XII
THEOLOGICAL
AXIOMES
or
Conclusions
,
togither
with
their
Examination
.
Conclus.
1.
A
visible
Christian.
He
is
to
vs
a
visible
true
Christian
,
who
1
beleiueth
that
Iesus
Christ
,
the
Sonne
of
God
,
is
com
in
our
nature
,
for
the
full
saluation
therof
:
and
2
vpon
that
foundation
buildeth
in
a
new
and
holy
conuersatio
,
though
with
infirmitie
,
so
farre
as
the
Spirit
of
God
(
by
the
ministery
of
the
ghospell
)
reuealeth
thensforth
vnto
him
:
&
that
,
vnto
the
praise
&
glory
of
God
.
Examination
.
WHo
is
to
vs
a
visible
true
Christian
/
is
a
Question
(
in
these
days
)
not
a
litle
turmoylinge
the
heads
and
hearts
of
many
.
Yea
/
the
crosse
Conclusions
that
mainy
do
thervpon
inferre
/
either
giueth
(
in
effect
to
all
/
or
taketh
from
all
professinge
and
confessinge
the
name
/
IESVS
/
the
title
of
True
Christian.
To
auoyde
therfore
the
errour
of
the
right
and
lefte
hand
/
and
to
sayle
betwene
these
rocks
of
extreames
(
seyng
our
Dauids
kyngdome
must
remayne
as
fixed
as
the
Son
end
Moone
in
the
heauens
materiaall
)
though
somtijmes
by
clowdes
end
the
schadowe
of
the
Earth
obscured
to
the
ey
of
the
Earths
inhabitants
we
(
I.
say
)
therfore
haue
concluded
that
Person
to
vs
a
visible
Christian
/
who
1.
holdeth
/
and
2.
buildeth
to
the
praise
of
God
/
on
the
corner
stone
Christ
Iesus
.
First
the
Person
beleiuelh
:
what
?
That
Iesus
Christ
the
Son
of
God
is
com
in
our
nature
for
the
full
saluation
therof
.
First
/
he
beleiuelh
that
God
is
:
Hebre.
11.6
.
secondly
/
that
Iesus
Christ
is
the
Son
of
God
:
according
tho
the
Apostles
their
confession
:
Math.
16.16
.
Thirdly
that
he
is
alredy
com
:
and
4.
in
our
nature
.
Gal.
4.4
.
Hebr.
2.16.17
.
fiftly
/
vnto
this
end
:
namely
/
fully
to
saue
vs
:
Acto
.
4.12
.
Heb.
7.25
.
1.
Atheistes
/
must
beleiue
that
God
is
.
ffor
/
how
commeth
this
worlde
and
all
the
things
therein
to
exist
/
and
in
their
kyndes
to
be
conserued
/
if
there
be
not
som
Power
(
or
God
)
eternall
and
incomprehensible
/
that
giueth
being
hereto
?
The
Atheist
comminge
into
a
stately
pallace
/
senig
no
body
there
/
is
notwithstanding
forced
to
confesse
/
that
the
Pallace
was
made
by
som
/
who
was
before
it
.
2.
The
Iewes
must
beleiue
/
that
IEsus
is
Christ
.
His
blood
remainge
vpon
them
and
their
Children
(
Math.
27.25
.
)
The
expiration
of
Daniels
propheticall
70.
weeks
of
yeares
(
that
is
/
of
490.
Yeares
/
from
Cyrus
edict
for
building
IErushalem
/
vnto
Messiahs
ceasinge
sacrifice
)
Dan.
9.24
.
etc.
Isa.
44.28
.
end
2.
Chro.
36.22.23
.
)
and
the
full
remouall
of
Iudahs
Scepter
(
Gen.
49.10
.
Math
2.1
.
)
May
teach
them
/
first
/
that
Christ
is
com
:
secondly
/
that
IEsus
was
the
Christ
.
3.
The
Arrians
and
Samosatenistes
must
knowe
that
Christ
is
the
Son
of
God
/
namely
/
by
eternall
generation
(
and
so
without
Mother
:
and
begining
of
days
/
and
If
hais
roote
/
Hebr.
7.3
.
(
Ioh.
1.1.2
.
)
This
is
/
becawse
the
father
and
he
is
one
in
essence
)
Philip.
2.6
.
Hebr.
1.
3
.
Colos.
2.9
.
)
and
not
only
God
by
Office
/
as
they
wickedly
teach
.
4.
The
Anabaptistes
must
beleiue
that
(
as
CHrist
is
God
and
one
with
the
father
/
so
)
He
is
com
in
our
nature
/
and
therfore
also
verily
Man
.
If
he
only
had
essence
or
nature
with
the
father
/
then
(
God
being
a
spirit
:
and
a
spirit
not
hauing
flesh
and
bone
/
he
shold
not
dy
and
suffer
Indeede
/
but
phantastically
and
in
shewe
:
as
was
the
Maniches
phantasie
.
If
he
assumed
som
other
Nature
then
ours
/
then
he
and
his
Church
sholde
not
be
two
in
one
Flesh
(
as
was
the
typicall
Adam
and
his
wyfe
:
Gen.
2.25
.
Ephes.
5
,
31.32
.
)
so
/
neither
God
shold
be
satisfied
in
our
Nature
/
nor
our
Nature
be
iustified
/
sanctified
/
glorified
.
Nay
/
he
was
the
first
fruites
in
our
Nature
that
rose
from
vnder
the
power
of
Death
(
1.
Cor.
15.20
.
)
and
by
him
(
the
First-fruites
)
is
the
whole
sumpe
sanctified
/
that
by
fayth
is
vnited
vnto
him
.
If
to
be
in
the
forme
of
God
(
Philip.
2.6
.
)
be
/
to
be
One
with
God
in
Nature
:
Then
what
letteth
(
vers.
7.
)
that
to
be
in
the
forme
of
Man
/
shold
not
(
by
like
proportion
)
be
/
to
be
One
with
man
in
Nature
.
Though
it
be
a
mysterie
:
yet
the
mysterie
herein
is
plaine
:
namely
/
that
he
was
the
Son
of
god
and
the
Son
of
Man
:
verily
God
/
verely
Man
:
God
verily
his
Father
:
woman
verily
his
Mother
:
passible
(
as
Man
)
impassible
/
as
God
.
In
regard
of
which
humaine
nature
:
he
is
thee
seede
of
woman
:
Gen.
3.15
.
Gal.
4.4
.
And
as
the
humaine
nature
was
assumed
for
the
benefit
of
the
faith
full
/
he
is
called
/
Abrahams
seede
(
Hebr.
2.16
.
a
roote
springing
from
Ishai
:
Isa.
11.1
.
5.
Romanistes
(
of
what
sect
soeuer
)
must
beleiue
that
this
Iesus
is
our
full
righteousnes
/
and
redemption
:
not
leaving
any
thing
in
the
worke
of
salvation
imperfect
that
so
we
might
adde
therevnto
:
least
our
flesh
shold
reioyce
in
his
presence
:
1.
Cor.
1.29.30
.
Rom.
4.2
.
Hebr.
7.25
.
Secondly
/
the
person
so
beleiuinge
/
buildeth
vpon
this
foundation
of
God
/
in
a
new
and
holy
Conuersation
/
as
God
his
spirit
thensforth
/
by
the
ministrie
of
the
ghospell
/
shall
teach
vnto
him
:
and
that
vnto
the
praise
and
glory
of
God
.
First
he
knowes
that
there
is
a
spirit
of
God
/
who
speaketh
the
will
of
God
by
Man
.
This
spirit
must
he
knowe
to
be
in
essence
one
with
the
Father
and
the
Son
.
1.
Ioh.
5.6.7
.
Math.
28.19
.
and
2.
Cor.
3.17
.
This
article
(
it
semeth
)
som
Christians
in
the
primatiue
age
/
or
begining
of
Christian
Churches
/
were
much
ignorant
of
:
or
vnderstood
but
confusedly
:
and
this
Definition
concludeth
with
in
it
all
such
as
haue
bene
accomted
true
visible
Christians
/
though
otherwise
labouring
of
manie
infirmities
.
Secondly
/
according
to
this
Spirits
ministerie
thensforth
he
buildeth
in
a
newe
and
holy
conversation
(
Iam.
2.18
.
Ephes.
1.4
.
Gal.
5.24
.
)
And
this
holy
buildinge
is
either
in
perfection
(
and
that
was
in
Christ
)
or
in
imperfection
:
and
that
is
in
all
his
members
:
Rom.
7.15.23
.
Thirdly
/
he
doth
is
to
the
praise
of
God
.
1.
First
/
anie
Obedience
(
though
voluntarie
and
hauing
a
shewe
of
wisdome
/
Colloss.
2.23
.
)
is
not
true
/
or
/
holy
Obedience
:
but
only
that
which
is
builded
vpon
true
faith
in
Christ
(
for
this
only
is
as
Golde
/
syluer
end
precious
stones
:
1.
Cor.
3.12
.
etc.
)
for
that
only
is
by
the
spirit
of
God
incommended
to
Man
by
the
written
worde
:
2.
Tim.
3.15.16
.
Reuel.
22.18.19
.
And
this
ouerturneth
all
manner
of
Obedience
(
seme
it
neuer
so
glorious
)
as
the
works
of
a
transformed
spirit
/
that
is
not
grounded
vpon
the
faith
of
Christ
Iesus
written
/
it
being
the
inspired
square
of
the
spirit
of
God
.
2.
Secondly
/
he
thensforth
(
namely
/
after
the
profession
of
true
faith
)
buildeth
(
though
imperfectly
)
in
a
newe
conversacon
.
He
rons
in
Christs
rare
/
though
wth
manie
falls
/
but
he
still
riseth
by
the
staffe
of
repentaunc
and
still
setteth
on
forwards
:
looking
vpon
the
Author
/
end
finisher
of
our
faith
set
at
the
right
hand
of
Maiestie
:
Hebr.
12.1.2
.
Reuel.
3
1.2.3.5
.
And
this
ouerthwarteth
first
/
such
as
returne
back
to
their
former
filth
.
(
2.
Pet.
2.20.21.22
.
)
secondly
/
it
convinceth
such
as
teach
by
worde
directly
or
by
necessarie
Consequent
(
in
their
Nouatian
practise
)
that
amie
man
or
Church
can
obay
/
or
walke
perfectly
.
To
what
end
doth
our
saviour
commaund
so
often
pardoning
a
brother
(
Math.
18.22
.
)
or
Paul
will
vs
to
beare
with
the
weake
and
to
support
with
meecknes
such
brethren
as
haue
fallen
vnder
som
tentation
(
Rom.
15.1
.
Gal.
6.1
.
etc.
)
if
not
because
/
the
holiest
may
he
ignorant
in
maine
things
/
as
also
fall
often
?
3.
Thidly
/
in
referring
all
to
the
praeise
and
glorie
of
God
/
it
stoppeth
the
mowth
of
euery
proud
Pharisie
(
Luc.
18.9
.
etc.
)
who
puffed
vp
with
Nebuchadnetzar
/
do
builde
end
performe
glorious
worcks
for
the
honour
of
their
owne
name
:
rawsing
the
trompet
to
sound
forth
their
almes
.
Such
alredy
haue
their
rewarde
:
namely
/
a
litle
praise
of
Mans
mowth
.
Conclus.
2.
Iustification
.
As
obedience
growing
from
true
faith
in
Christ
,
doth
iustify
before
man
,
who
only
can
judge
by
that
which
is
outward
:
so
faith
apprending
God
in
Christ
,
doth
immediathly
iustify
with
God
.
Examination
.
IVstification
(
that
is
/
a
being
pronounced
righteous
/
or
/
iust
)
is
of
two
sortes
:
External
/
or
Internal
.
Iustification
externall
(
or
outwarde
)
procedeth
from
externall
Obedience
/
iustifiable
in
the
eyes
of
Creatures
.
And
herof
S.
Iames
speaketh
(
2.
Ch.
18.21
.
)
Iustification
Internal
/
is
a
liuely
apprehending
of
God
by
faith
in
Christ
:
And
here
of
S.
Paul
speaketh
:
Rom.
4.5
.
etc.
5.1
.
Such
an
inward
fayth
/
owtwardly
workinge
/
rawseth
Man
to
be
able
to
pronounce
such
a
ones
faith
perfect
/
or
/
true
/
Iaco.
2.22
.
Pauls
Doctrine
may
lift
vp
the
despairing
person
:
Iames
his
doctrine
may
knock
downe
the
presumptuous
spirit
.
Thoughe
the
present
Act
of
our
apprehendinge
God
a
father
by
Christ
:
iustifie
with
God
:
Yet
/
seing
God
hath
placed
/
vs
amongst
Men
/
as
also
he
wil
be
glorified
by
vs
/
in
the
sight
of
Men
/
he
therefore
hath
ordayned
vs
to
bring
forth
good
workes
(
Ioh.
15.8.16
.
)
Neither
let
anie
of
our
Dead
Fayth-linges
(
that
haue
tyme
and
oportunitie
to
work
well
)
let
them
not
imagine
their
faith
true
/
that
is
barren
/
or
brings
forth
rotten
grapes
.
whosoeuer
is
incorporated
by
the
spirit
of
God
(
the
finger
of
the
father
)
into
the
Vyne
Christ
:
they
cannot
but
liue
by
the
sappe
of
the
same
spirit
/
and
so
bringe
forth
the
fruites
of
the
Spirit
.
Till
thow
se
such
fruite
/
what
assurance
hast
thow
of
such
fayth
?
specially
seing
god
hath
ordayned
fayth
to
worke
/
This
cawsed
Frances
Spiera
(
ex
Henr.
Pantal.
)
to
vrge
S.
Peters
exhortation
/
2.
Ep.
1.
Ch.
5.6.7.8
.
with
faith
ioyne
vertue
etc.
Confessinge
therewthall
/
that
the
worke
assures
vs
of
the
truth
of
faith
.
Who
(
because
he
had
no
testimonie
of
good
workes
)
died
therfore
wonderfully
despairinge
.
And
as
this
may
Rowse
the
idle
spirit
that
thinks
to
goe
to
heauen
in
his
olde
deceivable
Adam
:
so
/
in
doinge
such
holy
works
they
must
not
therby
thinke
/
that
it
is
their
ymmediate
iustification
with
God
/
but
rather
that
is
their
ymmedatie
iustification
of
faith
/
with
men
:
vnto
whome
we
are
enioyned
to
testify
the
inward
truth
of
faith
/
vp
an
outward
proportionable
conuersation
.
The
not
discerninge
of
this
Distinction
/
cauwseth
som
to
teach
/
That
so
a
man
bringe
forth
externall
righteousnes
/
(
being
of
anie
religion
speaking
of
Christ
)
he
is
of
vs
to
be
iustified
:
but
this
in
the
2.
part
of
Conclus.
1.
is
preuented
.
Others
(
as
farre
on
the
other
syde
)
teach
(
at
least
by
theire
practise
)
that
so
a
man
holde
the
fondation
of
Christian
faith
/
he
needs
not
so
much
to
regard
works
.
A
third
sorte
teacheth
/
ymmediate
iustification
with
god
to
be
by
faith
and
works
.
1.
The
first
Sect
I
call
/
Irreligionistes
:
for
/
while
they
tollerate
all
religions
/
themselues
are
Irreligious
.
2.
The
second
Sect
I
call
Diabolistes
:
becawse
with
the
Deuell
they
knowe
and
beleiue
much
good
/
but
they
will
practise
no
good
/
further
then
brings
in
worldly
aduauntage
.
3.
The
third
sect
/
I
call
Mongrels
or
Confusionistes
:
for
they
mingle
heauen
and
earth
/
confoundinge
where
the
holy
goste
distinguisheth
:
saying
though
they
wold
haue
Man
partly
iustified
by
works
/
yet
they
abhorre
popish
merit
in
whole
or
in
part
,
But
alas
poore
sowles
(
were
they
not
more
confused
then
a
Papist
)
they
wolde
knowe
/
that
whereby
we
are
justified
/
therby
we
merit
.
And
therfore
(
seyng
we
are
iustified
by
Christ
)
we
well
say
/
that
we
merit
by
Christ
.
Conclus.
3.
Natural
man
.
In
the
Natural
(
or
vnregenerate
)
now
naturally
there
is
not
any
fredom
of
will
,
for
willinge
,
much
lesse
,
of
Power
for
doeinge
any
thinge
is
holy
,
for
holynes-sake
,
or
the
glory
of
his
creator
.
Examination
.
THe
Sowle
of
Man
in
his
frist
Creation
/
possessed
not
only
with
Mynde
will
/
and
Powre
/
But
also
with
a
Mynd
/
mynding
rightly
:
with
a
Will
/
willinge
rightly
:
and
Powre
(
arisinge
from
them
both
)
to
doe
rightly
/
it
may
then
be
sayd
he
had
fredom
of
Mynd
and
Will
with
habilitie
to
worke
well
(
for
we
speake
not
of
that
hie
incomprehensible
Mynd
/
will
and
Powre
communicated
vnto
the
Creature
:
which
the
ignorant
not
discerninge
they
but
troble
the
lords
waters
with
their
Confused
reasonings
:
speaking
euell
of
the
things
they
vnderstand
not
)
but
after
Man
(
by
Woman
)
had
transgressed
/
loe
/
the
former
fredom
and
power
to
Right
/
they
are
depriued
of
(
consideringe
/
That
abides
and
departs
with
the
Spirit
of
God
in
his
peculiar
worke
)
but
still
in
Man
abode
the
bare
naturall
fredom
and
power
(
for
they
are
naturall
and
super-naturall
)
but
by
Transgression
they
transgressed
the
bounds
/
and
are
through
God
his
iudgment
turned
into
the
hy
way
of
transgression
.
This
we
se
in
Adam
/
who
frist
was
willingly
familiar
with
Iehouah
/
Gene.
2.
but
afterwards
(
hauinge
transgressed
(
neither
was
Iehouah
/
bound
to
vpholde
him
)
he
abhorred
the
very
approach
of
the
Lorde
:
Gen.
3.8
.
Yea
/
afterwards
they
were
so
farre
from
willing
/
approvinge
or
doing
of
Good
/
that
they
had
not
in
them
a
right
thought
or
anie
will
how
to
do
or
will
good
for
them selues
or
their
seede
/
and
therfore
fall
of
shiftinge
of
and
cloaking
their
wickednes
.
God
made
Man
righteous
/
but
They
haue
sought
manie
inuentions
:
Eccles.
7.31
.
Thus
Naturall
Man
(
in
his
degenerate
nature
)
now
naturally
dwelleth
no
good
thinge
Rom.
7.18
.
the
thoughts
of
his
heart
are
only
euell
euery
day
:
Genes.
6.5
.
neyther
is
it
in
the
Naturall
Man
to
direct
his
steps
:
Iere.
10.23
.
and
therfore
dead
in
trespasses
and
synnes
:
Ephes.
2.1
.
and
in
a
word
/
stript
naked
of
their
former
Rectitude
Genes.
3.7
.
Cantie
.
5.3
.
And
therfore
standeth
neede
/
not
to
put
on
a
peece
of
the
New
Adam
/
but
the
whole
new
Adam
/
which
is
created
after
God
in
Righteousnes
and
true
holynes
:
Ephes.
4.24
.
Looke
how
much
is
giuen
vnto
the
Old-man
/
somuch
is
taken
from
the
New
.
All
the
lusts
(
or
affections
of
the
former
)
are
but
deceiueable
:
Ephes.
4.22
.
And
from
aboue
is
euerie
Good
and
Perfect
guifte
:
to
looke
therfore
for
anie
good
thing
belowe
/
Iames
telleth
the
brethren
plainly
/
it
is
an
Errour
:
Iac.
1.16.17
.
Euery
such
Fre-will
man
therfore
is
an
Erratik
:
and
if
he
peruersly
defende
it
/
he
is
a
Pelagiau
Heretik
.
Secondly
/
where
as
the
Conclusion
addeth
(
For
holynes-sake
or
the
glory
of
his
Creator
)
it
is
/
to
put
by
the
Unregenerate
willing
/
and
doying
good
and
holy
things
/
neither
regarding
God
his
Glory
/
or
the
excellency
of
holynes
:
but
either
it
is
for
feare
of
hell-fyre
/
or
for
som
worldly
commoditie
:
and
such
was
Balaam
his
wil
and
Deede
:
Nomb.
