Moses
and
Aaron
,
at
Gods
commaundement
.
Iohn
2
,
1.
Exo.
4
,
1.2
.
The
Lord
did
these
great
miracles
,
Ios.
24.17.18
.
in
the
sight
of
the
people
.
Christ
healeth
incurable
diseases
,
Ioh.
5.
Mat.
8.9
,
11.
he
fedde
many
with
little
.
Allegorie
Is
one
thing
pretending
in
wordes
,
Ioh.
6.1
.
another
in
sence
,
either
in
the
old
,
or
in
the
new
Testament
.
Allegorie
in
wordes
.
Now
is
the
axe
laid
to
the
roote
of
the
tree
,
euerie
tree
that
bringeth
not
foorth
good
fruite
,
&c.
Mat.
3
,
10.
Allegorie
in
sence
.
The
sence
and
meaning
is
,
that
they
should
vse
the
time
and
take
the
opportunitie
of
repentance
,
and
faith
in
Christ
,
least
suddenly
they
should
be
destroyed
.
Words
.
The
haruest
is
great
,
and
the
labourers
are
but
few
,
Sence
and
meaning
.
There
are
few
good
magistrates
in
the
church
.
Sacrifice
is
an
oblation
,
and
offering
,
or
a
giuing
of
praise
,
powring
of
praiers
vnto
God
.
Exo.
8
,
25.
It
is
a
mention
,
a
relation
or
prognostication
of
great
and
holy
things
to
come
.
Sacrifices
are
of
diuers
sorts
,
and
of
the
best
and
finest
creatures
,
representing
holinesse
.
Leuit.
1
,
2
,
3
,
4
,
5.6
,
7
,
Psal.
4
,
51.
2.
Pet.
2
,
1.2
.
Sacrament
Is
a
mention
and
plaine
demonstration
of
holy
things
alreadie
come
and
in
hand
.
It
is
a
manifest
assurance
of
Sanctification
and
redemption
in
Christ
,
so
farre
as
by
any
earthly
creature
may
be
represented
,
or
related
,
which
may
not
be
vpon
policie
,
or
kingly
ordinance
,
but
vpon
the
ordinance
and
commaundement
of
the
hiest
,
and
that
without
adding
or
diminishing
.
Wherof
there
were
but
two
in
the
time
of
the
law
of
Moses
;
and
other
two
abolishing
them
now
in
the
time
of
the
Gospell
,
which
are
these
.
And
as
they
did
eat
,
Iesus
tooke
bread
,
and
when
he
had
giuen
thanks
,
Mat.
26.26
he
brake
it
and
said
,
Take
eat
,
this
is
my
bodie
.
Also
he
tooke
the
cup
,
27.
Mar
14
,
22.
Luk.
22
,
19.
1.
Cor.
11.24
.
and
when
he
had
giuen
thankes
,
he
gaue
it
them
saying
,
Drinke
yee
all
of
this
,
for
this
is
the
blood
of
the
new
Testament
.
&c.
And
Iesus
when
he
was
baptized
,
came
straight
way
out
of
the
water
,
and
the
heauens
were
opened
,
and
Iohn
saw
the
spirit
of
God
descending
like
a
Doue
,
and
lighting
vpon
him
.
Mat.
3
,
16.
Goe
ye
into
the
world
,
and
preach
the
Gospell
,
baptizing
them
in
the
name
of
the
Father
,
Mat.
28
,
19.
the
Sonne
,
and
the
holy
Ghost
.
An
entrance
to
the
answering
of
the
three
questions
recited
in
the
beginning
of
this
booke
.
I
Haue
heard
many
men
of
diuers
trades
,
callings
,
and
professions
,
and
some
in
the
parish
where
I
haue
cure
and
charge
,
vsing
speeches
derogatorie
to
the
credite
,
good
estate
,
and
prosperous
continuance
of
Lawyers
,
Phisitions
,
and
of
the
Preachers
of
the
word
of
God
:
the
plentie
of
which
three
sortes
of
learned
and
honest
professors
,
are
the
manifest
arguments
of
Gods
most
speciall
fauor
towards
his
church
:
yet
notwithstanding
,
I
perceiue
they
are
neither
liked
nor
loued
of
the
ignorant
and
enuious
multitude
;
wherein
they
do
so
much
as
in
them
lieth
,
abuse
the
means
of
their
confort
,
&
reiect
the
graces
of
God
which
they
daily
pray
for
;
yet
when
they
,
by
reason
of
their
vngodly
or
distemperate
behauior
,
are
brought
to
the
hazard
of
their
liberties
,
their
liuings
,
or
their
liues
;
then
some
of
them
maister
and
worship
the
Lawyer
.
Others
being
but
a
little
sicke
,
post
and
hast
their
messengers
to
the
Phisitions
,
then
they
intreat
them
and
entertaine
them
with
diuers
paiments
&
promises
.
And
some
of
them
,
though
the
smaller
number
,
when
their
wils
be
made
,
and
their
soules
bequeathed
,
send
for
the
minister
,
vnto
whom
they
then
speake
faire
,
and
crie
God
mercie
,
I
haue
beene
a
sinner
,
Master
Parson
pray
forme
:
or
words
to
like
effect
,
I
doubt
me
to
small
purpose
.
Wherfore
these
things
considered
,
I
thinke
it
not
amisse
(
good
christian
Reader
)
to
contriue
their
questions
and
my
answers
Dialogue
wise
,
as
betweene
the
Pastor
and
Parishioner
,
after
this
maner
.
Parishioner
.
WHat
is
your
opinion
and
iudgment
of
Lawyers
?
They
are
men
generally
hated
and
ill
reported
,
and
as
I
thinke
very
iustly
:
for
they
doe
by
delaies
and
shifts
in
law
,
hinder
and
vndoe
many
.
Pastor
.
The
lawes
of
this
realme
,
made
and
ordained
by
policie
and
wisdome
,
and
maintained
by
authoritie
,
are
said
to
consist
of
perfect
reason
,
auntient
custome
,
yea
and
of
the
law
of
God
;
very
perfectly
pointing
to
euerie
man
his
owne
,
as
God
hath
limited
out
of
the
creation
,
leauing
nothing
common
or
vndesposed
,
but
the
fishes
of
the
sea
,
the
fowls
of
the
ayre
,
and
the
beasts
of
the
wildernesse
.
And
it
hath
his
denomination
Lex
à
Ligando
,
because
as
a
bond
doth
knit
and
hold
many
things
together
,
and
as
of
many
links
is
made
one
chaine
,
Eph.
4
,
1.2.3
.
Exo.
28
,
1.2.3.4.5.6
.
and
as
by
the
sinewes
,
our
ioynts
and
parts
of
our
naturall
bodies
are
tied
and
bound
together
;
euen
so
by
law
,
the
politicke
body
of
a
common
weale
,
is
vnited
&
knit
together
as
one
,
for
the
preseruation
of
peace
,
in
the
profession
of
one
true
euerliuing
&
ouer-ruling
Lord
.
It
requireth
in
it selfe
the
captiuating
of
our
owne
wils
,
and
obedience
to
the
wil
of
the
maker
thereof
,
vpon
pains
and
penalties
enforcing
the
same
.
The
lawes
so
considered
,
make
difference
betwixt
right
and
wrong
,
betwixt
good
and
euill
men
:
the
lawes
of
this
Land
,
if
they
be
duely
and
truely
handled
,
haue
that
end
and
purpose
as
the
law
of
Almightie
God
,
which
is
,
to
reduce
men
from
sauagenesse
to
ciuilnesse
,
from
ignorance
to
knowledge
,
and
from
vice
to
vertue
;
Rom.
13
,
3.4
.
therefore
S.
Paule
said
,
Princes
are
nor
fearefull
,
by
their
lawes
,
to
them
that
doe
good
,
but
to
them
that
doe
euill
.
Wilt
thou
be
without
feare
?
doe
well
then
:
so
shalt
thou
be
praised
,
then
is
he
the
minister
of
God
,
for
thy
wealth
:
but
he
is
the
minister
of
God
,
to
take
vengeance
on
them
that
doe
euill
.
