Certaine
absurde
and
Erroneous
speeches
,
vttered
the
xxvi
.
day
of
Februarie
,
Anno
1580.
by
I.B.
the
Libertine
.
1
THat
the
firste
Table
of
the
Law
,
taught
vs
our
duetie
towards
Christs
godhead
:
and
the
second
Table
our
dueties
towards
his
manhode
.
2
That
Christ
was
the
Samaritane
,
that
holp
the
wounded
man
mentioned
in
Luke
.
3
That
fayth
was
the
light
of
the
soule
.
4
That
the
tree
of
knowledge
of
good
and
euil
in
Paradise
,
was
a
figure
of
Gods
Lawe
.
That
the
tree
of
life
there
,
was
a
figure
of
Gods
Gospell
:
And
that
the
flaming
sworde
was
a
figure
of
the
threatnings
&
the
iustice
of
god
.
5
That
the
water
in
Baptisme
,
was
not
a
holy
water
in
respect
that
it
was
applied
to
a
holy
vse
.
6
That
the
ordinary
and
common
washinges
amongst
Turkes
&
Iewes
,
was
the
same
to
them
,
that
Baptisme
is
to
vs
.
7
That
nothing
can
be
counted
holie
,
vnlesse
it
be
perfect
8
That
Christ
in
his
humane
soule
,
descended
into
the
place
of
torment
appoynted
for
the
wicked
,
called
hell
.
9
That
that
place
of
Hel
is
in
the
center
,
that
is
(
as
he
interpreteth
it
)
in
the
midle
of
the
earth
.
10
That
it
is
vtterly
euill
for
the
Elect
,
to
thinke
,
speake
,
or
heare
of
the
feare
of
God
.
11
That
Papists
,
Puritans
,
Protestants
,
and
the
Familie
of
loue
be
vtterly
deceaued
,
and
in
the
state
of
condemnation
,
saue
he
alone
,
and
those
that
take
part
with
him
.
12
That
no
outward
thing
(
as
the
workes
of
sanctification
,
vnfeyned
forgiuenesse
of
others
,
or
such
like
)
can
bee
pledges
,
either
to
our
selues
or
others
,
of
our
election
.
13
That
we
may
as
wel
say
,
that
Christ
is
flesh
of
our
flesh
&
bones
of
our
bones
,
as
say
,
that
we
are
flesh
of
his
flesh
,
and
bones
of
his
bones
14
That
that
word
kingdom
,
in
the
Lords
prayer
is
to
be
vnderstod
onely
of
the
kingdome
of
loue
and
mercy
,
and
not
of
his
kingdome
of
iustice
and
power
,
15
That
Christ
did
not
fully
finish
our
redemption
vpon
the
crosse
but
that
he
suffred
somwhat
afterward
.
16
That
the
last
woordes
that
Christ
spake
vpon
the
crosse
,
were
these
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
17
That
al
the
Iewes
generally
,
should
be
called
to
the
knowledge
of
God
.
18
That
the
word
Sacrament
is
not
to
be
found
in
the
scripture
,
and
therfore
not
to
be
vsed
,
but
the
word
Record
,
which
hee
went
about
to
prooue
.
1.
Iohn
.
19
That
there
wil
come
a
time
,
wherin
there
shal
be
no
neede
of
sacraments
in
this
life
:
his
reason
,
because
there
wil
be
such
multitudes
conuerted
,
that
there
shal
be
no
leisure
to
minister
the
sacraments
vnto
them
.
20.
That
it
is
hypocrisie
for
one
christian
to
reprooue
an
other
for
swearing
,
or
any
such
other
offence
,
which
he
calleth
but
trifles
.
1
He
said
that
the
first
Table
of
the
Lawe
,
taught
vs
our
duetie
towardes
Christs
Godhead
:
And
the
second
Table
our
duetie
towardes
his
manhode
.
THe
first
parte
of
this
assertion
I
confesse
to
be
true
,
because
Christ
being
of
the
selfe
same
maiestie
and
essence
with
the
father
,
is
God
equall
with
him
from
before
all
beginnings
,
and
therfore
looke
whatsoeuer
appertaineth
vnto
the
father
as
god
,
in
worship
&
seruice
,
belongeth
also
vnto
the
sonne
as
he
is
God
:
but
the
latter
part
is
most
false
&
absurd
.
First
,
because
it
is
vtterly
voyd
of
al
ground
&
warrant
of
the
word
,
a
reason
strong
&
sufficient
enough
to
ouerthrow
,
not
only
this
assertion
,
but
all
others
also
which
haue
no
better
foundation
.
And
secondarily
,
because
that
it
followeth
vpon
it
,
that
if
murther
,
which
is
one
commandement
of
the
second
table
,
may
be
committed
against
the
manhood
of
our
sauiour
Christ
,
that
then
a
man
may
lay
violent
hands
vpon
his
bodye
alredy
glorified
in
heauen
,
which
howe
beastly
it
is
too
thinke
or
speake
,
let
the
godly
iudge
.
But
here
this
fellow
hath
a
statting
hole
,
saying
that
it
may
be
performed
&
practised
against
his
members
,
which
are
as
him selfe
.
Indeede
that
the
lawes
of
the
second
table
,
and
namely
this
of
murther
,
may
be
violated
against
those
that
are
members
of
Christes
bodye
,
I
thinke
no
man
euer
denied
:
but
that
those
members
of
his
,
shoulde
in
suche
sort
be
himselfe
,
that
they
should
constitute
&
make
his
humanity
&
manhood
,
was
neuer
yet
hard
of
.
And
if
this
should
be
granted
would
not
this
folow
vpon
it
,
that
as
we
rightly
confesse
&
beleeue
,
that
he
was
in
deed
borne
of
the
virgine
Mary
,
so
should
we
bee
borne
likewise
,
which
is
all
one
with
the
opinion
of
the
family
of
loue
,
though
he
seeme
to
detest
it
.
That
there
is
a
very
nigh
and
strait
coniunction
between
Christ
,
as
the
head
,
&
the
faithful
as
his
members
,
may
appeare
indeede
by
sundry
places
of
scripture
but
that
the
faithful
should
be
called
the
manhood
of
our
sauiour
Christ
which
is
one
of
those
two
seueral
&
distinct
natures
,
that
make
his
holy
person
who
is
god
ouer
al
to
be
blessed
for
euer
&
euer
or
that
his
manhod
,
should
be
called
his
members
is
very
vile
,
and
at
no
hand
to
be
suffered
,
because
thereupon
it
might
bee
inferred
,
that
then
we
were
,
as
the
familians
say
,
godded
with
God
.
2
He
sayde
,
that
Christ
was
the
Samaritane
that
holp
the
wounded
man
mentioned
in
Luke
.
Chap.
10.
THis
hath
most
commonly
bin
the
practise
of
heretiks
to
allegorize
vpon
the
scriptures
,
that
thereby
they
might
feede
the
humors
of
the
poore
&
simple
people
,
who
thorow
their
corruption
woonderfully
delife
in
such
a
deformed
kinde
of
handling
the
woorde
,
and
also
that
they
themselues
might
seeme
to
haue
some
proofe
out
of
the
word
,
though
very
darke
in
deed
:
for
the
matters
they
propound
and
publishe
,
when
they
haue
no
plaine
places
or
testimonies
for
the
same
.
For
mine
owne
part
,
I
doe
vtterly
mislike
of
this
allegoricall
handling
of
scripture
,
not
only
because
it
hath
much
defaced
the
true
sence
and
meaning
of
Gods
holy
word
,
as
hee
that
hath
read
Origens
workes
,
and
some
others
,
may
easily
discerne
but
also
because
it
hath
been
the
mother
to
beare
and
bring
forth
many
beastly
and
bastardly
children
,
as
the
opinions
of
that
detestable
Familie
,
doe
at
this
day
to
the
great
griefe
of
many
good
men
sufficiently
prooue
.
But
to
let
this
passe
,
and
to
come
to
the
particular
matter
in
hande
,
touching
this
place
of
Luke
,
I
say
,
that
this
fellowe
hath
offered
great
iniurie
to
the
spirite
of
grace
,
in
going
aboute
to
make
the
scripture
speak
that
which
it
neuer
meant
to
vtter
or
speak
.
That
it
is
a
parable
plainly
shewing
that
hee
,
whom
God
amongst
men
stirreth
vp
to
doe
good
vnto
the
needy
,
how
far
of
or
how
neere
soeuer
he
be
,
should
be
esteemed
as
a
neighbour
,
euery
one
that
is
acquainted
with
that
text
and
with
the
story
that
goeth
before
it
,
&
the
conclusion
that
our
Sauiour
inferreth
vpon
it
,
may
easily
iudge
.
The
Scriptures
,
especially
of
the
new
Testament
,
propound
vnto
vs
Parables
after
two
sorts
,
some
are
expounded
vnto
vs
particularly
,
and
by
peecemeal
as
it
were
.
Of
this
sort
there
are
two
mentioned
,
Mat.
13.
of
the
sower
,
and
of
the
good
seede
.
Wee
may
safely
allow
of
this
kind
in
that
place
,
and
in
other
places
where
soeuer
they
are
found
,
because
,
he
that
cannot
erre
,
hath
opened
the
same
vnto
vs
.
There
are
other
some
,
and
these
are
more
in
number
by
many
,
then
the
former
,
as
may
appear
euen
in
that
13.
chapter
of
Mathew
before
alleadged
,
which
the
Lorde
hath
not
particularly
expounded
,
and
therfore
in
them
we
must
stay
our selues
vpon
the
general
drifte
and
purpose
thereof
,
and
goe
no
furher
,
least
wee
seeme
to
be
wise
aboue
measure
.
For
who
knoweth
not
that
if
it
had
not
beene
to
haue
brideled
mans
curiositie
,
and
to
haue
kept
down
the
pride
of
his
heart
,
it
had
byn
al
one
with
our
sauiour
Christ
to
haue
expounded
all
parables
by
peecemeale
.
And
of
this
later
sort
is
this
parable
of
the
Samaritane
&
the
wounnamded
the
generall
purpose
wherof
hath
bin
before
noted
.
Now
hereupon
Inferre
,
that
besides
that
it
bewrayeth
wonderfull
presumption
and
pride
,
in
the
parties
so
handeling
the
scriptures
,
there
was
yet
neuer
any
that
coulde
so
cunningly
alle
gorize
vpon
them
,
but
there
was
euer
one
or
other
absurditie
at
the
least
insuing
therupon
.
Setting
others
aside
,
let
vs
take
this
which
we
haue
presently
in
hande
.
He
sayde
that
the
Samaritaine
was
Christ
,
doth
hee
not
offer
great
iniurie
,
thinke
ye
to
that
holy
person
,
to
resemble
him
to
so
vncircumcised
and
so
vnholy
a
man
?
He
sayth
that
the
two
pence
signified
the
two
Testaments
,
which
how
absurd
it
is
may
appeare
by
this
,
in
that
the
new
Testament
was
not
then
written
.
Beside
I
woulde
demaund
of
this
cold
allegorizer
,
what
the
wine
&
the
oyle
poured
into
the
wound
,
did
signifie
:
and
whether
(
if
the
two
pence
signify
the
two
Testaments
,
)
there
woulde
not
follow
out
of
these
words
of
the
text
,
spoaken
to
the
hoast
,
(
take
care
of
him
,
&
whatsoeuer
thou
spendest
more
,
when
I
come
againe
I
will
recompence
thee
,
)
popish
traditions
and
vnwriten
verities
?
When
he
shal
haue
answered
these
questions
as
also
who
was
the
hoast
,
what
was
the
Inne
,
what
was
his
owne
beast
that
hee
carryed
him
vpon
and
what
was
the
prouision
he
made
for
him
,
ye
shall
see
many
more
absurdities
insue
,
and
hee
himselfe
shal
then
be
further
answered
.
And
I
adde
further
,
that
it
is
contrary
to
the
custome
of
our
sauiour
Christ
:
for
when
he
speaketh
of
himselfe
in
parables
(
as
hee
doth
many
times
resemble
himselfe
to
sundry
thinges
)
that
then
hee
doeth
vsually
say
,
I
am
the
good
Shepheard
,
I
am
the
true
Vine
,
I
am
the
Dore
,
I
am
the
way
,
the
truth
and
the
life
.
3
He
said
that
faith
was
the
eye
,
or
light
of
the
soule
.
BUt
I
say
,
that
if
hee
woulde
haue
spoken
rightlye
,
hee
should
rather
haue
affirmed
faith
to
be
the
hand
of
the
soule
,
bicause
that
by
it
only
,
as
it
were
by
a
hand
,
we
doe
take
holde
of
Christ
,
in
whom
al
the
promises
of
God
are
yea
,
and
Amen
,
and
aplie
him
and
his
righteousues
particularlye
vnto
our selues
,
and
this
is
indeed
the
true
and
naturall
meaning
of
this
proposition
wee
are
iustifyed
by
fayth
only
,
So
much
disputed
of
betweene
the
papistes
and
vs
.
Moreouer
,
I
doe
not
onely
mislike
him
for
the
vnaptnes
of
his
speach
,
but
also
for
the
manifest
vntruth
and
falshode
conteyned
therin
.
It
is
a
very
certen
rule
in
reason
,
and
allowed
of
in
all
artes
,
that
the
definition
,
and
the
thing
defyned
,
must
not
be
larger
one
of
them
than
another
,
for
if
it
be
,
the
definition
is
naught
,
and
many
absurdities
and
vntruthes
will
insue
therupon
:
but
this
definition
or
description
that
hee
hath
giuen
of
faith
,
is
larger
than
faith
it self
(
which
is
the
thing
defined
)
as
may
appeare
,
because
there
was
neuer
yet
any
in
the
worlde
,
but
he
had
some
light
of
the
soul
,
&
yet
not
faith
:
which
thing
is
al
so
more
manifested
vnto
vs
,
by
hypocrites
in
the
churche
,
who
haue
light
and
understanding
in
the
soule
,
&
yet
haue
not
fayth
:
for
if
they
had
,
neither
the
one
nor
the
other
could
becōdēned
,
therfore
it
foloweth
,
the
this
definition
or
description
is
false
&
absurde
.
And
for
the
further
proofe
of
it
,
wee
are
to
mark
,
that
though
the
Image
of
God
through
the
fall
of
our
firste
Parentes
was
fouly
defaced
,
not
only
in
themselues
,
but
in
their
posteritie
:
yet
there
was
left
in
them
&
their
seede
,
certain
sparks
as
it
were
of
light
and
vnderstanding
,
which
the
Apostle
in
the
8.
to
the
Romanes
,
calleth
the
wisedom
of
the
fleshe
,
affirming
that
it
is
enimitie
to
God
,
&
the
it
is
not
subiect
to
the
law
of
God
,
neither
of
it self
indeed
can
be
.
But
al
this
light
or
vnderstanding
whatsoeuer
,
serueth
no
further
then
to
make
men
without
excuse
or
defence
before
God
concerning
the
matter
of
their
condemnation
.
Thirdly
I
say
,
that
for
the
confirmation
of
this
his
absurde
and
false
assertion
,
he
hath
foulie
peruerted
and
wrested
twoo
very
plaine
places
of
holy
scripture
.
The
first
is
Matth.
6.22
,
23.
The
other
is
Hebr.
11.1
.
Touching
the
place
of
Matt.
our
Sauiour
alleadgeth
it
,
to
shewe
,
that
men
do
many
times
euen
maliciously
and
wickedly
put
out
the
very
light
of
naturè
,
that
is
in
them
,
blearing
their
eyes
and
blindfolding
sundrie
wayes
their
owne
vnderstandings
,
that
they
may
not
behold
the
thinges
,
which
God
presenteth
vnto
them
.
Nowe
who
seeth
not
,
that
this
place
,
is
so
farre
from
furthering
his
assertion
,
that
it
rather
proueth
the
contrarie
,
to
wit
,
,
that
many
men
maye
haue
light
in
them
,
(
which
they
coulde
not
put
out
,
vnles
they
had
it
)
&
yet
.
be
destistute
of
the
gifte
of
faith
,
which
only
proceedeth
from
God
.
In
the
other
place
of
the
Hebrews
,
the
Apostle
himself
giueth
a
sure
and
sound
desinition
of
faith
,
commending
the
same
vnto
vs
,
by
the
excellent
effects
that
it
hath
to
wit
,
that
it
doth
liuely
represent
&
expresse
vnto
vs
,
thinges
which
yet
we
hope
for
,
&
setteth
as
it
were
before
the
eyes
of
our
mindes
,
thinges
that
are
inuisible
,
and
cannot
be
seen
with
our
bodily
eyes
.
But
howe
serueth
this
to
proue
,
that
euery
light
of
the
soule
is
faith
?
Nay
rather
how
doth
it
not
ouerthrowe
it
?
For
many
haue
had
the
light
of
the
soule
as
hath
beene
already
proued
,
yea
and
at
this
day
many
haue
,
as
for
example
,
the
Iewes
,
Turkes
,
&c
,
which
haue
not
yet
for
all
that
atteined
this
excellent
gift
of
faith
.
And
either
the
Libertine
must
confes
this
,
to
wit
that
these
haue
some
light
of
the
soule
,
&
so
ouerthrow
that
,
which
hee
seemed
to
confirme
,
or
els
affirme
men
,
to
be
as
bruit
beastes
(
because
men
in
respect
of
the
light
&
understanding
differ
from
beasts
)
which
is
very
bruitishe
indeede
.
This
onely
I
will
say
,
for
this
time
concerning
this
matter
,
that
if
he
were
not
vtterly
void
of
the
knowledge
&
vnderstanding
of
Gods
wil
by
his
word
,
he
wold
neuer
make
such
beastly
conclusions
:
seeing
that
we
knowe
,
by
Gods
word
,
that
the
light
of
the
soule
,
is
naturally
communicated
to
al
men
,
as
we
confesse
and
beleeue
from
God
:
and
faith
is
a
special
gift
of
God
,
bestowed
not
vpon
al
men
,
but
vpon
the
elect
only
.
4
He
said
that
the
tree
of
knowledge
of
good
and
euill
in
Paradise
was
a
figure
of
Gods
lawe
:
also
that
the
tree
of
life
,
there
,
was
a
figure
of
Gods
Gospel
,
&
lastly
,
that
the
flaming
sword
,
was
a
figure
of
the
threatnings
and
iustice
of
God
.
IF
men
may
be
suffered
in
their
vain
speculations
,
thus
to
sporte
themselues
with
the
word
of
god
,
and
to
indeuoure
the
seducinge
and
deceiuing
of
others
:
al
reuerence
of
the
Lordes
trueth
wil
be
quickly
pluckte
vp
out
of
mens
mindes
:
and
infinite
thousandes
caried
headlong
into
eternal
destruction
.