22.
etc.
23.
etc.
24.
chapters
.
And
this
is
but
a
slauish
will
and
a
slauish
Deeds
:
playne
seruitude
/
no
fredome
.
Conclus.
4.
The
Regenerate
.
The
faculties
of
man
regenerate
are
so
far
fre
&
enabled
to
will
and
Doe
holy
thinges
,
as
is
the
measure
of
Sanctification
administred
.
Yet
this
always
remembred
,
theire
will
willeth
,
approueth
,
affecteth
further
knowledge
&
practise
of
holynes
,
then
yet
is
in
theyr
power
.
Examination
.
AS
the
old
Adam
(
Apostate
for
him self
and
the
seede
of
his
Ioynes
)
introduced
Syn
and
death
into
our
nature
/
captiuing
the
same
vnto
Satan
:
So
it
is
the
office
of
the
new
Adam
(
yea
the
end
of
his
appearance
in
our
Nature
is
)
to
loose
the
works
of
the
Deuel
:
1.
Iohn
.
3.8
.
This
spirituall
knot
he
vntyes
by
his
spirit
/
begininge
there
to
reare
vp
/
where
Satan
begonne
to
cast
downe
.
Satan
begon
to
darken
the
mynde
and
vnderstandinge
of
Yeuah
:
that
don
he
turnes
the
will
and
all
the
affections
after
.
For
no
sooner
she
conceiued
wrongly
of
God
/
but
presently
/
she
affectioneth
and
then
practiseth
against
the
Commandement
.
Now
/
our
Serpent
(
but
a
serpent
without
sting
/
by
his
vertue
curing
the
stynged
:
Nomb.
21.9
.
Iohn
.
3.14.15
.
)
he
beginneth
with
our
Mynde
/
illuminatinge
it
with
supernaturall
lighte
/
and
therewithall
sanctifyinge
owr
affections
/
for
flying
from
Euell
and
doinge
of
Good
.
Which
worke
of
the
Spirit
is
not
ordinarily
without
th
externall
instrument
of
the
word
preached
.
And
therfore
Christ
his
ministres
are
called
/
Ministres
of
the
spirit
.
2.
Cor.
3.16
.
The
worke
thus
wroughte
/
is
called
a
New-man
:
a
New
creature
:
the
Image
of
God
:
the
seede
of
God
:
in
regarde
wher
of
(
for
it
is
spoken
respectiuely
/
not
/
symply
)
the
faith
full
are
sayde
not
to
synne
:
1.
Ioh.
3.9
.
because
/
as
the
Apostle
exhorteth
/
Syn
(
though
it
dwell
)
it
raignes
not
in
the
bodyes
of
such
:
Rom.
6.12
.
They
henceforth
being
Denominated
by
the
principall
Agent
in
them
:
namely
/
Spirituall
/
because
the
spirit
of
god
raigneth
in
his
lawe
:
Rom.
8.2
.
ouer
the
lawe
of
the
flesh
:
Rom.
7.23
.
I
maruell
therfore
not
a
litle
/
that
Manie
(
who
seme
to
haue
the
spirit
of
God
)
are
ignorant
:
yea
/
are
afraeyde
to
say
that
the
Regenerate
Man
hath
any
frewill
vnto
things
holy
/
for
holynes
sake
.
If
the
first
Adam
/
captive
vs
/
and
the
second
doe
not
fre
vs
/
what
advauntage
ariseth
by
the
second
?
suerly
none
.
If
thou
say
/
to
will
good
is
from
God
:
so
say
I
/
to
will
euell
is
from
the
deuell
:
and
thus
in
thy
ignorant
speach
/
there
shall
neither
be
good
nor
euell
in
Man
.
But
vnderstand
/
that
we
speake
of
that
essentiall
wil
in
our
nature
/
which
(
both
in
bad
and
good
)
is
of
god
/
or
/
god
his
Creature
.
This
faculty
of
the
sowle
(
called
will
)
if
it
besaid
to
be
fre
vnto
euell
/
though
the
deuel
drawe
it
:
so
I
meane
(
as
verily
so
/
except
the
spirit
of
god
be
weaker
then
the
spirit
of
hell
)
the
will
of
the
regenerate
is
fre
(
according
to
the
strength
of
the
Newbirth
)
vnto
Good
.
And
for
this
cawse
only
/
we
are
taught
/
and
fynd
it
true
by
experience
/
viz
/
That
Christ
his
yoke
/
and
commaundements
are
not
greiuous
/
but
light
.
Matth.
11.30
.
1.
Ioh.
5.3
.
Otherwise
/
the
Spirit
of
hell
/
and
the
spirit
of
heauen
shold
worke
vpon
Men
/
as
vpon
logs
or
stones
which
as
it
is
graunted
false
in
the
first
/
so
(
considereringe
there
is
an
opposition
in
the
Spirits
and
their
worke
:
the
one
to
death
/
the
other
to
lyfe
:
the
one
to
degeneration
/
the
other
to
regeneration
)
it
must
needes
folowe
in
the
seconde
.
Neede
we
haue
playners
Euidence
then
this
The
law
of
the
spirit
of
lyfe
hath
freed
me
from
the
lawe
of
syn
&
death
:
Rom.
8.2
.
The
Truth
makes
fre
;
&
the
son
makes
fre
indeede
.
Ioh.
8.32.36
.
And
Paul
speaketh
thus
of
experience
:
I
am
able
to
doe
all
thinges
,
through
the
help
of
Christ
which
strengthneth
me
.
Secondly
/
where
it
is
added
:
The
will
/
wil
be
more
then
the
powre
:
it
is
/
for
that
it
fares
with
a
poore
sowle
freed
out
of
Satans
clawes
/
(
as
with
a
poore
prisoner
escaped
out
of
prison
:
who
while
he
wold
ron
/
is
(
because
of
som
yrons
/
or
yron
frets
)
vnable
well
te
goe
/
When
he
is
not
2
foote
from
the
Iaples
dore
/
his
Mynd
is
a
myle
of
.
This
Paul
speaketh
to
be
in
him self
:
To
will
is
present
With
me
:
but
I
fynd
not
meanes
to
performe
that
which
is
good
:
That
is
/
the
meanes
were
nothing
proportionable
to
the
will
.
Rom.
7.18
.
But
as
the
old
man
perisheth
/
the
New
man
encreaseth
:
and
blessed
are
they
that
so
honger
and
thirst
/
for
they
shal
be
filled
.
And
no
maruel
/
for
the
seede
of
god
(
though
but
as
a
grayne
of
mustersterde
)
is
rooted
in
them
/
which
must
growe
till
it
be
a
big
Cedar
.
Conclus.
5.
Baptisme
by
a
false
min.
Baptisme
in
his
true
forme
(
though
administred
by
a
false
minister
,
and
in
a
schismatical
or
Apostaticall
church
)
it
is
not
to
be
repeated
,
or
vnto
such
a
one
againe
to
be
administred
:
yet
neither
is
this
sufficient
cawse
,
why
anyone
wittingly
shold
repaire
vnto
such
a
minister
or
church
for
Baptisme
.
Examination
.
SEinge
the
Minister
obserueth
a
religious
Baptizinge
with
water
/
and
that
/
into
the
name
of
the
Father
/
of
the
Son
and
of
the
holy
ghoste
/
there
is
by
him
performed
what
is
essentiall
in
forme
/
and
therfore
not
to
be
repeated
without
iniurie
to
the
forme
.
Besides
/
the
vnworthines
of
Giuer
or
Receiuer
cannot
annihilate
the
ordinance
of
God
:
and
that
we
may
se
(
1.
Cor.
11.27.28.29
.
)
where
in
the
Church
these
that
medle
with
the
supper
vnworthilie
(
that
is
/
being
vnfit
for
the
same
)
it
yet
remayneth
God
his
sacrament
/
though
prophaned
.
Euen
so
this
Baptisme
/
though
prophaned
:
for
imquitie
hath
no
more
(
nap
rather
lesse
)
priuiledge
within
/
then
without
the
Churth
.
As
is
Baptisme
/
so
was
Circumcision
/
The
seale
of
that
righteousnes
that
is
by
faith
/
(
Rom.
4.11
.
)
so
that
it
shold
haue
bene
Giuen
by
the
faithfull
and
to
the
faithfull
and
their
seede
(
as
at
the
first
institution
/
by
Abraham
vnto
his
housholde
:
Yet
when
anie
circumcised
vnder
the
two
tribes
in
Idolatrous
tymes
:
or
vnder
Israel
the
ten
tribes
/
in
the
tyme
of
their
Schisme
from
Iudah
/
and
Apostacie
from
the
seruice
of
God
vnto
heathenich
idolatrie
/
such
at
the
tyme
of
their
returne
vnto
the
faith
were
not
recircumcised
.
This
is
apparant
where
diuers
such
repairing
vnto
sacrifice
and
pas-ouer
(
vnto
which
none
might
be
admitted
who
were
not
approued
for
circumcised
)
they
were
without
scruple
admitted
:
2.
Chro.
15.9.10.11
.
and
30.11.18
.
both
for
sacrifice
and
Pas-ouer
.
If
anie
say
/
they
could
not
be
recircumcised
/
but
these
may
be
Anabaptised
:
I
answer
/
they
were
not
to
be
recircumcised
though
they
could
/
because
so
the
dignity
of
the
ordinance
shold
haue
depended
on
the
worthines
of
man
.
Secondly
/
in
regarde
of
habilitie
they
might
haue
bene
cut
againe
:
because
by
natures
help
the
skyn
might
haue
bene
drawen
/
and
this
was
not
vnknowen
vnto
the
Iewes
/
who
vnder
the
tyrannie
of
Antiochus
Epimanes
did
vn-circumcise
them selues
that
so
they
might
not
be
knowen
for
Iues
/
as
appeareth
in
the
registre
of
the
Machabees
:
1.
Macha
.
1.16
.
Thus
/
howsoeuer
Baptisme
(
as
Circumcision
his
figure
)
be
'a
sacrament
prophaned
/
By
and
to
the
prophane
/
and
so
a
sacrament
of
vengeance
and
iudgment
(
as
is
the
supper
1.
Cor.
11.
)
yet
/
errour
repented
of
/
it
by
the
powre
of
faith
is
made
holy
:
for
the
Signe
or
externall
ministrie
of
man
lieth
as
dead
/
vntill
faith
reviue
it
:
whither
in
olde
or
yonge
/
within
or
without
the
true
Church
.
Neither
is
this
a
reason
to
embolden
a
man
to
fetche
the
sacramente
so
:
no
more
then
it
is
lawfull
for
a
man
of
knowledge
and
holy
profession
/
to
goe
and
take
to
wijfe
a
Machumetiste
or
prophane
woman
/
because
another
man
so
marying
in
ignorance
and
weaknes
/
may
still
retaine
his
wyfe
/
though
now
ioyned
to
the
church
.
If
the
Mariage
be
made
/
it
must
stand
:
if
it
were
to
make
/
he
shold
but
tempt
god
so
to
match
:
os
also
(
now
seinge
her
prophaine
/
he
shold
cawse
others
deme
him
prophaine
.
We
are
called
Preistes
(
Reuel.
1.6
.
etc.
1.
Pet.
2.5
.
)
becawse
accordinge
to
the
proportion
of
the
lawe
we
shold
(
as
other
things
/
so
)
descerne
betwene
cleane
and
vis
cleane
in
all
our
actions
and
choises
.
And
if
such
Baptisme
heretofore
reeeiued
were
vtterly
voyde
/
then
all
Christians
are
and
haue
bene
vnbaptised
these
manie
himdred
yeares
:
seing
/
either
they
haue
bene
baptised
in
false
churches
:
or
by
false
ministers
:
or
by
such
ministers
who
them selues
(
looking
backward
to
the
fountaine
)
haue
had
no
better
Baptisme
.
Where
is
there
anie
Baptisme
that
hath
not
lyneallie
bene
diduced
from
the
Corruption
of
Rome
.
The
strength
of
our
Baptisme
is
in
the
practise
of
the
Apostles
and
primatiue
church
for
the
first
hundred
yeares
:
and
we
cannot
com
back
vnto
that
age
/
but
through
the
Corruptest
age
of
Romes
Church
.
If
this
Baptisme
then
be
wholy
fallen
/
then
we
must
be
all
vnbaptised
till
som
other
Iohn
Baptist
/
or
Christ
himself
com
downe
againe
to
begin
and
lay
the
foundation
a
newe
:
Except
it
be
lawfull
for
euery
man
to
Baptise
/
and
then
I
se
not
why
others
before
vs
/
aswell
as
now
/
did
not
well
inough
baptise
.
These
absurd
errours
/
following
vpon
the
denyall
of
the
former
conclusion
/
haue
not
bene
considered
of
many
:
for
had
they
/
many
poore
english
sowles
wold
not
so
haue
hunted
after
new
Baptismes
.
And
if
Baptisms
administred
in
the
grossest
popery
/
be
not
with
standing
not
to
be
repeated
:
how
much
lesse
the
Baptisme
administred
by
the
church
/
of
Englande
/
where
the
foundation
of
Christian
faith
is
layde
suerly
?
If
it
now
be
replyed
:
though
Baptisme
haue
bene
administred
in
som
tollerable
measure
/
yet
it
may
(
as
the
supper
of
the
lord
)
be
againe
administred
/
else
/
why
is
the
plurall
nomber
(
Baptismes
/
Heb.
6.2
.
)
vsed
?
as
also
/
why
doth
Paul
(
Act.
19.2.3.4.5
.
)
Baptise
som
againe
/
who
before
had
bene
baptized
by
Iohn
/
or
by
Apollos
?
1.
I
answer
first
to
the
word
Baptismes
or
/
washinges
:
the
Learned
haue
affirmed
(
Beza
in
Heb.
6.2
.
)
that
it
was
the
custom
of
primatiue
churches
to
referre
baptisme
ouer
vnto
the
days
of
Easter
and
Pentecost
/
forwhich
cawse
they
were
called
the
Days
of
Baptisme
/
that
is
/
of
baptizinge
Many
Catechumenistes
:
vnto
which
practise
Mayster
Beza
demeth
this
forme
of
speach
had
relation
.
That
this
Epistle
to
the
Heb.
shold
be
so
late
written
/
for
myne
owne
part
I
doubt
/
and
therfore
(
though
not
easly
be
remoued
from
such
a
blessed
mans
iudgment
/
yet
)
I
cannot
for
the
present
vrge
it
much
.
2.
Baptismes
also
may
plurally
be
vsed
/
because
Many
were
at
one
tyme
baptized
/
that
being
the
tyme
of
the
lords
haruest
/
though
not
at
the
former
two
tymes
/
as
/
Act.
2.41
.
etc.
10.47.48
.
3.
Thirdly
/
it
was
customarie
with
the
westerne
Churches
to
baptise
with
/
3.
dippings
(
as
signifyinge
the
Trinitie
of
persons
/
in
the
vnitie
of
one
essence
)
why
may
not
Baptismata
importe
these
immmersions
in
one
baptisme
?
4.
Besides
/
if
baptizing
of
feete
(
Ioh.
13.
)
were
not
a
Ciuil
/
but
an
Ecclesiasticall
ordinance
(
and
who
knowes
not
that
it
was
of
auncient
vsed
?
)
why
may
not
Baptismes
haue
relation
to
this
and
the
other
Baptisme
this
being
called
by
som
auncient
the
Consummation
of
the
sacrament
.
Any
of
these
4.
senses
are
more
probable
then
Anabaptisme
/
or
/
Rebaptization
.
2.
To
the
place
in
the
Acts
/
I
answer
:
such
learned
as
deme
Paul
to
baptise
those
disciples
/
vers.
5.
They
expound
this
Baptisme
by
ver.
6.
not
to
be
the
common
Baptisme
with
water
/
but
the
peculiar
baptizing
them
with
the
holy
ghoste
:
that
is
/
a
conferringe
of
extraordinarie
guiftes
by
layinge
on
of
hands
.
And
of
this
mynd
is
Mr.
Caluin
.
Mr.
Beza
and
others
more
attent
to
the
Originall
(
or
/
Greeke
text
)
ioyning
the
5.
ver.
vnto
ver.
4.
they
obserue
the
greeke
particle
(
de
)
to
answer
vnto
the
particle
(
men
)
goinge
in
the
former
clawse
.
Pauls
speach
(
according
to
th
english
vers-section
)
lieth
in
ver.
2.3.4.5
.
His
Action
/
vers.
6.
That
therfore
vers.
5.
Paul
relates
to
ha●t
bene
Iohns
action
:
viz
/
That
Iohn
baptised
his
disciples
in
the
name
of
the
Lord
Iesus
/
after
he
had
taught
his
hearers
to
beleiue
in
Christ
.
Far
inough
therfore
is
this
place
from
Anabaptizinge
/
or
Polybaptisme
.
Conclus.
6.
Imposition
in
som
corrupt
manner
.
Imposition
of
handes
to
the
ministry
of
the
word
&
sacraments
,
administred
by
an
Ecclesiasticall
Ouer-seer
or
ouer-seers
by
the
appointment
of
that
church
wherevnto
He
or
They
so
ouer-se
(
it
holdinge
the
foundation
of
justifyinge
fayth
)
the
hands
so
imposed
being
to
a
man
tollerablie
qualified
for
the
work
of
the
ministry
,
(
though
otherwise
,
the
Imposer
,
Imposed
&
Church
be
notably
corrupt
in
manie
thinges
)
such
imposition
is
not
(
vpon
any
occasion
afterwardes
)
to
be
repeated
,
or
againe
don
.
Examination
.
THe
equitie
of
the
5.
Conclusion
/
is
vnto
this
an
inuincible
Rampert
.
If
there
be
(
as
but
One
god
/
howsoeuer
corruptly
worshipped
by
Manie
/
so
)
but
one
baptisme
(
Ephes.
4.5
.
)
though
the
same
baptisme
be
by
manie
corruptly
Giuen
and
Taken
:
what
shold
let
/
that
layinge
on
of
handes
may
not
by
like
proportion
of
iustice
/
passe
on
(
without
interruption
)
the
ordenance
of
god
vnreiterate
/
though
otherwise
corruptly
Giuen
and
Taken
.
Specially
/
if
Baptisme
stand
good
(
though
administred
in
the
grossest
idol
church
and
that
vnto
vnbeleiuers
and
their
seede
)
what
shold
let
that
Imposition
by
and
to
such
(
as
holde
the
mayne
grounds
of
iustifyinge
faith
)
it
sholde
not
much
more
remayne
effectuall
?
If
they
iumpe
ouer
the
orderly
Callinge
or
Election
/
vnto
this
Imposition
:
so
/
much
more
iumpe
they
ouer
manie
Orderly
Trialls
and
approbations
/
for
pitchinge
vpon
Baptisme
.
If
the
former
more
rude
ouerships
yet
frustrate
not
baptisme
:
much
lesse
can
this
ouer-leape
/
annihil
imposition
.
But
som
wil
say
/
that
hands
may
be
oftner
imposed
/
as
the
Lord
his
Supper
ofter
administred
.
This
is
easely
propounded
/
but
how
will
it
be
proued
?
Nay
/
is
there
not
far
more
seminge
reasons
why
the
former
Baptisme
might
be
repeated
?
Shewe
me
somuch
as
one
seminge
argument
drawen
from
Doctrine
or
Example
in
the
whole
booke
of
good
.
Sic
volo
,
sic
iubeo
,
or
/
autos
ephe
,
wyll
not
be
sufficient
ground
for
my
conscience
.
Now
steppeth
in
one
/
with
an
imagination
of
a
deepe
difference
betwixt
Baptisme
and
Layng
,
on
of
handes
:
for
(
saith
he
)
Lay-men
/
or
/
the
Common
people
may
(
in
a
Churches
begininge
and
first
razing
)
lay
on
handes
(
as
Nomb.
8.10
.
)
so
may
they
not
Baptize
.
1.
First
(
for
argument
salte
)
let
it
be
vnderstood
so
/
in
Nomb.