These
our
lawes
are
laudable
,
and
very
neere
(
for
excellencie
and
sinceritie
)
to
the
lawes
of
God
,
as
doth
partly
appeare
by
the
definition
thereof
,
Lex
est
sanctio
sancta
iubens
honesta
&
prohibens
contraria
.
The
law
is
a
holy
ordinance
commaunding
good
things
,
and
forbidding
the
contrarie
.
Why
then
is
it
dispraised
?
nay
rather
why
is
it
not
most
highly
commended
,
liked
,
and
allowed
?
Parishioner
.
All
this
that
you
haue
said
of
the
law
it selfe
,
I
partly
graunt
,
but
what
maketh
this
for
the
calling
of
Lawyers
,
and
their
practise
,
as
Councellors
,
Doctors
,
Attorneis
,
Proctors
,
Sollicitors
,
Petty-foggers
,
and
such
like
?
there
were
no
such
men
allowed
in
the
iudiciall
lawes
of
God
,
euerie
man
was
heard
of
the
iudge
to
say
what
he
could
for
hmselfe
,
and
why
should
not
our
lawes
haue
that
proceeding
?
Is
there
any
matter
so
hard
and
intricate
that
the
partie
grieued
cannot
vtter
it
himselfe
,
and
where
a
cause
being
neuer
so
hard
and
tedious
,
might
be
ended
within
ten
daies
after
the
defendants
aunswere
,
it
is
now
drawne
to
three
or
foure
yeares
handling
,
by
the
deceit
,
and
for
the
lucre
of
Lawyers
,
vpon
whom
all
the
world
crieth
out
with
open
mouth
.
Pastor
.
It
should
seeme
you
speake
of
conscience
,
as
wishing
all
things
well
,
or
of
extreame
malice
being
some
way
grieued
by
them
:
the
best
of
both
pleads
you
guiltie
,
in
accusing
all
for
some
.
It
was
not
so
hard
a
matter
for
Moses
to
iudge
all
Israell
at
the
first
by
himselfe
,
as
it
was
afterwards
to
iudge
them
by
himselfe
and
others
,
when
Iethro
councelled
him
for
his
ease
to
choose
many
more
helpers
.
And
more
tedious
it
is
to
determine
all
the
causes
moued
by
the
subiects
here
in
England
,
than
it
was
for
Moses
when
he
had
most
to
doe
in
Israel
for
complaints
,
Exod.
18
,
13.
to
23.
iniuries
,
and
wrongs
,
are
encreased
,
so
that
many
hundreth
iudges
could
not
deliberatly
heare
and
consideratly
determine
all
the
causes
arising
here
,
although
the
plaintife
and
defendant
were
suffered
to
speake
but
tenne
words
a
piece
;
where
indeed
,
if
they
should
haue
their
allowance
,
2000
would
not
serue
.
Againe
,
ignorant
and
vnlearned
men
are
not
able
to
set
forth
or
report
to
the
iudge
the
points
and
truth
of
their
owne
causes
.
Besides
if
they
were
,
yet
is
not
any
iudge
so
exquisite
&
perfect
in
the
laws
,
or
any
mans
wit
so
pregnant
,
or
memorie
so
ready
,
as
vpon
such
sodaine
,
to
minister
iustice
to
euerie
man
as
his
cause
requireth
:
therefore
learned
lawyers
,
as
Councellors
,
Doctors
,
Attorneis
,
and
Proctors
,
are
necessarie
and
fit
men
,
to
open
,
argue
,
and
debate
causes
,
whereby
the
iudge
may
see
more
clearely
,
who
hath
wrong
,
and
who
hath
right
,
and
be
called
to
minde
by
their
motions
,
what
sentence
or
iudgement
is
fit
to
be
giuen
betwixt
them
.
And
further
,
if
the
parties
should
plead
their
owne
cause
,
such
might
be
the
skill
and
subtiltie
of
the
wrong-doer
,
and
the
simplicitie
of
him
that
desireth
redresse
or
recompence
,
the
iudge
being
ignorant
De
veritate
facti
,
for
want
of
information
might
approue
the
wicked
,
and
condemne
the
innocent
:
wherefore
I
say
againe
and
againe
,
that
Councellors
,
Doctors
,
Attorneis
,
Proctors
,
yea
,
and
Sollicitors
,
and
the
officers
vsed
in
and
about
the
execution
of
law
and
iustice
,
are
fit
men
,
necessarie
,
and
profitable
in
a
Christian
common
weale
.
But
for
a
Petti-fogger
,
it
is
a
word
of
disdaine
,
I
know
no
such
calling
allowed
in
the
law
.
And
whereas
you
speake
of
delaies
and
shiftes
vsed
by
lawyers
,
whereby
they
hinder
and
vndoe
many
;
you
must
vnderstand
,
that
seeing
the
causes
and
sutes
in
this
land
are
many
,
as
is
aforsaid
,
and
seeing
there
is
a
prioritie
of
one
sute
before
another
,
in
regard
of
the
commencement
thereof
,
and
therefore
also
must
needs
be
a
prioritie
in
the
proceeding
therein
,
and
likewise
also
in
the
hearing
and
determining
of
the
same
,
euerie
one
being
heard
in
his
course
,
some
competent
and
reasonable
time
must
therefore
be
allowed
vnto
euerie
cause
,
for
the
continuance
thereof
.
But
if
there
be
any
that
professe
the
law
,
that
are
either
so
vnskilfull
and
vnlearned
that
they
cannot
councell
their
clients
for
their
best
expedition
,
or
so
couetously
bent
,
and
so
addicted
to
gaine
and
lucre
,
that
they
will
for
their
owne
benefite
,
protract
and
delay
any
mans
cause
,
(
as
amongst
many
,
of
what
degree
or
calling
soeuer
,
there
are
some
bad
)
seeing
there
are
others
(
God
be
thanked
)
a
great
many
,
that
are
conscionable
and
honest
,
and
againe
learned
and
wise
;
if
any
fall
into
the
hands
of
the
former
vnlearned
or
vngodly
lawyer
,
it
is
to
be
accounted
his
owne
folly
,
for
that
he
,
when
it
was
his
owne
election
to
retaine
whom
he
list
,
would
make
choice
of
such
a
one
,
when
he
might
as
easily
and
with
as
small
cost
,
haue
had
him
that
had
bin
learned
and
godly
.
But
in
deed
commonly
the
fault
is
in
the
clients
themselues
,
who
are
so
cruelly
and
spitefully
bent
,
that
what
lawyer
soeuer
they
haue
,
they
will
themselues
seeke
infinite
waies
and
deuises
to
delaie
their
sutes
,
and
to
detaine
their
aduersaries
a
long
time
in
trouble
and
expence
of
law
:
insomuch
as
I
haue
credibly
heard
of
some
,
who
knowing
their
cause
to
be
vniust
,
and
yet
also
knowing
themselues
of
wealth
and
abilitie
to
exceed
those
against
whom
they
haue
delt
,
and
therefore
meaning
by
reason
of
their
wealth
to
suppresse
the
truth
,
and
by
long
delaies
so
to
impouerish
their
aduersary
,
as
they
should
neuer
be
able
to
bring
the
cause
to
hearing
,
haue
in
the
bitternesse
of
their
heart
,
and
in
the
heat
of
their
furie
,
vttered
these
words
;
I
will
not
leaue
him
worth
a
great
.
I
will
make
him
daunce
the
beggers
galliard
before
I
haue
done
with
him
,
with
such
other
cruell
and
vnchristian
speeches
.
And
these
and
such
like
minded
men
,
for
the
better
effecting
of
this
their
wicked
intention
,
labor
and
endeuour
to
seeke
vnto
themselues
such
lawyers
as
will
sit
their
humors
:
wherevpon
if
God
for
the
hardening
of
their
hearts
,
doe
send
them
vnto
to
such
a
one
,
then
they
haue
their
desire
:
if
otherwise
they
light
vpon
such
a
lawyer
that
will
not
fauour
nor
further
that
their
extreame
bitternesse
and
cruelty
,
then
they
themselues
partly
by
wrong
informations
giuen
to
their
lawyer
,
and
partly
by
other
subtill
and
secret
practises
,
find
out
the
means
to
delay
&
lengthen
their
suits
,
and
to
hold
,
detaine
,
and
keepe
both
themselues
,
and
their
aduersaries
,
in
long
and
tedious
actions
,
to
the
poore
mens
great
decay
and
impouerishment
,
if
not
to
their
vtter
vndoing
.