If
this
be
not
with
the
papistes
,
to
make
a
nose
of
ware
of
the
scriptures
,
&
with
the
family
of
loue
vtterlie
to
subuerte
the
histories
therin
conteined
,
I
know
not
what
it
is
.
For
the
first
,
the
tree
was
called
the
tree
of
knowledge
of
good
&
euil
,
not
because
it
had
good
&
euil
in
it
of
it selfe
:
but
good
,
because
it
was
(
as
the
rest
of
the
creatures
were
before
sinne
entred
)
good
:
and
euil
beecause
of
the
effecte
and
consequent
that
followed
therof
.
For
man
(
eating
of
it
being
forbidden
)
did
by
that
meanes
pull
vpon
him
&
his
posteritie
,
eternal
death
and
condemnation
,
so
that
it
is
called
euil
,
in
respect
of
the
euil
,
the
thorow
disobedience
came
vpon
man
and
al
his
race
.
Concerning
the
tree
of
life
,
it
was
so
called
,
not
because
it
had
life
in
it self
to
communicate
the
same
to
others
(
for
verie
absurd
is
it
to
tie
such
an
excellent
guift
,
to
so
insensible
&
vnreasonable
a
thing
)
but
because
it
was
appointed
by
God
to
seale
vnto
man
that
blessed
estate
of
life
wherin
God
placed
him
,
and
continuance
in
the
same
so
long
as
he
should
continue
in
the
obedience
of
his
god
.
And
as
for
the
shaking
sword
the
Lorde
ordeined
it
(
together
with
the
cherubins
which
kept
the
waye
to
the
tree
of
life
)
to
strike
a
terrour
into
Adam
and
Euah
,
being
fallen
:
that
therby
they
might
vnderstand
,
both
what
excellent
benefites
,
they
had
depriued
themselues
of
,
and
also
intoo
what
great
miseries
,
they
had
cast
themselues
headlong
.
Nowe
this
being
the
onely
true
and
naturall
meaning
of
these
matters
,
howe
can
that
stand
,
which
this
Libertine
hath
put
downe
?
If
he
would
needs
haue
allegorized
vpon
the
tree
of
life
or
the
rest
,
it
had
bin
lesse
euill
for
him
to
haue
saide
,
that
the
tree
of
life
,
should
either
haue
signified
God
the
author
of
life
(
because
as
the
Apostle
saith
,
in
him
we
liue
,
moue
,
and
haue
our
being
)
or
else
Christe
himselfe
,
who
by
the
working
of
his
spirite
and
power
of
his
resurrection
,
raiseth
vs
vp
to
newnes
of
life
and
holy
conuersation
And
though
I
acknowledge
this
to
be
true
,
yet
I
am
not
perswaded
,
that
it
can
be
aptly
and
fitly
gathered
out
of
that
place
of
Genesis
.
But
further
to
pursue
,
the
absurditie
of
this
allegoricall
interpretation
,
and
plainely
to
lay
it
out
to
the
sight
of
the
simple
,
wee
saye
,
first
,
that
he
hath
bewraied
the
great
pride
and
presumption
of
his
owne
hart
,
because
,
that
wheras
it
belongeth
onely
to
the
Lorde
,
too
institute
and
ordain
holy
signes
and
sacramentes
,
and
to
giue
the
thinges
so
ordained
force
&
and
power
,
to
signifie
and
seale
the
thinges
signified
:
this
man
arrogantly
hath
taken
vppon
him
this
office
of
God
,
not
only
without
any
warrant
from
the
Lorde
himselfe
,
but
also
directly
contrary
to
his
will
reuealed
in
his
woord
.
Secondarily
he
hath
woonderfully
manifested
,
the
beastlie
blindnesse
and
ignorance
of
his
heart
:
for
,
whereas
in
all
signes
and
sacramentes
,
there
should
be
euer
a
certaine
analogie
and
proportion
,
betweene
the
signes
and
the
thinges
signified
,
there
can
be
no
such
thinge
founde
out
betweene
the
tree
of
knowledge
of
good
and
euil
,
and
the
lawe
of
God
it self
.
Besides
,
what
blockishnes
doth
this
argue
in
him
,
to
resemble
the
tree
of
knowledg
of
good
and
euil
,
to
the
whole
law
of
God
,
&
the
shaking
sword
to
the
threatninges
of
God
,
as
though
forsooth
the
whole
did
not
comprehende
the
partes
?
And
if
this
mans
vaine
shoulde
be
followed
,
we
should
not
onely
haue
seuen
sacramentes
(
as
the
Papistes
imagine
)
but
seuentie
times
seuen
,
that
is
infinite
and
innumerable
.
But
of
this
matter
ynough
if
not
to
much
.
5
He
sayth
,
that
the
water
in
Baptisme
was
in
no
respect
to
bee
sayde
or
counted
a
holy
water
,
no
not
in
respect
it
was
applyed
to
a
holy
vse
.
THis
Assertion
greatly
beewraieth
,
first
his
grosse
ignorance
in
the
woord
of
God
For
why
may
not
the
water
in
baptisme
be
esteemed
and
saide
to
be
a
holy
water
,
as
well
as
the
priestes
garmentes
,
the
temple
the
mountaines
and
other
thinges
were
sayde
to
be
holy
?
When
we
say
the
water
in
baptisme
is
a
holy
water
we
meane
not
that
it
hath
any
holinesse
in
it selfe
,
or
that
it
is
made
holie
,
by
any
magicall
incantation
as
the
Papistes
dreame
)
but
speaking
according
to
the
vse
of
scripture
which
counteth
euery
thing
holy
that
by
Gods
appointment
is
separated
from
prophane
and
common
vses
,
and
dedicated
&
applyed
by
his
institution
to
holy
vses
.
And
therfore
we
feare
not
to
affirme
(
whatsoeuer
this
babler
shall
say
to
the
contrary
)
that
the
water
in
baptisme
is
a
holy
water
,
not
onely
because
it
is
dedicated
to
a
holy
vse
,
but
also
because
it
proceedeth
from
a
holy
institutor
,
and
is
by
his
ordinance
,
appointed
to
seale
and
set
foorth
vnto
vs
,
holy
thinges
to
witte
the
washing
away
of
al
our
sinnes
,
in
the
death
&
blood-shedding
of
our
Sauiour
:
and
our
rising
vp
to
righteousnesse
&
wel
doing
,
by
the
vertue
&
power
of
his
resurrection
from
the
dead
.
Secondarily
,
it
manifesteth
in
what
base
regard
and
account
he
hath
the
Sacraments
of
God
,
which
may
appeare
not
only
by
this
,
but
by
sundrie
other
speeches
vttered
by
him
:
as
that
the
Iewes
may
receiue
as
much
instruction
,
by
their
ordinary
and
common
washinges
,
as
wee
by
baptisme
.
Besides
,
that
there
shal
bee
a
time
in
this
life
,
wherein
there
shal
be
no
neede
of
Sacramentes
,
and
such
like
,
of
which
wee
will
speake
hereafter
in
their
seuerall
places
.
6
That
the
ordinary
and
common
washings
amongst
the
Turkes
and
Iewes
,
were
the
same
to
them
,
that
Baptisme
is
to
vs
.
THis
carrieth
with
it
,
in
the
iudgement
of
al
vpright
men
,
greate
presumption
of
prophanenesse
,
in
that
he
dare
make
equall
with
the
Sacrament
of
baptism
not
the
ordinary
and
common
washinges
of
Christians
,
but
euen
of
Turks
and
Iewes
,
who
before
GOD
are
as
Infidels
,
because
they
acknowledge
him
not
,
in
the
person
of
his
sonne
and
withall
sauoreth
very
strongly
of
the
Sacramentary
heresie
:
yea
it
is
far
more
absurde
and
vile
,
because
the
Sacramentaries
,
speaking
indeede
very
baselie
of
the
Sacramentes
,
that
is
,
esteeming
them
but
as
bare
ceremonies
&
signes
of
holy
things
,
did
yet
neuer
so
farre
extenuate
or
debase
the
same
,
as
to
resemble
them
(
hauing
their
institution
from
God
)
to
common
&
prophane
things
,
vsed
amongst
such
,
as
because
they
are
voyde
of
faith
,
are
iustly
condemned
in
&
for
the
thinges
they
doe
.
And
note
withall
the
subtletie
and
malice
of
Sathan
,
who
seeyng
he
cannot
carry
men
headlong
into
destruction
,
by
ouermuch
reuerence
,
either
in
iudgment
or
action
to
the
Sacraments
,
with
the
Papists
and
Lutherans
on
the
one
side
:
nor
yet
thorowe
an
vnright
&
an
vnreuerent
opinion
of
the
sacramentes
with
the
sacramentaries
on
the
other
side
:
hath
at
the
last
stirred
vp
this
wicked
instrument
,
by
a
new
assaulte
,
to
batter
their
faith
,
and
to
plunge
them
ouer
heade
and
eares
,
into
eternal
destruction
.
But
as
I
hope
that
they
which
are
rightly
instructed
of
God
,
by
his
word
&
spirit
,
wil
looke
to
themselues
,
the
they
bee
not
surprised
with
this
diuelish
persuasion
:
so
I
humbly
beseech
the
rest
,
that
haue
not
as
yet
atteined
to
so
greate
a
measure
&
light
of
vnderstanding
,
to
take
heede
,
that
they
doe
not
before
they
be
ware
,
drinke
in
and
that
to
their
vtter
ruine
,
this
deadly
poyson
of
their
soules
which
carrieth
with
it
so
manifest
a
contempt
of
the
order
of
God
,
and
by
consequent
contempt
of
his
Maiestie
,
because
no
despite
can
be
offered
vnto
his
ordinances
,
but
the
iniurie
thereof
,
doeth
in
some
measure
redounde
vnto
himselfe
.
And
indeed
to
speake
the
truth
if
our
baptisme
haue
no
singuler
priuiledge
aboue
the
ordinary
&
common
washings
vsed
amongst
Turkes
&
Iewes
,
our
Sauiour
Christ
hath
dealte
vnaduisedly
,
that
I
may
say
no
more
,
to
busie
him selfe
so
much
about
the
institution
of
newe
sacraments
in
the
newe
state
of
the
Church
and
to
occupy
the
harts
,
heads
,
hands
,
and
euery
part
and
member
,
both
of
the
ministers
administring
the
same
,
and
of
the
people
communicating
therein
.
For
my
parte
I
thinke
godlines
and
wisedome
woulde
teach
vs
to
preuent
(
what
we
may
)
after-claps
for
if
this
man
may
be
suffered
so
defacing
the
sacraments
,
why
may
he
not
likewise
offer
disgrace
vnto
the
worde
?
And
if
he
may
disgrace
the
woorde
,
why
may
he
not
in
like
sorte
,
disgrace
God
the
author
thereof
:
and
so
not
onelie
a
wide
dore
set
open
to
al
atheistrie
,
but
also
the
verie
foundations
therof
planted
and
layd
.
But
(
I
hope
)
the
godly
magistrates
,
wil
in
time
haue
an
eye
to
these
inconueniencies
,
that
at
the
least
,
if
they
cannot
be
vtterly
rooted
out
,
yet
they
shal
not
spread
their
vowes
and
braunches
further
abrode
.
7
He
sayth
that
nothing
can
be
counted
holy
,
vnlesse
it
bee
perfect
.
I
Woulde
faine
learne
what
can
be
more
repugnant
to
the
holy
scripture
then
this
assertion
.
Do
wee
not
reade
that
many
,
both
thinges
&
men
,
are
called
holy
in
the
scriptures
,
as
Exodus
.
35.21
.
the
garmentes
of
the
Priests
are
called
holy
.
Also
Exod.
19.6
.
the
people
are
called
a
holy
nation
to
God
.
But
I
know
,
because
I
haue
heard
this
fellow
speake
,
that
he
thinketh
easilie
too
shifte
of
all
these
and
infinit
number
of
such
like
places
because
they
are
writ
ten
in
the
old
Testament
.
How
right
this
answere
is
,
let
euery
godly
man
iudge
,
not
onely
because
wee
knowe
,
that
certaine
among
the
Anabaptistes
heretofore
laboured
,
as
also
this
felowe
now
doth
,
to
impayre
&
to
disanul
the
authoritie
of
the
old
Testament
:
but
also
because
the
spirit
it self
beareth
record
,
that
whatsoeuer
thinges
were
written
before
hand
,
were
written
for
our
learning
,
vpon
whome
the
ends
of
the
world
are
come
,
that
we
through
patience
and
comfort
of
the
scripture
might
haue
hope
.
And
that
this
truth
might
be
indeede
,
the
more
effectually
ratified
and
confirmed
vnto
vs
,
we
haue
the
practise
&
example
of
Christ
and
his
Apostles
,
who
for
the
confirmation
of
their
doctrines
,
haue
alleaged
testimonies
and
examples
out
of
the
old
testament
,
which
they
would
not
haue
done
,
if
the
olde
Testament
had
been
vtterly
abrogated
,
as
those
fantasticall
spirits
haue
dreamed
.
But
admit
that
this
copper
woulde
goe
for
currant
coyne
,
The
Lorde
hath
not
so
skanted
vs
,
but
that
wee
haue
a
cloude
of
witnesses
,
euen
in
the
newe
Testament
,
to
ouerthrowe
this
falshoode
.
Saint
Peter
calleth
the
mount
,
whereuppon
Christ
was
tansfigured
,
holy
,
Saint
Iude
calleth
the
fayth
of
Gods
children
,
not
only
holy
,
but
most
holy
.
How
many
times
doeth
Saint
Paule
and
Sainte
Peter
,
call
all
such
as
are
gathered
into
the
bosome
or
lappe
of
the
Churche
by
the
woorde
of
preaching
,
and
the
ministerie
of
the
same
(
whether
they
are
men
women
,
or
children
)
Saintes
or
holy
ones
.
For
the
proofe
hereof
,
turne
to
these
places
folowing
.
Rom.
1.7
.
1.
Corin.
7.14
1.
Tim.
5.10
.
1
Pe.
1
16.
1.
Pe.
3.5
.
&
many
other
such
like
:
and
yet
wee
knowe
that
they
were
clothed
with
corruption
and
had
sinne
,
though
not
raigning
,
yet
dwelling
in
them
,
whatsoeuer
this
fanaticall
fellow
wil
say
to
the
contrary
.
True
,
yea
most
true
is
that
speech
of
the
Apostle
,
we
knowe
in
part
&
wee
prophesy
in
parte
,
but
when
that
which
is
perfect
is
come
,
then
that
which
is
in
part
shal
be
abolished
.
I
suppose
that
this
man
,
musing
and
speking
so
much
of
perfection
in
this
life
,
iumpeth
flatly
with
the
familie
of
loue
,
howesoeuer
hee
would
seem
much
to
dislike
them
,
and
hath
had
some
large
conference
with
A.C.S.
who
doteth
and
deliuereth
much
concerning
this
matter
in
his
Dialogues
vpon
the
Romanes
.
Whatsoeuer
it
bee
wee
feare
not
too
condemne
it
as
a
grosse
and
detestable
error
,
putting
flaxe
to
the
fire
of
mans
presumtions
and
proud
nature
in
manye
and
being
a
terrible
heade-long
downe
fall
into
desperation
to
othersome
,
while
they
see
and
finde
in
them selues
,
that
they
cannot
atteine
in
this
life
to
the
same
.
But
to
such
mens
comfort
it
shall
bee
verie
good
for
them
,
not
onely
not
once
too
admitte
such
a
thought
,
as
that
they
maye
atteine
too
perfection
in
this
life
(
a
marke
indeede
whereat
wee
must
aime
,
though
verily
we
cannot
hit
the
same
)
but
vtterly
to
estraunge
it
farre
from
them
staying
them selues
vpon
this
,
that
all
their
imperfections
are
couered
in
the
fulnes
of
Christes
perfection
,
and
that
though
they
cannot
atteine
by
reason
of
their
owne
weaknes
,
to
perfect
faith
,
to
perfect
hope
,
to
perfect
repentance
,
to
perfect
mortification
&c.
Yet
they
doe
thorough
gods
great
goodnes
,
atteine
to
the
soundnes
and
truth
;
of
many
excellent
and
woorthie
graces
,
as
too
haue
stedfast
faith
,
true
repentance
,
&c.
And
thus
much
I
thought
good
to
put
downe
,
least
either
on
the
one
side
,
wee
might
bee
ouerthrowne
in
our
wantes
,
or
on
the
other
side
be
deceiued
in
a
false
imagination
of
perfection
.
For
heere
wee
sayle
in
a
daungerous
gulfe
,
and
passe
as
it
were
betweene
twoo
greate
rocks
or
cleffes
,
if
either
of
which
we
touch
,
we
are
in
perill
without
Gods
riche
mercie
helpe
,
of
eternall
destruction
,
both
of
body
and
soule
.
8
He
saith
that
Christ
in
his
humane
soule
,
descended
into
the
place
of
torment
,
appointed
for
the
wicked
called
hell
.
s●
.
pag.
118.
127.
WHat
great
varietie
of
opinions
&
mindes
:
there
is
concerning
this
Article
,
hee
that
is
acquaynted
with
Learned
mens
writinges
,
may
easily
perceiue
.
For
mine
owne
parte
,
setting
aside
all
partialtie
&
dealing
against
any
,
saue
this
pernicious
man
,
I
will
bee
as
briefe
&
short
in
it
as
possible
I
man
.
The
first
thing
that
I
haue
to
saye
of
it
is
this
,
that
for
as
much
as
Saint
Cyprian
an
auncient
father
of
the
Church
plainlie
affirmeth
,
that
neither
the
Romaine
nor
Easte
Churches
had
this
point
in
their
confessions
of
faith
at
all
:
and
for
as
much
as
no
confession
of
faith
at
all
,
so
farre
as
I
remember
,
penned
in
generall
councels
as
that
of
Nice
,
of
Ephesus
,
Chalcedon
&c.
toucheth
it
any
whit
,
but
vtterly
omitteth
the
same
:
And
for
asmuch
as
the
other
Articles
of
our
beliefe
,
may
euen
in
plaine
words
be
pro●●ed
,
out
of
the
writings
of
the
Apostles
and
Prophetes
,
and
yet
there
is
no
such
either
word
or
meaning
(
as
the
Papists
drawe
out
of
it
)
to
bee
founde
in
the
bookes
of
the
olde
and
new
Testament
,
that
therefore
it
seemeth
vnto
mee
not
to
bee
a
matter
of
any
great
importaunce
,
so
that
it
bee
expounded
according
to
the
Analogie
and
proportion
of
faith
.
And
though
it
bee
true
,
that
this
felow
in
this
point
of
Christ
his
descent
into
hell
,
bee
not
so
grosse
as
other
some
are
,
who
imagine
that
hee
went
downe
thither
,
to
harrow
it
as
it
were
and
too
fetche
from
thence
the
soules
of
suche
of
the
faythfull
fathers
,
as
dyed
before
Christes
death
:
yet
(
as
shall
appeare
by
that
which
followeth
)
he
is
very
vnsounde
in
the
same
.