8.10
.
Yet
it
followeth
not
/
That
watsoeuer
was
lawfull
to
be
don
then
of
the
common
people
/
that
also
is
stil
lawfull
.
If
they
put
out
the
vniuersall
(
All
)
or
/
whatsoeuer
/
and
say
/
Somthynge
that
the
Common
people
then
did
may
now
be
don
:
This
I
graunt
.
But
/
that
sacramentall
imposition
is
one
of
these
Somthinges
/
how
will
that
be
proued
?
Nay
/
marke
the
contrarie
.
In
the
Begininge
of
the
New
testaments
church
/
people
had
no
such
libertie
:
and
this
appeareth
/
in
that
Christ
and
the
Apostles
from
Christ
/
and
the
Euangelists
from
the
Apostles
did
stil
set
forward
this
Ordinance
.
If
Moses
were
same
in
this
point
:
It
foloweth
not
/
that
Christ
is
so
vnto
his
Tabernacle
.
Common
people
might
Circumcise
/
may
they
therfore
now
baptize
?
answer
that
:
and
then
I
shall
haue
somthinge
more
herein
to
say
/
and
yet
make
nothinge
for
recapitulating
Imposition
.
2.
But
what
if
the
place
of
Nombers
teach
not
that
?
Mr.
Calvin
.
and
others
vnderstand
there
a
Part
for
the
Whole
:
and
comparinge
it
with
a
practise
of
church
which
rather
required
the
act
of
the
vulgar
sorte
/
Nehem.
10.29
.
it
semeth
most
like
that
by
people
/
he
meaneth
the
princes
of
the
people
/
as
Neh.
9.38
.
In
diuerse
actions
that
appertained
to
the
whole
people
/
only
the
heads
of
the
Tribes
/
or
the
cheife
of
the
families
were
elected
.
In
this
place
/
common
sense
will
tell
vs
/
that
so
many
thowsands
of
people
cold
not
conveniently
lay
on
hands
.
3.
Thirdly
/
whither
people
or
the
cheif
of
the
people
did
solemnize
this
action
/
they
had
the
Lord
his
ymmediate
commaund
for
their
warrant
/
and
what
maketh
that
for
the
other
?
Except
therfore
such
Imposition
remayne
Good
/
we
must
(
as
for
Baptisme
)
a
waite
som
other
callings
from
heauen
/
that
may
reare
vp
this
ordinance
anewe
:
or
the
Propheticall
(
or
Euangelicall
)
ministrie
stirred
vp
here
and
there
must
(
as
did
the
Apostles
)
incommend
this
ordinance
vnto
others
:
which
if
:
yet
it
camnot
make
all
the
former
of
none
effect
:
considering
som
true
prophets
haue
had
the
conuoyance
of
the
former
.
Conclus.
7.
Infants
bapt.
Infants
vnder
the
tuition
of
the
faith
full
,
are
all
within
the
couenant
,
&
capable
of
Baptisme
.
Examination
.
THat
al
infants
(
vnder
the
tuition
of
the
faith
full
)
are
all
within
the
Couenant
/
appeareth
in
Iehouahs
pronunciate
to
Abraham
/
I
am
thy
god
and
the
god
of
thy
seede
.
But
no
body
douts
that
the
faithfull
)
theyr
infants
vndes
the
lawe
were
within
the
Couenant
:
but
how
is
it
apparante
that
their
seede
vnder
the
Ghospell
/
is
within
the
Couenant
?
1.
Thus
:
If
the
lawe
(
who
was
but
a
whipping
schoolmaster
vnto
Christ
)
accepted
of
Infants
/
then
muth
more
the
ghospell
.
2.
Or
thus
:
whome
God
once
in
truth
accepts
/
them
he
neuer
in
truth
reiects
.
These
two
arguments
can
by
scripture
neuer
be
gaynsayde
.
But
to
speake
playner
:
the
former
promise
and
couenant
to
and
with
Abraham
and
his
seede
is
indeede
ghospell
and
the
strength
of
the
Ghospell
:
Galat.
3.8
.
from
whence
I
thus
reason
.
3.
Whome
the
ghospell
doth
accept
/
the
ghospell
doth
not
reiect
(
except
they
will
haue
two
Christs
/
and
two
ghospells
:
but
cursed
is
he
that
so
saith
:
Gal.
1.6.7.8
.
)
And
the
Ghospell
accepts
/
as
before
/
etc.
But
the
Catabaptist
will
not
sticke
to
graunt
Children
of
the
kyngdome
and
within
the
Couenant
still
:
Yea
/
the
Anabaptisticall
sort
of
them
/
that
all
children
in
the
world
(
by
vertue
of
the
second
Adam
)
are
within
the
Couenant
:
but
then
they
deny
the
seale
of
Baptisme
vnto
them
all
/
vntill
they
haue
Actual
faith
.
Only
here
concerninge
the
infants
of
and
vnder
the
custodie
of
the
faithfull
:
the
former
sorts
of
arguments
that
proue
them
to
be
within
the
Couenant
/
to
also
proue
that
they
are
in
infancie
capable
of
the
seale
/
thus
:
1.
If
the
lawe
sealed
infants
to
mercy
/
then
much
more
the
ghospell
.
2.
If
God
once
accepted
of
infants
to
the
seale
of
mercy
/
then
etc.
3.
If
the
Ghospell
once
sealed
infants
/
it
euer
sealeth
such
infants
?
except
the
ghospell
(
and
christ
the
foundation
of
the
ghospell
)
be
yea
and
nay
:
But
this
is
false
:
2.
Corrinth
.
1.20
.
Obj.
Not
being
able
to
giue
direct
answer
to
these
arguments
/
they
thus
wrangle
:
Som
may
bewithin
the
Couenant
and
yet
vnsealed
:
for
femals
vnder
the
lawe
were
within
the
Couenant
/
yet
vnseald
.
Ans.
To
omit
this
/
that
femals
were
then
sealed
in
the
Male
/
vntill
a
virgin
femall
had
brought
forth
a
Male
/
for
recouering
that
which
Heuah
lost
(
for
who
knoes
not
that
she
was
of
Adams
bone
/
and
was
also
called
Adam
)
to
passe
by
that
/
what
ryme
or
reason
is
there
in
this
argument
:
Som
infants
haue
bene
within
the
couenant
&
vnseald
:
therfore
all
infants
within
the
couenant
are
to
be
vnseald
.
In
Cambridge
/
this
wold
be
called
Tom
Skuls
argument
.
Som
haue
/
therfore
all
are
.
From
Som
to
Som
/
may
be
som
conseqution
:
or
from
All
to
som
.
If
because
som
then
within
the
covenant
were
vnsealed
:
now
som
within
the
Couenant
are
to
be
vnsealed
/
then
we
pray
them
/
let
the
seede
of
vnbeleiuers
(
whome
they
say
are
within
the
couenant
)
be
those
Som
that
are
to
be
vnsealed
.
Obj.
For
want
of
matter
they
giue
vs
moe
words
/
and
say
:
Circumcision
was
a
sacrament
of
works
/
but
Baptisme
a
sacrament
of
Faith
.
Ans.
Lyke
lips
/
like
lettuce
:
for
our
sauiour
saith
that
Circumcision
was
not
of
Moses
/
but
of
the
fathers
(
Ioh.
7.22
.
)
and
blessed
Paul
saith
that
Circumcision
sealed
faith
:
Rom.
4.11
.
and
in
the
13.
vers.
that
it
sealed
that
promise
that
was
not
by
the
Lawe
(
that
is
/
by
the
works
of
the
lawe
)
but
by
fayth
.
And
the
tyme
of
the
guifte
therof
(
vz
/
after
he
beleiued
/
not
after
he
wrought
)
makes
the
case
playner
.
Obj.
Ey
(
saith
the
blynd
Catabaptiste
)
after
Faith
they
sholde
be
seald
/
because
Baptisme
seales
faith
.
Ans.
So
Paul
hath
taught
that
Circumcision
only
sealed
Faith
/
yet
I
trowe
it
also
sealed
Infants
of
the
faithfull
that
yet
professed
no
faith
but
in
and
by
the
Parent
:
And
therfore
Abrahams
children
had
faith
Actuall
in
the
Parent
(
of
whose
loynes
they
were
vntill
they
Apostated
by
rebellion
)
and
faith
imputed
vnto
them
.
Hauing
no
reason
they
first
ask
/
why
the
first
day
is
not
still
kept
?
Secondly
/
what
one
president
we
haue
in
the
newe
testament
of
an
infant
baptized
?
First
/
for
the
day
I
answer
:
That
externall
ceremonie
is
put
away
togither
with
th
externall
signe
Circumcision
.
The
day
and
the
signe
came
in
togither
/
no
maruel
then
if
they
depart
togither
.
Secondly
/
no
man
demeth
it
symply
vnlawfull
to
baptise
the
8.
day
.
Thirdly
/
if
that
8.
day
was
partly
a
figure
of
the
day
.
(
after
the
7.
)
wherin
our
Christ
rose
for
our
iustification
(
which
is
in
a
sense
the
8.
day
.
Ioh.
20.26
.
)
and
so
therewithall
of
our
lords
day
/
it
may
then
teach
/
that
the
lords
church
(
prouided
they
be
not
in
the
vnconstituted
wildernes
)
it
is
(
that
being
the
speciall
day
of
Convocation
)
to
be
obserued
for
Baptisme
.
For
the
other
question
/
I
will
first
answer
with
another
question
:
Is
nothing
warrantable
wherof
there
is
not
direct
and
expresse
warrant
in
the
new
Testament
?
Indeed
such
teachers
flatly
reiect
the
old
testament
.
May
a
man
marry
with
his
syster
?
No.
How
proues
thow
that
by
the
new
testament
?
The
1.
Cor.
5.1
.
is
of
a
mother
/
and
I
talke
of
a
syster
.
It
may
be
/
that
that
Incestuous
person
was
one
of
these
madding
spirits
that
thought
nothing
of
the
old
might
stand
with
the
Newe
/
without
expresse
warrant
in
the
newe
.
Secondly
/
it
is
saide
the
whole
housholde
was
baptised
/
Act.
16.15
.
et
33.
as
it
is
said
that
all
Abrahams
houshold
was
circumcised
/
Gen.
17.23.27
.
(
the
one
ey
looking
to
the
other
/
for
likenes
of
speach
and
action
)
shal
we
thincke
that
there
was
no
infant
/
nor
anie
one
but
could
professe
true
faith
?
It
is
absurd
.
Nay
the
Apostle
telleth
the
Iaylor
plainly
/
that
if
himself
beleiue
/
his
whole
houshold
(
that
is
/
such
as
were
vnder
his
tuition
)
were
within
the
compasse
of
saluation
.
He
doth
not
say
.
If
thou
and
all
thyne
houshold
belieue
:
but
/
If
thow
beleiue
.
And
indeed
so
it
was
with
Abraham
/
he
beleiuinge
(
the
lord
looked
not
if
his
houshold
beleiued
)
togither
with
him
/
his
whole
housholde
was
sealed
.
1.
Let
the
Catabaptists
knowe
therfore
/
that
with
Herods
servants
(
Math.
2.
)
they
but
butcher
infants
:
denyinge
that
comforte
now
vnto
the
faithfull
parents
/
which
at
first
was
giuen
vnto
the
father
of
the
faithfull
.
2.
Nay
let
them
knowe
that
Christ
his
comminge
depriued
none
of
former
comfort
/
but
indeede
added
vnto
the
same
.
The
bloody
cutting
/
he
hath
converted
into
an
easy
washinge
.
The
female
that
before
(
after
a
sort
)
stood
of
/
he
hath
now
receiued
in
:
and
therfore
now
no
difference
betwixt
Male
and
female
/
for
we
are
one
in
Christ
:
and
if
Christs
/
then
Abrahams
seede
and
heires
by
promise
:
Gallat.
3.28.29
.
and
if
hepres
by
promise
/
then
to
haue
the
seale
of
the
promife
/
as
before
is
proned
.
Conclus.
8.
Sacraments
.
Ceremoniall
,
or
,
sacramentall
Seales
ordinary
,
incommended
by
Christ
vnto
the
church
of
the
new
testament
,
are
Baptisme
,
the
Lord
his
Supper
,
Layinge
on
of
hands
.
Examination
.
A
Sacrament
/
or
Ceremoniall
seale
/
accordinge
to
Definitions
later
or
Elder
/
with
one
harmonie
of
consent
/
is
/
A
Ceremonie
instituted
by
the
lord
,
bringing
with
it
to
the
faithfull
receiuer
som
celestial
or
spirituall
blessinge
signified
therby
.
And
therfore
it
is
commonly
saide
that
a
sacrament
consisteth
of
a
Signe
and
a
Signified
thinge
.
But
because
euery
Signe
signifyinge
somthinge
is
not
an
holy
signifier
/
therfore
only
the
Author
of
holynes
/
is
Author
of
these
sacraments
that
promise
spirituall
giuinge
.
The
first
two
/
Baptisme
and
the
Supper
is
now
a
days
commonly
(
as
only
)
receiued
sacraments
:
therfore
I
neede
not
to
examine
them
.
Only
now
thus
much
.
1.
The
Sacramentaries
/
who
make
them
naked
representatiue
signes
:
2.
The
Transubstantiatours
/
that
thinck
the
Reall
signes
to
be
turned
into
the
things
signified
.
3.
The
Consubstantiatours
/
that
thinke
the
thing
signifyed
to
be
really
there
present
togither
with
the
signes
:
4.
The
Polybaptiste
,
that
wold
haue
Baptisme
administred
1.
in
Infancy
:
2.
in
Adolyscency
:
3.
after
the
committinge
of
euerie
great
synne
?
all
these
we
explode
for
fanaticall
.
Touchinge
Imposition
(
or
/
layinge
on
of
handes
)
I
haue
longe
wondred
why
men
durst
not
plainly
teach
it
a
Sacrament
.
It
semeth
/
because
either
men
haue
begonne
ministrie
of
word
and
sacraments
without
it
/
what
tyme
they
haue
departed
from
Romes
Church
?
or
else
esteming
their
whole
Ordinacon
there
had
for
an
Idoll
and
a
thing
of
nothing
?
they
therfore
haue
(
not
knowing
how
to
com
vnto
better
)
bene
contented
to
let
it
passe
away
on
a
sounde
/
not
sayinge
so
much
as
/
God
saue
it
.
Yet
/
because
no
iniquitie
of
tymes
shall
vtterly
eat
out
the
lords
truth
(
for
then
/
contrary
to
Christ
his
promise
/
Hel
gates
shold
preuayle
)
Therfore
/
as
the
Church
of
Rome
hath
kept
the
footinge
of
this
(
though
with
apish
spatterings
and
shavings
)
so
Mr.
Calvin
in
his
Institution
/
Mr.
Cartwright
against
Doctor
whitgiste
/
Mr
Dudl
.
Fenner
in
his
Methode
of
Theologie
/
and
others
/
they
haue
not
only
taught
the
signe
or
externall
Ceremonie
/
but
also
the
thing
signified
:
first
/
The
minister
therby
was
assured
(
being
faithfull
)
to
haue
the
Lords
hand
with
him
:
2.
The
people
they
therby
are
to
learne
subiection
vnto
the
Lords
ministrie
/
with
expectation
of
blessings
therby
.
If
our
Prescisians
of
all
sorts
/
dare
not
(
because
the
Papists
holde
it
)
pronounce
it
a
sacrament
/
loe
/
their
betters
haue
taught
it
to
be
a
Diuyne
Signe
of
a
thing
signified
/
and
what
call
they
that
?
If
they
say
/
it
is
a
sacrament
indeed
/
but
of
another
kynd
/
they
then
say
nothinge
:
for
they
teach
not
in
their
halpenie
Catechismes
/
how
many
kyndes
/
but
how
many
Sacraments
.
Yea
/
euery
where
/
they
beat
vpon
two
/
only
two
/
because
indeede
they
will
be
examiners
of
them
two
:
but
not
a
word
of
layinge
on
of
hands
(
though
the
holy
ghost
teach
it
to
be
one
of
the
beginings
of
Christs
foundation
:
Hebr.
6.1.2
.
)
For
if
they
thaught
it
effectuallie
(
as
the
two
former
)
then
it
may
be
som
of
the
people
wold
examine
them
/
namely
/
if
so
hands
haue
bene
layd
on
them
/
with
how
/
where
/
when
?
Then
it
may
be
/
som
of
theyr
sheepe
wold
bid
the
sheopherd
stand
back
from
the
supper
(
aswell
as
he
bids
them
)
vntill
he
had
publikly
by
repentaunce
put
away
his
errour
.
I
wold
our
other
people
wold
once
(
while
it
is
called
to
Day
)
looke
vnto
such
Elders
and
Deacons
/
as
neuer
had
sacramentall
hands
vpon
them
.
But
to
cease
harping
on
such
an
vnpleasant
stringe
/
we
first
vnderstand
that
there
be
thre
sacraments
:
and
of
these
thre
/
the
first
two
are
Common
to
the
whole
Church
:
the
thirde
is
peculiar
vnto
Som.
The
prophane
administration
of
Baptisme
and
the
Supper
/
it
falleth
out
through
the
neglect
of
the
Thirde
.
For
if
(
as
Paul
admonisheth
1.
Tim.
5.22
.
Hands
were
layd
sodainly
on
no
man
/
Then
the
lords
people
shold
not
be
so
combred
with
Dunces
and
Pot-companyons
.
That
we
speake
of
Seales
ordinary
/
It
is
because
we
otherwise
knowe
that
Oyle-vnction
(
Ia.
5.14
.
)
It
is
a
sacrament
incommended
to
Christs
church
/
but
extraordinarie
/
for
it
was
not
to
the
whole
church
:
as
also
/
it
contayned
a
miracle
/
namely
/
of
giuing
soundnes
to
the
sick
body
:
vers.
15.
and
Mark
.
6.13
.
Till
therfore
the
Romanistes
do
ioyne
the
Miracle
to
their
coniured
oyntment
/
we
can
neither
take
them
for
such
Elders
/
nor
their
worke
wrought
any
sacrament
/
more
then
the
Apothecaries
vncting
of
stonned
ioynts
with
Nerue-oyle
:
nay
/
not
so
good
as
that
/
for
I
therby
haue
quickly
sene
a
chainge
/
from
sore
to
sounde
?
but
most
commonly
after
their
vnction
/
the
weakst
holdinge
the
candle
(
it
may
be
with
the
help
of
another
hande
)
he
tolles
out
his
passing-peale
.
If
such
had
com
vnto
Iob
/
(
Ch.
13.4
.
)
He
wold
haue
said
/
ye
are
all
physitians
of
no
value
.
Conclus.
9.
Majestracie
.
A
Majestrate
becomminge
a
member
of
Christes
church
,
he
may
yet
beare
the
sworde
.
Examination
.
THat
the
Maiestrate
may
becom
a
member
of
Christ
his
Churche
/
Anabaptist
/
Catabaptist
and
all
graunt
:
but
that
he
may
beare
the
sworde
after
he
professe
the
faith
of
Christ
/
that
they
deny
:
yea
/
many
of
them
/
that
he
may
retaine
no
Ciuel
office
.
For
Ciuil
office
/
let
them
remember
/
that
Erasmus
(
Rom.
16.23
.
)
Cornelius
(
Acto
.
10.
)
Sergius
Paulus
(
Act.
13.
)
as
also
it
is
altogither
vnlickly
/
that
the
Saints
in
Cesars
hous
holde
(
Philip.
4.22
.
)
shold
carie
no
Ciuil
office
/
he
beinge
the
great
Monarch
of
the
yearth
.
But
if
it
may
appeare
that
a
Christian
by
profession
/
he
may
lawfully
beare
the
sword
/
then
there
is
no
question
to
be
made
of
the
other
:
though
the
former
presidents
haue
put
it
out
of
all
question
.
1.
Tell
these
Men
that
Iohn
Baptist
(
Luk.
3.14
.
)
willeth
not
the
soldiers
to
lay
aside
their
sword
/
they
answer
:
as
yet
the
Lawe
endured
and
the
lawe
permitted
that
.