By
means
whereof
,
the
law
is
euill
spoken
of
,
and
the
lawyers
are
slaundered
,
whereas
indeed
the
law
it selfe
is
good
and
holy
,
and
may
be
well
vsed
,
and
so
is
by
a
great
many
of
the
professours
thereof
;
and
when
it
is
otherwise
administred
,
the
fault
is
not
in
the
law
,
but
in
the
practisers
thereof
,
that
are
defectiue
either
in
learning
or
conscience
,
but
most
commonly
in
the
clients
themselues
.
Parishioner
.
As
you
thought
me
to
speake
ill
of
Lawyers
vpon
spleene
onely
,
by
reason
of
some
grieuance
receiued
by
or
from
some
of
them
,
so
I
thinke
that
you
speake
well
of
Lawyers
,
by
reason
of
some
fauour
or
good
done
vnto
you
by
some
Lawyer
,
as
partly
it
appears
by
the
dedication
of
your
booke
.
There
were
many
better
men
,
and
greater
in
account
,
more
likely
to
gratifie
you
than
a
Lawyer
.
Pastor
.
Esa.
15
,
20.21
.
As
he
that
iustifieth
the
wicked
,
is
subiect
to
woe
,
so
he
that
condemneth
the
godly
,
is
subiect
to
woe
:
as
it
is
a
sinne
to
arrogate
for
him
that
deserueth
ill
,
so
it
is
a
sinne
to
derogate
from
him
that
deserueth
well
:
you
can
not
denie
but
all
that
I
haue
said
concerning
the
law
,
and
the
professours
,
generally
is
true
.
And
whereas
you
seeme
to
charge
me
with
some
benefit
past
which
makes
me
partiall
,
I
confesse
that
euen
he
was
the
pleader
,
and
that
by
his
learning
and
paines
(
yea
,
without
fee
)
he
deliuered
me
from
a
greedy
Informer
,
who
through
his
subtiltie
and
my
simplicitie
,
had
condemned
me
in
a
hundred
marks
more
than
I
was
worth
:
to
which
worshipful
Lawyer
I
dedicate
this
my
labour
,
thinking
it
a
sufficient
gratification
,
in
that
it
pleaseth
him
to
patronize
the
same
,
and
me
also
,
who
as
a
poore
Doue
among
Kites
&
Crowes
,
am
throwne
into
the
world
into
many
dangers
,
and
hard
aduentures
;
whose
loue
and
faithfull
friendship
towards
me
,
I
assure
my selfe
,
is
sealed
and
deliuered
;
whose
readinesse
likewise
to
helpe
all
such
as
are
helplesse
,
if
it
be
desired
,
and
whose
vprightnesse
in
his
profession
towards
all
,
hath
many
yeares
appeared
.
And
shall
I
suffer
this
man
to
be
obscure
?
no
,
no
,
I
will
not
;
no
,
he
is
not
;
no
,
if
I
,
you
,
and
1000
more
with
vs
,
both
tooke
in
hand
to
dimme
that
he
hath
done
,
the
saincts
in
earth
would
praise
him
,
and
the
angels
in
heauen
would
pray
for
him
,
that
God
might
regard
and
reward
him
.
Carpturum
alios
immaculatum
esse
oportet
.
Parishioner
.
For
my
question
I
rest
satisfied
.
Now
therefore
I
pray
you
what
is
your
opinion
and
iudgement
of
Phisitions
?
they
robbe
men
of
their
liuings
,
and
spoile
men
of
their
liues
;
vnder
the
pretence
of
doing
good
,
they
heale
few
and
kil
many
.
Pastor
.
PHisicke
is
a
preseruer
of
health
,
Hipocrates
De
arte
.
and
the
repulser
of
sicknesses
.
Phisicke
is
a
putting
too
,
and
a
taking
from
;
that
is
to
say
,
It
doth
adde
,
encrease
,
strengthen
,
and
augment
good
blood
;
where
it
is
decaied
,
by
age
,
by
imperfection
of
nature
,
by
surfait
,
or
by
any
other
means
howsoeuer
:
and
it
doth
take
away
,
cut
off
,
kill
,
destroy
,
purge
,
or
by
some
such
way
,
it
doth
discharge
the
body
of
that
which
is
ouer
&
aboue
nature
,
as
of
chollor
,
rheume
,
corrupt
blood
,
impostumes
,
&c.
The
body
of
man
is
subiect
to
infinite
diseases
,
and
therefore
through
the
corruption
therof
,
it
is
likened
by
the
holy
Ghost
,
Esa.
6
,
4.
to
a
filthie
clout
,
or
the
cloath
of
a
menstruous
woman
.
Exo
9.9.17
,
2.
King
.
1
,
2.
2.
Cron.
11
,
14.
It
is
subiect
to
the
leprosie
,
to
the
pluresie
,
to
the
dropsie
,
to
the
frensie
,
to
the
palsie
,
to
the
botch
,
to
the
canker
,
and
to
other
infinit
diseases
,
which
will
soone
infect
,
ouerrunne
,
and
destroy
the
body
,
if
it
be
not
aided
,
maintained
,
supported
,
and
defended
by
Phisicke
:
whence
our
sauiour
Christ
said
,
The
whole
haue
no
need
of
the
Phisition
;
as
well
to
confound
the
opinion
of
those
that
trusted
in
their
owne
righteousnes
,
as
also
to
shew
that
it
was
a
matter
necessarie
&
requisite
,
Mat.
9
,
22.
that
he
which
was
sicke
should
seeke
to
the
Phisition
.
Answerable
to
this
,
Eccle.
38
,
1.
&c.
Iesus
the
grandfather
,
and
Iesus
the
nephew
,
gaue
in
commaundement
highly
to
esteeme
,
and
reuerently
to
account
of
the
Phisition
,
with
this
great
word
,
Honor
,
which
indeed
is
a
word
of
great
dignitie
,
and
commonly
yeelded
to
Lords
of
nobilitie
.
Honor
(
saith
he
)
the
Phisition
,
with
that
honor
which
is
due
vnto
him
,
which
is
as
much
to
say
,
He
deserueth
to
be
honored
,
it
doth
pertaine
vnto
him
;
it
is
his
right
and
his
duetie
to
be
had
in
aestimation
,
and
to
be
reuerenced
,
not
because
it
doth
any
way
good
vnto
him
,
not
that
he
hath
any
vse
of
thy
honour
,
reuerence
,
or
seruice
,
but
in
respect
of
thy
owne
necessitie
,
for
thine
owne
need
;
thou
shalt
haue
continuall
occasion
to
vse
him
,
Honor
therefore
the
Phisition
,
because
of
necessitie
.
And
for
another
reason
he
is
to
be
honored
,
because
the
Lord
hath
created
him
,
the
Lord
hath
ordained
and
constituted
him
forthy
sake
,
and
for
thy
good
:
as
thou
wilt
not
be
found
to
neglect
the
good
gifts
,
the
good
ordinances
of
almightie
God
,
Honor
the
Phisition
.
A
third
reason
enforceth
this
honor
,
to
weet
,
his
studie
,
his
calling
and
his
profession
,
which
commeth
of
God
,
his
maiestie
hath
created
it
,
he
it
is
that
hath
instituted
and
ordained
it
.