For
to
say
that
Christe
in
his
h●●mane
Soule
descended
into
the
place
of
the
damned
,
is
quite
and
cleane
contrarie
too
that
speeche
of
Christe
vppon
the
Crosse
,
when
hee
cryed
saying
.
Father
into
thy
handes
I
commende
my
Spirite
,
vnderstanding
by
the
woorde
spirite
,
his
soule
,
and
by
commending
of
it
into
the
handes
of
God
his
father
,
the
returning
of
the
same
,
into
the
hands
of
God
the
gaue
it
,
of
which
see
Eccle.
12.7
.
And
his
beastlinesse
is
so
much
the
more
intellerable
,
by
howe
much
he
abuseth
some
places
of
scripture
,
for
the
maintenance
of
this
his
absurd
assertion
.
He
alleadged
indeed
foure
speciall
places
,
wherof
two
were
taken
out
of
the
old
festamēt
,
and
twoo
out
of
the
newe
.
The
first
place
out
of
the
olde
is
.
Leu●●
.
16.
Where
he
intreateth
of
the
scape
grate
:
the
other
is
Psalme
86.13
.
The
places
out
of
the
new
testament
be
.
Rom.
10.6.7
.
Eps●
.
6.4.8.9
.
of
which
places
we
mind
to
speake
particularly
.
Concerning
the
place
of
Leuit.
he
would
gather
it
by
an
al●e
go●●●
thu●
,
the
the
frape
goa●e
being
appoynted
by
the
Lord
to
be
let
go
into
the
wildernes
would
be
a
figure
of
Christ
,
escaping
free
out
of
hel
,
resembling
the
Wildernesse
too
hell
,
which
wildernesse
he
saieth
(
but
there
is
no
such
warrant
for
it
in
the
Text
)
was
ful
of
wilde
,
rauenous
&
deuouring
beastes
:
but
the
absurditie
of
this
allegorie
appeareth
,
because
not
the
scape
Goate
so
much
,
but
the
Goate
that
was
appointed
to
be
the
peoples
sinne
offering
(
if
anye
of
them
were
a
figure
of
Christ
)
was
the
figure
rather
.
Besides
,
it
is
spoken
without
al
grounde
of
the
Text
in
that
place
,
that
the
wildernesse
was
full
of
wilde
heastes
.
I
suppose
that
a
man
may
more
safely
say
,
that
it
was
called
a
wildernes
,
because
it
was
by
muche
lesse
inhabited
then
other
,
partes
of
the
lande
were
,
and
so
is
the
worde
taken
,
Math.
3.1
.
Where
it
is
saide
,
that
Iohn
●eached
in
the
wildernesse
of
Iudea
,
which
must
be
vnderstood
,
not
as
some
of
Saint
Frauncis
order
haue
thought
,
as
though
hee
had
preached
to
the
trees
and
beastes
of
the
forrests
,
but
because
he
preached
in
those
places
which
were
lesse
inhabited
then
other
quarters
of
the
lande
were
.
Touching
the
place
of
Psal.
86.13
.
I
say
,
that
it
is
as
muche
peruerted
&
abused
as
the
former
.
Which
shall
appeare
,
if
we
doe
but
a
litle
consider
the
words
and
circumstances
.
The
wordes
lye
thus
:
for
thy
mercie
is
great
towardes
me
,
and
thou
hast
deliuered
my
soule
from
the
lowest
graue
.
Which
verse
I
take
to
be
a
reason
,
why
Dauid
woulde
praise
the
Lorde
with
his
whole
hearte
and
glorifie
his
name
for
euer
,
to
witte
,
because
God
had
woonderfully
deliuered
him
(
for
he
putteth
his
soule
(
which
is
a
part
of
him
for
his
whole
man
)
from
very
imminent
&
infinite
dangers
,
which
hee
vnderstandeth
by
the
terme
of
lowest
graue
.
And
this
sense
is
plaine
,
not
onely
because
Dauid
made
the
Psalme
being
sore
distressed
,
sometimes
with
inward
afflictions
,
&
sometimes
with
outwarde
persecutions
,
by
the
extreeme
outrage
&
furie
of
his
enimies
,
in
the
dayes
of
his
life
vpon
earth
:
but
also
because
,
if
it
were
not
so
,
this
absurditie
and
inconuenience
woulde
ensue
therupon
,
that
Dauid
being
dead
,
and
condemned
into
the
place
of
torment
,
shoulde
bee
deliuered
therefrom
,
and
set
in
the
place
of
eternall
blessednes
,
which
is
not
onelye
quite
and
cleane
contrary
,
to
the
scope
and
drift
of
holie
Scriptures
(
as
appeareth
.
Luke
16.26
.
)
But
vtterlye
subuerteth
the
iustice
of
GOD
,
and
accuseth
it
eyther
of
inconstancie
or
rashnesse
,
as
though
that
hee
had
,
either
vnaduisedly
pronounced
a
sentence
,
or
were
not
constant
in
his
counselles
,
and
stedfast
in
the
performance
of
his
purposes
and
wayes
.
Touching
the
place
of
the
Rom.
10.
He
hath
bewrayed
verie
grosse
and
palpable
ignoraunce
,
beyng
deceiued
belike
with
the
bare
shew
of
the
wordes
,
descend
into
the
deepe
.
For
if
he
out
of
this
place
would
proue
Christes
discent
into
hell
,
an
other
might
as
easilie
and
with
better
reason
by
muche
,
prooue
his
ascention
into
heauen
,
but
in
truth
the
place
doth
not
plainly
prooue
,
neither
the
one
nor
the
other
.
The
true
and
naturall
meaning
of
those
wordes
of
Saint
Paule
,
I
take
to
be
this
that
Paul
setteth
that
peace
of
conscience
,
which
the
righteousnesse
of
faith
bringeth
with
it
,
against
all
their
perplexed
and
doubtfull
thoughts
,
that
seeke
and
hunt
after
the
righteousnesse
of
the
law
.
And
these
ymaginations
or
thoughtes
,
are
two
solde
in
them
,
whilest
sometimes
they
think
,
how
they
may
auoyde
condemnation
,
and
other
times
whilest
they
thinke
,
how
they
may
obtayne
eternall
life
and
saluation
.
For
the
lawe
propounding
heauen
no
otherwise
,
but
by
an
impossible
condition
,
and
threatning
death
and
destruction
for
the
breach
of
the
same
,
it
must
necessarily
folowe
,
that
euery
one
that
standeth
stiffe
in
the
righteousnesse
of
the
law
,
must
be
inforced
to
crie
out
,
who
shall
ascend
into
heauen
?
to
wit
,
that
hee
may
bring
mee
thither
.
Or
who
shall
descende
into
the
deepe
?
to
wit
,
to
deliuer
me
from
the
same
.
But
the
righteousnes
of
faith
telleth
vs
,
that
Christe
,
hauing
fulfilled
all
righteousnes
for
vs
,
&
hauing
suffered
for
vs
,
the
punishment
which
was
due
vnto
vs
,
ouercomming
in
his
death
,
death
it self
,
and
him
that
had
the
power
of
death
,
that
is
,
the
Diuell
,
that
he
might
bring
vs
to
heauen
also
,
that
where
he
is
as
the
head
,
we
might
be
as
the
members
.
And
if
this
were
not
the
true
sense
(
as
indeede
there
can
be
no
other
but
it
)
yet
were
not
his
collection
out
of
these
wordes
right
and
sound
,
not
only
because
it
would
follow
therevppon
,
that
Christe
woulde
bee
brought
out
of
heauen
,
but
also
that
he
is
euen
yet
at
this
day
in
some
sort
,
to
be
brought
again
from
the
dead
:
and
so
not
onlie
the
trueth
of
his
resurrection
,
flatly
denied
,
but
he
helde
vnder
of
death
,
and
the
sorowes
thereof
,
which
S.
Peter
affirmeth
Act.
the
seconde
,
to
bee
an
impossible
thing
.
Nowe
a
worde
or
two
concerning
the
place
out
of
the
Ephesi
.
In
the
former
verses
,
S.
Paule
had
laboured
to
perswade
the
Ephesians
,
to
such
vnity
&
concord
,
as
God
alloweth
of
:
and
that
he
might
the
better
performe
this
,
he
sheweth
the
God
in
Christ
hath
giuen
sundrie
gifts
to
his
church
and
the
particular
members
therof
for
that
great
&
excellent
purpose
,
&
this
is
put
downe
in
the
seuenth
verse
.
Nowe
that
Christ
hath
giuen
such
graces
to
his
Church
,
he
proueth
it
,
by
a
testimonie
,
borowed
out
of
Dauid
.
The
woordes
as
they
lie
in
the
text
are
these
:
wherefore
he
saieth
(
that
is
the
holie
Ghost
)
by
the
pen
&
mouth
of
his
seruaunt
Dauid
)
when
hee
ascended
vp
on
highe
(
that
is
,
rose
againe
from
death
,
and
went
vp
into
heauen
)
he
laide
captiuitie
captiue
(
that
is
,
hee
made
such
his
captiues
&
slaues
,
as
had
before
healde
others
in
captiuity
and
thraldome
,
meaning
thereby
the
Diuel
,
death
,
sinne
,
&
whatsoeuer
els
did
set
it selfe
against
Christ
&
his
members
.
Al
know
that
vnder
a
metaphor
in
this
place
,
there
is
excellently
described
,
the
triumph
of
Christ
our
Conqueror
,
S.
Paule
therein
alluding
,
to
the
maner
of
earthly
Conquerors
,
who
after
some
victory
atteined
,
were
solennely
&
triumphantly
receyued
into
the
places
whether
they
came
,
their
captiues
going
either
before
them
,
or
behind
them
chained
.
And
that
he
might
the
better
expresse
the
glorious
conquest
of
our
Sauiour
Christ
,
he
saith
not
simplie
,
hee
leade
the
captiues
,
but
that
he
leade
captiuitie
captiue
,
speaking
accordiug
to
the
proprietie
of
the
Hebrue
tongue
,
vsing
the
Abstracte
,
that
is
,
the
substantiue
,
for
the
concrete
,
that
is
the
Adiectiue
,
signifying
therby
also
,
the
greate
multitude
of
enemies
,
that
hee
carried
with
him
as
captiues
:
and
he
that
is
but
meanely
seene
,
either
in
the
Scriptures
,
or
in
the
Hebrewe
tongue
,
will
easily
acknowledge
the
trueth
of
this
.
It
followeth
,
And
gaue
giftes
vnto
men
(
to
wit
,
for
the
continuall
helpe
and
comfort
one
of
them
of
another
,
&
al
tending
to
the
building
vp
of
the
bodie
of
Christe
,
which
is
his
Churche
)
vers.
9.
Nowe
in
that
he
ascended
(
to
wit
,
into
heauen
)
what
is
it
(
that
is
,
what
meaneth
it
.
)
But
that
hee
had
also
descended
,
first
into
the
lowest
parts
of
the
earth
.
These
are
the
woordes
that
this
Lybertine
most
presseth
,
that
is
the
lowest
partes
of
the
earth
.
But
I
answeare
,
that
hee
much
abuseth
these
wordes
:
for
the
worde
earth
,
is
not
taken
here
onely
for
this
world
wheron
men
walke
,
but
also
for
the
whole
world
comprehending
heauen
,
earth
,
and
whatsoeuer
els
:
and
so
those
wordes
,
the
lowest
partes
of
the
earth
carrie
with
them
this
seuse
,
that
Christ
descended
from
the
glorie
of
his
father
into
the
earth
,
which
is
indeede
the
lowest
part
of
the
whole
worlde
,
for
fire
,
a
yre
,
water
and
al
are
higher
than
it
.
Besides
,
if
these
words
(
lowest
parts
of
the
earth
)
shuld
be
taken
for
hell
,
this
absurditie
would
follow
vpon
it
,
that
when
Dauid
saith
,
that
he
was
made
in
a
secrete
place
,
and
fashioned
beneath
in
the
earth
(
or
as
it
is
in
the
Hebrew
text
)
In
the
lower
parts
of
the
earth
,
that
when
he
●●●uld
haue
byn
made
,
conceiued
,
and
borne
in
hel
,
then
the
which
,
what
can
be
more
absurde
?
But
as
this
fellowe
hath
byn
fowlie
deceaued
,
in
alleadging
of
scripture
,
for
the
maintenaunce
of
his
error
:
so
he
is
as
much
deceiued
and
more
also
in
the
matter
it selfe
.
For
the
truth
is
so
farre
of
,
from
propounding
any
such
grosse
thing
concerning
our
Sauiour
,
Christ
that
it
teacheth
vs
,
the
as
he
did
indeed
suffer
a
natural
death
(
which
is
the
sundring
of
the
bodie
&
soule
for
a
time
)
so
he
was
both
in
bodie
and
soule
,
shut
vp
in
woonderful
distresse
:
in
bodie
,
when
being
in
agonie
,
his
sweete
was
like
droppes
of
blood
,
trickling
downe
to
the
ground
.
Luke
.
22.44
.
And
in
soule
,
when
he
said
,
my
soule
is
very
heauy
,
euen
vnto
the
death
.
Mat.
26.38
.
And
when
he
cried
out
vpon
the
crosse
,
my
God
my
God
why
hast
thou
forsaken
me
.
Math.
27.46
.
And
al
these
layde
together
,
the
Apostle
Saint
Peter
calleth
the
sorrowes
of
death
.
Actes
.
22.24
.
which
he
suffered
for
vs
miserable
sinners
,
whilest
that
hee
presented
himselfe
to
the
iustice
and
iudgement
of
his
Father
,
to
the
ende
that
hee
might
satisfie
the
same
for
vs
:
So
that
necessary
was
it
,
that
he
should
in
his
conscience
,
feele
this
feareful
agonye
and
condemnation
as
it
were
,
euen
as
though
he
had
byn
forsaken
of
GOD
his
father
,
and
he
had
byn
angry
with
him
bearing
our
sinnes
vppon
his
backe
.
And
this
I
take
too
bee
the
naturall
meaning
of
this
article
.
Hee
descended
into
hell
,
that
hee
did
in
his
very
sufferinges
and
death
,
not
onelie
set
himselfe
against
all
our
enimies
,
as
the
world
,
the
fleshe
,
the
Diuell
and
eternall
condemnation
:
but
did
,
as
it
were
,
wrastle
euen
hand
to
hande
with
them
,
ouercomming
them
all
for
vs
,
that
we
,
(
by
the
vertue
and
power
of
his
victorie
)
might
bee
more
then
Conquerors
,
And
thus
much
I
thought
good
to
put
downe
,
as
my
ful
persuasion
grounded
and
setled
vpon
Gods
woorde
,
concerning
this
point
:
being
readie
to
yeeld
to
any
other
,
that
can
shew
further
out
of
the
word
of
God
.
9
That
that
place
of
Hel
is
in
the
Center
,
that
is
,
as
hee
himselfe
also
interpreteth
it
,
in
the
middle
of
the
earth
.
Mans
curiousnesse
of
the
one
side
,
&
his
ignorance
of
the
other
side
,
hath
beene
,
is
,
and
shal
be
,
the
cause
of
a
bottomlesse
pit
of
errour
,
and
corruption
.
If
we
had
no
other
thing
to
prooue
it
by
,
yet
that
which
hath
byn
held
and
propounded
,
concerning
the
place
of
hell
,
and
the
manner
of
tormentes
in
the
same
,
were
sufficient
enough
to
confirme
that
which
hath
byn
saide
.
Concerning
the
paines
and
punishmentes
of
it
,
I
minde
to
say
nothing
at
this
time
because
it
concerneth
not
the
question
we
haue
in
hand
.
But
concerning
the
place
,
thus
much
I
say
that
it
is
fautasticall
curiousnesse
at
the
least
,
if
not
an
intollerable
pride
,
for
anye
man
too
take
vppon
him
to
pointe
out
where
that
place
should
be
,
seeing
that
the
Lorde
,
hath
not
in
any
place
of
the
olde
and
newe
Testament
declared
the
same
.
That
such
a
place
there
is
,
prepared
of
old
for
the
diuel
and
his
angels
,
and
the
reprobate
,
the
scripture
declareth
.
But
where
it
shoulde
be
,
or
in
what
place
,
as
whether
in
the
center
of
the
earth
,
or
in
some
region
of
the
ayre
,
or
in
some
of
the
vttermost
partes
of
the
world
,
it
is
not
reuealed
,
no
more
then
the
certaine
time
either
of
the
creation
or
of
the
fall
of
the
Angels
.
Wherefore
as
we
doe
in
al
godlie
sobrietie
,
beleeue
that
they
were
created
,
and
beleeue
that
they
did
fall
,
because
the
worde
of
God
doeth
warrant
the
same
vnto
vs
(
notwithstanding
that
the
time
eyther
of
the
one
or
of
the
other
be
not
put
down
:
)
so
it
behooueth
vs
,
with
the
like
measure
of
christian
modestie
,
to
behaue
our selues
in
this
point
,
that
seing
we
know
such
a
place
of
torment
ther
is
,
wee
shoulde
beleeue
that
,
and
yet
because
we
knowe
not
,
where
particularly
it
is
sett
,
we
shoulde
beware
of
rashe
and
hastie
pronouncing
of
any
thing
,
concerning
the
same
For
as
the
reuealed
counselle
of
the
Lord
,
apperteineth
to
vs
and
our
posteritie
,
to
knowe
,
beleeue
,
and
doe
the
same
:
so
wee
may
not
enter
into
those
secrets
,
that
his
maiestie
hath
kept
close
vnto
himselfe
,
least
we
be
for
our
presumption
,
vtterly
confounded
&
ouer
whelmed
of
his
glory
.
And
me
thinketh
,
the
if
we
had
not
these
reasons
taken
out
of
the
word
to
bridle
our
curiositie
,
yet
euen
in
verie
christian
pollicie
,
it
should
stande
vs
in
hande
,
for
the
preuenting
of
greater
after-claps
,
to
laye
a
stop
here
,
and
in
all
such
carious
questions
what
soeuer
.
For
if
one
may
be
suffred
in
the
vaine
and
ydle
imaginations
of
his
owne
hearte
and
heade
to
discourse
without
the
warrant
of
the
word
,
vpon
this
or
any
other
such
like
point
,
making
resolute
and
flat
conclusions
concerning
the
same
.
Why
shall
it
not
be
lawful
,
for
others
to
doe
the
like
?
And
so
by
that
meanes
,
we
shall
haue
a
whole
worlde
of
mens
fantasies
propounded
vnto
vs
,
and
in
processe
of
time
,
(
mans
nature
being
gredie
of
noueltie
)
Gods
truth
and
the
groundes
and
principles
of
the
same
,
if
not
vtterly
defaced
&
discredited
,
yet
wonderfully
impayred
and
abased
.