But
they
must
knowe
this
place
sitteth
nearer
their
sholders
then
they
are
aware
:
first
let
them
knoe
that
the
Lawe
endured
vnto
Iohn
(
Luk.
16.16
.
)
but
then
the
kingdom
of
heauen
(
or
newe
testaments
church
)
begon
to
be
builded
.
Badly
had
Iohn
builded
if
he
had
not
gathered
vnto
Christ
and
his
new
Church
.
Nay
he
prepared
the
way
and
hewed
smooth
the
cragged
things
/
and
from
the
beginning
of
his
preaching
they
entred
into
this
kingdom
by
vyolence
.
In
making
Iohn
herein
a
legall
and
not
an
Euangelicall
preacher
/
they
iniure
his
ministrie
.
2.
Tell
these
men
that
Isaiah
prophecyinge
of
the
glory
of
the
new
testaments
church
(
ch.
49.23
.
)
he
saith
that
Kings
and
Quenes
shold
be
nource
fathers
and
mothers
vnto
it
:
they
answer
:
True
:
the
Church
being
within
their
Dominions
(
as
we
are
now
within
this
kyngdome
of
hy
and
lowe-Germanie
)
they
shal
be
compelled
by
the
lord
to
permit
vs
an
foster
vs
.
But
herto
I
replie
:
if
this
be
that
Glory
he
foresees
in
the
spirit
/
then
suerlie
he
foresees
no
newe
thinge
(
for
Nebuchadnetsar
,
Euilmerodach
,
Cyrus
,
Darius
,
Ahashuerosh
,
etc.
they
brought
this
benefit
vnto
old
mother
Zion
/
yet
stoode
aloofe
for
ioyninge
in
religion
)
But
Isaiah
here
foresees
som
new
thing
/
and
therfore
ver.
22.
he
crieth
Behold
(
as
the
Angell
speaking
of
a
new
thing
(
Luk.
1.31
.
etc
2.10
)
crieth
/
Behold
:
and
as
himselfs
in
the
like
occasion
.
Ch.
7.14
.
Behold
a
virgin
shal
conceiue
:
This
Euangelicall
prophecie
therfore
is
no
otherwise
performed
properly
/
then
bi
Addinge
kings
and
Quenes
vnto
the
Church
togither
with
their
dignities
?
as
Reuel.
21.24
26.
The
old
church
had
typicall
kyngs
raised
vp
in
her
owne
bowels
/
but
no
Gentele
kyngs
added
vnto
it
:
we
neuer
heard
of
any
such
to
becom
proselytes
.
This
scripture
therfore
is
by
them
asmuch
abused
.
3.
Tell
them
that
it
is
by
the
Apostle
termed
an
Ordinance
of
god
.
Rom.
13.2
.
they
answer
yea
:
but
an
ordinance
only
without
the
Church
.
Tell
them
that
there
is
no
Ordinance
established
by
god
vnto
the
Conscience
of
his
Saynts
/
but
that
Ordinance
may
be
within
the
Church
/
and
only
in
the
Church
receiues
his
peculiar
sanctification
:
they
absurdly
answer
:
nay
:
the
Ordinance
of
beinge
a
kinge
/
as
it
was
first
without
the
Church
/
so
it
was
afterwards
giuen
vnto
the
Church
in
the
person
of
Saul
in
the
lords
wrath
for
whipping
Israel
:
1.
Sam.
8.4
.
etc.
I
answer
:
first
it
is
a
lye
to
say
that
kings
were
not
in
the
church
before
:
for
/
Iudg.
17.6
.
etc.
18.1
.
etc.
19
1.
the
holy
ghost
attributeth
the
wrack
of
Israel
to
want
of
Kings
namely
/
becawse
there
then
was
not
kings
as
before
.
Kings
therfore
were
Moses
,
Ioshua
,
and
the
Iudges
.
By
the
way
/
let
som
in
Scotland
/
that
harped
at
my
calling
Ioshua
(
King
)
hereafter
lay
their
hand
on
their
mouth
.
Secondly
/
the
being
of
a
king
was
not
giuen
in
wrath
(
for
the
want
of
a
king
before
was
a
signe
of
Iehouahs
wrath
against
Israel
/
but
the
giuing
of
Such
a
king
:
viz
/
a
king
lyke
the
kings
of
the
Gentiles
:
that
is
/
a
Tyrannus
king
:
one
that
shold
transgresse
the
lymits
of
a
Kinge
:
and
so
afterwards
it
is
explayned
in
particulars
:
1.
Sam.
8.11
.
etc.
But
this
Tyrannie
of
his
(
say
they
)
was
god
his
ordinance
and
therfore
lawfull
in
Saul
.
I
answer
:
If
it
were
lawfull
/
then
it
hewes
their
owne
shynnes
/
who
first
said
it
was
god
his
ordinance
that
only
shold
haue
bene
without
the
church
/
as
also
/
then
Tyranny
is
lawfull
both
within
and
without
the
Church
.
To
say
/
Ioshuahs
spoiling
of
Iericho
was
lawfull
/
true
:
because
god
had
appointed
him
(
a
figure
of
Iesus
)
to
roote
out
such
as
wold
not
be
one
with
his
church
.
This
was
no
tyrannie
:
but
iustice
/
not
against
/
but
for
the
Church
.
Besides
/
to
say
that
Sauls
tyrannie
was
god
his
Ordinance
/
therfore
lawfull
:
they
may
so
say
:
God
Ordayned
Absalom
to
ly
with
his
fathers
wyues
(
1.
Sam.
12.
and
16.22
.
)
therfore
Absaloms
fact
lawfull
.
Nebuchadnessar
was
ordayned
for
Ierusalems
distruction
:
and
so
were
the
Romaines
(
called
by
gabriel
)
the
Army
abhominable
:
Satan
ordayned
to
smite
Iob
/
therfore
their
facts
lawfull
.
Filthie
Conclusions
.
Do
we
not
talke
of
diuyne
ordinances
enioyned
to
the
Consciences
of
the
saynts
?
While
they
talk
of
an
ordinance
diuine
/
they
neither
knowe
what
is
Ordinance
,
or
diuine
.
We
talke
of
Callinges
or
offices
appointed
by
god
/
by
reason
wherof
the
faithfull
theyr
consciences
ar
tyed
.
Nay
the
Apostle
saith
/
that
is
an
Ordinance
or
conscionable
office
/
for
the
punishment
of
Euell
/
and
for
praise
and
welth
vnto
the
good
:
Rom.
13.3.4
.
and
1.
Pet.
2.17.18
.
Mariage
is
a
diuyne
Ordinance
/
though
without
the
church
:
so
is
the
place
of
a
Maister
:
the
place
of
a
father
:
the
calling
of
a
Seruant
:
yet
none
of
them
but
retaine
these
diuyne
Callings
after
they
com
to
Christ
:
so
fares
it
with
Maiestracie
.
4.
But
all
the
former
strings
of
their
bowe
broken
/
they
think
to
smite
all
dead
with
this
pitifull
argument
.
what
soeuer
was
a
figure
of
a
thinge
to
com
,
that
is
by
christ
his
comminge
abolished
.
But
the
place
of
a
kyng
&
the
bearing
of
the
sword
ciuil
,
figured
Christ
&
his
sword
spirituall
:
Therfore
abolished
.
THis
their
Argument
stands
in
the
Moode
of
pitifull
complaining
:
A
childe
will
wipe
it
of
his
fingers
end
.
Not
to
medle
with
the
Proposition
/
they
must
knowe
their
Assumption
/
if
it
be
particular
(
namely
/
if
it
speake
of
Som
king
&
his
sword
,
then
we
graunt
it
:
The
typicall
king
&
his
sword
is
abolished
:
But
if
they
vnderstand
it
vniversall
,
of
All
kings
&
their
swordes
,
(
as
they
doe
/
or
else
they
fight
not
with
vs
/
but
their
owne
shadowes
)
then
we
flatly
denie
That
all
kings
&
their
swordes
figured
Christ
&
his
sword
.
Nay
they
themselues
graunt
all
owr
Majestrates
still
to
be
God
his
ordinance
/
and
an
ordinance
not
by
Christ
abolished
:
therfore
themselues
/
confute
themselues
.
Som
of
their
Basilisk
faction
from
the
words
:
Ye
are
Christ
his
fremen
:
did
teach
seruants
to
ron
from
their
Masters
/
I
looke
when
(
from
Math.
23.8.9.10
.
Be
not
called
Mr.
Doctor
,
nor
call
any
on
the
earth
father
)
I
looke
(
I
say
)
when
they
shold
affirme
all
Mastership
/
Doctership
or
Teachers
place
/
and
fatherhood
abolished
by
Christ
.
They
brag
of
speaking
but
as
the
scripture
speaks
:
so
may
they
teach
children
and
seruants
not
to
say
Father
/
Maister
to
anie
but
to
god
/
and
yet
speak
but
as
Christ
speakes
.
Oh
filthie
spirits
troubling
the
waters
of
god
with
ther
feete
:
will
they
neuer
leaue
peruerting
?
Maiestracy
and
all
these
are
commanded
in
the
first
Commandement
of
the
second
table
.
Abolish
one
/
abolish
all
:
Barre
one
without
the
Church
/
barre
all
:
and
so
we
shal
haue
but
9.
Commandements
.
The
end
of
bearinge
the
sword
is
/
to
defend
the
Good
/
and
to
punish
the
Euell
:
for
he
beareth
not
the
sword
for
nought
:
Rom.
13.4
.
which
is
the
same
end
with
that
for
which
Israels
Gouernours
bare
the
sworde
.
Least
therfore
I
shold
be
like
the
foole
(
in
answering
his
endles
fooleries
)
I
therfore
(
according
to
Salomons
aduise
:
Prov.
26.5
.
)
Will
now
answer
him
no
more
.
God
saue
our
Quene
Elisabeth
.
Conclus.
10.
The
first
day
of
the
weeke
,
is
by
Commaundement
diuyne
,
enjoyned
the
new
Testaments
church
(
as
the
seauenth
vnto
old
mother
Zion
)
for
peculiar
exercises
spirituall
.
Examination
.
AGainst
this
Conclusion
Anabaptists
and
Atheists
barke
.
First
we
will
heare
their
barkings
/
and
then
cast
a
crust
in
to
the
Dogs
throate
.
What
soeuer
was
Ceremoniall
,
is
abolished
.
But
the
obseruation
precisely
of
a
day
for
spirituall
exercise
was
Ceremoniall
:
There
fore
euery
such
day
abolished
.
What
if
I
graunt
them
the
whole
Argument
(
viz.
That
euery
Day
that
was
ceremoniall
is
abolished
)
what
then
?
I
speake
not
of
a
Day
that
was
/
but
of
a
day
that
is
:
namely
/
not
of
such
a
Day
as
was
once
Ceremoniall
(
for
the
first
day
of
the
weeke
/
was
neuer
such
a
Ceremoniall
day
)
but
of
a
Day
that
now
IS
institutued
in
the
new
Testament
:
Theyr
wynd
therfore
shakes
no
haner
.
Yet
because
such
a
spirit
shall
not
haue
his
owne
will
(
to
passe
by
the
first
proposition
)
I
demaunde
of
him
what
day
it
was
/
that
was
so
Ceremoniall
?
was
it
the
Day
of
Easter
,
of
Pentecost
,
of
Tabernacles
,
new
Moone
,
months
,
Yeares
?
None
of
these
I
pleade
for
.
But
it
was
the
Sabaot
(
or
7.
day
)
that
he
speciallie
speaks
of
:
and
this
day
he
wold
haue
Ceremoniall
/
from
Colos.
2.16.17
.
and
therfore
to
end
in
Christ
.
What
then
/
I
speake
not
for
that
7.
day
/
but
for
the
Day
after
/
which
is
the
8.
in
regarde
of
7.
geingebefore
/
and
is
the
first
day
of
the
weeke
in
regarde
of
the
weeke
/
Yee
(
as
before
)
to
crosse
the
spirit
in
his
way
/
who
enuyes
not
somuch
the
Day
as
the
exercise
(
becawse
the
standing
and
falling
of
Religion
resteth
in
the
precise
obseruation
of
som
Day
)
I
demaund
of
him
how
he
proues
that
7.
day
a
Ceremonie
.
He
saith
it
was
a
Ceremoniall
day
/
because
it
enioyned
Rest
:
Then
/
Rest
is
the
Ceremonie
:
and
what
signified
that
?
That
Christ
was
our
Rest
/
and
in
him
only
we
could
haue
Rest.
Well
said
:
then
when
Christ
the
figured
Rest
is
Com
in
the
flesh
/
we
must
no
more
obserue
a
Day
of
Rest
:
for
that
(
after
a
sorte
)
shold
teach
that
Christ
were
vncom
.
But
what
if
I
shold
say
that
it
figured
not
only
that
Rest
which
we
shold
haue
by
his
incarnation
/
but
also
(
if
not
only
)
that
Rest
which
we
shold
haue
by
his
repaire
from
heauens
/
when
in
that
glorified
appearance
he
shall
restore
all
things
:
and
so
ther
vpon
/
I
shold
inferre
a
Day
of
Rest
vntill
his
appearance
/
though
partly
Ceremoniall
/
wold
not
this
on
the
other
hand
/
breake
the
head
of
the
latter
part
of
your
first
proposition
?
I
troe
/
it
wold
.
But
he
thinks
that
the
former
place
out
of
the
Colossians
,
proues
that
euery
Sabaot
is
abolished
by
Christ
his
former
appearance
/
But
if
I
shold
say
that
the
plurall
nomber
there
sabaoths
,
signifies
all
the
days
of
sabaot
ioyned
with
the
Pasouer
day
/
(
which
indeede
liuelily
set
out
the
Rest
and
Lyfe
we
shold
haue
in
the
lamb
Christe
Crucified
)
and
that
it
signifieth
not
the
weekly
sabaot
,
wold
not
this
put
the
strainge
spirit
to
a
fowle
plunge
?
But
what
if
I
denie
the
weekly
7.
Days
rest
/
to
be
a
Ceremoniall
rest
:
Nay
what
if
I
proue
it
thus
?
All
Ceremonies
precise
,
figuringe
the
sauiour
to
be
slaughtered
for
our
syn
,
were
instituted
for
Adam
only
after
he
had
synned
&
so
stood
neede
of
a
sauiour
:
But
the
7.
days
rest
was
enjoyned
Adam
before
he
had
synned
:
Gen.
2.
therfore
no
such
Ceremonie
,
if
any
Ceremonie
:
HIere
the
aduersarie
stands
/
as
hauing
looked
on
Medusaes
heade
:
And
now
he
demaunds
this
Questios
:
If
the
7.
Days
rest
were
not
Ceremoniall
/
how
coms
the
day
then
to
be
chainged
?
I
answer
by
another
question
:
what
if
the
nomber
of
seauenth
was
a
figure
/
and
therfore
chainged
/
though
not
the
Rest
/
because
it
was
no
such
figure
/
remaineth
still
:
but
translated
vnto
the
next
day
after
:
seing
Bodies
Rest
is
of
absolute
necessitie
far
the
Churches
spirituall
exercises
?
Syllie
people
/
why
may
not
that
days
rest
be
translated
now
vnto
another
Day
:
as
well
/
as
the
old
Testament
his
laying
of
hands
vpon
Leui
be
translated
vnto
the
Euangelicall
ministry
?
Thus
the
fanaticall
spirit
is
euerie
way
hindred
progresse
:
it
now
remaineth
to
proue
the
First
day
a
diuyne
Commandement
for
such
exercise
:
and
that
thus
:
That
day
was
so
sanctified
by
our
saviour
in
his
owne
person
:
by
the
Apostles
and
by
the
primatiue
Churches
,
accordinge
to
diuyne
iniunction
.
Therfore
to
vs
a
Commaundement
diuyne
.
FOr
the
Antecedent
:
First
our
Sauiour
that
day
arisinge
(
and
therfore
called
the
lords
day
:
Reu.
1.10
.
)
he
preacheth
/
from
Morninge
to
late
night
and
that
5.
sondry
tymes
.
Secondly
/
the
Apostles
the
same
day
conuened
/
as
also
the
8.
day
after
(
it
being
the
same
day
seauen-night
)
what
tyme
(
one
savior
omitting
the
week
days
)
he
schooled
Thomas
/
who
the
former
Lords
day
had
bene
absent
.
Thirdly
/
the
first
churches
so
meeted
/
Actor
.
20.7.11
.
Least
this
Trine-presedent
/
seme
notwithstandinge
to
leaue
it
as
a
thing
indifferent
(
for
vsually
the
observacom
of
the
day
/
is
lefte
to
the
liberty
of
the
Church
)
we
must
vnderstande
that
Blessed
Paul
had
incommended
the
religious
obseruation
of
the
day
/
vnto
the
Churches
/
as
1.
Cor.
16.1.2
.
where
flatly
he
nombers
it
among
the
Ordinances
he
had
enioyned
vpon
the
Churches
:
and
I
troe
/
Paul
was
A
master
builder
and
that
a
skilfull
.
(
1.
Cor.
3.10
.
)
and
if
other
Ordinances
(
as
estaelishment
of
Elders
Deacons
etc.
were
Diuine
and
commaundements
from
God
/
because
deliuered
vnto
the
Churches
by
these
skilfull
Mr.
Builders
/
suerly
we
must
hold
them
very
vnskilfull
Builders
/
that
either
abrogate
this
Ordinance
/
or
do
teach
the
observation
of
this
Day
/
to
be
indifferent
/
and
humaine
/
Such
vnskilfull
builders
/
haue
bene
a
cawse
of
such
absurde
heresies
.
Blessed
Iohn
(
Reuel
.
1.10
.
&c.
being
in
the
yle
Parmos
exiled
and
alone
)
it
semeth
he
religiouslie
obserued
yt
:
Yea
the
Lord
then
(
and
no
other
day
)
deliuereth
the
new
Testaments
prophecies
vnto
him
:
he
being
fittest
to
be
rapt
in
the
spirit
/
what
day
/
he
specially
set
apart
for
spirituall
contemplation
.
Why
shold
the
Apostle
be
so
precise
in
mentioninge
the
day
/
if
it
were
not
to
teach
vs
/
specially
that
day
to
addict
our
mynds
to
spirituall
speculation
/
that
so
specially
that
day
/
we
may
be
from
aboue
endued
with
Reuelation
?
If
there
be
not
not
one
day
of
Seauen
/
by
diuine
ordinance
to
be
imposed
on
the
Church
:
then
wype
out
the
Decalogues
fourth
commaunde
/
and
so
there
remayneth
one
lesse
in
the
Lords
kalender
.
Will
they
neuer
learne
that
the
equitie
of
euery
Commaunde
/
is
so
far
from
giuing
vs
liberty
/
as
it
lieth
vs
more
strictly
vnder
Christ
vnto
all
exercises
of
the
spirit
?
And
euen
herein
must
our
righteousnes
exceede
the
righteousnes
of
the
Scribes
and
Pharises
:
else
we
are
vnfit
to
enter
into
this
kyngdom
.
This
is
the
Lords
day
and
it
is
maruelous
in
owr
eyes
.
Conclus.
11.
No
Person
may
seperate
fully
in
fellowship
spirituall
,
from
such
a
Congregation
truly
Christian
wherof
he
hath
bene
a
member
,
by
peculiar
profession
,
except
such
a
Congregation
be
first
conuicted
of
obstinate
Rebellion
,
or
else
do
vnjustly
hunt
after
the
spoile
of
such
a
member
.
Examination
.
FIrst
/
let
the
Congregation
we
speake
of
/
be
rightly
conceiued
:
and
then
we
shall
speake
of
the
seperation
.
The
Congregation
we
speake
of
/
is
such
a
fellowship
of
people
(
moe
/
or
fewe
)
as
is
truly
Christian
:
that
is
/
not
only
professinge
Christ
/
but
professinge
of
him
truly
.
And
least
anie
Catharist
(
that
speaks
of
perfection
)
do
stumble
at
the
word
/
Truly
:
we
therfore
notifie
/
that
by
Truly
,
we
meane
not
perfectly
(
for
we
but
se
in
part
/
and
practise
in
a
lesse
parte
/
as
in
the
4.