If
Phisicke
be
not
the
ordinance
of
Almightie
God
,
I
would
faine
know
what
vse
haue
we
of
diuerse
roots
,
hearbs
,
flowers
,
trees
,
plants
,
licours
,
and
many
other
things
,
in
beasts
,
in
foules
,
in
fish
,
and
creeping
creatures
,
whose
effects
are
verie
strange
and
wonderfull
,
all
working
the
health
and
preseruation
of
mans
bodie
?
or
were
they
created
in
vaine
?
we
haue
in
our
knowledge
no
other
vse
of
the
Rose
,
than
the
sight
,
the
sappe
,
and
the
sauour
,
yet
it
hath
many
other
excellent
vses
and
effects
,
simple
,
or
compounded
.
What
shal
be
done
with
the
Toad
,
the
Ant
,
the
Adder
,
and
such
small
things
?
all
the
creatures
of
God
are
good
,
Gen.
1
,
31.
as
he
himselfe
verefieth
,
and
as
the
proofe
thereof
plainely
sheweth
.
They
are
to
be
vsed
in
their
season
,
and
to
be
taken
in
their
kinde
,
so
shall
we
haue
vse
and
comfort
by
them
.
Luke
the
Euangelist
,
was
a
Phisition
in
Antioch
,
whom
Christ
would
not
haue
accounted
,
much
lesse
appointed
for
an
Apostle
,
if
his
profession
had
not
beene
lawfull
and
necessarie
.
And
why
shal
I
stand
colouring
of
pure
Corrall
?
or
preseruing
of
pure
Ciuet
,
that
will
neuer
leese
his
sauour
?
as
the
one
will
not
receiue
to
it
,
and
the
other
will
not
leese
from
it
;
euen
so
Phisicke
is
so
exquisitely
excellent
,
that
it
need
not
haue
any
counterfait
helpe
:
and
the
other
haue
their
commission
so
lawfull
,
that
they
cannot
be
condemned
,
nor
iustly
disdained
.
Nature
and
Necessitie
are
two
handmaids
that
attend
vpon
Phisitions
,
the
one
enforced
to
seeke
their
helpe
,
the
other
inforced
to
yeeld
than
their
guerdon
&
reward
.
As
it
is
to
be
proued
by
Gods
word
,
damnable
sin
for
a
man
to
kill
himselfe
with
fire
,
water
,
sword
,
or
with
such
like
;
so
is
it
sinne
for
a
man
to
destroy
himselfe
in
not
seeking
after
Phisitions
and
Chirurgions
,
when
time
and
opportunitie
is
offred
for
recouery
.
As
men
may
be
too
carefull
in
seeking
after
Phisitions
to
remoue
the
diseases
of
their
bodies
:
so
may
they
be
too
too
carelesse
in
seeking
after
Christ
,
to
remoue
the
sinnes
of
their
soules
.
Whence
comes
all
maner
of
infirmities
and
diseases
of
the
bodie
?
comes
it
not
from
the
sinnes
of
the
soule
?
All
the
inconueniences
,
dangers
,
Pro.
18
,
7.
Iere.
26
,
19.
Eze.
18
,
4.
Mat.
17
,
26.
miseries
,
troubles
,
and
wretchednesse
whatsoeuer
vpon
the
body
,
comes
as
a
punishment
for
the
sinne
of
the
soule
.
Thence
comes
the
originall
,
thence
comes
the
cause
.
A
good
Phisition
or
Surgion
will
first
remoue
the
cause
,
ere
he
begin
to
heale
,
euen
so
he
that
enterpriseth
his
health
,
must
first
of
all
goe
vnto
Iesus
Christ
,
the
Phisition
of
the
soule
,
that
the
cause
may
be
remoued
,
then
Phisicke
hath
vertue
and
power
to
heale
,
and
not
before
.
All
power
of
healing
and
doing
good
,
proceeds
from
him
.
As
the
vertue
attractiue
,
to
draw
Elisha
from
his
worke
,
was
not
in
Elias
cloake
,
1.
King
.
19
,
19.20
.
but
in
the
power
of
the
word
:
euen
so
the
vertue
of
healing
is
not
in
the
Phisitions
,
nor
any
thing
they
take
in
hand
,
but
in
the
Lord
of
life
.
From
the
most
high
commeth
healing
;
Eccles.
38
,
2.3.4
.
the
Lord
hath
created
medicins
,
God
hath
giuen
men
knowledge
,
that
he
might
be
glorified
in
his
wonderfull
workes
.
Men
may
not
seeke
to
Phisitions
,
(
nor
blame
them
if
they
be
not
healed
)
when
they
must
seeke
to
God
;
neither
may
they
seeke
to
God
,
when
they
should
seeke
to
Phisitions
.
The
best
Phisition
cannot
heale
,
where
God
sets
not
to
his
hand
,
Luke
8
,
43.
therefore
blame
them
not
.
As
for
their
liues
and
conuersations
,
to
speake
truely
,
and
in
the
feare
of
God
indifferently
,
I
take
them
for
the
most
part
to
be
men
most
ciuill
in
their
behauiour
,
chast
in
their
bodies
,
moderate
in
their
diet
,
and
most
religious
in
the
seruice
of
almightie
God
.
And
so
I
end
for
the
Phisition
,
desiring
God
to
increase
his
graces
in
them
,
and
to
blesse
their
labours
in
others
.
Their
cause
is
good
.
Vi●um
hoc
gestit
veritas
,
ne
ignoranta
damnetur
.
Men
doe
hurt
and
endamage
themselues
,
by
committing
their
bodies
into
the
hands
of
such
as
are
not
warranted
by
the
degrees
of
learning
to
be
Phisitions
indeed
.
If
you
adhibit
any
credit
to
my
councell
,
be
sure
to
know
the
knowledge
and
the
conscience
of
the
Phisition
,
before
you
commit
your
life
into
his
hands
;
euerie
one
cannot
heale
a
sore
,
that
can
make
a
salue
:
so
euerie
one
is
not
a
Phisition
,
that
makes
the
profession
.
Parishioner
.
You
haue
said
well
for
the
Lawyer
&
the
Phisition
,
now
I
pray
you
what
is
your
iudgement
concerning
preachers
and
ministers
?
for
all
the
world
saith
,
they
feed
themselues
with
the
sweat
of
other
mens
browes
.
Whilst
they
are
busied
with
the
cares
of
their
wiues
and
their
children
,
they
starue
the
soules
of
Gods
people
:
and
their
ill
life
marres
all
.
Pastor
.
YOu
blame
the
ministers
for
neglecting
their
charge
,
and
for
their
ill
life
and
conuersation
;
you
make
no
exception
,
you
conclude
all
and
euerie
one
within
the
compasse
of
your
condemnation
,
as
the
Pope
doth
comprehend
all
England
within
the
compasse
of
his
curse
.
The
Elder
that
is
fullest
of
pith
,
is
smallest
of
strength
;
the
emptie
Caske
will
giue
a
great
sound
;
and
the
bird
Taurus
hath
a
great
voice
,
but
a
little
body
;
euen
so
you
,
and
such
like
,
haue
great
will
,
you
haue
many
great
words
,
but
God
be
thanked
,
no
power
to
hurt
.
And
againe
,
that
which
you
allow
,
is
ill
;
that
which
you
mislike
,
is
good
;
because
you
haue
no
knowledge
to
iudge
according
to
truth
,
you
haue
no
conscience
to
iudge
according
to
charitie
,
and
you
haue
no
place
of
office
publickly
to
iudge
according
to
iustice
.
Your
accusing
of
others
,
is
but
the
excusing
of
your selfe
;
your
medling
with
the
ministers
,
shewes
that
you
cannot
away
to
be
reproued
;
you
hate
to
be
reformed
,
as
the
holy
Ghost
witnesseth
saying
,
Ioh.
12
,
35.
1.
Cor.
3
,
1.2
2.
Thess.
3.
2.
Pet.
2
,
1.
Iohn
.
2
,
1.
He
that
walketh
in
darkenesse
,
hateth
the
light
;
meaning
that
such
as
liue
lewdly
&
lasciuiously
doe
hate
them
that
liue
godly
and
honestly
.
A
matter
very
strange
to
be
shewed
,
and
hard
to
be
beleeued
,
that
vice
should
hate
vertue
,
or
that
the
sheepe
shuld
controle
the
shepheard
:
therfore
Christ
foreseeing
it
,
answereth
by
way
of
interrogation
,
2.