And
therefore
bothe
magistrates
and
ministers
,
are
in
this
respecte
too
haue
a
vigilant
eye
,
in
due
season
to
stop
the
gap
to
these
mischiefes
,
and
to
keepe
short
such
persons
as
this
is
,
who
dare
so
shamelesly
propound
such
hidden
misteries
and
erroneous
opinions
.
10
That
it
is
vtterly
euil
for
the
elect
to
thinke
,
speake
,
or
heare
of
the
feare
of
God
.
THe
trueth
is
so
farrè
of
from
admitting
,
either
in
truth
or
shew
,
any
such
blasphemous
&
beastly
speech
,
as
this
is
,
that
it
doeth
in
flat
and
plaine
termes
,
put
down
a
plaine
contrary
assertion
.
A
notable
proofe
hereof
we
haue
in
this
earnest
and
gracious
wish
,
of
the
Lord
testifying
thereby
his
mercie
and
greate
good
will
towardes
his
people
,
saying
.
O
that
there
were
such
a
heart
in
them
to
feare
me
,
and
to
keepe
al
my
commandements
alway
,
that
it
might
goe
well
with
them
,
and
with
their
children
foreuer
.
Which
(
if
the
feare
of
his
maiestie
had
bin
euill
,
)
he
woulde
neuer
haue
done
.
This
also
appeareth
,
by
that
moste
mercifull
promise
that
hee
maketh
vnto
his
owne
people
,
saying
:
I
will
giue
them
one
hearte
,
and
one
way
that
they
maye
feare
mee
for
euer
(
and
not
at
any
time
as
this
Libertine
sayeth
)
for
the
wealth
of
them
,
and
of
their
children
after
them
.
By
whiche
woordes
it
appeareth
,
that
the
right
reuerence
and
feare
GOD
,
beeing
sincerely
planted
in
the
heartes
of
his
children
,
is
so
farre
of
from
woorking
any
hurt
or
damage
:
vnto
his
Saintes
,
that
it
is
rather
a
pledge
and
an
assured
testimonie
of
his
loue
and
fauoure
,
not
vntoo
them
onely
,
but
euen
vnto
their
verie
issue
and
posteritie
.
I
woulde
bee
loth
to
charge
this
fellowe
further
than
trueth
,
neither
haue
I
hitherto
gone
beyonde
the
boundes
thereof
.
For
myne
owne
part
,
I
rest
perswaded
,
and
I
hope
I
shall
haue
the
approbation
of
suche
as
bee
singly
sighted
in
the
matters
of
GOD
,
with
mee
that
this
assertion
is
not
onelye
repugnaunt
too
the
trueth
of
the
woorde
(
as
hath
beene
before
shewed
)
but
that
it
doeth
by
a
consquente
carye
with
it
,
not
one
,
but
many
moste
horrible
blasphemies
.
First
if
this
should
be
true
what
shoulde
we
doe
with
so
infinite
numbers
of
places
in
the
scriptures
,
which
doe
exact
and
demaunde
this
feare
towardes
God
of
vs
,
but
vtterly
blot
them
out
of
the
book
of
gods
word
&
cast
them
away
?
And
woulde
not
then
this
follow
vpon
it
,
that
if
we
reiect
apart
of
the
woord
,
we
may
safely
reiect
the
whole
.
For
why
shoulde
wee
allowe
of
one
part
&
refuse
another
?
Or
who
hath
giuen
vs
any
such
popelike
authoritie
?
And
then
also
would
not
this
ensue
:
that
men
might
likewise
(
the
woord
being
cast
away
)
denie
God
the
author
of
life
?
A
point
which
the
Atheistes
of
our
age
doe
very
much
vrge
&
presse
,
as
by
words
and
deedes
appeareth
very
manifestly
,
to
such
as
are
acquainted
with
their
assertions
and
dealinges
.
Beside
,
doth
it
not
flatly
ouerthrowe
,
not
onely
the
iustice
of
GOD
,
which
should
serue
as
a
bridle
to
keepe
vs
from
euill
,
if
he
shoulde
not
be
feared
,
but
also
the
mercie
of
GOD
,
which
should
be
a
spurre
to
prouoke
vs
to
wel
doing
?
Notable
is
that
place
of
the
Prephete
Dauid
.
Mercie
is
with
thee
that
thou
maist
be
feared
.
For
the
children
of
God
or
elected
people
(
of
whom
this
fellowe
seemeth
to
speake
)
are
so
farre
of
from
receiuing
any
hurt
or
euill
,
by
meditating
,
speaking
,
or
hearing
of
the
feare
of
Gods
maiestie
,
that
they
reape
and
receiue
thereby
singuler
profite
.
For
as
Gods
mercie
,
is
a
singuler
argument
or
matter
of
spirituall
ioy
vnto
them
,
in
the
dayes
of
any
their
heauinesses
or
distresses
either
outward
or
inwarde
.
So
the
reuerent
feare
of
Gods
Maiestie
,
in
the
times
of
their
greate
peace
and
prosperity
,
which
it
pleaseth
him
sometimes
to
geue
vnto
them
,
is
a
notable
meane
to
instruct
them
,
to
take
heede
vnto
themselues
,
that
they
bee
not
carried
forwarde
,
eyther
by
the
pleasures
,
or
by
the
profites
of
this
life
,
to
the
thinking
,
speaking
,
or
doyng
of
any
thing
that
may
bee
displeasing
before
God
,
or
vnansweareable
to
that
great
calling
wherein
hee
hath
placed
them
.
Thirdly
,
it
taketh
away
one
of
the
seales
and
pledges
of
our
repentance
,
&
so
by
that
meanes
shaketh
our
faith
,
which
we
had
neede
to
labour
,
to
prop
,
and
stay
vp
,
by
all
the
lawfull
and
holie
meanes
we
can
,
which
God
him selfe
hath
ordeined
and
set
foorth
vnto
vs
in
his
worde
to
vse
:
specially
if
wee
woulde
but
with
a
single
eye
,
consider
,
either
our
owne
weaknesse
on
the
one
side
,
or
the
strength
,
subtletie
,
and
continuall
assaultes
of
our
spiritual
enimies
on
the
other
side
.
Saint
Paule
2.
Cor.
7.11
.
prooueth
that
a
reuerent
feare
of
God
,
wrought
in
our
heartes
,
by
the
sight
of
our
former
sinnes
,
and
the
apprehension
of
his
iustice
against
vs
for
the
same
,
is
a
singuler
effecte
and
declaration
,
of
our
vnfained
repentaunce
and
amendment
(
euen
as
some
good
fruite
is
a
playne
proofe
of
a
good
tree
)
whilest
that
,
considering
our
owne
slipperines
on
the
one
side
and
Gods
heauie
indignation
&
wrath
agaynst
vs
for
sinne
on
the
other
side
,
wee
doe
with
care
&
conscience
,
not
only
looke
vnto
our
steppes
,
that
wee
fall
not
into
the
like
mischiefes
:
but
also
striue
to
the
vttermost
of
our
powers
,
both
to
the
purpose
and
performance
,
of
such
good
works
,
as
hee
himselfe
hath
prepared
that
we
should
walke
in
.
Fourthly
,
this
assertion
,
setteth
open
a
wide
gate
,
to
all
prophanesse
and
licentiousnesse
.
For
if
God
be
not
to
be
feared
in
respect
of
his
iudgement
,
euen
as
he
is
to
be
loued
for
his
mercies
,
men
may
then
liue
as
they
list
,
which
bridle
,
if
it
bee
once
layde
in
the
neckes
of
outragious
and
vnruely
people
(
as
you
see
all
are
,
to
prone
that
way
)
what
mischiefe
and
sinne
,
will
not
ensue
thereuppon
?
For
my
owne
part
,
I
am
so
farre
from
approouing
this
mans
opinion
,
that
I
thinke
it
most
meete
and
conuenient
,
for
the
children
of
God
,
to
haue
often
before
their
eyes
,
not
onely
that
same
filiall
or
childish
feare
(
which
ariseth
of
a
certaine
reuerence
of
Gods
maiestie
in
their
hearts
,
)
hauing
an
vnfeigned
loue
of
the
same
,
as
an
inseparable
companion
annexed
vnto
it
)
but
also
that
same
seruile
feare
,
or
feare
of
seruantes
,
which
springeth
from
the
terror
of
his
iudgements
,
&
the
apprehension
of
his
iustice
.
And
the
reason
that
leadeth
me
thereto
is
this
,
because
that
as
it
is
meete
,
for
the
strengthening
and
vpholding
of
our
faith
,
against
spirituall
combates
and
assaultes
that
men
shoulde
gather
vnto
themselues
,
as
muche
strength
out
of
the
word
,
and
as
many
heauenly
comfortes
,
as
possiblie
they
may
,
because
that
when
we
come
to
the
conflict
,
we
shall
haue
neede
of
them
all
:
so
vp
reason
of
the
pronenesse
and
inclination
that
is
in
vs
,
to
all
maner
of
sinne
before
regeneration
,
&
by
reason
of
an
ouerweening
that
wee
haue
of
our selues
and
of
our
owne
workes
(
as
the
pride
of
our
owne
heartes
doth
sufficiently
prooue
it
vnto
vs
,
and
the
palpable
opinion
of
merites
that
hath
crept
in
in
popery
,
doeth
plainly
declare
it
)
and
by
reason
also
of
the
great
sea
of
securitie
and
carelesnes
,
wherein
men
are
drowned
,
in
these
same
last
and
dangerous
daies
of
the
world
:
it
shal
be
good
for
euery
one
to
gather
to
himselfe
,
as
many
meanes
as
possibly
he
can
to
stay
him
from
following
the
swinge
of
sinne
,
and
as
manie
swoordes
as
hee
may
,
to
cutte
downe
the
opinion
of
pride
,
and
presumption
that
wee
carrie
in
our selues
,
and
as
many
trumpets
of
terrors
&
threatning
,
to
arrowse
and
wake
vs
out
of
the
dead
sleepe
of
carelesnes
and
security
.
Which
thinges
wee
can
neuer
performe
,
if
wee
shake
of
once
,
this
same
easie
and
profitable
yoke
of
the
reuerent
feare
of
Gods
maiestie
.
And
herein
I
am
not
alone
:
for
the
Apostle
Paul
writing
to
the
Romaines
(
vpon
whom
God
at
that
time
had
shewed
the
riches
of
his
grace
,
in
vouchsafing
to
make
them
the
vesselles
of
his
mercie
)
doeth
notwithstanding
admonish
them
,
to
take
heed
that
they
bee
not
high
minded
,
but
feare
:
and
the
reason
of
this
his
exhortation
is
this
,
for
if
GOD
spared
not
the
naturall
braunches
,
take
heede
least
hee
also
spare
not
thee
admonishing
them
as
it
were
to
haue
all
eye
to
the
feare
of
God
,
that
thereby
they
might
be
conteyned
and
kepte
within
the
compasse
of
a
good
conuersation
,
answerable
to
that
greate
grace
of
election
,
that
God
had
bestowed
vppon
them
.
Which
thing
the
Apostle
should
not
haue
needed
to
haue
done
,
if
the
assertion
of
this
lewd
Libertine
,
had
had
any
ground
of
truth
at
all
in
it
?
But
that
this
fellowe
,
might
not
seem
to
speake
without
warrant
,
he
hath
laboured
to
pull
,
and
that
by
the
eares
,
into
the
wrestling
place
,
twoo
Textes
of
Scripture
,
fowlie
peruerted
,
for
the
maintenance
of
this
,
his
detestable
error
.
The
one
is
taken
out
of
the
Psalme
.
18.44
.
The
other
out
of
Esay
.
54.4.14
.
The
woordes
of
the
Psalme
are
these
:
Straungers
shall
shrinke
away
and
feare
in
their
priuie
chambers
.
Howe
these
woordes
shoulde
proue
,
that
the
elect
,
shoulde
be
vtterly
voyde
of
the
feare
of
God
,
no
man
in
his
right
wittes
(
as
I
suppose
)
can
rightly
coniecture
or
iudge
,
The
meaning
of
the
Prophet
is
this
:
that
forasmuch
,
as
hee
was
the
Lordes
annoynted
,
the
Lord
woulde
so
woorke
for
him
and
by
him
,
that
not
onely
his
owne
people
,
shoulde
bee
brought
in
subiection
,
but
euen
fortainers
and
straungers
that
were
not
vnder
his
iurisdiction
and
gouernment
,
should
be
subdued
by
his
power
:
and
that
for
the
better
accomplishment
hereof
,
the
heartes
of
his
enemies
,
shoulde
bee
stricken
and
seased
,
with
such
horror
and
feare
,
that
they
shoulde
haue
little
,
or
no
power
at
all
to
resist
or
withstand
him
.
So
that
you
see
,
that
this
place
prooueth
,
that
the
feare
of
men
shal
be
in
the
hearts
of
the
wicked
,
but
that
the
godly
should
haue
no
feare
of
God
,
at
al
in
them
,
or
that
it
should
be
hurtefull
for
them
,
to
thinke
,
speake
,
or
heare
of
the
same
,
ther
is
not
so
much
as
one
sillable
or
iot
tending
to
that
end
.
The
wordes
of
the
Prophet
Esay
are
these
,
Feare
not
,
for
thou
shalt
not
be
ashamed
,
neither
shalt
thou
be
confounded
:
And
againe
,
in
righteousnesse
shalt
thou
be
established
,
and
be
far
from
oppression
,
(
for
thou
shalt
not
feare
it
)
&
from
feare
,
for
it
shall
not
come
neere
thee
.
They
that
will
looke
with
diligence
into
the
chapter
,
shall
finde
,
that
the
speciall
purpose
and
drifte
of
the
prophet
,
is
to
conforte
the
church
which
shoulde
bee
collected
and
gathered
of
the
Iewes
&
Gentiles
,
but
specially
of
the
gentiles
,
not
to
be
afraid
for
any
terror
or
persecution
,
that
the
enemies
therof
could
practise
or
perfourm
agaynst
them
:
so
that
I
take
it
to
be
the
same
in
meaning
,
though
vttered
at
another
time
and
in
other
woordes
,
which
the
Apostle
speaketh
Phillip.
1.28
.
In
nothing
feare
your
aduersaries
,
which
is
to
them
a
token
of
perdition
,
but
to
you
of
saluation
,
&
that
of
God
:
and
also
the
same
which
our
sauiour
himself
speaketh
,
when
he
sayth
.
Matt.
10.28
.
Feare
ye
not
them
which
kil
the
bodie
&
are
not
able
to
kill
the
soule
,
but
rather
feare
him
which
is
able
to
destroy
both
bodie
&
soule
in
hell
,
which
place
serueth
,
not
onely
to
shewe
the
true
sence
&
meaning
of
the
place
vntruely
alledged
:
but
also
to
teach
,
that
there
ought
to
be
in
the
hearts
of
gods
children
,
a
feare
of
gods
maiestie
.
And
thus
you
see
that
this
place
thus
alleadged
serueth
little
or
nothing
to
the
purpose
it
was
alleaged
for
,
to
witte
,
that
the
elect
should
banish
far
from
them
,
all
hearing
and
speaking
of
the
feare
of
God
,
and
not
so
much
,
as
to
admit
one
thought
of
the
same
,
if
it
were
possible
,
seeing
that
the
Prophets
purpose
is
,
to
teach
the
elect
,
to
remooue
farre
from
them
,
onely
the
feare
of
men
,
which
to
weake
flesh
and
blood
,
if
it
be
not
ouerweighed
with
spiritual
strength
from
aboue
is
a
terrible
thing
,
to
turne
men
backe
,
from
the
bolde
imbracing
and
professing
of
Gods
holy
religion
.
11
That
Papists
,
Puritans
,
Protestants
,
and
the
Familie
of
loue
be
vtterly
deceaued
,
and
in
the
state
of
condemnation
,
saue
he
alone
,
and
those
that
take
part
with
him
.
THose
that
are
acquainted
,
with
the
shamelesnes
,
and
boldenes
of
heretikes
and
peruerse
persons
,
doe
well
ynough
know
,
that
it
is
no
new
or
strange
thing
,
to
heare
from
them
suche
resolute
and
peremptorie
sentences
,
tending
to
the
condemnation
of
others
,
and
the
iustifying
of
them selues
and
their
wicked
causes
.
The
practise
of
former
ages
(
as
for
example
the
Donatistes
in
Africa
condemning
the
Churches
of
the
people
of
GOD
there
,
)
and
the
experience
of
latter
times
,
as
of
the
Anabaptistes
in
Germanie
,
and
of
the
familie
of
loue
amongest
vs
,
pronounting
sharp
sentence
of
eternall
iudgement
,
vpon
suche
as
were
not
,
or
are
not
of
their
faction
)
doeth
sufficiently
euince
and
prooue
this
point
.
So
that
we
may
see
,
with
what
spirite
this
fellowe
is
led
,
to
wit
,
with
the
spirit
of
frensey
&
brainsicknes
,
which
hath
carried
them
,
&
him
forward
,
to
the
iustifiyng
of
them selues
in
falshood
&
lies
,
&
to
the
condemning
of
others
for
sinceritie
&
truth
.
Out
of
which
kinde
of
corrupt
&
peruerse
dealing
,
though
the
thing
it selfe
be
euill
,
yet
those
that
are
wise
in
God
,
may
gather
some
profitable
and
good
instructions
:
as
first
not
to
beleeue
all
spirites
but
to
try
the
same
,
by
the
touchstone
of
the
word
,
whether
they
be
of
god
or
no
,
seeing
that
there
was
yet
neuer
any
,
howe
foulye
soeuer
they
were
deceiued
,
but
that
they
durst
yet
rashlie
and
boldly
,
take
vpon
them
,
not
only
to
condemne
others
holding
contrary
conclusions
,
but
also
to
aduouch
their
falshoods
as
manifest
trueths
.
Secondly
,
it
is
very
strong
,
to
shewe
and
declare
,
the
mightie
effect
of
trueth
it selfe
,
&
to
teach
them
that
doe
professe
it
with
knowledge
,
zeale
and
courage
,
to
wade
on
in
the
same
&
the
defence
of
it
,
seeing
the
wicked
and
vngodly
so
stiffe
in
the
maintenance
and
iustifying
of
their
corrupt
causes
.
But
to
let
these
thinges
passe
for
this
time
,
and
to
come
to
the
particulers
that
this
fellowe
toucheth
:
that
Papistes
and
the
familie
of
loue
,
are
both
seduced
,
&
out
of
the
way
of
truth
,
is
as
cleere
,
as
the
light
at
noone
tide
,
and
therfore
that
they
continuing
in
their
blasphemous
opinions
of
their
seuerall
sectes
)
should
be
in
the
state
of
condemnation
,
none
that
is
enlightened
with
the
spirit
&
truth
of
the
Lord
,
wil
euer
deny
or
doubte
of
,
for
(
as
our
sauiour
saith
)
hee
that
beleeueth
not
is
condemned
already
,
because
hee
beleeueth
not
in
the
name
of
the
only
begotten
sonne
of
God
.