Concl.
is
proued
)
but
a
professinge
of
the
true
Christ
vnto
their
full
saluation
,
as
in
the
1.
Concl.
buildinge
vpon
that
foundation
in
a
new
and
holy
conuersation
/
so
far
as
for
the
present
they
se
and
are
enabled
by
god
.
As
for
a
Church
whose
prayers
,
preachinges
,
practises
are
laide
vpon
a
false
foundation
/
a
new
diuised
Christ
,
from
such
a
Congregation
a
person
(
at
the
first
sight
)
may
fully
separate
in
spirituall
Communion
:
only
/
seing
God
hath
now
opened
his
eyes
/
and
there
he
was
a
professed
member
/
it
shal
be
duty
to
Communicate
that
he
seeth
vnto
such
a
people
/
that
so
they
(
togither
with
him
)
may
repent
/
and
so
lay
a
true
foundation
of
faith
.
Reuel.
18.4
.
Ier.
51.6.9.26
.
But
prouided
the
Congregation
be
(
as
before
)
truly
Christian
/
he
cannot
symplie
(
that
is
/
without
all
exception
)
fully
separate
/
but
he
doth
violence
vnto
Christ
the
corner
stone
of
that
groundwork
.
If
he
espie
corruptions
in
faith
or
Manners
:
such
Corruptions
he
must
at
the
verie
first
insight
separate
from
/
but
keepe
one
with
them
in
the
part
vncorrupted
.
By
such
seperation
/
he
teacheth
them
both
by
word
and
practise
(
the
beste
Manner
of
teaching
that
can
be
)
to
seperate
also
from
Corruption
:
and
by
such
an
vnion
with
them
/
he
shall
also
teach
that
all
vnion
is
to
be
in
truth
and
for
the
truth
.
Such
seperation
and
vnion
was
in
som
of
Sardi
,
Reu.
3.4
.
som
of
Thyatira
,
Ch.
2.24
.
In
not
seperatinge
from
such
euell
/
they
shold
first
syn
presumptuouslie
/
secondly
/
strengthen
the
hands
of
the
wicked
:
and
by
not
keping
such
vnion
/
they
shold
be
found
first
cruell
towards
the
truth
:
secondly
be
demed
vncharitable
:
thirdly
/
giue
suspition
of
fallinge
away
from
all
truth
in
Religion
/
vnder
a
colour
of
hatinge
corruption
.
Two
cawses
therfore
of
seperating
fully
in
fellowship
spirituall
/
from
such
a
Congregation
as
hath
truly
professed
Christ
/
there
semeth
vnto
vs
(
for
the
present
)
sufficient
and
lawfull
.
The
one
/
if
so
they
/
haue
bene
orderly
conuicted
of
obstinate
Rebellion
:
the
other
/
if
so
they
seeke
the
spoyle
(
or
lyfe
of
such
a
member
/
vniustly
.
Touchinge
the
first
/
we
se
that
after
the
Lord
his
prophets
had
conuicted
Iudah
and
Israel
,
of
obstinate
rebellion
(
Hos.
2.
Ezek.
16.52
.
Ier.
3.8
.
)
They
put
the
Bill
of
Diuorcement
into
their
hands
/
and
so
cut
them
of
:
Hos.
6.5
.
vntill
they
returned
by
repentance
.
This
course
might
the
howse
of
Cloe.
(
1.
Cor.
1.11
.
)
Haue
taken
with
Corinth
/
had
they
(
after
Pauls
conuicting
them
)
persisted
rebellious
in
the
matters
conuicted
.
But
as
Cloe
(
and
others
of
like
spirit
)
did
not
presently
reiect
Corinth
(
though
no
doubt
they
had
delt
with
them
about
their
Corruptions
/
before
they
writ
to
Paul
therof
)
but
themselues
not
preuailinge
/
they
louinglie
sought
further
meanes
for
their
Conuiction
and
vrginge
repentance
:
so
/
euerie
person
that
in
his
owne
eyes
/
is
presently
righteous
in
his
owne
cawse
(
specially
in
matters
disputable
and
doubtfull
)
is
not
redely
to
reiect
the
congregation
for
not
accepting
his
admonishment
/
but
charitablie
seeke
further
meanes
(
if
yet
further
meanes
be
not
dammed
vp
)
for
helpinge
that
which
(
in
the
body
)
is
haltinge
/
to
be
turned
in
to
the
way
and
healed
:
And
this
may
be
a
coolinge
●arde
to
our
right
Brownistes
(
if
so
any
may
rightly
be
so
called
)
who
(
haue
they
no
more
substantiall
knowledge
/
for
discerning
things
different
/
then
Tom
skul
,
or
Balaams
Asse
when
he
was
at
home
in
the
stable
)
they
vpon
euery
sly
and
vnstaied
crochet
/
buzzing
in
their
ytchinge
eares
/
through
the
suggestion
of
Ahabs
spirit
/
do
fly
the
Congregation
/
grinninge
and
barking
like
dogs
of
the
Eueninge
against
all
such
as
will
not
presently
conforme
to
their
Opinion
:
it
may
be
/
to
slap
vp
a
litle
of
their
disgorged
vomit
.
Let
such
reade
/
Heb.
10.24.25
.
and
so
to
the
end
:
suerly
/
our
sowles
haue
no
pleasure
in
such
:
and
somuch
the
rather
/
as
we
cannot
se
thes
Schismaticall
Apostates
com
home
by
repentance
:
but
seme
to
haue
committed
such
a
syn
/
as
therfore
the
lord
dammeth
vp
the
way
to
repentance
.
The
other
cawse
is
cruell
persecution
/
when
as
such
a
member
cannot
stay
in
any
communion
with
them
/
but
with
likly
spoile
and
perill
of
lyfe
.
In
such
cases
the
prophets
fled
:
1.
King
.
18.4
.
end
19.3
.
The
Apostles
fled
and
were
bid
to
flie
:
Math.
10.23
.
The
saints
fled
:
Act.
8.1
.
and
Heb.
11.37
.
Many
such
/
as
of
whome
the
world
were
not
worthie
/
wandred
vp
and
downe
in
sheepes
and
Goates
skinnes
/
being
destitute
etc.
Nay
our
sauiour
himself
diuers
tymes
(
though
he
knewe
his
tyme
of
suffring
was
not
yet
com
)
he
secretly
fled
:
how
much
more
in
such
case
may
we
?
If
any
say
:
few
of
these
flights
/
were
from
such
people
as
were
not
first
God
his
church
:
Let
it
be
so
.
If
we
may
flie
from
an
holy
people
by
reason
of
outward
persecution
/
then
much
more
for
inwarde
persecution
.
And
this
ouerthwarteth
such
(
I
speak
only
of
such
)
pharisaicall
Prescisians
as
haue
taught
their
people
that
Clapham
and
others
such
/
may
be
knowen
for
false
prophets
/
if
but
in
this
:
they
fly
for
feare
of
the
sworde
.
If
it
be
truth
they
teach
,
they
wold
stay
&
seale
it
with
theyr
blood
.
Of
pestilent
locusts
/
faced
like
Men
/
but
tayled
like
scorpions
:
We
are
willing
(
though
not
wilfull
)
to
offer
vp
our
liues
when
God
will
,
we
somtymes
fly
hin
the
body
/
but
stand
by
the
Truth
(
though
with
som
weakned
)
wherof
god
hath
assured
vs
:
Yow
stay
grazinge
vpon
the
greene
things
with
your
bodies
/
but
yow
fly
from
the
truth
/
wherof
your
tongues
haue
spoken
/
and
your
fingers
haue
written
/
what
tyme
your
consciences
/
were
first
there
with
conuinced
.
But
yow
must
slubber
your
childrens
bread
ouer
with
a
litle
such
counterfait
hony
/
or
else
they
wold
not
so
easly
swalowe
the
Leauen
of
the
Pharises
.
The
Arch-bisshop
of
Caunterbury
(
as
I
was
told
)
sitting
once
in
examination
of
som
/
he
said
/
that
if
he
were
of
Cartwrightes
opinion
/
he
wold
be
of
the
Brownistes
practise
.
He
plainly
sawe
your
Opinions
(
I
speak
of
many
of
yow
)
and
your
practises
to
be
contradictorie
.
And
suerly
/
were
I
of
full
mynd
with
som
of
your
writers
and
teachers
/
I
shold
with
the
right
Brownist
deme
euerie
speaker
and
communicator
with
yow
to
be
flatly
visible
Antichristian
;
where
(
as
I
cannot
subscribe
vnto
yow
in
euery
thing
)
I
verily
beleiue
manie
in
that
land
/
to
giue
such
testimonie
of
Christian
obedience
grounded
on
sauing
faith
/
as
I
neede
not
feare
to
beleiue
them
to
be
true
Christians
.
Leaue
yow
your
halting
betwixt
two
:
either
practise
that
yow
teach
men
:
or
teach
men
no
more
then
(
if
your selues
will
not
)
yow
can
be
contended
they
practise
:
Som
of
yow
sent
word
into
Scotland
/
that
I
fell
from
your
Sect
/
twise
to
the
Bishops
twise
to
the
Brownists
(
4.
lies
at
a
clap
)
if
I
had
don
so
/
first
I
had
fallen
to
such
as
wherof
there
haue
bene
as
true
Christians
as
yow
/
at
least
:
secondly
/
I
sholde
but
haue
plaid
turne
coate
/
as
haue
a
nomber
of
yow
:
and
so
your
brother
in
that
/
though
not
in
other
things
.
Conclus.
12.
That
is
to
vs
a
true
visible
Christian
church
,
1.
Gathered
,
2.
Established
,
3.
Absolute
in
her
parts
,
which
consisteth
of
a
companie
of
people
,
beleuinge
Christ
Iesus
the
son
of
God
by
the
holy
ghosts
ouershadowinge
,
to
be
com
in
our
nature
for
the
perfect
saluation
therof
:
buildinge
vpon
that
foundation
&c.
(
as
in
the
1.
Conclus
.
)
such
a
people
Gathered
togither
in
the
name
of
Christ
,
are
,
1.
a
Church
gathered
:
2.
such
a
people
entringe
into
Couenant
of
spirituall
buildinge
togither
,
is
a
church
established
:
3.
such
a
people
,
enjoyinge
theyr
howse
Officers
,
is
a
church
absolute
in
her
partes
.
Examination
.
THis
Conclusion
touching
the
visible
Church
of
Christ
/
doth
seuer
it self
into
thre
Considerations
:
which
by
ignorant
men
not
discerned
/
they
confusedlie
speake
of
a
Church
/
as
of
other
Things
.
First
into
a
Church
gathered
:
Sec.
into
a
Church
gathered
and
established
:
Thirdly
/
into
a
Church
gathered
/
established
/
and
absolute
.
IN
the
1.
Conclus
.
we
haue
described
a
visible
true
Christian
:
now
we
affirme
/
that
a
Compaine
of
such
people
(
so
beleiuinge
and
obayinge
)
being
now
Gathered
togither
in
the
power
of
their
Christ
/
are
to
vs
/
a
true
visible
church
/
in
the
first
sence
.
Sec.
they
so
gatheringe
and
couenanting
/
are
a
Church
in
the
second
sence
.
Thirdly
/
they
so
gatheringe
/
couenantinge
/
and
possessinge
their
proper
officers
/
they
are
a
Church
in
the
third
sence
.
In
wihich
sence
of
the
thre
soeuer
we
speake
of
/
it
still
propoundeth
vnto
vs
One
sort
of
people
(
such
beleiuers
and
Obayers
)
wherof
the
true
visible
Church
of
Christ
/
can
be
saide
to
consiste
of
.
And
suerly
/
the
former
Notes
or
marks
do
propounde
vnto
vs
more
certainly
/
which
is
a
true
church
/
then
the
Common
receiued
Marks
of
Preachinge
/
Sacraments
/
discipline
.
Becawse
there
may
be
a
Church
of
Christ
/
or
/
a
visible
people
of
God
/
where
the
said
thre
Murks
are
lackinge
.
As
also
/
a
people
may
enioy
som
of
the
said
marks
(
as
true
preachinge
)
and
yet
be
as
far
from
a
true
visible
church
/
as
was
the
Court
of
Festus
and
Foelix
.
If
we
desire
infallible
notes
of
a
true
people
/
we
must
haue
such
Notes
as
Deliuer
vnto
vs
the
essentiall
forme
of
a
Church
:
which
is
such
a
Marke
/
as
neuer
can
be
lacking
from
the
Church
:
else
Logitians
knowe
/
the
Axiome
breaks
the
heade
of
Kata
Pantos
,
etc.
The
Generall
/
or
/
Matter
of
a
visible
Church
/
is
People
:
the
Difference
or
/
essentiall
forme
/
is
/
true
faith
with
obedience
/
as
before
.
where
such
Matter
and
forme
meteth
in
Gue
/
there
is
an
house
spirituall
:
Act.
2.24.44
.
1.
Ti.
3.15
.
the
Efficient
cawse
wherof
is
/
God
:
by
the
instrument
Outward
and
inward
/
the
word
and
Spirit
:
the
final
cawse
(
in
regard
of
God
)
is
/
God
his
glorie
:
in
regard
of
his
Church
/
their
Saluation
.
That
such
a
people
only
do
constitute
a
true
visible
body
/
as
the
scriptures
are
open
inough
/
as
also
the
Auncient
writers
/
so
(
becawse
our
late
men
are
so
addicted
vnto
som
late
writers
/
let
them
heare
Mr.
Cartwricht
(
1.
Reply
.
pag.
34.
There
be
in
the
Churches
of
Christ
no
dronckerds
nor
whore
mongres
at
least
wich
are
knowen
:
and
Mr.
Oud
Fenner
.
(
in
his
Meth.
Theol.
lib.
6.
Cap.
1.
)
Caetusille
etc.
That
Companie
(
speakinge
of
a
particular
Church
)
so
ordained
/
ought
to
be
pure
from
all
pollution
etc.
Psa.
15.
etc.
27.8
.
etc.
29.9
.
Isa.
4.4
.
1.
Cor.
3.16
.
etc.
5.11
.
1.
Tim.
3.15
.
Reuel.
1.13.20
.
and
harken
vnto
Doct.
Bilson
in
his
priuiledged
booke
(
perpet
.
Gouernm
.
cap.
10.
pag.
155.
)
To
the
first
Churches
came
none
but
such
as
were
willinge
and
Zelous
/
without
all
compulsion
(
by
Comminge
/
I
charitablie
vnderstande
/
Comming
into
Communion
)
To
ours
com
all
sortes
/
Atheistes
/
hypocrits
/
and
how
many
forced
rather
by
law
/
then
led
by
Deuotion
:
Yea
wold
to
god
it
did
not
often
so
fall
out
/
that
in
many
places
the
richer
and
wealthier
men
either
regard
no
religion
/
or
secretly
leane
To
the
worst
.
All
whith
teach
what
kynde
of
people
are
to
be
receiued
?
2.
are
to
be
retained
in
spirituall
Comunion
/
or
/
Church
fellowship
.
And
indeed
we
se
that
the
blessed
ministrie
of
the
Ghospell
was
first
the
ax
that
hewed
these
liuing
stones
for
our
Salomons
temple
:
as
also
that
when
anie
stone
burst
out
into
spirituall
defection
or
backslidinge
/
it
was
either
presently
cured
and
faster
mortized
by
repentaince
/
or
else
it
was
thrust
out
of
peculiar
communion
/
vntill
by
the
ax
of
excommunication
/
the
rough
things
were
made
smooth
/
and
the
hawtie
things
/
humbled
:
1.
Cor.
1.5.11
.
with
/
2.
Cor.
2.7.8.9.10.110
.
Such
a
people
therfore
gathering
and
thus
couenantinge
to
walke
/
are
a
Church
gathered
and
established
:
only
/
to
the
absolutinge
or
perfectinge
of
this
Churches
Order
/
there
is
required
further
/
an
election
and
Ordination
of
Officers
.
As
a
litle
Citie
compact
in
it self
/
it
must
out
of
it self
/
or
by
the
coassistaunce
of
som
syster-church
/
make
choise
of
meete
men
for
the
ouersight
and
seruice
of
the
Citie
or
howse
of
god
.
Otherwise
(
if
there
be
no
king
in
Israel
)
euery
man
will
do
that
which
is
good
in
his
owne
eyes
:
euery
man
wil
be
a
prophet
in
his
owne
conceipt
:
Iack
Cade
wil
be
Lord
Mortymer
:
and
Hobbinoll
set
as
good
a
glosse
on
scripture
/
as
he
that
was
brought
vp
at
the
feete
of
Gamaliel
:
flat
Akephalistes
.
A
while
without
officers
/
they
may
happely
walke
well
:
but
longe
(
speciallie
/
after
they
haue
fit
men
and
meanes
)
they
are
not
like
to
stand
orderli
togither
/
without
such
instalment
of
officers
.
The
Officers
are
of
two
sortes
:
Bishops
(
in
english
ouerseers
)
and
Deacons
)
in
english
/
Ministers
/
or
Seruitours
)
1.
Tim.
3.1.8
.
Philip.
1.1
.
Vnder
the
terme
Episcop
,
Ouerseer
:
is
contained
/
Pastor
,
Doctor
/
Elder
,
vnder
the
terme
Deacon
/
is
contained
/
1.
the
Ministeriall
Man
(
wherof
specially
before
)
2.
the
Ministeriall
woman
:
Rom.
16.1
.
1
Tim.
5.9.10
.
These
must
holde
the
mysterie
of
the
faith
in
a
pure
conscience
:
And
in
the
former
/
there
is
required
of
absolute
Necessitie
/
aptnes
to
teach
/
and
ability
to
confute
errours
.
Such
the
Pastor
and
Doctor
/
euery
one
graunts
/
must
be
:
and
such
the
other
Elders
must
be
/
as
I
haue
proued
in
my
Bybles
breife
.
As
for
the
vnderstandinge
of
1.
Tim.
5.17
.
(
euerie
of
whose
sences
is
to
be
preferred
before
the
dreame
of
Lay
elders
)
do
looke
into
D.
Bilsons
forsaid
booke
.
A
plaine
print
of
the
footesteps
of
preaching
Presbyters
/
or
/
Elders
/
se
in
all
auncient
writers
theologicall
and
historicall
:
and
that
whersoeuer
they
mention
presbyters
in
a
church
(
vnder
the
Episcop
/
or
Pastor
)
they
must
be
vnderstood
such
Elders
commonly
translated
/
Preistes
.
If
al
Levies
lips
were
to
preserue
knowledge
/
how
much
more
was
the
lawe
to
be
fetcht
from
Kohaths
Leuits
which
were
ioyned
with
the
Cheife
preist
/
in
the
worke
of
Ouerseinge
and
peculiar
gouernment
.
The
Preist
dyinge
/
another
came
into
his
roome
out
of
Kohaths
familie
:
so
the
Episcop
/
or
Pastor
dyinge
/
one
shold
speciallie
(
if
not
only
)
arise
out
of
the
same
Ouerseinge
familie
of
Elders
:
and
how
shall
this
be
answerable
/
if
the
Elders
be
lay-men
/
or
men
but
of
priuate
qualification
?
Let
therfore
our
other
Congregation
put
away
this
their
errour
:
and
let
all
that
haue
helde
it
/
smite
their
hand
on
their
thighe
and
say
:
what
haue
we
don
?
while
we
sought
to
establish
ordinances
diuine
/
we
haue
constituted
an
ordinance
humaine
.
In
a
word
:
such
Elders
are
but
domb
preists
:
and
ill
may
they
call
others
Domb
dogs
/
that
establish
such
Stilborne
Elders
.
Such
pastor
,
such
Doctor
,
such
Elders
,
elected
and
Ordayned
by
sacred
imposition
of
hands
:
they
are
fit
to
iudge
of
the
sonnes
of
the
Prophets
their
doctrine
/
deliuered
in
the
schoole
of
prophecie
/
1.
Cor.
14.
which
kind
of
schoole
and
prophecie
/
Mr.
Oud
.
Fenner
.
(
Meth.
Th.
lib.
7.
cap.
7.