Cor.
6
,
14.15.16
.
What
fellowship
hath
righteousnesse
with
vnrighteousnesse
?
what
communion
hath
light
with
darkenesse
?
and
what
concord
hath
Christ
with
Beliall
?
wherein
his
diuine
maiestie
doth
shew
the
ods
,
the
difference
,
the
contrarietie
,
the
debate
,
and
the
inequality
that
is
between
the
right
and
the
vnright
;
betweene
the
ignorant
and
the
learned
;
between
Atheists
,
Epicures
,
&
such
like
,
&
the
true
followers
of
Christ
.
The
vnrighteous
,
the
open
&
the
obstinate
sinner
,
cannot
away
with
the
godly
and
sinceere
man
;
the
ignorant
can
not
away
with
the
learned
;
the
base-borne
cannot
like
with
the
noble
,
and
it
is
too
true
,
that
the
carelesse
and
vnconscionable
liuers
,
will
shun
and
auoid
the
company
of
the
members
of
Christ
.
You
,
and
the
rest
of
your
fellow
bretheren
,
and
partners
,
haue
no
other
quarrell
to
the
ministers
of
God
,
but
that
they
also
doe
disdaine
,
shun
,
and
auoid
your
companies
;
there
is
such
inequalitie
betwixt
you
and
them
,
that
they
admit
not
of
your
fauour
,
neither
doe
they
at
any
time
feare
you
.
Therefore
I
need
not
studie
to
answere
your
friuolous
questions
particularly
,
but
rather
in
few
words
to
reproue
,
and
with
plain
tearms
to
reprehend
your
baiardly
boldnesse
,
in
medling
with
such
as
are
so
farre
aboue
your selfe
,
as
you
are
herein
beyond
the
measure
of
modesty
,
and
christian
duety
.
Euery
base
and
beggerly
fellow
,
euerie
lewd
and
wanton
mistres
,
euerie
prophane
and
rusfianly
gentleman
,
euerie
swearing
swash-buckler
,
and
many
such
as
make
shew
of
honesty
,
and
conscience
of
religion
,
in
their
feasting
,
in
their
gaming
,
in
their
riding
,
in
their
going
,
yea
,
in
all
their
affaires
,
they
will
be
medling
and
sensuring
of
ministers
.
Some
will
blame
them
because
of
their
conuersation
,
some
will
despise
them
because
of
their
wiues
,
&
some
will
slander
them
because
of
their
apparel
some
wil
disdaine
them
because
they
be
poore
,
some
will
scorne
them
because
they
be
ritch
,
and
some
will
condemne
them
because
they
be
couetous
;
some
cannot
like
them
because
they
preach
often
,
some
will
discommend
them
because
they
preach
seldome
;
and
some
will
not
fauor
them
because
they
preach
too
plaine
and
easie
,
and
some
will
not
loue
them
if
they
preach
too
prosound
and
deepe
;
some
will
not
loue
them
if
they
pray
for
Bishops
,
some
will
not
loue
them
if
they
pray
not
for
Bishops
;
some
cannot
away
with
Latine
,
Greeke
,
and
Hebrue
,
some
cannot
away
without
it
;
and
some
can
not
away
with
neither
.
Alas
poore
silly
souls
,
of
all
sortes
the
greatest
,
some
mislikes
you
,
scornes
you
,
disdains
you
,
hates
you
,
and
condemnes
you
.
O
how
few
are
there
that
likes
you
,
and
loues
you
?
But
be
of
good
cheere
,
(
saith
Christ
)
I
haue
ouercommed
the
world
,
Ioh.
15
,
20.
The
seruant
is
not
greater
than
his
master
,
if
they
persecuted
me
,
they
will
also
persecute
you
,
all
these
things
will
they
doe
vnto
you
for
my
names
sake
.
1.
Cor
15
14.
to
21.
Blessed
are
yee
,
&c.
reioice
and
be
glad
,
for
great
is
your
reward
in
heauen
.
If
our
reward
were
not
with
God
,
then
were
we
of
all
men
most
miserable
.
Parishioner
.
You
are
beholding
to
your selfe
,
and
the
rest
of
your
bretheren
haue
cause
to
praise
you
,
and
to
pray
for
you
.
You
haue
condemned
me
as
a
man
of
no
knowledge
,
of
no
conscience
,
and
of
no
charitie
,
and
you
haue
made
others
my
partners
and
assotiats
,
that
said
nothing
at
all
to
you
,
to
iustifie
your selfe
and
all
sorts
of
ministers
good
and
bad
,
and
yet
neuerthelesse
you
assure
your selues
of
Gods
blessing
in
earth
,
and
of
aeternall
fauour
in
heauen
.
Pastor
.
Good
Sir
,
I
haue
said
nothing
of
my selfe
,
nor
for
my
bretheren
but
that
the
Lord
hath
said
and
warranted
out
of
his
holy
word
.
He
it
is
that
condemnes
all
such
as
you
are
for
medling
with
other
mens
matters
,
1.
Thess.
3.11
.
the
holy
Ghost
councelleth
you
to
be
quiet
,
to
meddle
with
your
owne
businesse
,
and
to
worke
with
your
owne
hands
.
Vziah
was
strucken
dead
when
he
did
but
set
his
hand
to
stay
the
Lords
Arke
from
falling
;
2.
Sam.
6
,
6.7.8
.
and
shal
you
remaine
aliue
,
yea
and
vnhurt
,
that
put
your
hands
,
not
to
helpe
,
but
to
hinder
the
Lords
proceedings
?
Mat.
18
,
1.2.3
.
Christ
did
promise
a
woe
and
a
heauie
iudgement
against
him
that
offendeth
a
little
one
in
the
church
,
or
in
the
society
of
the
faithfull
;
and
shall
you
escape
this
woe
and
heauie
iudgement
,
that
maliciously
,
wilfully
,
and
tirannously
,
doe
intreat
and
handle
such
as
are
great
,
such
as
are
the
ministers
,
the
disposers
of
Gods
secreats
,
and
his
heauenly
Embassadours
?
no
,
no.
I
speake
not
in
the
commendation
of
any
such
as
deserue
condemnation
,
much
lesse
did
I
warrant
their
iustification
or
blessing
from
the
Lord
.
If
their
conuersation
be
euill
,
and
their
doctrine
good
;
take
the
one
,
leaue
the
other
:
their
doctrine
doth
belong
vnto
you
,
their
life
&
conuersation
to
themselues
.
You
shall
answer
for
their
doctrine
,
&
not
for
their
doing
.
The
Scribes
and
Pharisies
were
counted
hipocrites
,
painted
Sepulchers
,
and
deuourers
;
Ma.
23
,
1.2
.
yet
Christ
willed
the
people
to
heare
them
,
so
long
as
they
sate
in
Moses
chaire
,
meaning
so
long
as
they
preached
truely
,
and
taught
the
lawe
of
Moses
.
And
I
pray
you
is
the
gospell
of
Iesus
Christ
more
defiled
,
and
of
lesse
force
by
the
ill
demeanors
of
the
ministers
,
than
the
law
was
through
the
vilenesse
and
abhominations
of
the
Pharisies
?
no
,
no
,
so
great
a
maiestie
,
and
so
great
might
the
preaching
of
Gods
word
hath
,
as
it
cannot
be
diminished
by
the
vilenesse
of
the
vilest
,
nor
augmented
by
the
vertue
of
the
most
holiest
:
and
therefore
it
is
a
question
generally
concluded
,
That
a
vicious
minister
,
preaching
the
Gospell
truely
and
continually
,
doth
more
good
and
lesse
harme
in
the
church
of
God
,
than
an
honest
minister
and
good
house-keeper
,
that
cannot
or
will
not
feed
the
soules
of
his
people
,
with
the
continuall
preaching
of
the
word
.