Concerning
Puritanes
,
because
,
it
is
a
worde
of
a
doubtful
signification
,
(
before
I
declare
my
minde
concerning
these
men
)
I
will
distinguish
vpon
it
.
The
Nouatian
Heretikes
,
so
called
of
one
Nouatus
the
beginner
of
that
sect
,
who
held
that
if
a
man
did
sin
after
Baptisme
,
there
was
no
hope
of
repentance
,
were
in
olde
time
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
as
much
to
say
,
as
Puritans
.
Now
if
any
man
hold
this
opinion
,
I
am
so
far
of
from
allowing
him
in
the
same
,
that
I
feare
not
to
pronounce
(
if
hee
liue
and
die
in
it
,
without
beeing
thorowe
Gods
goodnes
reclaimed
from
it
)
that
he
is
in
the
state
of
exernall
condemnation
,
not
only
because
hee
holdeth
an
opinion
contrary
vnto
the
trueth
of
the
worde
of
God
(
which
saith
;
that
if
we
haue
no
sinne
,
wee
deceiue
our selues
and
the
trueth
is
not
in
vs
)
but
also
because
he
doeth
vtterly
euacuate
,
the
loue
and
mercie
of
God
,
which
in
nothing
doth
more
effectually
and
plainely
appeare
,
then
in
the
free
forgiuenesse
of
al
our
transgressions
,
and
by
a
consequent
also
,
doeth
adnihillate
&
make
of
no
force
,
the
merits
and
obedience
of
Christ
,
who
was
deliuered
vp
to
the
death
,
euen
the
death
of
the
crosse
,
that
therby
he
might
not
onlie
take
away
our
sinnes
,
but
also
assuredly
seale
vp
in
our
heartes
,
the
free
pardon
and
full
forgiuenesse
of
all
out
transgressions
whatsoeuer
.
But
for
as
much
as
this
name
hath
byn
slaunderously
by
that
Traytor
D.
Saunders
the
first
deuiser
of
it
(
as
it
is
thought
)
imposed
&
laid
vpon
some
,
that
haue
desired
the
reformation
and
redresse
of
some
thinges
amisse
in
the
Churche
:
and
since
by
some
other
of
the
Papistes
his
fellowes
being
yet
in
induraunce
,
for
their
obstinacie
in
that
their
heresie
,
and
disobedience
to
her
Maiesties
royall
authoritie
,
vsed
against
the
same
,
for
him
or
anie
other
,
to
giue
such
an
absolute
Censure
vppon
them
,
I
doubt
not
to
pronounce
it
,
that
hee
or
whosoeuer
they
bee
that
so
shall
doe
,
do
very
rashly
rush
into
the
office
of
God
,
to
whom
alone
it
belongeth
to
pronounce
sentence
of
absolution
&
condemnation
,
&
for
their
greate
presumption
,
shall
abide
horrible
payne
,
vnlesse
it
please
God
to
giue
them
vnfeigned
repentance
for
the
same
.
And
in
case
these
be
the
men
he
meaneth
by
the
Puritans
,
with
what
equity
or
right
,
hee
can
charge
them
with
these
things
,
let
the
godly
iudge
,
yea
I
wil
report
myself
in
this
cause
,
to
the
iudgement
of
those
,
that
I
am
sure
mislike
both
the
men
,
&
the
matters
that
they
propound
,
whether
euer
any
of
them
were
heard
to
affirme
,
either
them selues
,
or
theirs
,
to
be
voyd
of
sinne
,
or
that
if
any
haue
fallen
after
baptism
,
there
was
no
hope
of
repentance
&
amendment
,
or
any
such
beastly
and
blasphemous
speeche
.
If
not
then
haue
the
Papists
done
euil
,
to
cal
this
name
from
the
dead
,
as
it
were
,
&
to
giue
it
to
sincere
Christians
,
seeing
that
it
cannot
be
prooued
,
that
they
held
any
such
heresie
,
&
this
felow
&
others
continuing
the
vse
of
this
name
,
without
iustifying
the
cause
vpon
them
are
found
false
witnesse
beaters
.
Concerning
Protestants
,
that
is
to
say
,
suche
as
amongest
vs
doe
at
this
day
preache
and
professe
the
Gospell
,
I
doubte
not
but
that
in
good
time
,
they
will
haue
an
eye
,
to
such
desperate
fellowes
,
and
cause
him
and
others
for
their
lying
,
to
feele
the
waight
of
a
iust
iudgement
,
that
dare
so
boldely
condemne
them
and
the
trueth
,
which
they
hold
&
mainteyne
.
For
this
they
must
of
necessity
grow
to
,
that
seeing
there
is
but
one
God
,
one
faith
,
one
Church
&c:
and
their
owne
conscience
telleth
them
,
the
vntruth
of
this
assertion
,
they
must
eyther
defende
that
Religion
that
they
haue
already
thorowe
Gods
goodnesse
imbraced
&
published
(
which
then
they
shal
doe
,
when
they
resiraine
,
the
vnbrideled
speeches
of
suche
loose
and
lewde
fellowes
more
then
heeretofore
they
haue
vsed
,
by
some
sharper
Censures
and
punishementes
,
either
of
imprisonment
,
banishment
,
and
if
need
require
death
it selfe
:
or
els
yeelde
vnto
him
and
them
in
their
corruptions
&
errors
,
because
the
thing
that
they
propounde
,
&
the
matters
that
the
Gospel
deliuereth
,
can
no
more
stand
together
(
beyng
thinges
directely
opposite
&
contrary
one
of
them
to
another
)
then
darkenesse
&
light
,
or
then
hell
and
heauen
,
as
hath
byn
alreadie
in
some
measure
prooued
,
and
more
particulerly
shal
be
declared
herafter
.
And
this
I
suppose
may
serue
for
a
full
and
sufficient
answeare
,
to
this
lewde
&
false
accusation
.
12
That
no
outward
thing
(
as
the
workes
of
sanctification
,
vnfeyned
forgiuenesse
of
others
,
or
such
like
)
can
bee
pledges
,
either
to
our selues
or
others
,
of
our
election
.
IT
is
well
saide
by
one
,
that
hee
that
hath
once
passed
the
limites
&
boundes
of
modestie
&
shamefastnes
,
must
be
indeed
notable
shameles
.
And
it
is
as
truly
said
by
an
other
,
that
error
seldome
or
neuer
commeth
alone
,
but
that
it
bringeth
with
it
,
an
infinit
number
of
absurdities
&
corruptions
,
as
handmaides
,
to
wayte
vpon
the
same
.
How
true
this
is
,
may
appeare
,
by
the
lewd
assertions
that
this
man
hath
alreadie
put
downe
(
&
yet
by
the
way
I
must
aduertise
you
,
that
he
fostreth
an
hundreth
more
in
his
brest
,
as
perillous
as
any
of
these
here
expressed
)
and
by
the
plain
answere
&
confutation
of
the
same
,
amongst
which
his
wicked
conclusions
,
this
that
we
haue
now
in
hand
,
is
not
the
least
euil
,
both
because
it
is
directly
against
the
truth
of
the
word
,
&
also
because
it
fighteth
against
some
points
,
that
he
him selfe
holdeth
.
I
will
take
the
latter
of
these
two
&
pursue
it
first
.
This
felow
who
would
haue
nothing
of
the
threats
of
gods
iustice
propounded
vnto
the
people
,
but
only
haue
their
eares
filled
with
the
ioyfull
and
comfortable
promises
of
the
word
,
that
therby
they
might
be
assured
of
saluation
,
doth
take
away
from
them
not
only
one
good
testimony
&
pledge
of
the
same
in
their
hearts
,
but
many
&
sundry
,
yea
and
those
very
mighty
in
effect
For
by
this
assertion
,
he
will
not
admit
,
that
either
our
prayers
should
be
pledges
of
our
faith
,
&
so
by
consequent
of
our
saluation
(
wheras
the
scripture
,
telleth
vs
,
the
we
cannot
cal
vpon
him
in
whom
we
beleeue
not
:
&
againe
,
that
who
soeuer
shal
ral
vpon
the
name
of
the
Lorde
shal
be
saued
)
or
that
our
loue
of
the
brethren
shoulde
be
a
testimonie
of
our
regeneration
and
new
birth
,
where
as
the
woorde
assureth
vs
,
that
by
this
we
know
,
that
wee
are
transiated
from
death
vnto
life
,
because
wee
loue
the
brethren
:
or
that
our
vnfeigned
forgiuenesse
of
others
,
should
be
a
seale
of
the
forgiuenesse
of
our
sins
before
God
,
wheras
our
Sauiour
Christ
telleth
vs
,
that
if
wee
doe
forgiue
men
their
trespasses
,
our
heauenvly
father
wil
also
forgiue
vs
:
but
if
wee
doe
not
forgiue
men
their
trespasses
,
no
more
will
hee
forgiue
vs
our
trespasses
.
See
for
this
purpose
.
Mat.
18
35.
Now
to
the
other
poynt
,
wherin
I
said
that
it
was
directly
against
the
trueth
of
the
woorde
,
S.
Peter
shal
be
a
sufficient
witnesse
in
this
behalf
,
when
he
saieth
:
Giue
diligence
to
make
your
calling
&
election
sure
by
good
works
,
for
if
you
doe
these
things
you
shall
neuer
fall
:
for
by
this
meanes
an
entrie
shal
bee
ministred
vnto
you
abundantly
,
into
the
euerlasting
kingdome
,
of
our
Lord
and
sauiour
Iesus
Christ
.
The
Apostle
meaneth
not
heere
,
that
our
election
and
calling
is
vncertayne
in
respect
of
God
,
for
we
know
by
the
truth
of
the
word
that
he
hath
written
our
names
in
the
booke
of
life
:
that
the
gifts
and
graces
of
God
,
are
without
repentaunce
:
that
those
whom
hee
loueth
once
,
hee
loueth
for
euer
:
and
that
there
is
with
him
no
variablenesse
no
not
so
much
as
a
shadow
of
turning
:
but
because
wee
our selues
haue
our
faith
sundrie
times
sore
shaken
,
by
the
weakenesse
of
our
owne
corruption
on
the
one
side
,
&
by
Satans
continuall
malice
and
assaultes
on
the
other
side
,
that
therefore
we
should
what
wee
may
(
by
all
the
graces
of
God
,
either
within
vs
or
without
vs
)
strengthen
our
perswasion
against
such
furious
combats
&
batteries
.
I
think
not
the
contrary
,
but
that
this
fellowe
will
make
a
shewe
to
speake
manye
greate
thinges
,
of
spiritual
feeling
and
comfort
in
Christ
:
but
yet
for
all
that
,
this
is
my
iudgement
concerning
him
,
that
it
seemeth
vnto
me
,
hee
knoweth
not
what
it
meaneth
,
because
it
cannot
be
so
much
as
supposed
,
that
he
hath
had
any
strong
wrestlings
,
with
Sathan
&
his
owne
corruption
:
which
may
plainly
appeare
,
because
he
doth
willingly
and
wittingly
depriue
himselfe
,
of
such
bigge
bulwarkes
&
mighty
fortresses
of
his
faith
,
as
this
and
such
like
are
.
And
if
this
his
dealing
,
did
but
taint
himselfe
only
it
were
a
matter
of
no
great
importance
:
but
for
as
much
as
vnder
the
bare
pretence
of
a
spiritual
comfort
,
he
indeuoureth
nothing
els
,
but
to
plunge
men
ouer
heade
&
eares
in
the
pit
of
desperation
(
for
why
may
hee
not
as
well
depriue
vs
of
all
the
proppes
of
our
faith
,
as
the
word
,
the
sacramentes
,
&c
,
as
of
this
&
such
like
)
it
behoueth
euery
one
the
tendereth
his
own
saluation
,
to
beware
of
this
and
al
other
his
pestilent
and
pernicious
opinions
.
True
it
is
that
hypocrits
&
dissemblers
,
may
in
outward
shew
(
as
he
himselfe
saieth
)
doe
many
good
works
,
but
yet
that
hindereth
not
,
why
that
the
children
of
of
God
,
should
not
eyther
do
the
like
,
or
conceiue
some
comfort
and
strength
therin
,
seeing
God
hath
assured
vs
by
his
woorde
that
sowe
may
doe
.
For
this
must
remaine
resolut
,
amongest
such
as
loue
and
feare
the
Lord
,
that
so
long
as
wee
doe
vnfeignedly
cast
from
vs
,
the
opinion
of
merite
on
the
side
,
and
faile
not
either
in
the
manner
of
doing
the
thing
that
God
commaundeth
vs
,
or
in
the
ende
,
(
though
wee
cannot
doe
it
in
that
exquisitenes
&
perfection
that
the
Lorde
demaundeth
it
at
our
handes
)
yet
there
is
no
cause
,
why
wee
shoulde
eyther
not
doe
the
thing
at
al
(
for
that
were
sinne
against
GOD
in
leauing
vndone
the
thing
that
he
requireth
at
our
handes
)
neither
that
we
should
bee
voyde
of
comforte
in
the
accomplishment
of
the
matter
,
prouided
alwaies
that
our
reioycing
be
not
in
our selues
,
neither
in
the
thinges
as
they
come
from
vs
,
but
onely
in
the
Lorde
,
and
the
goodnes
of
his
grace
,
who
hath
inabled
vs
,
pore
&
miserable
wretches
though
we
bee
in
some
measure
more
or
lesse
,
according
as
wee
haue
receiued
grace
and
assistance
from
him
to
perfourme
his
will
.
And
this
is
that
,
that
I
would
haue
the
children
of
God
to
imbrace
,
not
onely
as
a
counterpoison
against
the
venomous
infection
of
this
lewd
mans
assertion
:
but
as
a
matter
of
consolation
&
confort
to
their
assaulted
consciences
,
in
the
daies
of
their
affliction
&
trial
.
Of
which
matter
I
wil
heerafter
,
through
Gods
assistance
,
publish
a
treatie
,
that
I
haue
alredie
begunne
.
13
That
we
may
as
wel
say
that
Christ
is
flesh
of
our
flesh
,
&
bone
of
our
bones
,
as
say
,
that
wee
are
fleshe
of
his
fleshe
and
bone
of
his
bones
.
THough
somewhat
haue
byn
said
of
this
matter
hertofore
,
in
the
first
&
second
articles
of
this
treatie
(
and
therfore
we
shal
not
neede
heere
any
large
discourse
,
concerning
the
same
)
yet
somwhat
I
wil
say
,
to
the
ende
that
the
vanitie
&
falshood
thereof
may
more
sensibly
appeare
.
First
therfore
I
affirm
,
that
we
may
safely
say
,
the
wee
are
flesh
of
of
Christes
flesh
,
&
bone
of
Christes
bones
because
the
scripture
it self
,
vseth
,
that
fashion
&
manner
of
speeche
Ephe.
5.30
.
Whereas
no
such
grounde
or
warrant
out
of
the
word
can
be
shewed
,
that
he
is
fleshe
of
our
fleshe
,
and
bone
of
our
bones
.
Secondly
,
I
say
that
we
may
,
vpon
very
good
ground
of
reason
,
warranted
vnto
vs
by
the
woorde
of
God
,
say
,
that
we
are
fleshe
of
his
flesh
,
&
bone
of
his
bones
,
because
that
hee
was
before
vs
now
liuing
,
of
whom
I
suppose
,
this
Libertine
specially
speaketh
both
in
respect
of
his
humanitie
,
which
hee
tooke
of
his
mother
,
(
when
the
fulnesse
of
time
was
come
)
&
also
in
respect
of
his
eternal
deity
,
by
which
all
thinges
were
made
,
and
without
which
,
was
made
nothing
that
was
made
.
And
this
mee
thinketh
is
playnlie
proued
,
by
these
words
of
the
Apostle
.
Hebr.
13.8
.
Iesus
Christ
yesterday
,
&
to
day
,
&
the
same
for
euer
.
Wherfore
,
euen
as
in
the
very
order
&
course
of
nature
,
the
father
beeing
before
the
childe
,
cannot
be
said
,
to
be
flesh
of
his
childes
fleshe
,
and
bones
of
his
childes
bones
(
because
that
long
ere
the
childe
was
,
the
father
was
)
&
the
latter
must
be
denominated
of
the
former
,
and
not
the
former
of
the
latter
)
so
cannot
Christe
bee
aptly
and
rightly
sayde
,
to
be
bones
of
our
bones
,
&
flesh
of
our
flesh
,
because
that
we
bee
but
as
it
were
his
children
,
and
farre
after
him
in
respect
of
succession
of
time
.
And
if
this
were
not
true
and
sound
,
that
speech
and
reason
of
Adam
mentioned
in
Genesis
.
2.23
.
could
not
bee
right
,
when
hee
sayeth
.
This
now
is
bone
of
my
bones
and
fleshe
of
my
flesh
,
she
shal
be
called
woman
,
because
she
was
taken
out
of
man
.
But
in
these
poyntes
,
it
is
good
to
be
wise
according
to
sobrietie
,
and
to
goe
no
further
than
Gods
woorde
will
allow
vs
.
For
mine
owne
part
,
whatsoeuer
I
haue
sayd
against
him
in
this
point
,
I
haue
not
done
it
as
of
curiousnes
,
to
carpe
him
,
otherwise
than
the
truth
I
hope
will
beare
it
:
and
if
I
haue
fayled
(
as
it
must
bee
confessed
in
many
thinges
wee
offend
all
)
I
haue
not
done
it
of
malice
,
or
purpose
,
but
of
ignorance
rather
:
and
therefore
I
woulde
haue
no
man
to
misconstrue
my
meaning
,
to
the
maintenance
of
any
corruption
,
touching
either
the
names
,
nature
,
person
or
offices
of
our
Sauiour
Christ
.
And
that
which
I
speak
particulerly
of
this
pointe
,
I
would
haue
to
be
vnderstood
,
of
this
whole
writing
and
of
euery
part
and
peece
thereof
,
and
of
all
other
thinges
whatsoeuer
that
eyther
haue
passed
or
shall
passe
from
mee
.
14
That
the
worde
kingdome
in
the
second
petition
of
the
Lordes
prayer
,
is
to
be
vnderstood
only
,
of
the
kingdome
of
Gods
loue
and
mercie
,
and
not
of
his
kingdome
of
iustice
and
power
.
IF
his
name
shal
be
rased
vtterly
out
of
the
booke
of
life
,
that
taketh
any
thing
away
from
the
word
of
God
,
and
the
true
meaning
of
it
(
as
he
that
cannot
lye
hath
most
certainly
assured
vs
of
the
same
)
then
this
fellowe
is
in
a
most
daungerous
and
desperate
estate
,
the
in
the
pride
of
his
owne
heart
,
dare
bring
into
so
narrow
&
straight
a
roome
,
that
which
the
Lord
by
his
eternal
wisedome
,
hath
inlarged
so
farre
.