)
hath
well
obserued
/
as
also
taught
that
such
exercise
is
common
to
euerie
particular
Church
/
which
gainsaieth
the
Common
practise
of
som
reformed
Churches
:
who
vnto
som
one
Church
fetcheth
a
weapontake
/
or
/
circuite
of
Pastors
to
speak
and
judge
:
as
for
theyr
cyphering
Elders
/
they
stand
by
as
mute
fil
hes
:
as
domb
as
a
dore-nayle
/
that
stands
fast
/
but
saith
nothinge
.
Such
Deacons
and
Deaconisses
constituted
also
in
such
holy
forme
/
they
shall
not
onlie
be
helpfull
vnto
the
former
functioners
by
seruiceable
dutie
/
but
also
vnto
the
whole
bodie
of
the
Church
/
specially
in
lookinge
to
the
poore
and
impotent
.
If
Antichrist
/
shall
vnto
one
of
these
officers
or
offices
attribute
another
name
/
it
may
(
through
the
iniquitie
of
Men
)
derogate
from
the
credet
of
the
person
and
his
office
/
but
the
person
truly
(
I
say
not
perfectlie
)
discharging
the
duties
of
the
office
/
he
notwithstanding
as
also
his
office
is
yet
of
Christ
.
Is
also
/
Antichrist
shal
establish
an
office
in
the
Church
/
not
incommended
by
Christ
therto
/
(
Yea
/
if
the
Church
her self
shold
establish
such
a
new
office
)
and
giue
vnto
the
possessor
of
yt
/
the
Name
and
title
of
Episcop
,
Doctor
,
Elder
,
Deacon
,
Deaconisse
(
officers
standing
in
and
to
a
church
constituted
)
or
the
title
of
Apostle
,
Euangelist
,
prophet
.
(
officers
deputed
to
the
Gathering
/
plantinge
/
and
helping
of
the
Churches
)
yet
such
an
Officer
told
not
be
of
Christ
/
be
cause
his
office
is
humanie
and
a
vayne
inuention
.
The
Apostle
(
2.
Tim.
2.14
.
)
hath
commaunded
Timothie
/
me
logo-machein
not
to
fight
about
wordes
/
because
they
bring
but
a
Katastrophe
/
or
subtle
deception
to
the
hearers
.
Least
therfore
anie
shold
imagine
vs
Logomachistes
/
we
therfore
adde
:
Let
others
contende
about
wordes
rather
then
Thinges
:
about
the
shell
/
rather
then
the
cranell
/
we
frely
deny
to
do
so
.
Thinges
essentiall
/
substantiall
(
not
barely
accidentall
)
we
doe
/
and
by
the
help
of
our
god
will
stand
for
:
labouring
in
the
meane
tyme
charitablie
/
for
the
preseruation
of
such
pure
names
/
as
Christ
hath
baptised
his
officies
into
:
but
yet
will
proclame
no
spirituall
battle
about
Names
/
when
the
names
Subiect
shal
be
agreed
vpon
/
symplie
good
/
or
symplie
euell
.
If
euerie
Action
/
or
/
Subiect
shold
be
termed
symplie
good
or
euell
/
by
reason
of
som
good
or
bad
Accident
/
or
outwarde
hue
/
suerly
/
we
shold
terme
Satan
transformed
/
a
good
Angell
:
and
Christ
spotted
and
mangled
/
Antichrist
.
This
orderly
distinction
(
betwene
the
,
Subiect
and
his
seperable
adiunct
)
not
obserued
of
manie
poore
ignorant
Zeloistes
/
doth
cawse
them
condemne
and
iustifie
they
knowe
not
what
/
able
to
make
a
man
of
som
knowledge
/
to
teare
his
heads
haire
of
/
to
heare
their
sensles
conclusions
.
Such
Lochomachisme
/
is
but
vayne
bablinge
/
and
opposit
to
science
/
and
therfore
falsly
called
science
/
1.
Tim.
6.20
.
such
argumentation
is
not
Logick
/
but
errour
from
Logick
/
commenly
termed
/
Sophistrie
.
As
for
vs
/
we
(
wittinglie
)
can
nothinge
againste
/
but
for
the
truth
:
though
it
may
be
/
ouerweakly
/
and
poorely
.
An
end
of
the
first
xII.
Conclusions
.
A
litle
Tractate
/
vtteringe
the
Truth
of
Christ
his
Two-Natures
.
Mark
.
6.3
.
Is
not
this
the
Carpenter
,
Maries
sonne
?
OUr
sauiour
comminge
into
a
Synagogue
he
there
openeth
his
mouth
and
preacheth
:
ey
/
he
so
preacheth
/
as
the
hearers
were
astonished
at
the
powerfull
excellency
of
his
speach
:
in
somuch
/
as
they
fall
of
interrogating
from
whence
that
learning
shold
com
/
and
where
he
shold
wyn
it
/
considering
they
knewe
him
well
inough
to
be
but
the
Carpenter
,
Maryes
sonne
:
one
/
who
by
reason
of
his
occupation
/
culd
haue
no
leasure
also
to
becom
so
profound
in
the
scriptures
.
Where
/
besides
that
the
Auditorie
tieth
the
knowledge
of
the
scriptures
to
the
Doctours
chaire
/
we
may
marke
that
our
Sauiour
was
a
handie-craftes
Man
/
one
who
by
his
hand
labour
erned
his
bread
vntill
his
heauenly
father
called
him
to
an
hier
callinge
.
For
no
doubt
the
people
speake
according
to
the
knowledge
they
had
of
his
trayning
vp
in
former
tyme
:
the
consideration
wherof
maketh
them
admire
somuch
the
more
at
the
mightinesse
of
his
doctrine
.
The
Euangelist
Luke
(
Ch.
2.51
.
)
testifieth
that
he
was
subiect
vnto
his
Father
and
Mother
.
And
can
it
be
thought
that
Religions
Ioseph
wold
not
set
him
to
som
worke
?
Can
it
(
howsoeuer
som
haue
carped
at
it
in
my
Bibles
breife
)
be
imagined
that
sweet
Iesus
/
who
came
to
call
euerie
man
to
som
Christian
calling
/
that
he
himself
wold
sit
idle
?
No
/
no
/
his
excellent
cariage
herein
was
so
publike
and
famous
/
as
the
people
had
it
on
the
fingers
end
/
and
somuch
the
more
was
his
theologicall
speaches
to
be
admired
.
Then
I
perceiue
/
that
a
Manuarie
science
is
no
vile
thing
/
seing
the
occupation
of
a
Carpenter
was
sanctified
in
the
person
of
our
Sauiour
.
Then
I
perceiue
/
if
the
Maister
haue
not
shamed
to
erne
his
bread
with
the
sweat
of
his
browes
/
the
disciple
shold
not
be
a
shamed
to
tread
in
the
same
tract
.
What
then
?
Whosoeuer
wil
be
a
Christian
/
he
must
be
possessed
with
a
Christian
calling
.
A
calling
saith
one
:
a
calling
/
saith
another
:
what
meanes
he
by
a
Calling
?
I
meane
/
thow
must
haue
som
such
place
in
Church
and
common
wealth
/
as
the
vse
therof
may
be
profitable
and
necessarie
:
as
also
/
that
roume
it self
/
must
be
consecrated
out
of
the
lord
his
word
/
for
lawfull
.
Such
a
roume
and
calling
(
not
anie
roume
and
callinge
)
the
Apostele
Paul
(
1.
Cor.
7.20.24
.
)
vnder
a
generall
rule
(
applied
there
to
certaine
particulars
)
he
meanes
of
/
what
tyme
he
saith
/
Let
euery
man
abide
in
the
saine
vocation
wherein
he
was
called
.
The
Catabasileyst
wold
haue
the
Maiestrate
/
becominge
a
Christian
to
cast
aside
his
Ciuil
callinge
(
a
Callinge
notwithstanding
/
they
are
forced
from
.
Rom.
13.
to
graunt
/
a
diuine
ordinaunce
imposed
on
the
Consciences
of
all
people
)
but
affirme
it
an
ordinaunce
diuine
/
and
only
without
the
Church
.
To
say
/
a
maiestrate
cannot
stand
a
true
christian
:
and
to
say
/
that
Majestracie
is
a
diuine
conscionable
ordinaunce
/
is
/
with
one
mouth
to
spit
out
black
and
white
/
flat
contradictories
.
Such
choppers
and
chaingers
of
scriptures
in
the
Lord
his
Temple
/
stand
much
neede
that
our
Carpenter
wold
also
(
as
somtimes
he
did
/
Mark
.
11.15.16
.
Luk.
19.45
.
)
with
a
whip
and
whip-coard
/
expulse
them
the
howse
of
prayer
.
Such
scripture-choppers
stand
more
neede
of
a
Maiestrates
lash
/
then
a
scholers
argument
.
If
one
sholde
aske
these
fellowes
/
what
office
or
Calling
it
was
which
Christ
so
exercised
/
can
they
say
he
did
it
/
by
vertue
of
Preisthoode
or
Prophecie
/
or
only
as
he
was
Kinge
/
and
so
by
power
Regall
due
vnto
him
(
as
he
was
Dauids
sonne
)
thoughe
at
other
tymes
he
wold
not
vse
it
?
Will
they
not
giue
me
leaue
to
beleiue
/
that
in
the
execution
of
this
ciuil
power
/
he
aswell
sanctified
(
in
the
practise
of
his
owne
person
)
the
roome
of
a
Maiestrate
?
as
by
his
Carpentrie
/
he
sanctified
Manuarie
sciences
?
But
let
the
Despiser
of
gouernment
(
as
Iude
calles
him
)
goe
/
the
Apostle
Paul
willeth
euery
man
to
abide
still
in
that
Callinge
lawfull
/
where
in
he
was
found
/
when
he
was
called
to
christianitie
:
presuming
hereby
/
that
euerie
one
that
shold
be
called
to
Christ
/
shold
be
alredie
installed
in
som
legetimate
calling
:
as
though
God
wold
hardly
call
any
/
that
were
out
of
all
callinge
.
And
indeed
/
A
man
without
a
callinge
/
is
like
a
carcase
without
a
sowle
:
fitter
to
be
pitted
for
feare
of
infection
/
then
to
be
tollerated
amongst
men
.
Pharaoh
(
Gen.
47.3
.
)
cold
aske
Iosephs
brethren
of
what
trade
they
were
?
Either
because
he
demed
the
religious
Hebrues
wold
not
liue
without
som
trade
:
or
because
it
was
common
with
the
Egiptians
to
haue
trades
:
or
/
for
that
the
integritie
of
that
age
was
such
/
as
eueri
where
(
ordinarily
)
people
had
trades
.
Many
Kyngs
we
haue
/
and
many
people
we
haue
:
but
fewe
kyngs
or
rulers
that
enquire
after
trades
:
and
too
many
people
/
that
were
not
able
to
answer
vnto
the
Demaund
/
what
trade
?
That
is
cawse
so
many
drone
bees
fly
by
the
hy-ways
/
stinginge
horse
and
Man
:
and
that
is
cawse
that
Tyburnes
Tripos
deuoureth
a
nomber
of
bodies
/
before
their
sowles
haue
bene
initiated
in
any
rudiment
of
their
redemption
.
Paul
/
a
great
scholer
/
he
wold
play
the
Tentmakeryer
he
wold
sit
idle
:
and
Dorcas
wold
make
garments
for
the
poore
(
few
Dorcasses
in
these
days
)
before
she
wold
sit
idle
.
It
is
neither
Pismire
/
Cony
/
Grashopper
/
nor
Spider
/
but
Salomon
(
prov.
30.
)
he
rancks
her
in
a
Callinge
and
shames
not
man
(
who
is
differenced
from
them
by
the
hie
guifte
of
Reason
)
abasheth
he
not
to
be
out
of
all
callinge
?
The
pismire
shal
sit
vpon
him
/
and
the
residue
of
the
creatures
shall
finally
condemne
him
:
for
the
word
of
the
Lord
failes
not
.
But
thow
replies
/
I
thanke
god
for
it
/
I
haue
a
Callinge
:
That
may
be
:
but
is
it
a
lawfull
Callinge
?
Iesus
was
a
Carpenter
:
a
calling
lawfull
and
much
necessarie
.
Som
are
Callings
shaped
in
the
Deuels
shop
.
and
the
more
they
are
vsed
/
the
more
returnes
to
the
Deuels
advauntage
.
Such
is
the
vpholding
and
keyinge
of
Cardinge
and
dicing
howses
:
wanton
dauncinge
schooles
/
and
manie
moe
of
like
vayne
nature
.
Such
persons
cannot
call
for
the
lords
blessinge
to
light
on
their
labours
/
and
that
because
they
labour
not
in
the
lord
:
wheras
a
Christian
must
neither
in
word
nor
deed
do
anie
thing
but
in
the
lord
/
Coll.
3.17
.
Famous
are
the
Romaines
/
as
for
other
things
so
for
this
:
not
a
Man
went
in
the
streets
but
he
caried
in
hand
or
in
som
other
part
an
ensigne
of
his
callinge
:
were
his
callinge
singular
or
vulgar
.
If
this
law
were
enioyned
vpon
the
people
of
England
/
Scotland
and
som
other
parts
/
what
might
manie
carie
?
Som
might
carie
a
Midianitishe
stale
:
som
a
box
of
face
paintings
:
som
a
Portuis
booke
:
And
Othersom
an
euen
payre
of
cards
in
the
one
hand
/
and
dyce
shaking
in
the
other
.
Nay
/
infinite
are
the
inventious
that
Hell
and
Vanity
haue
invented
:
and
most
painfully
thes
are
plijde
/
because
their
gaine
semes
to
be
greatest
.
But
let
such
walke
on
:
He
that
sets
them
on
work
/
euen
he
shall
pay
them
their
wages
.
But
hast
thow
an
honest
callinge
:
be
thankfull
vnto
god
for
that
/
and
be
thow
industrious
and
faithfull
in
the
exercution
of
his
parts
and
offices
.
Call
vpon
the
Lord
by
prayer
often
and
manie
tymes
?
Blesse
thow
oh
Lord
my
handy
works
&c.
Thow
maist
rise
vp
earlie
and
sitte
vp
late
and
eat
the
bread
of
carefulnes
/
and
yet
except
the
Lord
his
blessinge
associate
thy
labours
/
thow
but
watchest
and
labourest
in
vayne
(
ps.
127.1
.
)
Be
industrious
then
and
faithfull
/
which
don
/
commit
the
yssue
to
him
that
giues
and
holds
back
the
rayne
/
and
ministers
vnto
thes
that
walke
vprightlie
/
euery
thing
that
good
is
(
Ps.
84.11
.
)
He
that
hath
a
care
ouer
the
feild
lillies
and
sparrowes
/
how
much
more
will
he
be
carefull
for
vs
/
oh
we
of
litle
faith
?
Hast
thow
a
lawfull
trade
?
yea
.
Art
thou
the
Mr.
of
it
?
I
can
do
so
/
so
.
yea
/
but
it
is
not
sufficient
that
thow
haue
a
trade
or
Callinge
and
that
a
lawfull
one
except
thow
canst
performe
the
parts
of
it
well
.
It
is
not
sufficient
to
Doe
/
but
to
Do
well
.
It
is
not
sufficient
to
councell
/
but
to
courncell
well
.
It
is
not
sufficient
to
tylle
the
ground
/
but
to
tyll
it
well
/
The
consideration
herof
incited
Nebuchadnetsar
(
Dan.
1.
)
to
select
choise
youths
and
accordinglie
to
initiate
them
in
his
learinge
.
This
cawsed
Pharaoh
(
Gen.
47.6
.
)
to
bid
Ioseph
onlie
appoynt
ouer
his
cattle
/
Men
of
actiuitie
.
And
this
vrged
holy
Paull
/
not
only
to
wish
Timothi
to
Diuide
the-word
(
2.
Tim.
2.15
.
)
but
Diuide
it
aright
.
The
word
signifieth
to
Cut
aright
:
alludinge
(
no
doubt
)
to
the
Cutting
vp
of
Beastes
/
wherin
the
Leuits
were
exercised
:
as
though
he
shold
saye
/
euen
as
the
Leuits
are
Maisters
of
their
worke
in
cuttinge
vp
euerie
part
of
the
beast
aright
:
so
shewe
thy self
dextere
and
fit
for
diuidnige
the
word
of
the
Lord
.
To
be
out
of
all
callinge
manie
shame
/
and
therfore
they
vndertake
one
thing
or
other
:
but
to
liue
in
the
same
according
to
knowledge
and
iudgment
/
litle
they
regarde
.
Looke
into
the
affaires
of
Rulers
/
and
tell
me
how
they
rule
?
Looke
into
the
actions
of
Ecclesiasticall
ministers
/
and
tell
me
how
they
feed
.
Looke
into
the
dealings
of
Marchants
and
tradesmen
/
and
tell
me
the
breadth
of
their
conscience
.
Looke
into
the
lyues
of
subiects
/
and
tell
me
/
how
much
obedience
not
for
the
sword
/
but
for
conscience
sake
/
No
/
nor
Rulers
haue
laid
the
raynes
in
Cruelties
neck
:
who
let
loose
for
advauntage
/
he
filleth
heauen
and
earth
with
blood
.
Inowe
/
with
Iehu
they
are
zealous
for
Iehouah
/
by
and
by
they
bowe
to
Baal
/
and
subscribe
to
the
abhominations
of
Nebat
.
As
for
Churchmen
/
alas
/
alas
:
they
are
now
in
in
the
same
predicament
as
was
Esekiels
Pastors
(
ch.
34.
)
In
stead
of
fedinge
the
flock
/
they
feede
themselues
/
and
cloth
their
wretched
corps
with
the
fleece
.
Sowles
Maladies
they
knowe
not
/
Or
knowe
They
them
/
they
then
will
presse
their
patient
no
more
/
then
is
fitting
their
patients
humour
.
Nay
/
because
they
shold
not
set
our
Saviours
sword
and
fyre
amongst
the
people
/
(
for
then
it
may
be
/
Mr.
Parson
shall
be
pincht
of
his
tenth
goose
and
calfe
)
they
huddle
sweetly
vp
/
the
wicked
with
the
godly
/
the
persecuting
world
and
the
persecuted
church
into
one
Babilonish
bodie
/
why
forsooth
?
The
Apostle
calleth
all
he
writes
vnto
/
Brethren
and
Saynts
by
callinge
.
Togither
with
these
Clawbaks
(
Dawbers
with
vntempered
morter
Ezek.
13.
)
the
poore
people
are
pestred
with
stilborne
Mattens-men
that
can
say
nothinge
/
but
Coax
/
Coax
/
croaking
in
their
Pues
/
like
a
swarme
of
Marchfrogs
in
a
pudle
.
Unto
these
/
talk
not
of
cuttinge
the
word
aright
/
but
of
cutting
A
payre
of
Cards
(
the
Deuels
common
seruice
booke
)
and
those
they
can
cut
at
a
Knaue
.
These
are
the
Parson
or
Patron
their
ten
pound
Cure-rats
:
and
if
the
cursed
people
catch
such
a
Companyon
/
oh
they
are
aswell
as
Michah
(
Iudg.
17.13
.
)
with
his
figginge
Leuit.
But
to
leaue
that
vermine
/
cast
an
ey
vnto
Marchants
and
Artificers
/
and
what
is
there
/
but
slaights
for
soliditie
?
quid
pro
quo
,
Nay
looke
into
all
callings
and
behold
/
Gayne
is
demed
godlines
:
all
is
for
self
advauntage
.
Thus
/
whereas
our
Carpenter
Iesus
/
calleth
euery
man
in
his
owne
practise
to
labour
/
and
to
labour
as
A
Christian
/
behold
/
Satan
either
debarreth
men
of
callings
/
or
he
inuests
them
withsom
of
his
owne
infernall
shoptrades
:
or
hauing
a
legitimate
roume
/
he
cawseth
them
to
invert
all
holy
rule
and
order
.
Well
may
he
be
called
the
Enuyous
Man
/
for
(
as
he
envyes
all
/
so
)
he
wold
abash
to
do
good
vnto
any
.
A
fewe
of
his
Tares
/
will
giue
cawse
sufficient
/
of
shedding
many
Teares
.