As
a
seale
of
copper
,
or
of
wood
,
if
it
be
well
graued
doth
make
as
good
an
impression
in
wax
,
as
a
seale
of
siluer
or
of
gold
:
so
the
holy
word
of
God
being
well
deuided
and
deliuered
by
an
vngodly
man
,
doth
make
as
good
an
impression
in
the
souls
of
the
saints
,
as
if
it
were
deuided
and
deliuered
by
a
most
honest
and
an
vpright
man
.
God
forbid
,
yea
,
let
it
be
farre
from
any
man
to
thinke
,
much
lesse
to
teach
,
that
the
vilenesse
of
the
minister
should
derogate
any
working
,
or
withhold
any
force
or
effect
from
so
great
a
maiestie
as
the
word
of
Reconciliation
,
for
then
Lord
what
good
shall
it
doe
?
all
men
are
sinners
,
we
haue
all
sinned
,
we
haue
done
amisse
and
delt
wickedly
.
We
can
not
exclude
the
ministers
out
of
this
number
.
S.
Paule
speaking
of
the
Sacrament
of
Christs
death
,
1.
Cor.
11
,
29.
saith
;
Whosoeuer
eateth
and
drinketh
thereof
vnworthilie
,
eateth
and
drinketh
his
owne
damnation
.
Is
he
accounted
an
vnworthie
receiuer
in
respect
of
the
minister
?
or
in
respect
of
himselfe
?
if
it
be
in
respect
of
the
minister
,
because
he
is
vile
,
&c.
then
must
you
make
God
contrary
to
himselfe
,
who
saith
,
Deut.
24
,
18.
2.
King
.
14
,
6.
2.
Chro.
2.25
,
4.
The
soule
that
sinneth
shall
die
,
and
shall
nor
beare
the
iniquitie
of
another
:
and
then
you
must
also
grant
,
that
faith
in
the
receauer
hath
no
effect
;
which
is
contrarie
to
S.
Paule
,
1.
Cor.
13.5
.
who
willeth
all
men
to
search
and
to
proue
themselues
for
the
same
,
thereby
to
make
them
worthie
.
If
the
receiuer
be
counted
vnworthie
,
in
respect
of
himselfe
,
then
it
followeth
that
the
receiuer
either
good
or
euill
,
doth
not
helpe
nor
hurt
in
the
administration
of
the
sacrament
.
As
the
vertue
attractiue
to
draw
iron
,
is
not
in
the
iron
,
but
in
the
A
damant
,
euen
so
the
vertue
and
power
of
saluation
lieth
not
in
the
minister
,
but
in
the
power
of
the
word
,
wrought
by
the
spirit
.
As
the
raine
and
the
snow
commeth
downe
from
heauen
,
and
returneth
not
thither
againe
,
but
watereth
the
earth
and
makes
it
fruictfull
:
euen
so
(
saith
the
Lord
)
my
word
shall
not
returne
vnto
me
void
,
Esa.
55.10.11
.
but
it
shall
accomplish
that
which
I
will
,
and
it
shall
prosper
in
the
thing
whereto
I
sent
it
.
Thus
much
briefly
concerning
the
truth
and
dignitie
of
the
word
preached
.
Wherein
I
haue
said
nothing
to
excuse
,
much
lesse
to
iustifie
the
vnlawfull
and
dissolute
liues
of
some
ministers
,
and
least
of
all
to
pronounce
them
a
blessing
,
as
you
obiected
vnto
me
.
I
must
leaue
them
as
the
builders
of
an
Arke
for
Noahs
safegard
,
Gen.
7
,
1.
who
notwithstanding
were
drowned
themselues
.
Exo.
25
,
8.10.11
.
I
must
leaue
them
as
the
curious
workers
of
the
sanctuarie
for
the
Lord
to
dwell
in
,
and
were
shut
out
themselues
.
I
must
leaue
them
as
the
makers
of
the
Arke
,
Nehe.
3.1
.
&c.
the
Tabernacle
,
and
the
mercie
seat
vpon
it
,
to
shadow
and
to
defend
others
and
not
themselues
.
And
I
must
leaue
them
as
the
seuerall
builders
of
Salomons
temple
,
and
were
not
of
the
temple
of
God
themselues
.
They
are
like
to
the
Iews
,
who
cried
,
The
Temple
of
the
Lord
,
Iere.
7.4.5
.
The
temple
of
the
Lord
,
this
is
the
Temple
of
the
Lord
;
when
they
most
of
all
prophaned
and
defiled
the
Temple
of
the
Lord
.
They
are
like
vnto
the
great
and
learned
Philosophers
,
who
with
the
effects
of
Gods
spirit
,
taught
al
men
the
right
way
;
who
wanting
the
graces
of
the
same
spirit
,
could
not
find
the
good
and
perfect
way
for
themselues
to
be
saued
.
And
they
are
like
to
them
of
whom
S.
Paule
speaks
,
Rom.
2
,
17.18
.
to
24.
that
were
teachers
,
instructers
,
&
preachers
to
others
,
for
the
auoiding
of
adulterie
,
stealth
,
and
such
other
sinnes
,
when
indeed
they
were
the
same
themselues
,
and
so
by
the
iudgement
of
God
,
Castawaies
.
1.
Cor.
9
,
27.
Parishioner
.
I
pray
you
tell
me
how
are
those
ministers
to
be
excused
in
this
?
If
any
of
their
parish
offend
them
,
they
will
preach
it
in
the
pulpit
.
They
wil
rather
than
faile
take
a
place
of
scripture
fit
for
such
a
purpose
,
and
one
thing
often
.
This
is
a
verie
foule
fault
,
and
I
assure
you
it
is
misliked
of
many
,
and
besides
forsooth
they
take
so
much
vpon
them
,
as
no
man
in
the
parish
can
be
their
betters
,
and
vnlesse
he
be
a
iudge
or
a
iustice
at
the
least
,
not
so
good
as
they
.
Pastor
.
Here
you
offer
me
occasion
to
speake
infinitly
,
and
world
without
end
,
of
two
things
especially
which
you
mislike
in
the
ministers
;
one
is
their
vnorderlie
preaching
,
the
other
is
their
arrogancie
and
pride
.
Neuerthelesse
I
wil
be
briefe
.
2.
Tim.
3
,
6.
All
scripture
is
giuen
by
inspiration
of
God
,
and
it
is
profitable
to
teach
,
to
improue
,
to
correct
,
and
to
instuct
in
righteousnesse
.
Here
you
see
that
the
scripture
hath
soure
profitable
vses
,
and
therefore
it
may
be
deuided
into
foure
parts
,
which
are
dispersed
here
and
there
.
The
first
for
doctrine
,
necessarie
to
confirme
a
man
in
that
good
he
hath
begunne
.
The
second
is
to
confute
false
opinions
and
heresies
.
The
third
to
rebuke
the
vile
and
filthy
conuersations
of
men
.
And
the
fourth
is
to
comfort
the
weake
,
the
wearied
,
and
troubled
conscience
.
It
remaineth
in
the
discretion
of
the
disposer
hereof
,
to
take
such
a
place
,
one
or
more
of
these
,
as
the
state
and
condition
of
his
people
requireth
.
As
he
is
said
to
be
an
vnskilfull
Phisition
,
that
ministreth
a
purgation
to
clense
idle
humors
,
when
he
should
minister
a
potion
or
ointment
to
strengthen
and
comfort
them
:
euen
so
is
he
said
to
be
an
vnskilfull
and
an
vndiscreet
Preacher
,
that
takes
in
hand
to
comfort
and
to
strengthen
his
auditorie
,
when
they
should
be
sharpely
reproued
and
corrected
.
The
true
deriuation
of
an
Orator
,
and
right
vse
of
a
Preacher
,
is
to
make
choise
of
such
matter
for
the
congregation
,
as
is
easie
,
profitable
,
and
necessarie
.
All
the
books
of
God
haue
their
particular
vses
,
as
the
people
ministreth
occasion
,
and
specially
the
Epistles
of
S.
Paule
,
and
the
Sermons
of
the
Apostles
.
There
is
no
one
in
the
congregation
among
many
thousands
,
but
shall
heare
himselfe
as
it
were
directly
pointed
at
,
and
spoken
vnto
.