For
seyng
that
the
glory
of
euery
kingdome
,
and
therfore
much
more
of
Gods
kingdome
(
which
is
greater
then
all
)
consisteth
of
two
parts
,
to
wit
,
iustice
&
iudgment
against
the
wicked
,
and
fauour
&
mercy
towards
the
good
,
and
wee
pray
for
the
comming
of
Gods
kingdome
,
this
fellow
cannot
choose
,
but
bee
much
deceaued
,
that
goeth
about
to
make
the
Lord
so
scant
,
the
of
his
goodnes
hath
giuen
vs
here
,
such
a
large
stope
and
field
to
walke
in
.
And
that
this
may
the
more
plainely
appeare
,
I
wil
heere
put
downe
but
twoo
pointes
.
First
I
will
shew
,
the
absurdities
that
ensue
vpon
this
conclusion
.
Secondly
,
I
will
put
downe
,
the
true
sense
and
meaning
of
this
petition
.
If
this
mans
meaning
might
be
accepted
for
currant
coine
,
that
ground
&
principle
,
which
hitherto
hath
beene
alwaies
receiued
&
admitted
,
for
an
infallible
trueth
(
to
wit
that
Christ
hath
giuen
vs
a
certayne
forme
,
in
which
he
hath
shortly
comprised
al
points
&
matters
,
that
it
is
lawful
for
vs
to
aske
,
whether
they
concerne
God
or
men
,
or
respect
this
life
,
or
the
life
to
come
)
should
easily
and
with
little
or
no
doe
at
all
,
not
onely
be
shaken
,
but
cast
downe
to
the
ground
also
.
But
God
hath
more
graciously
and
liberally
prouided
for
vs
,
and
for
the
strengthening
of
our
sayth
,
whilest
that
it
hath
pleased
him
to
giue
vnto
vs
,
by
the
ministerie
and
meanes
of
his
dearely
beloued
sonn
,
so
excellēr
,
though
indeede
very
short
forme
of
praier
:
wherein
hee
hath
not
onely
manifested
,
his
woonderful
and
vnsearchable
wisdome
,
comprehending
all
thinges
,
in
so
fewe
lines
or
wordes
:
but
also
testified
,
his
singuler
loue
,
prouiding
by
this
meanes
,
a
most
necessarie
help
for
the
duines
and
grosnesse
of
our
vnderstanding
,
and
memorie
,
whilest
it
hath
pleased
him
,
in
the
same
euen
as
it
were
in
a
little
table
,
to
describe
and
set
out
.
whatsoeuer
it
is
lawfull
for
vs
to
wish
and
desire
at
his
hunds
.
Besides
if
wee
should
admit
this
assertion
,
then
this
woulde
follow
vppon
it
,
that
when
wee
pray
for
good
thinges
,
wee
doe
not
demaunde
or
craue
,
the
remouing
from
vs
the
contrary
euill
thinges
:
and
then
the
rule
of
contraries
shoulde
bee
ouerthrowne
also
,
and
we
should
see
nothing
in
God
but
mercie
and
goodnes
.
Which
how
false
it
is
may
appeare
by
the
particuler
both
testimonies
and
examples
,
which
doe
in
the
woord
set
out
his
iudgementes
sharpely
threained
,
&
iustly
executed
vpon
all
rebellious
and
disobedient
people
.
All
that
know
any
thing
out
of
the
woord
,
know
this
to
be
a
most
true
and
infallible
rule
,
both
in
the
commaundementes
giuen
vs
by
the
Lorde
,
and
in
the
prayer
which
our
Sauiour
hath
taught
vs
,
that
as
by
commanding
good
thinges
,
he
hath
forbidden
vs
the
contrary
euill
thinges
:
&
as
by
forbidding
euil
thinges
,
he
hath
commaunded
vs
the
contrary
good
thinges
:
so
likewise
by
teaching
vs
to
pray
for
the
obtayning
of
good
thinges
,
hee
hath
instructed
vs
to
praye
agaynst
euill
thinges
:
&
by
teaching
vs
to
pray
against
euil
thinges
he
hath
taught
vs
to
desire
at
Gods
handes
,
the
contrary
good
thinges
.
To
make
both
of
these
playne
by
examples
.
In
the
fifth
commaundement
,
when
hee
requireth
at
our
handes
obedience
,
to
Magistrates
,
ministers
,
parentes
,
and
all
others
,
whom
it
hath
pleased
the
Lorde
,
by
wit
,
wealth
,
or
any
other
manner
of
way
,
to
prefer
before
vs
,
he
hath
forbidden
all
rebellion
,
disobedience
contempt
,
euil
wordes
,
yea
euil
thoughts
against
the
same
persons
.
And
in
the
seuenth
commaundement
vnder
adulterie
hee
doeth
not
only
require
at
our
handes
,
to
absteyne
from
all
filthinesse
,
as
whoredome
,
fornication
,
adulterie
,
incest
,
filthie
speaking
,
vnseemely
gestures
,
and
all
other
thinges
whatsoeuer
,
which
may
prouoke
to
vncleannesse
:
but
commaunded
also
al
purenesse
and
chastitie
,
both
of
heart
,
word
;
&
behauiour
.
And
if
this
were
not
true
,
there
were
but
one
way
of
transgressing
Gods
lawe
,
to
wit
,
the
doing
of
such
euil
things
as
he
hath
forbidden
.
Whereas
we
know
by
the
truth
of
the
Lord
,
that
this
is
also
disobedience
to
God
,
to
leaue
vndone
the
good
thinges
that
hee
commandeth
.
The
like
may
we
say
of
praier
.
In
the
fourth
petition
vnder
the
name
of
dayly
breade
,
the
Lord
doth
not
onely
teach
vs
to
pray
for
health
,
wealth
,
libertie
,
meate
,
drinke
,
apparell
,
and
all
other
thinges
whatsoeuer
,
that
God
knoweth
to
be
meete
for
vs
in
this
world
,
to
sustaine
,
keepe
,
and
defend
our
bodies
and
liues
by
:
but
we
pray
also
against
all
things
that
may
tend
to
the
hurt
of
our
bodies
&
liues
,
as
hunger
nakednes
,
scarsitie
,
pestilence
,
pouertie
,
bondage
,
and
all
suche
like
.
So
in
the
sirt
and
last
petition
,
we
doe
not
onely
pray
against
faynting
and
falling
away
from
God
,
against
worldly
vanities
,
fleshly
lustes
,
diuelish
deceiuings
&
such
like
,
but
also
wee
pray
for
christian
patience
and
continuance
in
al
troubles
,
for
contempt
of
the
world
,
for
mortification
of
the
flesh
,
for
quickening
of
Gods
holy
spirite
in
vs
,
and
also
for
a
ioyfull
and
glorious
victorie
,
against
sinne
,
the
deuil
,
and
al
tryals
whasoeuer
.
Now
the
reason
both
of
the
one
and
the
other
is
this
:
because
that
wee
cannot
so
soone
speake
of
the
one
,
but
the
other
presently
offereth
it selfe
vnto
our
cogitation
and
thought
:
and
againe
we
must
know
and
confesse
,
that
the
feeling
of
the
one
in
obedience
without
the
liuely
apprehension
of
the
other
by
fayth
,
is
to
little
or
no
purpose
at
all
.
For
what
woulde
it
profit
me
to
al
staine
from
euill
,
and
yet
not
to
doe
good
,
seeing
that
the
lord
requireth
both
the
one
and
the
other
from
me
?
Or
,
what
should
it
auaile
mee
,
to
haue
euil
remoued
from
mee
by
prayer
,
and
not
to
haue
gratious
&
good
things
by
the
same
meanes
in
the
name
&
for
the
sake
of
his
sonne
Iesus
Christ
bestowed
vppon
mee
.
Let
this
therfore
remaine
as
a
resolute
conclusion
,
that
this
fellowe
doeth
euill
,
thus
to
alleadge
and
streighten
,
that
which
the
Lord
hath
so
graciously
inlarged
.
Moreouer
vpon
this
there
foloweth
another
absurdity
(
as
this
generation
alwayes
is
very
fruitefull
,
procreating
and
begetting
infinite
children
like
vnto
it selfe
)
and
that
is
this
:
that
if
Gods
kingdome
comprehende
nothing
but
mercy
and
loue
,
and
that
there
is
no
iustice
in
this
place
to
be
founde
,
that
then
his
kingdom
,
shal
not
be
so
large
as
earthly
kingdomes
are
,
who
are
ordeined
of
GOD
himselfe
,
to
mainteine
the
good
,
&
to
punish
the
euil
:
&
by
a
consequent
,
that
there
are
no
wicked
men
,
vppon
whom
that
part
of
his
kingdome
,
which
consisteth
of
iustice
and
iudgement
,
should
be
executed
:
&
by
another
consequent
that
followeth
vpon
this
,
this
Libertine
should
be
found
contrary
to
himselfe
,
who
said
before
in
the
11.
article
,
that
al
that
were
not
of
his
profession
,
were
vtterly
deceiued
and
in
the
state
of
condemnation
:
And
then
another
error
woulde
flow
from
hence
,
that
as
Origen
dreamed
,
both
Diuelles
and
all
men
should
be
saued
in
their
religion
,
Turke
,
Iewe
,
Papist
and
all
,
which
howe
false
it
is
,
hath
byn
in
part
declared
before
.
By
this
you
may
see
,
what
an
of
spring
and
generation
there
is
of
heresy
&
corruption
,
&
what
a
worlde
or
sea
of
absurdities
,
such
grosse
opinions
bring
with
them
.
Let
euery
one
of
vs
seeing
these
great
mischiefes
and
inconueniences
,
be
learned
and
warned
thereby
,
to
withstand
the
beginnings
of
euil
,
and
to
stick
fast
only
to
that
with
soundnes
&
sinceritie
of
truth
,
that
God
hath
reuealed
vnto
vs
in
his
woorde
,
casting
farre
from
vs
,
the
ydle
inuentions
,
and
wicked
deuises
of
our
owne
heades
,
knowing
that
such
imaginations
,
are
not
onely
great
defamings
to
Gods
glorie
,
but
foule
corruptions
,
yea
great
condemnation
to
our
own
soule
.
Now
somewhat
concerning
the
true
meaning
of
this
petition
,
and
so
an
end
for
this
pointe
,
And
though
herein
I
might
referre
my selfe
,
to
that
which
I
haue
written
heretofore
expounding
the
lordes
prayer
,
in
a
little
treatise
that
I
did
write
of
summarie
meditations
,
yet
because
occasion
is
here
offered
,
to
speak
somewhat
largely
,
and
by
expounding
of
one
petition
,
light
may
be
giuen
to
another
,
I
will
with
the
good
leaue
and
liking
of
the
godly
reader
,
in
as
fewe
words
as
I
can
discourse
somwhat
concerning
this
point
.
We
know
by
the
trueth
and
light
of
Gods
worde
,
that
Gods
gouernment
stretcheth
it selfe
,
farre
and
wide
ouer
all
,
so
that
there
is
no
creature
,
neither
in
heauen
nor
in
earth
,
nor
in
places
vnder
the
earth
,
but
either
willingly
or
vnwillingly
(
as
you
would
say
)
it
must
of
necessitie
be
subiecte
to
this
his
moste
souereigne
&
high
power
.
And
this
we
may
cal
the
generall
iurisdiction
or
gouernement
that
GOD
exerciseth
ouer
all
,
from
which
no
creatures
,
no
not
the
diuels
or
wicked
men
(
though
he
doe
not
rule
them
or
guide
them
by
his
holy
spirite
)
can
bee
exempted
,
though
they
gladly
wishe
and
desire
the
same
.
We
know
further
by
the
truth
&
light
of
the
same
word
,
that
as
earthly
kings
&
princes
,
haue
in
seueral
quarters
&
parts
of
their
dominions
,
many
thousandes
of
their
subiectes
,
all
which
make
but
one
body
:
so
the
Lorde
hath
some
in
heauen
,
whom
we
call
the
church
triumphant
,
(
because
in
the
victorie
&
conquest
of
Christ
,
they
do
alredy
in
soule
,
triumph
ouer
sinne
&
hell
,
and
some
here
in
earth
,
which
we
cal
the
Church
millitant
,
who
thorow
the
grace
&
strength
,
that
God
be
stoweth
vpon
them
,
doe
battle
as
against
corruptions
in
others
,
so
specially
against
sinne
in
themselues
.
But
as
there
is
no
earthly
kingdom
,
though
it
comprehend
all
the
people
of
the
same
,
vnder
the
name
&
title
of
subiectes
,
but
it
hath
notwithstanding
,
not
only
many
factious
and
seditious
persons
therein
,
but
counterfeite
subiectes
also
,
vppon
which
the
prince
and
magistrate
,
wil
in
the
day
of
the
manifestation
of
their
transgression
,
take
iust
vengeaunce
,
according
to
their
seuerall
transgressions
:
so
the
Churche
,
heere
cannot
bee
so
purged
(
though
it
please
God
manie
times
,
by
exercising
his
iudgementes
,
to
she
we
his
iustice
agaynst
wicked
hypocrites
and
rebellious
persons
)
but
that
some
chaffe
will
reinayne
with
the
wheate
:
And
yet
when
the
day
of
wynowing
shal
come
,
then
shall
the
good
corne
,
bee
receaued
into
the
Lords
grāner
,
&
the
chaffe
shal
bee
burned
with
vnquenchable
fire
.
Al
this
tendeth
not
onely
to
shewe
what
resemblaunce
there
is
betweene
earthly
princes
gouernmentes
,
and
Gods
:
but
also
to
proue
,
that
this
spirituall
kingdome
of
God
consisteth
chiefly
in
twoo
pointes
.
One
is
,
that
he
beare
rule
ouer
a
readie
,
willing
and
vnfeined
hearted
people
,
as
it
is
sayde
in
Psalm.
110.3
.
the
other
is
that
he
confound
his
aduersaries
in
their
boldnes
and
pride
.
So
that
in
this
petition
,
wee
demaund
these
twoo
thinges
,
Gods
mercie
towardes
his
elect
and
his
iudgement
and
indignation
vpon
the
wicked
of
what
sort
soeuer
they
be
.
For
as
we
cannot
desire
the
cleare
light
of
truth
,
but
that
we
doe
withall
wish
the
remoouing
,
of
darknes
and
ignorance
,
so
we
cannot
desire
God
to
guide
his
faythfull
people
by
his
spirit
,
but
wee
doe
on
the
other
sede
desire
him
to
ouer
throw
and
confound
,
al
those
that
do
obstinately
withstand
his
holy
will
,
and
proudly
lift
vp
them selues
against
him
,
at
no
hande
suffring
themselues
to
be
brought
in
obedience
and
subiection
to
his
blessed
gouernement
,
whatsoeuer
contrary
shewe
many
of
them
will
notwithstanding
pretend
.
If
any
man
woulde
thinke
this
to
be
against
charitie
,
because
we
are
commanded
generally
to
may
for
all
men
.
I
answere
that
this
is
no
whirte
at
all
against
it
.
For
we
must
not
measure
tharitie
by
the
line
of
our
owne
reason
,
but
by
that
figure
or
rule
that
God
who
is
in
him selfe
the
God
of
charitie
,
hath
sanctified
and
set
foorth
vnto
vs
in
his
woord
,
and
there
we
shall
find
,
that
though
we
be
commanded
to
praye
for
ast
men
generally
(
that
is
for
al
sorts
&
degrees
of
men
,
as
magistrates
,
ministers
,
men
,
women
,
young
,
old
,
&
that
this
is
enioyned
vs
,
because
wee
certeinly
know
not
,
who
besides
our selues
euery
one
of
vs
in
particular
are
elected
&
reprobate
)
that
yet
if
it
bee
graunted
in
the
bare
letter
,
it
vtterly
ouerthroweth
Gods
eternall
reprobation
,
who
in
his
iustice
hath
ordained
many
to
be
vessels
of
his
wrath
,
as
in
his
grace
hath
appou●ed
some
to
bee
vessels
of
mercy
,
&
is
directly
contrary
,
to
such
prayers
as
Christ
himselfe
the
sunne
of
GOD
,
Saint
Paule
and
other
holy
men
haue
made
as
may
appeare
.
Iohn
.
17.9
.
Galathians
5.12
.
1.
Iohn
.
5.16
.
and
sundry
such
other
places
,
whither
,
for
auoiding
of
tediousnes
I
remit
the
reader
.
To
conclude
,
because
I
feare
,
I
haue
beene
ouerlong
in
this
point
,
this
I
take
to
be
the
meaning
of
this
petition
,
that
for
as
much
as
Gods
kingdome
is
general
ouer
good
&
bad
(
though
the
wicked
indeede
,
cannot
properly
be
saide
to
be
his
subiects
)
and
that
hee
is
glorified
both
in
the
destruction
of
the
wicked
,
and
also
in
the
saluation
of
the
elect
:
wee
praye
therefore
that
hee
woulde
ouerthrowe
the
wicked
generally
,
and
namely
,
and
particularly
Hypocrites
,
who
are
not
sincerely
subiecte
to
his
kingdome
and
gouernement
,
though
they
woulde
seeme
so
to
be
and
that
on
the
other
side
,
he
would
gouerne
his
chosen
ones
,
as
outwardly
in
his
church
,
by
the
scepter
of
his
owne
word
and
discipline
,
so
inwardly
in
their
consciences
,
by
the
gratious
working
of
his
holy
spirit
,
mortifying
in
them
daily
more
and
more
,
the
lustes
and
concupiscences
of
their
owne
heartes
,
till
hee
haue
brought
them
thorow
the
vale
of
their
pilgrimage
,
for
euer
to
triumph
with
Iesus
Christ
,
their
captain
and
leader
,
and
withal
the
faithfull
,
and
glorious
companie
of
heauen
,
continually
to
praise
his
most
holy
name
.
Whereupon
I
conclude
,
that
if
the
meaning
of
our
Sauiour
Christ
in
this
petition
,
be
so
large
as
it
is
indeede
,
and
I
hope
,
hath
been
hitherto
plainely
and
plentifully
prooued
,
all
that
loue
the
Lorde
Iesus
Christ
to
their
immortalitie
,
will
abhorre
and
that
from
the
bottome
of
good
heartes
,
such
presumptuous
spirites
,
as
in
the
pride
of
their
vnderstanding
,
will
with
this
exclusiue
particle
onely
,
restraine
that
,
that
God
hath
graciously
enlarged
,
specially
seeing
the
purpose
of
our
Sauiour
was
not
onely
to
set
foorth
God
his
fathers
mercie
,
but
also
his
iustice
,
who
in
the
fulnes
of
knowledge
that
was
in
him
,
(
foreseeing
well
inough
the
relaption
of
mans
harte
who
if
he
hearde
of
nothing
but
mercie
,
would
wax
carelesse
,
and
if
he
hearde
of
nothing
but
iustice
,
would
be
cast
downe
aboue
measure
)
did
therfore
most
wisely
temper
sweete
thinges
and
sower
thinges
together
,
to
the
ende
,
that
by
his
goodnesse
the
godly
might
bee
comforted
,
and
by
his
instice
the
wicked
might
be
terrified
,
teaching
vs
as
it
were
by
his
example
,
to
deale
so
,
and
not
vtterly
to
abolish
out
of
mens
heartes
the
feare
of
God
(
which
ariseth
in
some
sorte
,
of
a
sensible
feeling
of
his
iustice
and
iudgementes
)
as
this
Libertine
woulde
haue
vs
to
doe
.