But
to
shut
vp
this
paynt
breifly
:
if
thow
woldst
not
be
adiudged
a
Drone
in
the
common
wealth
/
Do
liue
in
a
callinge
:
for
though
the
ruler
of
the
people
do
tollerate
thy
lewdnes
/
Yet
Christ
the
Carpenter
will
debarre
the
his
common-weal
/
2.
Thess.
3.10
.
Nay
/
will
thow
be
seldom
or
neuer
tempted
/
or
strongly
assailed
with
ill
/
then
liue
in
a
Callinge
/
and
labour
painfully
therein
:
so
shal
there
be
no
place
to
vayne
thoughts
/
nor
shall
the
spartous
assailements
of
Satan
be
able
to
penetrate
thy
straits
.
While
Iesus
plaid
the
Carpenter
/
we
read
of
no
tentations
/
but
so
soone
as
he
was
called
from
that
and
went
into
the
wildernes
for
solitarie
/
then
we
heare
of
a
Tempter
and
his
manifold
tentations
.
So
much
for
that
.
Tho
second
part
of
this
peoples
question
is
this
:
Is
not
he
Maries
sonne
?
Yes
forsooth
:
he
is
the
sonne
of
Mary
/
and
yet
so
her
sonne
/
as
neither
blynd
Iewe
/
nor
naturall
Gentile
is
able
to
comprehend
.
Maries
son
he
is
:
not
Iosephs
son
.
Truer
they
spoke
then
they
were
aware
.
But
as
Caiphas
prophecied
/
and
Pilate
superscribed
/
so
these
pronounce
theire
owne
condemnation
vnwntinge
.
Maries
son
he
is
/
and
yet
more
then
Maries
son
:
for
behold
/
God
clothed
in
flesh
/
our
nature
assumed
of
God
/
wherby
(
oh
euer
worthie
meditation
)
God
and
Man
is
made
One.
This
doctrine
is
termed
blasphemie
by
the
manie
sects
of
Anabaptistrie
/
of
our
tyme
.
One
sort
with
Arius
,
Denies
him
to
be
eternall
/
and
of
the
fathers
essence
/
affirming
him
a
Creature
with
the
begining
of
tyme
.
Another
crue
terme
him
also
a
Creature
/
but
diduce
his
begining
of
Days
from
Mary
:
som
of
them
making
him
bare
man
/
with
Artemon
and
Samosatenus
:
som
of
them
/
make
him
a
third
thing
(
or
a
mixt
Creature
)
compounded
on
God
and
Man
/
not
Distinguishing
/
but
confounding
the
natures
/
as
did
Apollinaristes
.
Another
feet
(
and
they
are
most
common
)
do
deny
Christ
to
exist
one
person
in
two
natures
:
giuing
vnto
him
with
Manes
one
Nature
/
and
that
meere
Diuyne
:
som
of
them
saing
it
was
of
the
essence
of
his
father
:
som
/
that
is
came
from
heauen
:
som
/
they
will
not
define
from
whence
.
Thus
the
Heretiks
stumbel
vpon
our
Carpenters
ax
:
Hacking
their
owne
shynnes
/
while
they
permit
not
Maries
son
and
Maries
Lord
to
hewe
them
.
Our
Arrians
say
/
he
is
called
/
the
beginning
of
the
Cratures
of
god
,
Reuel.
3.14
.
therfore
he
had
a
beginning
:
foolishlie
concluded
:
for
blessed
Iohn
tellinge
the
(
ch.
1.
)
that
1.
he
was
the
Word
:
2.
with
God
.
3
and
was
God
4.
that
without
him
Nothinge
was
made
(
he
was
Somthinge
/
did
he
make
him selfe
?
)
they
shold
rather
conclud
he
is
called
the
beginning
of
the
Creatures
/
because
euerie
Creature
was
begon
by
him
:
as
we
say
:
this
Carpenter
was
the
beginner
of
the
Ship
?
that
is
/
the
Maker
or
efficient
cawse
of
the
ship
.
Where
as
he
is
also
(
Reuel.
1.11
.
)
the
First
and
the
Last
/
they
may
as
well
say
/
he
was
the
last
creatuere
/
as
the
first
creature
.
Our
Samosatenists
/
from
the
former
place
of
Iohn
/
as
also
from
Phil.
2.6
.
He
being
in
the
forme
of
god
thought
it
no
robberie
to
be
equal
with
god
/
they
must
knoe
themselues
to
be
theiues
and
robbers
/
for
robbinge
him
of
the
fulnes
of
the
God
head
/
which
(
Collof
.
2.9
.
)
dwelt
in
him
essentiallie
.
Our
Appollinarists
/
must
go
learne
of
Athanasius
/
1.
that
Sowle
and
bodie
/
for
making
one
person
Man
/
are
two
Natures
distinct
/
not
confounded
or
mingled
/
as
it
semeth
Aristotle
(
by
callinge
Anima
,
Entelechia
)
thought
:
which
manie
laying
hold
on
/
did
therfore
beleiue
/
that
the
sowle
died
togither
with
the
body
.
2.
they
must
learne
/
that
as
to
the
making
of
Man
/
there
concurreth
sowle
and
body
/
euen
so
/
to
the
makinge
of
the
Messiah
and
Mediatour
Christ
/
there
concurred
/
God
head
and
Manhoode
/
not
confounded
/
but
distinguished
and
vnited
.
This
consideratiaon
cawsed
the
Author
to
the
hebrues
to
say
/
he
tooke
to
himself
Abrahams
seede
.
2.
16.
as
the
sowle
in
the
resurrection
is
said
/
to
take
vnto
it
the
Bodie
.
And
in
this
sence
/
our
Iesus
saith
:
He
will
lay
downe
his
lyfe
(
or
body
)
and
then
by
the
other
Nature
distinguished
(
not
mixed
)
he
will
take
it
vp
againe
.
And
so
/
when
the
Iues
had
cast
downe
the
Temple
of
his
body
/
loe
by
the
other
distinct
nature
/
he
raised
it
vp
againe
/
Let
our
Poly-baptist
for
shame
therfore
/
leaue
of
to
mix
the
natures
/
for
making
vp
a
Christ
that
is
neither
God
nor
Man
.
Our
Anabaptisticall
Maniches
they
start
out
cryinge
:
Mulier
non
habet
semen
,
the
femall
hath
no
seede
:
or
else
if
the
woman
haue
feede
/
yet
of
Mary
he
cold
assume
no
seede
but
such
as
was
sinfull
.
To
the
first
/
what
shold
I
say
/
The
woomans
seede
shal
breake
the
serpents
head
/
Gen.
3.
This
they
say
/
is
not
spoken
of
Christ
but
of
his
mysticall
body
.
Beastly
spirits
/
hath
not
the
Apostle
Gala.
4.4
.
plainly
expounded
it
Christ
:
or
wold
they
haue
the
Body
to
be
of
one
nature
/
and
the
head
to
be
of
another
/
how
should
they
then
growe
togither
?
shold
the
iustice
of
God
be
satisfied
in
another
nature
?
They
forget
/
that
he
which
sanctifieth
/
and
they
that
are
sanctified
ex
henos
pantes
/
are
all
of
One
/
Heb.
2.11
.
as
also
/
in
all
things
like
vnto
vs
/
syn
excepted
.
And
this
exception
of
Syn
giueth
also
answer
vnto
the
second
:
namely
/
that
he
assumed
our
nature
/
but
without
syn
?
First
/
euerey
meane
Alchinist
can
tell
them
/
that
in
the
generatinge
of
euerie
creature
(
euen
in
Minerals
)
there
is
the
Nature
Actiue
,
and
the
nature
Passiue
:
secondly
/
that
Syn
is
no
substance
/
but
a
bare
Axcident
/
or
thing
happening
to
accompanie
mans
nature
/
because
of
the
first
transgression
.
Now
/
of
Accidents
/
or
things
associatinge
a
Substance
som
are
seperable
.
Now
/
if
anie
shold
say
that
syn
is
inseperable
/
they
may
aswell
say
it
is
of
the
Essence
of
Man
/
and
that
is
apparantly
false
/
inasmuch
as
Man
was
perfect
without
it
:
yea
/
in
very
deed
/
it
is
his
imperfection
.
Besides
/
that
which
is
impossible
with
man
/
that
is
possible
with
God
.
And
that
this
Posse
sit
eius
velle
/
is
a
possibilitie
agreing
with
his
will
/
let
them
remember
that
the
holy
ghost
(
Luk.
1.35
.
)
whose
office
is
as
fyre
to
burne
and
water
to
wash
/
loe
he
ouershadowes
Mary
for
the
perfectinge
of
this
worke
.
And
much
I
muse
/
that
any
shold
think
it
possible
to
make
the
first
Adam
so
glorious
a
Creature
/
and
that
of
red
earth
:
and
in
the
meane
tyme
/
deme
it
so
vnable
for
the
second
Adam
to
arise
out
of
our
Nature
.
But
say
they
/
The
word
was
made
flesh
:
true
/
what
then
?
Then
Maries
seed
was
not
made
flesh
.
I
answer
:
if
the
word
Made
/
imply
a
turning
of
one
Nature
into
another
:
Then
our
Apollinarifts
Christ
will
followe
.
Expound
therfore
the
word
Made
or
Became
,
by
the
word
Epilambaneraj
,
he
assumed
,
Heb.
2.16
.
Nor
think
to
slip
away
with
sayinge
/
he
tooke
a
seede
for
Abraham
and
the
faithfull
/
but
remember
the
text
/
He
tooke
the
seede
of
Abraham
,
and
so
the
seede
of
the
faithfull
.
And
for
this
cawse
is
he
termed
so
oft
Dauids
sonne
:
and
If
haj
the
roote
from
whence
he
shold
growe
/
Isa.
11.1
.
though
in
regard
of
the
Nature
assuminge
/
he
be
called
Dauids
son
and
Goote
/
Ps.
110.1
.
Reu.
5.5
.
And
in
vayne
had
Mathew
and
Luke
laboured
to
proue
him
genealogically
of
Adam
/
Abraham
/
and
Dauid
/
if
so
he
had
not
deriued
an
humaine
nature
from
them
.
Oh
saith
the
false
spirit
/
he
was
of
Dauid
in
regard
of
Ioseph
his
supposed
Father
/
not
by
reason
of
Mary
/
for
she
was
of
Leuj
/
inasmuch
as
Elisabet
of
Aaron
/
Luk.
1.1.36
.
was
cosen
to
Mary
.
Our
English
Samosatenists
/
som
of
them
deming
this
but
plaine
cosenage
in
the
Anabaptists
/
(
and
indeed
/
they
propound
vnto
vs
so
/
but
a
supposed
Christ
)
they
say
in
secret
/
that
they
were
Cosens
only
in
regard
/
that
Iudah
and
Leuj
had
one
and
the
same
Mother
/
Gen.
29.34.35
.
This
sence
is
far
fetcht
and
deare
bought
/
good
inough
for
Botchers
/
that
clap
any
clout
on
their
garment
.
But
consideringe
the
Shiloh
must
spring
from
Iudah
,
Gen.
49.10
.
Reu.
5.5
.
and
Dauid
lineallie
/
I
must
needs
hold
fast
/
that
Mary
his
mother
was
of
Iudah
,
as
also
Elizabet
by
the
Mother-side
(
the
surest
side
)
thowgh
a
Daughter
of
Aaron
by
reason
of
her
Father
.
Simple
sowles
/
though
Iudahs
men
might
not
Marrie
(
no
more
then
any
of
the
other
10.
tribes
)
with
Leuj
/
because
of
confoundinge
the
enheritaunce
/
Nomb.
36.7.8.9
.
Yet
Leuies
Men
/
who
had
no
such
enheritaunce
/
Iosh.
13.33
.
(
And
therfore
no
such
confusion
)
they
might
(
as
they
had
their
maintenance
out
of
the
other
Tribes
/
so
)
Marrie
with
the
other
tribes
.
Such
a
Mariage
se
in
2.
Chro.
22.11
.
where
the
holy
preist
Iehojadah
,
is
maried
with
Iehosheba
of
Iudahs
kyng-seede
.
Besides
/
Ioseph
and
Mary
hauinge
the
testimonie
of
Iust
and
pleasing
god
/
it
cannot
without
villanous
reproach
to
them
and
Christ
/
be
thought
to
make
such
an
illegitimate
mongrell
Mariage
/
as
the
Anabaptists
wold
haue
it
.
Go
therfore
/
which
way
they
and
their
opposit
neighbour
Artemon
will
to
worke
/
till
they
graunt
him
true
God
and
true
Man
/
existinge
of
two
Natures
distinct
/
not
mingled
their
work
but
shutters
in
the
ioynts
/
as
Belshassars
knees
knocking
ech
other
.
The
Iues
saw
him
so
verily
Man
/
as
they
could
not
beleiue
him
to
be
also
God
:
but
the
Manichests
so
se
him
God
/
as
they
cannot
feele
his
humaine
Nature
▪
These
are
the
odde
spirits
/
that
teach
the
odde
Doctrine
/
by
which
they
disire
to
be
distinguished
from
allothers
for
odde
.
If
they
can
dash
me
and
my
brethren
in
the
teeth
/
with
holding
Christ
as
doth
the
Church
of
England
/
the
Church
of
Rome
etc.
oh
then
they
haue
won
the
cancred
spurs
/
and
their
Christ
must
be
the
true
Christ
.
These
odde
ones
(
for
if
they
be
Englishones
they
commonly
are
in
fellowship
with
none
/
no
not
amongst
themselues
/
only
at
league
with
the
Deuell
/
who
sets
them
all
on
worke
:
Euerie
one
sayinge
/
he
is
in
the
estate
of
Helias
/
(
he
sees
no
Saynt
but
himself
)
but
all
of
them
lying
Elyasses
.
They
must
knoe
/
that
the
simplest
member
of
th
english
church
is
better
then
the
Greatest
of
them
:
and
whosoeuer
in
simplicitie
beleiueth
of
Christ
his
natures
and
person
in
the
Generall
(
as
doth
Rome
)
they
hold
that
truth
which
euer
hath
preuailed
against
Arius
/
Manicheus
and
all
hereticall
spirits
.
And
were
it
not
that
this
beleif
of
Christ
/
hath
in
all
ages
preuailed
against
hel
gates
/
I
shold
suspect
it
/
Yea
/
reiect
it
.
Nay
/
what
if
The
Deuel
confesse
Iesus
to
be
the
sonne
of
Dauid
/
and
the
Apostles
to
be
the
servants
of
the
euerliuinge
god
etc.
shold
I
therfore
not
professe
the
same
?
I
praise
god
for
it
/
that
the
Corner
stone
is
still
bidinge
visible
though
the
orderlie
building
thereunto
and
thervpon
/
hath
bene
notably
lackinge
.
He
that
lookes
into
this
Christ
with
the
one
ey
/
he
cannot
se
in
the
Carpenter
two
things
:
as
scholers
vse
to
speake
/
aliud
and
aliud
/
another
and
another
thinge
/
or
nature
:
not
alius
and
alius
/
another
and
another
Person
?
and
because
aliud
and
aliud
therfore
not
one
thinge
/
either
Diuyne
/
or
Humaine
/
or
Mixt.
Both
eyes
must
exquire
this
Mysterie
.
But
the
sword
is
on
the
lest
ey
of
Manes
/
on
the
right
ey
of
Artemon
:
and
on
both
the
eyes
of
our
Appollinarists
.
Thus
/
while
the
Lord
Carpenter
is
hewing
out
his
tymber
/
som
logo
proue
not
only
crooked
/
but
knobby
and
knurry
/
vnwilling
to
be
cut
and
squared
..
If
they
giue
him
Man
/
they
will
not
giue
him
God
:
if
they
giue
him
god
they
will
not
giue
him
man
:
or
giue
they
him
of
God
and
Man
/
it
shal
be
but
a
peece
of
god
/
and
a
peece
of
Man
:
and
thus
they
peece
vp
A
patched
Christ
amongst
them
.
Non
est
bonum
ludere
cum
sanctis
,
it
is
not
good
iesting
with
edg-loomes
.
Maries
son
/
was
Maries
Lord
/
and
Lord
and
son
was
A
handicrafts
man
/
a
Carpenter
in
our
Nature
/
for
hewing
out
A
better
ship
/
then
Noah
hewed
out
of
the
Pynetrees
.
Noahs
Arke
was
precious
stuffe
/
so
is
this
spirituall
chest
the
church
of
gold
and
siluer
/
and
liuinge
precious
stones
/
begotten
by
A
seede
as
immortall
as
god
himself
.
1.
Pet.
1.23
.
by
reason
wherof
they
communicate
with
the
Nature
diuyne
.
2.
Pet.
1.4
.
That
Ark
was
One
/
so
is
the
Church
wherein
Christ
dwelleth
by
his
spirit
vnto
the
worlds
end
:
though
these
heretiks
wold
with
the
harlot
/
1.
King
.
3.
haue
the
liuinge
childe
diuided
into
two
:
nay
/
into
as
many
gobbets
/
as
their
schismaticall
sword
can
rut
.
The
soldiers
wold
not
diuyde
Christs
coate
/
but
these
dogs
of
the
euening
that
go
grinning
about
the
city
/
they
make
no
conscience
to
teare
it
with
their
teeth
in
fitters
.
In
Noahs
ship
/
though
one
/
there
were
3.
roumes
/
and
herein
be
sondry
Mansions
.
Noahs
ship
rid
vpon
the
waues
/
and
the
Church
must
flote
through
all
tempestuous
miseries
.
In
it
was
a
Cham
and
vncleane
creatures
:
and
in
this
wil
be
the
lurking
hypocrite
and
many
vncleane
sowles
/
faring
the
better
for
the
presence
of
our
Carpenter
.
That
/
at
the
last
rested
vpon
the
tops
of
the
Mountaines
:
and
shall
not
our
Carpenters
Church
after
all
hurly-burlyes
/
ariue
at
A
hauen
of
happines
/
hier
then
the
Mountaines
?
Oh
blessed
Carpenter
/
when
god
himself
is
the
Carpenter
:
and
oh
worke
ineffable
when
god
in
the
nature
of
the
worke
/
must
hewe
out
the
tymber
/
square
it
/
ioyne
it
/
polish
it
.
Thus
the
head
of
our
nature
and
first
fruites
of
our
lump
/
he
followed
the
occupation
earthly
/
vntill
he
fell
vnto
the
occupation
heauenly
.
In
the
first
he
was
serviceable
to
the
earthlie
parent
/
in
the
second
to
the
heauenly
:
but
Being
once
adapted
to
the
second
/
he
leaues
of
the
first
/
to
teach
men
to
cast
aside
earthly
toyle
/
when
by
ministring
the
ghospel
/
they
fall
of
building
the
Church
.
The
Apostles
/
Act.
6.
found
by
experience
/
that
they
(
though
endued
with
guifts
extraordinarie
)
could
not
attend
both
on
the
Word
and
Tables
/
but
our
odde
spirits
/
wold
haue
vs
to
waite
on
the
word
and
Stables
.
And
indeed
/
metinge
once
or
neuer
in
A
moneth
or
two
(
for
they
deride
the
Lord
his
day
:
Ismaels
seede
for
prophane
mockinge
)
it
shal
be
no
great
matter
to
followe
a
manuarie
science
(
though
with
som
false
stiches
)
and
then
to
fadge
out
A
preachment
:
speciallie
/
such
A
sermon
/
as
the
Cobler
pulleth
out
of
the
Beasts
hyde
/
as
full
of
diuinitie
/
as
Manes
Christ
of
humanitie
.
I
despise
not
/
but
commend
the
homeliest
occupation
/
but
when
the
following
of
it
/
must
be
preferred
to
giuing
attendance
vnto
readinge
and
studie
/
I
despise
it
/
as
A
darkner
of
Christs
learninge
.
Is
not
this
the
Carpenter
Maries
son
?
The
Iewes
hearing
him
speak
so
learnedly
and
powerfully
/
they
wonder
it
shold
be
in
A
Man
/
that
neuer
had
bene
trayned
vp
in
letters
.
They
had
learned
(
which
I
wold
the
fanaticall
spirits
had
Learned
)
that
with
man
it
is
impossible
to
attaine
to
or
comprehend
great
guiftes
/
without
such
ordinary
meanes
/
as
are
left
to
man
.