But
now
the
guiltie
consciences
of
many
,
will
apply
it
to
the
malice
or
vndiscreetnesse
of
the
Preacher
,
as
if
the
Preacher
speake
against
drunkennesse
,
then
the
adulteror
will
blame
him
;
if
he
speake
of
vsurie
,
then
the
couetous
man
will
blame
him
;
and
if
he
speake
of
counterfait
and
dissembling
mourners
,
then
he
that
wears
a
mourning
cloake
or
gowne
wil
blame
him
.
There
is
such
affinity
&
alliance
betwixt
these
and
such
like
sins
,
as
was
betwixt
Hipocrates
Twins
,
when
the
one
wept
,
the
other
wept
,
when
the
one
laughed
,
the
other
laughed
,
and
when
the
one
was
touched
,
the
other
was
touched
,
ones
ioy
was
anothers
ioy
,
&
ones
griefe
was
an
others
griese
.
Euen
so
is
it
with
the
wicked
and
reprobate
impes
of
the
deuil
,
speake
against
one
,
speake
against
all
;
touch
one
,
touch
all
,
so
wise
they
are
in
their
generation
,
as
they
will
not
say
,
The
Preacher
or
the
Priest
spake
against
me
,
but
he
spake
against
such
a
one
.
Wherin
they
take
away
from
the
word
,
the
maiesty
due
vnto
it
;
which
is
to
reproue
all
men
;
wherein
they
doe
disanull
to
themselues
the
graces
that
they
should
receiue
by
it
,
which
is
to
comfort
all
men
:
and
wherein
they
do
arrogate
to
themselues
a
more
speciall
interest
to
the
word
,
than
indeed
is
due
vnto
them
.
As
there
is
no
law
by
the
which
a
Preacher
for
his
doctrine
may
be
punished
,
if
he
speake
not
against
the
Prince
,
so
there
is
no
diuinitie
by
the
which
a
Preacher
is
particularly
prescribed
,
or
generally
ordered
,
if
he
speake
not
against
God
,
the
mightie
Prince
of
peace
.
I
will
turne
my selfe
to
the
censures
and
iudgement
of
the
learned
in
this
point
.
AD
pudorem
cogendus
est
qui
malefacit
,
hoc
fit
,
quando
malefactum
apertè
ac
disertis
verbis
obiscitur
delinquenti
.
Alioqui
vt
est
apud
Isocratem
,
in
oratione
ad
Philippum
Macedoniae
Regem
.
Quod
omnibus
dicitur
,
nemeni
dicitur
.
Vnde
fit
vt
generales
istae
castigationes
vitiorum
tam
parum
promonent
hodie
in
Ecclesia
.
Musc.
in
Mat.
14
,
pag.
4
,
18
,
Nam
nemo
pudore
afficitur
,
propterea
quod
nemo
nominatim
corripitur
.
Baptista
Herodem
reprehendit
.
-
1
Sūmum
Tirannum
.
-
2
In
faciem
.
-
3
Aperte
in
publico
.
-
4
Diserte
non
licebit
tibi
.
Si
quis
vel
potator
est
,
vel
auare
agit
,
vel
durius
cum
vxore
aut
familia
versatur
,
aut
etiam
aliquod
aliud
,
quod
non
decet
christianum
,
sectatur
studium
:
talis
si
venerit
ad
Pastorem
,
non
debet
recipi
à
Pastore
,
priusquam
pastor
viderit
emendationem
.
Non
hic
habebit
rationem
personae
,
sed
ministerij
sui
,
non
timebit
inimicitiam
,
non
odium
,
non
amissionem
facultatum
,
non
exilium
,
Hem.
de
Pastore
pag.
166.
non
mortem
,
sed
Deum
timebit
,
cuius
vicem
gerit
,
&
Christum
,
pro
quo
legatione
fungitur
.
Ambrosius
excommunicauit
Theodosium
Imperatorem
,
cum
in
Thessalonicenses
tam
grauem
tyrannidem
exercuisset
.
Pet.
Mart.
in
loc.
commu.
de
Magistratu
10.
In
Iudic.
19.
ad
finem
.
Lege
Necephorum
eccl.
hist.
lib.
12
,
cap.
41.
Lege
lib.
13
,
cap.
34.
&
lib.
5
,
cap.
41.
Magnum
discrimen
est
Dei
sermones
tacere
,
ob
triplicem
causam
:
Vel
propter
-
Timorem
.
-
Pigritiam
.
-
Adulationem
.
Hier.
super
illud
,
si
dicente
me
ad
impium
.
Ars
artium
regimen
animarum
.
Greg.
in
Past
.
In
Arca
erant
-
Tabulae
.
-
Virga
.
-
Manna
.
Sit
discretio
virgae
quae
seriat
,
Greg.
3.
Sit
&
consolatio
baculi
,
quae
sustentet
.
Multo
consilio
&
prudentia
opus
est
Pastori
,
&
mille
vt
dicitur
occulis
ad
speculandum
vndique
hebitudinem
earum
,
quas
gubernat
animarum
Chrisost.
in
dialog.
lib.
2.
Eadem
sepius
inculcanda
.
Non
est
fidelis
ministri
,
prurietibus
auditorum
suorum
auribus
seruire
,
&
singulis
conscionibus
noui
aliquid
adferre
in
medium
:
sed
diligenter
obseruare
quid
illis
immineat
mali
quod
vigilantur
sit
precauendum
;
deque
illo
fideliter
iterum
atque
iterum
praemonere
,
etiamsi
non
omnibus
saepe
iterata
admonitio
arrideat
.
Decies
repetita
placebunt
.
Horat.
eadem
scribere
vobis
,
Phil.
3.1
.
me
quidem
non
grauat
,
vos
autem
tutos
,
vel
cautos
reddit
.
Eadem
scribere
,
mihi
quidem
non
pigrum
,
vobis
autem
necessarium
;
eadem
scribere
vobis
,
me
quidem
haud
piget
,
vobis
autem
tutum
est
.
Quapropter
haud
negligam
vos
semper
commonere
de
his
,
tam
etsi
sciatis
,
&
confirmati
sitis
in
praesenti
veritate
,
etsi
periti
.
Hem.
2.
Pet.
1
,
12.
Bis
,
ter
,
gloria
,
Dimosth
.
Bis
,
ter
,
idem
.
Cicero
in
oratione
.
Non
vnum
hodie
,
cras
aliud
,
Chrisost.
in
Ioh.
13.
sed
semper
idem
.
NOw
concerning
the
pride
and
arrogancie
of
Preachers
.
I
would
not
willingly
leaue
you
in
any
thing
vnanswered
,
if
happely
it
please
God
by
your
repulse
&
shame
others
may
walke
more
warely
&
wisely
in
their
owne
profession
,
and
not
to
busie
themselues
in
other
mens
callings
.
Let
there
be
an
inquisition
had
,
and
a
proclamation
made
.
If
there
be
any
minister
that
is
a
gentleman
,
either
in
regard
of
his
birth
,
or
in
respect
of
his
degrees
in
learning
,
or
els
in
consideration
of
his
publicke
place
in
the
common-weale
,
that
doth
seeke
his
owne
profit
,
and
not
the
Lords
praise
;
that
doth
desire
his
owne
gaine
and
not
the
Lords
glorie
;
or
that
doth
exalt
himselfe
aboue
the
lowest
of
the
poore
members
of
Christ
,
by
vertue
thereof
,
when
they
should
be
humble
;
or
that
of
enuie
or
malice
doth
for
his
reuenge
draw
the
sword
of
Gods
word
against
any
man
by
priuat
or
publique
administration
,
then
let
him
be
bound
faithfully
to
doe
the
seruice
of
Christ
,
Phil.
1
,
1.2
.
2.
Tim.
2
,
1
Ki
n.
19
,
19.
Mat.
9.9
.
as
S.
Paule
was
.
Let
him
be
presently
commaunded
to
serue
the
Lord
as
Elisha
was
;
and
then
let
him
be
enforced
to
forsake
his
accounts
,
as
Mathew
was
;
and
if
he
be
not
content
to
doe
this
,
and
withall
to
be
a
Iew
,
1.