See
before
Article
11.
and
in
other
places
.
15
That
Christ
did
not
fully
finish
our
redemption
vpon
the
crosse
but
that
he
suffered
somewhat
afterwarde
.
se
pag.
40.
to
56.
THis
speeche
hee
vttered
amongst
many
other
absurdities
,
as
a
ground
of
that
his
grosse
opinion
,
concerning
Christ
his
discent
into
hel
,
of
which
we
haue
spoken
before
,
in
the
eyght
Article
.
The
vntruth
of
this
his
assertion
appeareth
,
in
that
it
is
contrary
vnto
the
wordes
of
Christ
himselfe
,
when
he
said
,
[
It
is
finished
,
]
meaning
therby
that
the
redemption
and
saluation
of
al
the
beleeuers
;
was
now
accomplished
in
that
same
one
and
only
sacrifice
,
which
then
hee
offered
and
not
as
this
fellowe
imagineth
and
expoundeth
it
,
that
the
malice
and
enuy
of
the
Iewes
towards
Christ
,
was
then
at
an
ende
,
when
they
had
crucified
him
.
For
besides
,
that
this
his
speech
,
is
a
meere
coniecture
,
without
any
shewe
eyther
of
woordes
or
circumstaunces
taken
out
of
the
Scriptures
,
it
is
flatly
and
directly
contrary
,
to
that
which
is
expressed
by
S.
Matthew
in
the
seuen
and
twentie
Chap.
where
after
his
death
they
declared
their
malice
towards
him
,
one
while
in
words
as
whilest
they
called
him
deceauer
and
an
other
while
by
deeds
as
whilest
they
went
about
,
by
setting
their
watch
,
to
keepe
him
downe
,
frome
rising
agayne
.
And
yet
in
the.
28.
chapter
of
that
Gospell
,
their
malice
doeth
more
plainely
appeare
,
in
that
they
went
about
to
conceale
and
deface
the
trueth
of
his
rising
again
,
partly
by
bribing
the
souldiers
that
wacht
the
sepulchre
,
partly
by
deuising
a
most
false
lie
,
saying
that
his
disciples
had
stolen
him
away
by
night
:
&
partly
by
spreding
and
conueghing
the
sayd
falshod
ouer
as
it
were
by
tradition
,
to
their
posteritie
,
the
people
of
the
Iewes
.
Moreouer
it
is
flatly
and
directlye
contrarye
to
the
plaine
woordes
of
the
Apostle
.
Col.
2.14.15
.
saying
that
Christe
euen
vpon
the
crosse
,
did
put
out
the
hande
writing
of
ordenaunces
that
was
agaynst
vs
,
whiche
was
contrary
vnto
vs
,
which
also
he
tooke
out
of
the
way
,
and
fastened
vpon
the
crosse
,
and
hath
spoyled
the
principalities
&
powers
,
and
hath
made
a
shewe
of
them
openly
,
and
hath
triumphed
ouer
them
in
the
same
crosse
meaning
thereby
that
Christe
hath
set
vs
free
by
his
suffrings
on
the
crosse
,
not
onely
from
all
the
figures
and
ceremonies
of
the
lawe
(
which
tended
specially
to
these
twoo
endes
:
to
witte
to
declare
first
,
the
great
corruption
that
was
in
vs
,
&
the
great
condemnation
,
that
by
the
same
wee
deserued
:
as
for
example
,
the
cutting
,
away
of
the
foreskin
,
and
the
vsuall
washings
,
to
signifie
the
outwarde
filthinesse
of
mans
corrupt
nature
:
the
kylling
of
beastes
for
sacrifice
,
to
declare
,
that
we
our selues
,
had
deserued
death
,
yea
euen
eternall
death
:
and
secondly
to
represent
Christ
,
his
death
&
blessed
obedience
,
who
was
indeede
figured
likewise
by
the
same
)
but
also
from
the
power
of
Sathan
,
of
whom
wee
were
helde
captiues
at
his
pleasure
.
So
that
now
Christ
hauing
yeelded
that
Sacrifice
and
obedience
for
vs
,
neyther
sinne
nor
Sathan
,
nor
the
lawe
nor
condemnation
are
able
to
laye
anye
thing
to
the
charge
of
Gods
chosen
,
seeing
God
is
on
their
side
,
who
spared
not
his
owne
sonne
,
but
gaue
him
for
them
all
to
death
,
euen
to
the
death
of
the
Crosse
,
that
so
hee
might
reconcile
all
beleeuers
vnto
himselfe
.
Besides
,
seeing
that
the
word
,
[
redemption
]
doth
properly
importe
the
freeyng
of
some
one
or
other
,
from
the
power
of
an
other
,
that
kept
the
same
parties
in
captiuitie
and
bondage
,
and
this
was
vsually
perfourmed
,
when
the
price
or
rate
set
,
for
their
redemption
&
libertie
was
satisfied
&
payd
:
&
seeing
wee
know
,
that
as
we
were
vnder
the
thraldōe
of
the
Diuel
&
eternal
condemnation
by
meanes
of
our
sinnes
:
so
we
were
deliuered
by
that
price
of
our
redemption
,
Iesus
Christ
the
righteous
,
in
whom
it
pleased
God
,
to
reconcile
the
worlde
vnto
himself
,
while
he
made
him
that
knew
no
sinne
to
bee
made
sinne
for
vs
,
that
is
to
say
,
a
sacrifice
&
price
for
sinne
:
&
seeing
the
this
Sacrifice
or
price
was
not
performed
&
payd
but
by
offring
vp
of
himself
once
for
al
,
vpon
the
Altar
of
the
crosse
,
we
cannot
therfore
be
otherwise
perswaded
but
that
he
hath
fully
redeemed
vs
,
by
this
only
&
sufficient
sacrifice
.
Indeed
we
confesse
,
and
must
of
necessitie
confesse
it
,
because
it
is
the
trueth
of
the
Lorde
,
that
sometimes
this
woord
[
redemption
]
as
also
this
word
[
death
of
Christ
]
is
vsed
in
scripture
,
not
only
for
the
price
of
our
redemption
,
and
the
suffrings
of
our
sauiour
,
but
for
all
the
fruites
and
effectes
,
that
at
his
death
,
and
after
his
death
he
perfourmed
,
or
doth
perfourme
in
the
behalf
of
his
elect
:
As
his
resurrection
ascention
,
intercession
and
such
like
.
But
yet
,
when
the
woorde
thus
speaketh
(
as
it
vseth
not
these
kindes
of
speeches
without
great
reason
)
to
wit
,
because
Christes
death
,
resurrection
,
ascention
,
&c.
cannot
bee
deuided
(
for
to
what
ende
should
it
profit
vs
to
knowe
that
Christe
were
dead
,
if
he
rose
not
againe
?
and
what
should
his
resurrection
profit
vs
,
if
hee
were
not
ascended
?
And
in
what
steed
could
his
ascention
stande
vs
,
if
hee
did
not
thereby
,
fulfill
the
office
of
a
continuall
mediator
between
God
and
his
people
?
)
so
it
doeth
no
whit
at
all
confirme
thereby
either
this
or
any
other
absurd
assertion
,
that
this
or
any
other
such
phantasticall
spirite
shall
blow
abrode
:
But
putting
apart
for
the
whole
,
which
is
a
matter
very
vsuall
in
the
scripture
,
hee
doeth
by
the
part
vnderstand
the
whole
,
&
by
that
that
goeth
before
,
meane
that
also
which
foloweth
after
.
Which
kinde
of
interpretation
or
sense
,
this
fellowe
will
at
no
hand
accept
or
allow
of
.
And
yet
this
notwithstanding
wee
shall
see
that
these
thinges
are
seuerally
mentioned
also
in
the
newe
Testament
.
Let
one
place
or
to
serue
for
many
,
As
Rom.
4.
25.
It
is
saide
that
Christ
was
deliuered
to
death
for
our
sins
and
is
risen
againe
for
our
iustification
.
Also
Rom.
8.34
.
It
is
said
that
Christ
is
he
which
is
dead
,
yea
or
rather
which
is
risen
againe
.
Who
is
also
at
the
right
hande
of
GOD
,
and
maketh
request
also
for
vs
.
The
holy
Ghost
giuing
vs
thereby
to
vnderstand
,
both
when
he
speaketh
generally
,
&
also
when
he
speketh
particularly
,
that
we
shoulde
learne
to
looke
for
,
both
the
whole
,
and
euery
parte
and
peece
of
our
iustification
and
sanctification
,
in
the
person
of
his
sonne
and
not
in
our selues
at
any
hand
:
and
teaching
vs
also
further
,
that
seeing
we
knowe
that
sinne
,
hath
not
onely
hindered
the
course
of
Gods
mercies
towardes
vs
,
but
let
in
vpon
vs
withall
the
floodes
of
his
iustice
,
seeing
we
beleeue
also
that
Chrstes
righteousnes
to
our
comfort
consisteth
of
2.
parts
,
that
is
,
the
taking
away
of
our
sinnes
,
&
the
clothing
of
vs
with
his
righteousnesse
,
&
innocencie
,
to
the
ende
that
therby
we
may
stand
with
boldnes
&
puritie
in
the
presence
of
God
,
&
seeing
al
this
is
brought
to
passe
by
his
death
&
resurrection
,
we
shoulde
therfore
both
generally
&
particulerly
looke
into
the
same
according
to
the
warrant
of
the
worde
for
our
instruction
&
confort
,
&
not
confound
&
iumble
them
together
as
this
fellowe
doeth
for
the
approbation
of
erroneous
and
absurd
opinions
.
16.
That
the
last
woordes
that
Christ
spake
vpon
the
crosse
,
were
these
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
Though
it
bee
a
matter
of
no
greate
importaunce
in
respecte
of
it selfe
,
toe
knowe
which
were
the
first
or
whiche
were
the
last
woordes
that
our
sauiour
vttered
vppon
the
crosse
yet
because
,
that
these
woordes
fight
against
the
truth
of
the
storie
as
it
is
put
downe
by
the
Euangelists
and
were
alleadged
by
this
fellow
,
to
improoue
the
true
exposition
of
these
woords
.
It
is
finished
,
handled
in
the
,
15.
article
some
what
in
fewe
words
shal
be
said
of
the
same
.
By
comparing
the
Euangelistes
Matthew
and
Iohn
,
who
do
at
large
set
out
,
the
historie
of
Christes
death
and
suffering
the
one
in
the.
26.
chapter
of
his
gospell
,
&
the
other
in
the.
19.
it
appeareth
that
Christ
,
after
that
he
with
a
loud
voyce
had
cryed
saying
,
Ely
Ely
Lamasabatany
,
that
is
,
My
God
,
my
God
,
why
haste
thou
forsaken
me
:
and
after
the
they
had
taken
a
sponge
and
fuled
it
with
viniger
,
and
Iesus
himselfe
had
receiued
of
it
:
he
cryed
againe
with
a
loud
voyce
,
as
Matthew
reporteth
it
verse
.
50.
not
erpressing
what
wordes
hee
vsed
in
that
cry
,
but
yet
Luke
in
his
23.
chapt
.
ver.
46.
saith
he
vttered
these
woordes
,
Father
into
thy
handes
I
commend
my
spirite
.
and
Iohn
.
chapter
.
19.
verse
.
30.
sayth
,
he
sayd
,
It
is
finished
.
By
which
places
it
appeareth
that
our
Sauiour
Christe
vttered
both
these
speeches
last
vpon
the
crosse
,
and
not
the
other
which
he
affirmeth
.
17
That
all
the
Iewes
generally
,
should
be
called
to
the
knowledge
of
Christ
.
I
Rest
perswaded
that
this
assertion
,
sauoureth
,
(
as
many
of
the
other
doe
)
of
the
ydle
unagination
and
dotage
of
his
own
hearte
&
braine
,
because
no
such
thing
can
be
resolutely
&
certainly
concluded
,
either
by
the
playne
words
of
the
holy
scripture
or
by
any
circumstance
thereof
,
for
mine
owne
part
,
this
is
that
,
that
I
am
perswaded
,
that
all
Christians
may
safely
hold
concerning
this
doubtful
&
intricate
question
,
to
wit
that
forasmuch
as
the
scripture
in
many
respects
,
make
the
Iewe
and
Gentil
equal
as
appeareth
.
Rom.
3.9
.
Rom.
10.12
.
Rom.
11.32
.
and
in
manie
other
places
:
&
we
know
by
the
scriptures
,
that
the
doctrine
of
saluation
,
was
generally
offered
to
al
the
Gentiles
,
and
yet
all
receiued
it
not
:
naye
which
is
more
,
amongst
those
which
gaue
heeretofore
,
and
giue
at
this
day
,
an
outwarde
consent
,
to
the
doctrine
taught
,
many
are
castawaies
,
that
therfore
we
may
safely
conclude
,
that
though
the
Lords
truth
,
should
bee
generally
reuealed
,
to
all
the
Iewes
,
yet
al
the
Iewes
,
shuld
not
haue
an
effectuall
calling
,
&
by
consequent
,
should
not
be
wholly
restored
,
to
the
hope
and
fruition
of
eternal
life
.
For
if
that
were
true
,
then
shoulde
the
Iew
not
in
many
outwarde
things
only
,
but
in
the
hope
&
possession
of
better
things
,
be
preferred
before
the
Gentiles
,
which
I
suppose
no
man
in
the
world
wil
euer
be
able
to
iustifie
.
He
that
wil
goe
beyond
this
,
may
be
wise
in
his
own
conceipt
,
&
vanish
away
when
he
hath
done
,
in
the
idle
imagination
&
dotage
of
his
owne
heart
.
Wherefore
it
shal
be
good
,
to
put
a
stay
heere
in
time
,
and
in
this
and
such
like
points
to
lette
goe
the
curiousnesse
of
our
owne
heades
,
wading
no
further
therein
;
then
the
reueled
wil
of
the
lord
,
hath
set
out
:
whiche
hee
hath
manifested
to
this
end
,
that
we
&
our
posterity
might
knowe
,
beleeue
and
doe
the
same
,
staying
our selues
and
our
wisedomes
in
the
obedience
of
that
onely
,
and
not
to
searche
beyond
it
,
least
we
be
ouerwhelmed
of
his
glorie
.
18
That
the
word
[
Sacrament
]
is
not
to
be
found
in
the
scripture
,
and
therefore
not
to
be
vsed
,
but
the
woorde
[
Record
.
]
IF
question
were
of
woords
only
,
and
not
of
matters
also
,
wee
woulde
easily
graunte
the
firste
parte
of
this
assertion
,
both
because
it
is
true
in
the
letter
,
though
alleaged
to
a
false
ende
:
and
also
because
the
Apostle
requireth
vs
,
that
we
should
not
striue
about
woordes
,
which
is
to
no
profit
,
but
to
the
peruerting
of
the
hearers
.
But
forasmuch
as
this
speech
carrieth
with
it
some
dangerous
consequences
,
it
shall
bee
good
for
vs
,
to
looke
somewhat
into
it
.
True
it
is
that
S.
Peter
saith
that
if
any
man
speake
,
hee
shoulde
speake
as
the
woordes
of
God
:
yet
this
hindereth
not
but
that
we
may
without
danger
of
sinn
and
offence
,
vse
such
woordes
as
we
finde
not
in
the
scriptures
:
if
so
be
that
the
woordes
bee
not
,
eyther
in
them selues
,
or
in
the
ende
wherunto
they
are
spoken
,
contrary
to
godlines
and
honestie
:
specially
then
,
when
,
though
we
haue
not
the
woordes
them selues
in
the
Scriptures
,
yet
we
haue
others
of
the
self
same
signification
,
and
the
matter
also
it selfé
that
those
woordes
import
,
comprised
in
the
holie
Scriptures
.
To
deale
euen
with
this
particuler
word
Sacrament
I
find
it
,
to
be
of
double
vse
amongst
men
.
Somtimes
it
is
vsed
in
the
law
,
and
then
it
is
put
,
for
a
pledge
,
of
some
bargaine
,
couenant
or
handfasting
,
Now
why
we
shoulde
not
vse
if
,
seeing
that
the
Lord
hath
ordeined
sacraments
,
to
be
seales
and
pledges
of
his
mercy
towardes
vs
,
&
of
the
couenauntes
that
in
the
same
mercy
hee
hath
made
with
vs
,
I
can
see
no
reason
vnlesse
we
would
goe
about
(
as
I
suppose
this
fellowe
shooteth
at
this
marke
)
to
frustrate
and
depriue
our selues
,
as
of
termes
&
words
,
that
doe
very
significantly
,
set
out
vnto
vs
holy
things
,
so
of
the
holy
thinges
themselues
.
Sometimes
it
is
vsed
in
militarie
arte
,
&
then
it
is
put
for
a
solemne
profession
or
othe
as
if
were
,
that
captaines
&
generals
of
armies
,
ordeined
,
to
lay
vpon
souldiers
,
thereby
the
better
to
keepe
them
(
after
that
they
were
chosen
to
the
roomes
and
places
of
souldiers
)
in
the
faithfull
obseruation
and
persormance
of
such
points
as
they
in
duety
did
owe
to
the
common
wealth
and
prince
whom
they
serued
.
And
this
kind
of
promise
or
othe
,
conceaued
&
that
in
prescript
words
was
cal
led
a
sacrament
,
because
they
did
vse
for
the
ratification
&
confirmation
of
it
,
certayne
holie
thinges
as
they
supposed
.
Now
,
seeing
that
the
Lord
himself
,
euen
for
the
tying
of
our
fayth
more
fast
vnto
him
,
hath
ordeyned
sacraments
,
&
for
the
better
confirmation
thereof
,
hath
annexed
,
certaine
holy
things
therunto
,
such
as
the
elements
are
in
the
sacraments
,
which
are
holy
,
because
they
are
appointed
to
holie
ends
&
vses
as
before
hath
been
shewed
article
.
5.
Why
shoulde
not
wee
,
vse
such
woordes
,
as
may
liuely
and
sensiblie
instruct
vs
,
in
the
truth
of
those
thinges
though
that
the
scriptures
vse
not
the
same
words
.