And
indeed
/
howsoeuer
with
god
all
things
are
possible
/
specially
when
he
will
worke
miraculously
/
yet
with
man
it
is
not
possible
:
and
therfore
must
walke
in
the
kings
hy-way
/
as
Paul
had
/
who
sat
at
the
feete
of
Gamaliel
,
and
manie
others
that
kept
the
schooles
of
the
prophets
.
1.
Cor.
14.
Act.
13.1
.
But
our
fugitiue
ytchinge
spirits
/
because
ech
of
them
wold
be
A
teacher
in
Israel
/
they
skorne
all
learninge
/
tongues
/
arts
and
readinge
/
and
who
so
bolde
as
blynd
bayarde
?
Som
odde
Philosophers
held
/
that
A
man
dying
/
his
sowle
was
conuaide
into
som
other
Man
/
or
Beast
/
or
for
som
excellency
seated
amongst
the
starres
:
If
this
dreane
had
bene
true
/
I
wold
haue
thought
that
the
Emperour
Licinius
his
ghost
/
were
mingled
amongst
these
men
.
He
held
Learning
the
Common
wealths
ratsbane
/
and
these
cannot
abide
to
heare
of
schooles
of
Learninge
.
They
magine
their
Brother
learned
inough
:
if
he
can
(
with
som
vnlettered
ministers
)
reason
thus
:
The
Apostles
were
Fishermen
&
Paul
a
Tentmaker
therfore
beloued
brethren
/
A
figge
for
Vniuersities
:
God
hath
chosen
the
foolish
&
the
weak
to
confound
the
wise
and
strong
/
Therfore
A
rush
for
Beza
/
Caluin
/
ey
/
for
all
the
Greeke
and
Latin
Fathers
/
and
Doctors
.
And
if
this
teacher
can
adde
:
Peter
calleth
Christ
the
son
of
God
/
therfore
Christ
is
only
God
:
oh
/
he
shall
haue
A
Comick
applause
:
he
may
put
on
the
Tragick
buskin
/
and
thensforth
trudge
from
Conuenticle
to
Conuenticle
/
in
the
office
of
an
Apostle
.
What
if
his
neighbour
Artemon
shold
step
in
/
and
oppose
with
this
argument
:
Christ
calls
himself
the
son
of
man
,
therfore
he
is
not
god
but
bare
man
(
specially
seing
Christ
must
be
credited
before
Peter
)
what
wold
theire
pseudo-Apostle
say
?
I
feare
/
if
a
third
step
not
in
and
say
/
both
scriptures
are
true
/
for
Christ
is
true
God
and
true
Man
/
the
men
wold
goe
nere
to
fyre
the
howse
in
their
heat
.
Sweet
Carpenter
/
thus
they
plowe
furrowes
on
thy
back
all
the
day
longe
.
Though
Eutiches
and
Manes
shold
with
Thomas
Didimus
,
shoue
their
hands
into
thy
side
/
they
will
not
beleiue
thy
humanitie
:
Though
Cerinthus
and
Artemon
heare
thy
Apostle
say
:
In
the
/
the
plenitude
of
the
god
head
dwelleth
bodiy
,
they
will
not
beleiue
thy
diuyne
essence
:
and
though
Apollinaris
heare
the
say
/
My
sowle
is
heauy
vnto
the
death
:
as
also
/
Into
thy
hands
I
commend
my
spirit
,
Yet
he
will
not
beleiue
that
the
word
God
assumed
with
the
body
/
a
Sowle
/
or
a
reasonable
sowle
.
But
rather
in
his
followers
make
Christ
an
odde
third
thinge
/
as
is
water
and
wyne
mingled
.
If
the
Carpenters
are
smite
not
home
into
the
harts
of
such
Diuiders
of
Iesus
/
surely
they
are
like
to
persist
reproueable
Tymber
.
Is
not
this
the
Carpenter
?
Yes
.
Is
not
this
Maryes
son
?
Yes
.
When
the
Hearers
were
offended
in
him
(
en
auto
)
not
by
him
(
for
the
scandale
was
Taken
,
not
Giuen
)
they
then
fall
to
What
s
and
Ifs
and
all
sortes
of
disgracinge
Interrogatories
.
Had
he
with
Noah
,
Lot
,
Abraham
,
Isaac
,
Iuda
,
Dauid
,
Ieremy
,
Ionah
,
Peter
,
Barnabas
,
Mark
:
Had
he
transgressed
with
these
/
they
wold
haue
had
it
vp
.
But
wantinge
Syn
(
and
therein
he
went
before
all
Prophets
)
they
tosse
vp
and
downe
(
as
with
a
Racket
)
his
Callinge
and
Birthe
homely
:
not
being
able
to
infringe
his
Doctrine
/
they
labour
to
disgorge
theyr
stomake
on
his
Person
.
The
pageant
of
our
odde
spirits
/
vp
and
downe
.
If
they
cannot
except
with
Reason
against
our
Carpenters
ministry
theyr
Doctrine
/
then
they
fly
vnto
theyr
Persons
/
exquiringe
insyde
and
outsyde
/
if
any
spot
may
be
found
for
stranglinge
the
Doctrine
in
theyr
bodyes
.
If
they
haue
delt
so
with
the
Grene
stock
/
how
will
they
deale
with
the
dry
(
though
not
withered
)
braunches
.
Speake
vnto
this
generation
as
Iohn
did
to
the
Pharises
/
oh
generation
of
vipers
(
Math.
3.7
.
)
that
for
bringing
your selues
to
worlds
light
/
do
bore
holes
in
the
belly
of
the
Church
:
Or
with
Paul
vnto
/
Bariesus
(
Act.
13.
)
giue
vnto
them
theyr
proper
Attribute
/
1.
For
resistinge
the
truth
them selues
:
2.
for
seking
to
turne
others
also
from
the
truth
:
Or
with
Iesus
(
Math.
12.32.33.34
.
)
premonish
them
of
the
grand
syn
against
the
holy
ghost
/
oh
then
they
put
theyr
fingers
in
the
eare
and
with
tooth
/
tongue
and
hand
they
laboure
the
Ministers
disgrace
/
yea
destruction
finall
.
They
will
accuse
such
Teachers
of
want
of
Meeknes
and
humility
(
for
they
wold
rule
ouer
vs
by
humblenes
of
Mynd
/
Colos.
2.18
.
Creping
into
howses
for
leadinge
simple
sowles
captiue
/
2.
Tim.
3.6
.
)
But
let
the
two
edged
sword
of
the
word
be
applied
closely
to
their
Reynes
/
our
Philosophers
that
brag
of
such
patience
/
will
let
vs
se
their
venom
that
before
juggled
vnder
the
board
.
In
the
Places
of
Heb.
6.1.2.3.4.5.6
.
and
Ch.
10.23
.
vnto
28.
verse
.
is
A
syn
layd
downe
termed
Irremissible
.
To
the
effectinge
which
syn
/
two
particulars
are
mentioned
:
the
One
a
forsakinge
of
the
beginnings
of
faith
,
Called
also
Hope
:
the
other
is
a
forsakinge
of
fellowship
Or
communion
spirituall
with
such
as
with
whome
they
had
community
spirituall
.
This
Collection
is
plaine
:
and
other
Collection
there
is
not
.
Such
Apostacy
and
Schisme
is
termed
Willinge
:
because
they
do
not
(
as
Peter
did
)
fal
forcebly
through
feare
of
Ciuil
powre
or
such
externall
thinges
.
For
the
word
(
ecousios
)
Willingly
or
frely
,
is
such
an
vnforced
fall
as
was
Iulians
in
the
whole
foundation
:
of
Arius
and
many
other
heretiks
in
the
truth
of
Christs
person
:
and
such
hath
bene
the
fall
and
schisme
of
Most
of
these
who
whetted
my
pen
vnto
this
treatise
.
Not
Apostates
only
in
the
Mouth
(
as
was
Ecebolius
and
Fr.
Spiera
)
but
that
which
is
worse
/
Apostates
in
the
heart
(
the
place
of
Faithes
rootinge
)
as
by
theyr
owne
resistinge
the
truth
(
and
that
bitterly
)
which
once
they
held
and
professed
with
knowledge
and
much
Comfort
/
it
appeareth
.
For
first
they
haue
bene
enlightened
/
tasted
of
the
heauenly
guifte
and
stood
in
and
for
that
Hope
:
But
afterwards
vnconstrained
by
outward
powre
/
they
haue
frely
forsaken
the
grounds
/
either
wholy
with
Iulian
or
in
part
with
Arius
:
nor
yet
cold
we
euer
se
any
one
of
them
possessed
with
Repentaunce
:
but
either
swalowe
vp
more
of
the
Dragons
water
:
or
else
are
one
with
Papists
/
Anabaptistes
/
Arrians
/
and
what
sect
not
(
yet
condemninge
them
all
)
in
A
word
/
flat
Atheistes
.
These
(
consideringe
the
truth
they
once
held
)
are
sayd
(
Tit.
3.11
.
)
to
be
damned
of
their
owne
selues
.
Nor
is
this
the
Nouatians
doctrine
/
for
they
vnderstood
this
Syn
in
the
Hebrues
/
not
only
of
Faith
/
but
also
of
Manners
:
which
is
euidently
not
only
against
common
experience
in
the
faithfull
falling
70.
tymes
7.
tymes
in
Manners
and
yet
arising
againe
/
but
also
)
against
the
open
textes
/
which
propound
vnto
vs
a
fallinge
from
faith
/
or
hope
in
the
foundation
/
or
beginings
of
Christ
.
Which
syn
by
som
is
held
irremissable
symply
:
by
som
irremissable
in
respect
:
tha
is
/
in
regard
it
is
almost
neuer
pardoned
:
vnto
which
sence
I
se
not
how
I
may
easly
oppose
.
Such
Fallers
and
withdrawers
/
seme
to
vs
in
worse
estate
then
was
Elymas
/
for
these
once
admitted
/
Yea
reioyced
in
the
light
/
so
had
not
he
:
these
haue
fallen
backward
from
the
staires
wherby
with
comfort
thei
semed
to
ascend
into
the
Temples
Chamber
:
Elpmas
so
fell
not
/
but
laboured
to
hynder
others
to
ascende
.
These
as
starres
fallen
from
the
firmament
/
labour
with
Lucifer
to
hale
others
after
.
Bariesus
laboured
but
to
kepe
others
in
the
same
darknes
he
was
borne
and
bred
in
.
Peter
calleth
such
/
welles
drawen
dry
/
clowdes
carryed
about
:
and
Iude
termes
them
despisers
of
Gouernment
/
twise
dead
/
pulled
vp
by
the
rootes
/
raging
waues
/
Planets
or
wandring
starres
/
denying
God
and
our
Lord
Iesus
Christ
.
Not
that
euer
any
one
possessed
with
the
beginings
of
faith
did
simply
fall
from
all
acknowledginge
God
and
Christ
(
for
neuer
was
such
a
thinge
)
and
the
two
Apostles
foretel
that
there
shold
be
many
of
these
spirits
)
but
a
fallinge
frely
(
vnconstrained
)
from
the
rudiments
of
God
and
Christ
first
receiued
from
the
Ghospel
.
These
Apostates
and
withdrawing
spirits
/
vpon
the
hearinge
and
reading
herof
/
They
will
haue
what
s
and
ifs
and
all
sortes
of
Narrations
/
wherby
to
be
offended
in
me
.
Theyr
fathers
delt
so
with
the
liuing
roote
of
the
vyne
:
and
must
I
(
an
vnworthy
dry
braunch
/
though
through
god
his
grace
vnblasted
)
must
I
scape
scotfre
?
No
/
no.
These
spirits
must
speak
euell
of
the
thinges
they
knowe
not
:
and
what
they
knowe
naturally
/
Iude.
10.
)
as
beastes
vnreasonable
/
euen
in
those
thinges
also
they
corrupt
themselues
.
But
our
Carpenter
hath
set
downe
A
lawe
/
that
persecuting
his
members
(
specially
his
Ministers
)
it
is
a
persecuting
of
himself
(
the
better
may
we
beare
it
)
as
also
that
such
but
kick
against
the
prick
to
theyr
owne
Perill
.
Amiable
myld
speaches
are
for
such
as
yet
haue
not
com
to
the
truth
:
or
hauing
comprehended
som
thinges
/
haue
not
yet
attained
vnto
other
things
(
for
we
but
se
in
part
)
but
Mosaical
theratnings
appertaine
to
the
former
spirits
.
Secondly
Euangelical
sweetnes
is
for
bruized
reedes
/
not
obstinat
hearts
.
Thirdly
/
all
falling
through
in
firmity
/
is
to
be
supported
with
meeknes
:
but
backslidinges
(
as
the
former
)
are
to
heare
this
speach
:
The
light
of
the
Righteous
encreaseth
vntil
perfect
day
/
but
the
candle
of
the
wicked
shal
be
blowen
out
:
and
vnto
them
is
reserued
(
what
tyme
the
Talent
is
depriued
)
this
sentence
:
bynd
him
hand
and
foote
and
cast
him
into
vtterdarknes
:
there
shal
be
weping
and
gnashing
of
teth
.
He
that
putteth
not
A
difference
(
Iude.
22.23
.
)
in
the
manner
of
sauing
and
callinge
people
out
of
sowles
danger
/
he
therein
is
ignorant
of
the
Law
and
the
Ghospel
.
The
Niniuets
preuented
(
by
Repentance
)
the
Iudgment
denounced
by
Ionah
.
I
wold
not
with
that
Prophet
fret
but
reioyce
/
if
these
spirits
by
tymely
repentance
/
wold
fly
from
judgment
ensuinge
.
Is
not
this
the
Carpenter
,
Maries
Son
?
Yes
:
this
is
the
Carpenter
/
on
whose
edged
axe
Many
shold
fall
:
and
this
is
Maries
son
in
regard
of
the
flesh
:
but
the
son
of
God
by
the
first
generation
/
whose
goinge
out
was
before
begining
of
Days
:
A
Rock
of
offence
/
and
a
stone
whervpon
many
shold
fall
till
they
were
grounded
to
powder
:
and
yet
the
light
of
the
Gentiles
/
and
the
glory
of
his
people
Israel
.
This
Carpenter
is
the
Christ
:
His
aduersary
is
Anti-christ
.
Whosoeuer
gather
not
vnto
this
Carpenter
/
they
scater
to
him
/
but
gather
vnto
the
Dragon
the
parent
of
Anti-christ
.
His
exalted
Aduersarie
is
either
Gog
/
Couered
:
Or
Magog
/
vncouered
.
The
Couered
Antichrist
/
is
that
hereticall
body
which
is
opposit
to
Mahomet
,
of
how
contrary
sectes
soeuer
.
The
Open
aduersarie
is
Iew
and
Mahomet
:
But
Mahomet
giuinge
more
glory
to
our
Carpenter
/
then
Doth
the
Iew
accursed
.
But
all
of
them
proue
Aduersaries
exalted
against
Maries
son
.
All
of
them
joyne
(
as
do
the
Carpenters
/
Zechar.
1.20.21
.
)
in
One
against
our
Carpenters
howse
/
but
in
the
end
he
shall
with
his
Axe
of
vengeance
Cut
of
the
hornes
of
the
wicked
.
Well
thow
art
the
Carpenter
and
Maries
son
:
hew
out
thy
work
as
thow
will
.
Som
tymber
for
thy
ship
/
all
the
chips
for
the
fyre
.
And
what
(
by
the
finger
of
thy
spirit
)
thow
hast
begon
in
me
/
vouch
safe
thow
to
finish
vnto
the
smallest
pynne
:
and
that
accordinge
to
the
glorious
Arch-type
/
thow
brought
out
of
the
bosom
of
the
Father
:
so
be
it
.
Antichristus
eat
,
Christus
comitatus
ab
alto
Coelicolis
properat
.
Gog-magog
ecce
ruit
.
Ecce
ruit
regnum
:
Serpens
detrusus
ad
Orcum
;
Bestia
tum
sequitur
:
Cauda
Propheta
dein
.
Cauda
Propheta
,
dein
populus
seductus
ab
illis
.
veh
miseris
,
ter
veh
.
Labitur
omnis
gloria
falsa
.
For
the
supplyinge
of
the
page
accept
of
Daniel
and
the
Apostles
their
Prophecy
.
THe
[
a
](A18926-e5510-b)
a
Dan.
2.38
and
7.4
.
golden
head
and
[
a
](A18926-e5530-b)
a
Dan.
2.38
and
7.4
.
Lyon
,
do
portend
Kyngdom
of
Babilon
,
vnto
his
end
.
The
[
b
](A18926-e5580-b)
b
Dan.
2.39
and
7.5
.
and
8.20
.
Siluery
part
/
the
[
b
](A18926-e5600-b)
b
Dan.
2.39
and
7.5
.
and
8.20
.
Beare
and
Ram
import
Kyngdom
of
Medes
and
Persians
in
Con-sort
.
The
[
c
](A18926-e5670-b)
c
Dan.
2.39
.
and
7.6
.
and
8.21
.
Isa.
21.2
.
Brasen
part
/
the
[
c
](A18926-e5690-b)
c
Dan.
2.39
.
and
7.6
.
and
8.21
.
Isa.
21.2
.
Leopard
and
[
c
](A18926-e5710-b)
c
Dan.
2.39
.
and
7.6
.
and
8.21
.
Isa.
21.2
.
Goate
The
kyngdom
of
the
Grecians
do
denote
.
Two
[
d
](A18926-e5750-b)
d
Dan.
2.40
etc.
and
7.6
.
and
8.8
.
Legges
,
2.
[
d
](A18926-e5770-b)
d
Dan.
2.40
etc.
and
7.6
.
and
8.8
.
feete
,
4.
[
d
](A18926-e5790-b)
d
Dan.
2.40
etc.
and
7.6
.
and
8.8
.
hornes
and
them
4.
[
d
](A18926-e5810-b)
d
Dan.
2.40
etc.
and
7.6
.
and
8.8
.
heads
,
Poynt
forth
Greece
Monarch
parted
in
4.
steads
.
[
e
](A18926-e5870-b)
e
Dan.
7.8
.
and
8.8
.
One
of
the
4.
(
and
that
was
Syria
)
Brought
forth
blasphemous
[
f
](A18926-e5900-b)
f
Dan.
7.8
.
and
8.9
.
etc.
horne
,
the
Iues
decay
.
But
at
[
g
](A18926-e5930-b)
g
Gal.
4.4
.
full
tyme
(
these
4.
being
one
gainst
Iew
)
Downe
came
the
[
h
](A18926-e5960-b)
h
Dan.
2.45
and
9.25.26
stone
,
which
all
these
kyngdoms
slue
.
To
these
4.
Beastes
and
out
of
them
(
as
were
)
The
[
i
](A18926-e6000-b)
i
Reuel.
13.1
etc.
compared
with
Ch.
17.
Romaine
Monarch
came
as
doth
appeare
.
From
whence
hath
spronge
A
later
Antichrist
/
Fighting
against
the
[
k
](A18926-e6040-b)
k
Dan.
8.10
Reuel.
13.15
and
11.7
.
Army
of
the
hiest
.
But
feare
not
Brethren
/
as
the
[
l
](A18926-e6070-b)
l
Dan.
8.25
.
former
fell
:
So
shal
the
[
m
](A18926-e6100-b)
m
Reuel
19.
and
2.
Thes.
2.8
.
Latter
be
sent
downe
to
Hell
.
Crysostomus
.
THer
be
Som
which
judge
badly
of
all
thinges
:
For
if
A
man
study
humility
/
they
say
he
is
an
hypocrite
:
If
he
recreate
himself
/
he
is
fleshly
:
If
patient
/
he
is
fearful
:
If
he
striue
for
justice
/
he
is
impatient
:
If
simple
/
A
foole
:
If
prudent
/
then
Malitious
:
If
rypened
/
then
Melancholik
:
If
merry
/
then
dissolute
:
If
religious
/
then
they
terme
him
singular
:
If
sociable
/
then
secular
:
If
silent
and
peaceable
/
a
dissimuler
.