Cor.
9
,
19.20.21
.
to
win
the
Iewes
;
to
be
meeke
,
to
winne
them
that
are
meeke
;
and
to
vse
all
means
to
winne
some
vnto
Christ
:
1.
Sam.
15
,
8.9
.
to
26.
then
let
Gods
spirit
depart
from
him
as
it
did
from
Saul
;
and
then
let
his
place
be
giuen
to
another
,
Mat.
28
,
3.4.5.6
.
Acts
1.15
.
to
26.
as
it
was
from
Iudas
;
let
him
be
choked
and
strangled
to
death
,
as
a
theefe
and
a
murtherer
;
and
let
his
bowels
be
drawne
,
and
his
body
be
quartered
for
the
fouls
of
the
aire
,
as
a
traitor
&
conspirator
.
2.
Tim.
3
,
1.2
3.
Phil.
2.5.6
.
Christ
made
himselfe
of
no
reputation
,
although
worthy
to
be
taken
and
esteemed
among
the
worthiest
,
yet
he
abased
himselfe
,
&c.
as
he
said
;
Mat
20
28.
I
came
not
to
be
serued
,
but
to
serue
.
He
washed
his
disciples
feet
,
when
they
should
haue
washed
his
.
He
paied
tribute
to
Caesar
,
when
Caesar
should
haue
paied
him
tribute
.
Christ
did
it
not
to
be
praised
of
men
,
his
praise
was
of
God
;
&
he
did
it
not
to
augment
his
owne
glorie
,
for
he
had
alreadie
the
fulnesse
of
the
Godhead
,
but
to
throw
down
the
pride
of
al
men
,
&
especially
of
the
ministers
.
He
cared
not
what
he
did
so
he
might
win
a
soule
.
He
thought
his
time
wel
spent
,
and
his
life
well
bestowed
,
if
at
the
least
he
might
winne
some
.
Let
there
another
proclamation
be
made
,
and
an
inquisition
had
:
If
there
be
any
lawfull
Preacher
,
how
poore
soeuer
,
that
doth
derogate
from
the
worthinesse
of
his
calling
,
the
reuerence
,
the
duety
,
the
aestimation
,
the
fauor
,
the
loue
,
and
the
honor
that
is
due
vnto
him
,
for
feare
of
men
,
or
for
loue
of
mony
,
or
doth
submit
himselfe
to
my
Lord
or
to
my
Lady
,
in
any
seruice
that
is
not
beseeming
and
meet
for
so
great
and
so
stately
a
professor
;
then
after
the
first
and
second
admonition
let
him
be
shut
out
from
the
society
of
the
Saints
.
Mat.
18
15.
to
19.
Let
him
haue
no
vse
of
the
word
and
sacrament
.
Let
his
goods
be
confiscated
to
the
vse
of
the
poore
,
and
let
his
body
be
buried
among
the
beasts
of
the
field
.
A
minister
is
not
a
man
basely
to
demean
himselfe
:
so
great
is
the
maiesty
of
his
message
.
A
minister
is
not
meet
for
the
company
of
mean
men
,
so
great
is
his
calling
:
and
a
minister
is
not
to
be
seruant
to
a
king
,
that
will
make
him
seruile
.
As
the
words
of
a
lord
Chancellor
are
said
to
be
great
because
it
comes
from
the
King
:
so
the
words
of
a
minister
are
said
to
be
great
,
Exod.
4
,
because
it
coms
from
God
.
Thence
the
Preachers
are
said
to
be
the
mouth
of
God
,
and
their
wordes
a
two
edged
sword
.
Reu.
19.
As
fire
and
smoke
comes
out
of
the
mouths
of
Locusts
:
so
Gods
iudgements
doe
come
from
the
mouths
of
ministers
,
by
the
preaching
of
the
word
.
Ioshua
1.
As
God
said
to
Ioshua
;
Whosoeuer
will
not
obay
the
wordes
of
thy
mouth
,
shall
die
:
euen
so
he
that
obayeth
not
the
words
of
Gods
holy
ministers
,
shall
surely
die
.
Almighty
God
hath
constituted
and
ordained
the
saluation
of
all
men
to
be
receiued
by
the
ministerie
of
the
word
,
therefore
he
hath
sanctified
it
,
he
hath
beautified
and
adorned
it
with
the
vse
of
excellent
creatures
,
with
the
adoration
of
Kings
,
with
the
seruice
of
all
angels
,
and
with
the
continuall
presence
of
his
owne
maiestie
.
Cornelius
was
an
excellent
man
,
a
man
full
of
morall
vertues
,
yet
the
angell
told
him
that
he
wanted
one
thing
;
the
angell
might
haue
told
him
that
one
thing
,
Acts
10
,
1.
to
48
had
not
Christ
determined
his
perfection
,
his
instruction
,
&
saluation
to
be
receiued
by
the
preaching
of
the
word
.
The
Eunuch
was
faine
to
admit
of
Philip
to
preach
vnto
him
,
&
to
baptize
him
.
Acts
8
,
28
,
to
40.
O
the
might
and
maiesty
royall
of
Gods
most
holy
word
!
How
may
the
disposers
thereof
be
lightly
regarded
?
nay
,
by
what
reason
,
conscience
,
or
law
,
may
they
be
abused
?
Will
any
man
that
hath
a
sonne
or
a
seruant
that
is
profitable
vnto
him
in
great
matters
,
will
he
cast
him
off
,
deface
him
,
and
euilly
intreat
him
?
no
,
no
;
but
these
men
are
profitable
vnto
you
in
all
things
,
both
for
this
life
and
for
the
life
to
come
,
much
more
then
ought
they
to
be
accounted
,
by
how
much
the
more
they
doe
profite
you
and
preferre
you
.
Naaman
though
a
great
lord
of
king
Arams
court
,
with
his
horses
and
chariots
and
all
his
traine
waited
at
the
doore
for
poore
Eliseus
.
Obadiah
a
Lord
of
Achabs
court
,
2
King
.
5
,
15.
fell
at
Elias
feet
and
said
;
Art
thou
my
Lord
Elias
?
The
noble
Shunamite
fell
at
Elishaes
feet
;
and
the
great
Lord
of
the
Queene
of
Candaces
court
,
1.
King
.
18
,
7
King
.
4
,
37
,
thought
poore
Philip
a
fit
&
a
meet
man
to
ride
in
his
chariot
.
This
makes
plaine
the
authoritie
and
the
great
worthinesse
of
the
ministers
.
Reu
25
8
,
If
the
Prophets
had
this
aestimation
and
honor
,
who
were
speakers
of
the
law
and
of
Christ
to
come
,
much
more
now
the
ministers
who
are
speakers
of
the
Gospell
,
and
warranters
that
Christ
Iesus
is
alreadie
come
.
As
the
Gospell
is
to
be
preferred
before
the
law
,
for
the
worthinesse
of
it
:
so
the
ministers
are
to
be
preferred
before
the
Prophets
for
their
worthinesse
.
Kings
scorning
the
reproofe
of
the
Prophets
,
haue
bin
defaced
to
the
face
of
the
world
.
1.
Chro.
18
,
19.
The
ministers
haue
names
of
greater
Emphasis
,
of
greater
accent
and
authoritie
,
than
Moses
,
Aaron
,
and
the
Prophets
.
Here
now
(
my
good
Parishioner
)
I
make
an
end
,
with
my
harty
praier
to
Almightie
God
for
you
,
and
for
all
such
as
wander
out
of
the
way
,
that
hencefoorth
you
may
walke
worthie
in
your
owne
calling
,
and
grounding
your
owne
foundation
sure
,
least
being
troubled
with
other
mens
faults
,
your selfe
be
sound
guilty
of
slaundering
Gods
most
holy
word
,
being
the
instrument
of
your
saluation
,
by
slandering
the
ministers
of
the
same
;
to
whose
most
mercifull
direction
,
I
humbly
recommend
you
now
and
hencefoorth
.
Qui
pergit
,
que
volt
dicere
,
que
non
volt
,
audiet
.