For
mine
owne
part
,
I
see
no
reason
,
why
we
may
not
for
learning
sake
,
vse
some
words
not
in
vse
in
the
woorde
,
so
that
we
do
it
not
without
some
good
cause
,
nor
innouate
or
change
anye
thing
,
from
the
doctrine
of
the
Apostles
and
prophets
.
Moreouer
,
seeing
wee
haue
woordes
of
the
like
signification
,
as
signe
,
pledge
,
seale
,
(
and
as
this
felow
him self
also
confesseth
)
Recorde
:
there
is
no
reason
why
wee
shoulde
abstaine
from
the
vse
of
that
woorde
,
which
,
though
it
differ
in
sounde
from
the
rest
,
yet
doeth
it
in
substance
and
effect
,
agree
very
well
with
them
&
expresseth
the
same
things
that
they
doe
.
Besides
this
,
if
this
mans
rule
were
true
,
wee
shoulde
not
vse
the
woord
trinitie
,
nor
many
other
wordes
that
our
christian
religion
embraceth
,
because
wee
haue
not
that
woorde
in
vse
in
the
scripture
.
But
leauing
this
man
in
his
dotage
,
wee
doe
and
may
very
well
and
safely
vse
it
,
because
that
though
wee
finde
not
the
woord
there
,
yet
we
find
the
matter
by
the
woorde
signified
there
.
It
is
much
to
be
seared
,
lest
that
vnder
this
large
&
lose
conclusion
,
this
fellowe
,
woulde
first
in
some
dangerous
opinions
heretofore
sette
abroche
by
Seruetus
and
others
:
and
therefore
I
would
wish
all
christians
to
take
heede
of
such
slye
,
subtile
,
and
corrupt
speeches
.
To
al
this
that
hitherto
I
haue
put
down
,
I
haue
thought
good
to
adde
this
caution
,
that
as
my
meaning
is
not
,
to
improue
any
,
in
the
vse
of
any
lawfull
woord
,
with
the
conditions
that
I
haue
before
expressed
:
so
it
is
not
my
mind
,
to
approue
or
allow
any
,
in
the
vse
of
straunge
and
affected
termes
,
vnder
which
heretikes
of
all
times
,
haue
customably
shrowded
themselues
,
&
in
which
faculty
the
heretikes
of
our
daies
,
specially
,
&
particularly
the
family
of
loue
,
are
very
pregnant
,
&
plentifull
,
as
to
euery
one
but
meanely
acquainted
with
there
bookes
,
doth
plainly
appeare
.
19
That
there
wil
come
a
time
,
wherin
there
shal
be
no
neede
of
sacraments
in
this
life
:
his
reason
,
because
there
wil
be
such
multitudes
conuerted
,
that
there
shal
be
no
leysure
to
minister
the
sacraments
vnto
them
.
WHat
ground
he
should
haue
for
this
assertion
,
I
thinke
no
man
of
sounde
iudgement
can
well
perceaue
.
Sure
I
am
that
the
scripture
,
doeth
in
sundry
places
both
by
examples
and
testimonies
,
conclude
the
contrary
.
Take
one
place
for
al.
The
Apostle
Saint
Paule
,
telleth
vs
,
that
the
Lorde
ordeined
,
the
sacrament
of
his
supper
to
put
vs
in
remembrance
of
him
,
and
of
the
graces
that
wee
reape
and
receaue
by
him
,
euen
vntill
his
comminge
agayne
in
the
cloudes
with
power
and
great
glorie
,
to
iudge
the
quicke
and
the
dead
.
This
fellow
mindeth
(
as
it
should
seeme
)
by
vttering
this
conclusion
,
not
only
to
make
void
this
plain
place
of
Saint
Paul
,
but
to
robbe
vs
as
of
the
signe
that
shoulde
put
vs
in
minde
of
Christs
remembraunce
,
so
of
the
remembrance
of
Christ
himselfe
,
and
of
the
graces
that
in
him
and
by
him
are
dayly
bestowed
vpon
vs
.
For
of
necessitie
,
one
of
these
twoo
things
must
needes
followe
,
eyther
that
this
mans
assertion
is
true
,
which
no
godly
man
I
suppose
will
euer
consent
vnto
,
&
Paul
(
his
writing
is
vnsound
which
bee
it
farre
from
any
to
thinke
,
muche
more
for
anye
to
speake
,
and
vtter
)
or
else
Paules
speech
must
be
true
&
his
false
,
which
I
am
sure
all
of
vnderstanding
will
easily
confesse
:
and
the
reason
hereof
is
,
because
that
the
one
of
them
are
as
directly
contrary
to
the
other
,
as
light
&
darkenes
truth
and
falshood
.
Now
out
of
this
I
infer
further
,
that
if
the
Lordes
supper
it selfe
,
be
perpetual
and
must
continue
in
the
church
of
God
,
how
fewe
or
howe
many
soeuer
the
members
therof
be
:
then
the
sacrament
of
baptisme
,
hauing
the
same
institutor
,
that
the
other
hath
,
to
witte
Christ
Iesus
,
and
being
ordeined
for
the
same
end
,
that
is
for
the
strengthening
of
our
fayth
in
the
truth
of
Gods
promises
:
and
for
the
same
people
,
that
is
,
for
all
those
,
that
are
gathered
into
the
compasse
and
boosome
of
Gods
Church
must
likewise
bee
perpetuall
and
indure
vnto
the
end
of
the
world
in
the
Church
howsoeuer
the
multitudes
thereof
increase
.
And
forasmuche
as
wee
acknowledg
no
more
sacraments
in
the
Church
of
God
,
but
these
two
,
and
it
hath
byn
before
proued
,
that
these
two
shal
be
perpetual
,
it
followeth
ther
vpon
,
that
there
shal
be
no
such
time
in
this
life
as
this
man
dreameth
of
,
wherein
there
shal
bee
no
vse
or
neede
of
the
sacramentes
.
As
for
the
reason
that
he
addeth
,
I
take
it
to
be
so
farre
of
from
hauing
any
force
in
it
,
that
it
is
nothing
,
but
a
cunning
or
fine
colour
or
myst
rather
cast
before
mens
eies
to
darken
them
from
beholding
an
Anabaptisticall
conclusion
,
who
hold
,
that
men
may
atteine
to
suche
perfection
in
this
life
(
which
thing
also
the
family
doth
stiffely
vrge
)
that
they
shall
not
stand
in
need
of
the
word
&
sacraments
.
It
is
a
strange
assertion
,
to
say
,
that
the
multitude
of
suche
as
should
be
conuerted
,
from
dead
idols
to
the
liuing
God
,
shoulde
hinder
the
administration
of
sacramentes
,
which
God
himselfe
hath
ordeined
for
their
good
.
Belike
this
fellow
suppose●h
,
either
that
the
Lord
did
not
foreknow
the
number
of
those
,
that
shoulde
be
called
into
his
Church
,
or
else
were
not
able
sufficiently
to
prouide
,
that
those
,
that
doe
apperteine
vnto
him
might
haue
their
liueries
and
cognisaunces
,
wher
by
they
might
be
knowen
to
bee
his
seruauntes
,
both
of
which
or
either
of
which
to
think
,
were
intollerable
blasphemie
.
Beside
we
know
,
by
the
truth
of
Gods
holy
word
,
that
whatsoeuer
this
fellow
dreameth
of
multitudes
to
be
conuerted
,
yet
the
number
of
those
,
the
shal
be
out
of
the
bosome
of
the
church
,
shal
be
greater
,
by
muche
,
then
those
that
shal
be
gathered
,
into
the
outwarde
societie
and
fellowshippe
thereof
.
And
yet
amongst
them
many
also
shal
be
cast
away
.
So
that
vnlesse
all
the
worlde
,
or
the
greatest
parte
thereof
should
be
conuerted
vnto
God
(
which
I
am
sure
neither
this
fellow
nor
any
for
him
will
euer
bee
able
to
proue
wee
neede
not
feare
,
that
either
multitudes
should
hinder
the
administration
of
sacraments
,
or
that
leisure
should
not
bee
sufficient
for
the
same
,
and
yet
though
either
the
one
or
the
other
could
be
proued
,
what
are
wee
,
that
wee
shoulde
dispense
vtterly
to
leaue
of
,
the
institution
and
order
of
GOD
:
nay
rather
,
it
were
the
duetie
of
euery
good
man
,
that
seeing
hee
cannot
doe
all
that
the
Lord
demaundeth
,
yet
he
should
do
that
that
the
Lorde
inableth
him
to
performe
,
for
otherwise
wee
might
easily
cast
from
vs
the
whole
yoke
of
the
Law
of
God
,
because
we
are
not
able
i●deed
,
wholy
to
fulfill
it
though
thorowe
the
goodnes
and
assistance
of
our
God
,
we
walke
nowe
and
then
in
the
performance
of
some
parte
and
peece
thereof
.
20.
That
it
is
hypocrisie
for
one
christian
to
reproone
an
other
for
swearing
,
or
any
such
other
offence
,
which
he
calleth
but
trifles
.
If
this
fellowe
had
sayde
,
that
many
men
in
reprouing
others
doe
fall
into
the
sinne
of
hypecri●y
,
pride
,
or
such
like
,
whilest
that
they
would
seeme
in
re●●●●ing
of
others
to
bee
better
than
others
,
or
to
loath
that
in
others
,
which
perhaps
inwardly
they
foster
and
feede
in
them selues
,
he
had
spoken
the
truth
,
because
it
is
a
fault
,
that
men
may
not
only
be
easily
ouer
taken
withal
,
but
sundry
times
indeed
sall
into
the
same
,
seeking
thereby
their
owne
credite
and
praise
.
But
for
a
man
to
condemne
any
good
thing
(
as
this
fellow
seemeth
to
doe
)
for
the
euill
or
corruption
of
the
partie
that
intermedleth
therein
,
it
argueth
follie
more
then
palpable
.
First
because
thinges
of
themselues
good
,
howsoeuer
they
may
bee
prophaned
by
wicked
men
,
cannot
of
themselues
and
in
their
owne
nature
become
euill
.
Secondly
,
because
if
that
were
true
,
wee
might
easily
condemne
as
thinges
euill
and
vnlawfull
,
both
the
worde
and
sacramentes
,
specially
if
they
were
preached
and
administred
vnto
vs
by
euill
ministers
,
or
wicked
men
made
a
shewe
to
receiue
them
,
whiche
sauoureth
strongly
of
Donat●●●y
and
Anabaptistrie
.
But
whether
d●eth
not
this
mans
arrogancie
and
impudencie
driue
him
〈◊〉
Marke
I
beseeche
you
howe
by
this
speeche
hee
dares
make
GOD
the
Author
of
euill
:
to
wit
of
hypocrifie
.
For
GOD
demaundeth
this
duetie
of
vs
,
that
wee
shoulde
haue
an
eye
one
ouer
an
other
for
good
,
and
that
in
the
spirite
of
mildnesse
and
brotherly
loue
,
wee
should
friendly
admonishe
and
charitably
repro●ue
one
another
.
To
this
ende
is
it
saide
in
Leuiticus
.
Thou
shalt
not
hate
thy
brother
in
thy
hearte
,
but
thou
shalt
plainely
rebuke
thy
neighbour
,
and
suffer
not
sinne
vpon
him
.
Our
Sauiour
Christe
also
willeth
vs
to
tell
our
brother
his
fault
,
and
y●●
this
fellow
dares
,
say
,
that
〈◊〉
is
h●pocrifie
so
walke
in
the
●●edie
●●e
of
these
h●●●
cōinande
〈◊〉
,
It
this
be
not
to
charge
God
with
euil
,
●et
al
men
●idge
,
and
if
this
bee
not
the
o●erth●●w
of
Gods
law
,
&
word
I
know
not
what
is
:
But
this
fellow
●aieth
not
here
,
but
pro●●●●eth
to●
vtter
as
great
and
grosse
blasphemies
calling
swe●ing
and
other
transgressions
of
the
first
and
second
table
,
but
tri●●●s
,
Be
l●ke
this
fellow
is
newly
godded
with
God
(
as
the
familians
say
)
or
else
he
would
neue●
take
vpon
him
thus
Pope-like
,
to
dispense
with
the
holy
commandements
.
If
hee
that
breaketh
one
of
the
leaste
commandements
and
teacheth
men
so
,
shal
be
cast
into
vtter
darkenes
,
what
shal
become
of
this
felowe
that
feareth
not
to
〈◊〉
some
of
the
greatest
,
and
●ot
〈◊〉
men
to
do
the
same
〈◊〉
ex●●●ating
of
sinne
〈…〉
person
pract●●ing
the
same
little
or
no
〈◊〉
at
●otion
.
B●●●●
it
differeth
not
much
from
the
Stoickes
opi●●on
〈…〉
sinne
equ●●●
.
But
●e
rest
p●●swad●●
by
the
truth
of
Gods
woord
,
that
not
〈◊〉
one
●●aue
is
.
more
gres
nous
that
●●●●her
before
God
and
man
(
which
may●
p●ainely
appeare●
:
by
the
orde●
that
God
himselfe
ob●●●●eth
in
propo●●●ding
his
law
in
the
〈◊〉
tables
)
but
also
that
euen
one
and
the
selfe
same
sinne
,
may
〈◊〉
aggrauated
and
made
mo●●
he●nous
by
the
circumstances
,
of
time
,
pla●e
,
person
,
and
ma●ner
of
doing
.
So
farre
of
are
wee
therefore
from
accounting
the
greatest
sins
trifles
,
as
this
felowe
doeth
,
that
wee
counce
the
least
offence
that
can
bee
committed
against
Gods
lawe
,
by
thought
,
word
,
or
deede
,
to
be
of
and
in
it selfe
,
without
Gods
great
mercie
pardoning
the
same
,
a
meane
to
pull
vpon
vs
eternal
death
and
condemnation
,
which
argueth
that
the
thing
it selfe
committed
,
must
of
necessity
bee
a
greater
matter
by
much
,
than
a
trifle
,
or
●ls
GOD
as
a
very
rigorous
&
vniust
GOD
,
that
for
trifles
and
matters
of
no
importaunce
,
layeth
so
sore
is
iudgement
vpon
the
world
.
But
for
this
matter
I
saie
,
let
God
bee
iust
when
hee
speaketh
,
and
pure
when
hee
iudgeth
.
And
as
for
this
Lioertine
,
and
all
other
pexnicious
Heretikes
whatsoeuer
,
let
them
receiue
that
whiche
is
due
vnto
them
to
wit
,
shame
&
confusion
of
face
before
God
and
good
men
.
One
thing
more
out
of
this
last
poynte
and
so
an
ende
.
I
see
in
this
instrument
of
Sathan
,
a
liuely
image
and
picture
as
it
were
of
his
Diuelishe
corruption
.
They
that
are
acquainted
with
the
suggestions
of
Sathan
,
knowe
,
that
al
his
assaultes
doe
at
all
times
and
in
all
thinges
,
tende
euer
to
extremitie
.
For
example
,
if
hee
cannot
drawe
men
to
idolatrie
,
he
will
labour
to
bringe
them
to
contempt
of
true
religion
:
Agayne
,
if
he
cannot
preuayle
to
make
men
couetous
,
he
will
assay
by
al
meanes
possible
to
drawe
them
to
prodigallitie
and
wastfulnesse
,
so
harde
a
thing
is
it
,
too
keepe
&
directe
and
righte
course
sayling
in
this
worlde
of
wickednes
,
wherein
we
are
tossed
vp
and
downe
with
the
tempestuous
waues
of
our
owne
corruption
and
Sathans
malice
,
betweene
these
twoo
most
dangerous
gulfes
and
huge
rockes
.
The
selfe
same
thing
,
doth
this
felow
,
ledde
no
doubt
,
by
the
spirit
of
sathan
,
propound
and
practise
in
this
place
.
For
seeing
that
hee
cannot
carrie
away
men
,
into
a
eurious
beholding
of
other
mens
transgressions
:
and
therby
into
a
forgetfulnes
of
their
owne
,
hee
doeth
larbour
by
this
his
speece
,
to
make
them
vtterly
to
neglect
that
great
dutie
of
brotherly
admonition
and
reproofe
,
which
both
God
and
christian
charitie
doth
require
at
their
hands
.
And
seeing
,
that
in
the
vglye
sight
of
sinne
,
hee
cannot
terrifie
mens
consciences
to
despayre
,
hee
endeuoreth
,
by
debasing
bey
onde
all
right
and
reason
,
sinne
it selfe
&
the
miserable
effectes
and
fruits
thereof
,
to
make
men
voyde
of
al
remorse
&
conscience
of
the
same
,
the
greatest
instrument
&
meane
the
Sathan
doth
vse
to
indurate
and
harden
mens
heartes
therin
.
Those
that
are
taught
of
god
haue
learned
by
the
light
of
his
woord
and
woorking
of
his
spirite
,
not
onely
to
take
heede
of
such
dangerous
and
desperate
extremities
but
also
in
all
holy
obedience
to
God
,
and
dutifull
loue
to
their
brethren
,
rightly
so
to
deuide
the
times
,
that
they
will
haue
a
season
,
wherein
to
looke
to
them selues
,
and
those
thinges
,
that
be
amisse
in
them
,
labouring
according
to
the
n●●sure
of
grace
receiued
,
the
a●endment
thereof
:
and
also
another
time
wherein
they
will
by
the
spirite
of
loue
and
gentlenesse
labour
what
in
them
lieth
,
the
reformation
of
their
brethren
Againe
,
because
they
knowe
,
that
mans
iudgement
is
bleared
,
if
not
altogether
defaced
,
thorowe
sinne
and
transgression
,
manie
times
calling
good
,
euill
,
and
euil
,
good
:
and
beside
,
being
partial
to
themselues
in
their
owne
causes
,
often
iustifying
themselues
in
those
thinges
,
wherein
they
shuld
condemne
themselues
,
they
doe
vse
to
measure
out
sinne
by
an
other
line
,
than
by
the
crooked
vnderstanding
of
their
own
heartes
:
that
is
,
by
the
trueth
&
touchstone
of
the
word
,
which
is
able
not
only
to
instruct
them
to
put
a
difference
betweene
good
and
euill
,
but
euen
betweene
euil
and
euil
,
and
good
and
good
.
For
by
the
trueth
of
that
worde
they
knowe
,
that
there
is
difference
and
degrees
both
in
the
one
and
in
the
other
.
And
that
this
is
trueth
,
it
is
as
cleere
,
as
the
light
at
noone●ide
.
There
resteth
no
more
but
this
,
to
know
and
beleeue
for
our
incouragement
in
well
doyng
,
that
as
many
as
walke
,
according
to
this
rule
,
shal
haue
peace
vpon
them
,
and
mexcie
,
&
the
like
shal
be
powred
foorth
vppon
al
the
Israel
of
God
.
(
:
)
FINIS
.